Jude 1 commentary

Christians are called out of the world, from the evil spirit and temper of it; called above the world, to higher and better things, to heaven, things unseen and eternal; called from sin to Christ, from vanity to seriousness, from uncleanness to holiness; and this according to the Divine purpose and grace. If sanctified and glorified, all the honour and glory must be ascribed to God, and to him alone. As it is God who begins the work of grace in the souls of men, so it is he who carries it on, and perfects it. Let us not trust in ourselves, nor in our stock of grace already received, but in him, and in him alone. The mercy of God is the spring and fountain of all the good we have or hope for; mercy, not only to the miserable, but to the guilty. Next to mercy is peace, which we have from the sense of having obtained mercy. From peace springs love; Christ's love to us, our love to him, and our brotherly love to one another. The apostle prays, not that Christians may be content with a little; but that their souls and societies may be full of these things. None are shut out from gospel offers and invitations, but those who obstinately and wickedly shut themselves out. But the application is to all believers, and only to such. It is to the weak as well as to the strong. Those who have received the doctrine of this common salvation, must contend for it, earnestly, not furiously. Lying for the truth is bad; scolding for it is not better. Those who have received the truth must contend for it, as the apostles did; by suffering with patience and courage for it, not by making others suffer if they will not embrace every notion we call faith, or important. We ought to contend earnestly for the faith, in opposition to those who would corrupt or deprave it; who creep in unawares; who glide in like serpents. And those are the worst of the ungodly, who take encouragement to sin boldly, because the grace of God has abounded, and still abounds so wonderfully, and who are hardened by the extent and fulness of gospel grace, the design of which is to deliver men from sin, and bring them unto God.

Outward privileges, profession, and apparent conversion, could not secure those from the vengeance of God, who turned aside in unbelief and disobedience. The destruction of the unbelieving Israelites in the wilderness, shows that none ought to presume on their privileges. They had miracles as their daily bread; yet even they perished in unbelief. A great number of the angels were not pleased with the stations God allotted to them; pride was the main and direct cause or occasion of their fall. The fallen angels are kept to the judgment of the great day; and shall fallen men escape it? Surely not. Consider this in due time. The destruction of Sodom is a loud warning to all, to take heed of, and flee from fleshly lusts that war against the soul, 1Pe 2:11. God is the same holy, just, pure Being now, as then. Stand in awe, therefore, and sin not, Ps 4:4. Let us not rest in anything that does not make the soul subject to the obedience of Christ; for nothing but the renewal of our souls to the Divine image by the Holy Spirit, can keep us from being destroyed among the enemies of God. Consider this instance of the angels, and see that no dignity or worth of the creature is of avail. How then should man tremble, who drinketh iniquity like water! Job 15:16.

False teachers are dreamers; they greatly defile and grievously wound the soul. These teachers are of a disturbed mind and a seditious spirit; forgetting that the powers that be, are ordained of God, Ro 13:1. As to the contest about the body of Moses, it appears that Satan wished to make the place of his burial known to the Israelites, in order to tempt them to worship him, but he was prevented, and vented his rage in desperate blasphemy. This should remind all who dispute never to bring railing charges. Also learn hence, that we ought to defend those whom God owns. It is hard, if not impossible, to find any enemies to the Christian religion, who did not, and do not, live in open or secret contradiction to the principles of natural religion. Such are here compared to brute beasts, though they often boast of themselves as the wisest of mankind. They corrupt themselves in the things most open and plain. The fault lies, not in their understandings, but in their depraved wills, and their disordered appetites and affections. It is a great reproach, though unjust to religion, when those who profess it are opposed to it in heart and life. The Lord will remedy this in his time and way; not in men's blind way of plucking up the wheat with the tares. It is sad when men begin in the Spirit, and end in the flesh. Twice dead; they had been once dead in their natural, fallen state; but now they are dead again by the evident proofs of their hypocrisy. Dead trees, why cumber they the ground! Away with them to the fire. Raging waves are a terror to sailing passengers; but when they get into port, the noise and terror are ended. False teachers are to expect the worst punishments in this world and in that to come. They glare like meteors, or falling stars, and then sink into the blackness of darkness for ever. We have no mention of the prophecy of Enoch in any other part or place of Scripture; yet one plain text of Scripture, proves any point we are to believe. We find from this, that Christ's coming to judge was prophesied of, as early as the times before the flood. The Lord cometh: what a glorious time will that be! Notice how often the word “ungodly” is repeated. Many now do not at all refer to the terms godly, or ungodly, unless it be to mock at even the words; but it is not so in the language taught us by the Holy Ghost. Hard speeches of one another, especially if ill-grounded, will certainly come into account at the day of judgment. These evil men and seducers are angry at every thing that happens, and never pleased with their own state and condition. Their will and their fancy, are their only rule and law. Those who please their sinful appetites, are most prone to yield to ungovernable passions. The men of God, from the beginning of the world, have declared the doom denounced on them. Such let us avoid. We are to follow men only as they follow Christ. (Jud 1:17-23)

Sensual men separate from Christ, and his church, and join themselves to the devil, the world, and the flesh, by ungodly and sinful practices. That is infinitely worse than to separate from any branch of the visible church on account of opinions, or modes and circumstances of outward government or worship. Sensual men have not the spirit of holiness, which whoever has not, does not belong to Christ. The grace of faith is most holy, as it works by love, purifies the heart, and overcomes the world, by which it is distinguished from a false and dead faith. Our prayers are most likely to prevail, when we pray in the Holy Ghost, under his guidance and influence, according to the rule of his word, with faith, fervency, and earnestness; this is praying in the Holy Ghost. And a believing expectation of eternal life will arm us against the snares of sin: lively faith in this blessed hope will help us to mortify our lusts. We must watch over one another; faithfully, yet prudently reprove each other, and set a good example to all about us. This must be done with compassion, making a difference between the weak and the wilful. Some we must treat with tenderness. Others save with fear; urging the terrors of the Lord. All endeavours must be joined with decided abhorrence of crimes, and care be taken to avoid whatever led to, or was connected with fellowship with them, in works of darkness, keeping far from what is, or appears to be evil.

God is able, and as willing as able, to keep us from falling, and to present us faultless before the presence of his glory. Not as those who never have been faulty, but as those who, but for God's mercy, and a Saviour's sufferings and merits, might most justly have been condemned long ago. All sincere believers were given him of the Father; and of all so given him he has lost none, nor will lose any one. Now, our faults fill us with fears, doubts, and sorrows; but the Redeemer has undertaken for his people, that they shall be presented faultless. Where there is no sin, there will be no sorrow; where there is the perfection of holiness, there will be the perfection of joy. Let us more often look up to Him who is able to keep us from falling, to improve as well as maintain the work he has wrought in us, till we shall be presented blameless before the presence of his glory. Then shall our hearts know a joy beyond what earth can afford; then shall God also rejoice over us, and the joy of our compassionate Saviour be completed. To Him who has so wisely formed the scheme, and will faithfully and perfectly accomplish it, be glory and majesty, dominion and power, both now and for ever. Amen.

1 Jude the servant of Jesus Christ. He calls himself the servant of Christ, not as the name applies to all the godly, but with respect to his apostleship; for they were deemed peculiarly the servants of Christ, who had some public office committed to them. And we know why the apostles were wont to give themselves this honorable name. Whosoever is not called, arrogates to himself presumptuously the right and authority of teaching. Then their calling was an evidence to the apostles, that they did not thrust themselves into their office through their own will. It was not, however, of itself sufficient to be appointed to their office, except they faithfully discharged it. And, no doubt, he who declares himself to be the servant of God, includes both these things, that is, that God is the bestower of the office which he exercises, and that he faithfully performs what has been committed to him. Many act falsely, and falsely boast to be what they are very far from being: we ought always to examine whether the reality corresponds with the profession.

And brother of James. He mentions a name more celebrated than his own, and more known to the churches. For though faithfulness of doctrine and authority do not depend on the names of mortal men, yet it is a confirmation to the faith, when the integrity of the man who undertakes the office of a teacher is made certain to us. Besides, the authority of James is not here brought forward as that of a private individual, but because he was counted by all the Church as one of the chief apostles of Christ. He was the son of Alpheus, as I have said elsewhere. Nay, this very passage is a sufficient proof to me against Eusebius and others, who say, that he was a disciple, named Oblias, [James,] mentioned by Luke, in Acts 15:13; Acts 21:18, who was more eminent than the apostles in the Church. Some have held, that James, mentioned in the forecited places in Acts, was not James the apostle, but another James, a disciple, and one of the seventy, who was also called Oblias: but this is not correct. — Ed. But there is no doubt but that Jude mentions here his own brother, because he was eminent among the apostles. It is, then, probable, that he was the person to whom the chief honor was conceded by the rest, according to what Luke relates.

To them that are sanctified by God the Father, or, to the called who are sanctified, etc. So Beza renders the words, “To the called, sanctified by God the Father, and preserved by Jesus Christ:” that is, to the effectually called, (as the word commonly means,) set apart and separated by God from the ungodly world, and kept by Christ, having been committed to his care and protection. — Ed. By this expression, “the called,” he denotes all the faithful, because the Lord has separated them for himself. But as calling is nothing else but the effect of eternal election, it is sometimes taken for it. In this place it makes but little difference in which way you take it; for he, no doubt, commends the grace of God, by which he has been pleased to choose them as his peculiar treasure. And he intimates that men do not anticipate God, and that they never come to him until he draws them.

Of the same he says that they were sanctified in God the Father, which may be rendered, “by God the Father.” I have, however, retained the very form of the expression, that readers may exercise their own judgment. For it may be, that this is the sense, — that being profane in themselves, they had their holiness in God. But the way in which God sanctifies is, by regenerating us by his Spirit.

Another reading, which the Vulgate has followed, is somewhat harsh, “To the beloved (ἠγαπημένοις) in God the Father.” I therefore regard it as corrupt; and it is, indeed, found but in a few copies.

He further adds, that they were preserved in Jesus Christ. For we should be always in danger of death through Satan, and he might take us at any moment as an easy prey, were we not safe under the protection of Christ, whom the Father has given to be our guardian, so that none of those whom he has received under his care and shelter should perish.

Jude then mentions here a threefold blessing, or favor of God, with regard to all the godly, — that he has made them by his calling partakers of the gospel; that he has regenerated them, by his Spirit, unto newness of life; and that he has preserved them by the hand of Christ, so that they might not fall away from salvation.

2. Mercy to you. Mercy means nearly the same as grace in the salutations of Paul. Were any one to wish for a refined distinction, it may be said that grace is properly the effect of mercy; for there is no other reason why God has embraced us in love, but that he pitied our miseries. Love may be understood as that of God towards men, as well as that of men towards one another. As mercy is that of God, so it is more consistent to consider “peace” and “love’’ to be those of God: “may the mercy” of God, “and the peace” of God, “and the love” of God, “be increased (or multiplied) to you” — Ed. If it be referred to God, the meaning is, that it might increase towards them, and that the assurance of divine love might be daily more confirmed in their hearts. The other meaning is, however, not unsuitable, that God would kindle and confirm in them mutual love.

Jude 3-4

3. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you, that ye should earnestly contend for the faith which was once delivered unto the saints.

3. Dilecti, quum omne studium adhiberem ad scribendum vobis de communi salute, necesse habui scribere vobis ad vos hortandos ut certando adjuvetis eam, quae semel tradita est sanctis, fidem.

4. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

4. Subingressi enim sunt quidam homines, olim praescripti judicium, impii, Dei nostri gratiam transferentes in lasciviam, et Deum, qui solus est Herus, et Dominum Jesum Christum negantes.

3. When I gave diligence. I have rendered the words σπουδὴν ποιούμενος, “Applying care:” literally they are, “Making diligence.” But many interpreters explain the sentence in this sense, that a strong desire constrained Jude to write, as we usually say of those under the influence of some strong feeling, that they cannot govern or restrain themselves. Then, according to these expounders, Jude was under a sort of necessity, because a desire to write suffered him not to rest. But I rather think that the two clauses are separate, that though he was inclined and solicitous to write, yet a necessity compelled him. He then intimates, that he was indeed glad and anxious to write to them, but yet necessity urged him to do so, even because they were assailed (according to what follows) by the ungodly, and stood in need of being prepared to fight with them. Then the rendering would be, “Beloved, when I was applying all care to write to you of the common salvation, I deemed (or found) it necessary to write to you, in order to exhort you to contend for the faith once delivered to the saints.” Macknight and some others give another meaning to the first clause, and one more literal: “Beloved, making all haste to write to you, concerning the common salvation, I have thought it necessary,” etc. For this haste the Apostle gives a reason in the following verse, “For some men have stealthily crept in,” etc. This is the most obvious meaning of the passage. — Ed.

Then, in the first place, Jude testifies that he felt so much concern for their salvation, that he wished himself, and was indeed anxious to write to them; and, secondly, in order to rouse their attention, he says that the state of things required him to do so. For necessity adds strong stimulants. Had they not been forewarned how necessary his exhortation was, they might have been slothful and negligent; but when he makes this preface, that he wrote on account of the necessity of their case, it was the same as though he had blown a trumpet to awake them from their torpor.

Of the common salvation. Some copies add “your,” but without reason, as I think; for he makes salvation common to them and to himself. And it adds not a little weight to the doctrine that is announced, when any one speaks according to his own feelings and experience; for vain is what we say, if we speak of salvation to others, when we ourselves have no real knowledge of it. Then, Jude professed himself to be (so to speak) an experimental teacher, when he associated himself with the godly in the participation of the same salvation.

And exhort you. Literally, “exhorting you;” but as he points out the end of his counsel, the sentence ought to be thus expressed. What I have rendered, “to help the faith by contending,” means the same as to strive in retaining the faith, and courageously to sustain the contrary assaults of Satan. The meaning of the verb is, to combat for, to strive, fight or contend for. It is a word derived from the games, and expresses a strenuous effort. Our version conveys well its meaning, “earnestly contend for the faith;” or, the words may be rendered, “strenuously combat for the faith;” not with the sword, says Beza, but with sound doctrine and the example of a holy life. — Ed For he reminds them that in order to persevere in the faith, various contests must be encountered and continual warfare maintained. He says that faith had been once delivered, that they might know that they had obtained it for this end, that they might never fail or fall away.

4. For there are certain men crept in unawares. Though Satan is ever an enemy to the godly, and never ceases to harass them, yet Jude reminds those to whom he was writing of the state of things at that time. Satan now, he says, attacks and harasses you in a peculiar manner; it is therefore necessary to take up arms to resist him. We hence learn that a good and faithful pastor ought wisely to consider what the present state of the Church requires, so as to accommodate his doctrine to its wants.

The word παρεισέδυσαν, which he uses, denotes an indirect and stealthy insinuation, by which the ministers of Satan deceive the unwary; for Satan sows his tares in the night, and while husbandmen are asleep, in order that he may corrupt the seed of God. And at the same time he teaches us that it is an intestine evil; for Satan in this respect also is crafty, as he raises up those who are of the flock to do mischief, in order that they may more easily creep in.

Before of old ordained. He calls that judgment, or condemnation, or a reprobate mind, by which they were led astray to pervert the doctrine of godliness; for no one can do such a thing except to his own ruin. But the metaphor is taken from this circumstance, because the eternal counsel of God, by which the faithful are ordained unto salvation, is called a book: and when the faithful heard that these were given up to eternal death, it behooved them to take heed lest they should involve themselves in the same destruction. It was at the same time the object of Jude to obviate danger, lest the novelty of the thing should disturb and distress any of them; for if these were already long ago ordained, it follows that the Church is not tried or exercised but according to the infallible counsel of God. The words literally are, “Who have been long ago (or, some time past) forewritten of for (or, as to) this judgment.” The reference is to prophecy; such creepers in for the purpose of corrupting the truth had been foretold; and this creeping in for such a purpose was a judgment for yielding up themselves to the delusions of Satan. The word πάλαι refers indefinitely to what is past, either long ago, or some time past. See Matthew 11:21, and Mark 15:44. The reference may be to ancient prophecies, or to those of our Savior and his Apostles. — Ed

The grace of our God. He now expresses more clearly what the evil was; for he says that they abused the grace of God, so as to lead themselves and others to take an impure and profane liberty in sinning. But the grace of God has appeared for a far different purpose, even that, denying ungodliness and worldly lusts, we may live soberly, righteously, and godly in this world. Let us, then, know that nothing is more pestilential than men of this kind, who from the grace of Christ take a cloak to indulge in lasciviousness. “The grace of God” here is evidently the gospel. They transformed, says Grotius, the gospel to a libidinous doctrine. — Ed.

Because we teach that salvation is obtained through God’s mercy alone, the Papists accuse us of this crime. But why should we use words to refute their effrontery, since we everywhere urge repentance, the fear of God, and newness of life, and since they themselves not only corrupt the whole world with the worst examples, but also by their ungodly teaching take away from the world true holiness and the pure worship of God? Though I rather think, that those of whom Jude speaks, were like the libertines of our time, as it will be more evident from what follows.

The only Lord God, or, God who alone is Lord. Some old copies have, “Christ, who alone is God and Lord.” And, indeed, in the Second Epistle of Peter, Christ alone is mentioned, and there he is called Lord. Griesbach excludes Θεὸν, “God,” from the text: then the passage would correspond in sense, with 2 Peter 2:1; literally, “denying the only sovereign and Lord of us, Jesus Christ.” The word δεσπότην, sovereign, or master, is used by Jude as well as by Peter. It was not the grace, but the ruling power of Christ that was denied; they boasted of his grace, but did not submit to him as a king. Hence the word δεσπότης is used — one exercising absolute power. We may render the words, “denying our only sovereign and Lord, Jesus Christ.” — Ed But He means that Christ is denied, when they who had been redeemed by his blood, become again the vassals of the Devil, and thus render void as far as they can that incomparable price. That Christ, then, may retain us as his peculiar treasure, we must remember that he died and rose again for us, that he might have dominion over our life and death.

Jude 5-7

5. I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

5. Commonefacere autem vos volo, quum istud semel noveritis, quod Dominus postquam ex terra Egypti populum servaverat, postea non credentes perdidit.

6. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

6. Angelos vero qui principatum (vel, initium) suum non servaverant, sed reliquerant suum domicilium, judicium magnae diei vinculis aeternis sub caligine servavit.

7. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

7. Quemadmodum Sodoma et Gomorrha, et qae circum erant urbes, quum simili modo scortatae essent, et abiissent post carnem alienam, propositae sunt ignis aeterni judicium sustinentes.

5. I will therefore put you in remembrance, or, remind you. He either modestly excuses himself, lest he should seem to teach as it were the ignorant things unknown to them; or, indeed, he openly declares in an emphatical manner, (which I approve more of,) that he adduced nothing new or unheard of before, in order that what he was going to say might gain more credit and authority. I only recall, he says, to your mind what you have already learnt. As he ascribes knowledge to them, so he says that they stood in need of warnings, lest they should think that the labor he undertook towards them was superfluous; for the use of God’s word is not only to teach what we could not have otherwise known, but also to rouse us to a serious meditation of those things which we already understand, and not to suffer us to grow torpid in a cold knowledge.

Now, the meaning is, that after having been called by God, we ought not to glory carelessly in his grace, but on the contrary, to walk watchfully in his fear; for if any trifles thus with God, the contempt of his grace will not be unpunished. And this he proves by three examples. He first refers to the vengeance which God executed on those unbelievers, whom he had chosen as his people, and delivered by his power. Nearly the same reference is made by Paul in the tenth chapter of the First Epistle to the Corinthians. The import of what he says is, that those whom God had honored with the greatest blessings, whom he had extolled to the same degree of honor as we enjoy at this day, he afterwards severely punished. Then in vain were all they proud of God’s grace, who did not live in a manner suitable to their calling.

The word people is by way of honor taken for the holy and chosen nation, as though he had said that it availed them nothing, that they by a singular favor had been taken into covenant. By calling them unbelieving, he denotes the fountain of all evils; for all their sins, mentioned by Moses, were owing to this, because they refused to be ruled by God’s word. For where there is the subjection of faith, there obedience towards God necessarily appears in all the duties of life.

6. And the angels. This is an argument from the greater to the less; for the state of angels is higher than ours; and yet God punished their defection in a dreadful manner. He will not then forgive our perfidy, if we depart from the grace unto which he has called us. This punishment, inflicted on the inhabitants of heaven, and on such superior ministers of God, ought surely to be constantly before our eyes, so that we may at no time be led to despise God’s grace, and thus rush headlong into destruction.

The word ἀρχὴ in this place, may be aptly taken for beginning as well as for principality or dominion. For Jude intimates that they suffered punishment, because they had despised the goodness of God and deserted their first vocation. And there follows immediately an explanation, for he says that they had left their own habitation; for, like military deserters, they left the station in which they had been placed.

We must also notice the atrocity of the punishment which the Apostle mentions. They are not only free spirits but celestial powers; they are now held bound by perpetual chains. They not only enjoyed the glorious light of God, but his brightness shone forth in them, so that from them, as by rays, it spread over all parts of the universe; now they are sunk in darkness. But we are not to imagine a certain place in which the devils are shut up, for the Apostle simply intended to teach us how miserable their condition is, since the time they apostatized and lost their dignity. For wherever they go, they drag with them their own chains, and remain involved in darkness. Their extreme punishment is in the meantime, deferred until the great day comes.

7. Even as Sodom and Gomorrha. This example is more general, for he testifies that God, excepting none of mankind, punishes without any difference all the ungodly. And Jude also mentions in what follows, that the fire through which the five cities perished was a type of the eternal fire. Then God at that time exhibited a remarkable example, in order to keep men in fear till the end of the world. Hence it is that it is so often mentioned in Scripture; nay, whenever the prophets wished to designate some memorable and dreadful judgment of God, they painted it under the figure of sulfurous fire, and alluded to the destruction of Sodom and Gomorrha. It is not, therefore, without reason that Jude strikes all ages with terror, by exhibiting the same view.

When he says, the cities about them in like manner, giving themselves over to fornication, I do not apply these words to the Israelites and the angels, but to Sodom and Gomorrha. It is no objection that the pronoun τούτοις is masculine, for Jude refers to the inhabitants and not to the places. To go after strange flesh, is the same as to be given up to monstrous lusts; for we know that the Sodomites, not content with the common manner of committing fornication, polluted themselves in a way the most filthy and detestable. We ought to observe, that he devotes them to eternal fire; for we hence learn, that the dreadful spectacle which Moses describes, was only an image of a much heavier punishment.

Jude 8-10

8. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

8. Similiter isti quoque somniis delusi, carnem quidem contaminant, dominationem vero, rejiciunt, et in glorias maledicta congerunt.

9. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.

9. Atqui Michael archangelus, quando judicio disceptans cum diabolo, disputabat de corpore Mosis, non ausus fuit judicium inferre contumeliae; sed dixit, Increpet te Dominus.

10. But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.

10. Isti vero quae cumque non noverunt, convitiis incessunt; quaecunque vero naturaliter tanquam bruta animalia sciunt, in iis corrumpuntur.

8. Likewise also these. This comparison is not to be pressed too strictly, as though he compared these whom he mentions in all things to be Sodomites, or to the fallen angels, or to the unbelieving people. He only shews that they were vessels of wrath appointed to destruction, and that they could not escape the hand of God, but that he would some time or another make them examples of his vengeance. For his design was to terrify the godly to whom he was writing, lest they should entangle themselves in their society.

But he begins here more clearly to describe these impostors. And he says first, that they polluted their flesh as it were by dreaming, by which words he denotes their stupid effrontery, as though he had said that they abandoned themselves to all kinds of filth, which the most wicked abhor, except sleep took away shame and also consciousness. It is then a metaphorical mode of speaking, by which he intimates that they were so dull and stupid as to give up themselves without any shame to every kind of baseness. The “dreaming” is connected with the three things which follow, defiling the flesh, despising government and slandering dignities. Hence the idea conveyed by our version, in which filthy is introduced, is by no means correct. Allusion seems to be made to the pretensions of false prophets in former times. See Jeremiah 23:25-27. The false prophets taught what they pretended to see in dreams, as dreams as well as visions were vouchsafed to true prophets. See Joel 2:28. It is not improbable that those referred to here pretended that they had received what they taught., by supernatural dreams; for how otherwise could they deceive others, especially respecting errors so gross and palpable as are here mentioned? The eighth verse is, as to its construction, connected with the seventh. The ὡς and the ὁμοίως are corresponding terms; “as Sodom and Gomorrha, etc., are set forth for an example, in like manner also these would be.” This is the drift of the passage; —

8. “In like manner, indeed, shall also these dreamers be that is, an example of divine vengeance, who defile the flesh, despise dominion, and revile dignities.”

Peter threatened them with “swift destruction,” 2 Peter 2:1. There are here three things mentioned which apply to the three instances previously adduced: like the Sodomites they defiled the flesh; like the fallen angels they despised dominion; and like the Israelites in the wilderness, they reviled dignities; for it was especially by opposing the power given to Moses that the Israelites manifested their unbelief. — Ed.

There is a contrast to be noticed, when he says that they defiled or polluted the flesh, that is, that they degraded what was less excellent, and that yet they despised as disgraceful what is deemed especially excellent among mankind.

It appears from the second clause that they were seditious men, who sought anarchy, that, being loosed from the fear of the laws, they might sin more freely. But these two things are nearly always connected, that they who abandon themselves to iniquity, do also wish to abolish all order. Though, indeed, their chief object is to be free from every yoke, it yet appears from the words of Jude that they were wont to speak insolently and reproachfully of magistrates, like the fanatics of the present day, who not only grumble because they are restrained by the authority of magistrates, but furiously declaim against all government, and say that the power of the sword is profane and opposed to godliness; in short, they superciliously reject from the Church of God all kings and all magistrates. Dignities or glories are orders or ranks eminent in power or honor.

9. Yet Michael the archangel. Peter gives this argument shorter, and states generally, that angels, far more excellent than men, dare not bring forward a railing judgment. [2 Peter 2:11.]

But as this history is thought to have been taken from an apocryphal book, it has hence happened that less weight has been attached to this Epistle. But since the Jews at that time had many things from the traditions of the fathers, I see nothing unreasonable in saying that Jude referred to what had already been handed down for many ages. I know indeed that many puerilities had obtained the name of tradition, as at this day the Papists relate as traditions many of the silly dotages of the monks; but this is no reason why they should not have had some historical facts not committed to writing.

It is beyond controversy that Moses was buried by the Lord, that is, that his grave was concealed according to the known purpose of God. And the reason for concealing his grave is evident to all, that is, that the Jews might not bring forth his body to promote superstition. What wonder then is it, when the body of the prophet was hidden by God, Satan should attempt to make it known; and that angels, who are ever ready to serve God, should on the other hand resist him? And doubtless we see that Satan almost in all ages has been endeavoring to make the bodies of God’s saints idols to foolish men. Therefore this Epistle ought not to be suspected on account of this testimony, though it is not found in Scripture.

That Michael is introduced alone as disputing against Satan is not new. We know that myriads of angels are ever ready to render service to God; but he chooses this or that to do his business as he pleases. What Jude relates as having been said by Michael, is found also in the book of Zechariah,

“Let God chide (or check) thee, Satan.” (Zechariah 3:2.)

And it is a comparison, as they say, between the greater and the less. Michael dared not to speak more severely against Satan (though a reprobate and condemned) than to deliver him to God to be restrained; but those men hesitated not to load with extreme reproaches the powers which God had adorned with peculiar honors.

10. But these speak evil of those things which they know not. He means that they had no taste for anything but what was gross, and as it were beastly, and therefore did not perceive what was worthy of honor; and that yet they added audacity to madness, so that they feared not to condemn things above their comprehension; and that they also labored under another evil — for when like beasts they were carried away to those things which gratified the senses of the body, they observed no moderation, but gorged themselves excessively like the swine which roll themselves in stinking mud. The adverb naturally is set in opposition to reason and judgment for the instinct of nature alone rules in brute animals; but reason ought to govern men and to bridle their appetites.

Jude 11-13

11. Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.

11. Vae illis, quoniam viam Cain ingressi sunt (Genesis 4:12;) et deceptione mercedis Balaam effusi sunt (Numbers 22:21;) et contradictione Core perierunt (Numbers 26:2.)

12. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;

12. Hi sunt in fraternis vestris conviviis maculae, inter se (vel vobiscum) convivantes, secure pascentes seipsos; nubes aqua carentes, quae a ventis circum aguntur; arbores autummi emarcidae, et eradicata infrugiferae, bis emortuae, et eradicatae;

13. Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.

13. Undae efferatae maris, despumantes sua ipserum dedecora; stelie erraticae, quibus caligo tenebrarum in aeternum servata est.

11. Woe unto them. It is a wonder that he inveighs against them so severely, when he had just said that it was not permitted to an angel to bring a railing accusation against Satan. But it was not his purpose to lay down a general rule. He only shewed briefly, by the example of Michael, how intolerable was their madness when they insolently reproached what God honored. It was certainly lawful for Michael to fulminate against Satan his final curse; and we see how vehemently the prophets threatened the ungodly; but when Michael forbore extreme severity (otherwise lawful), what madness was it to observe no moderation towards those excelling in glory? But when he pronounced woe on them, he did not so much imprecate evil on them, but rather reminded them what sort of end awaited them; and he did so, lest they should carry others with them to perdition.

He says that they were the imitators of Cain, who being ungrateful to God and perverting his worship through an ungodly and wicked heart, forfeited his birthright. He says that they were deceived like Balaam by a reward, because they adulterated the doctrine of true religion for the sake of filthy lucre. But the metaphor he uses, expresses something more; for he says that they overflowed, even because their excess was like overflowing water. He says in the third place, that they imitated the contradiction of Core, because they disturbed the order and quietness of the church.

12. These are spots in your feasts of charity. They who read, “among your charities,” do not, as I think, sufficiently explain the true meaning. For he calls those feasts charities, (ἀγάπαις,) which the faithful had among themselves for the sake of testifying their brotherly unity. Such feasts, he says, were disgraced by impure men, who afterwards fed themselves to an excess; for in these there was the greatest frugality and moderation. It was then not right that these gorgers should be admitted, who afterwards indulged themselves to an excess elsewhere.

Some copies have, “Feasting with you,” which reading, if approved, has this meaning, that they were not only a disgrace, but that they were also troublesome and expensive, as they crammed themselves without fear, at the public expense of the church. Peter speaks somewhat different, [2 Peter 2:13,] who says that they took delight in errors, and feasted together with the faithful, as though he had said that they acted inconsiderately who cherished such noxious serpents, and that they were very foolish who encouraged their excessive luxury. And at this day I wish there were more judgment in some good men, who, by seeking to be extremely kind to wicked men, bring great damage to the whole church.

Clouds they are without water. The two similitudes found in Peter are here given in one, but to the same purpose, for both condemn vain ostentation: these unprincipled men, though promising much, were yet barren within and empty, like clouds driven by stormy winds, which give hope of rain, but soon vanish into nothing. Peter adds the similitude of a dry and empty fountain; but Jude employs other metaphors for the same end, that they were trees fading, as the vigor of trees in autumn disappears. He then calls them trees unfruitful, rooted up, and twice dead; “Twice dead” is deemed by some a proverbial expression to signify what is altogether dead; or, as by Macknight, it means that they were dead when professing Judaism, and dead after having made a profession of the gospel. — Ed. as though he had said, that there was no sap within, though leaves might appear.

13. Raging waves of the sea. Why this was added, we may learn more fully from the words of Peter: [2 Peter 2:17,18] it was to shew, that being inflated with pride, they breathed out, or rather cast out the scum of high-flown stuff of words in grandiloquent style. At the same time they brought forth nothing spiritual, their object being on the contrary to make men as stupid as brute animals. Such, as it has been before stated, are the fanatics of our day, who call themselves Libertines. You may justly say that they make only rumbling sounds; for, despising common language, they form for themselves an exotic idiom, I know not what. They seem at one time to carry their disciples above heaven, then they suddenly fall down to beastly errors, for they imagine a state of innocency in which there is no difference between baseness and honesty; they imagine a spiritual life, when fear is extinguished, and when every one heedlessly indulges himself; they imagine that we become gods, because God absorbs the spirits when they quit their bodies. With the more care and reverence ought the simplicity of Scripture to be studied, lest, by reasoning more refinedly than is right, we should not draw men to heaven, but on the contrary be involved in manifold labyrinths. He therefore calls them wandering stars, because they dazzled the eyes by a sort of evanescent light.

Jude 14-16

14. And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,

14. Prius autem etiam de iis vaticinatus est septimus ab Adam Enoch, dicens, Ecce venit Dominus in sanctis millibus suis,

15. To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

15. Ut faciat judicium adversus omnes, et redarguat ex eis omnes impios de factis omnibus impietatis quae impie patrarunt deque omnibus duris quae loquuti sunt adversus Deum peccatores impii.

16. These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage.

16. Hi sunt murmuratores, queruli, juxta concupiscentias suas ambulantes, et os illorum loquitur tumida, admirantes personas, utilitatis gratia.

14. And Enoch also. I rather think that this prophecy was unwritten, than that it was taken from an apocryphal book; for it may have been delivered down by memory to posterity by the ancients. This is the most common opinion. There is no evidence of such a book being known for some time after this epistle was written; and the book so called was probably a forgery, occasioned by this reference to Enoch’s prophecy. See Macknight’s Preface to this Epistle. Until of late, it was supposed to be lost; but in 1821, the late Archbishop Laurence, having found an Ethiopia version of it, published it with a translation. — Ed. Were any one to ask, that since similar sentences occur in many parts of Scripture, why did he not quote a testimony written by one of the prophets? the answer is obvious, that he wished to repeat from the oldest antiquity what the Spirit had pronounced respecting them: and this is what the words intimate; for he says expressly that he was the seventh from Adam, in order to commend the antiquity of the prophecy, because it existed in the world before the flood.

But I have said that this prophecy was known to the Jews by being reported; but if any one thinks otherwise, I will not contend with him, nor, indeed, respecting the epistle itself, whether it be that of Jude or of some other. In things doubtful, I only follow what seems probable.

Behold, the Lord cometh, or came. The past tense, after the manner of the prophets, is used for the future. He says, that the Lord would come with ten thousand of his saints; Literally, “with his holy myriads.” — Ed and by saints he means the faithful as well as angels; for both will adorn the tribunal of Christ, when he shall descend to judge the world. He says, ten thousand, as Daniel also mentions myriads of angels, (Daniel 7:10;) in order that, the multitude of the ungodly may not, like a violent sea, overwhelm the children of God; but that they may think of this, that the Lord will sometime collect his own people, a part of whom are dwelling in heaven, unseen by us, and a part are hid under a great mass of chaff.

But the vengeance suspended over the wicked ought to keep the elect in fear and watchfulness. He speaks of deeds and words, Because their corrupters did much evil, not only by their wicked life, but also by their impure and false speech. And their words were hard, on account of the refractory audacity, by which, being elated, they acted insolently. There seems to be a want of due order in the 15th verse; the execution of judgment is mentioned first, and then the conviction of the ungodly; but it is an order which exactly corresponds with numberless passages in Scripture: the final action first, and then that which lends to it. — Ed.

16. These are murmurers. They who indulge their depraved lusts, are hard to please, and morose, so that they are never satisfied. Hence it is, that they always murmur and complain, however kindly good men may treat them. We may render the words “Grumblers and fault-finders,” that is, as the word means, with their own lot: they grumbled or murmured against others, and were discontented with their own condition; and yet walked in such a way (that is, in indulging their lusts,) as made their lot worse and occasioned still more grumbling. — Ed. He condemns their proud language, because they haughtily made a boast of themselves; but at the same time he shews that they were mean in their disposition, for they were servilely submissive for the sake of gain. And, commonly, this sort of inconsistency is seen in unprincipled men of this kind. When there is no one to check their insolence, or when there is nothing that stands in their way, their pride is intolerable, so that they imperiously arrogate everything to themselves; but they meanly flatter those whom they fear, and from whom they expect some advantage. He takes persons as signifying eternal greatness and power.

Jude 17-19

17. But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;

17. Vos autem dilecti, memores estis (vel, estote) verborum quae praedicta sunt ab apostolis Domini Christ: nostri Jesu nempe,

18. How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.

18. Quod vobis dixerunt, ultimo tempore futuros (vel, venturos) derisores, qui secundum concupiscentias tias suarum impietatum ambularent.

19. These be they who separate themselves, sensual, having not the Spirit.

19. Hi sunt qui seipsos segregant, animales, Spiritum non habentes.

17. But, beloved. To a most ancient prophecy he now adds the admonitions of the apostles, the memory of whom was recent. As to the verb μνήσθητε, it makes no great difference, whether you read it as declarative or as an exhortation; for the meaning remains the same, that being fortified by the prediction he quotes, they ought to be terrified.

By the last time he means that in which the renewed condition of the Church received a fixed form till the end of the world; and it began at the first coming of Christ.

After the usual manner of Scripture, he calls them scoffers who, being inebriated with a profane and impious contempt of God, rush headlong into a brutal contempt of the Divine Being, so that no fear nor reverence keeps them any longer within the limits of duty: as no dread of a future judgment exists in their hearts, so no hope of eternal life. So at this day the world is full of Epicurean despisers of God, who having cast off every fear, madly scoff at the whole doctrine of true religion, regarding it as fabulous.

19. These be they who separate themselves. Some Greek copies have the participle by itself, other copies add ἑαυτοὺς, “themselves;” but the meaning is nearly the same. He means that they separated from the Church, because they would not bear the yoke of discipline, as they who indulge the flesh dislike spiritual life. This is the common interpretation, and yet it seems inconsistent with what is previously said of these men, that they crept in stealthily, and “feasted” with the members of the Church. The ἑαυτοὺς, though retained by Griesbach, is excluded by Wetstein and others, being absent from most of the MSS. The verb ἀποδιορίζω, means to separate by a boundary two portions from one another, and hence metaphorically to separate or cause divisions: “These be they who cause divisions.” They were doing the same thing as those mentioned by Paul in Romans 16:17. They were producing discords in the Church, and not separations from it; and by continuing in it, they became “spots and stains” to its members. — Ed The word sensual, or animal, stands opposed to spiritual, or to the renovation of grace; and hence it means the vicious or corrupt, such as men are when not regenerated. For in that degenerated nature which we derive from Adam, there is nothing but what is gross and earthly; so that no part of us aspires to God, until we are renewed by his Spirit.

Jude 20-25

20. But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,

20. Vos autem dilecti, sanctissimæ vestræ fidei vosmet superstruentes, in Spiritu Sancti precantes,

21. Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

21. Vosmet in charitate servate, expectantes misericordiam Domini nostri Jesu Christi in vitam eternam.

22. And of some have compassion, making a difference.

22. Et hos quidem miseramini, dijudicantes;

23. And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.

23. Illos verò per timorem servate, ex incendio rapientes, odio prosquentes etiam maculatam a’ carne tunicam.

24. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,

24. Ei autem qui servare potest vos (vel, eos) à peccato immunes, et statuere in conspectu gloriae suae reprehensibiles cum exultatione,

25. To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

25. Soli sapienti Deo, Servatori nostro, gloria et magnificentia et perium et potestas, nunc, et in omnia secula. Amen.

20. But ye, beloved. He shews the manner in which they could overcome all the devices of Satan, that is, by having love connected with faith, and by standing on their guard as it were in their watch-tower, until the coming of Christ. But as he uses often and thickly his metaphors, so he has here a way of speaking peculiar to himself, which must be briefly noticed.

He bids them first to build themselves on faith; by which he means, that the foundation of faith ought to be retained, but that the first instruction is not sufficient, except they who have been already grounded on true faith, went on continually towards perfection. He calls their faith most holy, in order that they might wholly rely on it, and that, leaning on its firmness, they might never vacillate.

But since the whole perfection of man consists in faith, it may seem strange that he bids them to build upon it another building, as though faith were only a commencement to man. This difficulty is removed by the Apostle in the words which follow, when he adds, that men build on faith when love is added; except, perhaps, some one may prefer to take this meaning, that men build on faith, as far as they make proficiency in it, and doubtless the daily progress of faith is such, that itself rises up as a building. It is better to take “faith” here metonymically for the word or doctrine of faith, the gospel; and the sense would be more evident, were we to render ἑαυτοὺς, “one another,” as it means in 1 Thessalonians 5:13

20. “But ye, beloved, building one another on your most holy faith, (on the most holy doctrine which you believe,) praying by the 21. Holy Spirit, keep one another in love to God, waiting for the mercy of our Lord Jesus Christ to eternal life. And on some, indeed, have compassion, making a difference; but others save with fear,” etc.

The whole passage would read thus better, when their duty towards one another is specifically pointed out. — Ed. Thus the Apostle teaches us, that in order to increase in faith, we must be instant in prayer and maintain our calling by love.

Praying in the Holy Ghost. The way of persevering is, when we are endued with the power of God. Hence whenever the question is respecting the constancy of faith, we must flee to prayer. And as we commonly pray in a formal manner, he adds, In the Spirit; as though he had said, that such is our sloth, and that such is the coldness of our flesh, that no one can pray aright except he be roused by the Spirit of God; and that we are also so inclined to diffidence and trembling, that no one dares to call God his Father, except through the teaching of the same Spirit; for from him is solicitude, from him is ardor and vehemence, from him is alacrity, from him is confidence in obtaining what we ask; in short, from him are those unutterable groanings mentioned by Paul (Romans 8:26.) It is not, then, without reason that Jude teaches us, that no one can pray as he ought without having the Spirit as his guide.

21. Keep yourselves in the love of God. He has made love as it were the guardian and the ruler of our life; not that he might set it in opposition to the grace of God, but that it is the right course of our calling, when we make progress in love. But as many things entice us to apostasy, so that it is difficult to keep us faithful to God to the end, he calls the attention of the faithful to the last day. For the hope of that alone ought to sustain us, so that we may at no time despond; otherwise we must necessarily fail every moment.

But it ought to be noticed that he would not have us to hope for eternal life, except through the mercy of Christ: for he will in such a manner be our judge, as to have no other rule in judging us than that gratuitous benefit of redemption obtained by himself.

22. And of some have compassion. He adds another exhortation, shewing how the faithful ought to act in reproving their brethren, in order to restore them to the Lord. He reminds them that such ought to be treated in different ways, every one according to his disposition: for to the meek and teachable we ought to use kindness; but others, who are hard and perverse, must be subdued by terror. Though most agree that by “fear” here is meant terror, that is, that the persons referred to are to be terrified by the judgment which awaited them; yet what follows seems favorable to another view, that fear means the care and caution with which they were to be treated; for the act of saving them is compared to that of a man snatching anything from the fire, in doing which he must be careful lest he himself should be burnt; and then the other comparison, that of a man shunning an infected garment lest he should catch the contagion, favors the same view. Hence our version seems right — “with fear.” — Ed. This is the difference which he mentions.

The participle διακρινόμενοι, I know not why this is rendered in a passive sense by Erasmus. It may, indeed, be rendered in either way, but its active meaning is more suitable to the context. The meaning then is, that if we wish to consult the well-being of such as go astray, we must consider the character and disposition of every one; so that they who are meek and tractable may in a kind manner be restored to the right way, as being objects of pity; but if any be perverse, he is to be corrected with more severity. And as asperity is almost hateful, he excuses it on the ground of necessity; for otherwise, they who do not willingly follow good counsels, cannot he saved.

Moreover, he employs a striking metaphor. When there is a danger of fire, we hesitate not to snatch away violently whom we desire to save; for it would not be enough to beckon with the finger, or kindly to stretch forth the hand. So also the salvation of some ought to be cared for, because they will not come to God, except when rudely drawn. Very different is the old translation, which reading is however found in many of the Greek copies; the Vulgate is, “Rebuke the judged,” (Arguite dijudicatos.) But the first meaning is more suitable, and is, I think, according to the old and genuine reading. The word to save, is transferred to men, not that they are the authors, but the ministers of salvation.

23. Hating even the garment. This passage, which otherwise would appear obscure, will have no difficulty in it, when the metaphor is rightly explained. He would have the faithful not only to beware of contact with vices, but that no contagion might reach them, he reminds them that everything that borders on vices and is near to them ought to be avoided: as, when we speak of lasciviousness, we say that all excitements to lusts ought to be removed. The passage will also become clearer, when the whole sentence is filled up, that is, that we should hate not only the flesh, but also the garment, which, by a contact with it, is infected. The particle καὶ even serves to give greater emphasis. He, then, does not allow evil be cherished by indulgence, so that he bids all preparations and all accessories, as they say, to be cut off.

24 Now unto him that is able to keep you. He closes the Epistle with praise to God; by which he shews that our exhortations and labors can do nothing except through the power of God accompanying them. The doxology is as follows, —

“To the only wise God (or, to the wise God alone) our Savior, be glory and greatness, might and dominion, both now and through all ages.”

“Dominion” (ἐξουσία) is the right to govern, imperial authority or power; “might” (κράτος) is strength to effect his purpose, omnipotence; “greatness” (μεγαλωσύνη) comprises knowledge, wisdom, holiness, and everything that constitutes what is really great and magnificent; and (δόξα) is the result of all these things which belong to God; all terminate in his glory. The ultimate issue is first mentioned, then the things which lead to it. It is by acknowledging his sovereign power, his capacity to exercise that power — his omnipotence, and his greatness in everything that constitutes greatness, that we give him the glory, the honor, and the praise due to his name. — Ed.

Some copies have “them” instead of “you.” If we receive this reading, the sense will be, “It is, indeed, your duty to endeavor to save them; but it is God alone who can do this” However, the other reading is what I prefer; in which there is an allusion to the preceding verse; for after having exhorted the faithful to save what was perishing, that they might understand that all their efforts would be vain except God worked with them, he testifies that they could not be otherwise saved than through the power of God. In the latter clause there is indeed a different verb, φυλάξαι, which means to guard; so the allusion is to a remoter clause, when he said, Keep yourselves

END OF THE EPISTLE OF JUDE

A TRANSLATION OF

CALVIN'S VERSION OF

THE FIRST EPISTLE OF PETER

CHAPTER 1

1 Peter, an apostle of Jesus Christ, to the sojourners who are scattered through Pontus, Galatia, Cappadocia, Asia, and Bithyuia,

2 Elected according to the foreknowledge of God the Father, through the sanctification of the Spirit, unto obedience and the sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.

3 Blessed be God, even the Father of our Lord Jesus Christ, who, according to his great mercy hath begotten us again to a living hope, through the resurrection of Jesus Christ from the dead,

4 To an inheritance incorruptible, and undefiled, and unfading, laid up in heaven for you;

5 Who by the power of God are kept through faith unto salvation, which is ready to be revealed at the last time:

6 On account of which ye exult, though now for a little while, if it be necessary, ye are made sorrowful through various temptations;

7 That the probation of your faith, much more precious than gold which perisheth, though even it be proved by fire, may be found unto praise, and honour, and glory, when Jesus Christ shall be revealed:

8 Whom, though ye have not seen, ye love; on whom believing, though ye see him not, ye exult with joy unspeakable and glorious;

9 Receiving the end of your faith, the salvation of your souls.

10 Of which, salvation the prophets inquired and searched, who prophesied of future grace to us;

11 Searching what or what manner of time the Spirit of Christ who was in them did signify, previously testifying of the sufferings of Christ, and of the glories which were to follow:

12 To whom it was revealed, that not to themselves, but to us they ministered the things which have been now declared to you by those who have preached to you the gospel, through the Holy Spirit sent from heaven; into which things the angels desire to look.

13 Therefore, girding up the loins of your mind, being sober, perfectly hope for the grace which is to be brought to you at the revelation of Jesus Christ;

14 As obedient children, not conformed to former lusts which prevailed during your ignorance:

15 But as he who has called you is holy, be ye also yourselves holy in your whole conduct;

16 Because it is written, "Be ye holy, for I sin holy."

17 And since ye call on the Father, who, without respect of persons, judgeth the work of every one, puss in fear the time of your

18 Sojourning; knowing that not with corruptible things, silver or gold, you have been redeemed from your vain way of living, delivered down from the fathers;

19 But with the precious blood of Christ, as of a lamb unspotted and undefiled:

20 Who had been, indeed, foreordained before the world was founded, but has been manifested in the last times for you,

21 Who through him believe in God, who has raised him from the dead, and has given him glory, that your faith and hope may be in God:

22 Purifying your souls by obedience to the truth through the Spirit, with an unfeigned brotherly love, love ye one another from a pure heart fervently;

23 Having been begotten again, not from a seed that is corruptible, but incorruptible, through the word of the living God, which abideth for ever.

24 For all flesh is as grass, and all his glory as the flower of the grass: wither does the grass, and its flower fades;

25 but the word of the Lord remains for ever: and this is the word which has been declared to you.

CHAPTER 2

1 Laying aside, therefore, all wickedness, and all guile, and dissimulations, and envyings, and all slanderings,

2 As infants lately born, desire the milk that is rational and guileless, that by it ye may grow;

3 If indeed ye have tasted that the Lord is gracious:

4 To whom coming as to a living stone, rejected indeed by men, but chosen by God and precious,

5 Ye also yourselves as living stones are built up a spiritual house, a holy priesthood, to offer spiritual sacrifices, acceptable to God through Jesus Christ.

6 Therefore also the Scripture contains this, "Behold, I lay in Sion a corner-stone, chosen, precious; and he who believeth in him shall not be ashamed."

7 To you, then, who believe, he is precious; but to the unbelieving, the stone which the builders rejected, this has become the head of the corner;

8 And a stone of stumbling and a rock of offense to those who stumble at the word, being unbelieving; to which also they had been appointed.

9 But ye are a chosen race, a royal priesthood, a holy nation, a peculiar people, that ye may declare the virtues of him who has called you out of darkness

10 Into his marvelous light: who sometimes were not a people, but now are the people of God; who had not obtained mercy, but now have obtained mercy.

11 Beloved, I exhort you as sojourners and strangers, to abstain from carnal desires, which war against the soul;

12 Having your behavior good among the Gentiles, that whereas they speak against you as evil-doers, they may, considering your good works, glorify God in the day of visitation.

13 Be then subject to every human ordinance for the Lord's sake;

14 Whether to the king, as supreme; or to governors, as those who are sent by him, for the punishment indeed of evil-doers, but for the praise of those who do well:

15 For so is the will of God, that by well-doing ye should put a stop to the ignorance of foolish men;

16 As free, and not having liberty as a cloak for wickedness, but as the servants of God.

17 Honor all, love the brotherhood, fear God, honor the king.

18 The servants, let them be subject with all fear to their lords, not only to the good and humane, but also to the perverse.

19 For this is acceptable, if for conscience towards God any one bears sorrows, suffering unjustly:

20 For what sort of glory is it, if ye bear it when having done evil ye be buffeted? but if, having done well and suffering, ye bear it, this is acceptable with God.

21 For to this end you have been called; because Christ also suffered for you, leaving you an example, that ye may follow his footsteps;

22 Who did no sin, nor was guile found in his mouth; who, when reviled, reviled not again;

23 When suffering, threatened not; but committed his cause to him who judgeth righteously;

24 Who bare himself our sins in his own body on the tree, that we, being dead to sin, may live to righteousness; by whose bruise have ye been healed.

25 For ye were as sheep going astray; but ye have been now turned to the Shepherd and Bishop of your souls.

CHAPTER 3

1 In like manner the wives, let them be subject to their own husbands, that even if any believe not the word, they may without the word be gained by the behavior of their wives,

2 While observing your pure behavior and fear:

3 Whose adorning, let it not be the outward, in the plaiting of the hair and the encircling of gold, or the putting on of cloaks;

4 But the inner man of the heart, which is in the incorruption of a placid and quiet spirit, which before God is precious.

5 For so formerly also holy women who hoped in God, adorned themselves, being subject to their own husbands;

6 As Sara, who obeyed Abraham, calling him lord; whose daughters ye become, when ye do well, and are not terrified by any dread.

7 Let husbands in like manner dwell with them according to knowledge, giving honor to the wife as the weaker vessel, and as joint-heirs of the grace of life, that your prayers may not be hindered.

8 Finally, be ye of one mind, compassionate, loving to the brethren, merciful, humble-minded;

9 Not rendering evil for evil, or railing for railing, but on the contrary, bless ye, knowing that you have been called for this end, that ye may inherit a blessing.

10 For let him who would love life and see good days, keep his tongue from evil and his lips from speaking guile; let him turn away from evil and do good;

11 Let him seek peace and pursue it:

12 Because the eyes of the Lord are on the righteous, and his cars to their prayers; but the face of the Lord is against them who do evil.

13 And who is he who can do you harm, if ye be followers of what is good?

14 But if ye also suffer for righteousness, happy are ye; and the fear of them fear not, nor be troubled;

15 But sanctify the Lord of hosts in your hearts, and be ready always for an answer to any one asking you a reason for the hope that is in you, with meekness and fear;

16 Having a good conscience, that whereas they speak against you as evil-doers, they may be ashamed who slander your good behavior in Christ.

17 For it is better to suffer, if so be the will of God, for doing good than for doing evil:

18 Because Christ also once suffered for sins, the just for the unjust, that he might bring us to God, having indeed been put to death in the flesh, but brought to life by file Spirit:

19 By whom having also gone, he preached to the spirits who were in prison,

20 When there were formerly unbelievers, when once the patience of God waited in the days of Noah, while the ark was prepared; in which a few, that is, eight souls, were saved by water;

21 Corresponding to which, baptism saves us also now (not the casting away of the filth of the flesh, but the answer of a good conscience towards God) through the resurrection of Jesus Christ;

22 Who is at the right hand of God, having gone into heaven, angels and dominions and powers being made subject to him.

CHAPTER 4

1 Christ then having suffered for us in the flesh, be ye also armed with the same mind: because he who hath suffered in the flesh hath ceased from sin;

2 That he may no longer live the rest of his time in the flesh to the lusts of men, but to the will of God.

3 For it is enough for us, that we have wrought, in the past time of life, the will of the Gentiles, when we walked i

INTRODUCTION

Author.--He calls himself in the address "the servant of Jesus Christ, and brother of James." See Introduction to the Epistle of James, in proof of James the apostle, and James the Lord's brother, the bishop of Jerusalem, being one and the same person. Ga 1:19 alone seems to me to prove this. Similarly, Jude the brother of our Lord, and Jude the apostle, seem to be one and the same. Jerome [Against Helvidius], rightly maintains that by the Lord's brethren are meant his cousins, children of Mary and Cleophas (the same as Alphæus). From 1Co 9:5 (as "brethren of the Lord" stands between "other apostles" and "Cephas"), it seems natural to think that the brethren of the Lord are distinguished from the apostles only because all his brethren were not apostles, but only James and Jude. Jude's reason for calling himself "brother of James," was that James, as bishop of Jerusalem, was better known than himself. Had he been, in the strict sense, brother of our Lord, he probably would have so entitled himself. His omission of mention of his apostleship is no proof that he was not an apostle; for so also James omits it in his heading; and Paul, in his Epistles to the Philippians, Thessalonians, and Philemon, omits it. Had the writer been a counterfeiter of the apostle Jude, he would doubtless have called himself an "apostle." He was called also Lebbæus and Thaddeus, probably to distinguish him from Judas Iscariot, the traitor. Lebbæus, from Hebrew "leeb," "heart," means courageous. Thaddeus is the same as Theudas, from Hebrew "thad," the "breast." Luke and John, writing later than Matthew, when there would be no confusion between him and Judas Iscariot, give his name Judas. The only circumstance relating to him recorded in the Gospels occurs in Joh 14:22, "Judas saith unto Him, not Iscariot, Lord, how is it that Thou wilt manifest Thyself unto us, and not unto the world?" Jerome [Commentary on Matthew] says that he was sent to Edessa, to Abgarus, king of Osroene, or Edessa, and that he preached in Syria, Arabia, Mesopotamia, and Persia, in which last country he suffered martyrdom. The story is told on Eusebius' authority, that Abgarus, on his sickbed, having heard of Jesus' power to heal, sent to beg Him to come and cure him, to which the Lord replied, praising his faith, that though he had not seen the Saviour, he yet believed; adding, "As for what thou hast written, that I should come to thee, it is necessary that all those things for which I was sent should be fulfilled by Me in this place, and that having filled them I should be received up to Him that sent Me. When, therefore, I shall be received into heaven, I will send unto thee some one of My disciples who shall both heal thy distemper and give life to thee and those with thee." Thomas is accordingly said to have been inspired to send Thaddeus for the cure and baptism of Abgarus. The letters are said to have been shown Thaddeus among the archives of Edessa. It is possible such a message was verbally sent, and the substance of it registered in writing afterwards (compare 2Ki 5:1-27; and Mt 15:22). Hegesippus (in Eusebius [Ecclesiastical History, 3.20]) states that when Domitian inquired after David's posterity, some grandsons of Jude, called the Lord's brother, were brought into his presence. Being asked as to their possessions, they said that they had thirty-nine acres of the value of nine thousand denarii, out of which they paid him taxes, and lived by the labor of their hands, a proof of which they gave by showing the hardness of their hands. Being interrogated as to Christ and His kingdom, they replied that it was not of this world, but heavenly; and that it would be manifested at the end of the world, when He would come in glory to judge the living and the dead.

Authenticity.--Eusebius [Ecclesiastical History, 3.25], reckons it among the Antilegomena or controverted Scriptures, "though recognized by the majority." The reference to the contest of Michael, the archangel, with the devil, for the body of Moses, not mentioned elsewhere in the Old Testament, but found in the apocryphal "Book of Enoch," probably raised doubts as to its authenticity, as Jerome [On Illustrious Men, 4] says. Moreover, its not being addressed to one particular Church, or individual, caused it not to be so immediately recognized as canonical. A counterfeiter would have avoided using what did not occur in the Old Testament, and which might be regarded as apocryphal.

As to the book of Enoch, if quoted by Jude, his quotation of a passage from it gives an inspired sanction only to the truth of that passage, not to the whole book; just as Paul, by inspiration, sanctions particular sentiments from Aratus, Epimenides, and Menander, but not all their writings. I think, rather as there is some slight variation between Jude's statement and that of the book of Enoch, that Jude, though probably not ignorant of the book of Enoch, stamps with inspired sanction the current tradition of the Jews as to Enoch's prophecies; just as Paul mentions the names of the Egyptian magicians, "Jannes and Jambres" (2Ti 3:8), not mentioned in the Old Testament. At all events, the prophecy ascribed to Enoch by Jude was really his, being sanctioned as such by this inspired writer. So also the narration as to the archangel Michael's dispute with Satan concerning the body of Moses, is by Jude's inspired authority (Jude 9) declared true. The book of Enoch is quoted by Justin Martyr, Irenæus, Clement of Alexandria, &c. Bruce, the Abyssinian traveller, brought home three copies of it in Ethiopic, from Alexandria, of which Archbishop Lawrence, in 1821, gave an English translation. The Ethiopic was a version from the Greek, and the Greek doubtless a version from the Hebrew, as the names of the angels in it show. The Apostolic Constitutions, Origen [Against Celsus], Jerome, and Augustine, pronounce it not canonical. Yet it is in the main edifying, vindicating God's government of the world, natural and spiritual, and contradicting none of the Scripture statements. The name Jesus never occurs, though "Son of man," so often given to Messiah in the Gospels, is frequent, and terms are used expressive of His dignity, character, and acts, exceeding the views of Messiah in any other Jewish book. The writer seems to have been a Jew who had become thoroughly imbued with the sacred writings of Daniel. And, though many coincidences occur between its sentiments and the New Testament, the Messianic portions are not distinct enough to prove that the writer knew the New Testament. Rather, he seems to have immediately preceded Christ's coming, about the time of Herod the Great, and so gives us a most interesting view of believing Jews' opinions before the advent of our Lord. The Trinity is recognized (Enoch 60:13,14). Messiah is "the elect One" existing from eternity (Enoch 48:2,3,5); "All kings shall fall down before Him, and worship and fix their hopes on this Son of man" (Enoch 61:10-13). He is the object of worship (Enoch 48:3,4); He is the supreme Judge (Enoch 60:10,11; 68:38,39). There shall be a future state of retribution (Enoch 93:8,9; 94:2,4; 95; 96; 99; 103); The eternity of future punishment (Enoch 103:5). Volkmar, in Alford, thinks the book was written at the time of the sedition of Barchochebas (A.D. 132), by a follower of Rabbi Akiba, the upholder of that impostor. This would make the book Antichristian in its origin. If this date be correct, doubtless it copied some things from Jude, giving them the Jewish, not the Christian, coloring.

Eusebius [Demonstration of the Gospel, 3.5] remarks, it accords with John's humility that in Second and Third John he calls himself "the elder." For the same reason James and Jude call themselves "servants of Jesus Christ." Clement of Alexandria [Adumbrations, in Epistle of Jude, p. 1007] says, "Jude, through reverential awe, did not call himself brother, but servant, of Jesus Christ, and brother of James."

Tertullian [On the Apparel of Women, 3] cites the Epistle as that of the apostle James. Clement of Alexandria in Miscellanies [3.2.11] quotes Jude 8, 17 as Scripture, in The Instructor [3.8.44], Jude 5. The Muratori fragment asserts its canonicity [Routh, Sacred Fragments, 1.306]. Origen [Commentary on Matthew 13:55] says, "Jude wrote an Epistle of few lines, but one filled full of the strong words of heavenly grace." Also, in his Commentary on Matthew 22:23, Origen quotes Jude 6; and on Matthew 18:10, he quotes Jude 1. He calls the writer "Jude the apostle," in the Latin remains of his works (compare Davidson, Introduction to the New Testament, vol. 3, p. 498). Jerome [On Illustrious Men, 4] reckons it among the Scriptures. Though the oldest manuscripts of the Peschito omit it, Ephrem the Syrian recognizes it. Wordsworth reasons for its genuineness thus: Jude, we know, died before John, that is, before the beginning of the second century. Now Eusebius [Ecclesiastical History, 3.32] tells us that James was succeeded in the bishopric of Jerusalem by Symeon his brother; and also that Symeon sat in that see till A.D. 107, when as a martyr he was crucified in his hundred twentieth year. We find that the Epistle to Jude was known in the East and West in the second century; it was therefore circulated in Symeon's lifetime. It never would have received currency such as it had, nor would Symeon have permitted a letter bearing the name of an apostle, his own brother Jude, brother of his own apostolical predecessor, James, to have been circulated, if it were not really Jude's.

To whom addressed.--The references to Old Testament history, Jude 5, 7, and to Jewish tradition, Jude 14, &c., make it likely that Jewish Christians are the readers to whom Jude mainly (though including also all Christians, Jude 1) writes, just as the kindred Epistle, Second Peter, is addressed primarily to the same class; compare Introduction to First Peter and Introduction to Second Peter. The persons stigmatized in it were not merely libertines (as Alford thinks), though no doubt that was one of their prominent characteristics, but heretics in doctrine, "denying the only Lord God, and our Saviour Jesus Christ." Hence he urges believers "earnestly to contend for the faith once delivered unto the saints" (Jude 3). Insubordination, self-seeking, and licentiousness, the fruit of Antinomian teachings, were the evils against which Jude warns his readers; reminding them that, to build themselves in their most holy faith, and to pray in the Holy Ghost, are the only effectual safeguards. The same evils, along with mocking skepticism, shall characterize the last days before the final judgment, even as in the days when Enoch warned the ungodly of the coming flood. As Peter was in Babylon in writing 1Pe 5:13, and probably also in writing Second Peter (compare Introduction to First Peter and Introduction to Second Peter), Jude addressed his Epistle primarily to the Jewish Christians in and about Mesopotamian Babylon (a place of great resort to the Jews in that day), or else to the Christian Jews dispersed in Pontus, Galatia, Cappadocia, Asia, and Bithynia (1Pe 1:1), the persons addressed by Peter. For Jude is expressly said to have preached in Mesopotamia [Jerome, Commentary on Matthew], and his Epistle, consisting of only twenty-five verses, contains in them no less than eleven passages from Second Peter (see my Introduction to Second Peter for the list). Probably in Jude 4 he witnesses to the fulfilment of Peter's prophecy, "There are certain men crept in unawares, who were before of old ordained (rather as Greek, "forewritten," that is, announced beforehand by the apostle Peter's written prophecy) to this condemnation, ungodly men denying the only Lord God, and our Lord Jesus Christ." Compare 2Pe 2:1, "There shall be false teachers among you who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." Also Jude 17, 18 plainly refers to the very words of 2Pe 3:3, "Remember the words which were spoken before of the apostles of our Lord Jesus; how they told you there should be mockers in the last time who should walk after their own ungodly lusts." This proves, in opposition to Alford, that Jude's Epistle is later than Peter's (whose inspiration he thus confirms, just as Peter confirms Paul's, 2Pe 3:15, 16), not vice versa.

Time and place of writing.--Alford thinks, that, considering Jude was writing to Jews and citing signal instances of divine vengeance, it is very unlikely he would have omitted to allude to the destruction of Jerusalem if he had written after that event which uprooted the Jewish polity and people. He conjectures from the tone and references that the writer lived in Palestine. But as to the former, negative evidence is doubtful; for neither does John allude in his Epistles, written after the destruction of Jerusalem, to that event. Mill fixes on A.D. 90, after the death of all the apostles save John. I incline to think from Jude 17, 18 that some time had elapsed since the Second Epistle of Peter (written probably about A.D. 68 or 69) when Jude wrote, and, therefore, that the Epistle of Jude was written after the destruction of Jerusalem.

Jude 1-25. Address: Greeting: His Object in Writing: Warning against Seducers in Doctrine and Practice from God's Vengenance on Apostates, Israel, the Fallen Angels, Sodom and Gomorrah. Description of These Bad Men, in Contrast to Michael: Like Cain, Balaam, and Core: Enoch's Prophecy as to Them: The Apostles' Forewarning: Concluding Exhortation as to Preserving Their Own Faith, and Trying to Save Others: Doxology.

1. servant of Jesus Christ--as His minister and apostle.

brother of James--who was more widely known as bishop of Jerusalem and "brother of the Lord" (that is, either cousin, or stepbrother, being son of Joseph by a former marriage; for ancient traditions universally agree that Mary, Jesus' mother, continued perpetually a virgin). Jude therefore calls himself modestly "brother of James." See my Introduction.

to them ... sanctified by God the Father--The oldest manuscripts and versions, Origen, Lucifer, and others read, "beloved" for sanctified. If English Version be read, compare Col 1:12; 1Pe 1:2. The Greek is not "by," but "in." God the Father's love is the element IN which they are "beloved." Thus the conclusion, Jude 21, corresponds, "Keep yourselves in the love of God." Compare "beloved of the Lord" 2Th 2:13.

preserved in Jesus Christ--"kept." Translate not "in," but as Greek, "FOR Jesus Christ." "Kept continually (so the Greek perfect participle means) by God the Father for Jesus Christ," against the day of His coming. Jude, beforehand, mentions the source and guarantee for the final accomplishment of believers' salvation; lest they should be disheartened by the dreadful evils which he proceeds to announce [Bengel].

and called--predicated of "them that are beloved in God the Father, and preserved in Jesus Christ: who are called." God's effectual calling in the exercise of His divine prerogative, guarantees their eternal safety.

2. Mercy--in a time of wretchedness. Therefore mercy stands first; the mercy of Christ (Jude 21).

peace--in the Holy Ghost (Jude 20).

love--of God (Jude 21). The three answer to the divine Trinity.

be multiplied--in you and towards you.

3. Design of the Epistle (compare Jude 20, 21).

all diligence--(2Pe 1:5). As the minister is to give all diligence to admonish, so the people should, in accordance with his admonition, give all diligence to have all Christian graces, and to make their calling sure.

the common salvation--wrought by Christ. Compare Note, see on 2Pe 1:1, "obtained LIKE precious faith," This community of faith, and of the object of faith, salvation, forms the ground of mutual exhortation by appeals to common hopes and fears.

it was needful for me--rather, "I felt it necessary to write (now at once; so the Greek aorist means; the present infinitive 'to write,' which precedes, expresses merely the general fact of writing) exhorting you." The reason why he felt it necessary "to write with exhortation," he states, Jude 4, "For there are certain men crept in," &c. Having intended to write generally of "the common salvation," he found it necessary from the existing evils in the Church, to write specially that they should contend for the faith against those evils.

earnestly contend--Compare Php 1:27, "striving together for the faith of the Gospel."

once, &c.--Greek, "once for all delivered." No other faith or revelation is to supersede it. A strong argument for resisting heretical innovators (Jude 4). Believers, like Nehemiah's workmen (Ne 4:17), with one hand "build themselves up in their most holy faith"; with the other they" contend earnestly for the faith" against its foes.

the saints--all Christians, holy (that is, consecrated to God) by their calling, and in God's design.

4. certain men--implying disparagement.

crept in unawares--stealthily and unlawfully. See on 2Pe 2:1, "privily shall bring in damnable heresies."

before ... ordained--Greek, "forewritten," namely, in Peter's prophecy Jude 17, 18; and in Paul's before that, 1Ti 4:1; 2Ti 3:1; and by implication in the judgments which overtook the apostate angels. The disobedient Israelites, Sodom and Gomorrah, Balaam and Core, and which are written "for an example" (Jude 7, and Jude 5, 6, 11). God's eternal character as the Punisher of sin, as set forth in Scripture "of old," is the ground on which such apostate characters are ordained to condemnation. Scripture is the reflection of God's book of life in which believers are "written among the living." "Forewritten" is applied also in Ro 15:4 to the things written in Scripture. Scripture itself reflects God's character from everlasting, which is the ground of His decrees from everlasting. Bengel explains it as an abbreviated phrase for, "They were of old foretold by Enoch (Jude 14, who did not write his prophecies), and afterwards marked out by the written word."

to this condemnation--Jude graphically puts their judgment as it were present before the eyes, "THIS." Enoch's prophecy comprises the "ungodly men" of the last days before Christ's coming to judgment, as well as their forerunners, the "ungodly men" before the flood, the type of the last judgment (Mt 24:37-39; 2Pe 3:3-7). The disposition and the doom of both correspond.

the grace of our God--A phrase for the Gospel especially sweet to believers who appropriate God in Christ as "our God," and so rendering the more odious the vile perversity of those who turn the Gospel state of grace and liberty into a ground of licentiousness, as if their exemption from the law gave them a license to sin.

denying the only Lord--The oldest manuscripts, versions, and Fathers omit "God," which follows in English Version. Translate as the Greek, "the only Master"; here used of Jesus Christ, who is at once Master and "Lord" (a different Greek word). See on 2Pe 2:1. By virtue of Christ's perfect oneness with the Father, He, as well as the Father, is termed "the ONLY" God and "Master." Greek, "Master," implies God's absolute ownership to dispose of His creatures as He likes.

5. (He 3:16; 4:13.)

therefore--Other oldest manuscripts and Vulgate read, "But"; in contrast to the ungodly Jude 4.

though ye once--rather, "once for all." Translate, "I wish to remind you, as knowing ALL (namely, that I am referring to; so the oldest manuscripts, versions, and Fathers) once for all." As already they know all the facts once for all, he needs only to "remind" them.

the Lord--The oldest manuscripts and versions read, "Jesus." So "Christ" is said to have accompanied the Israelites in the wilderness; so perfectly is Jesus one with the God of the Israelite theocracy.

saved--brought safely, and into a state of safety and salvation.

afterward--Greek, "secondly"; in the next instance "destroyed them that believed not," as contrasted with His in the first instance having saved them.

6. (2Pe 2:4.)

kept not their first estate--Vulgate translates, "their own principality," which the fact of angels being elsewhere called "principalities," favors: "their own" implies that, instead of being content with the dignity once for all assigned to them under the Son of God, they aspired higher. Alford thinks the narrative in Ge 6:2 is alluded to, not the fall of the devil and his angels, as he thinks "giving themselves over to fornication" (Jude 7) proves; compare Greek, "in like manner to these," namely, to the angels (Jude 6). It seems to me more natural to take "sons of God" (Ge 6:2) of the Sethites, than of angels, who, as "spirits," do not seem capable of carnal connection. The parallel, 2Pe 2:4, plainly refers to the fall of the apostate angels. And "in like manner to these," Jude 7, refers to the inhabitants of Sodom and Gomorrah, "the cities about them" sinning "in like manner" as "they" did [Estius and Calvin]. Even if Greek "these," Jude 7, refer to the angels, the sense of "in like manner as these" will be, not that the angels carnally fornicated with the daughters of men, but that their ambition, whereby their affections went away from God and they fell, is in God's view a sin of like kind spiritually as Sodom's going away from God's order of nature after strange flesh; the sin of the apostate angels after their kind is analogous to that of the human Sodomites after their kind. Compare the somewhat similar spiritual connection of whoremongers and covetousness. The apocryphal book of Enoch interprets Ge 6:2 as Alford. But though Jude accords with it in some particulars, it does not follow that he accords with it in all. The Hebrews name the fallen angels Aza and Azael.

left--on their own accord.

their own--Greek, "their proper."

habitation--heaven, all bright and glorious, as opposed to the "darkness" to which they now are doomed. Their ambitious designs seem to have had a peculiar connection with this earth, of which Satan before his fall may have been God's vicegerent, whence arises his subsequent connection with it as first the Tempter, then "the prince of this world."

reserved--As the Greek is the same, and there is an evident reference to their having "kept not their first estate," translate, "He hath kept." Probably what is meant is, He hath kept them in His purpose; that is their sure doom; moreover, as yet, Satan and his demons roam at large on the earth. An earnest of their doom is their having been cast out of heaven, being already restricted to "the darkness of this present world," the "air" that surrounds the earth, their peculiar element now. They lurk in places of gloom and death, looking forward with agonizing fear to their final torment in the bottomless pit. He means not literal chains and darkness, but figurative in this present world where, with restricted powers and liberties, shut out from heaven, they, like condemned prisoners, await their doom.

7. Even as--Alford translates, "I wish to remind you (Jude 5) that."

Sodom, &c.--(2Pe 2:6).

giving themselves over to fornication--following fornication extraordinarily, that is, out of the order of nature. On "in like manner to them" (Greek), compare Note, see on Jude 6. Compare on spiritual fornication, "go a whoring from thee," Psa 73:27.

going after strange flesh--departing from the course of nature, and going after that which is unnatural. In later times the most enlightened heathen nations indulged in the sin of Sodom without compunction or shame.

are set forth--before our eyes.

suffering--undergoing to this present time; alluding to the marks of volcanic fire about the Dead Sea.

the vengeance--Greek, "righteous retribution."

eternal fire--The lasting marks of the fire that consumed the cities irreparably, is a type of the eternal fire to which the inhabitants have been consigned. Bengel translates as the Greek will admit, "Suffering (the) punishment (which they endure) as an example or sample of eternal fire (namely, that which shall consume the wicked)." Eze 16:53-55 shows that Sodom's punishment, as a nation, is not eternal. Compare also 2Pe 2:6.

8. also--rather, "In like manner nevertheless" (notwithstanding these warning examples) [Alford].

these ... dreamers--The Greek has not "filthy" of English Version. The clause, "these men dreaming" (that is, in their dreams), belongs to all the verbs, "defile," "despise," and "speak evil." All sinners are spiritually asleep, and their carnal activity is as it were a dream (1Th 5:6, 7). Their speaking evil of dignities is because they are dreaming, and know not what they are speaking evil of (Jude 10). "As a man dreaming seems to himself to be seeing and nearing many things, so the natural man's lusts are agitated by joy, distress, fear, and the other passions. But he is a stranger to self-command. Hence, though he bring into play all the powers of reason, he cannot conceive the true liberty which the sons of light, who are awake and in the daylight; enjoy" [Bengel].

defile the flesh--(Jude 7).

dominion--"lordship."

dignities--literally, "glories." Earthly and heavenly dignities.

9. Michael, the archangel--Nowhere in Scripture is the plural used, "archangels"; but only ONE, "archangel." The only other passage in the New Testament where it occurs, is 1Th 4:16, where Christ is distinguished from the archangel, with whose voice He shall descend to raise the dead; they therefore err who confound Christ with Michael. The name means, Who is like God? In Da 10:13 he is called "One ('the first,' Margin) of the chief princes." He is the champion angel of Israel. In Re 12:7 the conflict between Michael and Satan is again alluded to.

about the body of Moses--his literal body. Satan, as having the power of death, opposed the raising of it again, on the ground of Moses' sin at Meribah, and his murder of the Egyptian. That Moses' body was raised, appears from his presence with Elijah and Jesus (who were in the body) at the Transfiguration: the sample and earnest of the coming resurrection kingdom, to be ushered in by Michael's standing up for God's people. Thus in each dispensation a sample and pledge of the future resurrection was given: Enoch in the patriarchal dispensation, Moses in the Levitical, Elijah in the prophetical. It is noteworthy that the same rebuke is recorded here as was used by the Angel of the Lord, or Jehovah the Second Person, in pleading for Joshua, the representative of the Jewish Church, against Satan, in Zec 3:2; whence some have thought that also here "the body of Moses" means the Jewish Church accused by Satan, before God, for its filthiness, on which ground he demands that divine justice should take its course against Israel, but is rebuked by the Lord who has "chosen Jerusalem": thus, as "the body of Christ" is the Christian Church, so "the body of Moses" is the Jewish Church. But the literal body is evidently here meant (though, secondarily, the Jewish Church is typified by Moses' body, as it was there represented by Joshua the high priest); and Michael, whose connection seems to be so close with Jehovah-Messiah on the one hand, and with Israel on the other, naturally uses the same language as his Lord. As Satan (adversary in court) or the devil (accuser) accuses alike the Church collectively and "the brethren" individually, so Christ pleads for us as our Advocate. Israel's, and all believers' full justification, and the accuser's being rebuked finally, is yet future. Josephus [Antiquities,4.8], states that God hid Moses' body, lest, if it had been exposed to view, it would have been made an idol of. Jude, in this account, either adopts it from the apocryphal "assumption of Moses" (as Origen [Concerning Principalities, 3.2] thinks), or else from the ancient tradition on which that work was founded. Jude, as inspired, could distinguish how much of the tradition was true, how much false. We have no such means of distinguishing, and therefore can be sure of no tradition, save that which is in the written word.

durst not--from reverence for Satan's former dignity (Jude 8).

railing accusation--Greek, "judgment of blasphemy," or evil-speaking. Peter said, Angels do not, in order to avenge themselves, rail at dignities, though ungodly, when they have to contend with them: Jude says that the archangel Michael himself did not rail even at the time when he fought with the devil, the prince of evil spirits--not from fear of him, but from reverence of God, whose delegated power in this world Satan once had, and even in some degree still has. From the word "disputed," or debated in controversy, it is plain it was a judicial contest.

10. (2Pe 2:12.)

those things which--Greek, "all things whatsoever they understand not," namely, the things of the spiritual world.

but what ... naturally--Connect thus, "Whatever (so the Greek) things naturally (by natural, blind instinct), as the unreasoning (so the Greek) animals, they know," &c. The Greek for the former "know" implies deeper knowledge; the latter "know," the mere perception of the "animal senses and faculties."

11. Woe--See on 2Pe 2:14, "cursed children."

Cain--the murderer: the root of whose sin was hatred and envy of the godly, as it is the sin of these seducers.

ran greedily--literally, "have been poured forth" like a torrent that has burst its banks. Reckless of what it costs, the loss of God's favor and heaven, on they rush after gain like Balaam.

perished in the gainsaying of Core--(compare Note, see on Jude 12). When we read of Korah perishing by gainsaying, we read virtually also of these perishing in like manner through the same: for the same seed bears the same harvest.

12. spots--So 2Pe 2:13, Greek, "spiloi"; but here the Greek is spilades, which elsewhere, in secular writers, means rocks, namely, on which the Christian love-feasts were in danger of being shipwrecked. The oldest manuscript prefixes the article emphatically, "THE rocks." The reference to "clouds ... winds ... waves of the sea," accords with this image of rocks. Vulgate seems to have been misled by the similar sounding word to translate, as English Version, "spots"; compare however, Jude 23, which favors English Version, if the Greek will bear it. Two oldest manuscripts, by the transcriber's effort to make Jude say the same as Peter, read here "deceivings" for "love-feasts," but the weightiest manuscript and authorities support English Version reading. The love-feast accompanied the Lord's Supper (1Co 11:17-34, end). Korah the Levite, not satisfied with his ministry, aspired to the sacrificing priesthood also: so ministers in the Lord's Supper have sought to make it a sacrifice, and themselves the sacrificing priests, usurping the function of our only Christian sacerdotal Priest, Christ Jesus. Let them beware of Korah's doom!

feeding themselves--Greek, "pasturing (tending) themselves." What they look to is the pampering of themselves, not the feeding of the flock.

without fear--Join these words not as English Version, but with "feast." Sacred feasts especially ought to be celebrated with fear. Feasting is not faulty in itself [Bengel], but it needs to be accompanied with fear of forgetting God, as Job in the case of his sons' feasts.

clouds--from which one would expect refreshing rains. 2Pe 2:17, "wells without water." Professors without practice.

carried about--The oldest manuscripts have "carried aside," that is, out of the right course (compare Ep 4:14).

trees whose fruit withereth--rather, "trees of the late (or waning) autumn," namely, when there are no longer leaves or fruits on the trees [Bengel].

without fruit--having no good fruit of knowledge and practice; sometimes used of what is positively bad.

twice dead--First when they cast their leaves in autumn, and seem during winter dead, but revive again in spring; secondly, when they are "plucked up by the roots." So these apostates, once dead in unbelief, and then by profession and baptism raised from the death of sin to the life of righteousness, but now having become dead again by apostasy, and so hopelessly dead. There is a climax. Not only without leaves, like trees in late autumn, but without fruit: not only so, but dead twice; and to crown all, "plucked up by the roots."

13. Raging--wild. Jude has in mind Is 57:20.

shame--plural in Greek, "shames" (compare Php 3:19).

wandering stars--instead of moving on in a regular orbit, as lights to the world, bursting forth on the world like erratic comets, or rather, meteors of fire, with a strange glare, and then doomed to fall back again into the blackness of gloom.

14. See Introduction on the source whence Jude derived this prophecy of Enoch. The Holy Spirit, by Jude, has sealed the truth of this much of the matter contained in the book of Enoch, though probably that book, as well as Jude, derived it from tradition (compare Note, see on Jude 9). There are reasons given by some for thinking the book of Enoch copied from Jude rather than vice versa. It is striking how, from the first, prophecy hastened towards its consummation. The earliest prophecies of the Redeemer dwell on His second coming in glory, rather than His first coming in lowliness (compare Ge 3:15 with Ro 16:20). Enoch, in his translation without death, illustrated that truth which he all his life preached to the unbelieving world, the certainty of the Lord's coming, and the resurrection of the dead, as the only effectual antidote to their skepticism and self-wise confidence in nature's permanence.

And Enoch--Greek, "Moreover, also Enoch," &c.

seventh from Adam--Seven is the sacred number. In Enoch, freedom from death and the sacred number are combined: for every seventh object is most highly valued. Jude thus shows the antiquity of the prophecies. Compare Note, see on Jude 4, "of old." There were only five fathers between Enoch and Adam. The seventh from Adam prophesied the things which shall close the seventh age of the world [Bengel].

of these--in relation to these. The reference of his prophecies was not to the antediluvians alone, but to all the ungodly (Jude 15). His prophecy applied primarily indeed to the flood, but ultimately to the final judgment.

cometh--literally, "came." Prophecy regards the future as certain as if it were past.

saints--Holy angels (compare De 33:2; Da 7:10; Zec 14:5; Mt 25:31; He 12:22).

15. This verse and the beginning of Enoch's prophecy is composed in Hebrew poetic parallelism, the oldest specimen extant. Some think Lamech's speech, which is also in poetic parallelism, was composed in mockery of Enoch's prophecy: as Enoch foretold Jehovah's coming to judgment, so Lamech presumes on impunity in polygamy and murder (just as Cain the murderer seemed to escape with impunity).

convince--convict.

hard speeches--such as are noticed in Jude 8, 10, 16; Mal 3:13, 14; contrast Ro 16:17.

ungodly sinners--not merely sinners, but proud despisers of God: impious.

against him--They who speak against God's children are regarded by God as speaking against Himself.

16. murmurers--in secret: muttering murmurs against God's ordinances and ministers in Church and state. Compare Jude 8, "speak evil of dignities"; Jude 15, "hard speeches"; against the Lord.

complainers--never satisfied with their lot (Nu 11:1; compare the penalty, De 28:47, 48).

walking after their own lusts--(Jude 18). The secret of their murmuring and complaining is the restless insatiability of their desires.

great swelling words--(2Pe 2:18).

men's persons--their mere outward appearance and rank.

because of advantage--for the sake of what they may gain from them. While they talk great swelling words, they are really mean and fawning towards those of wealth and rank.

17. But; beloved ... ye--in contrast to those reprobates, Jude 20, again.

remember--implying that his readers had been contemporaries of the apostles. For Peter uses the very same formula in reminding the contemporaries of himself and the other apostles.

spoken before--spoken already before now.

the apostles--Peter (see on 2Pe 3:2, 3), and Paul before Peter (Ac 20:29; 1Ti 4:1; 2Ti 3:1). Jude does not exclude himself from the number of the apostles here, for in Jude 18, immediately after, he says, "they told You," not us (rather as Greek, "used to tell you" implying that Jude's readers were contemporaries of the apostles, who used to tell them).

18. mockers--In the parallel, 2Pe 3:3, the same Greek is translated, "scoffers." The word is found nowhere else in the New Testament. How Alford can deny that 2Pe 3:2, 3 is referred to (at least in part), I cannot imagine, seeing that Jude quotes the very words of Peter as the words which the apostles used to speak to his (Jude's) readers.

walk after their own ungodly lusts--literally, "after (according to) their own lusts of ungodliness."

19. These be they--showing that their characters are such as Peter and Paul had foretold.

separate themselves--from Church communion in its vital, spiritual reality: for outwardly they took part in Church ordinances (Jude 12). Some oldest manuscripts omit "themselves": then understand it, "separate," cast out members of the Church by excommunication (Is 65:5; 66:5; Lu 6:22; Joh 9:34; compare "casteth them out of the Church;" 3Jo 10). Many, however, understand "themselves," which indeed is read in some of the oldest manuscripts as English Version has it. Arrogant setting up of themselves, as having greater sanctity and a wisdom and peculiar doctrine, distinct from others, is implied.

sensual--literally, "animal-souled": as opposed to the spiritual, or "having the Spirit." It is translated, "the natural man," 1Co 2:14. In the threefold division of man's being, body, soul, and spirit, the due state in God's design is, that "the spirit," which is the recipient of the Holy Spirit uniting man to God, should be first, and should rule the soul, which stands intermediate between the body and spirit: but in the animal, or natural man, the spirit is sunk into subserviency to the animal soul, which is earthly in its motives and aims. The "carnal" sink somewhat lower, for in these the flesh, the lowest element and corrupt side of man's bodily nature, reigns paramount.

having not the Spirit--In the animal and natural man the spirit, his higher part, which ought to be the receiver of the Holy Spirit, is not so; and therefore, his spirit not being in its normal state, he is said not to have the spirit (compare Joh 3:5, 6). In the completion of redemption the parts of redeemed man shall be placed in their due relation: whereas in the ungodly, the soul severed from the spirit shall have for ever animal life without union to God and heaven--a living death.

20. Resuming Jude 17.

building up yourselves--the opposite to the "separate themselves" (Jude 19): as "in the Holy Ghost" is opposed to "having not the Spirit."

on--as on a foundation. Building on THE FAITH is equivalent to building on Christ, the object of faith.

praying in the Holy Ghost--(Ro 8:26; Ep 6:18). The Holy Spirit teaches what we are to pray for, and how. None can pray aright save by being in the Spirit, that is, in the element of His influence. Chrysostom states that, among the charisms bestowed at the beginning of the New Testament dispensation, was the gift of prayer, bestowed on someone who prayed in the name of the rest, and taught others to pray. Moreover, their prayers so conceived and often used, were received and preserved among Christians, and out of them forms of prayer were framed. Such is the origin of liturgies [Hammond].

21. In Jude 20, 21, Jude combines the Father, the Son, and the Holy Ghost: and faith, hope, and love.

Keep yourselves--not in your own strength, but "in the love of God," that is, God's love to you and all His believing children, the only guarantee for their being kept safe. Man's need of watching is implied; at the same time he cannot keep himself, unless God in His love keep him.

looking for--in hope.

the mercy of our Lord Jesus Christ--to be fully manifested at His coming. Mercy is usually attributed to the Father: here to the Son; so entirely one are they.

22-23. None but those who "keep themselves" are likely to "save" others.

have compassion--So one oldest manuscript reads. But two oldest manuscripts, Vulgate, &c., read, "convict"; "reprove to their conviction"; "confute, so as to convince."

making a difference--The oldest manuscripts and versions read the accusative for the nominative, "when separating themselves" [Wahl], referring to Jude 19; or "when contending with you," as the Greek is translated, Jude 9.

24-25. Concluding doxology.

Now--Greek, "But."

you--Alford, on inferior authority, reads, "them." You is in contradistinction to those ungodly men mentioned above.

keep ... from falling--rather, "guard ... (so as to be) without falling," or stumbling.

faultless--Greek, "blameless."

before the presence of his glory--that is, before Himself, when He shall be revealed in glory.

with exceeding joy--literally, "with exultation" as of those who leap for joy.

Jude, the servant of Jesus Christ - Probably Jude the apostle, who was surnamed Thaddeus and Lebbeus, was son to Alpheus, and brother to James the less, Joses, and Simon. See Mat 10:3, and collate with Luk 6:16; Mat 13:55.

Brother of James - Supposed to be James the less, bishop of Jerusalem, mentioned here, because he was an eminent person in the Church. See the preface to St. James.

To them that are sanctified by God - Instead of ἡγιασμενοις, to the sanctified, AB, several others, both the Syriac, Erpen's Arabic, Coptic, Sahidic, Armenian, Ethiopic, and Vulgate, with several of the fathers, have ηγαπημενοις, to them that are beloved; and before εν τῳ Θεῳ, in God, some MSS., with the Syriac and Armenian, have εθνεσιν, to the Gentiles, in God the Father: but although the first is only a probable reading, this is much less so. St. Jude writes to all believers everywhere, and not to any particular Church; hence this epistle has been called a general epistle. Sanctified signifies here consecrated to God through faith in Christ.

Preserved in (or by) Jesus Christ - Signifies those who continued unshaken in the Christian faith; and implies also, that none can be preserved in the faith that do not continue in union with Christ, by whose grace alone they can be preserved and called. This should be read consecutively with the other epithets, and should be rather, in a translation, read first than last, to the saints in God the Father, called and preserved by Christ Jesus. Saints is the same as Christians; to become such they were called to believe in Christ by the preaching of the Gospel, and having believed, were preserved by the grace of Christ in the life and practice of piety.

Mercy unto you - For even the best have no merit, and must receive every blessing and grace in the way of mercy.

Peace - With God and your consciences, love both to God and man, be multiplied - be unboundedly increased.

When I gave all diligence - This phrase, πασαν σπουδην ποιουμενος, is a Grecism for being exceedingly intent upon a subject; taking it up seriously with determination to bring it to good effect. The meaning of the apostle seems to be this: "Beloved brethren, when I saw it necessary to write to you concerning the common salvation, my mind being deeply affected with the dangers to which the Church is exposed from the false teachers that are gone out into the world, I found it extremely necessary to write and exhort you to hold fast the truth which you had received, and strenuously to contend for that only faith which, by our Lord and his apostles, has been delivered to the Christians."

Some think that St. Jude intimates that he had at first purposed to write to the Church at large, on the nature and design of the Gospel; but seeing the dangers to which the Churches were exposed, because of the false teachers, he changed his mind, and wrote pointedly against those false doctrines, exhorting them strenuously to contend for the faith.

The common salvation - The Christian religion, and the salvation which it brings. This is called common because it equally belongs to Jews and Gentiles; it is the saving grace of God which has appeared to every man, and equally offers to every human being that redemption which is provided for the whole world.

For there are certain men crept in unawares - Παρεισεδυσαν· They had got into the Church under specious pretences; and, when in, began to sow their bad seed.

Before of old ordained - Οἱ παλαι προγεγραμμενοι Such as were long ago proscribed, and condemned in the most public manner; this is the import of the word προγραφειν in this place, and there are many examples of this use of it in the Greek writers. See Kypke.

To this condemnation - To a similar punishment to that immediately about to be mentioned.

In the sacred writings all such persons, false doctrines, and impure practices, have been most openly proscribed and condemned; and the apostle immediately produces several examples, viz., the disobedient Israelites, the unfaithful angels, and the impure inhabitants of Sodom and Gomorrha. This is most obviously the apostle's meaning, and it is as ridiculous as it is absurd to look into such words for a decree of eternal reprobation, etc., such a doctrine being as far from the apostle's mind as from that of Him in whose name he wrote.

Turning the grace of our God into lasciviousness - Making the grace and mercy of God a covering for crimes; intimating that men might sin safely who believe the Gospel, because in that Gospel grace abounds. But perhaps the goodness of God is here meant, for I cannot see how they could believe the Gospel in any way who denied the Lord Jesus Christ; unless, which is likely, their denial refers to this, that while they acknowledged Jesus as the promised Messiah, they denied him to be the only Lord, Sovereign, and Ruler of the Church and of the world. There are many in the present day who hold the same opinion.

The only Lord God, and our Lord Jesus Christ - Μονον Δεσποτην Θεον και Κυριον ἡμων Ιησουν Χριστον αρυουμενοι. These words may be translated, Denying the only sovereign God, even our Lord Jesus Christ. But Θεον God, is omitted by ABC, sixteen others, with Erpen's Arabic, the Coptic, Ethiopic, Armenian, and Vulgate, and by many of the fathers. It is very likely that it was originally inserted as a gloss, to ascertain to whom the title of τον μονον Δεσποτην, the only Sovereign, belonged; and thus make two persons where only one seems to be intended. The passage I believe belongs solely to Jesus Christ, and may be read thus: Denying the only sovereign Ruler, even our Lord Jesus Christ. The text is differently arranged in the Complutensian Polyglot, which contains the first edition of the Greek Testament: Και τον μονον Θεον και Δεσποτην, τον Κυριον ἡμων Ιησουν Χριστον αρνουμενοι· Denying the only God and Sovereign, our Lord Jesus Christ. This is a very remarkable position of the words, and doubtless existed in some of the MSS. from which these editors copied. The Simonians, Nicolaitans, and Gnostics, denied God to be the creator of the world; and Simon is said to have proclaimed himself as Father to the Samaritans, as Son to the Jews, and as the Holy Ghost to all other nations. All such most obviously denied both Father, Son, and Spirit.

I will therefore put you in remembrance - That is, how such persons were proscribed, and condemned to bear the punishment due to such crimes.

Though ye once knew this - The word ἁπαξ, here translated once, has greatly puzzled many interpreters. It has two meanings in the sacred writings, and indeed in the Greek writers also.

1. It signifies once, one time, as opposed to twice, or several times.

2. Altogether, entirely, perfectly, interpreted by Suidas αντι τον διολου, ὁλοσχερως· and of this meaning he produces a proof from Josephus; This appears to be the sense of the word in Heb 6:4 : τους ἁπαξ φωτισθεντας· those who were Fully enlightened. Heb 10:2 : ἁπαξ κεκαθαρμενους· Thoroughly cleansed. See also Heb 10:3. Psa 62:11 : ἁπαξ ελαλησεν ὁ Θεος. God spoke Fully, completely, on the subject. St. Jude is to be understood as saying, I will therefore put you in remembrance, though ye are Thoroughly instructed in this.

Saved the people - Delivered them from the Egyptian bondage.

Afterward destroyed them - Because they neither believed his word, nor were obedient to his commands. This is the first example of what was mentioned Jde 1:4.

The angels which kept not their first estate - Την ἑαυτων αρχην Their own principality. The words may be understood of their having invaded the office or dignity of some others, or of their having by some means forfeited their own. This is spoken of those generally termed the fallen angels; but from what they fell, or from what cause or for what crime, we know not. It is generally thought to have been pride; but this is mere conjecture. One thing is certain; the angels who fell must have been in a state of probation, capable of either standing or falling, as Adam was in paradise. They did not continue faithful, though they knew the law on which they stood; they are therefore produced as the second example.

But left their own habitation - This seems to intimate that they had invaded the office and prerogatives of others, and attempted to seize on their place of residence and felicity.

He hath reserved in everlasting chains - That is, in a state of confinement from which they cannot escape.

Under darkness - Alluding probably to those dungeons or dark cells in prisons where the most flagitious culprits were confined.

The judgment of the great day, - The final judgment, when both angels and men shall receive their eternal doom. See on 2Pet 2:4 (note). In Sohar Exod., fol. 8, c. 32: "Rabbi Isaac asked: Suppose God should punish any of his heavenly family, how would he act? R. Abba answered: He would send them into the flaming river, take away their dominion, and put others in their place." Some suppose that the saints are to occupy the places from which these angels, by transgression, fell.

Even as Sodom and Gomorrha - What their sin and punishment were may be seen in Genesis 19, and the notes there. This is the third example to illustrate what is laid down Jde 1:4.

Are set forth for an example - Both of what God will do to such transgressors, and of the position laid down in Jde 1:4, viz., that God has in the most open and positive manner declared that such and such sinners shall meet with the punishment due to their crimes.

Suffering the vengeance of eternal fire - Subjected to such a punishment as an endless fire can inflict. Some apply this to the utter subversion of these cities, so that by the action of that fire which descended from heaven they were totally and eternally destroyed; for as to their being rebuilt, that is impossible, seeing the very ground on which they stood is burned up, and the whole plain is now the immense lake Asphaltites. See the notes on Genesis 19 (note).

The first sense applies to the inhabitants of those wicked cities; the second, to the cities themselves: in either case the word πυρ αιωνιον signifies an eternally destructive fire; it has no end in the punishment of the wicked Sodomites, etc.; it has no end in the destruction of the cities; they were totally burnt up, and never were and never can be rebuilt. In either of these senses the word αιωνιος, eternal, has its grammatical and proper meaning.

Likewise also these filthy dreamers - He means to say that these false teachers and their followers were as unbelieving and disobedient as the Israelites in the wilderness, as rebellious against the authority of God as the fallen angels, and as impure and unholy as the Sodomites; and that consequently they must expect similar punishment.

Our translators, by rendering ενυπνιαζομενοι filthy dreamers, seem to have understood St. Jude to mean les pollutions nocturnes et voluntaires de ces hommes impurs, qui se livrent sans scrupule a toutes sortes des pensees; et salissant leur imagination pas la vue de toutes sortes d' objets, tombent ensuite dans les corsuptions honteuses et criminelles. See Calmet. In plain English, self-pollution, with all its train of curses and cursed effects on body, soul, and spirit. The idea of our translators seems to be confirmed by the words σαρκα μεν μιαινουσι, they indeed pollute the flesh. See what is said at the conclusion of the thirty-eighth chapter of Genesis.

Despise dominion - Κυριοτητα δε αθετουσι· They set all government at nought - they will come under no restraints; they despise all law, and wish to live as they list.

Speak evil of dignities - Δοξας δε βλασφημουσιν· They blaspheme or speak injuriously of supreme authority. (See 2Pet 2:10, 2Pet 2:11.) They treat governors and government with contempt, and calumniate and misrepresent all Divine and civil institutions.

Yet Michael the archangel - Of this personage many things are spoken in the Jewish writings "Rabbi Judah Hakkodesh says: Wherever Michael is said to appear, the glory of the Divine Majesty is always to be understood." Shemoth Rabba, sec. ii., fol. 104, 3. So that it seems as if they considered Michael in some sort as we do the Messiah manifested in the flesh.

Let it be observed that the word archangel is never found in the plural number in the sacred writings. There can be properly only one archangel, one chief or head of all the angelic host. Nor is the word devil, as applied to the great enemy of mankind, ever found in the plural; there can be but one monarch of all fallen spirits. Michael is this archangel, and head of all the angelic orders; the devil, great dragon, or Satan, is head of all the diabolic orders. When these two hosts are opposed to each other they are said to act under these two chiefs, as leaders; hence in Rev 12:7, it is said: Michael and his angels fought against the Dragon and his angels. The word Michael מיכאל, seems to be compounded of מי mi, who, כ ke, like, and אל El, God; he who is like God; hence by this personage, in the Apocalypse, many understand the Lord Jesus.

Disputed about the body of Moses - What this means I cannot tell; or from what source St. Jude drew it, unless from some tradition among his countrymen. There is something very like it in Debarim Rabba, sec. ii., fol. 263, 1: "Samael, that wicked one, the prince of the satans, carefully kept the soul of Moses, saying: When the time comes in which Michael shall lament, I shall have my mouth filled with laughter. Michael said to him: Wretch, I weep, and thou laughest. Rejoice not against me, O mine enemy, because I have fallen; for I shall rise again: when I sit in darkness, the Lord is my light; Mic 7:8. By the words, because I have fallen, we must understand the death of Moses; by the words, I shall rise again, the government of Joshua, etc." See the preface.

Another contention of Michael with Satan is mentioned in Yalcut Rubeni, fol. 43, 3: "At the time in which Isaac was bound there was a contention between Michael and Satan. Michael brought a ram, that Isaac might be liberated; but Satan endeavored to carry off the ram, that Isaac might be slain."

The contention mentioned by Jude is not about the sacrifice of Isaac, nor the soul of Moses, but about the Body of Moses; but why or wherefore we know not. Some think the devil wished to show the Israelites where Moses was buried, knowing that they would then adore his body; and that Michael was sent to resist this discovery.

Durst not bring against him a railing accusation - It was a Jewish maxim, as may be seen in Synopsis Sohar, page 92, note 6: "It is not lawful for man to prefer ignominious reproaches, even against wicked spirits." See Schoettgen.

Dr. Macknight says: "In Dan 10:13, Dan 10:21; Dan 12:1, Michael is spoken of as one of the chief angels who took care of the Israelites as a nation; he may therefore have been the angel of the Lord before whom Joshua the high priest is said, Zac 3:1, to have stood, Satan being at his right hand to resist him, namely, in his design of restoring the Jewish Church and state, called by Jude the body of Moses, just as the Christian Church is called by Paul the body of Christ. Zechariah adds, And the Lord, that is, the angel of the Lord, as is plain from Zac 3:1, Zac 3:2, said unto Satan, The Lord rebuke thee, O Satan! even the Lord that hath chosen Jerusalem, rebuke thee!" This is the most likely interpretation which I have seen; and it will appear the more probable when it is considered that, among the Hebrews, גוף guph, Body, is often used for a thing itself. So, in Rom 7:24, σωμα της ἁμαρτιας, the body of sin, signifies sin itself; so the body of Moses, גוף של משה guph shel Mosheh, may signify Moses himself; or that in which he was particularly concerned, viz., his institutes, religion, etc.

It may be added, that the Jews consider Michael and Samael, one as the friend, the other as the enemy, of Israel. Samael is their accuser, Michael their advocate. "Michael and Samael stand before the Lord; Satan accuses, but Michael shows the merits of Israel. Satan endeavors to speak, but Michael silences him: Hold thy tongue, says he, and let us hear what the Judge determines; for it is written, He will speak peace to his people, and to his saints; Psa 85:8." Shemoth Rabba, sec. xviii. fol. 117, 3.

Speak evil of those things which they know not - They do not understand the origin and utility of civil government; they revile that which ever protects their own persons and their property. This is true in most insurrections and seditions.

But what they know naturally - They are destitute of reflection; their minds are uncultivated; they follow mere natural instinct, and are slaves to their animal propensities.

As brute beasts - Ὡς τα αλογα ζωα· Like the irrational animals; but, in the indulgence of their animal propensities, they corrupt themselves, beyond the example of the brute beasts. A fearful description; and true of many in the present day.

They have gone in the way of Cain - They are haters of their brethren, and they that are such are murderers; and by their false doctrine they corrupt and destroy the souls of the people.

The error of Balaam - For the sake of gain they corrupt the word of God and refine away its meaning, and let it down so as to suit the passions of the profligate. This was literally true of the Nicolaitans, who taught most impure doctrines, and followed the most lascivious practices.

Gainsaying of Core - See the account of the rebellion of Korah, Dathan, and Abiram, and their company, in Num. 22. It appears that these persons opposed the authority of the apostles of our Lord, as Korah and his associates did that of Moses and Aaron; and St. Jude predicts them a similar punishment. In this verse he accuses them of murder, covetousness, and rebellion against the authority of God.

Spots in your feasts of charity - It appears that these persons, unholy and impure as they were, still continued to have outward fellowship with the Church! This is strange: but it is very likely that their power and influence in that place had swallowed up, or set aside, the power and authority of the real ministers of Christ; a very common case when worldly, time - serving men get into the Church.

The feasts of charity, the αγαπαι or love feasts, of which the apostle speaks, were in use in the primitive Church till the middle of the fourth century, when, by the council of Laodicea, they were prohibited to be held in the Churches; and, having been abused, fell into disuse. In later days they have been revived, in all the purity and simplicity of the primitive institution, among the Moravians or Unitas Fratrum, and the people called Methodists.

Among the ancients, the richer members of the Church made an occasional general feast, at which all the members attended, and the poor and the rich ate together. The fatherless, the widows, and the strangers were invited to these feasts, and their eating together was a proof of their love to each other; whence such entertainments were called love feasts. The love feasts were at first celebrated before the Lord's Supper; in process of time they appear to have been celebrated after it. But they were never considered as the Lord's Supper, nor any substitute for it. See, for farther information, Suicer, in his Thesaurus, under the word Αγαπη.

Feeding themselves without fear - Eating, not to suffice nature, but to pamper appetite. It seems the provision was abundant, and they ate to gluttony and riot. It was this which brought the love feasts into disrepute in the Church, and was the means of their being at last wholly laid aside. This abuse is never likely to take place among the Methodists, as they only use bread and water; and of this the provision is not sufficient to afford the tenth part of a meal.

Instead of αγαπαις, love feasts, απαταις, deceits, is the reading of the Codex Alexandrinus, and the Codex Ephrem, two MSS. of the highest antiquity; as also of those MSS. collated by Laurentius Valla, and of some of those in the Medicean library. This reading appears to have been introduced in order to avoid the conclusion that some might be led to draw concerning the state of the Church; it must be very corrupt, to have in its communion such corrupt men.

Clouds - without water - The doctrine of God is compared to the rain, Deu 32:2, and clouds are the instruments by which the rain is distilled upon the earth. In arid or parched countries the very appearance of a cloud is delightful, because it is a token of refreshing showers; but when sudden winds arise, and disperse these clouds, the hope of the husbandman and shepherd is cut off. These false teachers are represented as clouds; they have the form and office of the teachers of righteousness, and from such appearances pure doctrine may be naturally expected: but these are clouds without water - they distil no refreshing showers, because they have none; they are carried away and about by their passions, as those light fleecy clouds are carried by the winds. See the notes on 2Pet 2:17.

Trees whose fruit withereth - Δενδρα φθινοπωρινα· Galled or diseased trees; for φθινοπωρον is, according to Phavorinus, νοσος φθινουσα οπωρας, a disease (in trees) which causes their fruit to wither; for although there are blossoms, and the fruit shapes or is set, the galls in the trees prevent the proper circulation of the sap, and therefore the fruit never comes to perfection. Hence the apostle immediately adds, without fruit; i.e. the fruit never comes to maturity. This metaphor expresses the same thing as the preceding. They have the appearance of ministers of the Gospel, but they have no fruit.

Twice dead - First, naturally and practically dead in sin, from which they had been revived by the preaching and grace of the Gospel. Secondly, dead by backsliding or apostasy from the true faith, by which they lost the grace they had before received; and now likely to continue in that death, because plucked up from the roots, their roots of faith and love being no longer fixed in Christ Jesus. Perhaps the aorist is taken here for the future: They Shall Be plucked up from the roots - God will exterminate them from the earth.

Raging waves of the sea, foaming out their own shame - The same metaphor as in Isa 57:20 : The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. These are like the sea in a storm, where the swells are like mountains; the breakers lash the shore, and sound like thunder; and the great deep, stirred up from its very bottom, rolls its muddy, putrid sediment, and deposits it upon the beach. Such were those proud and arrogant boasters, those headstrong, unruly, and ferocious men, who swept into their own vortex the souls of the simple, and left nothing behind them that was not indicative of their folly, their turbulence, and their impurity.

Wandering stars - Αστερες πλανηται· Not what we call planets; for although these differ from what are called the fixed stars, which never change their place, while the planets have their revolution round the sun; yet, properly speaking, there is no irregularity in their motions: for their appearance of advancing, stationary, and retrograde, are only in reference to an observer on the earth, viewing them in different parts of their orbits; for as to themselves, they ever continue a steady course through all their revolutions. But these are uncertain, anomalous meteors, ignes fatui, wills-o'-the-wisp; dancing about in the darkness which themselves have formed, and leading simple souls astray, who have ceased to walk in the light, and have no other guides but those oscillating and devious meteors which, if you run after them, will flee before you, and if you run from them will follow you.

The blackness of darkness - They are such as are going headlong into that outer darkness where there is wailing, and weeping, and gnashing of teeth. The whole of this description appears to have been borrowed from 2 Peter 2, where the reader is requested to see the notes.

Enoch also, the seventh from Adam - He was the seventh patriarch, and is distinguished thus from Enoch, son of Cain, who was but the third from Adam; this appears plainly from the genealogy, 1Chr 1:1 : Adams Seth, Enosh, Kenan, Mahalaleel, Jered, Henoch or Enoch, etc. Of the book of Enoch, from which this prophecy is thought to have been taken, much has been said; but as the work is apocryphal, and of no authority, I shall not burden my page with extracts. See the preface.

Perhaps the word προεφητευσε, prophesied, means no more than preached, spoke, made declarations, etc., concerning these things and persons; for doubtless he reproved the ungodliness of his own times. It is certain that a book of Enoch was known in the earliest ages of the primitive Church, and is quoted by Origen and Tertullian; and is mentioned by St. Jerome in the Apostolical Constitutions, by Nicephorus, Athanasius, and probably by St. Augustine. See Suicer's Thesaurus, vol. i., col. 1131. Such a work is still extant among the Abyssinians.

Ten thousand of his saints - This seems to be taken from Dan 7:10.

To execute judgment - This was originally spoken to the antediluvians; and the coming of the Lord to destroy that world was the thing spoken of in this prophecy or declaration. But as God had threatened this, it required no direct inspiration to foretell it. To execute judgment, etc. This is a very strange verse as to its composition, and is loaded with various readings; the MSS. and versions being at little agreement among themselves on its phraseology. Αυτων, which we translate among them, is omitted by the best MSS. and versions, and is, in all probability, spurious. Many also omit ασεβειας after ργων, ungodly deeds. Many insert λογων, words or speeches, after σκληρων, hard; and this word our translators have supplied. And instead of ἁμαρτωλοι, sinners, the Sahidic has ανθρωποι, men. There are others of less note; but the frequent recurrence of All and Ungodly makes the construction of the sentence very harsh.

Dr. Macknight supposes that Enoch's prophecy was common among the Jews; for the first words in Hebrew are Maranatha, and these were used by them in that form of excommunication or cursing which they pronounced against irreclaimable offenders. The doctor forgets himself here; the words Maranatha are not Hebrew, but Syriac. In Hebrew the form of execration begins with ארור אתה arur attah, "cursed art thou;" or מחרם אתה mochoram attah: but the Syriac maran atha, is literally, our Lord is coming; see on 1Cor 16:22 (note); but here, in the Syriac, the words are atha moria, "the Lord cometh." So it is doubtful whether this fancied analogy exists.

These are murmurers - Grudging and grumbling at all men, and at all things; complainers, μεμψιμοιροι, complainers of their fate or destiny - finding fault with God and all his providential dispensations, making and governing worlds in their own way; persons whom neither God nor man can please.

Walking after their own lusts - Taking their wild, disorderly, and impure passions for the rule of their conduct, and not the writings of the prophets and apostles.

Great swelling words - Ὑπερογκα. See the explanation of this term in 2Pet 2:18.

Having men's persons in admiration - Time-servers and flatterers; persons who pretend to be astonished at the greatness, goodness, sagacity, learning, wisdom; etc., of rich and great men, hoping thereby to acquire money, influence, power, friends, and the like.

Because of advantage - Ωφελειας χαριν· For the sake of lucre. All the flatterers of the rich are of this kind; and especially those who profess to be ministers of the Gospel, and who, for the sake of a more advantageous settlement or living, will soothe the rich even in their sins. With such persons a rich man is every thing; and if he have but a grain of grace, his piety is extolled to the skies! I have known several ministers of this character, and wish them all to read the sixteenth verse of Jude.

Remember - the words - Instead of following those teachers and their corrupt doctrine, remember what Christ and his apostles have said; for they foretold the coming of such false teachers and impostors.

Mockers in the last time - See the notes on 1Tim 4:1; 2Tim 3:1 (note), etc.; and particularly 2Pet 3:2 , 2Pet 3:3 (note), etc., to which Jude seems to refer.

The last time. - The conclusion of the Jewish polity.

Who separate themselves - From the true Church, which they leave from an affectation of superior wisdom.

Sensual - Ψυχικοι· Animal - living as brute beasts, guided simply by their own lusts and passions, their Bible being the manifold devices and covetousness of their own hearts; for they have not the Spirit - they are not spiritually minded; and have no Holy Ghost, no inspiration from God.

Building up yourselves - Having the most holy faith - the Gospel of our Lord Jesus, and the writings of his apostles, for your foundation; founding all your expectations on these, and seeking from the Christ who is their sum and substance; all the grace and glory ye need.

Praying in the Holy Ghost - Holding fast the Divine influence which ye have received, and under that influence making prayer and supplication to God. The prayer that is not sent up through the influence of the Holy Ghost is never likely to reach heaven.

Keep yourselves in the love of God - By building up yourselves on your most holy faith, and praying in the Holy Ghost; for without this we shall soon lose the love of God.

Looking for the mercy of our Lord - For although they were to build themselves up, and to pray in the Holy Ghost, and keep themselves in the love of God, yet this building, praying, and keeping, cannot merit heaven; for, after all their diligence, earnestness, self-denial, watching, obedience, etc., they must look for the Mercy of the Lord Jesus Christ, to bring them to Eternal Life.

And of some have compassion, making a difference - The general meaning of this exhortation is supposed to be, "Ye are not to deal alike with all those who have been seduced by false teachers; ye are to make a difference between those who have been led away by weakness and imprudence, and those who, in the pride and arrogance of their hearts, and their unwillingness to submit to wholesome discipline, have separated themselves from the Church, and become its inveterate enemies."

Instead of Και οὑς μεν ελεειτε διακρινομενοι, and of some have compassion, making a difference, many MSS., versions, and fathers have και οὑς μεν ελεγχετε διακρινομενους, and some rebuke, after having judged them; or, rebuke those that differ; or, some that are wavering convince; or whatever else the reader pleases: for this and the following verse are all confusion, both in the MSS. and versions; and it is extremely difficult to know what was the original text. Our own is as likely as any.

And others save with fear - "Some of them snatch from the fire: but when they repent, have mercy upon them in fear." - Syriac. "And some of them rebuke for their sins; and on others have mercy when they are convicted; and others save from the fire and deliver them." - Erpen's Arabic. Mr. Wesley's note has probably hit the sense. "Meantime watch over others as well as yourselves; and give them such help as their various needs require. For instance,

1. Some that are wavering in judgment, staggered by others' or by their own evil reasoning, endeavor more deeply to convince of the truth as it is in Jesus.

2. Some snatch with a swift and strong hand out of the fire of sin and temptation.

3. On others show compassion, in a milder and gentler way; though still with a jealous fear, lest you yourselves be infected with the disease you endeavor to cure. See therefore that, while ye love the sinners, ye retain the utmost abhorrence of their sins, and of any, the least degree of or approach to them."

Having even the garment spotted by the flesh - Fleeing from all appearance of evil. Dictum sumptum, ut apparet, a mulieribus sanguine menstruo pollutis, quarum vestes etiam pollutae censebantur: or there may be an allusion to a case of leprosy, for that infected the garments of the afflicted person, and these garments were capable of conveying the contagion to others.

Now unto him that is able to keep you from falling - Who alone can preserve you from the contagion of sin, and preserve you from falling into any kind of error that might be prejudicial to the interests of your souls; and thus to present you faultless, or, as many others read, ασπιλους, without spot, alluding to the spotted garment mentioned above.

Before the presence of his glory - Where nothing can stand that does not resemble himself, with exceeding great joy, in finding yourselves eternally out of the reach of the possibility of falling, and for having now arrived at an eternity of happiness.

To the only wise God - Who alone can teach, who alone has declared the truth; that truth in which ye now stand. See on Rom 16:27 (note).

Our Savior - Who has by his blood washed us from our sins, and made us kings and priests unto God the Father.

Be glory - Be ascribed all light, excellence, and splendor.

Majesty - All power, authority, and pre-eminence.

Dominion - All rule and government in the world and in the Church, in earth and in heaven.

And power - All energy and operation to every thing that is wise, great, good, holy, and excellent.

Both now - In the present state of life and things.

And ever - Εις παντας τους αιωνας· To the end of all states, places, dispensations, and worlds; and to a state which knows no termination, being that Eternity in which this glory, majesty, dominion, and power ineffably and incomprehensibly dwell.

Amen - So let it be, so ought it to be, and so it shall be.

After to the only wise God our Savior, many excellent MSS. versions, etc., add δια Ιησου Χριστου του Κυριου ἡμων, by Jesus Christ our Lord; and after dominion and power they add προ παντος του αιωνος, before all time; and both these readings Griesbach has received into the text. The text, therefore, may be read thus: To the only wise God our Savior, by Christ Jesus our Lord, be glory and majesty, dominion and power, before all time; and now, and through all futurity. Amen. Let the whole creation join in one chorus, issuing in one eternal Amen!

Subscriptions to this epistle in the Versions: -

The Epistle of Jude the apostle, whose intercession be ever with us, Amen. The end. - Syriac.

The Epistle of Jude, the brother of James is finished: and glory be to God for ever and ever, Amen. - Aethiopic.

Nothing in the Vulgate.

Nothing in the Arabic. "This epistle was written a.d. 64, by the Apostle Jude, the brother of James; who is also called Lebbeus and Thaddeus; and who preached (the Gospel) to the Armenians and to the Persians." - This is found at the end of the Armenian Bible, printed in 1698.

The Epistle of Jude the son of Joseph, and brother of James, is ended - A MS. copy of the Syriac.

The end of the catholic Epistle of St. Jude. - Complutensian.

The Epistle of Jude the apostle is ended. - Ibid. Latin text.

In the Manuscripts: -

Jude. - Codex Vaticanus, B.

The Epistle of Jude. - Codex Alexandrinus.

The catholic Epistle of Jude. - Codex Ephrem.

The Epistle of the holy Apostle Jude. - Codex G, in Griesbach.

Of how little authority such subscriptions are, we have already had occasion to observe in various cases. Very few of them are ancient; and none of them coeval with the works to which they are appended. They are, in general, the opinions of the scribes who wrote the copies; or of the Churches for whose use they were written. No stress therefore should be laid on them, as if proceeding from Divine authority.

With the Epistle of Jude end all the apostolical epistles, and with it the canon of the New Testament, as to gospels and epistles; for the Apocalypse is a work sui generis, and can rank with neither. It is in general a collection of symbolic prophecies, which do not appear to be yet fully understood by the Christian world, and which can only be known when they are fulfilled.

Finished for a new impression, January 4th, 1832. - A. C.

Jude, a servant of Jesus Christ - The highest glory which any, either angel or man, can aspire to. The word servant, under the old covenant, was adapted to the spirit of fear and bondage that clave to that dispensation. But when the time appointed of the Father was come, for the sending of his Son to redeem them that were under the law, the word servant (used by the apostles concerning themselves and all the children of God) signified one that, having the Spirit of adoption, is made free by the Son of God. His being a servant is the fruit and perfection of his being a son. And whenever the throne of God and of the Lamb shall be in the new Jerusalem, then will it be indeed that "his servants shall serve him," Rev 22:3. The brother of James - St. James was the more eminent, usually styled, "the brother of the Lord." To them that are beloved - The conclusion, Jude 1:21, exactly answers the introduction. And preserved through Jesus Christ - So both the spring and the accomplishment of salvation are pointed out. This is premised, lest any of them should be discouraged by the terrible things which are afterwards mentioned. And called - To receive the whole blessing of God, in time and eternity.

When I gave all diligence to write to you of the common salvation - Designed for all, and enjoyed by all believers. Here the design of the epistle is expressed; the end of which exactly answers the beginning. It was needful to exhort you to contend earnestly - Yet humbly, meekly, and lovingly; otherwise your contention will only hurt your cause, if not destroy your soul. For the faith - All the fundamental truths. Once delivered - By God, to remain unvaried for ever.

There are certain men crept in, who were of old described before - Even as early as Enoch; of whom it was foretold, that by their wilful sins they would incur this condemnation. Turning the grace of God - Revealed in the gospel. Into lasciviousness - Into an occasion of more abandoned wickedness.

He afterwards destroyed - The far greater part of that very people whom he had once saved. Let none therefore presume upon past mercies, as if he was now out of danger.

And the angels, who kept not their first dignity - Once assigned them under the Son of God. But voluntarily left their own habitation - Then properly their own, by the free gift of God. He reserved - Delivered to be kept. In everlasting chains under darkness - O how unlike their own habitation! When these fallen angels came out of the hands of God, they were holy; else God made that which was evil: and being holy, they were beloved of God; else he hated the image of his own spotless purity. But now he loves them no more; they are doomed to endless destruction. (for if he loved them still, he would love what is sinful:) and both his former love, and his present righteous and eternal displeasure towards the same work of his own hands, are because he changeth not; because he invariably loveth righteousness, and hateth iniquity. 2Pet 2:4.

The cities which gave themselves over to fornication - The word here means, unnatural lusts. Are set forth as an example, suffering the vengeance of eternal fire - That is, the vengeance which they suffered is an example or a type of eternal fire.

In like manner these dreamers - Sleeping and dreaming all their lives. Despise authority - Those that are invested with it by Christ, and made by him the overseers of his flock. Rail at dignities - The apostle does not seem to speak of worldly dignities. These they had "in admiration for the sake of gain," Jude 1:16; but those holy men, who for the purity of their lives, the soundness of their doctrine, and the greatness of their labours in the work of the ministry, were truly honourable before God and all good men; and who were grossly vilified by those who turned the grace of God into lasciviousness. Probably they were the impure followers of Simon Magus, the same with the Gnostics and Nicolaitans, Rev 2:15. 2Pet 2:10.

Yet Michael - It does not appear whether St. Jude learned this by any revelation or from ancient tradition. It suffices, that these things were not only true, but acknowledged as such by them to whom he wrote. The archangel - This word occurs but once more in the sacred writings, 1Thess 4:16. So that whether there be one archangel only, or more, it is not possible for us to determine. When he disputed with the devil - At what time we know not. Concerning the body of Moses - Possibly the devil would have discovered the place where it was buried, which God for wise reasons had concealed. Durst not bring even against him a railing accusation - Though so far beneath him in every respect. But simply said, (so great was his modesty!) The Lord rebuke thee - I leave thee to the Judge of all.

But these - Without all shame. Rail at the things of God which they know not - Neither can know, having no spiritual senses. And the natural things, which they know - By their natural senses, they abuse into occasions of sin.

Woe unto them - Of all the apostles St. Jude alone, and that in this single place, denounces a woe. St. Peter, to the same effect, pronounces them "cursed children." For they have gone in the way of Cain - The murderer. And ran greedily - Literally, have been poured out, like a torrent without banks. After the error of Balaam - The covetous false prophet. And perished in the gainsaying of Korah - Vengeance has overtaken them as it did Korah, rising up against those whom God had sent.

These are spots - Blemishes. In your feasts of love - Anciently observed in all the churches. Feeding themselves without fear - Without any fear of God, or jealousy over themselves. Twice dead - In sin, first by nature, and afterwards by apostasy. Plucked up by the roots - And so incapable of ever reviving.

Wandering stars - Literally, planets, which shine for a time, but have no light in themselves, and will be soon cast into utter darkness. Thus the apostle illustrates their desperate wickedness by comparisons drawn from the air, earth, sea, and heavens.

And of these also - As well as the antediluvian sinners Enoch - So early was the prophecy referred to, Jude 1:4. The seventh from Adam - There were only five of the fathers between Adam and Enoch, 1Chron 1:1 - 3. The first coming of Christ was revealed to Adam; his second, glorious coming, to Enoch; and the seventh from Adam foretold the things which will conclude the seventh age of the world. St. Jude might know this either from some ancient book, or tradition, or immediate revelation. Behold - As if it were already done, the Lord cometh!

To execute judgment - Enoch herein looked beyond the flood. Upon all - Sinners, in general. And to convict all the ungodly, in particular, of all the grievous things which ungodly sinners (a sinner is bad; but the ungodly who sin without fear are worse) have spoken against him, Jude 1:8,10, though they might not think, all those speeches were against him.

These are murmurers - Against men. Complainers - Literally, complainers of their fate, against God. Walking - With regard to themselves. After their own foolish and mischievous desires. Having men's persons in admiration for the sake of gain - Admiring and commending them only for what they can get.

By the apostles - He does not exempt himself from the number of apostles. For in the next verse he says, they told you, not us.

These are they who separate themselves, sensual, not having the Spirit - Having natural senses and understanding only, not the Spirit of God; otherwise they could not separate. For that it is a sin, and a very heinous one, "to separate from the church," is out of all question. But then it should be observed, That by the church is meant a body of living Christians, who are "an habitation of God through the Spirit:" That by separating is understood, renouncing all religious intercourse with them; no longer joining with them in solemn prayer, or the other public offices of religion: and, That we have no more authority from scripture to call even this schism, than to call it murder.

But ye, beloved, not separating, but building yourselves up in your most holy faith - Than which none can be more holy in itself, or more conducive to the most refined and exalted holiness. Praying through the Holy Spirit - Who alone is able to build you up, as he alone laid the foundation. In this and the following verse St. Jude mentions the Father, Son, and Spirit, together with faith, love, and hope.

By these means, through his grace, keep yourselves in the love of God, and in the confident expectation of that eternal life which is purchased for you, and conferred upon you, through the mere mercy of our Lord Jesus Christ.

Meantime watch over others, as well as yourselves, and give them such help as their various needs require. For instance, Some, that are wavering in judgment, staggered by others' or by their own evil reasoning, endeavour more deeply to convince of the whole truth as it is in Jesus. Some snatch, with a swift and strong hand, out of the fire of sin and temptation. On others show compassion in a milder and gentler way; though still with a jealous fear, lest yourselves be infected with the disease you endeavour to cure.See, therefore, that while you love the sinners, ye retain the utmost abhorrence of their sins, and of any the least degree of, or approach to, them.

Now to him who alone is able to keep them from falling - Into any of these errors or sins. And to present them faultless in the presence of his glory - That is, in his own presence, when he shall be revealed in all his glory.

1 JUDE a servant of Jesus Christ, and brother of James , to them that are sanctified by God the Father , and preserved in Jesus Christ, and called .

Called also Labbeus, and Thaddeus, Matth. 10.3.

Not only in the genera[illegible: 1 letter] Notion, as a Believer, but in a more special, as an Apostle. Priests and Prophets in the Old-Testament are peculiarly called God's Servants, Psal. 134. Amos 3.7. and so are Ministers in the New, 2 Tim. 1.24.

That Iames who was the Son of Alpheus, Matth. 10. He mentions his Brother to distinguish himself from Iudas Iscariot, and his Brother rather than his Father, because Iames was most famous in the Church, Acts 15. Gal. 2.9. and 1 Cor. 9.5. as likewise to shew his Consent with his Brother in his Doctrine, and to make his Epistle the more acceptable.

Viz. As the prime efficient Cause of Sanctification, which he works in Believers by the Son, through the Spirit.

Their Salvation, and Perseverance, and Deliverance from Dangers, not being in their own Power; he intimates, that Christ was appointed to be their King, and Head, and Keeper, the Author and Finisher of their Fait[illegible: 1 letter], Heb. 12.2. and furnished with Power for their Protection, and Security, and that by him they were kept unto the Salvation purchased for them, viz. by his powerful Operation, and gracious Influence ma[illegible: 1 letter]ntaining their Faith, and Union with himself.

With an effectual Calling, the beginning of their Sanctification, before-mentioned. The Copulative, and, is not in the Greek; and the words may be [illegible: 1 letter]ead, sanctified by God the Father, preserved in Iesus Christ, as being called; and so called may be understood as going before the other two; and then the sense is, to the called, sanctified by God the Father, and preserved in Iesus Christ; or to them who being called, are sanctified, &c.

Marginal references: Luke 6.16. Act. 1.13.; Joh. 17.11, 12, 15. 1 Pet. 1.5.

2 Mercy unto you, and peace, and love , be multiplied .

Which is the Fountain of Reconciliation, and all the Grace vouchsafed you. See Tim. 1.2. and 2 Tim. 1.2. and Tit 1.4.

Either he means God's Love to them, or their Love to God, and each other

Mercy in the Effects of it, Peace in the Sense of it; and either the Love of God in the Manifestation of it, or their Love to God and their Neighbours in the Degrees, and Exercise of it.

3 Beloved, when I gave all diligence to write unto you of the common salvation: it was needful for me to write unto you, and exhort you, that ye should earnestly contend for the faith which was once delivered unto the Saints.

The Apostle here declares the first Cause of his writing to them, viz. his own Inclination and Readiness, according to the Duty of his Place (as an Apostle; so [illegible: 1 letter]o do; q. d. being of my self willing, and earnestly desirous to promote your Welfare, when absent from you, by writing unto you.

The second Reason of his writing, viz. the necessity of it, in respect of the Danger they were in, as follows, v. 4.

By Constancy in the Faith, Zeal for the Truth, Holiness of Life, mutual Exhortation, Prayer, Suffering for the Gospel, &c. against those that would pervert the Gospel.

The Doctrine of the Gospel; Faith is taken for the Object of Faith.

Either, once for all, because it was delivered by all the Apostles as the only unchangeable Rule of governing their lives, and obtaining Salvation, to which nothing is to be added, and from which nothing is to be taken away: Or, it implies, that it was therefore delivered to them that they might never forsake it, and that if they do, they miss of their Salvation, as being never like to have another way made known to them.

I. e. Those things which concern the Salvation of us all in common, or that Salvation which is common to us all; there being but one Salvation for all Believers, and one way to it.

Viz by God, not invented by Men.

Marginal references: Phil. 1.27. 1 Tim. 1.18. & 6.12. 2 Tim. 4.7.

4 For there are certain men crept in unawares, who were before of old ordained to this condemnation , ungodly men, turning the grace of God into lasciviousness , and denying s the only Lord God , and our Lord Jesus Christ.

Gr. Fore-written, i. e. of whom it was formerly written, or fore-told, viz. by Christ and his Apostles: or rather, it is to be understood according to our Translation, before-ordained, viz. in the eternal Counsel of God; God's Decree being compared to a Book, in which things to be done, are written down. This the Apostle adds to prevent any Offence that might be taken at the Wickedness of these Seducers; and therefore lets these Saints know, that tho such Men crept in unawares to them, yet it was not without the Providence of God so ordering it.

Or, Iudgment, and it may be understood, either of a reprobate sense, to which they who thus perverted the Gospel, were given up by God, according to his Pre-ordination; or of that Damnation he decreed should follow upon their Wickedness, in making Shipwrack of the Faith themselves, and subverting others. This seems best to agree with 2 Pet. 2.3.

Abusing the Doctrine of the Grace of God, and Benefits of Christ revealed in the Gospel, especially the Doctrine of Christian Liberty, to the encouraging themselves and others in the vilest Lusts, 2 Pet. 2.1.

Either this may be understood of the Father distinctly from Christ, expressed in the following clause; and only is put in not to exclude either of the order Persons of the Trinity from being God, but to exclude Idols and false Gods: Or, it may be understood of Christ, as well as the words following; not only because there is but one Article in the Greek relating to the whole Sentence, but because it seems best to agree with the parallel place, 2 Pet. 2.1. which is most generally understood of Christ; and because the Heresies of those times, which Iude cautions these Saints against, struck especially at the Godhead of Christ, which he therefore the more expressly asserts.

Marginal references: Rom. 9.21, 22. 1 Pet. 2.8.; 2 Pet. 2.19.; Tit. 1.16.

5 I will therefore put you in remembrance, though ye once knew this▪ how that the Lord having saved the people out of the land of Egypt, afterward destroyed them that believed not .

The People of Israel.

Viz. In the Wilderness by Plague, fiery Serpents, &c.

He sets forth the Israelites Unbelief, as the original of all their Disobedience, and Rebellions, and the great Cause of their Destruction. See Heb. 3.17, 18, 19. and 4.[illegible: 1 letter]2.

This may b[illegible: 1 letter] joyned either with the Verb following, ye knew; according to our Translation, and the Sense is, tho ye knew this certainly, as the word once is taken, Psal. 89.35. or perfectly and throughly, or once for all: Or rather, with what goes before, and the words may be read, I will yet once, (viz. while I am in this Tabernacle) put you in remembra[illegible: 1 letter]ce of this, tho[illegible: 1 letter]gh you know it; as 2 Pet. 1.12.

Marginal references: Num. 14.29, 37. & 26.64.

6 And the angels which kept not their first estate , but left their own habitation , he hath reserved in everlasting chains under darkness unto the judgment of the great day.

In which they were created, their original Excellency, Truth, Holiness, Purity, Ioh. 8.44. as well as Dignity.

Viz. An heavenly one, from whence, tho they were righteously thrust out by God, 2 Pet· 2.4. yet they may be truly said to have left it themselves, in that they voluntarily rebelled against the Law of their Creation, and committed that Sin which they knew would certainly be punished with such a Dejection.

Into which, Peter saies, they were delivered.

Marginal references: Joh. 8.44.; Or, pricipality.

7 Even as Sodom and Gomorrah, and the cities about them in like-manner giving themselves over to fornication, and going after strange flesh , are set forth as an example, suffering the vengeance of eternal fire.

Admah and Zeboim, Jer. 49.18. Hos. 11.8.

As Sodom and Gomoraah did, likeness of Sin inferring likeness of Punishment.

Margin, other Flesh, he means Male-flesh, which is other than what God appointed for that use they made of it; or, as we render it, strange Flesh, i. e. that which is strange, improper, and unfit for such an end. It is the Description of the unnatural Filthiness of the Sodomites, Gen. 19.5. See Rom. 1.26, 27.

Eternal Fire may be joined either, 1. with Example, and the words thus placed, are set forth for an Example of eternal Fire, suffering Vengeance; and the meaning is, That the Vengeance they suffered in being destroyed by Fire, is an Example, or Type of eternal Fire, that of Hell: Or, 2. with Vengeance, according to our Reading, and then the sense is, They are set forth for an Example, (viz. to those that after should live ungodly, 1 Pet. 2.6.) suffering the Vengeance of eternal Fire: The Vengeance they suffer, is an Example to deter others from the like Wickedness. This Fire is called eternal, either because of the still continuing Effects of it, or rather, because it was a Type or Representation of the Fire of Hell, and to those miserable Sodomites the very beginning of it, they being brought by these temporal Flames into everlasting Burnings.

Marginal references: Gen. 19.24. Deut. 29.23. 2 Pet. 2.6.; Gr. other.

8 Likewise also these filthy dreamers defile the flesh , despise dominion , and speak evil of dignities .

Notwithstanding so many Judgments of God upon others, which should have kept them from the like Sins.

Either this may be taken properly, and joined to the next clause, defile the Flesh, and then it may note the Impurity of these Wretches who dreamed of what they loved, and acted over that Filthiness in their Sleep, to which they were so much addicted when awake: Or metaphorically, and so they are called Dreamers, as having the Sense of their Minds overcome, and laid asleep by their sensual Pleasures; or being like Men in a Dream, deluded by their absurd, tho pleasing Imaginations.

This notes all those lascivious Practices, to which, like the Sodomites, they had given themselves over, and whereby they defile themselves and others; the Lust of Vncleanness, as it is in Peter.

Not only Governours, but Government itself.

In their Minds, Judgments, Desires, they reject, make voide, and abrogate Civil Government, as a thing not fit to be.

Either spiritual Governour, or rather Civil, called Dignities, because of the honourable Titles given them, and Gifts bestowed on them. See 2 Pet. 2.10.

Marginal references: Exod. 22.28.

9 Yet Michael the Archangel , when contending with the devil, he disputed about the body of Moses , durst not bring against him a railing accusation , but said, The Lord rebuke thee .

Either this is understood of Christ the Prince of Angels, who is often in Scripture called an Angel, or of a created Angel; and that either, 1. one of the Archangels, Dan. 10.13. Michael is called one of the chief Princes, which, tho the word Archangel be not found in the Plural Number in Scripture, may well imply a Plurality of them; for what is one of the chief Princes among the Angels, but an Archangel? Or, aly, a principal Angel, or one that is chief among others.

It may be meant either of Christ contending with the Devil, as Matth. 4. in his Temptation, and Zech. 3.1, 2. and Rev. 12.7. or rather, of Michael a created Angel.

If Michael the Archangel be meant o[illegible: 1 letter] Christ, then the Body of Moses may be taken figuratively [illegible: 1 letter]or that Body whereof the Mosaical Ceremonies were Shadows, Col. 2.17. i. e. the Truth and Accomplishment of the Law given by Moses, that Accomplishment was to be in Christ, who is represented by Ioshua, Zech. 3. him Satan resists in the Execution of his Office, and by him strikes at Christ, whose Type he was, and whom he afterward opposeth in the Execution of his Office, when he was come in the Flesh: Or, 2ly, If we take Michael for a created Angel, which agrees best with the parallel place in Peter, then the Body of Moses must be taken properly (as most take it) and the Dispute seems to be, Whether Moses his Body should be so buried as to be concealed from the Israelites, Deut. 34.6? It is said God buried him, (which might be by the Ministry of Michael the Archangel) and that no Man knew of his Sepulchr[illegible: 1 letter]. The Devil opposeth the Angel, desiring to have the place of his Burial known, that in aftertimes it might be a Snare to that People, and a means to bring them to Idolatry. And this seems very probable, if we consider what Works the Devil hath made in the World with the Bodies of Saints and Martyrs, and how much Idolatry he hath brought in thereby. This Passage Iude, most probably, had (as was observed in the Argument) from some known Tradition among the Iews, the Truth of which we are now sure of, because certified here concerning it.

Or, could not endure (as the Greek word is often taken among profane Writers) or find in his Heart, not from fear of Punishment, but by reason of the Holiness of his own Nature, and to give an Example to us. And this Sense agrees to the Scope of the place, whether we understand it of Christ, or of a created Angel, Heb. 12.3. and 1 Pet. 2.23.

Vid. 2 Pet. 2.11.

I. e. Put thee to silence, restrain thy Insolence, hinder thy Design, &c. hereby the Angel refers the Cause of God.

Marginal references: Dan. 12.[illegible: 1 letter].

10 But these speak evil of those things which they know not : but what they know naturally , as brute beasts, in those things they corrupt themselves .

The same as 2 Pet. 2.12. unless this be more generally to be understood of all those Spiritual things, whereof they were Ignorant.

Without Reason or Judgment.

Debauch and degrade their Natures by extream Sensualities, whereby they bring Destruction upon themselves. See 2 Pet. 2.12.

11 Wo unto them , for they have gone in the way of Cain , and ran greedily after the error of Balaam, and perished in the gainsaying of Core .

This is either a lamenting the misery that was to come upon them, or a foretelling it come, not a wishing that it might, Matth. 11.21. and 1 Cor. 9.16.

Followed his manners, and fallen under his Punishment. Their likeness to Cain, both as to their actions and the event of them, seems to be implied in this and the following clause, as well as it is plainly in the last.

Cain hated his Brother and slew him; they hate their Brethren, and by their pernitious Doctrines and Deceits, murder their Souls, and probably stir up Persecution against their Persons.

Covetousness, to which being excessively addicted, or, (as the Gr. implies) poured out, they did for the sake of filthy lucre corrupt the Doctrine of Christ, see 2 Pet. 2.15.

Corah (whom he here names alone, as being the Ringleader of the Rebellion, in which others joined with him, Numb. 1[illegible: 1 letter].1.) affecting the Priesthood, rose up Seditiously against Moses and Aaron, and perished in the attempt. These imitate him in their Rebellion against Christ himself, the state and order of whose Church they seditiously disturb, as well as that of the Civil State, in despising Dominion, and speaking evil of Dignities, and that to their own Destruction.

Marginal references: Gen. 4.5.; Num. 22.7, 21.

12 These are spots in your feasts of charity when they feast with you, feeding themselves without fear : clouds they are without water carried about of winds , trees whose fruit withereth , without fruit , twice dead , plucked up by the roots .

See 2 Pet. 2.13.

Feasts used among the Primitive Christians, to shew their unity among themselves, and promote and maintain mutual Charity, and for relief of the Poor among them.

Unreasonably cramming themselves, without respect to God or the Church.

Empty, making a shew of what they have not, Prov. 25.14. and inconstant, see 2 Pet. 2.17.

He compares them to Trees, which having Leaves and Blossoms, make a shew of Fruit, but cast it, or never bring it to maturity, or it rots instead of ripening; so these here make a shew of Truth and Holiness, but all comes to nothing.

Without any good fruit, (which only deserves to be called good fruit) brought forth by them, either in themselves or followers, who never get any real benefit by them.

Wholly Dead; Dead over and over; Dead by Nature, and Dead by that hardness of Heart they have contracted; or, that reprobate sense to which God hath given them up.

And so never like to bear Fruit, and fit only for the Fire; it notes the incurableness of their Apostacy, and their nearness to Destruction.

Marginal references: Prov. 25.14.

13 Raging waves of the sea foaming out their own shame : wandring stars , to whom is reserved the blackness of darkness for ever.

Not only inconstant as Water, but unquiet, t[illegible: 4 letters]lent, restless, that cannot cease from Sin.

That wickedness whereof they should be ashamed: like a troubled Sea, when it cannot rest, whose Waves cast out Mire and Dirt, Isa. 57.20.

Either Planets properly called, or rather Meteors called running Stars, inconstant in their motion, uncertain in their shining, making a little shew, but presently vanishing; such was the Doctrine of these, which had a shew of Light, but a deceitful and unconstant one.

The thickest Darkness, viz. that of Hell; they would be counted Lights, but are themselves cast into utter Darkness, 2 Pet. 2.17. As blackness of Darkness shews the horror of their Punishment, so its being reserved for them shews the certainty of it.

Marginal references: Isa. 57.20.

14 And Enoch also, the seventh from Adam prophecied of those , saying, Behold the Lord cometh with ten thousands of his Saints .

He doth not say writ, and therefore from hence i[illegible: 1 letter] cannot be proved that there was any such Book as Enoch's Prophecies, received by the Iews as Canonical Scripture, but rather, some Prophecy of his delivered to them by Tradition, to which here the Apostle refers, as a thing known among them; and so argues against these Hereticks from their own Concession, as v. 9. So here, q. d. these Men own the Prophecy of En[illegible: 1 letter]ch, that the Lord comes to Iudgment, &c. and they themselves are in the number of those ungodly ones, and they to whom the Prophecy is to be applied.

Not that he did directly and expressly prophesy of them in particular; but that his Prophecy of the Destruction of the World for the same kind of Crimes whereof they were guilty, did reach them, and so he foretold what should befall them as well as others.

Innumerable multitudes, a definite for an indefinite.

Ho[illegible: 1 letter]y Angels, Matth. 16.27. Dan. 7.10. Zach. 14.5. and 2 Thess. 1.7. and Rev. 5.11. Believers likewise may be here included, as attendants upon Christ when he comes to Judgment.

Either to distinguish him from Enoch the Son of Cain, or, to shew the antiquity of the Prophecy.

Marginal references: Gen. 5.18.; Matth. 25.31.

15 To execute judgment upon all , and to convince all that are ungodly among them , of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

Either upon all the wicked in general, who afterwards may seem to be distinguished into different sorts, or else the Greek Preposition Kata is put for Peri, and the word all is to be understood of all university, good and bad; and the words may be read to execute Iudgment over all, i. e. to judg all.

If we take the words in the latter [illegible: 1 letter]ense mentioned, then he distinguisheth those that are to be judged into good and bad, and the Lord comes to execute Judgment over all, having convinced the wicked among them; but if in the former, the ungodly here may be taken for those that are more notoriously so, those that have obstinately rejected the Gospel, or wickedly perverted it, or persecuted the Saints, &c.

i. e. with an ungodly Mind, willingly, delightfully, perseveringly.

i. e. Blasphemous, Irreverent, against God, his Truth and Ways.

He executes Judgment, though upon all the Wicked, yet especially upon these ungodly Sinners, i. e, that are such both in their Words and Deeds against him, in his Truth▪ Ways, Ordinances, People, &c. and therefore are the worst of Sinners.

16 These are murmurers, complainers , walking after their own lusts ; and their mouth speaketh great swelling words of vanity, having mens persons in admiration because of advantage.

Either these two words signify the same thing; or murmurers may be meant with relation to Gods Decrees, Laws, Providences, and his ordinations in the Church or State, 1 Cor. 10.10. and complainers with respect to their own condition with which they were discontented.

Minding neither the Law of God nor Man, but making their Lusts their Law, and being wholly subject to them, led by them, 2 Pet. 2.10.

Though they were meer Slaves to their own Lusts, yet they would speak big, and use high and exotick strains in their Language, that they might be applauded and admired, see 2 Pet. 2.18.

Flattering and magnifying the greater and richer sort of Men, not considering what they were, so they could gain them to their party, or get Gain by them.

17 But beloved, remember ye the words that were spoken before of the Apostles of our Lord Jesus Christ.

Especially Paul and Peter, see Act. 20.29. beside the places in the Margin. From this passage it appears that this Epistle was writ late, and, likely after the other Apostles, except Iohn, were dead.

18 How that they told you there should be mockers in the last time who should walk after their ungodly lusts.

Whether in the[illegible: 2 letters] Preaching or Wr[illegible: 2 letters]i[illegible: 1 letter]g.

Gr. Lusts of ungodliness. An Hebraism, the viles[illegible: 1 letter] [illegible: 1 word].

Marginal references: 1 Tim. 4.1. 2 Tim. 3.1. 2 Pet. 1.3.

19 These be they who separate themselves , sensual , having not the Spirit .

Viz. From the true Doctrine and Church of Christ, as being in Love with their carnal Liberties, and loth to come under the Yoke of Christ's Discipline,

Or carnal, or animal, 1 Cor. 2.14. Such as are meer Men, and have no higher Principle in them than Human Nature, which left to it self, and being destitute of the sanctifying Spirit, is generally overpowred by sense, and inclines to Fleshly Lusts.

The Spirit of God, by which they should be led, and to which they so much pretend; having neither the Light, nor Grace, nor Comfort of the Spirit.

Marginal references: Prov. 18.1. Ezek. 14.7. and 9.10.

20 But ye beloved, building up your selves on your most holy faith , praying in the holy Ghost ,

He compares them to an House, which is to be built up, whereof Faith is the Foundation; the same Metaphor is used, 1 Cor. 4.9. Eph. 2.20.21, 22, and 1 Pet. 2.5.

So he calls Faith, as being the means of purifying their hearts, and working holiness in them; and in opposition to the false Faith of the Hereticks he warns them against, which did consist with so much impurity.

This may be understood either, 1. Of the Grace of Faith, and then that is compared to the Foundation, as being the first and principal Grace in a Christian, and of greatest necessity and use; and then they are here bid to build themselves up in other Graces which follow upon Faith, as 2 Pet. 1.5. Or, 2. Of the Doctrine of Faith, that on which their Faith it self is sounded; and then the meaning is, that they should not rest satisfied in what measure of Faith they had already attained, but still be improving it, and making further progress in it, not only hold fast the Truth of the Gospel, the right foundation on which they had begun to be built, but get themselves, by the due study and meditation of the Word, more and more confirmed in the Belief of it.

i. e. By the assistance of the Spirit, who teacheth what to pray for, and how; from whom Faith, Fervency, and all Praying Graces do proceed, Rom. 8.26, 27. the Spirit makes intercession (prays) in us, to note the excitations of his Grace; here we are said to pray in the Holy Ghost, to note the concurrence of our faculties.

21 Keep your selves in the love of God , looking for the mercy of our Lord Jesus Christ unto eternal life.

i. [illegible: 1 letter]. In Love to God, or that Love whereby ye love God; this implies love to each other, as the cause doth the effect.

Viz. By Hope; and so in these two Verses we have the three Cardinal Graces, Faith, Hope and Charity.

The merciful or gracious sentence of Christ the Judg, whereby he puts Believers in possession of Eternal Life, Matth. 25.34. This reward of Eternal Life is promised, but being promised freely, and out of Mercy, it is called Mercy, 2 Tim. 1.18. the effect being put for the cause.

22 And of some have compassion making a difference :

Use them gently, mildly reproving and admonishing them, that thereby ye may gain them.

He makes two sorts of Offenders, or missed Brethren, who might be restored; and that they might, they should be dealt with in different ways, and sutably to their respective conditions and circumstances; the former, who might be discouraged with roughness, should be handled with more tenderness and compassion.

23 And others save with fear , pulling them out of the fire , having even the garment spotted by the flesh .

Those that are further gone, not so easily reducible, and in greater danger.

i. e. Labour to save them, as instruments under God,

By more severe courses, sharper reprehensions, setting before them God's Judgments against obstinate Sinners, 1 Cor. 5.5.

It is a Proverbial Speech, Zech. 3.2. the sence is, that as they that are in the Fire, and like to be destroyed by it, must not be gently exhorted to come out of it of themselves, but speedily and forcibly pull'd out in consideration of their eminent danger; so they that are more stubborn Sinners, being in apparent danger of being destroyed by the Fire of their Lusts, and being, as it were in the mouth of Hell, must be more harshly and severely dealt with, by setting the Lord's Terrors before them (2 Cor. 5.11.) and inflicting Church-Censures on them.

It is an allusion to that Ceremonial Law, Levit. 15.4, 17. where he that touched a defiled Garment, was himself defiled. The sence is, either, 1. That where there is danger of infection from Hereticks, and obstinate Sinners, all converse with them, and any thing whereby the Contagion of their Doctrine or Manners may reach us, is to be avoided: Or, 2. That when we reprehend others, we should do it with sutable affections, and though we would save themselves, we should have their Vices, and any thing that promotes them, or savours of them.

Marginal references: Rev. 3.4.

24 Now unto him that is able to keep you from falling , and to present you faultless before the presence of his glory with exceeding joy.

From stumbling in your Spiritual course, and so able to make you persevere to the end.

Or, His Glorious Presence, i. e. Before himself, Eph. 5.27. Having exhorted these Saints to perseverance in the Faith, he now tells them in whose strength they must stand, and to whom they are to give the Glory of it.

Or, His Glorious Presence, i. e. Before himself, Eph. 5.27. Having exhorted these Saints to perseverance in the Faith, he now tells them in whose strength they must stand, and to whom they are to give the Glory of it.

Marginal references: Rom. 16.25, 27. Eph. 3.20. 1 Tim. 1.17.

25 To the only wise God our Saviour , be glory and majesty , dominion and power , both now and for ever, Amen.

Only wise infinitely, and of himself.

Either God who is sometimes called by this Title, Tit. 1.3. and 3.3. and 1 Tim. 2.3. Or rather Christ.

See 1 Pet. 4.11. and 5.11.

Or, Magnificence, Heb. 1.3. and 8.1. it seems to signify the height and excellency of God's Glory.

Authority, and Right to govern, which here is ascribed to God, as well as strength or sufficiency for it.

Completed by John Billingsley .

This epistle is styled (as are some few others) general or Catholic, because it is not immediately directed to any particular person, family, or church, but to the whole society of Christians of that time, lately converted to the faith of Christ, whether from Judaism or paganism: and it is, and will be, of standing, lasting, and special use in and to the church as long as Christianity, that is, as time, shall last. The general scope of it is much the same with that of the second chapter of the second epistle of Peter, which having been already explained, the less will need to be said on this. It is designed to warn us against seducers and their seduction, to inspire us with a warm love to, and a hearty concern for, truth (evident and important truth), and that in the closest conjunction with holiness, of which charity, or sincere unbiased brotherly-love, is a most essential character and inseparable branch. The truth we are to hold fast, and endeavour that others may be acquainted with and not depart from, has two special characters:—It is the truth as it is in Jesus (Eph. iv. 21; and it is truth after (or which is according to) godliness, Tit. i. 1. The gospel is the gospel of Christ. He has revealed it to us, and he is the main subject of it; and therefore we are indispensably bound to learn thence all we can of his person, natures, and offices: indifference as to this is inexcusable in any who call themselves Christians; and we know from what fountain we are wholly and solely to draw all necessary saving knowledge. Further, it is also a doctrine of godliness. Whatever doctrines favour the corrupt lusts of men cannot be of God, let the pleas and pretensions for them be what they will. Errors dangerous to the souls of men soon sprang up in the church. The servants slept and tares were sown. But such were the wisdom and kindness of Providence that they began sensibly to appear and show themselves, while some, at least, of the apostles were yet alive to confute them, and warn others against them. We are apt to think, If we had lived in their times, we should have been abundantly fenced against the attempts and artifices of seducers; but we have their testimony and their cautions, which is sufficient; and, if we will not believe their writings, neither should we have believed or regarded their sayings, if we had lived among them and conversed personally with them.

We have here, I. An account of the penman of this epistle, a character of the church, the blessings and privileges of that happy society, ver. 1, 2. II. The occasion of writing this epistle, ver. 3. III. A character of evil and perverse men, who had already sprung up in that infant state of the church, and would be succeeded by others of the like evil spirit and temper in after-times, ver. 4. IV. A caution against hearkening to and following after such, from the severity of God towards the unbelieving murmuring Israelites at their coming out of Egypt, the angels that fell, the sin and punishment of Sodom and Gomorrah, ver. 5-7. V. To these the apostle likens the seducers against whom he was warning them, and describes them at large, (ver. 8 to 13, inclusive). VI. Then (as specially suitable to his argument) he cites an ancient prophecy of Enoch foretelling and describing the future judgment, ver. 14, 15. VII. He enlarges on the seducers' character, and guards against the offence which honest minds might be apt to take at the so early permission of such things, by showing that it was foretold long before that so it must be, ver. 16-19. VIII. Exhorts them to perseverance in the faith, fervency in prayer, watchfulness against falling from the love of God, and a lively hope of eternal life, ver. 20, 21. IX. Directs them how to act towards the erroneous and scandalous, ver. 22, 23. And, X. Closes with an admirable doxology in the last two verses.

Apostolic Benediction. (a. d. 66.)

1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: 2 Mercy unto you, and peace, and love, be multiplied.

Here we have the preface or introduction, in which,

I. We have an account of the penman of this epistle, Jude, or Judas, or Judah. He was name-sake to one of his ancestors, the patriarch—son of Jacob, the most eminent though not the first-born of his sons, out of whose loins (lineally, in a most direct succession) the Messiah came. This was a name of worth, eminency, and honour; yet 1. He had a wicked name-sake. There was one Judas (one of the twelve, surnamed Iscariot, from the place of his birth) who was a vile traitor, the betrayer of his and our Lord. The same names may be common to the best and worst persons. It may be instructive to be called after the names of eminently good men, but there can be no inference drawn thence as to what we shall prove, though we may even thence conclude what sort of persons our good parents or progenitors desired and hoped we should be. But, 2. Our Judas was quite another man. He was an apostle, so was Iscariot; but he was a sincere disciple and follower of Christ, so was not the other. He was a faithful servant of Jesus Christ, the other was his betrayer and murderer; therefore here the one is very carefully distinguished from the other. Dr. Manton's note upon this is, that God takes great care of the good name of his sincere and useful servants. Why then should we be prodigal of our own or one another's reputation and usefulness? Our apostle here calls himself a servant of Jesus Christ, esteeming that a most honourable title. It is more honourable to be a sincere and useful servant of Christ than to be an earthly king, how potent and prosperous soever. He might have claimed kindred to Christ according to the flesh, but he waives this, and rather glories in being his servant. Observe, (1.) It is really a greater honour to be a faithful servant of Jesus Christ than to be akin to him according to the flesh. Many of Christ's natural kindred, as well as of his progenitors, perished; not from want of natural affection in him as man, but from infidelity and obstinacy in themselves, which should make the descendants and near relatives of persons most eminent for sincere and exemplary piety jealous over themselves with a godly jealousy. A son of Noah may be saved in the ark from a flood of temporal destruction, and yet be overwhelmed at last in a deluge of divine wrath, and suffer the vengeance of eternal fire. Christ himself tells us that he that heareth his word and doeth it (that is, he only) is as his brother, and sister, and mother, that is, more honourably and advantageously related to him than the nearest and dearest of his natural relatives, considered merely as such. See Matt. xii. 48-50. (2.) In that the apostle Jude styles himself a servant, though an apostle, a dignified officer in Christ's kingdom, it is a great honour to the meanest sincere minister (and it holds proportionably as to every upright Christian) that he is the servant of Christ Jesus. The apostles were servants before they were apostles, and they were but servants still. Away then with all pretensions in the ministers of Christ to lordly dominion either over one another or over the flocks committed to their charge. Let us ever have that of our dear Redeemer in actual view, It shall not be so among you, Matt. xx. 25, 26. —And brother of James, to wit, of him whom the ancients style the first bishop of Jerusalem, of whose character and martyrdom Josephus makes mention, ascribing the horrible destruction of that city and nation to this wicked cruelty, as one of its principal causes. Of this James our Jude was brother, whether in the strictest or a larger (though very usual) acceptation I determine not. He however reckons it an honour to him that he was the brother of such a one. We ought to honour those who are above us in age, gifts, graces, station; not to envy them, yet neither to flatter them, nor be led merely by their example, when we have reason to think they act wrong. Thus the apostle Paul withstood his fellow-apostle Peter to the face, notwithstanding the high esteem he had for him and the affectionate love he bore to him, when he saw that he was to be blamed, that is, really blameworthy, Gal. ii. 11, and following verses.

II. We are here informed to whom this epistle is directed; namely, to all those who are sanctified by God the Father, and preserved in Jesus Christ, and called. I begin with the last—called, that is, called Christians, in the judgment of charity, further than which we cannot, nor in justice ought to go, in the judgments or opinions we form or receive of one another; for what appears not is not, nor ought to come into account in all our dealings with and censures of one another, whatever abatements the divine goodness may see fit to make for an honest though misguided zeal. The church pretends not (I am sure it ought not) to judge of secret or hidden things (things drawn into the light before time), lest our rash and preposterous zeal do more harm than good, or I am afraid ever will do. The tares and wheat (if Christ may be Judge) must grow together till the harvest (Matt. xiii. 28-30); and then he himself will, by proper instruments, take timely care to separate them. We ought to think the best we can of every man till the contrary appear; not being forward to receive or propagate, much less invent, disadvantageous characters of our brethren. This is the least we can make of the apostle's large and excellent description of charity (1 Cor. xiii.), and this we ought to make conscience of acting up to, which till we do, the Christian churches will be (as, alas! they are at this day) filled with envying and strife, confusion and every evil work, Jam. iii. 16. Or, the apostle may speak of their being called to be Christians, by the preaching of the word, which they gladly received, and professed cordially to believe, and so were received into the society and fellowship of the church—Christ the head, and believers the members; real believers really, professed believers visibly. Note, Christians are the called, called out of the world, the evil spirit and temper of it,—above the world, to higher and better things, heaven, things unseen and eternal,—called from sin to Christ, from vanity to seriousness, from uncleanness to holiness; and this in pursuance of divine purpose and grace; for whom he did predestinate those he also called, Rom. viii. 30. Now those who are thus called, are, 1. Sanctified: Sanctified by God the Father. Sanctification is usually spoken of in scripture as the work of the Holy Spirit, yet here it is ascribed to God the Father, because the Spirit works it as the Spirit of the Father and the Son. Note, All who are effectually called are sanctified, made partakers of a divine nature (2 Pet. i. 4); for without holiness no man shall see the Lord, Heb. xii. 14. Observe, Our sanctification is not our own work. If any are sanctified, they are so by God the Father, not excluding Son or Spirit, for they are one, one God. Our corruption and pollution are of ourselves; but our sanctification and renovation are of God and his grace; and therefore if we perish in our iniquity we must bear the blame, but if we be sanctified and glorified all the honour and glory must be ascribed to God, and to him alone. I own it is hard to give a clear and distinct account of this, but we must not deny nor disregard necessary truth because we cannot fully reconcile the several parts of it to each other; for, on that supposition, we might deny that any one of us could stir an inch from the place we are at present in, though we see the contrary every day and hour. 2. The called and sanctified are preserved in Christ Jesus. As it is God who begins the work of grace in the souls of men, so it is he who carries it on, and perfects it. Where he begins he will perfect; though we are fickle, he is constant. He will not forsake the work of his own hands, Ps. cxxxviii. 8. Let us not therefore trust in ourselves, nor in our stock of grace already received, but in him, and in him alone, still endeavouring, by all proper and appointed means, to keep ourselves, as ever we would hope he should keep us. Note, (1.) Believers are preserved from the gates of hell, and to the glory of heaven. (2.) All who are preserved are preserved in Jesus Christ, in him as their citadel and stronghold, no longer than they abide in him, and solely by virtue of their union with him.

III. We have the apostolical benediction: Mercy to you, &c. From the mercy, peace, and love of God all our comfort flows, all our real enjoyment in this life, all our hope of a better. 1. The mercy of God is the spring and fountain of all the good we have or hope for; mercy not only to the miserable, but to the guilty. 2. Next to mercy is peace, which we have from the sense of having obtained mercy. We can have no true and lasting peace but what flows from our reconciliation with God by Jesus Christ. 3. As from mercy springs peace, so from peace springs love, his love to us, our love to him, and our brotherly love (forgotten, wretchedly neglected, grace!) to one another. These the apostle prays may be multiplied, that Christians may not be content with scraps and narrow scantlings of them; but that souls and societies may be full of them. Note, God is ready to supply us with all grace, and a fulness in each grace. If we are straitened, we are not straitened in him, but in ourselves.

The Common Salvation; Monuments of Judgment. (a. d. 66.)

3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. 4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. 5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. 6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. 7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

We have here, I. The design of the apostle in writing this epistle to the lately converted Jews and Gentiles; namely, to establish them in the Christian faith, and a practice and conversation truly consonant and conformable thereunto, and in an open and bold profession thereof, especially in times of notorious opposition, whether by artful seduction or violent and inhuman persecution. But then we must see to it very carefully that it be really the Christian faith that we believe, profess, propagate, and contend for; not the discriminating badges of this or the other party, not any thing of later date than the inspired writings of the holy evangelists and apostles. Here observe, 1. The gospel salvation is a common salvation, that is, in a most sincere offer and tender of it to all mankind to whom the notice of it reaches: for so the commission runs (Mark xvi. 15, 16), Go you into all the world, and preach the gospel to every creature, &c. Surely God means as he speaks; he does not delude us with vain words, whatever men do; and therefore none are excluded from the benefit of these gracious offers and invitations, but those who obstinately, impenitently, finally exclude themselves. Whoever will may come and drink of the water of life freely, Rev. xxii. 17. The application of it is made to all believers, and only to such; it is made to the weak as well as to the strong. Let none discourage themselves on the account of hidden decrees which they can know little of, and with which they have nothing to do. God's decrees are dark, his covenants are plain. "All good Christians meet in Christ the common head, are actuated by one and the same Spirit, are guided by one rule, meet here at one throne of grace, and hope shortly to meet in one common inheritance," a glorious one to be sure, but what or how glorious we cannot, nor at present need to know; but such it will be as vastly to exceed all our present hopes and expectations. 2. This common salvation is the subject-matter of the faith of all the saints. The doctrine of it is what they all most heartily consent to; they esteem it as a faithful saying, and worthy of all acceptation, 1 Tim. i. 15. It is the faith once, or at once, once for all, delivered to the saints, to which nothing can be added, from which nothing may be detracted, in which nothing more nor less should be altered. Here let us abide; here we are safe; if we stir a step further, we are in danger of being either entangled or seduced. 3. The apostles and evangelists all wrote to us of this common salvation. This cannot be doubted by those who have carefully read their writings. It is strange that any should think they wrote chiefly to maintain particular schemes and opinions, especially such as they never did nor could think of. It is enough that they have fully declared to us, by inspiration of the Holy Ghost, all that is necessary for every one to believe and do, in order to obtain a personal interest in the common salvation. 4. Those who preach or write of the common salvation should give all diligence to do it well: they should not allow themselves to offer to God or his people that which costs them nothing, or next to nothing, little or no pains or thought, 2 Sam. xxiv. 24. This were to treat God irreverently, and man unjustly. The apostle (though inspired) gave all diligence to write of the common salvation. What then will become of those who (though uninspired) give no diligence, or next to none, but say to the people (even in the name of God) quicquid in buccam venerit—whatever comes next, who, so that they use scripture-words, care not how they interpret or apply them? Those who speak of sacred things ought always to speak of them with the greatest reverence, care, and diligence. 5. Those who have received the doctrine of this common salvation must contend earnestly for it. Earnestly, not furiously. Those who strive for the Christian faith, or in the Christian course, must strive lawfully, or they lose their labour, and run great hazard of losing their crown, 2 Tim. ii. 5. The wrath of man worketh not the righteousness of God, Jam. i. 20. Lying for the truth is bad, and scolding for it is not much better. Observe, Those who have received the truth must contend for it. But how? As the apostles did; by suffering patiently and courageously for it, not by making others suffer if they will not presently embrace every notion that we are pleased (proved or unproved) to call faith, or fundamental. We must not suffer ourselves to be robbed of any essential article of Christian faith, by the cunning craftiness or specious plausible pretences of any who lie in wait to deceive, Eph. iv. 14. The apostle Paul tells us he preached the gospel (mind it was the gospel) with much contention (1 Thess. ii. 2), that is (as I understand it), with earnestness, with a hearty zeal, and a great concern for the success of what he preached. But, if we will understand contention in the common acceptation of the word, we must impartially consider with whom the apostle contended, and how, the enlarging on which would not be proper for this place.

II. The occasion the apostle had to write to this purport. As evil manners give rise to good laws, so dangerous errors often give just occasion to the proper defence of important truths. Here observe, 1. Ungodly men are the great enemies of the faith of Christ and the peace of the church. Those who deny or corrupt the one, and disturb the other, are here expressly styled ungodly men. We might have truth with peace (a most desirable thing) were there none (ministers or private Christians) in our particular churches and congregations but truly godly men—a blessing scarcely to be looked or hoped for on this side heaven. Ungodly men raise scruples, merely to advance and promote their own selfish, ambitious, and covetous ends. This has been the plague of the church in all past ages, and I am afraid no age is, or will be, wholly free from such men and such practices as long as time shall last. Observe, Nothing cuts us off from the church but that which cuts us off from Christ; namely, reigning infidelity and ungodliness. We must abhor the thought of branding particular parties or persons with this character, especially of doing it without the least proof, or, as it too often happens, the least shadow of it. Those are ungodly men who live without God in the world, who have no regard to God and conscience. Those are to be dreaded and consequently to be avoided, not only who are wicked by sins of commission, but also who are ungodly by sins of omission, who, for example, restrain prayer before God, who dare not reprove a rich man, when it is the duty of their place so to do, for fear of losing his favour and the advantage they promise themselves therefrom, who do the work of the Lord negligently, &c. 2. Those are the worst of ungodly men who turn the grace of God into lasciviousness, who take encouragement to sin more boldly because the grace of God has abounded, and still abounds, so wonderfully, who are hardened in their impieties by the extent and fulness of gospel grace, the design of which is to reduce men from sin, and bring them unto God. Thus therefore to wax wanton under so great grace, and turn it into an occasion of working all uncleanness with greediness, and hardening ourselves in such a course by that very grace which is the last and most forcible means to reclaim us from it, is to render ourselves the vilest, the worst, and most hopeless of sinners. 3. Those who turn the grace of God into lasciviousness do in effect deny the Lord God, and our Lord Jesus Christ; that is, they deny both natural and revealed religion. They strike at the foundation of natural religion, for they deny the only Lord God; and they overturn all the frame of revealed religion, for they deny the Lord Jesus Christ. Now his great design in establishing revealed religion in the world was to bring us unto God. To deny revealed religion is virtually to overturn natural religion, for they stand or fall together, and they mutually yield light and force to each other. Would to God our modern deists, who live in the midst of gospel light, would seriously consider this, and cautiously, diligently, and impartially examine what it is that hinders their receiving the gospel, while they profess themselves fully persuaded of all the principles and duties of natural religion! Never to tallies answered more exactly to each other than these do, so that it seems absurd to receive the one and reject the other. One would think it were the fairer way to receive both or reject both; though perhaps the more plausible method, especially in this age, is to act the part they do. 4. Those who turn the grace of God into lasciviousness are ordained unto condemnation. They sin against the last, the greatest, and most perfect remedy; and so are without excuse. Those who thus sin must needs die of their wounds, of their disease, are of old ordained to this condemnation, whatever that expression means. But what if our translators had thought fit to have rendered the words palai progegrammenoi—of old fore-written of, as persons who would through their own sin and folly become the proper subjects of this condemnation, where had the harm been? Plain Christians had not been troubled with dark, doubtful, and perplexing thoughts about reprobation, which the strongest heads cannot enter far into, can indeed bear but little of, without much loss and damage. Is it not enough that early notice was given by inspired writers that such seducers and wicked men should arise in later times, and that every one, being fore-warned of, should be fore-armed against them? 5. We ought to contend earnestly for the faith, in opposition to those who would corrupt or deprave it, such as have crept in unawares: a wretched character, to be sure, but often very ill applied by weak and ignorant people, and even by those who themselves creep in unawares, who think their ipse dixit should stand for a law to all their followers and admirers. Surely faithful humble ministers are helpers of their people's joy, peace, and comfort; not lords of their faith! Whoever may attempt to corrupt the faith, we ought to contend earnestly against them. The more busy and crafty the instruments and agents of Satan are, to rob us of the truth, the more solicitous should we be to hold it fast, always provided we be very sure that we fasten no wrong or injurious characters on persons, parties, or sentiments.

III. The fair warning which the apostle, in Christ's name, gives to those who, having professed his holy religion, do afterwards desert and prove false to it, v. 5-7. We have here a recital of the former judgments of God upon sinners, with design to awaken and terrify those to whom warning is given in this epistle. Observe, The judgments of God are often denounced and executed in terrorem—for warning to others, rather than from immediate or particular displeasure against the offenders themselves; not that God is not displeased with them, but perhaps not more with them than with others who, at least for the present, escape. I will put you in remembrance. What we already know we still need to be put in remembrance of. Therefore there will always be need and use of a standing stated ministry in the Christian church, though all the doctrines of faith, the essentials, are so plainly revealed in express words, or by the most near, plain, and immediate consequence, that he who runs may read and understand them. There wants no infallible interpreter, really or conceitedly such, for any such end or purpose. Some people (weakly enough) suggest, "If the scriptures do so plainly contain all that is necessary to salvation, what need or use can there be of a standing ministry? Why may we not content ourselves with staying at home, and reading our Bibles?" The inspired apostle has here fully, though not wholly, answered this objection. Preaching is not designed to teach us something new in every sermon, somewhat that we knew nothing of before; but to put us in remembrance, to call to mind things forgotten, to affect our passions, and engage and fix our resolutions, that our lives may be answerable to our faith. Though you know these things, yet you still need to know them better. There are many things which we have known which yet we have unhappily forgotten. Is it of no use or service to be put afresh in remembrance of them?

Now what are these things which we Christians need to be put in remembrance of?

1. The destruction of the unbelieving Israelites in the wilderness, v. 5. Paul puts the Corinthians in mind of this, 1 Cor. x. The first ten verses of that chapter (as the scripture is always the best commentary upon itself) are the best explication of the fifth verse of this epistle of Jude. None therefore ought to presume upon their privileges, since many who were brought out of Egypt by a series of amazing miracles, yet perished in the wilderness by reason of their unbelief. Let us not therefore be high-minded, but fear, Rom. xi. 20. Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, Heb. iv. 1. They had miracles in abundance: they were their daily bread; yet even they perished in unbelief. We have greater (much greater) advantages than they had; let their error (their so fatal error) be our awful warning.

2. We are here put in remembrance of the fall of the angels, v. 6. There were a great number of the angels who left their own habitation; that is, who were not pleased with the posts and stations the supreme Monarch of the universe had assigned and allotted to them, but thought (like discontented ministers in our age, I might say in every age) they deserved better; they would, with the title of ministers, be sovereigns, and in effect their Sovereign should be their minister—do all, and only, what they would have him; thus was pride the main and immediate cause or occasion of their fall. Thus they quitted their post, and rebelled against God, their Creator and sovereign Lord. But God did not spare them (high and great as they were); he would not truckle to them; he threw them off, as a wise and good prince will a selfish and deceitful minister; and the great, the all-wise God, could not be ignorant, as the wisest and best of earthly princes often are, what designs they were hatching. After all, what became of them? They thought to have dared and outfaced Omnipotence itself; but God was too hard for them, he cast them down to hell. Those who would not be servants to their Maker and his will in their first state were made captives to his justice, and are reserved in everlasting chains, under darkness. Here see what the condition of fallen angels is: they are in chains, bound under the divine power and justice, bound over to the judgment of the great day; they are under darkness, though once angels of light; so horribly in the dark are they that they continue to fight against God, as if there were yet some small hope at least left them of prevailing and overcoming in the conflict. Dire infatuation! Light and liberty concur, chains and darkness how well do they agree and suit each other! The devils, once angels in the best sense, are reserved, &c. Observe, There is, undoubtedly there is, a judgment to come; the fallen angels are reserved to the judgment of the great day; and shall fallen men escape it? Surely not. Let every reader consider this in due time. Their chains are called everlasting, because it is impossible they should ever break loose from them, or make an escape; they are held fast and sure under them. The decree, the justice, the wrath of God, are the very chains under which fallen angels are held so fast. Hear and fear, O sinful mortals of mankind!

3. The apostle here calls to our remembrance the destruction of Sodom and Gomorrah, v. 7. Even as, &c. It is in allusion to the destruction of Pentapolis, or the five cities, that the miseries of the damned are set forth by a lake that burneth with fire and brimstone; they were guilty of abominable wickedness, not to be named or thought of but with the utmost abhorrence and detestation; their ruin is a particular warning to all people to take heed of, and fly from, fleshly lusts that war against the soul, 1 Pet. ii. 11. "These lusts consumed the Sodomites with fire from heaven, and they are now suffering the vengeance of eternal fire; therefore take heed, imitate not their sins, lest the same plagues overtake you as did them. God is the same holy, just, pure Being now as then; and can the beastly pleasures of a moment make amends for your suffering the vengeance of eternal fire? Stand in awe, therefore, and sin not," Ps. iv. 4.

Contumacious Professors. (a. d. 66.)

8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. 9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. 10 But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. 11 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. 12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; 13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever. 14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,

The apostle here exhibits a charge against deceivers who were now seducing the disciples of Christ from the profession and practice of his holy religion. He calls them filthy dreamers, forasmuch as delusion is a dream, and the beginning of, and inlet to, all manner of filthiness. Note, Sin is filthiness; it renders men odious and vile in the sight of the most holy God, and makes them (sooner or later, as penitent or as punished to extremity and without resource) vile in their own eyes, and in a while they become vile in the eyes of all about them. These filthy dreamers dream themselves into a fool's paradise on earth, and into a real hell at last: let their character, course, and end, be our seasonable and sufficient warning; like sins will produce like punishments and miseries. Here,

I. The character of these deceivers is described.

1. They defile the flesh. The flesh or body is the immediate seat, and often the irritating occasion, of many horrid pollutions; yet these, though done in and against the body, do greatly defile and grievously maim and wound the soul. Fleshly lusts do war against the soul, 1 Pet. ii. 11; and in 2 Cor. vii. 1 we read of filthiness of flesh and spirit, each of which, though of different kinds, defiles the whole man.

2. They despise dominion, and speak evil of dignities, are of a disturbed mind and a seditious spirit, forgetting that the powers that be are ordained of God, Rom. xiii. 1. God requires us to speak evil of no man (Tit. iii. 2.); but it is a great aggravation of the sin of evil-speaking when what we say is pointed at magistrates, men whom God has set in authority over us, by blaspheming or speaking evil of whom we blaspheme God himself. Or if we understand it, as some do, with respect to religion, which ought to have the dominion in this lower world, such evil-speakers despise the dominion of conscience, make a jest of it, and would banish it out of the world; and as for the word of God, the rule of conscience, they despise it. The revelations of the divine will go for little with them; they are a rule of faith and manners, but not till they have explained them, and imposed their sense of them upon all about them. Or, as others account for the sense of this passage, the people of God, truly and specially so, are the dignities here spoken of or referred to, according to that of the psalmist, Touch not mine anointed, and do my prophets no harm, Ps. cv. 15. They speak evil, &c. Religion and its serious professors have been always and every where evil spoken of. Though there is nothing in religion but what is very good, and deserves our highest regards, both as it is perfective of our natures and as it is subservient to our truest and highest interests; yet this sect, as its enemies are pleased to call it, is every where spoken against, Acts xxviii. 22.

On this occasion the apostle brings in Michael the archangel, &c., v. 9. Interpreters are at a loss what is here meant by the body of Moses. Some think that the devil contended that Moses might have a public and honourable funeral, that the place where he was interred might be generally known, hoping thereby to draw the Jews, so naturally prone thereto, to a new and fresh instance of idolatry. Dr. Scott thinks that by the body of Moses we are to understand the Jewish church, whose destruction the devil strove and contended for, as the Christian church is called the body of Christ in the New-Testament style. Others bring other interpretations, which I will not here trouble the reader with. Though this contest was mightily eager and earnest, and Michael was victorious in the issue, yet he would not bring a railing accusation against the devil himself; he knew a good cause needed no such weapons to be employed in its defence. It is said, he durst not bring, &c. Why durst he not? Not that he was afraid of the devil, but he believed God would be offended if, in such a dispute, he went that way to work; he thought it below him to engage in a trial of skill with the great enemy of God and man which of them should out-scold or out-rail the other: a memorandum to all disputants, never to bring railing accusations into their disputes. Truth needs no supports from falsehood or scurrility. Some say, Michael would not bring a railing accusation against the devil as knowing beforehand that he would be too hard for him at that weapon. Some think the apostle refers here to the remarkable passage we have, Num. xx. 7-14. Satan would have represented Moses under disadvantageous colours, which he, good man, had at that time, and upon that occasion, given but too much handle for. Now Michael, according to this account, stands up in defence of Moses, and, in the zeal of an upright and bold spirit, says to Satan, The Lord rebuke thee. He would not stand disputing with the devil, nor enter into a particular debate about the merits of that special cause. He knew Moses was his fellow-servant, a favourite of God, and he would not patiently suffer him to be insulted, no, not by the prince of devils; but in a just indignation cries out, The Lord rebuke thee: like that of our Lord himself (Matt. iv. 10), Get thee hence, Satan. Moses was a dignity, a magistrate, one beloved and preferred by the great God; and the archangel thought it insufferable that such a one should be so treated by a vile apostate spirit, of how high an order soever. So the lesson hence is that we ought to stand up in defence of those whom God owns, how severe soever Satan and his instruments may be in their censures of them and their conduct. Those who censure (in particular) upright magistrates, upon every slip in their behaviour, may expect to hear, The Lord rebuke thee; and divine rebukes are harder to be borne than careless sinners now think for.

3. They speak evil of the things which they know not, &c., v. 10. Observe, Those who speak evil of religion and godliness speak evil of the things which they know not; for, if they had known them, they would have spoken well of them, for nothing but good and excellent can be truly said of religion, and it is sad that any thing different or opposite should ever be justly said of any of its professors. A religious life is the most safe, happy, comfortable, and honourable life that is. Observe, further, Men are most apt to speak evil of those persons and things that they know least of. How many had never suffered by slanderous tongues if they had been better known! On the other hand, retirement screens some even from just censure. But what they know naturally, &c. It is hard, if not impossible, to find any obstinate enemies to the Christian religion, who do not in their stated course live in open or secret contradiction to the very principles of natural religion: this many think hard and uncharitable; but I am afraid it will appear too true in the day of the revelation of the righteous judgment of God. The apostle likens such to brute beasts, though they often think and boast themselves, if not as the wisest, yet at least as the wittiest part of mankind. In those things they corrupt themselves; that is, in the plainest and most natural and necessary things, things that lie most open and obvious to natural reason and conscience; even in those things they corrupt, debase, and defile themselves: the fault, whatever it is, lies not in their understanding or apprehensions, but in their depraved wills and disordered appetites and affections; they could and might have acted better, but then they must have offered violence to those vile affections which they obstinately chose rather to gratify than to mortify.

4. In v. 11 the apostle represents them as followers of Cain, and in v. 12, 13, as atheistical and profane people, who thought little, and perhaps believed not much, of God or a future world—as greedy and covetous, who, so they could but gain present worldly advantages, cared not what came next—rebels against God and man, who, like Core, ran into attempts in which they must assuredly perish, as he did. Of such the apostle further says, (1.) These are spots in your feasts of charity—the agapai or love-feasts, so much spoken of by the ancients. They happened, by whatever means or mischance, to be admitted among them, but were spots in them, defiled and defiling. Observe, It is a great reproach, though unjust and accidental, to religion, when those who profess it, and join in the most solemn institution of it, are in heart and life unsuitable and even contrary to it: These are spots. Yet how common in all Christian societies here on earth, the very best not excepted, are such blemishes! The more is the pity. The Lord remedy it in his due time and way, not in men's blind and rigorous way of plucking up the wheat with the tares. But in the heaven we are waiting, hoping, and preparing for, there is none of this mad work, there are none of these disorderly doings. (2.) When they feast with you, they feed themselves without fear. Arrant gluttons, no doubt, there were; such as minded only the gratifying of their appetites with the daintiness and abundance of their fare; they had no regard to Solomon's caution, Prov. xxiii. 2. Note, In common eating and drinking a holy fear is necessary, much more in feasting, though we may sometimes be more easily and insensibly overcome at a common meal than at a feast; for, in the case supposed, we are less upon our guard, and sometimes, at least to some persons, the plenty of a feast is its own antidote, as to others it may prove a dangerous snare. (3.) Clouds they are without water, which promise rain in time of drought, but perform nothing of what they promise. Such is the case of formal professors, who at first setting out promise much, like early-blossoming trees in a forward spring, but in conclusion bring forth little or no fruit.—Carried about of winds, light and empty, easily driven about this way or that, as the wind happens to set; such are empty, ungrounded professors, and easy prey to every seducer. It is amazing to hear many talk so confidently of so many things of which they know little or nothing, and yet have not the wisdom and humility to discern and be sensible how little they know. How happy would our world be if men either knew more or practically knew how little they know. (4.) Trees whose fruit withereth, &c. Trees they are, for they are planted in the Lord's vineyard, yet fruitless ones. Observe, Those whose fruit withereth may be justly said to be without fruit. As good never a whit as never the better. It is a sad thing when men seem to begin in the Spirit and end in the flesh, which is almost as common a case as it is an awful one. The text speaks of such as were twice dead. One would think to be once dead were enough; we none of us, till grace renew us to a higher degree than ordinary, love to think of dying once, though this is appointed for us all. What then is the meaning of this being twice dead? They had been once dead in their natural, fallen, lapsed state; but they seemed to recover, and, as a man in a swoon, to be brought to life again, when they took upon them the profession of the Christian religion. But now they are dead again by the evident proofs they have given of their hypocrisy: whatever they seemed, they had nothing truly vital in them.—Plucked up by the roots, as we commonly serve dead trees, from which we expect no more fruit. They are dead, dead, dead; why cumber they the ground? Away with them to the fire. (5.) Raging waves of the sea, boisterous, noisy, and clamorous; full of talk and turbulency, but with little (if any) sense or meaning: Foaming out their own shame, creating much uneasiness to men of better sense and calmer tempers, which yet will in the end turn to their own greater shame and just reproach. The psalmist's prayer ought always to be that of every honest and good man, "Let integrity and uprightness preserve me (Ps. xxv. 21), and, if it will not, let me be unpreserved." If honesty signify little now, knavery will signify much less, and that in a very little while. Raging waves are a terror to sailing passengers; but, when they have got to port, the waves are forgotten as if no longer in being: their noise and terror are for ever ended. (6.) Wandering stars, planets that are erratic in their motions, keep not that steady regular course which the fixed ones do, but shift their stations, that one has sometimes much ado to know where to find them. This allusion carries in it a very lively emblem of false teachers, who are sometimes here and sometimes there, so that one knows not where nor how to fix them. In the main things, at least, one would think something should be fixed and steady; and this might be without infallibility, or any pretensions to it in us poor mortals. In religion and politics, the great subjects of present debate, surely there are certain stamina in which wise and good, honest and disinterested, men might agree, without throwing the populace into the utmost anguish and distress of mind, or blowing up their passions into rage and fury, without letting them know what they say or whereof they affirm.

II. The doom of this wicked people is declared: To whom is reserved the blackness of darkness for ever. False teachers are to expect the worst of punishments in this and a future world: not every one who teaches by mistake any thing that is not exactly true (for who then, in any public assembly, durst open a Bible to teach others, unless he thought himself equal or superior to the angels of God in heaven?) but every one who prevaricates, dissembles, would lead others into by-paths and side-ways, that he may have opportunity to make a gain or prey of them, or (in the apostle's phrase) to make merchandize of them, 2 Pet. ii. 3. But enough of this. As for the blackness of darkness for ever, I shall only say that this terrible expression, with all the horror it imports, belongs to false teachers, truly, not slanderously so called, who corrupt the word of God, and betray the souls of men. If this will not make both ministers and people cautious, I know not what will.

Of the prophecy of Enoch, (v. 14, 15) we have no mention made in any other part or place of scripture; yet now it is scripture that there was such prophecy. One plain text of scripture is proof enough of any one point that we are required to believe, especially when relating to a matter of fact; but in matters of faith, necessary saving faith, God has not seen fit (blessed be his holy name he has not) to try us so far. There is no fundamental article of the Christian religion, truly so called, which is not inculcated over and over in the New Testament, by which we may know on what the Holy Ghost does, and consequently on what we ought, to lay the greatest stress. Some say that this prophecy of Enoch was preserved by tradition in the Jewish church; others that the apostle Jude was immediately inspired with the notice of it: be this as it may, it is certain that there was such a prophecy of ancient date, of long standing, and universally received in the Old-Testament church; and it is a main point of our New-Testament creed. Observe, 1. Christ's coming to judgment was prophesied of as early as the middle of the patriarchal age, and was therefore even then a received and acknowledged truth.—The Lord cometh with his holy myriads, including both angels and the spirits of just men made perfect. What a glorious time will that be, when Christ shall come with ten thousand of these! And we are told for what great and awful ends and purposes he will come so accompanied and attended, namely, to execute judgment upon all. 2. It was spoken of then, so long ago, as a thing just at hand: "Behold, the Lord cometh; he is just a coming, he will be upon you before you are aware, and, unless you be very cautious and diligent, before you are provided to meet him comfortably." He cometh, (1.) To execute judgment upon the wicked. (2.) To convince them. Observe, Christ will condemn none without precedent, trial, and conviction, such conviction as shall at least silence themselves. They shall have no excuse or apology to make that they either can or dare then stand by. Then every mouth shall be stopped, the Judge and his sentence shall be (by all the impartial) approved and applauded, and even the guilty condemned criminals shall be speechless, though at present they want not bold and specious pleas, which they vent with all assurance and confidence; and yet it is certain that the mock-trials of prisoners in the jail among themselves and the real trial at the bar before the proper judge soon appear to be very different things.

I cannot pass v. 15 without taking notice how often, and how emphatically, the word ungodly is repeated in it, no fewer than four times: ungodly men, ungodly sinners, ungodly deeds, and, as to the manner, ungodly committed. Godly or ungodly signifies little with men now-a-days, unless it be to scoff at and deride even the very expressions; but it is not so in the language of the Holy Ghost. Note, Omissions, as well as commissions, must be accounted for in the day of judgment. Note, further, Hard speeches of one another, especially if ill-grounded, will most certainly come into account at the judgment of the great day. Let us all take care in time. "If thou," says one of our good old puritans, "smite (a miscalled heretic, or) a schismatic, and God find a real saint bleeding, look thou to it, how thou wilt answer it." It may be too late to say before the angel that it was an error, Eccl. v. 6. I only here allude to that expression of the divinely inspired writer.

Exhortation to the Faithful; Conclusion. (a. d. 66.)

15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. 16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage. 17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; 18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. 19 These be they who separate themselves, sensual, having not the Spirit. 20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, 21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. 22 And of some have compassion, making a difference: 23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. 24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, 25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

Here, I. The apostle enlarges further on the character of these evil men and seducers: they are murmurers, complainers, &c., v. 16. Observe, A murmuring complaining temper, indulged and expressed, lays men under a very bad character; such are very weak at least, and for the most part very wicked. They murmur against God and his providence, against men and their conduct; they are angry at every thing that happens, and never pleased with their own state and condition in the world, as not thinking it good enough for them. Such walk after their own lusts; their will, their appetite, their fancy, are their only rule and law. Note, Those who please their sinful appetites are most prone to yield to their ungovernable passions.

II. He proceeds to caution and exhort those to whom he is writing, v. 17-23. Here,

1. He calls them to remember how they have been forewarned: But, beloved, remember, &c., v. 17. "Remember, take heed that you think it not strange (so as to stumble and be offended, and have your faith staggered by it) that such people as the seducers before described and warned against should arise (and that early) in the Christian church, seeing all this was foretold by the apostles of our Lord Jesus Christ, and consequently the accomplishment of it in the event is a confirmation of your faith, instead of being in the least an occasion of shaking and unsettling you therein." Note, (1.) Those who would persuade must make it evident that they sincerely love those whom they would persuade. Bitter words and hard usage never did nor ever will convince, much less persuade any body. (2.) The words which inspired persons have spoken (or written), duly remembered and reflected on, are the best preservative against dangerous errors; this will always be so, till men have learnt to speak better than God himself. (3.) We ought not to be offended if errors and persecutions arise and prevail in the Christian church; this was foretold, and therefore we should not think worse of Christ's person, doctrine, or cross, when we see it fulfilled. See 1 Tim. iv. 1, and 2 Tim. iii. 1, and 2 Pet. iii. 3. We must not think it strange, but comfort ourselves with this, that in the midst of all this confusion Christ will maintain his church, and make good his promise, that the gates of hell shall not prevail against it, Matt. xvi. 18. (4.) The more religion is ridiculed and persecuted the faster hold we should take and keep of it; being forewarned, we should show that we are fore-armed; under such trials we should stand firm, and not be soon shaken in mind, 2 Thess. ii. 2.

2. He guards them against seducers by a further description of their odious character: These are those who separate, &c., v. 19. Observe, (1.) Sensualists are the worst separatists. They separate themselves from God, and Christ, and his church, to the devil, the world, and the flesh, by their ungodly courses and vicious practices; and this is a great deal worse than separation from any particular branch of the visible church on account of opinions or modes and circumstances of external government or worship, though many can patiently bear with the former, while they are plentifully and almost perpetually railing at the latter, as if no sin were damnable but what they are pleased to call schism. (2.) Sensual men have not the Spirit, that is, of God and Christ, the Spirit of holiness, which whoever has not, is none of Christ's, does not belong to him, Rom. viii. 9. (3.) The worse others are the better should we endeavour and approve ourselves to be; the more busy Satan and his instruments are to pervert others, in judgment or practice, the more tenacious should we be of sound doctrine and a good conversation, holding fast the faithful word, as we have been (divinely) taught, holding the mystery of the faith in a pure conscience, Tit. i. 9; 1 Tim. iii. 9.

3. He exhorts them to persevering constancy in truth and holiness.

(1.) Building up yourselves in your most holy faith, v. 20. Observe, The way to hold fast our profession is to hold on in it. Having laid our foundation well in a sound faith, and a sincere upright heart, we must build upon it, make further progress continually; and we should take care with what materials we carry on our building, namely, gold, silver, precious stones, not wood, hay, stubble, 1 Cor. iii. 12. Right principles and a regular conversation will stand the test even of the fiery trial; but, whatever we mix of baser alloy, though we be in the main sincere, we shall suffer loss by it, and though our persons be saved all that part of our work shall be consumed; and, if we ourselves escape, it will be with great danger and difficulty, as from a house on fire on every side.

(2.) Praying in the Holy Ghost. Observe, [1.] Prayer is the nurse of faith; the way to build up ourselves in our most holy faith is to continue instant in prayer, Rom. xii. 12. [2.] Our prayers are then most likely to prevail when we pray in the Holy Ghost, that is, under his guidance and influence, according to the rule of his word, with faith, fervency, and constant persevering importunity; this is praying in the Holy Ghost, whether it be done by or without a set prescribed form.

(3.) Keep yourselves in the love of God, v. 21. [1.] "Keep up the grace of love to God in its lively vigorous actings and exercises in your souls." [2.] "Take heed of throwing yourselves out of the love of God to you, or its delightful, cheering, strengthening manifestations; keep yourselves in the way of God, if you would continue in his love."

(4.) Looking for the mercy, &c. [1.] Eternal life is to be looked for only through mercy; mercy is our only plea, not merit; or if merit, not our own, but another's, who has merited for us what otherwise we could have laid no claim to, nor have entertained any well-grounded hope of. [2.] It is said, not only through the mercy of God as our Creator, but through the mercy of our Lord Jesus Christ as Redeemer; all who come to heaven must come thither through our Lord Jesus Christ; for there is no other name under heaven given among men by which we must be saved, but that of the Lord Jesus only, Acts iv. 12 compared with v. 10. [3.] A believing expectation of eternal life will arm us against the snares of sin (2 Pet. iii. 14); a lively faith of the blessed hope will help us to mortify our cursed lusts.

4. He directs them how to behave towards erring brethren: And of some have compassion, &c., v. 22, 23. Observe, (1.) We ought to do all we can to rescue others out of the snares of the devil, that they may be saved from (or recovered, when entangled therein, out of) dangerous errors, or pernicious practices. We are not only (under God) our own keepers, but every man ought to be, as much as in him lies, his brother's keeper; none but a wicked Cain will contradict this, Gen. iv. 9. We must watch over one another, must faithfully, yet prudently, reprove each other, and set a good example to all about us. (2.) This must be done with compassion, making a difference. How is that? We must distinguish between the weak and the wilful. [1.] Of some we must have compassion, treat them with all tenderness, restore them in the spirit of meekness, not be needlessly harsh and severe in our censures of them and their actions, nor proud and haughty in our conduct towards them; not implacable, nor averse to reconciliation with them, or admitting them to the friendship they formerly had with us, when they give evident or even strongly hopeful tokens of a sincere repentance: if God has forgiven them, why should not we? We infinitely more need his forgiveness than they do, or can do, ours, though perhaps neither they nor we are justly or sufficiently sensible of this. [2.] Others save with fear, urging upon them the terrors of the Lord; "Endeavour to frighten them out of their sins; preach hell and damnation to them." But what if prudence and caution in administering even the most just and severe reproofs be what are primarily and chiefly here intimated—(I do but offer it for consideration); as if he had said, "Fear lest you frustrate your own good intentions and honest designs by rash and imprudent management, that you do not harden, instead of reclaiming, even where greater degrees of severity are requisite than in the immediately foregoing instance." We are often apt to over-do, when we are sure we mean honestly, and think we are right in the main; yet the very worst are not needlessly, nor rashly, nor to extremity, to be provoked, lest they be thereby further hardened through our default.—"Hating even the garment spotted with the flesh, that is, keeping yourselves at the utmost distance from what is or appears evil, and designing and endeavouring that others may do so too. Avoid all that leads to sin or that looks like sin," 1 Thess. v. 22.

III. The apostle concludes this epistle with a solemn ascription of glory to the great God, v. 24, 25. Note, 1. Whatever is the subject or argument we have been treating of, ascribing glory to God is fittest for us to conclude with. 2. God is able, and he is as willing as able, to keep us from falling, and to present us faultless before the presence of his glory; not as those who never have been faulty (for what has once been done can never be rendered undone, even by Omnipotence itself, for that implies a contradiction), but as those whose faults shall not be imputed, to their ruin, which, but for God's mercy and a Saviour's merits, they might most justly have been.—Before the presence of his glory. Observe, (1.) The glory of the Lord will shortly be present. We now look upon it as distant, and too many look upon it as uncertain, but it will come, and it will be manifest and apparent. Every eye shall see him, Rev. i. 7. This is now the object of our faith, but hereafter (and surely it cannot now be long) it will be the object of our sense; whom we now believe in, him we shall shortly see, to our unspeakable joy and comfort or inexpressible terror and consternation. See 1 Pet. i. 8. (2.) All real sincere believers shall be presented, and the Lord Redeemer's appearance and coming, by him their glorious head, to the Father, in order to his approbation, acceptance, and reward. They were given to him of the Father, and of all that were so given to him he has lost none, nor will lose any one, not an individual, a single soul, but will present them all perfectly holy and happy, when he shall surrender his mediatorial kingdom to his God and our God, his Father and our Father, John vi. 39, with ch. xvii. 12, 1 Cor. xv. 24. (3.) When believers shall be presented faultless it will be with exceeding joy. Alas! now our faults fill us with fears, doubts, and sorrows. But be of good cheer; if we be sincere, we shall be, our dear Redeemer has undertaken for it, we shall be presented faultless; where there is no sin there will be no sorrow; where there is the perfection of holiness, there will be the perfection of joy. Surely, the God who can and will do this is worthy to have glory, majesty, dominion, and power, ascribed to him, both now and for ever! And to this we may well, with the apostle, affix our hearty Amen.

A COMMENTARY OR EXPOSITION Vpon the Epiſtle generall of S. JUDE.

Verſe 1. Iude the ſervant]

TO diſtinguiſh him from Iudae the traitour, leſt he ſhould ſuffer by miſtake, as Nicolas the Deacon is thought to doe, as if he were authour of the Sect of the Nicolaitans, which Chriſt hated.

To them that are ſanctified] Or, To them that are beloved, as other copies have it.

Preſerved] Kept by the power of God thorow faith unto ſalvation, 1 Pet. 1.5.

Verſe 2. Mercy unto you, &c.] Mercy from the Father, peace from the Son, and love from the holy Ghoſt.

Verſe 3. Of the common ſalvation] That wherein all Saints have a ſhare.

For the faith] That faith of the Goſpel, Phil. 1.27. the doctrine of faith.

Once delivered] Once for all, not [illegible: 1 letter]only as but one only rule, but as but once ſent to a Nation: So that if loſt, or any way corrupted, it will not be given again; another edition of it is not to be expected. Contend earneſtly for it therefore, conflict one after another, as the word ſignifies. Hold faſt the faithfull word, [non-Latin text not transcribed] as with both hands, Tit. 1.9. See the Note.

Verſe 4. For there are certain men] Not worthy to be named, as that rich glutton, Luk 16.

Crept in unawares] Stealing their paſſage; [non-Latin text not transcribed] and making as if they minded nothing leſſe.

Ordained to this] Gr. Written down, enrolled, [non-Latin text not transcribed] ſet down in the black bill.

Turning the grace of our God] Gr. Translating it from its proper end, perverting it, by arguing from mercy to liberty; [non-Latin text not transcribed] which is the devils Logick.

Verſe 5. Afterward destroied] Their preſervation was but a reſervation, as was Senacheribs, Pharaohs, and theirs whom God threatned to deſtroy, after that he had done them good, Joſh. 24.20.

Verſe 6. Kept not their firſt eſtate] Their originall integrity or principality. Of this ſin of the Angels, the cauſe was the will of the Angels, good in it ſelf (but mutable and free) not by working neither, but by not working, ſaith a Divine.

But left their own habitation] Being driven thence and hurled into hell.

Verſe 7. Giving themſelves over] In ſcortationem effuſae, Weatying and wearing themſelves out with that beaſtly ſin; [non-Latin text not transcribed] babet. [non-Latin text not transcribed] A[illegible: 1 letter]ben. l. 13 as did Proculus Meſſalina and Lais, who died in the act of uncleannefle. The word here uſed ſignifies, ſaith Arctius, Scortationi immori, & contabeſcere illius d[illegible: 1 letter]ſiderio.

And going after ſtrange fleſh] See the Note on Gen. 19.5.

Are ſet forth] Gr. Are thrown forth. [non-Latin text not transcribed]

For an example] Herodotus ſaith the like of the deſtruction of Troy, that the tuines and rubbiſh thereof are ſet forth for an example of this rule, that God greatly puniſheth great offences.

Verſe 8. Defile the fleſh] By nocturnall pollutions, which we muſt pray againſt. The devil can faſten that filth upon the ſoul, when we ſleep, that he cannot do at another time.

Despiſe dominion] Gr. Set it at nought. [non-Latin text not transcribed] Se[illegible: 1 letter] the Note on 2 Pet. 2.10.

And speak evil of dignities] Gr. Blaspheme glories: ſo the Papiſts do familiarly thoſe Princes they count heretikes; as Henry the fourth of France, whom they called Huguenot-dog, &c. Our Edward the ſixt baſtard. Of Qu. Elizabeth they reported in print ſome years after her death, That ſhe died without ſenſe or feeling of Gods mercies.

Verſe 9. About the body of Moſes] As deſirous thereby to ſet up himſelf in the heares of the living, There is a ſtrange ſtrife ſtill, not of earchly, but of ſpirituall powers, about the poſſeſſion of mans heart. If Satan can get that, he is ſafe. And ſo Satans Vicar. It was a watch-word in Gregory the 13. time in Q. Elizabeths daies, My ſon, give me thy heart. Be in heart a Papiſt, and go where you will, do what you will.

Verſe 10. Of thoſe things which they] So doe the Papiſts in railing againſt imputed righteouſneſſe, aſſurance of ſalvation, the teſtimony of Gods Spirit witneſſing with our ſpirits, &c.

In thoſe things they corrupt themſelves] As in eating, drinking, carnall copulation,In R[illegible: 1 letter]ais &c. holding neither mean nor meaſure, as he in Ariſtophanes, [non-Latin text not transcribed], who was good for nothing elſe but to epicurize.

Verſe 11. In the Way of Cain] The devils Patriarch, the firſt Apoſtate: [non-Latin text not transcribed] this was fulfilled literally in Alphonſus Diazius, who ſlew his brother John, becauſe he was a Proteſtant: and myſtically, in all that are guilty of ſpirituall parricide.

Andran greedily] Gr. Were poured out, as water out of a bottle: they ran headlong after the wages of wickedneſſe, not caring which way they came by it, ſo they had it.

Verſe 12. [non-Latin text not transcribed] Theſe are spots] Or, Rocks, or muddy-holes, that harpy-like not only devour, but defile all that they touch.

In your feaſts of charity] See theſe deſcribed by Tertullian, [illegible: 1 letter]. adverſ[illegible: 1 letter] gentes, cap. 39.

When they feaſt with you] Thruſting themſelves into your company, whether invited or not: ſin having oaded an impudency in their faces.

Feeding themſelves] As fatted cattle fitted for the ſlaughter.

Without fear] Of being enſnared by the creatures, Pro. 23.2.

Clouds they are] Light, and conſtant only in their inconſtan[illegible: 1 letter]y.

Twice dead] Killed with death, Revel. 2.23. Such as for whom hell gapeth.

Verſe 13. Wandering ſtarres] That were never better then Meteors. Sr Francis Drake in his travels reporteth, That in a certain Iſland to the ſouthward of Celebes, among the trees night by night did ſhew themſelves an infinite ſwarm of [illegible: 1 word] ſeeming worms, flying in the air, whoſe bodies no bigger then an ordinary ſlie, did make a ſhew, and give ſuch light, as if every twig on every tree had been a lighted candle, or as if that place had been the the ſtarry ſphere. Loe ſuch were theſe impoſtours.

Verſe 14. And Enoch alſo] Enoch fore-told the day of Judgment before Noah the deluge. That day is longer before it comes, but ſhall be more terrible when it is come.

The Lord cometh] Syr. Maranatha. Hence the Jews ſay, that the great excommunication Muranatha was inſtituted by Enoch.

Verſe 15. Toconvince all] To ſet them down, [non-Latin text not transcribed] to leave them excuſeleſſe, ſpeechleſſe, ſelf-condemned.

Of all their hard speeches] Their rude, crude, crooked, croſſe ſpeeches, uttered with perverſe lip 1; ſo Solomon cals them, Pro. 4.24. as if the upper lip ſtood, where the nether lip ſhould.

Verſe 16. Theſe are mumurers] Ʋt porci ſaginati, ſaith Aretius, as boars in a frank.

Complainers] Invalidum omne natur â querulum, ſaith Seneca. Weak ones are never without their ailments.

After their own lusts] So many luſts, ſo many Lords.

Great ſwelling words] Bubbles of words. See the Note on 2 Pet. 2.18. The Syriack renders it, ſtupendious ſtuff.

Having mens perſons] Licking up their ſpettle, as it were, and loading the Mouſe with the Elephants praiſes.

Verſe 17. Of the Apoſtles] Paul and Peter, from whom Saint Jude borroweth much of this his Epiſtle. See my Preface to Gods love-tok[illegible: 1 letter]ns.

Verſe 18 Mockers] Who fleer when they ſhould fear. See the Note on 2 Pet. 3.3.

Verſe 19. W[illegible: 1 letter]oſeparate] From Church-aſſemblies, upon pretence of n[illegible: 1 letter]wer lights, greater holineſſe. The Arabick renders it, Intermitters, ſc. of Church-worſhips.

Ser ſuall] Gr. Animal; ſuch as have no more then a reaſonable foul, and are yet in their pure naturals, 1 Cor. 2.14. [non-Latin text not transcribed]

Having not the ſpirit] Unleſſe it be the ſpirit of deluſion, as Muncer the Anabaptiſt had, who wrote a book againſt Luther, Scultet. Annal. 138. dedicated it, To the moſt illuſtrious Prince Chriſt (as his words are) upbraideth Luther with want of the Spirit, and calleth him a carnal man, a ſilly ſoul, &c.

Verſe 20, Building up] By holy conference, a ſingular help, a moſt needfull, but too much neglected duty.

Praying in the holy Ghoſt] Whoſe creature fervent praier is.

Verſe 21, Keep your ſelves] Remit nothing of your former fervour:

Verſe 22. [non-Latin text not transcribed] alias [non-Latin text not transcribed] Haec eſt ſancta violentia, optabilis rapina Huron. Su[illegible: 1 letter]ton. And of ſome] Or (according to other copies) Reſell their falſe reaſonings, and diſpute them out of their errours.

Verſe 23. Out of the fire] viz. of hell: as the Angel pulled Lot out of Sodome, as ye would ſave a drowning man, though ye pulled off ſome of his hair to ſave him.

Even the garment spotted] As Nero's was, when he rode in the ſame horſe-litter with his own mother.

Verſe 24. That is able] q. d. I can only counſel you, its God muſt keep you.

Verſe 25. See the Note on 1 Tim. 1.17.

Jude, the servant of Jesus Christ. If the view taken in the Introduction to the epistle is correct Jude sustained a near relation to the Lord Jesus, being, as James was, "the Lord's brother," Gal 1:19. The reasons why he did not advert to this fact here, as an appellation which would serve to designate him, and as showing his authority to address others in the manner in which he proposed to do in this epistle, probably were,

(1.) that the right to do this did not rest on his mere relationship to the Lord Jesus, but on the fact that he had called certain persons to be his apostles, and had authorized them to do it; and,

(2.) that a reference to this relationship, as a ground of authority, might have created jealousies among the apostles themselves. We may learn from the fact that Jude merely calls himself "the servant of the Lord Jesus," that is, a Christian,

(a.) that this is a distinction more to be desired than would be a mere natural relationship to the Saviour, and consequently

(b.) that it is a higher honour than any distinction arising from birth or family. Comp. Mt 12:46-50.

And brother of James. See Intro., & 1.

To them that are sanctified by God the Father. To those who are holy, or who are saints. Rom 1:7, Php 1:1. Though this title is general, it can hardly be doubted that he had some particular saints in his view, to wit, those who were exposed to the dangers to which he refers in the epistle. See Intro., & 3. As the epistle was probably sent to Christians residing in a certain place, it was not necessary to designate them more particularly, though it was often done. The Syriac version adds here, "To the Gentiles who are called, beloved of God the Father," etc.

And preserved in Jesus Christ. 1Pet 1:5. The meaning is, that they owed their preservation wholly to him; and if they were brought to everlasting life, it would be only by him. What the apostle here says of those to whom he wrote, is true of all Christians. They would all fall away and perish if it were not for the grace of God keeping them.

And called. Called to be saints. Rom 1:7; Eph 4:1.

(a) "Jude" Lk 6:16 (b) "are sanctified" Acts 20:32 (c) "preserved" 1Pet 1:5 (d) "called" Rom 8:30

Mercy unto you, and peace, and love, be multiplied. This is not quite the form of salutaion used by the other apostles, but it is one equally expressive of an earnest desire for their welfare. These things are mentioned as the choicest blessings which could be conferred on them: mercy--in the pardon of all their sins and acceptance with God; peace--with God, with their fellow-men, in their own consciences, and in the prospect of death; and love--to God, to the brethren, to all the world. What blessings are there which these do not include?

Beloved. An expression of strong affection used by the apostles when addressing their brethren, Rom 1:7, 1Cor 4:14, 10:14 1Cor 15:58, 2Cor 7:1, 2Cor 7:9, 12:19, Php 2:12, Php 4:1; and often elsewhere.

When I gave all diligence. When I applied my mind earnestly; implying that he had reflected on the subject, and thought particularly what it would be desirable to write to them. The state of mind referred to is that of one who was purposing to write a letter, and who thought over carefully what it would be proper to say. The mental process which led to writing the epistle seems to have been this:

(a.) For some reasons--mainly from his strong affection for them--he purposed to write to them.

(b.) The general subject on which he designed to write was, of course, something pertaining to the common salvation--for he and they were Christians.

(c.) On reflecting what particular thing pertaining to this common salvation it was best for him to write on, he felt that, in view of their peculiar dangers, it ought to be an exhortation to contend earnestly for the faith once delivered to them. Macknight renders this less correctly, "Making all haste to write to you," etc. But the idea is rather that he set himself diligently and earnestly to write to them of the great matter in which they had a common interest.

To write unto you of the common salvation. The salvation common to Jews and Gentiles, and to all who bore the Christian name. The meaning is, that he did not think of writing on any subject pertaining to a particular class or party, but on some subject in which all who were Christians had a common interest. There are great matters of religion held in common by all Christians, and it is important for religious teachers to address their fellow Christians on those common topics. After all, they are more important than the things which we may hold as peculiar to our own party or sect, and should be more frequently dwelt upon.

It was needful for me to write to you. "I reflected on the general subject, prompted by my affectionate regard to write to you of things pertaining to religion in general, and, on looking at the matter, I found there was a particular topic or aspect of the subject on which it was necessary to address you. I saw the danger in which you were from false teachers, and felt it not only necessary that I should write to you, but that I should make this the particular subject of my counsels."

And exhort you. "That I should make my letter in fact an exhortation on a particular topic."

That ye should earnestly contend. Comp. Gal 2:5. The word here rendered earnestly contend--επαγωνιζεσθαι--is one of those words used by the sacred writers which have allusion to the Grecian games. 1Cor 9:24, seq. This word does not elsewhere occur in the New Testament. It means to contend upon--i. e. for or about anything; and would be applicable to the earnest effort put forth in those games to obtain the prize. The reference here, of course, is only to contention by argument, by reasoning, by holding fast the principles of religion, and maintaining them against all opposers. It would not justify "contention" by arms, by violence, or by persecution; for

(a.) that is contrary to the spirit of true religion, and to the requirements of the gospel elsewhere revealed;

(b.) it is not demanded by the proper meaning of the word, all that that fairly implies being the effort to maintain truth by argument and by a steady life;

(c.) it is not the most effectual way to keep up truth in the world to attempt to do it by force and arms.

For the faith. The system of religion revealed in the gospel. It is called faith, because that is the cardinal virtue in the system, and because all depends on that. The rule here will require that we should contend in this manner for all truth.

Once delivered unto the saints. The word here used (απαξ) may mean either once for all, in the sense that it was then complete, and would not be repeated; or formerly to wit, by the author of the system. Doddridge, Estius, and Beza, understand it in the former way; Macknight and others in the latter; Benson improperly supposes that it means fully or perfectly. Perhaps the more usual sense of the word would be, that it was done once in the sense that it is not to be done again, and therefore in the sense that it was then complete, and that nothing was to be added to it. There is indeed the idea that it was formerly done, but with this additional thought, that it was then complete. Compare, for this use of the Greek word rendered once, Heb 9:26-28, 10:2, 1Pet 3:18. The delivering of this faith to the saints here referred to is evidently that made by revelation, or the system of truth which God has made known in his word. Everything which He has revealed, we are to defend as true. We are to surrender no part of it whatever, for every part of that system is of value, to mankind. By a careful study of the Bible we are to ascertain what that system is, and then in all places, at all times, in all circumstances, and at every sacrifice, we are to maintain it.

(e) "common salvation" Tit 1:4 (f) "contend" Gal 2:5

For there are certain men crept in unawares. The apostle now gives a reason for thus defending the truth, to wit, that there were artful and wicked men who had crept into the church, pretending to be religious teachers, but whose doctrines tended to sap the very foundations of truth. The apostle Peter, describing these same persons, says, "who privily shall bring in damnable heresies." 2Pet 2:1. Substantially the same idea is expressed here by saying that they "had crept in unawares;" that is, they had come in by stealth; they had not come by a bold and open avowal of their real sentiments. They professed to teach the Christian religion, when in fact they denied some of its fundamental doctrines; they professed to be holy, when in fact they were living most scan- dalous lives. In all ages there have been men who were willing to do this for base purposes.

Who were before of old ordained to this condemnation. That is, to the condemnation (κριμα) which he proceeds to specify. The statements in the subsequent part of the epistle show that by the word used here he refers to the wrath that shall come upon the ungodly in the future world. See Jude 1:5-7,15. The meaning clearly is, that the punishment which befell the unbelieving Israelites, (Jude 1:5;) the rebel angels, (Jude 1:6;) the inhabitants of Sodom, (Jude 1:7;) and of which Enoch prophesied, (Jude 1:15,) awaited those persons. The phrase of old--παλαι--means long ago, implying that a considerable time had elapsed, though without determining how much. It is used in the New Testament only in the following places: Mt 11:21, "they would have repented long ago;" Mk 15:44, "whether he had been any while dead;" Lk 10:13, they had a great while ago repented; Heb 1:1, "spake in time past unto the fathers;" 2Pet 1:9, "purged from his old sins;" and in the passage before us. So far as this word is concerned, the reference here may have been to any former remote period, whether in the time of the prophets, of Enoch, or in eternity. It does not necessarily imply that it was eternal, though it "might apply to that, if the thing referred to was, from other sources, certainly known to have been from eternity. It may be doubted, however, whether, if the thing referred to had occurred from eternity, this would have been the word used to express it, (comp. Eph 1:4;) and it is certain that it cannot be proved from the use of this word (παλαι) that the "ordination to condemnation" was eternal. Whatever may be referred to by that "ordaining to condemnation," this word will not prove that it was an eternal ordination. All that is fairly implied in it will be met by the supposition that it occurred in any remote period, say in the time of the prophets. The word here rendered "before ordained": προγεγραμμενοι, from προγραφω--occurs in the New Testament only here and in the following places: Rom 15:4, twice, "Whatsoever things were written aforetime, were written for our learning;" Gal 3:1, "Jesus Christ hath been evidently set forth;" and Eph 3:3, "As I wrote afore in few words." Gal 3:1. In these places there is evidently no idea implied of ordaining, or preordaining, in the sense in which those words are now commonly understood. To that word there is usually attached the idea of designating or appointing as by an arbitrary decree; but no such meaning enters into the word here used. The Greek word properly means, to write before; then to have written before; and then, with reference to time future, to post up beforehand in writing; to announce by posting up on a written tablet, as of some ordinance, law, or requirement; as descriptive of what will be, or what should be. Comp. Rob. Lexicon. Burder (in Rosenmuller's Morgenland, in loc.) remarks that "the names of those who were to be tried were usually posted up in a public place, as was also their sentence after their condemnation, and that this was denoted by the same Greek word which the apostle uses here. Eisner," says he, "remarks that the Greek authors use the word as applicable to those who, among the Romans, were said to be proscribed; that is, those whose names were posted up in a public place, whereby they were appointed to death, and in reference to whom a reward was offered to any one who would kill them." The idea here clearly is that of some such designation beforehand as would occur if the persons had been publicly posted as appointed to death. Their names, indeed, were not mentioned, but there was such a description of them, or of their character, that it was clear who were meant. In regard to the question what the apostle means by such a designation or appointment beforehand, it is clear that he does not refer in this place to any arbitrary or eternal decree, but to such a designation as was made by the facts to which he immediately refers- that is, to the Divine prediction that there would be such persons, (Jude 1:14,15,18;) and to the consideration that in the case of the unbelieving Israelites, the rebel angels, and the inhabitants of Sodom, there was as clear a proof that such persons would be punished as if their names had been posted up. All these instances bore on just such cases as these, and in these facts they might read their sentence as clearly as if their names had been written on the face of the sky. This interpretation seems to me to embrace all that the words fairly imply, and all that the exigence of the case demands; and if this be correct, then two things follow:

(1.) that this passage should not be adduced to prove that God has from all eternity, by an arbitrary decree, ordained a certain portion of the race to destruction, what-ever may be true on that point; and,

(2.) that all abandoned sinners now may see, in the facts which have occurred in the treatment of the wicked in past times, just as certain evidence of their destruction, if they do not repent, as if their names were written in letters of light, and if it were announced to the universe that they would be damned.

Ungodly men. Men without piety or true religion, whatever may be their pretensions.

Turning the grace of our God into lasciviousness. Abusing the doctrines of grace so as to give indulgence to corrupt and carnal propensities. That is, probably, they gave this form to their teaching, as Antinomians have often done, that by the gospel they were released from the obligations of the law, and might give indulgence to their sinful passions in order that grace might abound. Antinomianism began early in the world, and has always had a wide prevalence. The liability of the doctrines of grace to be thus abused was foreseen by Paul, and against such abuse he earnestly sought to guard the Christians of his time, Rom 6:1, seq.

And denying the only Lord God, and our Saviour Jesus Christ. 2Pet 2:1. That is, the doctrines which they held were in fact a denial of the only true God, and of the Redeemer of men. It cannot be supposed that they openly and formally did this, for then they could have made no pretensions to the name Christian, or even to religion of any kind; but the meaning must be, that in fact the doctrines which they held amounted to a denial of the true God, and of the Saviour in his proper nature and work. Some have proposed to read this, "denying the only Lord God, even (και) our Lord Jesus Christ;" but the Greek does not demand this construetion even if it would admit it, and it is most in accordance with Scripture usage to retain the common translation. It may be added, also, that the common translation expresses all that the exigence of the passage requires. Their doctrines and practice tended as really to the denial of the true God as they did to the denial of the Lord Jesus. Peter in his second epistle, (2Pet 2:1,) has adverted only to one aspect of their doetrine--that it denied the Saviour; Jude adds, if the common reading be correct, that it tended also to a denial of the true God. The word God (θεον) is wanting in many manuscripts, and in the Vulgate and Coptic versions, and Mill, Hammond, and Bengel suppose it should be omitted. It is also wanting in the editions of Tittman, Griesbach, and Rahn. The amount of authority seems to be against it. The word rendered Lord, in the phrase "Lord God," is δεσποτης, despotes, and means here Sovereign, or Ruler, but it is a word which may be appropriately applied to the Lord Jesus Christ. It is the same word which is used in the parallel passage in 2Pet 2:1. See it explained 2Pet 2:1. If the word "God" is to be omitted in this place, the passage would be wholly applicable, beyond question, to the Lord Jesus, and would mean, "denying our only Sovereign and Lord, Jesus Christ." It is perhaps impossible now to determine with certainty the true reading of the text; nor is it very material. Whichever of the readings is correct; whether the word (θεον) God is to be retained or not, the sentiment expressed would be true, that their doctrines amounted to a practical denial of the only true God; and equally so that they were a denial of the only Sovereign and Lord of the true Christian.

(a) "unawares" 2Pet 2:1 (b) "who" Rom 9:22 (c) "turning" Tit 1:15,16 (*) "Lord God" "The only Sovereign"

I will therefore put you in remembrance. "To show you what must be the doom of such men, I will call certain facts to your recollection, with which you are familiar, respecting the Divine treatment of the wicked in times past."

Though ye once knew this. That is, you were formerly made acquainted with these things, though they may not be now fresh in your recollection. On the different significations affixed to the word once in this place, see Bloomfield, Crit. Digest, in loc. The thing which seems to have been in the mind of the apostle was an intention to call to their recollection, as bearing on the case before him, facts with which they had formerly been familiar, and about which there was no doubt. It was the thing which we often endeavour to do in argument--to remind a person of some fact which he once knew very well, and which bears directly on the case.

How that the Lord, having saved the people out of the land of Egypt. 1Cor 10:6-12. The bearing of this fact on the case, before the mind of Jude, seems to have been this--that, as those who had been delivered from Egypt were afterward destroyed for their unbelief, or as the mere fact of their being rescued did not prevent destruction from coming on them, so the fact that these persons seemed to be delivered from sin, and had become professed followers of God, would not prevent their being destroyed if they led wicked lives. It might rather be inferred from the example of the Israelites that they would be.

Afterward. τοδευτερον the second; that is, the second thing in order, or again. The expression is unusual in this sense, but the apostle seems to have fixed his mind on this event as a second great and important fact in regard to them. The first was that they were delivered; the second, that they were destroyed.

Destroyed them that believed not. That is, on account of their unbelief. They were not permitted to enter the promised land, but were cut off in the wilderness. Heb 3:16-19.

(a) "Lord" 1Cor 10:5-12 (b) "destroyed" Nu 14:29,37, Heb 3:16-19

And the angels which kept not their first estate. A second case denoting that the wicked would be punished. 2Pet 2:4. The word rendered estate (αρχην) is, in the margin, principality. The word properly means, beginning, commencement; and then that which surpasses others, which is first, etc., in point of rank and honour; or pre-eminence, priority, precedence, princedom. Here it refers to the rank and dignity which the angels had in heaven. That rank or pre-eminence they did not keep, but fell from it. On the word used here, comp. Eph 1:2, 3:10, Col 2:10, as applied to angels; 1Cor 15:24 Eph 6:12, Col 2:15, as applied to demons.

But left their own habitation. To wit, according to the common interpretation, in heaven. The word rendered habitation (οικητηριον) occurs nowhere else in the New Testament. It means here that heaven was their native abode or dwelling-place. They left it by sin; but the expression here would seem possibly to mean that they became dissatisfied with their abode, and voluntarily preferred to change it for another. If they did become thus dissatisfied, the cause is wholly unknown, and conjecture is useless. Some of the later Jews supposed that they relinquished heaven out of love for the daughters of men.--Robinson.

He hath reserved in everlasting chains. 2Pet 2:4. Peter says, "chains of darkness;" that is, the darkness encompasses them as chains. Jude says that those chains are "everlasting," (δεσμοιςαιδιοις) Compare Rom 1:20, "his eternal power and Godhead." The word does not elsewhere occur. It is an appropriate word to denote that which is eternal; and no one can doubt that if a Greek wished to express that idea, this would be a proper word to use. The sense is, that that deep darkness always endures; there is no intermission; no light; it will exist for ever. This passage in itself does not prove that the punishment of the rebel angels will be eternal, but merely that they are kept in a dark prison in which there is no light, and which is to exist for ever, with reference to the final trial. The punishment of the rebel angels after the judgment is represented as an everlasting fire, which has been prepared for them and their followers, Mt 25:41.

(c) "angels" Jn 8:44 (1) "habitation" "principality" (d) "everlasting chains" 2Pet 2:4 (e) "judgment" Rev 20:10

Even as Sodom and Gomorrha. 2Pet 2:6.

And the cities about them. Admah and Zeboim, Gen 14:2, De 29:23; Hoss 11:8. There may have been other towns, also, that perished at the same time, but these are particularly mentioned. They seem to have partaken of the same general characteristics, as neighbouring towns and cities generally do.

In like manner. "In a manner like to these," (τονομοιοντουτοιςτροπον) The Greek word these is in the plural number. There has been much diversity in interpreting this clause. Some refer it to the angels, as if it meant that the cities of Sodom and Gomorrah committed sin in a way similar to the angels; some suppose that it refers to the wicked teachers about whom Jude was discoursing, meaning that Sodom and Gomorrah committed the same kind of sins which they did; some that the meaning is, that "the cities round about Sodom and Gomorrah" sinned in the same way as those cities; and some that they were punished in the same manner, and were set forth like them as an example. I see no evidence that it refers to the angels; and if it did, it would not prove, as some have supposed, that their sin was of the same kind as that of Sodom, since there might have been a resemblance in some respects, though not in all. I see no reason to believe, as Macknight holds, that it refers to false teachers, since that would be to suppose that the inhabitants of Sodom copied their example long before the example was set. It seems to me, therefore, that the reference is to the cities round about Sodom; and that the sense is, that they committed iniquity in the same manner as the inhabitants of Sodom did, and were set forth in the same way as an example.

Going after strange flesh, Marg., other. The reference seems to be to the peculiar sin which, from the name Sodom, has been called sodomy. Comp. Rom 1:27. The meaning of the phrase going after is, that they were greatly addicted to this vice. The word strange, or other, refers to that which is contrary to nature. Doddridge, however, explains it, "going after strange and detestable gratifications of their pampered and indulged flesh."

Are set forth for an example. They furnish a warning against all such conduct, and a demonstration that punishment shall come upon the ungodly. The condemnation of any sinner, or of any class of sinners, always furnishes such a warning. 2Pet 2:6.

Suffering the vengeance of eternal fire. The word rendered suffering (υπεχουσαι) means, properly, holding under--as, for example, the hand; then to hold towards any one, as the ear--to give attention; then it is used as denoting to hold a discourse towards or with any one, or to hold satisfaction to any one, to make atonement; and then as undergoing, paying, or suffering punishment, when united, as it is here, with the word δικην, (punishment, or vengeance.) See Rob. Lex. Here it expresses the idea of undergoing punishment. The word properly agrees in the construction with cities, (πολεις,) referring to Sodom and Gomorrah, and the cities around them; but the things affirmed relate to the inhabitants of those cities. The word vengeance means punishment; that is, such vengeance as the Lord takes on the guilty; not vengeance for the gratification of private and personal feeling, but like that which a magistrate appoints for the maintenance of the laws; such as justice demands. The phrase "eternal fire" is one that is often used to denote future punishment--as expressing the severity and intensity of the suffering. Mt 25:41. As here used, it cannot mean that the fires which consumed Sodom and Gomorrah were literally eternal, or were kept always burning, for that was not true. The expression seems to denote, in this connexion, two things:

(1.) That the destruction of the cities of the plain, with their inhabitants, was as entire and perpetual as if the fires had been always burning --the consumption was absolute and enduring--the sinners were wholly cut off, and the cities for ever rendered desolate; and

(2.) that, in its nature and duration, this was a striking emblem of the destruction which will come upon the ungodly. I do not see that the apostle here means to affirm that those particular sinners who dwelt in Sodom would be punished for ever, for his expressions do not directly affirm that, and his argument does not demand it; but still the image in his mind, in the destruction of those cities, was clearly that of the utter desolation and ruin of which this was the emblem; of the perpetual destruction of the wicked, like that of the cities of the plain. If this had not been the case, there was no reason why he should have used the word eternal--meaning here perpetual--since, if in his mind there was no image of future punishment, all that the argument would have demanded was the simple statement that they were cut off by fire. The passage, then, cannot be used to prove that the particular dwellers in Sodom will be punished for ever--whatever may be the truth on that point; but that there is a place of eternal punishment, of which that was a striking emblem. The meaning is, that the case was one which furnished a demonstration of the fact that God will punish sin; that this was an example of the punishment which God sometimes inflicts on sinners in this world, and a type of that eternal punishment which will be inflicted in the next.

Likewise also. In the same way do these persons defile the flesh, or resemble the inhabitants of Sodom; that is, they practise the same kind of vices. What the apostle says is, that their character resembled that of the inhabitants of Sodom; the example which he adduces of the punishment which was brought on those sinners, leaves it to be clearly inferred that the persons of whom he was speaking would be punished in a similar manner. These filthy dreamers. The word filthy has been supplied by our translators, but there is no good reason why it should have been introduced. The Greek word (ενυπνιαζω) means to dream; and is applied to these persons as holding doctrines and opinions which sustained the same relation to truth which dreams do to good sense. Their doctrines were the fruits of mere imagination, foolish vagaries and fancies. The word occurs nowhere else in the New Testament, except in Acts 2:17, where it is applied to visions in dreams.

Defile the flesh. Pollute themselves; give indulgence to corrupt passions and appetites. 2Pet 2:10.

Despise dominion. The same Greek word is used here which occurs in 2Pet 2:10. 2Pet 2:10. And speak evil of dignities. 2Pet 2:10.

(a) "defile" 2Pet 2:10,11

Yet Michael the archangel, etc. This verse has given more perplexity to expositors than any other part of the epistle; and in fact the difficulties in regard to it have been so great that some have been led to regard the epistle as spurious. The difficulty has arisen from these two circumstances:

(1.) Ignorance of the origin of what is said here of Michael the archangel, nothing of this kind being found in the Old Testament; and

(2.) the improbability of the story itself, which looks like a mere Jewish fable. Peter in his second epistle, chap. 2Pet 2:2, made a general reference to angels as not bringing railing accusations against others before the Lord; but Jude refers to a particular case--the case of Michael when contending about the body of Moses. The methods proposed of reconciling the passage with the proper ideas of inspiration have been various, though perhaps no one of them relieves it of all difficulty. It would be inconsistent with the design of these Notes to go into an extended examination of this passage. Those who wish to see a full investigation of it may consult Michaelis' Introduction to the New Testament, vol, iv. pp. 378--393; Lardner, vol. vi. p. 312, seq.; Hug, Intro. & 183; Benson, in loc.; Rosenmuller's Morgenland, iii. pp. 196, 197; and Wetstein, in loc. The principal methods of relieving the difficulty have been the following:

I. Some have supposed that the reference is to the passage in Zechariah, Zech 3:1, seq. "And he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, the Lord rebuke thee, O Satan," etc. The opinion that Jude refers to this passage was held by Lardner. But the objections to this are very obvious:

(1.) There is no similarity between the two, except the expression, "the Lord rebuke thee."

(2.) The name Michael does not occur at all in the passage in Zechariah.

(3.) There is no mention made of the "body of Moses" there, and no allusion to it whatever.

(4.) There is no intimation that there was any such contention about his body. There is a mere mention that Satan resisted the angel of the Lord, as seen in the vision, but no intimation that the controversy had any reference to Moses in any way.

(5.) The reason of the resistance which Satan offered to the angel in the vision as seen by Zechariah is stated. It was in regard to the consecration of Joshua to the office of high priest implying a return of prosperity to Jerusalem, and the restoration of the worship of God there in its purity, see Zech 3:2. To this Satan was of course opposed, and the vision represents him as resisting the angel in his purpose thus to set him apart to that office. These reasons seem to me to make it clear that Jude did not refer to the passage in Zechariah, nor is there any other place in the Old Testament to which it can be supposed he had reference.

II. Hug supposes that the reference here, as well as that in Jude 1:14, to the prophecy of Enoch, is derived from some apocryphal books existing in the time of Jude; and that though those books contained mere fables, the apostle appealed to them, not as conceding what was said to be true, but in order to refute and rebuke those against whom he wrote, out of books which they admitted to be of authority. Intro. & 183. Arguments and confutations, he says, drawn from the sacred Scriptures, would have been of no avail in reasoning with them, for these they evaded, (2Pet 3:16,) and there were no surer means of influencing them than those writings which they themselves valued as the sources of their peculiar views. According to this, the apostle did not mean to vouch for the truth of the story, but merely to make use of it in argument. The objection to this is, that the apostle does in fact seem to refer to the contest between Michael and the devil as true. He speaks of it in the same way in which he would have done if he had spoken of the death of Moses, or of his smiting the rock, or of his leading the children of Israel across the Red Sea, or of any other fact in history. If he regarded it as a mere fable, though it would have been honest and consistent with all proper views of inspiration for him to have said to those against whom he argued, that on their own principles such and such things were true, yet it would not be honest to speak of it as a fact which he admitted to be true. Besides, it should be remembered that he is not arguing with them, in which case it might be admissible to reason in this way, but was making statements to others about them, and showing that they manifested a spirit entirely different from that which the angels evinced even when contending in a just cause against the prince of all evil.

III. It has been supposed that the apostle quotes an apocryphal book existing in his time, containing this account, and that he means to admit that the account is true. Origen mentions such a book, called "the Assumption of Moses," (αναληψιςτουμωσεως,) as extant in his time, containing this very account of the contest between Michael and the devil about the body of Moses. That was a Jewish Greek book, and Origen supposed that this was the source of the account here. That book is now lost. There is still extant a book in Hebrew, called --"the Death of Moses," which some have supposed to be the book referred to by Origen. That books contains many fabulous stories about the death of Moses, and is evidently the work of some Jew drawing wholly upon his imagination. An account of it may be seen in Michaelis, Intro. iv. p. 381, seq. There is no reason to suppose that this is the same book referred to by Origen under the name of "the Assumption of Moses;" and there is a moral certainty that an inspired writer could not have quoted it as of authority. Further, there can be no reasonable doubt that such a book as Origen refers to, under the title of" the Assumption of Moses," was extant in his time, but that does not prove by any means that it was extant in the time of Jude, or that he quoted it. There is, indeed, no positive proof that it was not extant in the time of Jude, but there is none that it was, and all the facts in the case will be met by the supposition that it was written afterwards, and that the tradition on the subject here referred to by Jude was incorporated into it.

IV. The remaining supposition is, that Jude here refers to a prevalent tradition among the Jews, and that he has adopted it as containing an important truth, and one which bore on the subject under discussion. In support of this, it may be observed,

(a.) that it is well known that there were many traditions of this nature among the Jews. Mt 15:2.

(b.) That though many of these traditions were puerile and false, yet there is no reason to doubt that some of them might have been founded in truth.

(c.) That an inspired writer might select those which were true, for the illustration of his subject, with as much propriety as he might select what was written; since if what was thus handed down by tradition was true, it was as proper to use it as to use a fact made known in any other way.

(d.) That in fact such traditions were adopted by the inspired writers when they would serve to illustrate a subject which they were discussing. Thus Paul refers to the tradition about Jannes and Jambres as true history. 2Ti 3:8.

(e.) If, therefore, what is here said was true, there was no impropriety in its being referred to by Jude as an illustration of his subject. The only material question then is, whether it is true. And who can prove that it is not? What evidence is there that it is not? How is it possible to demonstrate that it is not? There are many allusions in the Bible to angels; there is express mention of such an angel as Michael, (Dan 12:1;) there is frequent mention of the devil; and there are numerous affirmations that both bad and good angels are employed in important transactions on the earth. Who can prove that such spirits never meet, never come in conflict, never encounter each other in executing their purposes? Good men meet bad men, and why is it any more absurd to suppose that good angels may encounter bad ones? It should be remembered, further, that there is no need of supposing that the subject of the dispute was about burying the body of Moses; or that Michael sought to bury it, and the devil endeavoured to prevent it--the one in order that it might not be worshipped by the Israelites, and the other that it might be. This indeed became incorporated into the tradition in the apocryphal books which were afterwards written; but Jude says not one word of this, and is in no way responsible for it. All that he says is, that there was a contention or dispute (διακρινομενοςδιελεγετο) respecting his body. But when it was, or what was the occasion, or how it was conducted, he does not state, and we have no right to ascribe to him sentiments which he has not expressed. If ever such a controversy of any kind existed respecting that body, it is all that Jude affirms, and is all for which he should be held responsible. The sum of the matter, then, it seems to me is, that Jude has, as Paul did on another occasion, adopted a tradition which was prevalent in his time; that there is nothing necessarily absurd or impossible in the fact affirmed by the tradition, and that no one can possibly demonstrate that it is not true.

The archangel. The word archangel occurs only in one other place in the Scriptures. 1Thes 4:16. It means ruling or chief angel--the chief among the hosts of heaven. It is nowhere else applied to Michael, though his name is several times mentioned, Dan 10:13,21, 12:1, Rev 12:7.

When contending. This word (διακρινομενος) refers here to a contention or strife with words--a disputation. Nothing farther is necessarily implied, for it is so used in this sense in the New Testament, Acts 11:2,12 (Greek.)

He disputed. διελεγετο. This word also would denote merely a controversy or contention of words, Mk 9:34, Acts 17:2,17, 18:4,19; Acts 24:12.

About the body of Moses. The nature of this controversy is wholly unknown, and conjecture is useless. It is not said, however, that there was a strife which should get the body, or a contention about burying it, or any physical contention about it whatever. That there may have been, no one indeed can disprove; but all that the apostle says would be met by a supposition that there was any debate of any kind respecting that body, in which Michael, though provoked by the opposition of the worst being in the universe, still restrained himself from any outbreaking of passion, and used only the language of mild but firm rebuke. Durst not. ουκετολμησε "Did not dare." It is not said that he did not dare to do it because he feared Satan; but all that the word implies is met by supposing that he did not dare to do it because he feared the Lord, or because in any circumstances it would be wrong. A railing accusation. The Greek word is blasphemy. The meaning is, he did not indulge in the language of mere reproach; and it is implied here that such language would be wrong anywhere. If it would be right to bring a railing accusation against any one, it would be against the devil.

But said, The Lord rebuke thee. The word here used (επιτιμαω) means, properly, to put honour upon; and then to adjudge or confirm. Then it came to be used in the sense of commanding or restraining--as, e.g., the winds and waves, Mt 8:26, Mk 4:39. Then it is used in the sense of admonishing strongly; of enjoining upon one, with the idea of censure, Mt 18:18, Mk 1:25 Lk 23:35,41. This is the idea here--the expression of a wish that the Lord would take the matter of the dispute to himself, and that he would properly restrain and control Satan, with the implied idea that his conduct was wrong. The language is the same as that recorded in Zech 3:2, as used by "the angel" respecting Satan. But, as before observed, there is no reason to suppose that the apostle referred to that. The fact, however, that the angel is said to have used the language on that occasion may be allowed to give confirmation to what is said here, since it shows that it is the language which angelic beings naturally employ.

(a) "Michael" Dan 12:1 (c) "Moses" De 34:4 (d) "durst" Ex 22:28 (e) "Lord rebuke" Zech 3:2

But these speak evil of those things which they know not. These false and corrupt teachers employ reproachful language of those things which lie wholly beyond the reach of their vision. 2Pet 2:12.

But what they know naturally. As mere men; as animals; that is, in things pertaining to their physical nature, or in which they are on a level with the brute creation. The reference is to the natural instincts, the impulses of appetite, and passion, and sensual pleasure. The idea of the apostle seems to be, that their knowledge was confined to those things. They did not rise above them to the intelligent contemplation of those higher things, against which they used only the language of reproach. There are multitudes of such men in the world. Towards high and holy objects they use only the language of reproach. They do not understand them, but they can rail at them. Their knowledge is confined to the subjects of sensual indulgence, and all their intelligence in that respect is employed only to corrupt and destroy themselves.

As brute beasts. Animals without intelligence. 2Pet 2:12. In those things they corrupt themselves. They live only for sensual indulgence, and sink deeper and deeper in sensual gratifications.

Woe unto them! See Mt 11:21.

For they have gone in the way of Cain. Gen 4:5-12. That is, they have evinced disobedience and rebellion as he did; they have shown that they are proud, corrupt, and wicked. The apostle does not specify the points in which they had imitated the example of Cain, but it was probably in such things as these--pride, haughtiness, the hatred of religion, restlessness under the restraints of virtue, envy that others were more favoured, and a spirit of hatred of the brethren (comp. 1Jn 3:15) which would lead to murder.

And ran greedily after the error of Balaam for reward. The word rendered ran greedily--εξεχυθησαν, from εκχεω--means to pour out; and then, when spoken of persons, that they are poured out, or that they rush tumultuously on an object, that is, that they give themselves up to anything. The idea here is, that all restraint was relaxed, and that they rushed on tumultuously to any course of life that promised gain. 2Pet 2:15.

And perished. They perish, or they will perish. The result is so certain that the apostle, speaks of it as if it were already done. The thought seems to have lain in his mind in this manner: he thinks of them as having the same character as Korah, and then at once thinks of them as destroyed in the same manner, or as if it were already done. They are identified with him in their character and doom. The word rendered perish (απολλυμι) is often used to denote future punishment, Mt 10:28,39, 18:14, Mk 1:24, Lk 13:3,5, Jn 3:15,16 Jn 10:28, 2Thes 2:10, 2Pet 3:9.

In the gainsaying of Core. Of Korah, Nu 16:1-30. The word gainsaying here means properly contradiction, or speaking against; then controversy, question, strife; then contumely, reproach, or rebellion. The idea here seems to be, that they were guilty of insubordination; of possessing a restless and dissatisfied spirit; of a desire to rule, etc.

(a) "Cain" Gen 4:5 (b) "Balaam" Nu 22:7,21 (c) "Core" Nu 16:1

These are spots. 2Pet 2:13. The word used by Peter, however, is not exactly the same as that used here. Peter uses the word σπιλοι--spiloi; Jude, σπιλαδες--spilades. The word used by Jude means, properly, a rock by or in the sea; a cliff, etc. It may either be a rock by the sea, against which vessels may be wrecked, or a hidden rock in the sea, on which they may be stranded at an unexpected moment. See Hesychius and Pollux, as quoted by Wetstein, in loc. The idea here seems to be, not that they were spots and blemishes in their sacred feasts, but that they were like hidden rocks to the mariner. As those rocks were the cause of shipwreck, so these false teachers caused others to make shipwreck of their faith. They were as dangerous in the church as hidden rocks are in the ocean.

In your feasts of charity. Your feasts of love. The reference is probably to the Lord's Supper, called a feast or festival of love, because

(1.) it revealed the love of Christ to the world;

(2.) because it was the means of strengthening the mutual love of the disciples: a festival which love originated, and where love reigned. It has been supposed by many, that the reference here is to festivals which were subsequently called Agapae, and which are now known as love-feasts--meaning a festival immediately preceding the celebration of the Lord's Supper. But there are strong objections to the supposition that there is reference here to such a festival.

(1.) There is no evidence, unless it be found in this passage, that such celebrations had the sanction of the apostles. They are nowhere else mentioned in the New Testament, or alluded to, unless it is in 1Cor 11:17-34, an instance which is mentioned only to reprove it, and to show that such appendages to the Lord's Supper were wholly unauthorized by the original institution, and were liable to gross abuse.

(2.) The supposition that they existed, and that they are referred to here, is not necessary in order to a proper explanation of this passage. All that it fairly means will be met by the supposition that the reference is to the Lord's Supper. That was in every sense a festival of love or charity. The words will appropriately apply to that, and there is no necessity of supposing anything else in order to meet their full signification.

(3.) There can be no doubt that such a custom early existed in the Christian church, and extensively prevailed; but it can readily be accounted for without supposing that it had the sanction of the apostles, or that it existed in their time.

(a.) Festivals prevailed among the Jews, and it would not be unnatural to introduce them into the Christian church.

(b.) The custom prevailed among the heathen of having a "feast upon a sacrifice," or in connexion with a sacrifice; and as the Lord's Supper commemorated the great sacrifice for sin, it was not unnatural, in imitation of the heathen, to append a feast or festival to that ordinance, either before or after its celebration.

(c.) This very passage in Jude, with perhaps some others in the New Testament, (comp. 1Cor 11:26, Acts 2:46, 6:2,) might be so construed as to seem to lend countenance to the custom. For these reasons it seems clear to me that the passage before us does not refer to love-feasts; and, therefore, that they are not authorized in the New Testament. See, however, Coleman's Antiquities of the Christian church, chap. xvi., & 13.

When they feast with you. Showing that they were professors of religion. 2Pet 2:13.

Feeding themselves without fear. That is, without any proper reverence or respect for the ordinance; attending on the Lord's Supper as if it were an ordinary feast, and making it an occasion of riot and gluttony. See 1Cor 11:20-22.

Clouds they are, etc. 2Pet 2:17. Comp. Eph 4:14.

Trees whose fruit withereth. The idea here is substantially the same as that expressed by Peter, when he says that they were "wells without water;" and by him and Jude, when they say that they are like clouds driven about by the winds, that shed down no refreshing rain upon the earth. Such wells and clouds only disappoint expectations. So a tree that should promise fruit, but whose fruit should always wither, would be useless. The word rendered withereth (φθινοπωρινα) occurs nowhere else in the New Testament. It means, properly, autumnal; and the expression here denotes trees of autumn; that is, trees stripped of leaves and verdure; trees on which there is no fruit.--Robinson's Lex. The sense, in the use of this word, therefore, is not exactly that which is expressed in our translation, that the fruit has withered, but rather that they are like the trees of autumn, which are stripped and bare. So the Vulgate, arbores autumnales. The idea of their being without fruit is expressed in the next word. The image which seems to have been before the mind of Jude in this expression, is that of the naked trees of autumn as contrasted with the bloom of spring and the dense foliage of summer.

Without fruit. That is, they produce no fruit. Either they are wholly barren, like the barren fig-tree, or the fruit which was set never ripens, but falls off. They are, therefore, useless as religious instructors--as much so as a tree is which produces no fruit.

Twice dead. That is, either meaning that they are seen to be dead in two successive seasons, showing that there is no hope that they will revive and be valuable; or, using the word twice to denote emphasis, meaning that they are absolutely or altogether dead. Perhaps the idea is, that successive summers and winters have passed over them, and that no signs of life appear.

Plucked up by the roots. The wind blows them down, or they are removed by the husbandman as only cumbering the ground. They are not cut down--leaving a stump that might sprout again--but they are extirpated root and branch; that is, they are wholly worthless. There is a regular ascent in this climax, first, the apostle sees a tree apparently of autumn, stripped and leafless; then he sees it to be a tree that bears no fruit; then he sees it to be a tree over which successive winters and summers pass and no signs of life appear; then as wholly extirpated. So he says it is with these men. They produce no fruits of holiness; months and years show that there is no vitality in them; they are fit only to be extirpated and cast away. Alas! how many professors of religion are there, and how many religious teachers, who answer to this description!

(a) "clouds" Prov 25:14 (b) "carried" Eph 4:14 (c) "fruit" Jn 15:4-6 (d) "twice dead" Heb 6:4-6 (e) "plucked" Mt 15:13

Raging waves of the sea. Comp. 2Pet 2:18. They are like the wild and restless waves of the ocean. The image here seems to be, that they were noisy and bold in their professions, and were as wild and ungovernable in their passions as the billows of the sea.

Foaming out their own shame. The waves are lashed into foam, and break and dash on the shore. They seem to produce nothing but foam, and to proclaim their own shame, that after all their wild roaring and agitation they should effect no more. So with these noisy and vaunting teachers. What they impart is as unsubstantial and valueless as the foam of the ocean waves, and the result is in fact a proclamation of their own shame, Men with so loud professions should produce much more.

Wandering stars. The word rendered wandering (πλανηται) is that from which we have derived the word planet. It properly means one who wanders about; a wanderer; and was given by the ancients to planets because they seemed to wander about the heavens, now forward and now backward among the other stars, without any fixed law.--Pliny, Nat. Hist. ii. 6. Cicero, however, who saw that they were governed by certain established laws, says that the name seemed to be given to them without reason.--De Nat. Deo. ii. 20. So far as the words used are concerned, the reference may be either to the planets, properly so called, or to comets, or to ignes fatui, or meteors. The proper idea is that of stars that have no regular motions, or that do not move in fixed and regular orbits. The laws of the planetary motions were not then understood, and their movements seemed to be irregular and capricious; and hence, if the reference is to them, they might be regarded as not an unapt illustration of these teachers. The sense seems to be, that the aid which we derive from the stars, as in navigation, is in the fact that they are regular in their places and movements, and thus the mariner can determine his position. If they had no regular places and movements, they would be useless to the seaman. So with false religious teachers. No dependence can be placed on them. It is not uncommon to compare a religious teacher to a star, Rev 1:16, 2:1. Comp. Rev 22:16.

To whom is reserved the blackness of darkness for ever. Not to the stars, but to the teachers. The language here is the same as in 2Pet 2:17. 2Pet 2:17

(f) "waves" Isa 57:20 (g) "wandering" Rev 8:10,11

And Enoch also, the seventh from Adam. The seventh in the direct line of descent from Adam. The line of descent is Adam, Seth, Enos, Cainan, Mahaleel, Jared, Enoch, see Gen 5:3, seq. On the character of Enoch, Heb 11:6. Prophesied of these. Uttered prophecies applicable to these men, or respecting just such men as these. It is not necessarily meant that he had these men specifically in his eye; but all that is fairly implied is, that his predictions were descriptive of them. There is no mention made in the writings of Moses of the fact that Enoch was a prophet; but no- thing is more probable in itself, and there is no absurdity in supposing that a true prophecy, though unrecorded, might be handed down by tradition. 2Ti 3:8; Jude 1:9. The source from which Jude derived this passage respecting the prophecy of Enoch is unknown. Amidst the multitude of traditions, however, handed down by the Jews from a remote antiquity, though many of them were false, and many of a trifling character, it is reasonable to presume that some of them were true and were of importance. No man can prove that the one before us is not of that character; no one can show that an inspired writer might not be led to make the selection of a true prophecy from a mass of traditions; and as the prophecy before us is one that would be every way worthy of a prophet, and worthy to be preserved, its quotation furnishes no argument against the inspiration of Jude. There is no clear evidence that he quoted it from any book extant in his time. There is, indeed, now an apocryphal writing called "the Book of Enoch," containing a prediction strongly resembling this, but there is no certain proof that it existed so early as the time of Jude, nor, if it did, is it absolutely certain that he quoted from it. Both Jude and the author of that book may have quoted a common tradition of their time, for there can be no doubt that the passage referred to was handed down by tradition. The passage as found in "the Book of Enoch" is in these words: "Behold he comes with ten thousand of his saints, to execute judgment upon them, and destroy the wicked, and reprove all the carnal, for everything which the sinful and ungodly have done and committed against him," chap. ii. Bib. Repository, vol. xv. p. 86. If the Book of Enoch was written after the time of Jude, it is natural to suppose that the prophecy referred to by him, and handed down by tradition, would be inserted in it. This book was discovered in an Ethiopic version, and was published with a translation by Dr. Laurence of Oxford, in 1821, and republished in 1832. A full account of it and its contents may be seen in an article by Prof. Stuart in the Bib. Repository for January 1840, pp. 86-137.

The Lord cometh. That is, the Lord will come. 1Cor 16:22. It would seem from this to have been an early doctrine that the Lord would descend to the earth for judgment. With ten thousand of his saints. Or, of his holy ones. The word saints we now apply commonly to redeemed saints, or to Christians. The original word is, however, applicable to all who are holy, angels as well as men. The common representation in the Scriptures is, that he would come attended by the angels, (Mt 25:31,) and there is doubtless allusion here to such beings. It is a common representation in the Old Testament also that God, when he manifests himself, is accompanied by great numbers of heavenly beings. See Ps 68:17, De 33:2.

(h) "Lord" Zech 14:5

To execute judgment upon all. That is, he shall come to judge all the dwellers upon the earth, good and bad.

And to convince all. The word convince we now use commonly in a somewhat limited sense, as meaning to satisfy a man's own mind either of the truth of some proposition, or of the fact that he has done wrong, as being in this latter sense synonymous with the word convict. This conviction is commonly produced by argument or truth, and is not necessarily followed by any sentence of disapprobation, or by any judicial condemnation. But this is clearly not the sense in which the word is used here. The purpose of the coming of the Lord will not be to convince men in that sense, though it is undoubtedly true that the wicked will see that their lives have been wrong; but it will be to pronounce a sentence on them as the result of the evidence of their guilt. The Greek word which is here used occurs nowhere else in the New Testament.

All that are ungodly among them. All that are not pious; all that have no religion.

Of all their ungodly deeds, etc. Of their wicked actions and words. This is the common doctrine of the Bible, that all the wicked actions and words of men will be called into judgment. In regard to this passage, thus quoted from an ancient prophecy, we may remark,

(1.) that the style bears the marks of its being a quotation, or of its being preserved by Jude in the language in which it had been handed down by tradition. It is not the style of Jude. It is not so terse, pointed, energetic.

(2.) It has every probable mark of its having been actually delivered by Enoch. The age in which he lived was corrupt. The world was ripening for the deluge. He was himself a good man, and, as would seem perhaps, almost the only good man of his generation. Nothing would be more natural than that he should be reproached by hard words and speeches, and nothing more natural than that he should have pointed the men of his own age to the future judgment.

(3.) The doctrine of the final judgment, if this was uttered by Enoch, was an early doctrine in the world. It was held even in the first generations of the race. It was one of those great truths early communicated to man to restrain him from sin, and to lead him to prepare for the great events which are to occur on the earth. The same doctrine has been transmitted from age to age, and is now one of the most important and the most affecting that refers to the final destiny of men.

(a) "judgment upon all" Rev 20:13 (*) "convince" "convict" (b) "speeches" Ps 73:9

These are murmurers. The word here used does not elsewhere occur, though the word murmur is frequent, Mt 20:11, Lk 5:30; Jn 6:41,43,61, 8:32, 1Cor 10:10. Comp. Jn 7:12, Acts 6:1, Php 2:14; 1Pet 4:9. The sense is that of repining or complaining under the allotments of Providence, or finding fault with God's plans, and purposes, and doings.

Complainers. Literally, finding fault with one's own lot (μεμψιμοιροι.) The word does not elsewhere occur in the New Testament; the thing often occurs in this world. Nothing is more common than for men to complain of their lot; to think that it is hard; to com- pare theirs with that of others, and to blame God for not having made their circumstances different. The poor complain that they are not rich like others; the sick that they are not well; the enslaved that they are not free; the bereaved that they are deprived of friends; the ugly that they are not beautiful; those in humble life that their lot was not east among the great and the gay. The virtue that is opposed to this is contentment--a virtue of inestimable value. Php 4:11.

Walking after their own lusts. Giving unlimited indulgence to their appetites and passions. 2Pet 3:3.

And their mouth speaketh great swelling words. 2Pet 2:18.

Having men's persons in admiration. Showing great respect to certain persons, particularly the rich and the great. The idea is, that they were not just in the esteem which they had for others, or that they did not appreciate them according to their real worth, but paid special attention to one class in order to promote their selfish ends.

Because of advantage. Because they hoped to derive some benefit to themselves.

(+) "advantage" "For gain's sake"

But, beloved, remember ye, etc. There is a striking similarity between these two verses and 2Pet 3:1-3. It occurs in the same connexion, following the description of the false and dangerous teachers against whom the apostle would guard them, and couched almost in the same words. See it explained in Notes on the similar passage in Peter. When Jude (Jude 1:17) entreats them to remember the words which were spoken by the apostles, it is not necessarily to be inferred that he was not himself an apostle, for he is speaking of what was past, and there might have been a special reason why he should refer to something that they would distinctly remember which had been spoken by the other apostles on this point. Or it might be that he meant also to include himself among them, and to speak of the apostles collectively, without particularly specifying himself.

Mockers. The word rendered mockers here is the same which in the parallel place in 2Pet 3:3 is rendered scoffers. Peter has stated more fully what was the particular subject on which they scoffed, and has shown that there was no occasion for it, 2Pet 3:4, seq.

Jude 1:17.

(c) "told you" 1Timm 4:1

These be they who separate themselves. That is, from their brethren, and from the work of benevolence and truth. Comp. Rom 16:17, Jud 5:16,23.

Sensual. Under the influence of gross passions and appetites.

Having not the Spirit. The Holy Spirit, or the spirit of true religion.

(d) "separate" Heb 10:25

But ye, beloved, building up yourselves on your most holy faith. Comp. Jude 1:3. On the word building, 1Cor 3:9, seq. Eph 2:20. It is said here that they were to "build up themselves;" that is, they were to act as moral and responsible agents in this, or were to put forth their own proper exertions to do it. Dependent as we are, and as all persons with correct views will feel themselves to be, yet it is proper to endeavour to do the work of religion as if we had ample power of ourselves. Php 2:12. The phrase "most holy faith" here refers to the system of religion which was founded on faith; and the meaning is, that they should seek to establish themselves most firmly in the belief of the doctrines, and in the practice of the duties of that system of religion.

Praying in the Holy Ghost. Eph 6:18.

(e) "building up" Col 2:7 (f) "praying" Eph 6:18 (++) "Ghost" "By the Holy Spirit"

Keep yourselves in the love of God. Still adverting to their own agency. On the duty here enjoined, Jn 15:9, The phrase "the love of God" may mean either God's love to us, or our love to him. The latter appears, however, to be the sense here, because it is not a subject which could be enjoined, that we should keep up God's love to us. That is a point over which we can have no control, except so far as it may be the result of our obedience; but we may be commanded to love him, and to keep ourselves in that love.

Looking for the mercy of our Lord Jesus Christ. Particularly when he shall come to receive his people to himself. Tit 2:13; 2Pet 3:12; 2Ti 4:8.

(g) "yourselves" Jn 15:2,10

And of some have compassion. This cannot be intended to teach that they were not to have compassion for all men, or to regard the salvation of all with solicitude, but that they were to have special and peculiar compassion for a certain class of persons, or were to approach them with feelings appropriate to their condition. The idea is, that the peculiar feeling to be manifested towards a certain class of persons in seeking their salvation was tender affection and kindness. They were to approach them in the gentlest manner, appealing to them by such words as love would prompt. Others were to be approached in a different manner, indicated by the phrase, "save with fear," The class here referred to, to whom pity (ελεειτε) was to be shown, and in whose conversion and salvation tender compassion was to be employed, appear to have been the timid, the gentle, the unwary; those who had not yet fallen into dangerous errors, but who might be exposed to them; those, for there are such, who would be more likely to be influenced by kind words and a gentle manner than by denunciation. The direction then amounts to this, that while we are to seek to save all, we are to adapt ourselves wisely to the character and circumstances of those whom we seek to save. 1Cor 9:19, seq.

Making a difference. Making a distinction between them, not in regard to your desires for their salvation, or your efforts to save them, but to the manner in which it is done. To be able to do this is one of the highest qualifications to be sought by one who endeavours to save souls, and is indispensable for a good minister of the gospel. The young, the tender, the delicate, the refined, need a different kind of treatment from the rough, the uncultivated, the hardened. This wisdom was shown by the Saviour in all his preaching; it was eminent in the preaching of Paul.

And others. Another class; those who were of such a character, or in such circumstances, that a more bold, earnest, and determined manner would be better adapted to them.

Save with fear. That is, by appeals adapted to produce fear. The idea seems to be that the arguments on which they relied were to be drawn from the dangers of the persons referred to, or from the dread of future wrath. It is undoubtedly true, that while there is a class of persons who can be won to embrace religion by mild and gentle persuasion, there is another class who can be aroused only by the terrors of the law. Every method is to be employed, in its proper place, that we "by all means may save some."

Pulling them out of the fire. As you would snatch persons out of the fire; or as you would seize on a person that was walking into a volcano. Then, a man would not use the mild and gentle language of persuasion, but by word and gesture show that he was deeply in earnest.

Hating even the garment spotted by the flesh. The allusion here is not quite certain, though the idea which the apostle meant to convey is not difficult to be understood. By "the garment spotted by the flesh" there may be an allusion to a garment worn by one who had the plague, or some offensive disease which might be communicated to others by touching even the clothing which they had worn. Or there may be an allusion to the ceremonial law of Moses, by which all those who came in contact with dead bodies were regarded as unclean, Lev 21:11, Nu 6:6, 9:6, 19:11. Or there may be an allusion to the case mentioned in Lev 15:4,10,17; or perhaps to a case of leprosy. In all such instances, there would be the idea that the thing referred to by which the garment had been spotted was polluting, contagious, or loathsome, and that it was proper not even to touch such a garment, or to come in contact with it in any way. To something of this kind the apostle compares the sins of the persons here referred to. While the utmost effort was to be made to save them, they were in no way to partake of their sins; their conduct was to be regarded as loathsome and contagious; and those who attempted to save them were to take every precaution to preserve their own purity. There is much wisdom in this counsel. While we endeavour to save the sinner, we cannot too deeply loathe his sins; and in approaching some classes of sinners there is need of as much care to avoid being defiled by them, as there would be to escape the plague if we had any transaction with one who had it.

Not a few have been deeply corrupted in their attempts to reform the polluted. There never could be, for example, too much circumspection and prayer for personal safety from pollution, in attempting to reform licentious and abandoned females.

(b) "fear" Zech 3:2-5 (c) "garment" Rev 3:4,18 (*) "pulling" "snatching"

Now unto him that is able to keep you from falling. This ascription to one who was able to keep them from failing is made in view of the facts adverted to in the epistle--the dangers of being led away by the arts and the example of these teachers of error. Comp. Jude 1:3. On the ascription itself, comp. Rom 16:26-27. The phrase "to keep from falling" means here to preserve from falling into sin, from yielding to temptation, and dishonouring their religion. The word used (απταιστους) occurs nowhere else in the New Testament. It means properly, not stumbling, as of a horse; then without falling into sin, blameless. It is God only who, amidst the temptations of the world, can keep us from falling; but, blessed be his name, he can do it, and if we trust in him he will.

And to present you faultless. The word here rendered faultless is the same which is rendered unblamable in Col 1:22. See the sentiment here expressed explained in the Notes on that passage.

Before the presence of his glory. In his own glorious presence; before himself encompassed with glory in heaven. The saints are to be presented there as redeemed and sanctified, and as made worthy by grace to dwell there for ever.

With exceeding joy. With the abounding joy that they are redeemed; that they are rescued from sorrow, sin, and death, and that heaven is to be their eternal home. Who now can form an adequate idea of the happiness of that hour?

(d) "him" Rom 16:25-27 (e) "keep" 2Ti 4:18 (f) "present" Col 1:22

To the only wise God. Rom 16:27; 1Timm 1:17.

Our Saviour. The word Saviour may be appropriately applied to God as such, because he is the great Author of salvation, though it is commonly applied to the Lord Jesus Christ. That it may have been designed that it should be applied here to the Lord Jesus no one can certainly deny, nor can it be demonstrated that it was; and in these circumstances, as all that is fairly implied in the language may be applied to God as such, it is most natural to give the phrase that interpretation. Be glory and majesty. 1Timm 1:17; Rom 16:17.

Dominion and power, etc. See Mt 6:13. It is common in the Scriptures to ascribe power, dominion, and glory to God, expressing the feeling that all that is great and good belongs to him, and the desire of the heart that he may reign in heaven and on earth. Comp. Rev 4:11; Rev 19:1. With the expression of such a desire it was not inappropriate that this epistle should be closed--and it is not inappropriate that this volume should be closed with the utterance of the same wish. In all our affections and aspirations, may God be supreme; in all the sin and woe which prevail here below, may we look forward with strong desire to the time when his dominion shall be set up over all the earth; in all our own sins and sorrows, be it ours to look onward to the time when in a purer and happier world his reign may be set up over our own souls, and when we may cast every crown at his feet and say, "Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created.--Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God," Rev 4:11, 19:1.

(g) "To" 1Timm 1:17

Here we have observable, the person saluting, the persons saluted, and the salutation itself.

Observe, 1. The person saluting described three ways.

1. By his name, Jude, called Thaddeus and Lebbens, to distinguish him from Judas Iscariot. Behold, an holy apostle, and a perfidious traitor, bearing the same name; Judas an apostle, and Judas an apostate: it is not an holy name, but an holy nature, that commends us unto God.

2. By his office, a servant of Jesus Christ; he might have styled himself a near kinsman of Jesus Christ, or a brother of the Lord; but he mentions not his natural, but his spiritual relation to Christ: alliance in faith, or a spiritual relation to Christ, is much dearer and nearer than alliance in flesh: there is a peculiar honour and excellency in the title of Christ's servant, above that of Christ's kinsman.

3. By his kindred and alliance, brother of James; this is added to distinguish him from Judas Iscariot: it is the duty of the servants, but especially the ministers, of Christ, to prevent all scandalous exceptions against their persons, and to be of untainted reputations: Jude, the servant of Christ, and brother of James.

Observe, 2. The persons saluted: these also are three ways described.

1. They are sanctified by God the father; The apostle judges of them by their profession, and by their obligation; they had, by assuming the Christian name, obliged themselves to be saints or holy persons; and by their profession did own and declare themselves so to be; and no doubt many of them were inwardly sanctified, as well as outwardly holy.

2. They are preserved in Christ Jesus; that is, in the faith of Christ Jesus, when many for fear of persecution have apostatized from it: he that will approve himself a true Christian, just show himself a steadfast Christian; instability is an argument of insincerity.

Again, preserved in Christ Jesus, that is, preserved in a state of grace and holiness, by Christ Jesus, by the merit of his death and passion, by the prevalency of his intercession, and by the Holy Spirit's efficacy and operation.

3. They are called, all of them externally, by the ministry of the word; internally, many of them, by the effectual operation of the Spirit, renewing the nature, and reforming the life; these are the persons saluted, them that are sanctified by God the Father, preserved in Christ Jesus, and called.

Observe, 3. The salutation itself, Mercy, peace, and love multiplied unto you; mercy from God, the Father of mercies; peace from Jesus Christ, who is our peace; and love from the Holy Ghost, by whom it is shed abroad in our hearts: and his praying that these graces may not be barely given and granted, but be multiplied and increased, intimates to us our duty, which is, not barely to seek grace at the hands of God, but the multiplication and augumentation of it; to labour after grace in growth, as well as grace in truth. Mercy, peace, and love, be multiplied; thankful we may and ought to be for the least measures of good received, but not satisfied with the greatest measures, short of our heavenly perfection; he was never truly good that does not desire daily to grow better.

Observe here, 1. A courteous and loving compellation, Beloved; people should study to render themselves fit objects of their pastor's love.

Observe, 2. How his love towards them put upon writing to them with all diligence: love must be the spring and fountain of all our ministerial performances; all services without love, are as sacrifices without fire. Christ first enquired after Peter's love, before he urged him to labour; God will reward no services to our people, but what have been done in love.

Observe, 3. The excellency and weightiness of the subject about which he was to write, it was concerning the common salvation; so called, not as if it were a salvation common to all persons, good and bad; but because common to all believers, who have a joint title to it, and a common interest in it; the salvation which the gospel reveals, is a common salvation; it is common in regard of the purchaser of it, Christ, our common Saviour; in regard of the price paid for it, the precious blood of Christ; in regard to the way and means by which it is obtained and secured, and that is faith; and in regard of the earnest of it, and longings after it, the Holy Spirit of God is common to all believers, and gives them a pledge, an earnest of, and sets them a breathing after and longing for, this salvation.

Observe, 4. The exhortation itself, Earnestly to contend for the faith once delivered to the saints, that is, for the sincere doctrine of the gospel delivered by Christ. Once delivered; that is, once for all so as never to be changed or altered more, no new rule of faith is evermore to be expected; and therefore the articles of faith added to the apostle's creed by the council of Trent, can be no articles of Christian faith, because never delivered by Christ or his apostles, and never known to many Christians long after their decease.

Learn, That it is the duty of Christians at all times, but especially in times of error and seduction, to contend earnestly for that pure and uncorrupted faith which is contained in the gospel.

Here we have a reason of the foregoing exhortation assigned, why we should contend so earnestly for the Christian faith once delivered by Christ to his apostles, because there were crept, by little and little, such seducers into the church, as would endeavour to adulterate and corrupt it: There are certain men crept in unawares.

Note here, That corruptors and corruptions creep secretly and gradually into the church; and heretics do not broach all their errors and false doctrines at once; vain then and frivolous is the question which the church of Rome asks us, When did their innovations and false doctrines come first into the church? They crept in, and that unawares; it is enough for us that we find them there, though we assign not the time when, not the manner how, they did come in.

Observe next, The character and description which our apostle gives of these seducers crept in amongst them.

1. He tells us they were men fore-ordained to condemnation; mark, not fore-ordained to seduction to sin, but to condemnation for sin; the word rendered fore-ordained, signifies before written, or before prophesied of, by Enoch and others, that they would by their great sins and impieties fall into that condemnation which God hath ordained as a just reward to their transgressions; God never ordaineth or decreeth any man's sin, but he decreeth and foretelleth their condemnation for sin.

2. He styles them wicked, ungodly men, turning the grace of God into lasciviousness; pointing at the Nicolaitans, Gnostics, and other impure heretics, that sprang from Simon Magus, who made the doctrine of the free grace of God, discovered in the gospel, a cloak for their looseness and lasciviousness. Errors in doctrine are usually accompanied with corruption in manners, as being most suitable to man's corrupt, vile nature, and will be sure never to want followers.

3. He charges them with denying the only Lord God and our Lord Jesus Christ; that is, Jesus Christ our only Master, God, and Lord, called by St. Peter, the Lord that bought them: lessening the dignity of his person, and invalidating what they could the merit of his death and sufferings.

Learn hence, 1. That Jesus Christ, the Master of the world, the Lord of the church, is truly God; he is called the great God, and the mighty God, to show that he is not a God inferior to, but equal to, the Father, and that by nature, not by office.

Learn, 2. That it is an horrid impiety to deny our Lord Jesus Christ, to deny him in either of his natures, or in any of his offices; to deny him either in opinion, or in practice, is a sin that carries a prodigious appearance with it: They denied the only Lord God, and our Lord Jesus Christ.

In this, and the following verses, our apostle, to deter them from following the pernicious ways of these seducers, sets before them the several examples of God's judgments inflicted in former times upon persons guilty of such crimes as these seducers were stigmatized for, and guilty of; he begins with the Israelites in the wilderness; as they perished through unbelief, after they were brought out of Egypt, so shall revolters perish, notwithstanding their baptism, and fair beginnings.

Learn hence, 1. That God's judgments inflicted on some, are, and ought to be, warnings unto all.

2. That God's ancient judgments were ordained to be our warnings and examples; his holiness is the same as ever, his justice the same, his hatred of sin the same, and his power to revenge it the same as ever; his judgments now may be more spiritual, but they are not less terrible.

Learn, 3. That unbelief will as certainly bring destruction upon Christians now, as it did upon the Israelites of old. Did God destroy them that believed not his power then? no less will he destroy them that believe not his power now.

The next example set before them, is that of the apostate angels, who for their rebellion against God were thrown down from heaven, and are reserved as so many prisoners in chains of darkness, to the judgment of the great day, when their condition will be more miserable than now it is. Now, if God did not spare apostatizing angels, surely he will not spare apostatizing seducers.

Note here, 1. The sin of the angels; they left their first state, namely, their state of holiness.

2. Their punishment; they left their own habitation, they departed from that place of happiness and glory which before they enjoyed; when they changed their nature, they changed their place: the presence of an holy God, is no place for unholy persons.

Note, 3. That the angels are kept in chains, and those chains are everlasting; the chain of God's eternal decree holds them; the chain of their own guilt holds them; the chain of utter despair eternally holds them.

Note, 4. That the day of judgment will be a great day, and at that day the punishment of fallen angels will be far greater than now it is; when heaven's joys are full, then hell's torments will be full, and not before.

Another example of God's severity against sin and sinners, is Sodom and Gomorrah, Adma and Zeboim, who having themselves up to the lusts of uncleanness, were in an extraordinary manner destroyed by fire from heaven, which was a forerunner of that eternal fire of hell, which they are to suffer to all eternity, and so may and ought to be a terrifying example and timely warning to all persons, that they fall not into the like sins.

Learn, 1. That the sin of uncleanness doth exceedingly displease and provoke God to punish above other sins, because it defiles both soul and body; it makes a sty of a temple: and because it is a sin usually accompanied with final impenitency, "none that go into her return:" that is, very few. Whoredom is a deep ditch, the abhorred of God do fall into it.

Learn, 2. That the sin of uncleanness is remarkably followed with vengeanace, even with eternal vengeance: God returns flames for flames, and revenges the fire of lust with the fire of hell.

As if our apostle had said, "Notwithstanding these fore-mentioned examples of God's vengeance upon the unclean Sodomites, and others, yet these heretical seducers, whom he calls dreamers, because they vented their own dreams and phantasies, instead of God's truth, did defile themselves with their filthy practices, teaching that by their Christian liberty they were freed from all civil subjection, speaking evil of those who were set in authority over them.

Here observe, 1. That the doctrines which seducers bring, are not the truths of Christ, but their own dreams. Dreams they are in point of opinion, and dreams they will be found in point of expectation; they promise much, but perform nothing.

2. That dreams of error, or heretical principles, do dispose towards filthy and unclean practices. Filthy dreamers defile the flesh. Avoid error in judgment, if you would escape filthiness in conversation.

3. That lust loves not restraint, libertines despise dominion, sensuality makes men unruly; such are sons of Belail, they cast off the yoke.

4. That such as despise government speak evil of governors: dignities lie open to the lash of the tongue; neither power nor innocency can protect from calumny and imputations, from slander and false accusation: These filthy dreamers despise dominion, and speak evil of dignities.

Our apostle in the preceding verse having charged seducers with contemptuous speaking against governors and government, in this verse he aggravates the impudence and impiety of it, by the carriage of Michael the archangel towards the devil.

The argument is taken from the greater to the less, and lies thus: if Michael, an archangel, so excellent in nature, so high in office, contending with Satan, an impure spirit, yet used great modesty, without the least indecency of expression towards him; who and what are those that despise dominions, and dare speak evil of dignities?"

Hence observe, That it is our duty to learn the angelic lesson; namely, not to give railing or reviling language to the worst adversary in the best cause, because it proceeds from pride or passion, and because so contrary to the temper and design of Christianity; much more is it our duty to watch against the sins of the tongue, with respect to our governors and superiors, remembering it is written, Thou shalt not speak evil of the rulers of thy people.

A double crime is here charged upon these seducers by our apostle, namely, pride, in speaking evil of things they know not; and wickedness, in abusing the knowledge they had.

1. Their sin was great in speaking evil of what they did not know, (they reviled dignities and magistrates, the usefulness of whom they knew not) and possibly condemned the mysteries of the Christian faith, which they understand not, notwithstanding they called themselves Gnostics, and pretended to higher degrees and larger measures of knowledge than other men.

Learn, That truth is usually slandered by ignorant and conceited men; because men do not understand the things of God, therefore they do condemn them.

2. Their wickedness was great in abusing the knowledge that they had, and in acting contrary to it. What they knew naturally, or by the light of nature, to be sinful in those things, as brute beasts, did they corrupt and defile themselves.

Here note, 1. That where sin reigneth, it turneth men into brute beasts, Ps 49:12. Hence they are compared to dogs for filthiness, to swine for uncleanness, to wolves for cruelty; of the two it is worse to be like a beast, than to be a beast: the beast is what God has made it; but he that is like a beast, is what sin and the devil has made him.

2. That it is a sign of a man turned to a beast, to follow the lusts and passions of corrupt nature. Like brute beasts they corrupt themselves. It is just with God to leave them to be led by sense, who will not be guided by grace, and to suffer them to fall into the ditch of beastly sensuality, who forget that they are men.

Our apostle goes on charging these seducers with several crimes; particularly with the malice and envy of Cain, with the sordid covetousness of Balaam, with the sedition and gainsaying of Core: they hate their brethren, and so are murderers like Cain; they have adulterated the truth for base gain, and so have followed the example of Balaam, who loved the wages of unrighteousness; and as Corah, Dathan, and Abiram, rose up against Moses and Aaron, so they seditiously opposed both magistracy and ministry.

Learn hence, 1. That the practice of wicked men now, and from the beginning, is still the same.

2. That Satan entices his slaves to divers sins; to the malice of Cain, to the covetousness of Balaam, to the sedition of Core.

3. That such as sin now may read their destruction in the destruction of those that sinned before them, Woe unto them! they have gone in the way of Cain, and perished, &c.

Our apostle having set forth these seducers in the foregoing verses by sundry examples, he now comes to set them forth by several similitudes and resemblances.

1. He calls them spots in their love-feasts, (the infamy of their lives being a blemish and scandal to their Christian assemblies,) feeding without fear either of offending God or man.

2. He calls them clouds without water, promising rain, but yielding none; making a show of knowledge, but indeed having none; and they are driven (as clouds by the wind) from one vanity to another.

3. Trees they are, but like them in autumn which have neither leaves nor fruit: nay, trees twice dead, in sin before conversion, and in respect of their apostasy after their conversion, and so shall be plucked up by the roots.

4. They are like raging waves of the sea, turbulent and tumultuous, foaming out at their mouths the filthiness and impurity that boileth in their hearts.

5. Wandering stars, or teachers unstable, departing from the true faith once delivered to them; but for these illuminated and knowing teachers is reserved the blackness of darkness for ever.

The apostle having described the sin of the seducers in the former verses, declares the certainty of their destruction in the verses now before us; assuring us that Enoch of old, by the spirit of prophecy, did foretell the sins of such persons, and their condemnation also at the general judgment upon the ungodly in general, and on such as speak contumeliously of him and his in particular.

Here note, 1. That the doctrine of the day of judgment is very ancient, foretold by the prophets from the beginning. Man was made an accountable creature, capable of rendering an account of his actions and the sentence of death, denounced in paradise against him for his sin, did necessarily imply it; the drowning of the world, and burning of Sodom, were both types and forerunners of it: though there are Atheists upon earth that do not believe a future judgment to come, there are none in hell: feeling and experience must teach some men that which the Spirit, scripture, reason, and conscience, could never learn them. Enoch prophesied, saying, Behold, the Lord cometh.

Note, 2. How Enoch here prefixeth a note of incitement to his prophecy, Behold, the Lord cometh to judgment! implying, that great is our natural backwardness to believe and mind the coming of Christ to judgment; and intimating, that we should always realize the day of our Lord to ourselves, and represent it to our thoughts as certain, and near at hand.

Note, 3. How royally attended Christ will come to judgment: Behold, he cometh with ten thousand of his saints. Christ will be attended only with holy ones at the last day; such as meet him now in purity, shall meet him then in peace. How cheerfully then may saints think of the last judgment, and observe the number of his attendants! Not a few saints, but ten thousand of them. Rev 5:11 They are called a number which no man can number. This is a comfort against the paucity and small number of those that are now upright with God; in heaven we shall have company enough: God's family when it comes together, will be very numerous, or rather innumerable, Heb 12:23.

Observe, 4. The work of Christ at the day of judgment, namely, to convince and judge. Conscience shall then have an exact view of all that sinners did and said: sin will find them out, and testify against them at Christ's tribunal; and whom conscience has convinced, Christ will condemn, and whom he has condemned, he will execute.

Observe, 5. The persons whom Christ will convince and judge, the ungodly. The process of the last day lies chiefly, though not only, against the ungodly; these shall not stand in the judgment, because ungodliness doth chiefly provoke; not but that unrighteousness will then be condemned also, Rom 1:18, and sinners sent to hell for neglecting the duties of the second table no less than the first.

Observe, 6. That not only the deeds of ungodly men, but their words, especially their hard speeches against God and his children, shall be brought into judgment. A wicked tongue is a rugged tongue; it speaks words sharper than swords: pray we for wisdom to make as good an use of the reproaching tongue of an enemy, as of the reproving tongue of a friend; that the sword of the tongue may let out the corruption that is in our hearts, and do us good against the will, and contrary to the intention, of our enemy.

Our apostle having asserted in the former verse, that Christ will at the great day convince and judge all the ungodly; in this verse he declares that these seducers were of the number of the ungodly, whom Christ will certainly judge, because they were murmurers, complainers, discontented with, and always complaining of, their lot and present condition; because they had not as much as they desired, they murmured against God, as if they had nothing; walking after their own lusts, contrary to the restraint of nature, and the laws of God: their mouth speaking great swelling words.

It has been the constant course of heretics to speak high, and talk big, like mountebanks, hoping thereby to set off and put off the better their counterfeited and false wares; he is no wise man, whom great swelling words will seduce from the ways of wisdom. Not the words of the speaker, but the weight of what is spoken, is to be minded; yet though they talked these swelling words to their inferiors, at the same time they could flatteringly admire the passions and actions of others, from whom they expected any benefit or advantage: having men's persons in admiration because of advantage.

Now from the whole of this large character, which St. Jude here gives of these heretical seducers and false teachers, we learn that miserable and most deplorable is the condition of the misled followers of seducing teachers; the seducer follows his lust, and the follower is led by the seducer. Here the blind leads the blind; God pity them both; When teachers offer themselves to us, we should consider who leads them who are so officious to lead us, and follow them only as they follow Christ; no wise man will set his watch by the clock, but by the sun.

Having largely described those seducers, our apostle now comes to exhort those to whom he wrote to beware of them, assuring them that the apostles of Christ, St. Paul, and particularly St. Peter, had expressly foretold of those wicked scoffers that would arise in the church in the last times; which mockers and scoffers he shows were such as without any just cause separated themselves from the church's communion, pretending greatly to sanctity, but addicted to sensuality, and destitute of the Holy Spirit.

Note here, 1. That the scripture speaks much of the sin and sinners that should be found in the latter times; we ought not therefore to be troubled at what is foretold, nor be unarmed when we are so often forewarned. It is a shame for them, who have oft heard and known the doctrines of the apostles, to be surprised by the seducers. St. Jude expects that these Christians, who know what the apostles had delivered, should vigorously oppose all seducers and seduction.

Learn, 2. That a causeless separation from a church of which we are members, is culpable and sinful: a separation from corruptions, and a separation from them that are corrupt, are two distinct things; the former is always a duty, the latter not so.

Learn, 3. That those that separate from the assemblies of the faithful, are unusually sensual, and have not the Spirit; they have not the spirit, either to guide them, or to quicken them, or to comfort them. These are they who separate themselves, sensual, having not the Spirit.

Our aostle having, in the former part of this chapter, warned the Christians of the danger of seducers, he closes his epistle with directions and advice how they may be preserved from seduction, and what means they should use for their perseverance and establishment in the doctrine of Christ.

First, he directs them to build up themselves in their most holy faith; that is, in the doctrine of faith contained in the gospel.

Where note, 1. The faith of Christians is a most holy faith; holy in its principles, holy in its pattern, holy in its encouragements and rewards.

2. That it is the duty, and ought to be the endeavour, of every Christian to build up himself, and others also, in the faith of the gospel; the best way for Christians not to be losers of what they have, is to be labourers for what they want; progress in Christianity is the best means to preserve us from apostasy.

Secondly, He exhorts to prayer, Praying in the Holy Ghost; that is, with holy reverence, with humble confidence, with fervent importunity, with those holy affections and desires which the Spirit of God exciteth in us; the concurrence of the Holy Spirit is necessary both to assistance and acceptance in prayer; it enables us to pray in faith and love, with sincerity and importunity; without the Spirit there is no acceptable praying, and without prayer vain is the pretence to the Spirit. Breathing is the first evidence of life: St. Paul was no sooner converted, but behold he prayed.

Thirdly, He directs that they keep themselves in the love of God; no such way to keep ourselves from error, as to preserve ourselves in that love which God bears to us, and in that love we bear to him; take we care that there is no intermission in the acts of love, and no remission of the degrees of love, but that we be rooted and grounded in love, and then we are proof against seducers and false teachers.

Fourthly, he directs them to look up to heaven, if they would be steady and steadfast in the faith here on earth, Looking for the mercy of our Lord Jesus Christ unto eternal life.

Here observe, That heaven, or eternal life, is the mercy of our Lord Jesus Christ. Mercy it is called, because bestowed on the miserable, that could never merit or deserve it, and because it is the effect and fruit of free and special mercy, and because bestowed on the vessels of mercy, and because it is the perfection and consummation of all mercy; and it is the mercy of our Lord Jesus Christ, because he purchased it, he prepared it, he exhibits and gives it.

Observe farther, That Christians are to look for eternal life, as the mercy of our Lord Jesus Christ; that is, to believe it, to meditate upon it, to have ardent desires after it, and patiently to wait for it: Looking for the mercy of our Lord Jesus Christ unto eternal life.

In these words our apostle directs them how to carry and behave themselves toward those who were seduced, in order to their recovery, namely, after a different manner.

1. He advises to Christian lenity and gentleness, to compassion and tenderness towards some: Of some have compassion.

Learn thence, that though reproofs are to be given to backsliders, yet must they be given in compassion, and with holy grief. Our words must have bowels in them, and proceed not from passion, but from pity.

2. For those that are more entangled, corrupted, and hardened in their errors, he advises that they endeavour to save them with fear; that is, terrify them with the fear of God's judgments and wrath, and by sharp admonitions recover them out of their errors, as Lot was snatched out of the fire of Sodom. There is a time when severity is not only useful, but absolutely necessary, yet necessity must be the mother of severity. Lenity must be first used; if that fails, severity must succeed.

By this the apostle means every thing that doth defile, though in the least degree; he forbids all affinity and nearness to the errors and vices of these sinners, implying that some sinners are so filthy and unclean, that there is no keeping company with them without defilement; and intimating that Christians in their conversing with erroneous or vicious persons, whom they labour to recover, should take great care that they be not corrupted nor debauched by them, they being only to deal with them as physicians, not as companions. Hating the garment spotted with the flesh.

Observe here, 1. How our apostle shuts up his exhortation with prayer; having exhorted them to duty, he commends them to the divine grace, intimating, that the fruit of all must be expected from God, without whose blessing all exhortations and endeavours will nothing avail.

Observe, 2. The person who is the object of prayer and praise, Christ, described by his power.

1. He is able to keep us from falling; that is, from apostasy: he speaks not of his absolute power, so Christ is able to keep us from all sin, but of such a power as is engaged by promise and office; all believers are Christ's charge, and he will preserve them from final destruction.

2. He is able to present us faultless. It is Christ's office to preserve his church until he presents it spotless to the Father, before the presence of his glory that is, at his glorious appearance, when he shall come to judge the world with exceeding joy; on both sides, no doubt, both on Christ's part and ours.

O sweet interview betwixt Christ and believers! he will joy to see us, as well as we rejoice to see him.

Learn, That Christ will one day make a solemn presentation of his people unto God.

2. That when he doth present them, he will present them faultless.

3. That the day in which he does present them, will be a very glorious day in itself, and a very joyful day to all his people; when the impenitent world howl, they shall triumph.

Our apostle shuts up his epistle (as is usual) with a doxology; where observe, 1. The person to whom the praise is given, to God, the wise God, the only wise God, so called because he is infinitely and transcendantly wise; all the wisdom of the wisest of men is nothing in opposition to his wisdom, nor in comparison with it.

Observe, 2. That Jesus Christ our Saviour is worthy to be accounted the only wise God; as he is God, he is called the wisdom of the Father; and in the book of the Proverbs, he is represented under that title, and spoken of as a person, Prov 8:1-36. As he was man, all the treasures of wisdom and knowledge were found in him, he received the habits of all created knowledge and wisdom, together with all other graces without measure.

Observe, 3. As the person described to whom the praise is given, so the description of the praise which is given to this person, Glory and majesty, dominion and power; by which understand, the greatness and eminent excellency of the divine nature, which results from his perfections, and whereby the divine nature is infinitely exalted above all other beings.

Learn hence, That we ought to have such a sense of God's transcendant excellences and perfections as may oblige us to ascribe all things that are honourable and glorious to him, therefore are so many words here used.

Observe, 4. The duration, now and ever. Learn thence, That believers have such large and vast desires for the exaltation of God's glory, that they would have him glorified everlastingly, and without ceasing, not only in the present, but to eternal ages. To him be glory now and ever. Amen.

A GODLIE AND LEARNED EXPOSITION VPON THE EPISTLE OF IVDE, EXPLAINED IN PVBLIKE LECTVRES BY that reuerend man of God, M. WILLIAM PERKINS, and now published for the vse of the Church of God.

Vers. 1. Iude (or Iudas) a seruant of Iesus Christ, and brother of Iames, to them which are called and sanctified of God the father, and reserued to Iesus Christ. THe generall ayme and scope of this Epistle, is partly to declare the dutie of all Christians, and partly to set out the corruptions of those, and these dayes and times; in both which euery one may receiue edification, who are desirous either to follow the former, or auoid the latter. In which generall consideration, we are to note three things concerning this Epistle, before we come to shew the parts of it in particular. First the Authoritie, Secondly the Superscription, Thirdly the Argument or substance of it. First concerning the Authoritie, two questions are to be answered. The first question, whether this Epistle be canonicall scripture. And secondly, how we may know the certeinty of it. Concerning the former: Luther and others, who acknowledge it to be a profitable w[illegible: 1 letter]iting, denie it to be Canonicall scripture, and alleage foure reasons. Obiect. 1.First they say, Iude calleth himselfe a seruant of Iesus Christ, and not an Apostle, but all the new Testament was penned or approued by some Apostle. [illegible: 1 paragraph] This hindreth not but that he was one of the Apostles, who also called themselues seruāts of Iesus Christ, as Paul Rom. 1.1. and Peter, 2. Pet. 1.1. Secondly, by this reason the Epistles to the Philip. and Philemon, as also of Iames, Iohn &c. might be reiected. Thirdly he calleth himselfe as much as an Apostle. Iude writeth of such things as the Apostles themselues had formerly foretolde,Obiect. 2. vers. 17. Therefore hee was no Apostle. Iude liued after the Apostles Paul and Peter, Answere. who with Iohn were the last of the Apostles, and liuing after their decease (who were the principal) might very wel put them in minde of those things they had foretolde. In the ninth verse,Obiect. 3. hee bringeth in a profane Author, concerning the strife and disputation betweene Michael the Archangell, and the diuell, about Moses body, which cannot be found in Canonical scripture; as also of Enoch the seauenth from Adam, out of profane writers. By this reason,Answere. neither should the Epistle of Titus bee Scripture, seeing Paul makes mention of the profane Poet Epimenides, Titus 1.12. nor the epistle to the Corinthes, where is brought in the speech of Menander, 1. Cor. 15.33. nor the Actes of the Apostles: where Aratus the Poet is cited. Actes 17.21. This Epistle is taken out of Saint Peter from whom this Author hath borrowed both the matter and manner.Obiect. 4. Therfore this Iude was no Apostle, but some scholler of theirs. If this were sufficient to proue this Epistle not authenticall,Answere. then the whole bookes of Samuel, the Kinges, and Chronicles should be cast out of the Canon by the same reason: which take the matter from Ciuill Chronicles: Now if it be lawfull to take matter out of Ciuill Chronicles, why may not one Scripture be taken out of another? wee must therefore (notwithstanding these weake allegations) esteeme this Epistle to bee the Canonicall Scripture, and the eternall word of God, as our Church, and the Church in all ages hath receiued it. And now in the second place see how wee may come to be resolued that it is so to be allowed:Quest. 2. which wee may in this resemblance. An Indenture betweene man and man is knowne to bee sufficient two waies. First by the matter and contentes therin, which plainly shewes an acte passed, and done: secondly, by adding and annexing thereunto certaine outward signes and testimonies, as the handes and seales of the parties, the handes and names of the witnesses corroborating and strengthening the same: the first is good in it selfe (though not so confirmed to the parties) without the second: but the second is nothing without the first: but if both th[illegible: 1 letter]se shall concurre and bee specified in the Indenture, then it is absolutely authenticall, both in it selfe, and vnto the parties. If this be applied to the scripture, it shall be apparant to bee no lesse ratified then such an Indenture. For first consider but the Contentes and matter it selfe of it, it will speake the certeinty and truth of it: read ouer the Epistle, you shall finde the whole matter agreed vpon by the Prophets and Apostles: and for the testimonie, the Catholike and common consent of the Church, or greatest part since the Apostles dayes, hath set to her hand and seale that it is the truth of God, no lesse assured then other bookes of the Canon: which assent of the church, though it cannot make vs, yet may moue vs accordinglie to entertayne it. Besides, if we consider the endes, as also the effects of this scripture (which are the same with any part of the Canonicall) wee cannot but confesse that it is the holy and sacred truth of God, all of it conspiring with all the other to the aduancing of Gods glorie, and furthering of mans saluation. So much of the authoritie of this Epistle. The second point is the Superscription, which is in these words: The Catholique Epistle of Iude. This title seemes to bee prefixed rather by some Scribe afterwards, then by Iude himselfe: first because this title (Catholique) was not heard of in the Church whilest the Apostles liued; so as it is not so ancient as the Epistle. Secondly the title seemes to bee vnfit for this and other Epistles intitled after the same manner, and may be well forborne; as the Epistles of Peter are called Canonicall, which are no more Canonicall then others. Thirdly, most of the Post-scripts are vncerteine, if not false: as of that after the second Epistle to Timothie: in which Timothie is called an elect Bishop of Ephesus, and yet commaunded to doe the worke of an Euangelist, 2. Timoth. 4.5. which cannot stand together, to be the Bishop of one place, and also vniuersally to preach vnto the whole world following the Apostles, as the Euangelistes duty was: and so of others. This title then was not added by the Apostle, but by some Scribe that copied out the Epistle: it is not therefore holy Scripture as the Epistle is. The third point concerning the Epistle in generall, is the argument: which doth exhort all Christians to constancie and perseuerance in their profession of the Gospell. Secondly, to beware and take heede of false teachers, and deceiuers which craftely creepe in amongst them: And thirdly these deceiuers are liuely set out in their colours; and with them their destruction. Now concerning the Epistle it selfe, and the speciall partes of it. Of it there be three partes: first a Salutation in the 1. and 2. verses: Secondlie an Exhortation, from the 3. verse, to the end of the 23. Thirdly, a Conclusion, from that to the end of the Chapter. In the Salutation consider three thinges. First the person that wrote this Epistle: Iude. Secondly, the persons to whom hee wrote: to those which were called, sanctified of God the father, and reserued to Iesus Christ. Thirdly the Prayer, ordinarie in Apostolicall salutations: mercie vnto you, &c. Concerning the first, namely the writer of this Epistle, obserue three thinges, first his name, Iude, secondly his office, a seruant of Iesus Christ. Thirdly his Allyance, and brother-hood, being of the kindred of Christ himselfe. First of his name, Iude or Iudas, which was the name of two of the Disciples of Christ: the first was Iudas the sonne of Alpheus, the brother of Iames, and so neare allyed vnto Christ; who was the writer of this Epistle. The other was Iudas Iscariot, or Iudas the traytor the sonne of Simon who could not write this Epistle because he died before Christ. In this name consider two thinges. First the occasion of it, and secondly the varietie of his name. The occasion of this name is set downe with the reason of it in the 29. of Gen. 35. When Leah had borne three sonnes vnto Iacob, shee conceiued againe and bare a fourth sonne, saying, Now I will praise the Lord, therefore shee called his name Iudah, which signifieth praise or confession: so no doubt did Alpheus the father of this Iude at his birth giue him such a name as might moue not only himselfe but his child after him to thankfulnes and confession of Gods goodnes. So ought euery father in imposing his childrens names with Alpheus, and euery mother with Leah make such choice of names as themselues and their children may bee put in minde, yea, and stirred vp to good duties, euen so often as they shal heare or remember their own names. The second point in this name is the variety of the names of Iude, hee was called Thaddeus, Mark. 3.18: and Lebbeus, Matth. 10.3: all which signifie the same thin, gand all put in minde of the same dutie. Here two Questions may bee asked. [illegible: 1 word] ▪ 1. [illegible: 1 word]. First why was he called by so many names? Some thinke he had all these names giuen him by the people and multitude, as signifying all one thing: others (which is more probable) that hee was thus called by the Apostles themselues rather then by his owne name, that the horrible fact of Iudas in betraying his Maister should bee vtterly with his name forgotten. [illegible: 1 word]. 2.A second question is, whether may a man change his name, or no? [illegible: 1 paragraph] If the change thereof be no preiuidce to any man; much lesse hurtefull to the Church or common-welth, nor offendeth the faithfull, but wholy tendeth to the glory of God, and good of men, it may be altred and changed: As Saul a great persecutor, being called to be a publisher and Patron of the Gospell, changed his name into Paul: as also Salomon was at the first called by his Mother Iedidiah: Peter, at first called Simon Bariones, Christ afterwards gaue him a new name, and he accepted it. Yet hence the too common practise of the world cannot bee warranted, who for fraud and deceite doe alter their names: which when it is not intended may warrantably bee done: as in time of persecution in the raigne of King Edward the 6. Bucer changed his name, Beza writ two Homilies concerning the sacrament vnder the title of Nathaniel Nesekins: and Caluins Institutions printed vnder the name of Alcninus the Master of Charles the Great, Anno 1534. and both called himselfe, and suffered others to call him Aretius Felinus: so did diuerse other worthie men in those dayes seeking no other then the glory of God, and good of the Church in their owne saftie: and that the Papists not knowing their names might reade their writinges without preiudice. The second thing in the person writing, is his office: being called [a seruant of Iesus Christ] which is not so generallie to be vnderstood as ment of euery professor of Christ and beleeuer, who is a seruant of the Lord Iesus: but of a speciall seruice, namely of Apostleship, to which he was deputed. Wherein consider two thinges. First, that he was called to bee an Apostle and seruant of Christ to plant the Church of the Gentiles: Secondly, that he did faithfully execute his function, and performed his seruice. First he pleades his calling; for two causes: first in regard of others, and secondly in respect of himselfe. First that his doctrine might with more attention, and reuerence be receiued of others, seeing he run not vnsent but was called, and that to an Apostleship; and therefore he spake not of himselfe, but whollie and immediately directed by God. Secondly for the confirming and comforting of himselfe, that the Lord who had called him would stand by him, both in protecting his person, and prospering his worke in his hand. Vse. Seeing the Apostle Iude before he writeth laieth down his calling; so ought all Ministers to make their calling the foundation of all their proceedings, containing themselues within the compasse thereof, euen as they are to teach the same dutie vnto all sortes of men, that they tempt not the Lord, by passing the bonds and limites of their calling. Secondly, in that Iude, though he was of the same Tribe, yea of neare allyance vnto Christ, yet hee passeth by all these respectes which hee might haue stood vpon, and contenteth himselfe with the title of a [seruant of Christ:] We learne to make more account, and esteeme it a greater priuiledge to be a seruant of Iesus Christ, than to bee of the kindred of Kinges, and allyed to the greatest Monarchs of the world: Christ himselfe shewes vs what kindred should take vp our chiefe delight, when hee turned himselfe from his Mother, and Brethren, and beholding his hearers said, those were his mother, sisters and brethren that heare the word of God, and keepe it: this alliance in the faith was neerer and dearer vnto him then that in the flesh. If then thou standest vpon thy preferment, striue to be the seruant of Christ, which is more honorable then to be the sonne of a King, to be a follower of Chist, is more then to goe before the Rulers of the earth. But if thou aske how shall I come to this preferment? Himselfe answereth thee, thou must giue vp thy selfe to heare his word and doe it, that is, learne to know, and obey his will, this is the maine dutie of a seruant, endeuour to please the Lord in keeping faith and good conscience thou art in the way of preferment, and art admitted a seruant of Christ. Thirdly: If wee bee admitted the seruantes and followers of Christ, wee must serue no other Maister, but keepe our selues from being intangled either with the offences, or affairs of the world, as to be vassals thereto: no man can serue two, much lesse more Maisters of such contrarie commaundes. Let none pretend to bee the seruant of Christ, who by louing pleasure more thē God, or seeking earth more then heauen, disgrace such a profession. The third thing in the person writing, is the allyance [Brother of Iames] of which name there were two, first, Iames the son of Zebedeus, whose death is mentioned in the 12. of the Actes by Herod: the second was the son of Alpheus, here mentioned: First, that he might distinguish himselfe from the other Iudas the traytour. Secondly, that he might winne further credit and attention to his doctrine, seeing hee was no vnknowne person, but one that came of the worthiest stock that was vpon the face of the earth; and for this cause hee mentioneth his brother Iames, who was better knowne, as being the President of the Councell at Ierusalem and a choise pillar of the Church in his time, Act. 15.13: not to credit himselfe, but this Scripture (which otherwise is in it selfe sufficiently powerful) by the mention of him. Now followes the second thing in the Salutation: that is, the person to whom Iude wrote, in these words [vnto those who are called, and sanctified by God the father, The Scrip[illegible: 1 letter]tures writ[illegible: 1 letter]ten proper[illegible: 1 letter]ly for the Church, that it might be ga[illegible: 1 letter]hered and streng[illegible: 1 letter]thened thereby. and preserued by Iesus Christ] it is, the militant Catholique Church, which is liuelie described to be the number of beleeuers dispersed thorough the face of the whole world; who are effectually called, and sanctified and preserued vnto life euerlasting: Out of which description note: First, who and what they bee that are members of this Church: namely no wicked or profane persons, but onely the elect, such as are chosen vnto life euerlasting, who after receiue their calling vnto holines, and therein are assuredly preserued vnto life▪ which priuiledges no wicked person, no vnrepentant sinner can be partaker of, but onely the Church of the first borne, as in Heb. the 12; whose names are written in the booke of life, and who receiue daily spirituall increase: for howsoeuer in the Catholike Church there be two sorts of men professing religion: the one, of them that do vnfainedly beleeue, and are sanctified; the other, of them who make a shew of faith, but indeede beleeue not, but remaine in their sinnes: of the former doth the Catholike Church consist, and not of the latter, who are no members s[illegible: 1 letter]t into the head of this body, though they may seeme so to bee. Secondly, this confuteth the Romish Church, who teach and hold that a reprobate may be a member of this Church. Thirdly, that none can bee the head of this Church and Catholique congregation but onely Christ, for he only knoweth them, who and where they be thorough the face of the whole earth: not the Pope or any other creature hath any headship ouer this companie who are giuen and properly appertaine vnto the Sonne of God. Fourthly, that this Catholique Church is inuisible and cannot by the eie of flesh be discerned; for what eye (except of faith) can see or discerne the depth of Gods election or whom he hath effectually called? yea and who can infalliblie determine of the things that are within a man? and therefore this is a matter of faith, not of sense, an Article of our beleefe, not the obiect of our sight, seeing faith is an euidence of thinges not seene: which againe ouerthroweth that Romish doctrine, which teacheth that the Catholike Church is visible and apparent vpon earth, and so destroy that Article of our faith. Fiftly, that this Catholike Church being preserued by God the Father to life euerlasting, cannot vtterly perish and bee dissolued: all other congregations and particular Churches being mixed, and the greatest part not predestinate may faile, yet this cannot be ouercome, Rom. 11.7. this election of God shall obtaine, though the rest be hardened. The gates of hell shall not preuaile against the faith of the Church, because faithfull and true is hee that hath spoken, and who will preserue in this Church a succession of wholsome and sound doctrine, and heauen and earth shall be sooner dissolued, than on iote of the same shall faile and perish. Obiect.But though that faile not, the Church may fall from that, and so faile. [illegible: 1 paragraph] That particular Churches, and of them the most famous, haue been ruined, yea and fallen away, and so may doe, is euident by the Churches of Ephesus, Corinth, Galatia, &c. and no maruell, seeing these consisted euer of mixed persons, but the Catholique Church consisting onelie of a number elected and called, though it also (not being as yet without wrinkle) may erre and faile in some smaller points: yet being preserued by God to life, cannot possibly faile in the maine and foundation. This doctrine affordeth strong consolation to the elect of God, both in regard of their frequent falles and infirmities, whereby they might feare to cast themselues quite out of fauor; as also in regard of the manifold assaultes, and bickerings, which in the world they doe and shall endure, whereby they might seeme to the outward veiw to perish: yet the truth is, neither of both need so dismay them, but that their faith and hope may still bee reuiued and strengthened, seeing they are preserued to saluation. Sixtly, here are better notes of a true Church then the Papistes Antiquity, Succession, Multitude, &c. which can bee no notes. Frst for Antiquitie: in the beginning was a true Church, but no Antiquitie. Secondly, succession failes: for what men soeuer are called and sanctified, are the Church: Thirdly, multitude no note: for if there be a calling and sanctification of men, there is a Church, be there many or few:The church [illegible: 1 span] to persons or places, but [illegible: 1 word] Christs [illegible: 1 word]. But the true notes are the meanes of calling to the faith by the doctrine of the Prophets and Apostles, and obedience thereunto, proceeding forward in sanctification, euen vntill death; without which notes none can truly say they are of the Catholique Church▪ By which we may know the Church of England to be the true visible Church of God, called and sanctified in the truth, Ioh. 8.31. Now to proceede, wee are in the next place to intreate of the order which God obserueth in bringing men by degrees to life euerlasting: And first of the calling mentioned; which is a worke of God, who of his meere fauour and grace calleth vile and miserable men out of the world, and inuiteth them to life euerlasting: to vnderstand which we must know that the calling of God is two fold. The first is generall, when God calles a whole Nation, kingdome, and countrie, that is, when hee offers them saluation in the meanes; as when hee sends his word amongst them, affordes them the Sacraments to seale the Couenant, giue[illegible: 1 letter] leaue to approch him in prayer, and all this in the Ministrie of men, that man might call man▪ yea when hee vouchsafeth priuate meanes farre inferior to the former, yet often seruing for a generall calling, a[illegible: 1 letter] is the reading of the Scriptures, yea of mens writings, and some time report[illegible: 1 letter], as in Rahab[illegible: 1 letter] example, and the woman of Samaria; by these meanes the Lord generally calleth men, offering, but often not giuing grace offered, in great iudgement turning away from a froward people. If God offer, but giue not grace,Obiect. it is a deluding of men: No,Answere. for first a man was once able to receiue it: secondly, hereby hee maketh them without execuse whom he will destroy: thirdly, hereby he keepes the wicked in outward order. Vse: Considering to be called of God is the first step to life euerlasting, and we in this Church of England are thus called, it remaines that euery man should answere this calling. How shall this be done?Question. Frame thy heart to answere God,Answere. as Dauid did when God bad him seeke his face: Thy face O Lord will I seeke: see also Marke 9.23.24. of the father of the possessed child, and Psal. 40.6.7. whē Dauids eare was pearced, hee answered: Lord I come: this ought to be the Answer of our hartes to the Lords voice sounding in the Ministry. The second calling is more speciall, when grace is not only offered, but giuen [illegible: 1 page] [illegible: 1 page] also by God, thorough the effectuall working of his spirit in our hearts: which is the beginning of grace in vs, hee himselfe laying the first foundation of it: by giuing power to receiue the word, to mingle it with faith, and bring forth the fruites of new obedience; for the better conceiuing of the nature of it consider sixe pointes. First the ground and foundation of it, namely Gods eternall free election of vs vnto life euerlasting, as 2. Tim. 1.9. when I say free, I exclude not only whatsoeuer man can imagine within himselfe as vaine in procuring such good vnto himselfe, as not of works, saith Paul, least any should boast; but also placing the ground of all our good out of our selues in the counsell of God, which the Apostle calles his good purpose, Rom. 8.28: yea to shew the freenes of this grace, it is thence denominated and called the election of grace. Secondly the meanes of this calling, which in the Lords hands are diuers; whereof some prepare to calling, othersome are instruments of it: as first the reading of the Scriptures, seruing to bege[illegible: 1 letter] [illegible: 1 letter] generall historicall faith. Secondly, afflictions in bodie, goods, name, friends or otherwise tending to humble a man and prepare his heart as soft ground. Thirdly, the denouncing of Gods iudgements, and threats of the law which sends to hell, but giues no grace: these are generall preparatiues: others are instruments to effect inward calling, as the preaching of the glad tidings of the Gospell, which is the most principall and effectuall meanes of this speciall and effectuall vocation: and to this Paul ascribes it, as 2. Thess. 2.14. whereunto he called you by our Gospell: that this is true, consider a two fold worke of this Ministerie, when it is powerfully applied to the hearts of men. First it openeth the very heart of a man, and laies him out to the beholding of himselfe, shewing him that by his detestable sins he hath made himselfe more vgly in Gods eyes than any Toade can be in mans: whereby he is prepared not to lie asleep in this estate, but vnto the second worke, which is to apprehend and applie the blood and merits of Christ (exhibited in the Gospell) for the washing and bathing of his sinfull soule, that so he may be saued from wrath. Thirdly, the persons that are called: those are mentioned, Rom. 30. namely those whom hee had before predestinate, those he called: which seemes to be expounded in Acts 13.48. So many as were ordained to life euerlasting beleeued, that is, were called vnto the faith: all therefore are not called. It pleaseth some to teach another doctrine, namely that God for his part calls all men effectually, and giues them a power to beleeue if they will; but the difference, say they, is in the will of man; to prooue which they bring this comparison: The Sunne shines on waxe and clay equally, the waxe is softned, but the clay is hardened. But this is not true out of the Scriptures: for it is not giuen to all to vnderstand the mysteries of the kingdome, Matth. 13.11. these things are hid from most of the wise of the world, and reueiled vnto babes, Matth. 11.25. Knowledge is giuen to some, not to others, and consequently faith: for they which haue not knowne cannot beleeue. Fourthly, the time of this calling. The particular time of any mans calling is not reueiled, but laid vp in the secret counsell of God, in whose hands times and seasons are: yet the extent of the time is large enough though stinted, euen the time of this life, some at the sixt houre, some at the ninth, and others at the eleuenth, &c. but not after, because that then all means of calling men cease. Now because men know not the date of their daies, it behoues them out of hand to striue to enter, not to deferre from day to day, alleaging that some are called at the twelfth houre, but accept of ye Lords call while it is yet the acceptable time. If the Lord now say, Seeke my face, let thy heart answere as an eccho which [illegible: 1 letter]akes the word out of the mouth, thy face O Lord I will seeke, Psalm. 27.8. such a pleasant harmonie God is delighted with. If he say (as the Prophet speaketh) Behold now my people, they are presently readie to answere: Behold now our God; and the rather because the Lord will be free, and not stinted by thee, that either he should call thee in thy crooked yeeres, or not at all: he will not be prescribed vnto extraordinarily to call thee at the twelfth houre, as he did the theefe on the crosse, when thou howlest vpon the bed of thy sorrow, and gaspest vpon thy death-bed. Therefore while it is called to day let vs heare the voyce, and harden our hearts no more. Fiftly, wherein doth this effectuall calling stand? Answ. Both in the outward and inward calling, because the former is often in the meanes giuen to Nations people, [illegible: 1 paragraph] men, at least to make them without all excuse: but the second being secret and inward, whereby the Lord makes a mans heart inwardly answere the outward calling, possesseth him with a willing mind stedfastly to beleeue in the Lord Iesus, and with an endeuour to please the Lord in all things: thus is the heart pearced, Psal. 40.6. the heart of stone changed into an hart of flesh, that is, made tractable and pliable, Ezech. 11.19. and an heart which is a sacrifice accepted of God; such an hart was Lydia[illegible: 1 letter], Act. 16.15. when God had opened it, it was heedfull and attentiue to the words of Paul: this hart can rellish the sweete promises of the Gospell, and no other. Sixtly, the excellencie of this calling: which wee shall perceiue by these considerations. First, in that it is a great work, as was the creation of man at the first, Rom. 4.18: so the Apostle maketh it, 2. Cor. 4.6. he that at the beginning called light out of darknes, the same hath shined in our hearts, &c. that as God cals the first time and dead creatures come foorth to life: so with no lesse powerfull voyce the Lord cals the second time the heart of man dead in sinne, and it is quickened with the life of God. Secondly, this effectuall calling goes beyond the worke of our creation: for here a man is taken out of the first Adam, and set into the second, and at the same instant power is giuen to beleeue, being in time both together, though in order faith is first, and then ingrafting, wherein is not onely a bare priuation as in the creation when God called things that were not, as though they were: but here is a plaine resistance and rebellion, God calling not onely things that are not, but things that would not and refuse to be. Thus to raise a man out of the blood of Christ, is more than to raise Eue out of Adams side▪ to raise a dead soule from the death of sinne farre more glorious and powerfull, than to raise a dead bodie from bodily death; to raise a man to supernaturall life, farre greater than to a naturall onely. Thirdly, this calling ratifies all our couenants with God. Men in their Baptisme enter couenant with God, but often start from it, and will not stand to it, so as the couenant is onely made: but when as a man is effectually called, the couenant is not onely made but truly accomplished, and that on mans part. Vse. Seeing we are called of God himselfe in the ministerie of the word, (for Paul calles it, Phil. 3.14. an high calling) we must labour to ioyne the inward calling with it which is higher than that, by hauing first a griefe because we cannot beleeue: secondly, a readie mind: thirdly, an endeuour to beleeue: fourthly, a sorrow because we beleeue no more, and faile so much in the seruice of God; which if we want we must labour for thē; and if wee haue them, be thankfull vnto God for them. 2. Vse. Learne the dutie laid downe by the Apostle, Ephes. 4.1. that we should walke worthie of our calling. To doe which, first we must looke that we frame our liues holily, being holy in our whole conuersation, as he that hath called vs is holie. Secondly, there must be the same end of our liues which is of Gods calling, that is, to bring vs to heauen. The end of our being in the world is to be called out of the world, and (as Abraham) to obey God, as looking for a citie in heauen not made with hands. Now we proceede to the second step of life eternall, which is sanctification: Sanctification followeth effectuall calling. this name is taken from the Latins, and by it is vnderstood Regeneration, renouation, new creation, and to be sanctified is to be made holie and be borne anew. That wee the better know this grace consider sundrie points. First, what sanctification is: It is an inward change of a man iustified, whereby the image of God is restored in him. For the opening of which description marke that first I call it a change of a man, to put a difference betweene it and ciuill conuersation, which is a gift of God likewise as this is, but farre different from it; because this onely restraineth the corruption of the heart, whereas sanctification reneweth the heart: and thus the gifts of God are of two sorts: first, restraining, which doe keepe in the wickednes of the heart, such as are all ciuill vertues. Secondly, renuing or altering the minde, which not only represseth but abolisheth corruption; of this kinde is sanctification. Secondly, I call it an inward change, namely in the minde, will, affections, as working vpon the inward corruptions and lusts of the heart: to distinguish it from outward sanctification which a wicked man may haue, whereby he reformeth his outward man and cariage by the ministerie of the word, such are they whom the Apostle speakes of, Heb. 10.27. which tread vnder their feet[illegible: 1 letter] the blood of Christ, whereby they were sanctified, namely externally: this is of another kinde working the inward change of the heart. Thirdly, I adde of a man iustified: for two causes: first, to shew that iustification and sanctification are two diuers gifts of God, and their difference may appeare in three things: first, in that iustification is out of a man; sanctification is within him. Secondly, iustification absolues a sinner, and makes him stand righteous at the barre of Gods iudgement; sanctification cannot doe this. Thirdly, iustification brings peace of conscience; so doth not sanctification, but followeth that peace. Thus the Apostle hath them distinct, 1. Cor. 6.11. Ye are washed, ye are iustified and sanctified: as also 1. Cor. 1.30. Christ is made to vs righteousnes and sanctification. Secondly, because iustification goes with sanctification, though iustification be before in nature, yet they are wrought at the same time. For when God accepts a mans person, then is hee made iust, who is also sanctified. Fourthly, I say the image of God is hereby restored, the which that we may know wherein it consisteth, consider the three-folde estate of man; the first of innocencie, the second after the fall, and the third vnder Christ. First, in innocencie man had three things: first, substance of bodie & soule: secondly, the faculties of soule, as reason and vnderstanding: thirdly, the image of God standing in the conformitie of the whole man, to the will of God. Secondly, in the state after the fall man hath two of these: first, substance of bodie and soule: secondly, faculties as before. But the third is wanting, standing in righteousnesse and holinesse, and in stead of it is found in euery man original sinne, which distempereth and disordereth the whole man, his minde, will and affections, and carrieth him against the will of God. In the third condition vnder Christ wee haue three things: first, substance of bodie and soule: secondly, faculties of the reasonable soule: thirdly, a new created holines and righteousnesse, before lost, but now restored by grace aboue nature; and this is a renewed conformitie to the will of God, and the image of God againe restored. Where note that sanctification is such a gift of God, as changeth the man, not the substance of the bodie, or the faculties of the soule, but the corruption,Religion rectifieth affection[illegible: 1 letter] but abolisheth th[illegible: 2 letters] not. disorder and sinfulnes of man; it rectifieth, but abolisheth not affections: if a man be of sad disposition, it neither increaseth nor taketh away, but moderates his sorrow, and keepes it in order: so if a man bee of a merrie disposition, it depriues him not of his mirth, but corrects it, that it exceede not: so in Choler and other complexions. Then those that feare to labour in their sanctification, because then they must be solitarie, sad, and cannot be merrie, and those that thus obiect against those who endeuour ouer their owne reformation, may see themselues deceiued, seeing it onely tempereth the affections to such moderation as becommeth holines. The second point is:Questio[illegible: 1 letter] Whence haue we our sanctification? whether from our parents, or from what originall? No, it cannot flow from the parents,Answere. no although they be holy; Who ca[illegible: 1 letter] bring a cleane thing out of filthine[illegible: 1 letter] there is n[illegible: 1 letter] one. Iob. 1.13. the new birth is not of blood, nor the will of flesh, nor of man: for parents must bee considered two waies: first, as they are men, children of Adam. Thus they bring their children, and conuey no more to their children than Adam did, which is nature, together with the corruption of it. Holy parents haue no sinne,Obiect. for it is mortified in them, therefore they cannot deriue it to their children? Notwithstanding their sanctification they conuey the nature and sinne of Adam: which comes thus to passe.Answere. God in the beginning gaue this law, that whatsoeuer Adam receiued, he should receiue it for himselfe and his posteritie; and whatsoeuer he lost, he should lose from himselfe and all his posteritie: by vertue of which law parents sanctified bring foorth children vnsanctified, which may appeare by this cōparison. Take wheate, make it as cleane as you can, sow it, and it will come vp not as it was sowen, but in stalke blade and eare, and it brings vp as much chaffe as euer it did, though none were sowen with it; what is the reason hereof but onely the order set in nature by God at the first? So parents, let them be neuer so holie, by vertue of the former lawe bring foorth vnholie children. Secondly, parents must be considered as holy men, sonnes of the second Adam by a second birth: and thus they produce not their children, nor deriue their holines into them, although their holinesse may be a meanes to bring them within the Couenant. Whence note that ye soule of the child is not deriued frō the soule of the father, as the body is frō his body, for then shuld they haue the same properties with the soule of the parents: so euery regenerate man should deriue a regenerate soule vnto the infant, which is false not onely in many examples, but in that originall sinne infecteth euery infants soule, aswell of the beleeuing as vnbeleeuing parent. But if sanctification be not from the parent,Question. whence is it? From Christ, who is made of God vnto vs sanctification, Answere. 1. Cor. 1.30. 1. Coloss. 22. In him are hid all the treasures of it, of whose fulnes we receiue grace for grace, 1. Ioh. 16. wherein two further points are to be knowne: first, what thing in Christ is the roote of our sanctification: namely Christ his holines as he is man, euen as Adams vnrighteousnes is the roote of our corruption. Secondly, that seeing he is the root of our sanctification, it is necessarie there be a coniunction and vnion betweene him and vs, before we can partake of his holines, and it is the bond of faith which knits vs as members vnto him the head: in which regard the Apostle saith, he is made of God our sanctification, 1. Cor. 1.30. that is, the roote and author of it. A third point is, the measure of our sanctification, which is but in part giuen vs in this life, the most regenerate man being partly flesh and partly spirit, appearing in this comparison: Take a vessell full of water, let a portion be taken out and an equall portion of hot water put in, it become[illegible: 1 letter] luke-warme all of it, partly hote and partly cold: euen so euery man is a vessell of water filled with corruption to the brim, if a part of his corruption be taken away, and a proportionall part of holines put in stead of it, the whole man becomes partly holy, partly vnholy: of which wee haue an example in Moses, Num. 20.8.9. who in smiting the rock so as the water gushed out, bewrayed the mixture of faith with vnbeleefe in the same action; he takes the staffe, therein he obeyed God; but he strikes the Rocke twice, being commanded only to speake to it, and therein he disobeyed, for which the Lord was angrie. A fourth point is, touching the parts of sanctification, which may be diuided two waies: first it is diuided into mortification and viuification. Mortification is a part of sanctification, whereby the power,The first diuision of sanctification. tyrannie and strength of originall sinne is weakned, and also by little and little abolished, which be cōsidered to be not in one part onely, but throughout; so as when one part of originall sinne decaieth, so doth also the rest, the ground of which is the vertue and efficacie of Christs death: which if any aske what it is, and what power it can haue since it is ended: I answere, it is that power of his Godhead whereby on the crosse hee sust[illegible: 1 letter]ined his Manhood, and so made his death a satisfaction to the iustice of God for mans sinne. It will be further asked,Question. how come we to be partakers of this vertue of Christs death, and to feele the power of it in our hearts? So soone as any man by faith begins to be vnited vnto Christ,Answere. his death is applied vnto him, so that by meanes of our coniunction with Christ, we as truly partake of that power of his, as he himselfe was on the crosse susteined by it: then he feeles sin wounded in him and dying dailie, to which hee cannot liue as before. The second part of sanctification, is viuification, or quickning, and it is when Christ dwels and raignes in our hearts by his spirit; so as we can say, we henceforth liue not, but Christ in vs: the foundation of which is the vertue of Christs resurrection: which is nothing else but the power of his Godhead raising his Manhood, and freeing him from the punishment and tyrannie of our sinnes: this power is conueied from him vnto all his members, who being mystically conioyned with him, are thereby raised from the graue of their sinnes. The second diuision.The second diuision is taken from the faculties of man: which are seauen in number: 1. The Minde: 2. Memorie: 3. Conscience: 4. Will: 5. Affections: 6. Appetite: 7. The life it selfe. In all which this grace of God must appeare. Minde.1 The Minde is that part of man which frameth the reason: this Paul calleth Ephes. 4.5. the spirit of our minde, which must be renewed; the sanctification of which is called, Reu. 3. the eye salue; it is a grace cleering the darke minde and dimme vnderstanding: containing in it these three things. First, sauing knowledge, 1. Cor. 2.12. whereby we know the things giuen vs of God. Some will say, what be they? Ans. This knowledge may be referred to two heads. The first is the knowledge of God. The second is the knowledge of our selues. The former of these hath two branches: first, that knowledge of the true God, which is life euerlasting, Ioh. 17.3. Secondly, to know the mercie of God in Christ to my selfe in particular, Ephes. 3.18. This is to know the height, length, and depth of the loue of God to me in special; as that God the Father is my father; God the Sonne my Sauiour; God the holy Ghost my Sanctifier: this is the sauing knogledge of God. The second head of this sauing knowledge is to know a mans selfe, when hee sees the secret corruptions of his heart against the first and second Table, to see and to feele this is a worke of grace, and an argument of an heauenlie light enlightening the soule. The second thing in the sanctification of the minde is (after the knowledge of these) to approoue the things of God: that is, to minde and meditate on things spirituall, Rom. 8.5. to sauour the things of the spirit, namely things pertaining to the kingdome of God. Contrarie to the practise of them whose glory is their shame, yea whose end is damnation, Phil. 3.19. who minde earthly things. The third thing is a setled purpose in the minde, not to offend God in any thing, but to endeuour the doing of his will, and the pleasing of him in al things▪ this is called the turning of the mind, and is the substance of true repentance. Memorie.2 The Memorie: the sanctification of it, is an aptnes by grace to keepe good things, specially the doctrine of saluation, by which Dauid was preserued from sinning, Psal. 119.11: and Mary pondred things concerning Christ, and laid them vp in her heart, Luk. 2.15. 3 The sanctification of the Conscience is an aptnes to testifie alwaies truly that a mans sinnes are pardoned,Consciē [illegible: 2 letters] and that hee preserueth in his heart a care to please God, 2. Cor. 1.12. This testimonie was Pauls reioycing: and Hezekias comfort on his death-bed was the testimonie of his conscience of his vpright walking before God: yea this conscience is apt also to checke and curb vs when wee encline to euill: so Dauid saith, Psal. 16. his r[illegible: 1 letter]ines did correct him in the night season: and to stirre vs vp to good, as the voyce behind vs saying; Here is the way, walke in it, Esay 30.21. 4 The Will is sanctified when God giues grace truly to will good;Will. as to beleeue, feare, obey God; when a man can say, that though he finde not to performe that which is good, yet to will good is present with him, Rom. 7.18. This is much accepted of God: for where the minde and other faculties faile in their dutie, then comes this will and supplies their want; which being willing to doe much more then it can, the Lord of his mercie accepts it for the deede it selfe. 5 For the Affections, some of them concerne God, some our Neighbour,Affectio[illegible: 2 letters] and some our selues. Sanctified affections concerning God are first fe[illegible: 1 letter]re of God, when a man stands in awe of Gods presence, and in regard of his Commandements. Secondly, a contentment and quietnes of minde in all conditions of life, when a man at all times can submit his will vnto the will of God, Iob 1. The Lord hath giuen and taken away, blessed be his name: and Dauid, Psal. 39.2. I held my tongue and said nothing, because thou Lord didst it. Thirdly, loue to God in Christ, and to Christ in man, 2. Cor. 5.14. Rom. 9.3. Fourthly, an high estimation of Christ and his blood aboue all things in the world: Philip. 3.8. I count all things d[illegible: 1 letter]ng for Christ. Secondly, the affections towards our Neighbour is to loue him, because hee is Gods childe in my iudgement, 1. Epist. Ioh. 3.14. and in Christ my brother. Thirdly, concerning our selues, to haue a base estimation of our selues in regard of our knowne sinnes and corruptions: Paul cried out that he was the head of all sinners: so the prodigall sonne; I am not worthie to call thee father: Dauid, Haue mercie on me according to the multitude of thy mercie. [illegible: 1 paragraph] 6 The sanctification of Appetite stands in the holie ordering of our desires in meate, drinke, apparell, riches, &c. and in the practise of three maine vertues: first, Sobrietie: secondly, Chastitie: thirdly, Contentation: by which the appetite must be gouerned. [illegible: 1 paragraph] 7 Sanctification of life stands principally in three things: first, in an endeuour to doe the will of God, that herein wee may testifie our thankfulnes. Secondly, in testifying our loue to God in man. Thirdly, in deniall of our selues: which is, first, when wee hold God to be wiser than we a[illegible: 2 letters], that so wee should be both directed and disposed of by him. Secondly, when wee account him more carefull for vs, than we our selues can be, and so rest well satisfied with what condition of life so euer he sets vs in. Thus are we to practise this grace through our whole conuersation: for wee may not measure it, nor iudge of it by one action good or bad; but looke to the whole course of life, if that be good, the heart is sanctified. The fifth point is, how sanctification is here ascribed to God the Father, seeing all outward workes are common to the whole Trinitie. Ans. Sanctification is attributed and that truly to all the three persons, who haue all stroke in the worke of it, but diuersly. The Sonne sanctifieth by meriting sanctification; the holy Spirit sanctifieth by working it, and by creating the new heart; the Father sanctifieth, by sending his sonne to merit, and giuing his spirit to work it. And here the worke is thus ascribed vnto him, as being the ground and first author of it. Vse. Labour for the speciall grace of God. The meanes wee are to vse is laid down in Rom. 6.1. to the 14 verse, namely, to beleeue that we were crucified with Christ, buried with him, yea and rose againe with him; because he was vpon the crosse, in the graue, as also in rising from thence in our stead and roome, sustaining our persons vpon him: this is the foundation of our holinesse. Some will aske how this can be a ground of our holines? I make it plaine in this comparison: As a Traitour arraigned, and hanged according to law, is then freed from his fact, the Iudge ceaseth to punish him, and he ceaseth to be a Traitour, committeth no more misdemeanour: so the sinner being arraigned at the barre of Gods iustice, and attainted of high treason, is according to Gods law condemned and executed in Christs condemnation and execution, is now as a dead man vnto sinne, and cannot thencefoorth liue thereunto any more. Now followes the third degree of life eternal, in these words [and reserued to Iesus Christ.] The meaning of which words is plaine in the 1. Epist. of Peter, the 1.5: where he saith, that the elect are kept by the power of God vnto saluation: in the adding of which words to the former, wee are taught that with the gifts of true faith, calling and sanctification, is ioyned vnseparably the grace of perseuerance vnto the end: of which truth we will consider foure maine grounds.4. Grounds to prooue the perseuerance of the elect. The first ground is, the election of God: that is, his decree wherby he setteth some apart to life. This decree is as vnchangeable as God himselfe is; and as election is vnchangeable, so is the fruite of it in vs, in respect of the ground: and hence followeth it that faith and sanctification are vnchangeable, Rom. 8.3: the predestinate are glorified, Matth. 24.24. the exception sheweth it impossible the elect should be deceiued. The second ground is the promise of God in the Euangelicall couenant, which is largely propounded in Ierem. 32.40. where is promise made of two things: first, the Lord promiseth that he will not turne from them to doe them good, which is a promise of eternall mercie, shewing the pardon of sinne, being once giuen, is giuen for euer. Secondly, that he will put his feare into their hearts, there is promised continuance of faith and sanctification, for they shall not depart from it. The third ground, is the office of Christ: in it consider first his Priesthood, secondly his kingly office. First, he was a Priest, partly to offer sacrifice▪ partly to make intercession for euery beleeuer: so hee did for Peter, Luk. 22.32. that his faith might not fa[illegible: 3 letters], and not onely for him, but as appeares in that worthy prayer recommended in Ioh. 17. for all the Disciples, and not for them onely, but for all beleeuers through their word. The same request is in that Chapter repeated thrice. Secondly for his kingdome; as he is the head of his Church, his office is 1. to keepe all that are giuen him vnto life, Ioh. 10.28. I giue vnto them life: and none can plucke them out of my hands. 2. To giue spirituall life to his members, Rom. 6.8.9. If Christ the head died but once, and liueth for euer, then all his members die but once to sin, and after alwaies liue to righteousnes: for this life admits of no corruption neither in nor out of temptation. The fourth ground is the qualitie of grace, as of faith, sanctification, &c. whose nature is to endure to life euerlasting: for he that once beleeues, remaines euer a beleeuer, 1. Ioh. 3.9. He that is borne of God sinneth not, because the seed[illegible: 1 letter] remaineth in him. Now if that remaine whereby he is borne of God, himselfe must also still remaine borne of God: vpon which foure grounds we may perswade our selues of the gift of perseuerance. Obiect.It is alleaged, nothing is vnchangeable but God, and therefore grace is changeable. Answere.Euery gift is changeable in it selfe, so man in himselfe considered may fall away: but God hath promised a second grace confirming the first, by vertue whereof a man cannot fall away. Obiect.It will be further said, that the child of God when he falleth into a grieuous sin, (as Dauid did) is guiltie of death, and therfore is not iustified, and consequently falleth away. Answere.When Dauid fell hee was guiltie of death but onely in regard of that sinne into which he was now fallen, all his former sinnes being pardoned: yea that sin also was pardoned (though not actually to him before his repentance) yet in Gods counsell; so as that sinne being on Gods part pardoned, he remaines still in the fauour of God. Obiect.But in time of persecution many fall away. Answere.If any fall quite away they neuer had true faith: which stands in three things: 1. Knowledge: 2. Assent: 3. Apprehension of Christ. The two former they might haue, but the third was wanting vnto them. Againe, those that fall off in persecution, if they haue true faith they fall not wholy, because the seed of God remaines in them; nor finally, because in time they shall returne vnto the Lord againe. Obiect.But this doctrine leades men to securitie. No,Answere[illegible: 1 letter] it leades a man from securitie vnto a new life and watchfulnes: seeing grace is added vnto grace to keepe vs in the state of grace. Vse. First, in yt the gift of perseuerance is ioyned with true faith; I gather that the doctrine of the Papists is not of God but a doctrine of diuels, which teacheth that he which is chosen of God, who hath true faith and is iustified, may in regard of his present right fall away: for how can that be if hee that be chosen be called, sanctified, and preserued vnto life? Secondly, it is false that a man trulie iustified may lose his grace, seeing with iustification is ioyned preseruation: neither that which teacheth, that a true beleeuer may fall wholy, though not finally, is true. Thirdly, those also are deceiued who thinke that mans saluation is pinned vpon his owne sleeue, and hangeth vpon his owne will; for God would haue all saued, Christ died for all, the holy Ghost giues grace to all: why then are some saued, some not? It is (say they) from their owne wil, grace in some preuailes against flesh, and they are saued; but flesh against grace in the other, who therfore are damned: but this scripture shewes that to be but a deuice of man, seeing whosoeuer are once elected are called, sanctified and preserued to life; and what malice is able to resist this will of God? 2. Vse. Note here the vnspeakeable goodnes of God in the worke of Regeneration; in that he not only giues a new life, but preserues it in vs. Adam once had this life of grace betrusted vnto him and had it in keeping, but he quickly lost it from himselfe and his posteritie. Now God hath restored this life againe to beleeuers; but that they might be sure of it he will now keepe it for them himselfe. And reserued vnto Christ that is, to be presented and set before Christ, and that partly in the day of death, partly in the day of iudgement holie and without blame, Ephes. 5.27. Whence note: first, beleeuers need not feare the day of death or iudgement; nay rather they may reioice in it, as the day of their redemption, yea and of triumph. What an honor was it for Pharaohs daughter to be presented to Salomon, and Hester to become the spouse of A[illegible: 1 letter]asuerus? much more glorie is it for the faithfull thus to stand before Christ at that day. Secondly, wee must all our life long prepare and fit our selues to be presented as pure spouses to our Bridegrome: both these duties are laid downe Reuel. 19.7. Be glad and reioyce, for the marriage of the Lambe is come, and his wife hath made her selfe readie. This preparation stands in two things: first, we must betroth our soules to Christ; this is done when God giues Christ, and we receiue him by faith, cleaue vnto him alone, depend on him as the spouse vpon whom her soule loueth. Secondly, wee must beautifie our soules hauing giuen them to Christ: this is done when the holie Ghost sanctifieth the same, and we daily labour in the renewing of our owne hearts. Thirdly, we must hence be stirred vp to prayer for this gift of preseruation to life euerlasting, & reseruation to Christ, hungring for grace after grace, to bee strengthened in temptation, especially in this last and declining age, wherein the Gospell takes little place in our hearts. Vers. 2. Mercie vnto you, and peace, and loue be multiplied.] In these words is laid downe the third point in the salutation; namely, the prayer vsually obserued in Apostolical salutations. In which first he prayeth for three things; mercie, peace, and loue. Secondly, that these may be multiplied; that is, continued and increased in and vpon them. First, of the multiplying of mercie: The mercie of God towards the creature is taken in Scripture two waies; generally, and specially: Gods general mercie is that, wherby he is inclined to helpe the creature in miserie, Luk. 6.36. Gods speciall mercie (called riches of mercie, whereby he will haue mercie on whom he will, Rom. 9 15.) is that, by which is granted pardon of sinne, and acceptance in Christ to life euerlasting: and for this hee prayeth in this place. Now because this speciall mercie cannot be multiplied in it selfe, being infinite in God, as himselfe is infinite, therefore by mercie wee must vnderstand the fruites and effects thereof. And for our better instruction herein, three things are to be considered. [illegible: 1 span] christ [illegible: 1 word] in the [illegible: 1 word] place, [illegible: 1 word] bee [illegible: 1 word] for aboue all things in the world.First, that mercie is asked in the first place, before peace and loue: teaching vs, that the mercie of God in Christ is to be sought for aboue al things in the world. Psal. 4.6. Many say, who will shew vs any good I but Lord lift th[illegible: 2 letters] vp the light of thy countenance vpon vs. Psal. 119.77. Let thy tender mercie come vpon me, that I may liue. This is the foundation of all blessing. Secondly, note the persons for whom he thus prayeth. To you]: that is, as in the first verse, to those who were called, sanctified, and reserued to Christ; not for vnbeleeuers, vnrepentant, and Apostatates: whence we learne, first, that a man iustified, sanctified, and made heire of life, cannot merit any thing at Gods hands: for merit and mercy cannot stand together, & he that still stands in need of mercie can neuer merit; which doctrine must be maintained against the Romane Church, which teacheth, that a man may put his trust in the merit of his workes, so he doe it soberly. Secondly, that men effectually called and sanctified, because they still stand in neede of mercie, must be in their owne eyes still vile and miserable. Abraham being to speak to God, tearmes himselfe dust and ashes. Iacob acknowledged that he was lesse than the least mercie. Iob cries out that he was vile, and abhorres himselfe. After these examples we must euer keep our hearts as emptie vessels, readie to receiue more mercie. Thirdly, note the measure of mercie asked; he praies for continuance and increase of mercie to those who had alreadie the riches of mercie. Whence we learne, first, that all the good we haue, or can doe, is of meere mercie; not onely for the beginning and continuance, but also for the increase thereof: as grace is no grace vnlesse it be euery way grace; so also of mercie. Which takes away all conceit of merit, seeing mercie filleth vp all the roome, and leaues no place for merit. Secondly, that the Apostle here also cōfirmeth the former grounds of our perseuerance: for by this prayer, grace is to be added to the former graces, yea multiplied: so the Lord dealeth, not giuing ouer when he hath giuen one grace: for first, he giues his seruant power to beleeue: secondly, he giues an execution of this power. Neither there giues ouer, but by a third grace giues continuance of that power: yea and addes a fourth, which is an execution of that continuance. Thus he deales with all true beleeuers, not onely in respect of faith, but of obedience also: Phil. 2.13. God worketh both the will and the deed. Philip. 1.6. He that hath begun this good worke in you, will performe i[illegible: 1 letter] vntill the day of Christ. So as this may well be called a multiplication of grace, seeing euery beleeuer hath one grace more than Adam had; he had power to obey; so the renewed haue. Secondly, he had the act of obedience; so they also haue. Thirdly, hee had power to perseuere; which they likewise haue: but hee had not the act of perseuerance; which they hauing, therein farre excell him. The second thing desired in the prayer is peace; namely the peace of God, whereof he is the author; and it is the vniti[illegible: 1 letter] and concord of man with God, and with the creatures. Touching this peace, note three things; the foundation of it, which is Christ the second Adam; euen as the first Adam was the author of discord and emnitie, Ephes. 2.14. Secondly, the manifestation of it; this peace is offered in the preaching of the Gospel, which therefore is called the glad tidings of peace, Rom. 10.15. and the Ministers of it, the Embassadors of peace, 2. Cor. 5.20. Thirdly, the kindes of this peace, it is two-fold: first, betweene person and persons: secondly, betweene person and things. The former hath sixe heads, I. Peace betweene man and God, the Father, Sonne, and holie Ghost, properly called reconciliation, whereby God in Christ is at one with man, and man thorough Christ at one with God, of which when man is once perswaded in his heart, then comes this peace, Rom. 5.1. from which springs another, namelie tranquillitie of minde, when the mind is quieted in all things that befall, without grudging or impatience, and that because it is the reuealed will of God, Philip. 4.11. II. Peace with the good Angels, Ephes. 1.10: for men being at peace with God, the Angels are become seruants and ministring Spirits vnto them, Hebr. 1.14. III. Peace with a mans self, consisting in two things: first, when the conscience sanctified ceaseth to accuse, and in assurance of Gods fauour beginneth to take his part, to excuse, and speake for him before God. Secondly, when the will, affections, and inclinations submit themselues to the enlightened minde: of which if either be wanting, man is at warre with himselfe, and the peace of God ruleth not in his heart, Coloss. 3.15. IV. Peace of true beleeuers among themselues, who before they beleeued were as Lions, and Cock[illegible: 1 letter]trise[illegible: 1 letter], Esai. 11.6. but now in the kingdome of Christ haue put off that sauage nature, and become peaceable; as Act. 4.32. the number of beleeuers were all of one heart. V. Peace of the faithfull with professed enemies; namely, when they endeuour to haue peace with al men, Rom. 12.17.18. not requiting euill with euill. VI. Concord of the enemies themselues, with the true Church: for often the Lord restraineth the malice and rage of his enemies, and inclines them to peace. Thus Iacob and Iosephs familie were preserued in Egypt, and Daniel was brought in fauour with the chiefe Eunuch, Dan. 1.9. The second branch of this peace, is when al things, & creatures conspire and agree for the good of the godly. This is called good successe; promised Psal. 13. Whatsoeuer the righteous man doth, it shall prosper. Vse. First, in that mercie is first asked and then peace, wee are by the order taught that peace and good successe are grounded on mercie: so as men for the most part take a preposterous course, who would haue good successe in health, wealth, peace, honour, learning▪ &c. in that they seeke it out of assurance of mercie in the pardon of sin; whereas this ground must first bee laid as the foundation of al blessing and good successe. Secondly, we must endeuour that this peace grounded vpon mercie may haue place in our hearts, that wee may haue boldnes in regard of God, comfort in our consciences, peace with our brethren, quietnes and contentednes in all conditions of life, &c. This peace shall preserue our hearts in all things, Philip. 4▪ 7. This was Dauids securitie in the middest of his enemies, and danger of death, he would now lie downe in peace, because the Lord did sustaine him, Psal. 4. vers. 8. This grace preserueth the heart vndanted in many afflictions, euen as a souldier that takes the enemies Ensigne, cares for no blowes or wounds so hee may carrie away the Ensigne; so hee that preserues the peace of God in his heart, makes light of afflictions, seeing hee holdeth that which counteruaileth all of them. The third grace desired in the prayer is loue, which is a most excellent vertue, preferred 1. Cor. 13. before faith and hope, in some respects, and made 1. Tim. 1.5 the end of the Comma[illegible: 1 letter]dement. Loue is diuersly taken in the Scripture; sometime it signifieth the loue of God to the creature; and sometime, the loue of man to God and man; and so it is taken in this place, being set after mercie and peace as a fruite of them. In the handling of this vertue consider three points in generall, before wee come to the speciall parts of it: First, what this loue is; The loue of God and man is a certaine diuine and spirituall motion in the heart, causing it to be well pleased in the thing loued, and mouing it to affect communion therewith: in these two consists the nature of true loue to God and man. Secondly, Whence hath loue his beginning? A. Not from nature, for the [illegible: 1 word]. 8.7. wisedome of the flesh is emnitie with God: yea there is in euery mans nature a disposition to hate God and man when occasion is offered; let the naturall man say neuer so often he loueth God, herein he lieth and deceiueth himselfe: for vrge him to frame and conforme himselfe vnto the word wherein he should testifie his loue, here his wicked heart hating to be reformed, resisteth plainly; saying, I will not haue this man to rue ouer me, I desire none of his waies. This loue then comes from grace, 1. Ioh. 4.7. Loue commeth from God, 1. Tim. 1.5. it hath his beginning from a pure heart, true faith and good conscience. Which must bee maintained against the Papists, who say that nature affoordeth the inclination, but grace the practise; whereas indeed grace giueth both. Thirdly, consider the vse of loue; It is the instrument and companion of true faith, which worketh by loue, Galath. 5.6. The proper worke of faith is to lay hold on Christ, this faith as a hand can of it selfe doe; but when it commeth to the practise of morall duties, it can no more worke without the grace of loue, then a hand (which can lay hold alone and of it selfe receiue and retaine) can cut any thing without an instrument. Whence it appeareth, that faith in iustification is alone, but in the life of man it worketh by loue: and whereas it hath bin taught for many hundred yeeres that loue is the life of faith ▪ that is vn[illegible: 1 letter]rue, for it only testifieth that faith hath life. It is alleaged, that as the bodie without the spirit is dead, Iam. 2.26. euen so faith without workes is dead: therfore workes are the soule, and giue life to faith. But this consequence from this comparison is not good, because the soule is not properly the soule of the bodie but of the man, and so it proueth not that loue is the soule of faith. Again, the word Spirit there betokeneth the breath, without which the body is dead, and thus is the comparison to be returned; that as breath maketh not a man liuing, but sheweth him to be aliue, so loue maketh not faith liuing, but testifieth it so to be; yea indeed is the fruite and effect of faith, as breath is of life. More particularly this grace of loue is two-fold: first, that whereby man loueth God: secondly, that whereby man loueth man. In the former note two points: first, what it is; namely, a motion of the heart, whereby it is affected to God, causing it to be well pleased in God, and his workes for himselfe; as also to seeke fellowship with God so much as it can. Secondly, note the measure of this loue, which in Scripture is double: first, that which the law requireth, and that is the full measure of loue, loue in the highest degree, when man loueth God with all his soule, with all his strength, and all the powers of the whole man, so as in man no loue can be aboue it; vnto this all men are bound, yet no man since the fall can attaine. Secondly, that which the Gospell describeth, standing in an vnfained will, and true endeuour to loue God, with all the heart, all the strength, and all the powers; which is a smaller measure than the former, yea and a qualification and moderation of it, yet to none but those that are in Christ. Wherby we come to the right vnderstanding of diuers places of scripture; as 2. King. 23.25. of Iosiah: 2. Chron. 15.15. all Iudah sought the Lord with their whole hart. These and such other places must be vnderstood as they are qualified by the Gospell, in that they willed and endeuoured by all good meanes to seeke God; yea this text also must be vnderstood of this second measure, seeing the former being in the highest degree, cannot be multiplied, no not if men were glorified. The second kinde of this loue is that whereby man loueth his neighbour: which is a certaine diuine and spirituall motion, causing the heart (as the former) both to be wel pleased in man for God, (that is, because he is Gods image and his owne flesh) as also to powre out it selfe and communicate goodnes to his neighbour, in wishing, speaking, and hoping the best of him. Wherein by the way obserue a plaine difference betweene faith and loue: faith is a hand, but to pull Christ to our selues: loue is a hand also, but opening it selfe and giuing foorth vnto others. In this loue of the neighbour consider these three things: first, the order of it: The order that hath been taught for many hundred yeeres is, that first wee must loue our selues, and then others, from this ground, Thou shalt loue thy neighbour as thy selfe; for the rule (say they) must goe before the thing ruled. But this is not found, seeing worthie then haue been commended in Scriptures for louing others as well, yea and better than their owne selues; so Dauid loued Ionathan, 1. Sam. 20.17. Christ loued his enemies better than himselfe; these began not with themselues: yea indeed the right beginning of loue is in God, and then as a man is a more principall instrument of Gods glorie, hee must be for God preferred in our loue aboue our selues. Thus euery man is bound to loue and preferre the life of his Prince aboue his owne; see the perfect rule of direction herein, Ioh. 13.34. Secondly, note the manner of it, set downe in that precept: Thou shalt loue thy neighbour as thy selfe: that is, as wee are cheerfull, and free to practise the dutie of loue to our selues, so must we doe it to others: for this precept aimeth at the manner, rather than the rule of our loue to man; for that is, as Christ hath loued vs. Thirdly, the kindes of it: it is two-fold: first single, when men loue others, but are not repaid with loue againe; yea when a man loues his enemie, but is not loued again. The second is mutuall loue, that is, when loue is requited with loue, called in Scripture brotherly loue; see Philip. 2.2. 1. Cor. 1.10▪ when men are of one iudgement, like minded, speak[illegible: 1 letter] one thing; and one soule is as it were in many bodies. The second point is the multiplication of loue, which the Apostle prayeth for vpon good ground, because it ioyneth man to God, and man to man, and so becommeth as it is called the bond of perfection, the bond of the Church, Common-wealth, & of al societies. 1. Cor. 13. Loue ed[illegible: 1 letter]fieth, that is, it helpeth to build the kingdome of God, yea it constraineth men to all good duties in their particular callings. Qu. But how shall this loue be multiplied? Ans. By certaine meditations, and practises. The meditations are many; first on Gods cōmandement: Be seruants one to another in loue, Gal. 5.13. Secondly, of Gods image, which al men should beare in loue, 1. Ioh. 3.16. Thirdly, of the fellowship of the faithfull, hauing all one father, one brother, one saluation, all linked by one spirit, Ephes. 4.4. Fourthly, of the loue of God, Ioh. 13.35. which hereby we shall be assured of, 1. Ioh. 3.14. The practises also are diuers: first, wee must labour to be assured of Gods loue to vs, and encreased vpon vs, Ephes. 5.2. Secondly, the law of nature must teach vs to doe as we would be done vnto. Thirdly, our care must be more to loue, than be loued: for to loue is a vertue in our selues, to be loued i[illegible: 1 letter] the vertue of another. Fourthly, pray daily for multiplication of loue towards God and man, yea towards our enemies; seeing the more this is multiplied the happier is our estate, yea and the condition of the Church vpon earth. Vers. 3. Beloued, when I gaue [illegible: 1 word] diligence to write vnto you of the common saluation, it was needfull for me to write vnto you that ye should earnestly contend, for the faith which was once giuen vnto the Saints.] Here begins the second part of this Epistle, which is the Exhortation, reaching to the end of the 23. verse. In this verse two things are contained. First, the causes which mooued the Apostle to write the Epistle. Secondly, the matter of his exhortation. The causes of his writing are three. First his loue, noted in the word Beloued. Secondly, his readie and willing minde of himselfe, noted in the word diligence, which signifieth a carefull endeuour and studie to doe the Church good, and it is enlarged by three arguments: first, in that he gaue all diligence, and not some part onely, to further the Church. Secondly, when hee could not speake to ye Catholike church, he gaue diligence to write. Thirdly, he writeth not of small matters, but of things most weightie, such as concern[illegible: 1 letter] their saluation: against which seeing it might be obiected, that he was not able to write of such a weightie matter, hee therefore calles it common saluation to cut oft that surmise, as also to shew that it is common to himselfe and the whole Church, of which therefore hauing a share therein he is not ignorant. The third cause in the word [needfull] a necessitie was laid vpon him in that he was called to bee an Apostle, and so bound to further the saluation of the Catholike Church. Out of these three motiues which caused the Apostle to write, obserue; First, that euery Minister that would deliuer the word faithfully, must haue three things to excite him thereto: first, loue towards the Church to which he is called. Secondly, a readie minde to further the saluation of their soules. Thirdly, the bond of his calling, stirring him vp to faithfulnes and diligence. All these three concurred in Paul: first, his loue appeared, 2. Cor. 5.14. Secondly, his readie minde was not wanting, Philip. 2.17. Thirdly, for his calling that vrged him see 1. Cor. 9.16. Note hence also, that whosoeuer would heare the word, or reade it to saluation, must bring three things in his heart: first, a loue to the word deliuered: This caused Dauid often to muse thereupon, Psal. 119.97. Secondly, a readie and diligent minde to receiue and reteine it: this was in the Bereans, Act. 17.11. and in the Galathians, when they receiued Paul as an Angell of God, Gal. 4.14. Thirdly, a consideration of the great necessitie of hearing and reading the word; Prou. 29.18. Where vision failes, people perish. Thirdly, in this example of the Apostle, all Pastors must learne diligence in all good meanes for the furtherance of the saluation of their flock: for which cause they are called Watchmen, because they are to watch ouer their soules. Yea Sauiours, Obadiah 21. to put them in minde, that they are to bothe meanes of sauing men. They had no[illegible: 1 letter] need then be entangled with many charges, and other businesses. Fourthly, as the Apostle writeth of the [common saluation] of which he hath good experience; so euery Minister must see that he haue experience in himselfe of that he teacheth others; and haue a taste of that in his owne heart which he would haue others seasoned withall, els his teaching shall be cold. The second part of this verse is the exhortation: the whole matter and substance may be reduced to three heads. First, that faith is a notable treasure, which hath many enemies. Secondly, that the Saints are the keepers of it. Thirdly, that the office of euery member of the Catholike Church is to hold and maintaine this treasure. For the first, that faith is a treasure, appeareth 2. Pet. 1.1. where it is called pretious faith: 2. Cor. 4.7. a treasure in earthly vessels; and by this, that a fight is here inioyned against the enemies of it. For the cleering of which, consider two things: first, what it is. Secondly, who be the enemies of it, against whom we must fight; and them we shal ioyntly obserue with the seueral groūds of faith. For the first, this faith is nothing els but ye holesome doctrine of the Gospel, called by Paul to Titus 1.1. the truth according to godlines. So 1. Tim. 4.1: this faith, which many shall denie, is opposed to the doctrine of Diuels. Now for our more orderly proceeding, wee must consider that this doctrine of faith admitteth a distinction, which Paul himselfe maketh 1. Cor. 3.11.12. Some doctrines are of the foundation, without which religion cannot stand, such as are set downe Hebr. 6.1. Others pertaine to the foundation, but are not of it, as gold and siluer built vpon the foundation. It shall not be amisse here to stand a while to set downe the holesome doctrine of saluation which is fundamentall, reduced by the Apostle to two generall heads, Faith and Loue. 2. Tim. 1.13 The wholesome doctrine of faith, containes things needfull to be beleeued. The wholesome doctrine of loue containes things necessarily to be practised. And both these are expresly set downe in Scripture, as wee shall s[illegible: 1 letter]ew in their order. Grounds of doctrine to be beleeued. First,1. Ground. That all the doctrine of the Prophets and Apostles [illegible: 1 word] giuen by diuine inspiration: 2. Tim. 3.16. All Scripture is giuen by diuine inspiration: that is, all the doctrine both for matter, stile, and words of Scripture is deliuered by the inspiration of the holy Ghost. Hence it followeth that all Scripture is authenticall, as hauing the authoritie from God, yea and must be beleeued as if God from heauen should speake; without disputation, or calling any part of it into question. This ground must first be laid. If it be said,Obiect. the Scripture may be prooued by reason, and by the generall consent of the Church.Answere. Ans. That is vntrue, for reason cannot settle the conscience to beleeue,Obiect. in any point. But scripture telleth there is a God, which reason prooueth.Answere. Ans. Reason out of nature teacheth there is a God, but by the word of God only I doe beleeue it: inducements to faith may be brought out of nature, but Gods word onely causeth true beliefe. Secondly, for the authoritie of the Church; I beleeue not because the Church saith so, but because the Scripture saith it; and the Church I beleeue so farre as she consents with the word and speaketh out of it. The aduersaries of this ground against whom we must fight. First the Turkes, and Turkish religion, who denie scripture to bee giuen by inspiration, and denie the bookes of the Prophets and Apostles, and in stead of them stand to their Alcaran. Secondly the Iewes, who refuse the bookes of the new Testament. Thirdly the Atheist, who will beleeue nothing of all this. Fourthly,Papists enemies to Hebrew and Greek. the painted aduersarie the Papist, who vndermines this ground; first, saying that the Hebrew and Greeke text is corrupted, so as wee may not build vpon it, that thereby they might bring their Latin Bible into credit as most authentical; and yet (that they might make the sentence of their Church the rule of faith) the most learned of al that Church hold that the Latin Bible is also corrupt; so indeede they couertly renounce all scripture that the sentence of the Church may obtaine the chiefe stroke. Secondly, in teaching that the authoritie of the Church in regarde of vs, is aboue the Scriptures, because wee knowe not the sense thereof, but by the Church: Thus putting downe the true and principall ground of Scripture, that they might more easily set vp their own dotages. 2. Ground.The second ground concerneth the sufficiencie of scripture, and is this: The Scripture of the Prophets and Apostles is a perfect rule of faith and manners: It is of all things to be beleeued or done to saluation. 2. Tim. 3.16. The Scripture is profitable to teach, improue, correct, instruct in righteousnes, to make the man of God absolute, yea perfect in euery good worke. If it make him perfect in al kind of teaching, it is also able much more to make euery man perfect to all the duties of his calling; Gal. 1.8. If an Angell should teach otherwise, that is, diuerse or besides, though not contrary to that which is taught, hee shall bee accursed; many doctrines indeed of Artes and other things are diuers and besides it; but the meaning is, that no doctrine of saluation must be brought, no not besides it, therfore the bookes of the Prophets and Apostles containe a perfect rule.Obiect. Many things which cannot bee found in scripture may be supplied by tradition?Answere. Ans. Traditions can neuer settle the conscience, for though diuerse of them are found in the writings of the fathers, yet they were subiect to error, and so might and did erre in them. Aduersaries of this ground to bee contended with. First, all men by nature; Iob. 22.14. Who say to the Almightie, Departe from vs, for wee desire not the knowledge of thy waies: yea our common Protestants▪ who in iudgement acknowledge this rule, yet in their life they leaue it, and take the leaden rule of naturall reason; sense, sight, and feeling, and few there be that liue by faith. Secondly, the Romish Church, for first, they make the written word a thing ruled by setting vp another Rule; saying, that there are two kindes of Scripture: The first is inward,The myst[illegible: 2 letters]rie of iniquitie sup[illegible: 1 letter]ported by mysticall Scriptur[illegible: 1 letter] ▪ written in the heart of all Catholikes, which is the vniuersall consent of the Church: The second is outward, written by the Prophets and Apostles, an inken scripture (say they) and a dead letter without the former. Whereas the cleane contrarie is true, the true rule being the scripture of the Prophets and Apostles; and the other in the heart in this life, but an imperfect patterne drawne according to the former. Secondly, they ouerturne the ground, in ioyning to the written word vnwrittē tra[illegible: 2 letters]tions; so making it but half a rule, and indeed as good no rule: but where are these traditions? In the writings of Fathers they say: But how shall we know them to be scripture? Because the Fathers say so: But how shall wee know they say true? Here must they flie to man, whereof yet no man can assure vs. Thirdly, in teaching that the true sense of scripture cannot be found without the Churches determination, and so indeede make it no rule, because a right rule both ruleth it selfe, and is plaine to rule other things also. [illegible: 1 letter] Ground.The third ground is: There is one true God. By one, I meane one in number, not two: 1. Cor. 8.6. To vs there is but one God, that is, to the Church, to vs that looke to bee saued: which is plaine by this reason, for there can be but one infinite, and if there were two or moe Gods, there should be two or moe infinites, which is impossible. Aduersaries to this ground. First, the common Protestant, who in iudgment holdeth one God, yet in heart and life he setteth vp two or moe: some riches, some pleasure, some one sinne or other: for where a mans heart is, there is his God. Paul saith, some make their bellie their God: and that the Diuell is the God of the world. Secondly, the maine Enemie is the Popish Church, Popery a [illegible: 1 letter]onster [illegible: 1 span] heads, [illegible: 1 span] many Gods. which in word holdeth one God, but diuers waies set vp diuers gods. As first the Pope himselfe, who (by their reformed Canon law) is to iudge all, and to be iudged of none. Who maketh himselfe a forgiuer of sinnes and that properly: yea, a maker of lawes to binde conscience aswell as Gods lawes, which is horrible blasphemie. Secondly, the Virgin Mary, whom they make a Goddesse as Christ a God: as Christ a King, so her a Queene; as he a Lord, so her a Ladie: yea they set Christ below her, whom they desire to commaund her sonne by the right of a mother: yea and in some of their reformed Seruice bookes, they trust in her for saluation. Thirdly, the Saints whom they pray vnto; wherein they attribute vnto them the knowledge of the secrets of mens hearts, and omnipresence, for they must also be in all places; which are things proper vnto God alone. 4. Ground.The fourth ground is, that God is all sufficient in himselfe: Gen. 17.1. I am all sufficient: that is, he hath in himselfe all perfection: for first, he taketh being from none, but giueth being to all. Secondly, for substance he is a Spirit of perfect nature. Thirdly, euery way infinite, in regard of time, place, attributes. This may well be called a ground, for whosoeuer placeth any want or imperfection in God, denieth God, and maketh him no God. Aduersaries hereof. First, the common people, who conceiue a God made all of mercie without his iustice. Secondly the Papist,Papists rob God of his mercy and iustice. who robbeth God of his perfection two waies: first, they attribute an imperfect iustice vnto him, namely, such a one as may be satisfied by mans satisfaction. Secondly, an imperfect mercie, whereof our own merits must make a supplie: teaching that indeed Christ must make vs iust: but we must make our selues more iust and merit saluation. The fifth ground is:5. Ground. There be three in heauen, the Father, Sonne, and holy Ghost, and th[illegible: 1 letter]se three are one God, 1. Ioh. 5.7. How can it be that three are one God?Quest. Ans. It is a mysterie,Answere. which the ancient Church answered thus: They be three in person and one in substance; so wee also say they be three in manner of subsisting, but one in nature and Godhead: Three they be distinguished in person, the Father not being the Sonne, nor the holy Ghost, and so in the other persons, 3. subsistences in one nature. Ioh. 17.2. This is life euerlasting, &c. This is a groūd because wee must worship one God in three persons, neither can wee aright thinke of God out of the Trinitie. Aduersaries of this ground. First, Heretikes innumerable whose memorie is accursed; as Arians of former and later times, denying the Godhead of Christ. Secondly, the Turke and Iew, who hold an absolute God out of the persons. Thirdly, our common people, who pray to such a God in their owne names out of the Sonne and holie Ghost. Fourthly, the Popish Church,Papists become An [illegible: 1 letter]itrinitaries which denieth by their doctrine the three persons: for hee that denieth the Sonne, denieth the Father and holy Ghost. 1. Ioh. 2.23. Now they denie the Sonne both in his natures abolishing his Manhood in their doctrine of the Sacrament, as also his offices of King, Priest and Prophet, for which we must vtterly separate from them. 6. Ground.The sixth ground is: That nothing commeth to passe without the special decree, will and prouidence of God: Matth. 10.23. A sparrow falleth not to the ground without his will. Obiect. Ob. Sinne is against Gods will, and therefore commeth to passe without his will.Answere. Ans. That which is against the will of God is not without his will. Quest. How can this be?Question. Ans. No sinne commeth to passe but God decreeth the permitting and being of it:Answere. now to permit sinne and the being of it, is neither the causing of sinne, nor the doing of it, but the not hindring of it, to which he is not bound. This ground being denied chance will be brought in, and God himselfe denied. 7. Ground.The seuenth ground is: That God hath chosen some men before the world was, to be partakers of the riches of his mercies, and passed by others because it was his will, Roman. 9.18. He will haue mercie on whom he will, Ephes. 1.4. 1. Pet. 2.9. Some are a chosen generation, and therfore some are not chosen. Againe, whom he will he hardeneth: he hideth the mysteries of the kingdome from some: why? because his pleasure was such, Matth. 11.25. And of this there is good reason, for in nature the first cause ordereth the second causes, and not the second the first. Now Gods will is cause of all causes; which therefore must rule all as the supreme, and not be ruled by any other. That this is a ground appeareth, 2. Tim. 2.19. The foundation of God remaineth sure, the Lord knoweth who are his: and indeede none other can bee the ground of grace and happines vnto vs, than the counsaile of God in electing vs, called therefore of the Apostle a foundation. Aduersaries hereof. First, our common people that thus abuse this doctrine: If I be chosen to saluation I shall be saued, therefore I may liue as I list. They might as well reason thus: The tearme of my life is stinted, none can lengthen or shorten it, I will therefore neither eate nor drink, nor vse Physicke, nor other meanes of prolonging my daies: which what were it else but to murther the bodie? So these from the same ground become murtherers of their soules; whereas men chosen to the end, will prease after the meanes and conclude otherwise, and say, I will vse meanes that I may come to life. Secondly, others more learned are aduersaries to this ground, who teach that God for his part hath chosen all men to life; and for his part would haue all saued, and that Christ for his part hath redeemed all, and the holy Ghost giueth or offereth grace to all. If wee aske, why then are not all saued? They answere, because God foresawe those who would beleeue, whom hee appointed to saluation: he foresaw also others who would not beleeue, and adiudged them to damnation. But by this doctrine shall Gods will hang on the will of man, and bee ruled by it, seeing hee would haue men saued, but man will not; and so this ground is in part rased. The eighth ground is:8. Ground▪ That God made the heauens and the earth, and all things that haue being in them: Col. 1.16. By him were created all things which are in heauen and in earth. This is a principle: for if creatures had no beginning, then are they become Gods; which would ouerthrow the Godhead. But all things were not made besides God.Obiect. For the highest heauen the Throne of God is eternall as God himselfe is. Ans. The Throne of God is a creature as well as the rest:Answere. Heb. 11.10. He looked for a citie hauing a foundation, whose builder and maker is God. Obiect. In the world are many euils which could not be from God, the foundation of all goodnesse. Ans. Euill is of three sorts: first naturall, Answere. which commeth by nature corrupted, as sicknes, diseases, plagues, and death it selfe. Secondly, materiall euils, as hurtfull beasts, poisons in trees, plants, beasts; these are created, and the very poison of them is a creature. Thirdly, morali euils, which be trāsgressions against the Morall law and Commandement of God. Of the two former God is the author and cause: Esai. 45.7. I create euill: that is, naturall and materiall: but of the third, that is, morall euils which be sinne, God is no cause.Obiect. Ob. But God is the cause of all things, and sinne is some thing. Ans. Sin is no creature,Answer[illegible: 1 letter] ▪ but the destruction of Gods image which is a creature, effected by the creature: for though the creature cannot make a creature, yet it can destroy a creature. The aduersarie to this ground is the Atheist, who holdeth the creatures to haue been from euerlasting, and so by denying one God, hee maketh manie thousands. [illegible: 1 letter] Ground.The 9. ground is, that God made man according to his owne image, Gen. 1.27. For by creation man had three things: first, the substance of bodie and soule. Secondly, in them the powers and faculties of minde, will, affections, &c. Thirdly, an excellent conformitie of all these to the will of God: This is the image of God, called in the Scripture righteousnes and holinesse. This is a ground: for the image of God is the substance and body of the law; hee therefore that denieth this, denieth the law, the fall from it, and restoring vnto it by Christ. [illegible: 2 letters] GroundThe 10. ground is, that by Adam, sinne and death entred into the world, and in him all meere men sinned, Rom. 5.12. To the conceauing of which wee must know, that the first sinne of Adam was eating the forbidden fruite; the next was, the putting out of Gods image, in stead of which corruption of heart tooke place so farre, as (the seede of all sinne being within him) he was prone and readie to euery sinne. Now Adam being a publike person, and hauing receiued whatsoeuer hee had for himselfe and his posteritie either to hold for, or lose from both; hence is it that both those sinnes are become the two first sinnes in our conception, he sinning wee sinned, and with him haue the seeds of all sin within vs by nature, no sinne excepted, no not the sinne against the holy Ghost. Yea no otherwise is it with vs than with a noble man practising treason, whose whole blood is therby stained. Ob. But Christ came of Adam, therefore he in Adam sinned. Ans. God made this law with Adam, that all who came of him by ordinarie generation should be guiltie of his sinne: but Christ was extraordinarily conceiued by the holy Ghost, and took of Mary Adams nature; but not Adams sinne. Againe, Christ came of Adam, but from him as a beginning, and not by him as by a father; whereas all other men are both from Adam and by him. This is a maine ground of our religion, without which there could bee no redemption. Aduersaries hereof are: First, our common people, who say they euer kept Gods law, and loued him with al their heart, and their neighbours as themselues, and thinke hence all is well: but were it so as they dreame, they had neuer fallen in Adam, and so Adams sin had not gone ouer all men. Secondly, the Popish Church: first, in teaching that the Virgin Mary (who came of Adam by ordinary generation) was conceiued without sinne:Papists controule the Apostle where he saith, that sin entred by one ouer all. notwithstanding she was saued, not by her bearing of Christ in her wombe, but by beleeuing on him with her heart. Secondly, in that they teach that men are not wholy dead in sinne, but in part, or halfe dead, yea that being a little holpen they can keepe the law; as though by sinne men had not been wholy depriued of the glorie of God. The 11. ground is,11. Ground that the Law and Gospell are two parts of the word of God, and are diuers kindes of doctrine. By the law I vnderstand that part of Gods word which promiseth life to the obeyer. By the Gospell that part which promiseth it to the beleeuer. These I say are diuers kindes of doctrine; to the cleering of which consider first, their consent and agreement. Secondly, their dissent and difference. First, the Law and Gospell consent: first in the Author; of both which is God. Secondly, in their generall matter, for both require iustice and righteousnesse to saluation. Thirdly, in their end, namely the glorie of God. Secondly, they dissent in sixe things: First, the Morall law is written in nature by creation; yea and since the fall we haue some remainder of it in vs. Rom. 2.15. The Gentiles shew the effect of the law written in their hearts: but the Gospell is not in nature, but aboue the reach of nature created, much more corrupted. The ground of the law is the image of God; but the ground of the Gospell is Iesus Christ. Secondly, the Law will haue vs doe something that we may be saued by it, and that is to fulfill it. The Gospel requireth no doing of vs, but onely beleeuing in Christ.Obiect. Ob. But beleeuing is a worke to be done.Answere. Ans. The Gospell requireth it not as a worke, but as it is an instrument and the hand of the soule to lay hold vpon Christ, Rom. 4.5. and 3.21 and 10.5. Hence is it that the Law requireth righteousnes inherent; but the Gospell, imputed. Thirdly, the Law is propounded to the vnrepentant sinner to bring him to faith: but the Gospell to the beleeuer to the begetting and increase of faith. Fourthly, the Law sheweth sinne, accuseth and reuealeth iustice without mercie; but the Gospell couereth sinne, and is a qualification of the rigour of the Law. The Law saith, Cursed is euery one &c. The Gospell qualifieth that and saith, Except he beleeue and repent, euery man is accursed. Thus the Law which onely manifesteth iustice is moderated by the Gospell, which mingleth mercie and iustice together: iustice vpon Christ, mercie vnto vs. Fiftly, the law telleth vs what good workes must bee done; the Gospell, how they must bee done: the former declareth the matter of our obedience, the latter directeth vs in the manner of obeying: the former is pleased with nothing but the deede, the latter signifieth that God is pleased to accept the will and vnfained endeuor for the deede it selfe. Sixtly, the Law is no worker of grace and saluation, no not instrumentally, for it is the ministerie of death; the Gospell preached worketh grace onely, though the Law may be a hammer to breake the heart and prepare the way to faith and repentance. Aduersaries hereof are▪ The Papists, who hold that they are one doctrine only, but herein differing, that the Law is more darke, the Gospell more plaine, the former more hard to fulfill, the latter more easie; that is as the roote of a tree, this as the bodie & branches: by which premises they would conclude Christ to be no Sauiour, but an instrumēt rather for vs to saue our selues by, he giuing vs grace to keepe the Law: for a sinner must needes bee saued by works, if there be no difference between the Law and the Gospell, and if the Law which requireth workes were not moderated by the Gospel, which requireth not workes but faith. The 12. ground is, The word was made flesh, 12. Ground Ioh. 1.14. This is a maine ground, as in 1. Ioh. 4.3. Euery spirit that doth not confesse that Christ is come in the flesh, that is, euery doctrine in which Christ is denied to be come in the flesh, is not of God but of Antichrist. Now by [word] I vnderstand the eternall sonne of God, the second person in Trinitie, the very substantiall word of the Father. It is added [was made] not as though the sonne of God was turned into flesh and ceased to bee Gods sonne, but as Heb. 2.16. in that he tooke not the seede of Angels, but of Abraham. The meaning then is, that the Sonne of God [non-Latin text not transcribed] abiding still the word tooke (that is) receiued into his person our nature; Phil. 2.7. He tooke vpon him the forme of a seruant. The word [flesh] signifieth first mans nature which Christ tooke vnto him, namely a true nature of man, not phantasticall or apparant onely. Secondly, the whole nature of man consisting of true and perfect soule and bodie, with all things that belong to the entire nature of man; for if he had taken mans nature only in part, he had redeemed it but in part. Thirdly, the properties of man in soule, minde, will, affections, in body, breadth, length, circumscription, &c. Fourthly, the infirmities and frailties of mans nature without sin; where must be noted, that Christ tooke not all infirmities of mans nature, as sin and corruption, neither euery personall infirmitie of euery person, as blindnes, Gowte, or this and that particular disease. Here by the way it may be asked, whether Christ had obliuion in his agonie, as some haue thought? To which may be answered: That euen whē he vttered those words [Father if it be thy will let this cup &c.] it is not fit to attribute obliuion vnto him, which properly is a forgetfulnes of those things which we are bound to remember, for thus wee should draw sinne vpon him: but rather to ascribe it to suspending of the memorie: which is when a man neither forgetteth nor remembreth. For as in the will be three things, 1. willing, 2. nilling, 3. suspending of the will, which is neither of the former; so also is it in memorie, which remembreth, forgetteth, and suspendeth memorie for a time. Now the summe of the whole ground is; That the Sonne of God, the second person and so abiding, tooke vnto him the perfect nature of man, in all things being like vnto vs, sinne onely excepted: for the further cleering of which, consider these foure conclusions: first, The Sonne of God made man is not two persons distinct, but one alone. Quest. How can this be?Quest. for as he is the Sonne of God he is a person; and as he is a man he is a particular person, as euery seuerall man is, and therefore hee is two persons.Answere. Ans. Euery particular man is a person, because he subsisteth of himselfe; but the manhood of Christ subsisteth not in it selfe, but in the second person onely, so that Christ God and man is but one person: for euen as body and soule make one man, so Godhead and Manhood make but one Christ. Secondly, this one person consisteth of two distinct natures, the Godhead, and the Manhood standing of bodie and soule. Thirdly, these two natures are vnited and ioyned into one person, for the Godhead doth take the Manhood and support it. Fourthly, these two natures after coniunction remaine distinct, the Godhead is not the Manhood, neither on the contrary: but still distinguished, first in regard of themselues. Secondly of their properties; for the properties of the one are not the properties of the other. Thirdly of their actions; for the actions of the Godhead are not communicated to the Manhood, neither is the worke of one nature the worke of another. Aduersaries hereof are; First, Heretikes innumerable which are not knowne to all; but knowne enemies are: first, Jewes, who denie Christ to come in the flesh. Secondly, some Jewish Arrians compounded heretikes, who haue withstood Christs incarnation; some of which haue suffered amongst vs. Thirdly, the Papists, the substance of whose doctrine robbeth Christ of his humane nature, [illegible: 1 paragraph] though they confesse him incarnate: for since his death (they teach) his bodie is become inuisible, and in innumerable places at once; so they abolish the Manhood of Christ, and turne it into the Godhead, seeing it is become infinite and vncircumscribed. Ob. They alleage,Obiect. God can make it to be in many places at once.Answere. Ans. We may not dispute what God can doe, but what he will doe; so farre as he hath reuealed. Secondly, it stands not with the power of God to doe some things, as those which imploy contradictions to be true at the same time. Of which nature this is to make a true bodie to be in many places at once▪ yea to be in heauen, and also euery where on earth. But his bodie is glorified,Obiect. and therefore may be in many places at once.Answere. Ans. The words [this is my bodie] were spoken before his glorification. Secondly, glorification taketh away the corruption; but not the true properties of his bodie, as length, breadth, thicknes, and circumscription. Ob. But things ioyned together must be in the same place,Obiect. and cannot be seuered; and therefore his Manhood being ioyned to his Godhead, must needes be euery where. Ans. The antecedent is false:Answere. for things ioyned together may bee the one in one place, the other in another; as the bodie of the Sunne is ioyned with his beames and light, and yet the bodie of the Sunne is in heauen, but the beames and light in the earth also. The 13. ground is, that Iesus is Christ. 13. Ground 1. Ioh▪ 2.22. Who is a lier but he that denieth that Iesus is Christ, the same is the Antichrist: From which place wee may gather two thinges. First, That Iesus is Christ. Secondly, That it is a ground susteyning our whole saluation. For whosoeuer denieth it is Antichrist; see 1. Cor. 3.10. The meaning of the ground by Christ I vnderstand the annointed Sauiour and Redeemer; who is a King, Priest, and Prophet. First, as he is a king his power manifesteth it selfe in three thinges; First, in sauing and destroying not the body onely as other kinges, but the soule also. Secondly, in pardoning sinnes or reteyning them. Thirdly, in making lawes to bind consciences. Secondly, his Priestly office standeth in two thinges: First, in a power to offer sacrifice propitiatorie for the sinnes of whole mankind. Secondly, in making intercession to God for mankind: Thirdly, his Propheticall office consisteth in three thinges: First, in reuealing to man the will of his father. Secondly, in enlightining of the mind to vnderstand that will reuealed. Thirdly, in framing of the harte to performe obedience vnto it, together with the setling of it in the truth. Thus he is the Christ, that is the annoynted of God. But we must yet here goe further and vnderstand by Christ a perfect Christ, a perfect Redeemer, without any partner, fellow, or deputy: for if hee haue a partner, he is but halfe a redeemer, and if he haue a fellow or deputie, how is he omnipotent, or omnipresent? This is plaine by testimonie of Scripture; There is none other name, Actes 4.12. therefore there is no fellow or partner. There is one Mediatour, that is but one, 1. Tim. 2.3. yea by himselfe he purged our sinnes, [non-Latin text not transcribed]. Heb. 1.3. without fellow or deputy: whose Priesthood is such as cannot passe from himselfe to another. Heb. 7.24. Obiect. But Ministers haue power to remit and retaine sinne, hauing the keyes giuen them. Answ. The keyes are not giuen to Ministers to pardon men properly, but Ministerially to pronounce and declare that God in heauen doth pardon them. Ob. The Saints shall iudge the world, Obiect. and therfore not Christ onely.Answere. Answ. They shall not iudge by pronouncing a soueraigne sentence of absolution or condemnation, which is proper to Christ the Iudge; but by assisting him (as Iustices vpon the bench) both by witnessing and assenting vnto that righteous iudgement. Obiect. Psal. 45.7. He is annoynted with oyle of gladnes aboue his fellowes: Obiect. therefore hee hath fellowes.Answere. Answ. All that beleeue in Christ are the fellowes of Christ: but in his annoynting, that is in grace, though not in office.Obiect. Obiect. But Ministers are Christs deputies.Answere. An. Ministers are properly no deputies, but instruments to declare the will of God, Ministris vtitur Christus non Vicarijs. [illegible: 1 letter]ucer de regno Christ. cap. 2. and can go no further then to teach the eare: for it is Christ himselfe that enlighteneth the mind. But it will bee said that Kinges are Christs deputies on earth. Answ.Obiect. Answere. They are his deputies as hee is God equall to his father, not as hee is Mediatour. Aduersaries of this maine ground are; The Romish Church, who rob Christ of all these three offices.Papists wor[illegible: 1 letter]. than the [illegible: 1 letter]ouldie[illegible: 1 letter]s in pa[illegible: 1 letter] ting christs garments. For first, his kingly office they giue part of it to the Pope, in making him to remit sinnes properly; to make lawes to bind conscience properly, as Gods lawes do, which is a power equall to Christs, & so they make him check-mate with Christ. Secondly, his Priestly office is giuen to the Masse-priest, who by their doctrine hath power to offer a propitiatorie sacrifice for the sinnes of the quicke and dead; ye[illegible: 1 letter] euery Papist hath a peece of it, because euery one of them may satisfie the iustice of God for hi[illegible: 1 letter] sins by his owne merit. And for his intercession, the secōd work of his Priesthood, that is dealt among the Saints (among whom the Virgin Mary hath the greatest part) who are inuocated as intercessors, not onely by their prayers, but by their merits in heauen. Thirdly, his Propheticall office is bestowed likewise vpon euery Pope, who is without scripture to determine infallibly, by an inward assistance of the Spirit locked vp in his breast, of all matters concerning faith & manners, which is the proper office of him who is the proper Doctor of his Church. Therefore this Romish doctrine established by the Councell of Trent, is an hereticall and Antichristian doctrine, making God an Idoll God, which is concluded out of the place alleaged, thus: He that denieth Iesus to be Christ, is Antichrist. And againe, He that hath not the Sonne, hath not the Father. The [illegible: 1 word] Church [illegible: 1 word] Iesus [illegible: 1 word] be Christ. But the Romish Church denie Iesus to be Christ, and hath not the Sonne, because it ouerturneth his person and oppugneth all his offices: and therfore neither haue they the Father, but an Idoll God, and so consequently their doctrine is Antichristian and hereticall. For which cause the reformed Churches haue iustly separated from them, and ought euer, so long as they denie this ground, so to doe. The 14. ground is:14. Grou[illegible: 2 letters] He that beleeueth in Christ shall not perish, but haue life euerlasting ▪ Ioh. 3.16. God so loued the world, &c. For the better handling of it consider first for the meaning, what this faith is. Secondly, that it is a maine ground of true religion. Thirdly, the enemies of it. For the first: In this faith are two things: first, knowledge. Secondly, application of the thing knowne. The knowledge is, of Christ and his benefits; of which some measure must be had, or else there can be no faith. Esay 53.11. By his knowledge shall my righteous seruant iustifie many. Ioh. 17.3. This is life eternall, &c. And this stands with reason, that the thing to bee beleeued must first bee knowne: for faith without knowledge is fancie. The Romane Church hath then erred,The cast[illegible: 2 letters] of Romish faith hang[illegible: 1 letter]eth in the ayre without foundation. which teach that there is a faith to saluation whereto knowledge is not required, such a one as standeth only in an assent to the faith of the Church. The second thing in faith (which is the more principall) is an application of things knowne: namely of Christ and his benefits vnto our selues in particular. And herein standeth the very substance of true faith, which is not caused by any naturall affection of heart, or action of will, but by the supernaturall action of the minde enlightened by the spirit of God, resoluing vs that Christ and his merits belong vnto vs in particular. That this true particular application is required in true faith is proued by these reasons: First, that which wee lawfully aske by prayer wee must beleeue by a speciall faith: but in prayer we lawfully aske the pardon of our sinnes in particular, and life euerlasting by Christ; therefore we must beleeue the pardon of our sinnes and life euerlasting by Christ. The aduersaries can denie nothing but the first part of this reason, which is the very word of God it selfe. Mark. 11.24. Whatsoeuer ye desire when you pray, beleeue yee shall haue it, and it shall be done vnto you. Where in euery petition of prayer our Sauiour requireth two things: first, a desire of things promised. Secondly, a particular faith of things desired, standing in assurance that they shall be granted. Secondly, whatsoeuer the holie Ghost doth infallibly testifie to vs particularly, that wee must beleeue particularly: but the holy Ghost doth particularly testifie by infallible testimonie to euery beleeuers conscience, his owne adoption and pardon of sinne, and acceptance to life euerlasting; and therefore it must be particularly beleeued.Obiect. Here the Papist excepteth and saith, that this testimonie of the spirit of God, is not certain but probable onely, and a man may be deceiued in it.Answere. But the Apostle Rom. 8.16. answereth this allegation: The spirit of God testifieth with our spirits that we are the children of God: and cleereth this testimonie of fearfulnes and weaknes in the former words: where he saith, it is not the spirit of feare which wee haue receiued but such a spirit as maketh vs cri[illegible: 1 letter] Abba, [non-Latin text not transcribed] ▪ father, and with a strong voyce: yea and for the further assuring vs in this testimonie, it is called the 1▪ Cor. 1. [illegible: 1 word] ▪ s[illegible: 1 letter]ale, and earnest penny of the spirit in our hearts, than which things what are more sure and certain ratifications among men, whose testimony (though it be but of two men, but much more of three) seale or earnest if it be sufficient confirmatiō vnto men, how much more sure is the testimonie▪ seale, and earnest, of the spirit of God vnto vs? Thirdly, that which God offereth and giueth vs particularly, we must particularly receiue: but God offereth and giueth vs Christ and all his benefits particularly in the Word & Sacraments, and therefore wee must haue particular faith to receiue him. It will here be said,Obiect. we grant all this, we must receiue Christ and his benefits in speciall; but we doe it by hope; as the Papists reach to hope well. Ans. It is a work of faith alone:Answere. Ioh. 1.12. As many as receiued him, &c. Who were they? The next words shew, euen they that beleeued on his name. Againe, in the Sacrament of the Supper, Christ is offered as the bread and water of life to euery one in particular: and therefore euery beleeuer must haue something in his soule proportionall to a hand and mouth, for the receiuing and feeding vpon him; which is nothing else but faith specially applying Christ and his benefits: see Ioh. 6.35. Fourthly, the example of beleeuers in the Scriptures prooue the same truth. Abraham beleeued by a particular faith, which was imputed to him for righteousnes, Rom. 4.23. So also Paul, Galat. 2.20. I liue by the faith of the Sonne of God, who loued me, and hath giuen himselfe for me. Now both these are patternes and presidents for vs to follow, that as they beleeued, and particularly applied Christ to themselues, so must we: see Rom. 4.14. 1. Timoth. 1.16. Now frō these two, namely knowledge and application, followeth Confidence, whereby wee trust and relie our selues vpon Christ and his merits thus knowne and applied vnto saluation; which because it inseparably followeth faith, is often in the Scripture put for faith it selfe: I distinguish it from faith, because it hath been said (though falsely) that it is a part of faith, which indeed is a fruite and a follower of faith▪ and the Apostle Ephes. 3.12. doth manifestly distinguish them; By whom we haue boldnes and entrance with confidence by faith in him. The second point in this ground is the weight of it. That it is a maine ground of Religion, appeareth thus: If the inheritance of life (saith Paul) be not by faith, it is not s[illegible: 1 letter]re, Rom. 4.15. For if we were intitled by workes, the promise should not be certaine: he then that oppugneth this ground of particular faith, ouerthroweth the Gospel, as which cannot assure a man of saluation. Secondly, in the Catechisme of the Primitiue church, faith in God is made one groūd, Heb. 6.1. Thirdly, this ground being the most maine promise of the Gospell, whosoeuer ouerthroweth it, hee depriueth men of all comfort of religion. Aduersaries.The aduersaries of this ground are, first the common people, who for the most part professe that they are not certaine of the pardon of their sinnes; they hope well, because God is merciful; but to be certaine they thinke it impossible: as though there can bee hope and confidence where is no assurance: but speciall hope alwaies presupposeth speciall faith. Secondly the Papists, for they condemne speciall faith for these reasons: First, where is no word, there (say they) can be no particular faith; but there is no word that saith,Indeed no word [illegible: 1 word] thou [illegible: 1 span] Pope Iohn the 2[illegible: 1 letter] shalt be [illegible: 1 letter]aued. thou Cornelius, Peter, Iohn, &c. shalt be saued. Ans. It is true indeede, there is no particular faith where there is no particular word, or which is proportionall: but the Minister truly applying the generall promise to this & that particular man, it is as much as if a mans name were registred in the scripture. Secondly, wee haue in substance a particular word, in that God who hath giuen the promise, hath giuen also a commandement, to euery beleeuer to applie the same vnto himselfe. 1. Ioh. 2.23. This is his commandement, that we beleeue in the name of his sonne Iesus Christ, which is equiualent to a particular word. As a King giues a pardon to a thousand men, but nameth neuer one of them: yet euery of them trulie applying the pardon, according to the Kings intention haue the benefit of it, as surely as if all their names had bin set therein. Obiect.II. Obiect. Many that applie the generall promise to themselues are deceiued and faile; yea euery wicked man saith he beleeueth in the sonne of God, wherein he is deceiued. Answere.Ans. Many indeede faile in their speciall application, but it is onely vnbeleeuers: but they must proue that none truly can applie the promise speciallie, which all true beleeuers doe. Obiect.III. Obiect. They say: In regard of God wee must beleeue, but in regard of our selues we must doubt. Ans. Yea in regard of our selues wee must not onely doubt but despaire:Answere. yet beleeuers being found not in themselues but in Christ, may proue themselues whether they are in the faith or no, 2. Cor. 13.5. For whosoeuer repenteth, knoweth that he doth repent: We know we are of God, 1. Ioh. 5.19.Obiect. Ob. But all men in the world are full of doubting, and how can doubting stand with certaintie of saluation?Answere. Ans. Consider faith first as it is in it selfe, so it is certaine. Secondly, as it is in vs, & so it is mingled with much doubting, which is not of the nature of faith, but contrary vnto it; and yet these may and must stand together in the beleeuer, for doubtings may disturbe, but not destroy true faith: for the Lord (notwithstanding them) accepteth our weak faith as perfect, and our will to beleeue for beleefe it selfe, where he seeth griefe conceiued for doubtings, strife against them, and endeuour to haue our faith increased.Obiect. Ob. But to beleeue pardon of our sinnes, is to enter into Gods counsell. Ans. That is false, because pardon of our sinnes is reueiled.Answere Obiect. Ob. But your Church (say they) abhorreth reuelation. Answ. Neither the scripture nor our Church condemneth Reuelations contained in the scripture,Answere▪ but those that are without, beside, or against scripture: Ephes. 1.7. The spirit is called the spirit of Reuelation: see also 1. Cor. 2.12. As for this reuelation of pardon of sinne to the beleeuer it is contained in the scripture, and is no more a prying into Gods counsell, than it is for a Traytour to beleeue that he is pardoned, when certaine newes of his pardon is brought vnto him from the King, of whom none can say he entreth into the Kings counsell. Hence we conclude, that seeing the doctrine of the Papists ouerthrow this maine ground, wee must take heede of ioyning our selues vnto them. The 15. ground is: That a sinner is iustified by faith, 15. Grou[illegible: 2 letters] ▪ without the workes of the Law, Rom. 3.28. Wherein consider first the meaning; secondlie the weight; thirdly the aduersaries. For the meaning three things must bee knowne. First, what it is to be iustified. Secondly, what it is to bee iustified by faith. Thirdly, what workes are to bee excluded from iustification. Concerning the first. In iustification there be three distinct actions of God: first, the freeing of a sinner from his sins for the merits of Christ: Act. 13.39. From all things from which they could not be iustified by the law of Moses, by him euery one that beleeueth is iustified: that is, acquited from them. Paul opposeth it thus to condemnation, Rom. 8.33. which is nothing else, but a binding of a man to iust punishment. The second action is, the reputing and the accepting of a sinner as iust for the merit of Christ. Esay 5.23. Woe vnto him that iustifieth a wicked man: that is, not to make but accept him iust; and in the Gospell, Wisedome is iustified of her children, that is, approoued and acknowledged. The third is, the acceptation of a sinner to life euerlasting in Christ. For after that God hath absolued a sinner, and reputed him as iust, there must follow this acceptation to life, which is therfore called the iustificatiō of life, [illegible: 1 word]. 5.18. with the reason rendred in the same place: for that like as Adams sinne is imputed vnto all, by which death entred; so Christs obedience imputed to beleeuers, bringeth life and iustification. Out of which three actions wee may gather a true description of iustification, to wit, It is an action of God the Father, absoluing a sinner from all his sinnes, for the merit of Christ, accounting him as iust, and accepting him to life euerlasting. II. Point. What it is to be iustified by faith. For the cleer vnderstanding of this waighty point, we must answere 2. questions. First, what is the very thing for which a sinner is iustified? Ans. It is the obedience of Christ the Redeemer and Mediatour, passiue and actiue: the former standing in suffering the death of his bodie, and the paines of the second death in his soule; the latter, in fulfilling the law. The truth of this answer appeareth thus: Since our fall we owe to God a double debt: we breake the law, and are bound to make satisfaction. Secondly, being creatures wee must fulfill the rigour of the law, and performe what it requireth: neither parcell of which debt, seeing we (being bankcrupts) are able to pay, wee flie to our suertie who must pay both for vs: the former hee doth by his death, being made a curse for vs, and so redeemed vs from the curse, Galath. 3.13. the latter by perfect obedience vnto the law, that so in him wee doing these things, might liue in them. vers. 12. The second question is: Seeing the obedience of Christ is the matter of our iustification, and is out of our selues; how commeth it to bee made ours? Ans. To make it ours, first God must giue it vs: secondly wee must receiue it. First, God giueth it vnto vs, when he giueth vs Christ himselfe, for it is giuen with him, and it is made ours when God in mercie esteemeth, iudgeth, and accounteth it to be ours, for it is ours by imputation: which appeareth by these two reasons: First, as Christ is made out sinne, so are we made his righteousnes, 2. Cor. 5.21: but hee is made our sinne by imputation, and therefore his iustice being inherēt in him, is made ours by imputation. Secondly, as the first Adams disobedience is made ours, so Christs the second Adams obedience is ours, Rom. 5.17.18. but that is ours by imputation, and therefore Christs obedience also. Secondly, to make this obedience ours, we must receiue it, and that can be onely by faith, which is the hand of the soule receiuing into it the things that are giuen vs of God: where note by the way,Note. that a sinner is not iustified by the dignitie of his faith, but as it is an instrument whereby Christs obedience is applied vnto the soule. III. Point. What workes are excluded from iustification. Ans. The workes of Morall and Ceremoniall law, workes of nature and grace. That euen workes of grace are excluded, appeareth by these reasons. First, a sinner must so bee iustified, that all cause of boasting may be cut off, Rom. 3.27. But if a man were iustified by workes of grace, he might boast still, yea though hee acknowledge the workes to be of God: see the Pharisies example, Luk. 18. Secondly, if a man were iustified by the workes of the law, then our iustification should stand by the law; but that it doth not, Rom. 4.14. for then the promise were made voide; yea the tenour of that whole Chapter prooueth, that Abraham hauing store of good workes, was yet iustified by faith without the works of the law; the which thing also that obiection in chap. 6.1. witnesseth: What then, shall we continue in sinne? drawne out of the fiue former chapters thus: If a man may be iustified by faith without workes, we may continue in sinne; which obiection were no obiection if that had not been the intent of the Apostle, to prooue iustification by faith onely, without the workes of the law. Thirdly, Paul was not iustified by any workes: 1. Cor. 4.3. I know nothing by my selfe, yet am I not therby iustified: where he noteth two things of himselfe: first, that hee had a good conscience within him: secondly, that he was not thereby iustified; where hee debarreth all works of grace. Fourthly, we are saued by grace without workes: these workes excluded are workes of grace, for they are all such as God hath prepared to walke in, Ephes. 2.8. Fiftly, a man must first be iustified before he can doe a good worke: and therfore works follow iustification, and cannot cause it. Yea and as all workes are excluded, so al vertues also (excepting faith) are here reiected. For as in a man that standeth to receiue a gift, no part doth any thing to receiue it but the hand, yet hauing receiued it, all other parts testifie thankfulnes, the tongue, the feete, and all the bodie: euen so wee receiue the matter of our iustification by faith alone, not by hope or loue; but after the receiuing of Christ, these with the other graces work and shew themselues. The second point in this ground is the weight of it, appearing herein, that he that ouerthroweth it, ouerturneth the faith: Rom. 4.14. If they of the law be he[illegible: 1 letter]res of life, faith is made voide, and the promise of none effect. And Galath. 2.21. If we be iustified by workes, Christ died in vaine. Aduersaries.Aduersaries hereof. First, the home-aduersarie is the common sort of ignorant people and all naturall men, who with the young man say, What shall I doe to be saued? They say they will be saued by faith in Christ, but when it commeth to the point, they will be doing somewhat, and stand much vpon their good meaning and righteous dealing. Secondly, the forreine enemie is the Popish doctrine & Romish religion, which teacheth that there be two iustifications. First, when a man of an euil man is made a good man; this is by grace of the holy Ghost put into the heart: the latter is whereby a man is made of good, better, which is by good workes. But what Church soeuer holdeth this,The Popish church fallen from grace. is fallen from grace. This is a peremptorie sentence (will some say) and no generall Councell hath so determined. Ans. The more is the pitie. But Gods word hath peremptorily determined it: Galat. 5.4. They are abolished from Christ and fallen from grace, whosoeuer will be iustified by the law, as the Romane Church at this day.Obiect. They say our doctrine maintaineth loosenes of life, by excluding all workes from iustification.Answere. Ans. Though we exclude the best works from iustification, yet we debarre them not from Christian conuersation, but therein require them as fruits of the spirit plentifully.Obiect. Ob. But it is absurd (say they) that one man may be iustified by the righteousnes of another. Ans. Adams sinne is made ours,Answere. and they marueile not at it; what greater absurditie is it, that the second Adams obedience, answering to the first Adams sinne, should bee ours in like manner? The 16. ground is this:16. Grou[illegible: 2 letters] ▪ Except a man be borne anew, of water and of the hol[illegible: 1 letter]e Ghost, he cannot enter into the kingdome of God, Ioh. 3.5. In which obserue first the meaning, secondly the weight, thirdly the aduersaries. In the first consider two points: first, what it is to be borne againe: secondly, of what necessitie it is. For the former, wee must know, that there must bee in him that is borne againe three things: first, a reall change from one estate to another. Secondly, there must be a roote from whence this change may arise. Thirdly, a new life. First, the chaunge is, when a man of a meere naturall man is made a new man: not in regard of his bodie or soule, or powers of them, all which a man retaineth the same after his regeneration, but in regard of Gods image restored, and renewed by Christ, Ephes. 4.24. This is the restoring of that new qualitie of righteousnes and holines lost in Adam, for so the Apostle describeth this new birth in the place alleaged. This change is attributed to water and the holy Ghost, wherein [by water] our Sauiour alludeth to some speeches of the old Testament; as Ezech. 36.25. where the Prophet speaketh of the clensing of the Church, by powring cleane water vpon it: that is, infusing new graces into the heart, which take place of the old corruption. And by the holy Ghost, he sheweth that this clensing of vs is by the inward working of the holy Ghost. Obiect.Obiect. But it will be said, if a man bee a new man, hee must haue a new soule.Answere. Ans. This new qualitie of righteousnes and holines is as it were a new soule, for in a regenerate man, there is a bodie soule, and besides the spirit, which is the grace of sanctification, opposed to flesh, and corruption of nature, Rom. 8.10. This is as it were the soule of a soule renewed. Secondly, that a man may come to this estate, there must be some root and beginning, whence this change may arise, and that is no other than Christ crucified, the Redeemer and Mediatour, of whose bodie beleeuers are members, of his flesh and of his bones, Ephes. 5.30. for looke as Eue was made of the side of Adam, so is euery beleeuer of the blood of Christ; and as euery man, so farre as he is a sinfull man, springeth from the first Adam, so doth euery man, so farre as he is renewed, spring from the second Adam Christ Iesus. Now that a man may spring out of Christ, he must first (being taken out of the wilde Oliue the old Adam, Rom, 6.5.) be set and ingrafted into the second Adam as a new stocke, and that by faith wrought in the heart by the spirit of God: by which incision hee receiueth from Christ two things: first, in regard of his soule, holines: secondly, in regard of bodie, incorruption, seeing that the whole man is vnited vnto Christ, and so both soule and body receiue immortalitie and glorie. Thirdly, in this new birth there must be a new life, by which if any liue not, he is not borne again: for the distinct knowledge of which life wee must distinguish of life: life is vncreated, and created: vncreated life is the life of God, yea God himselfe; of which kind this is not. Created life, is either naturall, or spirituall: Naturall, is that which we liue by naturall meanes, as meate, drinke, sleepe, physicke &c. of which kind this new life is not: but this is that spirituall life, whereby a man in this life is ruled by the spirit of God according to the word; and it standeth in two thinges: First, when the spirit dwelleth in the heart; Secondly, when the spirit ruleth the hart: or more plainely, this life hath two degrees: First, when a man beginneth to sauour, affect, and will spirituall things, loueth them, and chiefely affecteth them, Rom. 8.5. when they haue some sauour and rellish vnto him. Secondly, when a man in all estates liueth by a iustifying faith, and ordereth his life thereby. The iust man (saith Abacuke) liueth by faith, and this is, as it is truly called, life eternall; the beginning and first degree of which euerie beleeuer hath possession of, euen in this life. The second point in this ground is, the weight of it; for which obserue the necessitie of the new birth, in the former words where it is said, that without it a man shall neuer see the kingdome of God, much lesse enter into it. No man is in Christ (and so consequently out of state of saluation) who is not a new creature, 2. Cor. 5.17. No outward prerogatiue can bring a man in request with God, vnlesse hee be a new creature, Gal. 6.15. It is a constant truth of Christ, Ioh. 13.8. If I wash thee not, thou hast no part in me. The third point is: The Aduersaries:Aduersaries. who are, first, euery man by nature, the wisedome of whom herein is enmitie with God. For euery one naturally is willing to yeeld vnto God some externall seruice, and ceremoniall worship; as in the Church to draw neere to God with their lippes: but when they should come to their renewing, and the mortifying of their lusts, O then they storme and swell, and cast off this yoke, because they say it abridgeth them of their ease, libertie and pleasure, and they cannot bee their owne men for it. Secondly, the Romane religion, which for many hundred yeres hath stood in ceremoniall and bodily actions, rites, gestures, apparrell, and most of all in outwarde penance, borrowed partly of the Iewes, and partly of the Heathens: but all this doctrine of the new birth,Romane religion leadeth not to the new birth, and therefore goe not to heauen. of mortifying hidden lusts, and deniall of a mans selfe, is dead and buried among them, little hereof is spoken or written in the great volumes of their greatest Clerks. But ye doctrine which is from God is spirituall, as God himselfe is, and most concerneth the inner man. Secondly, they are great aduersaries hereof, in teaching that man (though captiue to sinne) hath a power in his nature, whereby, if the holy Ghost free him, he can of himselfe will and doe that which is good: which if it were so, then he is but in part new, and so is no new man. Secondly, a regenerate man must be a new creature: now creation is a framing of something out of nothing, not of something into somthing. Thirdly, thus a man should be but halfe dead, and so could not be borne againe, but onely strengthened, euen as a man in a swoune, of whom wee cannot say properly he is reuiued, because hee was not dead, but recouered. 17. GroundThe 17. ground is out of Galath. 5.1. Stand fast in the libertie wherewith Christ hath made you free. For the meaning of which we must know, that Christian libertie which wee are exhorted to maintaine, standeth in a double freedome: First, from the Morall law: secondly, from the Ceremoniall. From the Morall law two waies: first, from the curse of the law, Rom. 8.1. There is no condemnation to them that are in Christ. Secondly, from the rigour of it, which requireth personall and perfect obedience: this rigour is moderated by Christ; whence followeth a freedome also from iustification by workes, Rom. 5.1. Galath. 5.4. The second freedome is, from the Ceremoniall law, which hauing an end put to it by Christ, bindeth no man: but our libertie is procured to vs in meates, drinkes, and all things indifferent with good conscience, seeing to the pure all things are pure, Tit. 1.25. Where we are commaunded to stand fast, wee see the weight of it to be such, as it may not be departed from, nor forsaken, for then we become debters againe to the whole law, and so are fallen from Christ. Aduersaries.Aduersaries hereof, are first the Libertines; as the Family of loue, who being (as they say) deified, are so carried by the holie Ghost that they cannot sinne, no though they should commit fornication: but no man is freed from obedience to the law by Christ, although hee be from the curse and rigour of it. Secondly, all that take libertie to sinne, because they say, God in Christ is mercifull: but Christ freed from sinne, not vnto it. Thirdly,Poperie maketh moe sinnes than euer God made. the Romane Church, holding that the Pope hath power to make lawes binding conscience properly, prescribing such things to be done, the obseruing of which is the worship of God, and meritorious; as on the Popish fasting daies, yea and Wednesdaies and Fridaies, not to eate flesh, euen this law bindeth the conscience of a Papist, and such abstinence (they say) is a worke of merit, and a worship of God. But it will be said, that Princes and Magistrates make such lawes, of meates, drinkes, apparell, and must be obeyed. Ans. These lawes bind not conscience,Answere. but the outward man. Secondly, they do not abrogate our libertie, but moderate the ouer common vse for the common good: but Popish doctrine accounteth the breach of any of these mortall sin.Obiect. Ob. Yea, but they forbid flesh for temperance sake, because it stirreth vp lust. Answ. But they forbid not the hotest wines, spices, Conserues,Answere. & such meates and drinkes, which more stirre vp lust than flesh: and therefore this is but a shift. The 18. ground is in Matth. 18.18.18. Groun[illegible: 1 letter] Whatsoeuer the Church bindeth in earth, is bound in heauen; and whatsoeuer it looseth in earth, is loosed in heauen. In which ground obserue first the meaning, secondly the moment, thirdly the aduersaries. First, to know the meaning, two things are to be handled: first, what i[illegible: 1 letter] this power of binding and loosing, which the Church hath. Secondly, what is the ratification and efficacie of this power out of those words, is bound and loosed in heauen. Concerning the former: This power of binding and loosing is that authoritie giuen by God to his Church on earth, whereby it pardoneth or retaineth vnpardoned the sinnes of men: for mens sinnes are cords and bands which binde them, Prou. 5.22. and chaines of blacke darknes, wherein men are reserued vnto damnation, 2. Pet. 2.4. and hence fitly when mens sinnes are pardoned, are they said to be loosed, and bound if they be not. This power is called Matth. 16. the power of the keyes of the kingdome of heauen, for mens sinnes are as lockes, yea bars and bolts, shutting vpon them the doores of heauen: and hence also when the Church pardoneth sinnes, the doores of heauen are said to be opened, and when it retaineth them, heauen is shut against the sinner. Indeede pardon of sinne is properly granted and giuen by God; but yet men are truly said to pardon and retaine sinne, when ministerially they pronounce that God pardoneth, or doth not pardon.Obiect. Ob. It will be said, that men vpon earth know not whose sins God will pardon, and whose he will not.Answere. Ans. It is possible for man to know whose sinnes God wil pardon, and whose hee will not; for God hath generally made knowne that he will remit the sinnes of all beleeuers and repentant sinners, but will retaine their sinnes, who goe on in the same. Now we may know particularly who these bee that doe repent and beleeue; for the tree is knowne by the fruite, according vnto which the Church may pronounce a true sentence. Further, to know more distinctly what this power is, the parts of it are to bee considered, and they bee two; for it standeth partly in the ministerie of the word, and partly in the iurisdiction of the Church vpon earth. The ministery of the word is either publike or priuate. First, the publike ministerie of the word is called the preaching of it; in which is this binding and loosing, opening and shutting, it being an ordinance of God, in which Ministers are called of God to pronounce in the name of God pardon of sinne to the penitent, and condemnation to the obstinate: and here must bee noted, that this binding and loosing in the publike Ministerie is generall vnto all, but with exception of faith and repentance.Obiect. Ob. But seeing it is generall it is of no great force.Answere. Ans. It is: for euery hearer must applie this general doctrine to his owne person, and say with the Virgin Mary, applying to her self the Angels speech: Be it vnto me according to thy word; this maketh it forcible in the conscience. The priuate Ministerie standeth in two things: first, priuate admonition: secondly, priuate comfort. Priuate admonition is Gods ordinance, whereby the Minister in Gods name bindeth a man to iudgement for his sinne, except hee repent: thus Peter dealt with Simon Magus, Act. 8.21.22. Priuate comfort is, when vpon true repentance the Minister pronounceth vpon the beleeuer pardon of sinne without condition. Thus dealt Nathan with Dauid, 2. Sam▪ 12.22. Dauid said, I haue sinned; Nathan hereupon telleth him his sinnes are forgiuen. Secondly, concerning the Iurisdiction of the Church; It is a power giuen of God to the Church, whereby it vseth correction vpon open sinners for their saluation, and it standeth in excommunication and absolution. Excommunication is a sentence excluding open and obstinate sinners out of the kingdome of God, and consequently from the societie of the Church; for this followeth the former, If he will not heare the Church, let him be an heathen. Paul calleth this sentence a giuing vp of a man vnto Satan. Ob. But no man can exclude another from the kingdome of God. Ans. The Church excludeth not properly, but by declaring that God hath excluded such. Ob. But the true childe of God may bee excommunicated,Obiect. and yet is not shut out of heauen.Answere. Ans. In some sort and for a time he may be said to be shut out of heauen, but conditionally and vntill repentance. The contrarie hereof is publike absolution, when open sinners repenting, are by the Church openly declared to be members of the kingdome of heauen, and so admitted and receiued againe into the Church. This power of the Church differeth from the power of the Ciuill Magistrate in foure things. First, the power of the Church is ordered onely by the word; but Ciuill power by other ciuill lawes also. Secondly, the former correcteth only by voice, in admonition, suspension, and excommunication; the latter by reall and bodily punishments. Thirdly, all spirituall correction, as excommunication it selfe, standeth at the repentance of a sinner, and proceedeth no further: but the punishments of Ciuill power stay not at repentance, but proceede on euen to the death of the malefactor (notwithstanding his repentance) if he be a man of death. Fourthly, in the Ciuill power bee three degrees of proceeding: first, the knowledge of the cause. Secondly, the giuing of the sentence. Thirdly, the execution of the punishment. In Ecclesiasticall are the two former, but the last belongeth to God alone. The second thing in the meaning is, to know what the ratification of this power is: namely, to be bound and loosed in heauen; that is, when the Churches iudgment, following the iudgement of God, doth acquite, or condemne a sinner, God in heauen hath done it alreadie and ratifieth it. For in absolution (as also in the other) pardon of sinne is first giuen in heauen: secondly, the Church pronounceth this according to Gods will: & thirdly, God ratifieth it thereupon in heauen, and confirmeth it as sure as if on earth he had pronounced the pardon. The second point. The weight of this ground may appeare, Mat. 16.18. where the maine promise of the Gospell for the stablishment of the Church is contained: Vpon this rocke I will build my Church, and the gates of hell shall not preuaile against it: and the ground of our assurance thereof, is added vers. 19. I will giue thee the keyes of the kingdome. This maketh the Church preuaile against the gates of hell, because it openeth & sh[illegible: 2 letters] teth heauen. Secondly, hereby the word and Sacraments are preserued from pollution and prophanation, the soules of men pulled out of the snares of the Diuell, and Gods kingdome set open vnto them: which being taken away, there will be no difference left betweene the kingdome of God and the kingdome of the Diuell. Which power of the keyes in opening and shutting heauen by the ministerie of the word, seeing wee haue established by the lawes of the land, we haue the state of a true Church, and therefore no man can in good conscience separate from vs as no Church and people of God: indeed if it had not the power to open heauen vnto men, it were time to separate from it. 3. The Aduersaries of this ground, are first the ignorant people, who popishly thinke that this power is onely giuen to Peter, whose office now is to open and shut heauen. But this power was giuen to all the Apostles as well as Peter, and in them to al Ministers, Churches and Congregations: yea, and it is not exercised in heauen but in earth. Secondly, all Atheists and Epicures that contemne and skorne the Word, Sacraments, and all holy things, yea euen the power of the Church it selfe. Thirdly, all Papists and the Romish religion; who abolish all binding and loosing in the publike Ministerie,In stead of the two keyes, Poperie hath deuised the picklock of Shrift. and haue brought al to a priuate shrift, and absolution, which in truth is nothing else but a racke and a gibbet to the conscience: for first, men must seeke for it at the hands of the Priest: secondly, they must confesse all their sinnes to the Priest: thirdly, they must make satisfaction to the iustice of God, euen such as the Priest shall enioyne them. But all this is directly contrary to ye word: for first, Ministers must offer pardon of sin before it bee sought for. Secondly, in Christ pardon is offered freely, wee neede no satisfaction of our owne. Thirdly, they impose a heauier yoke, than euer Christ or his Apostles did vpon men, when they enioyne them to an enumeration of all their sinnes, before they can be pardoned: the depth of which policie hath been sounded. Secondly, that Religion hath turned this power Ecclesiasticall to a Ciuill power, whereby they take vpon them to excommunicate Kings & Emperours, not only out of the Church,That i[illegible: 1 letter] n[illegible: 2 letters]thing the Pope shal[illegible: 1 letter] be vnlike the diuell, he saith with him, All these are mine, and I giue them to whom I will. [illegible: 1 word] also out of their kingdomes and Empires, whom (they say) they may set vp and depose at their pleasure, as hauing power to wrest the Scepter out of the hands of whatsoeuer Monarch shall not stoope vnder their Popes authoritie. These bee the maine enemies of this ground, against whom we must for euer contend. The 19. ground of faith is: There is, 19. Groun[illegible: 1 letter] hath been, and euer shall be a Church, one of which is no saluation. This is an Article of our faith, and a maine ground of religion: for if there be not euer a Church of God, Christ is sometime no Redeemer, no King, because there should be no people redeemed, nor subiects to the rule of his word and spirit. Of which consider two things: first, what this Church is: secondly, who be the aduersaries of this ground. For the first: The Church is a companie of men, chosen to saluation, called, vnited to Christ, and admitted into euerlasting fellowship with him. See Hebr. 12.23. and 1. Pet. 2.9. Compare these two places, and this discription wil easily bee gathered. The properties of this Church are these sixe which follow.Sixe properties of the churc[illegible: 1 letter] First, being the Spouse of Christ, she is one onely indeed, although distinguished in regard of time, as the Church of the old Testament and of the new. Secondly of place, as of England, Scotland, &c. Thirdly of condition, as the Militant and triumphant: all these make but one bodie of Christ. Secondly, it is inuisible, not to bee seene but beleeued: for election, vocation, redemption, can onely be beleeued; yet some parts of it are visible, as in the right vse of the Word and Sacraments appeareth. Thirdly, to this assemblie and no other belong all the promises of this life, and the life to come, especially forgiuenes of sins and life euerlasting. Fourthly, it consisteth onely of liuing members, quickened by the spirit of Christ, not of any hypocrites or wicked persons. Fiftly, no member of it can be seuered or cut off frō Christ, but abide in him and with him for euer. Sixtly, it is the ground & pillar of truth; that is, the doctrine of true religion is alwaies safely kept and maintained in it. Obiect. The Churches in earth are true Churches, and yet in these are many hypocrites and Apostata[illegible: 1 letter]s, who fall from their profession. And therefore all are not liuing members. Answ. In visible Churches are two sortes of men: lust men, and hypocrites; who although they bee within the Church, yet the Church is not so called of them, but in regard of them onely who are truly ioyned vnto Christ, who are the better part, although not the greater: Euen as a heape of wheate and chaffe together is called an heape of wheate, or a Corne heape, of the better part. Aduersaries.Aduersaries hereof are Papists, who frame not the Church by these true properties, but by other deceitfull markes, as succession, [illegible: 1 span] take [illegible: 1 word] marks [illegible: 1 word] multitude, antiquitie, and consent: for when ye Church first began there could be none of those, at least not the three former, and yet was there a true Church. Secondly, all these agree to Heretikes, as among the Iewes what was more challenged than these? and yet Christ saith, they were blind leaders of the blinde. But the true marke is the doctrine of the Prophets and Apostles truly taught and beleeued. A note of Christs sheep is the hearing of his voice, Ioh. 10.27. And, Ye are in the Father and the Sonne, if ye abide in the word which yee haue heard from the beginning, 1. Ioh. 2.24. See Ephes. 2.20. [illegible: 2 letters]. GroundThe 20. ground is: That there shall be a resurrection of the dead in the end of the world. This was one of the sixe grounds of Catechisme in the daies of the Apostles, Heb. 6.2. Hymeneus and Philetus destroyed the faith of certaine, in teaching that the Resurrection was past alreadie. Aduersa [illegible: 2 letters]es.Aduersaries hereof, are the Familie of loue, who hold that there is no Resurrection but only in this life. 21. GroundThe last ground of doctrine is: There shall be a generall iudgement of all flesh. It is one of the grounds, Heb. 6.2. In which iudgement euery mans workes shall be tried, and euery man accordingly shall receiue sentence of life or death eternall. Aduersaries.The aduersaries hereof, are first the Atheist, who denieth God himselfe, and consequently his iudgement. Secondly the drowsie Protestants, who in iudgement denie not the last iudgement, but yet plainly shew in their liues that they are not perswaded of it, for then would they make more conscience of sin, and of pleasing God in all thi[illegible: 3 letters]. These are the maine grounds of beleefe, vnto which all other may be reduced. Now follow the grounds of obedience and practise. The first ground of practise is,1. Ground. Luke 13.3. Except ye repent ye shall perish. In which two things are to bee obserued. First the dutie required, that is, Repentance, the necessitie of which appeareth, in that without it men perish. Secondly the aduersaries. Concerning repentance two things must be taught: first, what it is: secondly, what is the vse of it. For the first;Act. 26.20. Repentance (as Paul describeth it) is a conuersion whereby a sinner turneth himselfe vnto God, and bringeth foorth fruites worthie amendement of life. There be two kindes of conuersion of a sinner: first, that whereby God turneth man. Secondly, that whereby a man being turned by God, turneth himselfe by grace: the former is not repentance properly, but the latter. Iere. 31.18. Conuert thou me, and I shall bee conuerted. Surely after that I conuerted I repented. Quest. In what part is this conuersion made? Ans. It beginneth in the minde, but it is of the whole man, the minde laying off all purpose of sinning, the conscience calling backe from sinne, the will not seeking to fulfill the lusts of it; but the whole man endeuouring to please God thorough his whole conuersation: further, repentance is attended with diuers fruites, worthie newnes of life. These are the duties of the Morall law, performed in faith and truth without hypocrisie: which because they proceede from the same beginning, are approoued of God as repentance is. The second point in this dutie is, the vse of repentance, and that is not to be [illegible: 1 letter] cause of saluation, but only a way, wherin men must walke to life euerlasting. We are slandered by the Popish church, while they exclaime that our doctrine requireth nothing but faith to be saued by, and so wee become enemies to all good workes. But this is not our doctrine, for we hold the workes of repentance to be the way of saluation. Indeed when we speak of the instrument wherby we lay hold vpon Christ, that we say is faith onely, not hope, loue, or any workes: but when wee speake of a way to life, then faith is not alone, but repentance is required, hope, the feare of God, and e[illegible: 3 letters]y good worke. So women are said to be saued thorough bearing of children, 1. Tim. 2.15. namely, as a way wherein they practise their faith and obedience. Thus Abrahams faith and workes went together, Iam. 2.22. Secondly: The Aduersaries of this ground, are first professors of Religion, who content themselues with a fained repentance: for most men being pricked and stung with the sense of their sinnes, for a while will hold downe their heads like a bulrush, breake off their companie, come to Church, pray, heare the word, and performe other duties: but when the remorse is once past, they returne to their former course of licentiousnes, and this is thought a sufficient repentance; whereas it is but ceremoniall, and a fig leafe whereby men seeke to couer themselues: for true repentance changeth the minde, will, affections, conscience, yea all the actions of life. Secondly, the Romish Church, which for many hundred yeeres hath ouerturned this doctrine: as first in generall aboue these 500. yeeres, penance and publike confession of persons excommunicated, hath bin by them taken and deemed to be repentance it selfe; any other hath been scarse taught or knowne in these partes of the world. Secondlie, repentance is by them turned into a iudiciall proceeding and sentence of the court,A patterne of Popish penitence. wherein ye Minister must be iudge, the sinner must come vnder confession; the Minister must passe sentence, and the other must make satisfaction accordingly; which is an high abuse of this doctrine. Thirdly, they hold the workes of Contrition, Confession, and Satisfaction, to merit, yea and to conferre pardon of sinne, and so abolish the merit and satisfaction of Christ. Secondly, the world hath bin by that Church deceiued in diuers particulars concerning this doctrine; as namely, first it hath bin taught that repentance, for the originall of it, is partly from nature, partly from grace; partly from God, partly from our selues: which is a false foundation, ioyning light with darkenesse, it being wholy from grace. Secondly, remorse of conscience (which the very diuels may haue) is made a parte of repentance; Saul himselfe, nay Iudas wanted not this contrition, which is no grace, but a preparation vnto it. Thirdly, they make Auricular Confession, whereby euery man is bound to confesse all and euery one of his sins, with their circumstances in the Priests eare, so necessarilie vnto repentance, as without which he cannot haue pardon; which is a very gibbet to the conscience. Fourthly, they turne their Canonicall satisfaction into satisfaction of Gods i[illegible: 2 letters]stice for sinne, wherein blasphemously they ouerthrow the most perfect satisfaction of the Sonne of God. We are therfore to praise God who hath taken from our neckes this yoke of the Roman Church, which neither wee not our fathers were able to beare. The second ground of practise is concerning the exercise of repentance,2. Groun[illegible: 1 letter] Luk. 9.23. If any man wil come after me, let him deny himselfe, and take vp his crosse and follow me. In which ground we will consider three thinges: first the meaning, secondly the moment, thirdly the aduersaries against whom wee must contend. For the meaning; If any man wil follow me ▪ that is, will bee my Disciple, (for Disciples vsed to follow their Maisters and teachers) hee must learne three duties: First, Le[illegible: 1 letter] him denie himselfe: Secondlie, take vp his crosse: Thirdlie, follow mee: To the deniall of our selues three things are required: First, we must for the magnifying of the grace of God ab[illegible: 1 letter]se our selues euen to nothing. An example whereof wee haue in Paul, 1. Cor. 3.7. I I haue planted, Apollo hath watred: but neither is he that planteth any thing, neither he that watreth, but God that giueth increase: If the planter bee nothing, much lesse the planted. We are not able as of our selues to think a good thought. And againe, All our sufficiencie is of God. Secondly, wee must renounce our owne reason and will, and bring them vnder subiection to the will of God, wee must not striue to haue willes of our owne, but let Christs will be sufficient for vs, his wisedome must be our reason. Thirdly, wee must esteeme all things as dung for Christ, and preserue within vs a readines to leaue and forsake friends, riches, honours, yea ou[illegible: 1 letter] libertie and life it selfe (if need be) for his sake and a good conscience. The second dutie is, To take vp our crosse daily: vnto which two things are required: first, euery member of the Church must make reckoning of, and looke for daily crosses, priuate and particular in his calling and in his profession. Secondly, when the crosse commeth it must be taken vp cheerfully, and borne with reioycing: Matth. 5.12. Reioyce and be glad, namely euen when men reuile and persecute you: Rom. 5.3. Iustified persons are able to reioyce in tribulations; according to the exhortation, Iam. 1.2. Count it a[illegible: 1 letter] exceeding ioy. An example of the Saints, Hebr. 10.34. who suffred with ioy the spoyling of their goods. The third dutie of a Disciple is: after the two former to follow Christ. For when Christ saith, And follow me, it is as though he had said: I goe before bearing my crosse, let my Disciples follow me step by step in bearing of this crosse. This containeth in it the maine duties of Christian religion: to the performing of which two things are to be done: first, wee must beare the crosse in obedience, as Christ did, who most willingly abased himselfe to the death, euen the death of the crosse, in obedience to his Fathers will. Qu. But wherein stood this obedience of Christ? Ans. In the practise of three speciall vertues: first, Meekenes, he opened not his mouth, hee reuiled not being reuiled, reuenged not when hee might. Secondly, Patience, he grudged not to suffer those bitter torments for his very enemies. Thirdly, Loue, he prayed for those that pierced him, and shed his heart blood: in all which it is our part to imitate him. Secondly, wee must be conformable vnto Christ being our head; which conformitie consisteth in crucifying our body of corruption, euen as he was crucified vpon his crosse. We must arme our selues with Peters exhortation, 1. Pet. 4.1. to suffer in the flesh, as Christ suffered in the flesh. Which whosoeuer doth, he ceaseth from sinne: he liueth not henceforth after the lusts of men, but after the will of God, vers. 2. The learning of this dutie helpeth forward our obedience vnder the crosse, which many cannot attaine vnto (who in the time of their peace are in some sort obedient) because they beare not about in their bodies the dyings of Christ daily. 2. Cor. 4. The second point. The moment and weight of this ground, appeareth Luk. 9 24. He that will saue his life, shall lose it, that is, that will not take vp his crosse to follow Christ, shall neuer be saued. Againe, Baptisme is a maine ground, Heb. 6.1. namely, as it is ioyned with inward baptisme, for els outward baptisme may be wanting, so it be without contempt; but both together are a maine ground▪ especially in regard of that stipulation we make, and that profession which wee receiue vpon vs thereby, of forsaking euen our selues and following of Christ, without which can bee no saluation: which being the matter and substance of this ground, sheweth euidently the importance of it. The third point. Aduersaries of this ground are, first among our selues, such as are content to make Christ a Sauiour and Redeemer, but not a patterne and example of imitation in his vertues: but Christ will not be made a packhorse only to beare sinnes, seeing hee hath propounded himselfe a president to be followed of those who looke for saluation by his sufferings; they must first bee his Disciples, before he be their Redeemer. Secondly,Popish doct[illegible: 1 letter]ine suffereth not a man to set one foote forward towards Christ, because it resisteth deniall of a mans selfe. a more wicked enemie withstanding this doctrine is the Church of Rome. In exalting nature, and extenuating the grace of God; as first, holding that all sinnes deserue not not death, but may bee done away with a little knocking on the breast, or such light sorrow. Secondly, that by nature a man hath free will in his conuersion, and being helped by the holy Ghost, can moue himselfe vnto saluation. Thirdly, that after iustification there is nothing in a man that God can hate. Fourthly, that a man may merit life, and performe workes of satisfaction to God; which diuellish doctrines what else doe they but make the heart swell with pride, so as it can neuer be brought to the deniall of it selfe. The third ground is taken from the Morall law:3. Ground. Thou s[illegible: 1 letter]alt haue no other God before my face. The scope and meaning of which law is to direct vs in chusing the true God onely to bee our God; which is done, first, when we know and acknowledge him as hee hath reuealed himselfe in his word: secondly, when wee giue our hearts vnto him, according to that precept; My sonne giue me thy heart. Now the heart is giuen to God when he is loued and feared aboue all, when he is alone trusted in, relied on in danger, when we ascribe all power vnto him, beleeue in him, subiect our selues vnto him in our very conscience; for whatsoeuer hath these is become our God. Secondly, that this is a ground cannot bee doubted: for whosoeuer taketh not the true God for his God, is out of all way to saluation, seeing there is no couenant betweene God and him, and being out of the couenant, can haue no part not inheritance in Gods kingdome. Thirdly, Aduersaries of this ground are,No [illegible: 1 word] if that religion teach to denie honour and alleageance due to our earthly Go[illegible: 1 letter]s. first the Romish doctrine, which committeth high treason against God, in giuing his honour to other things: as to Saints and dead men, whom they make Gods, by teaching inuocation to bee due vnto them, and so attributing an infinite power, wisedome, or presence vnto them, which are Gods proprieties. Secondly, in teaching that men can merit, they make them Gods. For if Christ himselfe had bin a meere man, he could not haue merited. Thirdly, in ascribing to dead creatures the vertue of the holie Ghost; as to water, the power of sanctification, driuing away diuels, and washing a[illegible: 1 letter]ay sinnes. Fourthly, in setting vp the woodden Crosse for a God, which must be worshipped with the same worship and affection as God himselfe is. The Virgin Mary they make a Goddesse, and Queen of heauen, whom they pray to commaund her sonne. And lastly, the Pope, to whom they giue power to pardon sinne properly, and to make lawes to binde conscience, as properly as Gods lawes doe. The second aduersarie is the comm[illegible: 2 letters] Protestant, who carrieth an outward profession of Christ, but in his heart setteth vp many Gods, as the belly, wealth, pleasure, yea the Diuell is the god of many men, as Phil. 3.19. 2. Cor. 4.4: others set all their hearts and studie for the accomplishment of their sinnes; now sin hauing the hold in their hearts, is become their God. Yea and it is a common practise of many Protestants i[illegible: 1 letter] their crosses to put off their confidence in God, and betake themselues to cunning men and Southsayers; so leauing the liuing God, and trust for thei[illegible: 1 letter] helpe in the diuell himselfe. 4. Ground.The fourth ground of practise concerneth the worship of God: Exod. 20.5. Thou shalt not make to thy selfe any [illegible: 1 word] image, &c. The first point. The meaning: This Commandement hath two parts: the former forbidding the making of Images: the latter, the worshipping of them. The former in these words: Thou shalt not make vnto thy selfe &c. In which is not simply forbidden the making of Images, as if they bee for politicall or historicall vse, [illegible: 1 letter]ut the making of them in way of religion or conscience, to put vs in remembrance of God, or to worship God in, by, or at the same. The latter in these words: Thou shalt not bow downe &c. That is, thou shalt not so much as bow downe thy bodie before such an Image made by others, neither to worship it, no[illegible: 1 letter] the true God in it: which exposition because it is oppugned by a great part of the world, I will prooue by some reasons: First, that which was the sinne of the Israelites in making Images, is here forbidden: but their common sinne in the vse of Images, was to make them representations of the true God, and to worship the true God in them, as appeareth Exod. 32.4.5. The Israelites hauing made a golden Calfe, said: These be thy Gods, O Israel, which brought thee out of the land of Egypt: that is, this is a representatiō of that God who brought thee out of Egypt: for they should haue been worse then mad men, if they had called that Calfe which was but one day old, that God which brought them many daies before out of Egypt: besides that, Images true or false are vsually called by the name of Gods, as being so in the reputation of the worshippers. F[illegible: 1 letter]rther, Aaron said,Vers. 5. To morrow shall be the holy day of the Lord: signifying that the Calfe was made to represent the true God, whom in the Calfe they were to worship. Againe, Iudg. 17.3. Michae[illegible: 1 letter] mother sheweth that her intent was to worship God in the Image, when shee saith, that shee had dedicated eleuen hundred shekels of siluer to the Lord, to make a grauen and molten Image; and hauing made the Image, she saith, Now will the Lord blesse me: Vers. 13. though his fact was grosse Idolatrie, yet he sheweth that he worshipped the Lord in the Image, whose blessing he boasted of. Esai 40.18 To whom will y[illegible: 2 letters] [illegible: 2 letters]ken God? whence it is plaine, they made Images of the true God to worship him in. Iudg. 2.11. The Israelites were sore afflicted for seruing Baal and [illegible: 1 word], that is, Idols fetched from the Heathen: but herein their intent was to worship the true God in them, as appeareth Hose 2.16. Thou shalt call me no more [illegible: 1 span]. Yea the very Heathen themselues worshipped the true God in their Images, Rom. 1.23. They turned the glorie of the true God into the similitude of a corruptible creature; much more then the Israelites who took their Idolatrie from them: and therefore in the second Commandement is forbidden the making of Images of the true God, and not of false onely, as the Papists would falsely teach vs. The second reason is in Deut. 4.15.16. where Moses making a Commentarie vpō this cōman[illegible: 1 letter]ement, and forbidding to make any representation of any figure, addeth this reason: Ye saw no image in the day that the Lord spake out of Horeb: and therefore Moses vnderstood the Commandement as we doe, namely not to make any Image of the true God. The third reason is in the words, Thou shalt not make the image of any thing that is in heauen aboue. &c. Seeing then that God is in heauen aboue, as also the Saints and Angels, wee must make no Image to represent them: for euen Images of the true God are Idols, hated of God, and condemned in the Scriptures: so the golden Calfe is called an Idoll, Act. 7.41. The second point is the weight of this ground standing herein, that whosoeuer ouerthroweth this ground, ouerturneth this religion. For first, whosoeuer resembleth God in any Image, and worshippeth him therein, he denieth the true God, Rom. 1.25 The wisest of the Heathē worshipping God in their Images, turned the truth of God into a lie: so whatsoeuer mē may beleeue of worshipping ye true God in an Image, the truth is, it will proue no better than a lie vnto them. [illegible: 1 letter] Cor. 10.[illegible: 2 letters] The Apostle affirmeth, that whatsoeuer the Gentiles sacrificed to Idols, they sacrificed it vnto Diuels, and not vnto God. Some may aske, how can this be, seeing their intent was to sacrifice vnto God? I answere, that by offering to an Image, they denied God, and so not seruing him, they became sacrificers to the Diuels: for whosoeuer conceiueth of God otherwise than he will be conceiued of, conceiue an Idoll, and not God; and he that wil remember him in things wherein he will not be remembred, forgetteth him, as the Israelites, Psal. 106.21. Secondly, professed Idolatrie maketh a separation betweene God and his people, as adulterie doth betweene man and wife. For as a wife that seeketh to strangers, denieth her proper husband; so the Church, which is the spouse of God, going a whoring after Images and strange Gods, denieth God her husband, and procureth the Bill of diuorce: see Hose 2. and Ierem. 3.8. Thirdly, the aduersaries of this ground are, the professed Papists: first, in allowing making of Images for Religions sake; as the Image of Christ crucified,If the Pope had been with Moses in the mount, he would haue demurred vpon the admittance of the second commandement. which they call the Crucifixe; and of Christ glorified, which they call Agnus Dei: also Images of the Virgin Mary, and other Saints; yea cursing and condemning all those that forbid the making of them, & so curse euen the Lord himselfe: yea and most blasphemouslie in former times they were wont to make Images of the Trinitie, picturing the Father like an old man, the Sonne like a childe, the holie Ghost like a Doue, and yet much more blasphemously than that, otherwise: but they are now ashamed of such wicked pictures. Secondly, they maintaine, yea and commaund the worship of Christ in an Image, and condemne them who deny the worshipping of Images, whether they be Images of God, or of Saints, Angels, and dead men. Thirdly, they teach that a man is to worship the Crucifixe religiously, yea with the same worship and deuotion with which Christ is worshipped, wherewith also they worship their breaden God. In former times their consciences secretly checking them of their Idolatries, caused them to leaue out the whole second Commandement, and diuide the last into two, to fill vp the number: but of later daies, seeing they are constrained to retaine the Commaundement, they haue found out some shift, which we will examine. First, they say, there is a difference be[illegible: 1 letter]weene an Idoll and an Image, as the one is a Greeke word,Obiect. 1. the other a Latin: the former is a representation of the true God, the latter of false Gods. Ans. The difference is but in the word, for indeed they be both one,Answere. Acts 7.41. The Calfe was an Image and an Idoll too.Obiect. 2. Ob. They make difference also of worship, which they say is of two sorts: the first is Latreia, [non-Latin text not transcribed]. this is a worship and reuerence due to God onely: the second is Dulia, and this is a seruice due vnto Saints, to ye Crucifixe, [non-Latin text not transcribed]. &c. Ans. But besides that ye Scripture make these both one,Answere. they herein bewray their follie, in that if either be greater, it is Dulia, which is a kind of seruice most submisse, and that properly which vassals were wont to yeeld their Lords who had taken them in warre, and yet this must be giuen to Saints, and the wooden Crosse, being the greatest subiection.Ob[illegible: 1 letter]ect. 3. Ob. 3. But they intend to worship not the image of the Crosse,Answere. but Christ in it. Ans. No intention of man can institute a true worship of God, without warrant from God himselfe, who neuer authorized men to worship him in Images.Obiect. 4. Ob. 4. Englishmen kneele downe to the Chaire of Estate, the King not being in presence, and therefore wee may much more to Saints and Angels.Answere. Ans. First, this is a ciuill and politique worship, testifying the subiects alleageance: but kneeling to Saints is religious. Secondly, the King appointeth his Chaire of Estate to be a signe of his presence, and willeth it; but no Papist can proue that euer Christ appointed a Crucifixe to bee a signe of his presence: or that God willeth their Images to bee signes of his presence. Thirdly, the Chaire of Estate is a signe only in the Kings absence; for himselfe being present, the ciuill worship is performed to himselfe: but Christ is neuer absent from his Church, and yet in his presence they set vp an Image to remember him by. Thus that Church being an open Idolater must not bee ioyned with; for she is not ioyned to Christ any longer, but is a professed harlot; neither i[illegible: 1 letter] it so indifferēt (as some think) to finde saluation there as well as by our Religion. 5. Ground.The fifth ground is, Matth. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serue. That this is a chiefe ground needes no proofe; and therefore wee will consider first the meaning, secondly the aduersaries against whom wee must contend. To know the meaning, the words going before will affoord vs some direction; wherein Satan hauing moued Christ to fall downe and worship him with bodily worship only, and requiring not the maine worship due to God, but a little bowing of the bodie; betokening that he was the disposer of the kingdomes of the world: this Christ denieth him with this reason ratified by Scripture, that it is a worship and seruice proper to God, and to bee tendred to him onely. Secondly, the words themselues are to bee weighed: By [worship] is properly signified bodily▪ [non-Latin text not transcribed] worship in a bodily gesture: the meaning then is, thou shalt with thy bodie adore the Lord, for so it is sutable to Satans demaund. The word [serue] signifieth all worship due to God both inward and outward. [Only] This word appertaineth to both the members, and so to the whole sentence; for else there should bee no direct deniall of Satans temptation, requiring onely the former and not the latter. But some will say,Obiect. we may serue men lawfully, how then is seruice proper to God only?Answere. There be two kindes of worship; religious, and ciuill. Religious, is an action or actions of reuerence and subiection, whereby a man doth acknowledge the Godhead it self, or the properties thereof, either in God himselfe truly, or in the creature falsely. These properties of God are, first, to bee an absolute Lord. Secondly, to bee Almightie. Thirdly, to be present in al places at all times. Fourthly, to heare all men in all places at all times. Fiftly, to know all things past, present, and to come, yea and the hearts of men. Sixtly, to be giuer of all good things, and the preuenter of all euill. Now, any action of reuerence in signification of any of these properties is a religious worship; the very intent of the minde in religious worship being, to ascribe either Godhead or diuine properties to the thing worshipped. Ciuill or politique worship is, when men performe actions of reuerence and subiection to others, as acknowledging them to bee preferred aboue themselues in gifts or authoritie. Thus bowing of the bodie is sometime religious, when it is done to God, in acknowledging his properties; and sometime ciuil, performed to a man in respect of his eminency in gifts or gouernment. But these words of Christ are meant only of the former, and not of the latter, which belongs vnto man. This ground thus truly conceiued, affoordeth vs these two maine points of Religion: first, that God is to be worshipped with religious worship. Secondly, that all religious worship is proper to God, and due to him alone. Now religious worship is two-fold: first, inward, standing in two things; faith and inward obedience. Secondly, outward, when this inward worship is outwardly testified, consisting of three principall parts: first, in preaching, hearing, and reading the word: secondly, in receiuing the two Sacraments: thirdly, in prayer and thanksgiuing publike and priuate. Aduersa [illegible: 4 letters] C[illegible: 2 letters]holik[illegible: 1 letter], [illegible: 1 word] Catho [illegible: 4 letters] depra [illegible: 3 letters] of Gods wor [illegible: 4 letters].The Aduersaries hereof are the Papists, who pretend the Catholike Religion, but indeed ouerthrow it, in deprauing the outward worshippe of God, wherein the inward is testified. The first part whereof standing in the preaching, hearing, and reading of the word, they depraue: first, by mingling the pure word of God with mans word and writings; and authorising bookes Apocryphall as Canonicall Scripture. Secondly, by making vnwritten Traditions Apostolicall and Ecclesiasticall (as they say) of equall authoritie with the Scripture. Thirdly, in that they teach in their Catechismes, that the worship of God doth stand in obeying the Commandements of the Church, as wel as the Commandements of God themselues, and are necessarily to be practised vnto saluation, & so they worship God in vain, Mat. 15.9. Fourthly, in that they allow no Bible to be [illegible: 1 letter]uthenticall, but onely the Latin translation of Iere[illegible: 1 letter]ie, renouncing both the Hebrew and Greeke fountaines: and ye[illegible: 1 letter] learned Papists confesse that their Latin text i[illegible: 1 letter] corrupted, and that therefore the true sense is to bee fetched from the Popes determination, and from Councels, and no other sense to be admitted. Fiftly, in that they make Images Lay mens bookes and teachers; and debarre the people of the Scriptures publikely and priuately in the vulgar tongue, and suffer it only to be read by them and vnto them in the Latin tongue vnknowne vnto them. The second part of outward worship standing in administration of Sacraments, they likewise corrupt and abolish: for howsoeuer Baptisme is preserued for the substance of it in the Romish Church, which (as a lanterne carrieth the light) it retaineth not for it owne, but for the hidden Churches sake within it; yet haue they abolished the Lords Supper for the substance of it: first, of a Sacrament they haue made it[illegible: 1 letter] reall sacrifice. Secondly, they haue turned the Communion into a priuate Masse, where the Priest alone receiueth all, and the people nothing▪ Thirdly, although in a Sacrament the[illegible: 1 letter]e must bee a distinction between the signe and the thing signified, yet they make none, but ouerthrow all such signification of the signes by their transubstantiation. Fourthly, they haue turned the bodie of Christ into a breaden God, which they carrie about in boxes and worship; which is as vilde an idolatrie as euer was among the Heathen, not inferiour to the worshipping of Cats and Buls as gods among the Egyptians. Fiftly, they haue added to Christs Institution fiue Sacraments, viz. Penance, Confirmation, Orders, Matrimonie, and annoynting. But indeede Baptisme is a Sacrament of Penance: the Lords Supper of Confirmation: and further are they deceiued in the other. The third part of outward worship concerneth Prayer and thankesgiuing: this they ouerthrow likewise: first, they mocke God in praying in an vnknowne tongue, not knowing what they aske, much lesse seriously addressing themselues vnto the dutie; which euen earthly Kings would disdaine. Secondly, in prayer must bee brought sense of want and contrition of heart, this they cannot bring who are taught that they merit by prayer. Thirdly, prayer must be made in particular faith, but this they make presumption. Fourthly, they allow praying to creatures, & the mediation of Saints, and so denie the very substance of prayer, which is to make request to God only in the alone mediation of Christ. The second maine poin[illegible: 1 letter] of Religion out of this ground is this; That religious worship is due to God alone▪ for wee may not giue apparance of religious worship to creatures. Cornelius is reprooued for giuing to Peter excesse euen of ciuill worship, Acts 10.25. for he knew Peter to bee a man and not God; and so seemed to mingle a kinde of religious worship with ciuill. This is a maine ground also, which whosoeuer denieth he holdeth no[illegible: 1 letter] the head Christ, Col. 2.18.19. The Aduersaries of this ground also are the professed Papists,Aduersaries. Popish prayers, fitter to be preferred to dead men than the liuing God. who worship Saint[illegible: 1 letter] and Angels, not onely by kneeling before them, but praying also vnto them; which cannot be denied to bee a religious worship, seeing it attributeth vnto them to heare the prayers of all men [illegible: 1 word] all times, in all places, ye[illegible: 1 letter] and to know the hearts of men vpon earth. Secondly, they maintaine religious worship of Images, they goe on pilgrimage vnto them, offer Incense, creepe vnto them, and kneele before them. Yea, they worship the Crucifixe with the same worshippe whereby they would adore Christ, if hee were liuing vpon earth, as also the reliques of Saints. Out of all which wee see what to thinke of that Church which onely hath the name of a Church, she holdeth not the head Christ, seeing for so many hundred yeeres she hath displaied her fornication, in worshipping Saints, Angels, Images, and the Virgin Mary, so as her Bill of diuorcement is iustly giuen her, 2. Thess. 2.10. Reuel. 13.8. from whom we must separate, if we would not partake with her in her plagues. 6. Ground.The sixth ground of practise is Esai. 8.13. Sanctifie the Lord of hostes: which words contain the substance of the third Commaundement: in which consider first the meaning, secondly the weight, thirdly the Aduersaries. For the meaning: A thing is said to bee sanctified two waies; either when it is made holy; or when it is acknowledged to bee holie. Now this latter must bee heere vnderstood, for Gods name cannot be made holie, which is holinesse it selfe, and the first cause of all holinesse; but it is sanctified of vs when wee acknowledge it holie: and this our sanctification of God either respecteth God himselfe, or the gifts of God. Our sanctification of God himselfe (the thing intended in this ground) is done two waies: first, when in our mind we acknowledge and praise him in his attributes, of wisedome, mercie, louing kindnes, power, prouidence, and such like. 1. Pet. 3.15. Sanctifie the Lord God in your hearts; that is, acknowledge him in his wisedome, power, and other his attributes: Look as good subiects speaking of, and mentioning their Prince, will put off their hats in reuerent opinion of him; so we religiously should thinke and speake of these.Iob. 1.5. Iob fearing only and but suspecting, that his sonnes in their feastings had dishonoured this name of God, sanctified them. When Hez[illegible: 1 letter]k[illegible: 2 letters]h heard ye blasphemies of Rabshak[illegible: 1 letter]h against God, be humbled himself, rent his cloathes and put on sackcloath, 2. King. 19.1. Yea wicked Ahab hauing heard (though falsely) that Nab[illegible: 3 letters] had blasphemed God, he rent his cloathes and proclaimed a fast: which sheweth (whatsoeuer his fact was) the vse and manner of holy men in his time, when Gods name was dishonoured and blasphemed. Secondly, wee sanctifie God himselfe, when wee with reuerence acknowledge his titles, as God, Lord, Iehoua, Father, Christ, Iesus, Holy Ghost; and not without religious and obedient affection speaking or thinking of them. Our sanctification of Gods gifts, which are many, as the Word preached, Prayer, Sacraments, Meate, Drinke, and all things seruing for the good of bodie or soule, is not by giuing or adding any holines vnto them, which in themselues are all holie; but when we acknowledge them holie, by preparing our selues to a holie vse of them, and vse them accordingly with good conscience: for euery creature of God hath a double vse: first, a lawfull vse when God permits a general vse of his creatures, thus all may vse meate, drinke, apparell, &c. Secondly, a holy vse, when a creature in his lawfull vse is vsed in a holy manner, for this includeth the former, though that may be without this. For example, all the Iewes kept the Passeouer lawfully, but onely those celebrated it holily, who prepared themselues according to the commandement: which holy vse is obtained by the word and prayer, 1. Tim. 4. The word directeth vs to vse these gifts of God in obedience; and prayer obtaineth grace to vse them according to the worde vnto which holy vse of Gods creatures we are to be mooued by these reasons: first, we must distinguish our selues from the bruite beasts; the swine in the forrest [illegible: 2 letters] teth vp the maste, but looketh not vp to heauen, no not to the tree whence it falleth. Secondly, because we haue lost our title to all the creatures in Adam, which onely is in this vse restored. Thirdly, because they are the gifts of God, we must thus acknowledge them to be his, and in him learne to vse them. Fourthly, that vice may auoide the common abuse of them, whereby hee is prouoked to displeasure. The second point is the weight of this ground: which may appeare in the con [illegible: 3 letters]rie; seeing the blasphemer doth what hee can to ouerthrow the Godhead it selfe;Leuit. 24.14.16. whence euery such one is called by such a name as signifieth a [illegible: 1 word] of God, or one that thrusteth God thorough: and therefore the sanctification of God is a ground of moment. Secondly, the first petition of the Lords Prayer is, sanctified be thy name: wherein wee are taught to preferre and pray for the hallowing of Gods name before our own saluation. Thirdly, the scope of the third Commandemēt is the same, which whosoeuer obserueth not, reuerseth both the former. And lastly, the Lord is so iealous of his glorie, that he will bee sanctified of all them that come neere him, else hee will sanctifie himselfe in their confusion, Leuit. 10.3. Aduersa [illegible: 4 letters].Thirdly: The Aduersaries of this ground are, first, though (by Gods mercie) the religion of the Church of England is no aduersary vnto it, yet the liues of the most fight against it: for although when we mention earthly Princes wee can vse all reuerence, yet Gods name is most fearfully abused, and tossed in wicked mens mouthes by oathes and cursed speakings; besides that, many abuse the same to Charmes, and Spels in their sorceries, and men thinke all is well, because herein they vse good words: but the truth is, the better the words be, the greater is the sinne; yea it is noted to be a signe of a low and base spirit not to sweare and blaspheme vpon any occasion: many souldiers thinke they cannot be couragious enough, vnlesse they pierce God & rent Christ by detestable oathes, such as would cause wicked Ahab himselfe to rend his cloathes at the hearing. Secondly, the great aduersarie is the Papist, and that diuers waies: first, in that they teach that the very doing of some worke is a sanctification of God; as the outward worke of Baptisme, yea in it the very action of the Minister is a worship of God, and doth confer grace, ex opere operat[illegible: 1 letter] ; this was their old doctrine, which now they colour with this addition: If the partie be well and rightly disposed: but besides the vse, yea the lawfull and common vse, there is by this ground required an holy vse of any thing to make it acceptable to God, or rightly profitable to the doer himselfe. Secondly,Popish hall[illegible: 2 letters]ing of the crea [illegible: 2 letters]res, dishonoureth the Crea [illegible: 4 letters]. their hallowing of Water, Bels, Palmes, Ashes, Spettle, is a meere mockerie of God, seeing they haue neither word nor promise from God, that these creatures should thus be hallowed to preserue from euill, bodie or soule. Thirdly, they erre in the foundation of religion diuer[illegible: 1 letter] waies; euery which such error is blasphemie. Fourthly, that religion oppugneth the sanctification of Gods name in the vse of a lawfull oath, teaching first that the Pope hath power to dispense with an oath. Secondly, that men may sweare by the Masse, and so doing make it a God. Thirdly, euen the learned among them with one consent hold, that a man may sweare ambiguously, euen when he knoweth the thing to be otherwise. The seuenth ground is, Galath. 5.14.7. Ground. The whole law is fulfilled in this one word, Thou shalt loue thy neighbour as thy selfe. The meaning is not that we should loue our neighbour equally with our selues, and with no lesse affection, or degree of loue; but that with the same cheerefulnes, willingnes, and truth of heart that we perform duties of loue to our selues, ought wee also to reach them out vnto others. The weight of this ground appeareth, in that not onely Christ saith, It is like the great Commandement, but also in that it is the summe of the whole law: for the first table must be practised in the second, and the loue of God testified in loue to men. The Aduersaries of this ground bee the Popish Church,Aduersaries. A fit principle for that religion, which wholy seeketh it selfe who thus expound it▪ First loue thy self, and then thy neighbour; making the loue of our selues the foundation of the loue of others: but sometime wee may loue our neighbour aboue our selues; as Ionathan loued Dauid more than his own soule, and Christ loued his enemies more than his owne life. Secondly, it teacheth that a man must not loue particularly his particular enemie, nor salute him in particular, but generally, as if hee salute a whole companie together, his enemie being there. The eighth ground: Exod. 20.12.8. Ground. Honour thy father and thy mother, &c. In the words two things are to be considered: first, an ordinance of God: secondly, the meanes to preserue it. The ordinance is, that all men must not be equall in degree, but there must bee orders of men, of whom some are to be in higher degree, as superiours; some in lower condition, as inferiours: the former are aboue others in regarde of power to command and to punish: the latter are in subiection vnder others, by whose discretion and will they are to be gouerned. This ordinance is described, Rom. 13.1. Let euery soule be subiect to the superiour power: that is, be content to be vnder others which are above him in power: so here, some must bee as fathers, and mothers, some must bee subiected vnto them. The meanes to preserue this ordinance is, the yeelding of honour vnto whom it belongeth, which standeth in three things: first, in reuerence towards the persons of superiours. Secondly, in obedience to their iust commandements. Thirdly, in thankefulnes for their paines in gouerning: thus is that golden sentence to be expounded, Matth. 22. Giue vnto C[illegible: 1 letter]sar the things that are Caesars; that is, giue him reuerence, obedience, thankfulnes, according to that, Rom. 13.7. Giue feare vnto whom feare belongeth, honour to whom honour, tribute to whom tribute. The weight of this ground is plaine, because without it can be no practise of true religion: for first, by it stand the three things, the Familie, the Church, and Common-wealth; all which are maintained by gouernment, and subiection: wherefore the Lord set this Commandement the first of the second Table, as whereupon he would found all humane societies. Secondly, gouernour[illegible: 1 letter] in any of these societies, are the keepers of both Tables, without whose helpe and authoritie Gods kingdome could haue no abiding on the earth. Aduersaries.Aduersaries of this Commandement, are the Papists, who weaken the authoritie of the Magistrate,Such is the carriage of the Romish Clergie, as they had need keep[illegible: 1 letter] the [illegible: 1 letter]iu[illegible: 1 letter]ll Magistrate o[illegible: 2 letters] them, and bee their owne iudges. in exempting their Clergie from all Ciuill power of Magistracie in causes both iudiciall (that is, matters controuersall) and criminall, that is, matters of trespasse, although the Apostle saith, Let euery soule be subiect. Secondly, that Church hath set vp a power to bring into order and subiection all the Kings vpon earth, namely the power of the Pope, who challengeth to himselfe to ouerrule, yea and to depose at his pleasure Kings and Queenes, who in their dominions are aboue al and only vnder God. Thirdly, that religion lesseneth the power of parents: for in the Councel of Trent they establish, first, Mariages, and Contracts made by children without consent of parents. Secondly, Vowes also made by children vnder age and without consent of parents, are held lawful, and not to be broken. 9. Ground.The ninth ground is, Micha. 6.8. He hath shewed thee O man what is good, and what the Lord requireth of thee▪ surely to do iustly, to loue mercie, to humble thy selfe, and to walke with thy God. The meaning. Three vertues are here required: first, Iust d[illegible: 1 letter]aling: secondly, Mercie: thirdly, Humilitie. Touching the first, wee are commanded to do[illegible: 1 letter] iustly: and this execution of iustice between man and man hath fiue substantiall parts: First, to giue honor to whom honor is due. Secondly, by thought word and deed to preserue the body and soule of our neighbour, that is, his life spirituall and temporall. Thirdly, his chastitie, which is the honor of bodie and soule in single life and Matrimonie. Fourthly, his worldly estate. Fiftly, his good name. This is the scope of all the Commandements of the second Table. Now because the due execution of iustice must bee tempered with mercie, therefore is mercie required of man in the second place, which is a readinesse to relieue the miserie of the distressed. And thirdly, because iustice and mercie without godlinesse are but ciuil vertues, we are in the last place commaunded to walke in humilitie with our God, which containeth the summe of the first table, and standeth in three things: first, wee must acknowledge our sinnes: secondly, intreate for pardon: thirdly, purpose not to offend God any more, but endeuour to preuent sinne to come. Concerning y• weight of this ground, it appeareth in Micha. 6.7. where the Lord testifieth himselfe to be more delighted with the practise of loue and mercie, than with oblations of thousands of Rammes, and tenne thousand riuers of oyle: and elsewhere, I will haue mercie, and not sacrifice. Yea Titus 2.12. This is made the end of the appearing of the grace of God, that we should liue soberly in regard of our selues, iustly in regard of others, and godly in regard of God. These vertues are so respected of God, that they are said to go immediatly before his face, Psal. 89.14. and so necessarie among men, that without them no societie can be preserued. The aduersaries hereof are, first,Aduersaries. the liues of most men, who seeke their own things, and not to maintaine the liues, goods, name, chastitie of others: yea too many preferre their priuate gaine before the common good of men in Church and Common-wealth. Secondly, the maine aduersarie is the Romane Religion, [illegible: 1 word] rel[illegible: 3 letters]on an [illegible: 1 span] to all [illegible: 1 word]. which defendeth the greatest iniustice that can be, by establishing a Monarchy among themselues, not onely controlling the soueraigne authoritie of Princes in their owne kingdomes, but also exempting their subiects from their alleageance at their pleasure. Of which vsurped power deba[illegible: 2 letters]e them once, and that counterfeit Religion will fall with it, because it is onely vnderpropped by it. Secondly, that Religion ouerthroweth iustice in chastitie: for first, it giueth power to the Pope to dispense with mariages within degrees of nature; it licenseth the brother by that dispensation to marrie his brothers wife, and so is a patrone of horrible incest. Secondly, it defendeth the toleration of Stewes. Thirdly, by solemne decree it forbiddeth mariages to sundrie orders of men, which Paul calleth a doctrine of diuels, 1. Timoth. 4. Yea they binde certaine men and women from mariage, and yet call it a Sacrament. Fourthly, the last Councell of Trent affirmeth, that all mariages not solemnized by a Masse-priest, and in the faith of the Romish Church, are of none effect. Thirdly, that Religion teacheth, that to steale a small thing, is a veniall sinne; whereas the thought of stealing deserueth the curse of the law. Secondly, it defendeth begging, yea and placeth holines in it; whereas the word teacheth that there should be no begger in Israel. Fourthly, it teacheth that a sporting lie, or a beneficial lie are venial sins, flat against the ninth Commandement. Lastly, against the tenth Commandement it teacheth iniustice, namely, that hurtfull motions intended against our neighbour (if there bee no consent of will) are no sinne. Whence wee may see what to thinke of that Religion; yea Christ himselfe sheweth, Mat. 5.19. Whosoeuer breaketh the least of these Commandements, and teach men so to doe, he is the least in the kingdome of heauen, that is, he hath no part therein. But the Romane Church breaketh them, yea and teacheth men to doe so, and therefore it is not of God, and the peremptorie teachers thereof haue no part (without repentance) in the kingdome of heauen. 10. GroundThe tenth ground is, 1. Cor. 7.20. Let euery man abide in that calling in which hee was called. First the meaning. The scope of the words sheweth, that among the Corinths some who were sla[illegible: 1 letter]es and seruants, but cōuerted to the faith (their masters still remaining Infidels) thought that now they were free from their Masters, and might relinquish their seruice, and hence tooke occasion to liue as they listed; against which conceit of licentiousnesse the Apostle Paul opposeth himselfe, and wisheth that this be reformed, and that those who being called to the faith vnder vnbeleeuers, abide in that same calling wherein they were called. In which verse two things are contained: First, that euery man that would liue religiously must haue a double calling: first, the generall calling of a Christian: secondly, some particular vocation and calling wherein to conuerse. Secondly, that euery man must abide in his particular calling: which that a man may doe, first he must be contented and well pleased with his calling. Secondly, hee must walke diligently in the duties thereof; for these reasons: first, the commandement of God, Genes. 3.19. In the sweate of thy face shalt thou eate thy bread: which words though they be a threatning, yet they include a commaundement bounded with a promise of blessing, Psalm. 128.2. The man that feareth God shall eate the labours of his own hands, and blessed shall he be: Exod. 20. Sixe daies shalt thou labour, enforced by Gods owne example, for in sixe daies the Lord made heauen and earth. Quest. May we not vse recreation in the sixe daies? Ans. Yea, so it be moderate, and help to make vs fitter for our callings; for labour it selfe being commaunded, euery thing also which vpholdeth it, is commanded. Such commandements are vsuall in the New Testament also: Ephes. 4.28. Let him that stole steale no more, but rather let him labour with his hands the thing that good is. So 2. Thess. 3.12. men are commanded to eate their owne bread. Secondly, Examples in the Scripture: God enioyned Adam in the state of innocencie this double calling: first to serue him: secondly to dresse the garden. The second Adam Christ himselfe while he led a priuate life till his baptisme, which was the space of thirtie yeeres, liued in his father Iosephs calling. The Angels themselues are ministring spirits for the good of the godly, and ascend and descend vpon the sonne of man, and liue not out of their calling. Thirdly, it is [illegible: 1 page] [illegible: 1 page] the ordinance of God that men should be his instruments for the commō good of the societies wherein they liue; euen as euery member in the bodie endeuoureth it selfe not onely for it owne good, bu[illegible: 1 letter] for the benefit of the whole. So should euery member of the bodie politique. This ground is of great weight for the maintaining of the three maine societies: for neither familie, Church nor Common-wealth can stand without distinction of particular callings and labour in the same; for which cause the Apostle would not haue him to eate, that will not labour, 2. Thes. 3.3. Aduersaries.The aduersaries hereof are, first, many amongst vs, as those who spend their liues in gaming, and they who spend their wealth in bezeling and drinking: and they also who being strong to labor spend their time in begging: all which are vile courses of life, and enemies to all good societies. Secondly, the Roman religion: first, in maintaining a Monkish life, whereby a man cutteth himselfe off from all societie, and liues in prayer and fasting: but wee are taught not onely to practise duties of the first table, but of the second also, and without the speciall calling the generall is nothing. Secondly, In maintaining loosenes of life and idlenes, for God hauing appointed 52. Sabbaths in the yeere, wherein men are to lay aside their ordinarie callings, and no moe, they haue added (as may appeare in their callender) fiftie two moe, which they call holy daies, and so spend more than a quarter of a yeere in rest and idlenes, whereby they become aduersaries of this ground. The eleuenth ground is 1. Tim. 1.19. Keepe faith and good conscience. 11. Ground The meaning: By faith we must vnderstand the wholesome doctrine and religion deliuered in the writings of the Prophets and Apostles: further, this faith must not goe alone, but must haue his companion, which is a good conscience; the propertie of which is to excuse and iustifie a man in al callings before God and man: and it is knowne by a two-fold testimonie: first of the life past: secondly, of the life present and to come. The testimony of the life past is, that a man hath repented him of all his sinnes past, and is turned vnto God. The testimonie of the life present and to come is, first, that a man hath a purpose neuer to offend God, but endeuours to please him in all things. Secondly, that when hee hath slipped and sinned against Go[illegible: 1 letter], it was not wittingly and willingly, but of humane infirmitie. Thirdly, that a man hath his generall testimony which is required to a good conscience. Psal. 119.6. I shall not be confounded, when I haue respect to all thy Commandements Iam. 2.5. He that breaketh one Commandement, i[illegible: 1 letter] guiltie of all: that is, hee that wittingly and willingly against the knowledge of his conscience breake one of the Commandements of God, will, if occasion be offered, willingly and of knowledge break them all: so as a good conscience must testifie on a mans side concerning all sinnes and all obedience. Examples whereof we haue in Hez[illegible: 1 letter]kiah, Esai. 38.3. Remember Lord how I haue walked before thee with a perfect heart. And in Paul, 1. Cor. 4.4. I know nothing by my selfe. The weight of the ground appeareth in the wordes following, where the Apostle saith, that while some put away good conscience, they haue made shipwracke concerning the faith: where he compareth our conscience to a ship, our religion and faith to our treasures laid in it. Now as a hole in the ship loseth the treasures by sinking the ship: so cracke the conscience, and the treasures of religion suffer shipwracke: whence it is that Timothie is willed to keepe the mysterie of faith i[illegible: 1 letter] pure conscience, 1. Tim. 3.9. The aduersarie of this ground is the Romish Religion,Aduersaries. who ouerthroweth true testimonie of conscience, which is euer ioyned with true humiliation and repentance for sinnes past; in teaching, that many sinnes are in themselues veniall, or no sinnes, as those lusts against the last Commaundement, which killed Paul himselfe; and in extenuating mans corruption, and extolling nature, wherby (they say) a man may worke his saluation, being holpen by the holy ghost: whereas indeede no true peace of conscience is to bee found till nature bee wholy debased, & grace take the whole place. Secondly, they teach that a man cannot bee certaine of his saluation in this life, but may coniecture and hope well; which is the very racke and torment of the conscience. Thirdly, while they teach that a man must merit his saluation by his workes, they torture the conscience, and leaue it destitute of this testimonie: for how can the conscience quiet it selfe, when it knowes not how many workes will serue the turne, nor when it hath sufficiently satisfied the iustice of God? and this is to bee marked, that the chiefest of that religion, whatsoeuer they hold in their life time; yet when they lie on their death-bed, they flie from their owne merits to the merit of Christ.And Sir Christopher Bl[illegible: 1 letter]nt [illegible: 1 span] exe [illegible: 3 letters]ion. Notable is that speech of Stephen Gardiner at his death to conuince it, who hauing been a great persecutor, and being much perplexed on his death-bed, by a friend of his visiting him, was put in minde of that iustification which is by the meere mercy of God in Christ: to whom hee answered; You may tell me, and those who are in my case of this doctrine, but open not this gap to the people: So as they are glad to entertain our doctrine for the true peace of their conscience, which in their owne doctrine they can neuer finde. Thus haue wee shewed in part that faith is a most pretious treasure, beset with many enemies, against whom wee must alwaies contend, which wee shall yet more clearely see in beholding the vse of this treasure, which is two-fold: first, to r[illegible: 1 letter]ueil[illegible: 1 letter] from God vnto man all things needfull vnto saluation concerning doctrine or manners: wherein it excelleth all man[illegible: 1 letter] learning: for first, all the lawes and learning of men reueile the Morall law only in part, and mingle it with superstitions, and ceremonies: but they reueale no part of the Gospell: onely this doctrine of faith reuealeth in the full perfection both the Law and Gospell. Secondly, the lawes and learning of men know nothing (much lesse reueale) of m[illegible: 1 letter]ns miserie, neither the cause nor the remedie thereof; but this doctrine of faith knoweth and reueileth both; namely, the first cause to bee the sinne of our first parents, and the proper and perfect remedie to be the death of Christ. Thirdly, mens lawes and learning speake at large of temporall happinesse; but know nothing of eternall▪ but this doctrine not onely knoweth the true happines of men, but teacheth and describeth the readie way thereunto. The second vse of this doctrine of faith is, that it is a most perfect instrument of the holy Ghost for the working of all graces in the hearts of men; I meane not the letters and syllables, but the doctrine of the Prophets and Apostles taught, and beleeued. Paul calleth it the power of God to saluation: and Christ himselfe saith, that his word is spirit and life, that is, the instrument of the Spirit, whereby life eternall is procured: for which two notable vses it is a most pretious treasure. Whence we learne, first, to be swift to heare this doctrine taught in the publike Ministerie, as Iames counselleth, chap. 1.19. because in it God openeth his treasure to dispence the same vnto vs. Secondly, it being a pretious treasure wee must hide the same in the coffers of our hearts: Psal. 119.11. I haue hid thy word in my heart. It must be an ingrafted word in them, Iam. 1.21. And this dutie we practise first, when wee haue care to know it: secondly, to remember it: thirdly, when wee set the affections of our hearts vpon it, as men do vpon their treasures. Thirdly, if it be the treasure of the Church, then it bringeth to the possessors of it, wealth, honour, and pleasure, as other treasures doe. For as the house of Obed-edom was blessed for the Arke; so is that heart which holdeth true wisedome within it: see Prou. 3.13.14. &c. We in this land haue good experience of this truth, who by Gods blessing haue aboue fourtie yeeres enioyed wealth, peace, honour, and aboue all, Gods protection: and whence haue these flowed but from the true faith and religion set downe in the Prophets and Apostles, maintained and defended amongst vs? which if we would haue continued, we must also continue to hold and affect this truth as a treasure vnto the end. The second point or head of the Exhortation is; that the Saints are the keepers of this treasure of faith, to whom it was [illegible: 1 word] giuen. Whence we may learne, first,The true treasure of the Church committed to the saints, is the true doctrine of saluation, and not [illegible: 2 letters] lik[illegible: 1 letter] or merits of dead men. that it is an infallible note of the true Church of God, to keep, maintaine, and defend the wholesome doctrine of Religion, deliuered by the Prophets and Apostles. It was noted to bee the chiefe prerogatiue of the Iewes, that to them the Oracles of God were committed, Roman. 3. Hence 1. Tim. 3.15. the Church is called the ground and piller of truth, because in her publike Ministery she maintaineth and preserueth the same, Cant. 3.[illegible: 1 letter]. [illegible: 1 word] Christ where she shalbe sure of him▪ and not mi[illegible: 2 letters]e of finding him in her necessitie: he maketh answere, she shall be sure of him in the Te[illegible: 2 letters]s of shepheards. Whence may bee truly concluded, that neither are the assemblies of Turkes nor Heretikes the Churches of God, because they fight against the truth; neither is the Church of Rome a true Church of God, because the truth of doctrine is for substance reuersed amongst them. As also we may be confirmed that our Churches are the true Churches of Christ by this infallible note: A Register is known by his Records; so our Church is known to be Gods Register, because it keepeth faithfully the records of the Prophets and Apostles. Secondly, that it stands vs in hand to whom this treasure is now committed, so faithfully to keepe it, that it be not taken from vs, and giuen to others who will keepe it better: which we shall do by making this vse of it, that wee bring foorth the fruites of it in amendement of life, else our vnthankfulnes shall iustly bereaue vs of it. Concerning that circumstance in the text [once giuen] and not often, it may b[illegible: 1 letter]are a double sense: first, it was giuen (a[illegible: 1 letter] wee say) once for all, that is, perfectly, sufficiently, as neuer after needing any alteration or addition. Whence wee note, first, that all reuelations in matter of saluation and religion giuen since, are friuolous and superstitious; for there is but one edition of true faith, and no [illegible: 1 word] edition of Reuelation besides or without the word; such as the Papists haue deuised, to confirme their Purgatorie, prayer and almes for the dead, Masse, &c. seeing all necessarie doctrine to saluation was once giuen perfectly. Secondly, that all Church traditions in matter of religion and doctrine of saluation, are meere prophanations of true doctrine, and argue it to bee vnperfect▪ as those of the Masse: of receiuing the Communion in one kind; of the Popes supremacie; of workes of satisfaction, and many moe. Secondly, it may bee thus vnderstood, Once giuen to the Saints, that is, not in writing, but in the hearts of the Saints, when they are truly enlightened; and therefore if after enlightening it bee quite lost, it is not giuen the second time, and consequently cannot be recouered. Heb. 6.4. If a man who hath bin once enlightened and tasted of the good word of God, fall away, it is impossible th[illegible: 2 letters] he should be renewed againe by repentance. From which wee must learne, to beware of Apostasie, and falling from the faith, yea and of al steps and degrees leading thereunto, as of declining from our grounds of religion: for better [illegible: 1 word] it been for vs neuer to haue knowne the way of truth, than after the knowledge of it to forsake the holy Commaundement, 2. Pet. 2.22. Which is the more to bee remembred, because religion hath been more cherished than now it is, and the declining from it a great deale lesse. If it be asked, how may wee preuent Apostasie? I answer, neuer call any ground into question. Here Cyprians rule is to be learned, that diuine matters admit no deliberation. The third point of the Exhortation is; the office of the Church of God and euery member of it; and that is to maintaine, yea to The word is not [non-Latin text not transcribed], but [non-Latin text not transcribed] signifying, an instant contention. The weapons of ou[illegible: 1 letter] warfare are not carnall. [illegible: 1 letter]. Cor. 10.[illegible: 2 letters] fight for the maintenance of this [illegible: 1 letter]reasure; and this is not a bodilie fight by strength of arme or bow, but a spirituall fight by spiritual duties, which euery member of the Church must take vp; and namely by foure duties. First, by doctrine; for euery man in his place and calling must be a Prophet; as Ioel 2.28. and must teach all vnder him: the father must teach the children, the Master his seruants▪ and thus keepe out Satan and al Satani[illegible: 3 letters] doctrines. Secondly, by confession; euery man being called must stand against the ga[illegible: 1 letter]es of hell, by constant witnessing of the [illegible: 1 letter]ruth. [illegible: 1 letter]. Pet. 3.15. Sanctifie God in your hearts, and be ready alwaies to giue an account of the [illegible: 1 word] that is in you. Thirdly, by example of a good life and vnblameable, sutable to the doctrine. Philip. 2.15. This maketh men shine as lights in the world. Fourthly, by prayer, that the Lord would send forth labourers into his haruest to withstand al false doctrines and heresies, that so the faith and religion wherewith hee hath honoured vs these many yeeres, may bee maintained vnto vs, and continued vnto ours for euer.

Vers. 4. For there are certain men crep[illegible: 1 letter] in, which were of old before ordained to this condemnation; vngodly men they are which turne the grace of our God into [illegible: 1 span]; and denie God the onely Lord and our Lord Iesus Christ. HEre the Apostle proceedeth to confirme his exhortation, by a reason drawne from the state of the Church in his time, and it is thus briefly framed. There bee certaine men which secretly seeke to vndermine and ouerthrow the faith, therefore you ought the more earnestly to contend for it. And that these aduersaries lurking amōgst them might the better bee descried, hee describeth them by fiue seuerall adiuncts: first, by their hypocrisie, in creeping in. Secondly, by their estate before God, they are of old ordained to this condemnatiō. Thirdly, by their religion; vngodly men they are. Fourthly, by their doctrine; they turne the grace of our God into wantonnes. Fiftly, by their liues; they denie the onely Lord. For the first, There are certaine men crept in] That is, there be men who secretly haue insinuated themselues into your societies, professing themselues to be teachers of the true faith, but are indeede the destroyers and disturbe[illegible: 1 letter]s of it. In which words two sins are la[illegible: 1 letter]d to their charge: first, that they cunningly ioyned themselues vnto the Church, pretending themselues to be the seruants of Christ and of the Church, and yet were enemies to both. Here marke the subtiltie of Satan, who causeth prophane men to ioyne themselues to the societies of the Saints, that by this meanes mingling his instruments with the members of the Church, he may by degrees corrupt the faith and ouerthrow the Church. The Parable, Matth. 13. sheweth, that wheresoeuer the good husbandman soweth his good seede, this malicious man scattereth his tares. In Abrahams house shal be an Ismael; in Isaaks, an Esau; in the Arke, a cursed Cham; in Christs familie a Iudas. In the Primitiue Church the diuell raised vp of all sorts of Heretikes great numbers. In our owne Church the Diuell stirreth vp daily troopes of Atheists and Papists, to the corrupting and deprauing of true faith and Religion. Vse. First, wee must not take offence when we see vngodly men in ye Church, much lesse cut our selues from it by separation: but rather conceiue of the policie of Satan, who for the hindrance of the faith thrusteth them in. When the Israelites entred into the land of Canaan they must not dwell alone, but be mingled with the Cananites the enemies of the Church, least y• land being too much dispeopled, wild beasts should preuaile and deuoure the people of God: So the Lord (ordering the malice of Satan to the good of the Church) suffereth seducers in the Church both to exercise the faith and patience of his, as also to preuent greater dangers, which they might in their secure condition fall into. Secondly, hence wee see that such hypocrites as these be, though they be in the Church, yet are they not of it; they are no members of that bodie (as the Romish Church teacheth) for they onely creepe into it. The second fault that is laid to their charge is, that they are intruders, thrusting themselues into the office of teaching, not being called thereto, but [non-Latin text not transcribed], Quasi aliud agendo ingressi. creepe into the calling. Whence wee note, that it is most necessarie that those who are to teach publikely in the church should bee first called thereunto. Reasons. First, besides the auoiding of this sinne of creeping into the Church, it is the order that God hath set in the same; that he that is to teach should first be sent, Rom. 10.14. And, No man taketh this honour (that is lawfully) to himselfe, except he be called as Aaron was. Secondly, the Ministerie is Gods, and not mans, because the Minister standeth in Gods roome, and speaketh in his name; which he can neuer doe truly, vnlesse God send him and depute him in his stead. Thirdly, the Minister must maintaine that which he teacheth; vnto which he had neede (as in all the parts of his calling) of Gods speciall protection; for the which hee must bee alwaies instant in prayer, which hee can neuer be assured of, if he be not perswaded of the truth of his calling. Fourthly, the people cannot heare with comfort and profit, if they bee not perswaded that God hath called the teacher to instruct them: Rom. 10.14. How can they heare &c. This truth extendeth it selfe also to all other offices as well Ciuill as Ecclesiasticall; all which are to bee welded and executed by men lawfully called vnto the same. All entrance then into any office in Church or Common-wealth by money, fauour of men, or any vnlawful meanes, is intrusion; and such are not called of God, but are to be ranged among these seducers, who creepe into places, and come not in by Gods call or approbation. The second adiunct whereby the seducers are described, is their estate before God; being men of old [non-Latin text not transcribed]. ordained to this condemnation.] That is, they were before all times, locked, enrolled, or billed vnto condemnation, euen as though their names had been set downe in a booke. By condemnation is meant iudgement, as the particle This doth plainly shew: which maketh this the plaine meaning: They were of old ordained to this iudgement in this life, to trie, to exercise and molest the Church of God, and so consequently to procure vnto themselues at length their own iust condemnation. In which words we are taught: first, that God keepeth his bookes of Registrie and records, in which all things are set downe, the persons, behauiours and eternall estate of all men: which bookes are of three sorts: first, the booke of his Prouidence, containing all particulars of things past, present and to come, in which the Lord saw the members of Dauid when he was yet vnformed, Psal. 139.16. In the same booke, the number of the haires of our heads, and the falling of sparrowes to the ground, are recorded. The second booke, is of the last iudgement; in which the persons and sinnes of all men al enrolled. Dan. 7▪9.10. The thrones were set vp, the ancient of daies did sit: thousand thousands ministred vnto him, and [illegible: 1 letter]enne thousand thousands stood before him: the iudgement was set, and the bookes opened. Reu. 20.12. I saw all great and small stand before God; and the bookes were opened, and another booke was opened. The third is the booke of life, in which are written the names of those who are to be saued. Phil. 4.3. Paul saith of Clement and other his fellowe labourers, that their names were written in the booke of life. Now by these books we may not grossely conceiue materiall bookes, such as men note what they would remember in: but the counsell, election, prouidence, pleasure, and knowledge of God, wherein all these things are so certainly set downe, as if any man should write them in a booke. Out of which wee note two things: first, that in regard of God there is no chance, neither any euent by it; in regard of men indeed who know not the causes of things, many chances may be: but Gods prouidence, and chance are contrarie; he hauing all things written before him with their causes. Secondly, that nothing comes to passe without the decree of God, no not the wicked actions of men. Which God not onely foreseeth, but decreeth: for this Iude insinuateth, saying, they were ordained to this iudgement; and euen that which is against the will of God, commeth not to passe without his will, God willing the being of that which he willeth not to effect; and though hee esteeme not euill to be good, yet hee accounteth it good that euill should be. Further, where hee saith [ordained of old to this condemnation] we learne, that as God hath before all worlds decreed the electing of some to saluation: so he hath decreed the refusall and reiecting of others to condemnation. 1. Pet. 2.8.Predestination the[illegible: 1 letter] is not only to be referred to the elect. Many were disobedient▪ vnto the which they were euen ordained. 1. Thess. 5.9. God hath not ordained you to wrath, but to obtaine saluation through Christ: shewing that some are ordained to wrath, who are not to obtaine saluation through Christ. Rom. 9.22. God is compared to a potter, framing vessels of honour and dishonour, vessels of mercie, and vessels of wrath. In the same place, I haue loued Iacob, and hated Esau; that is, I haue decreed so to doe. For the whole chapter speaketh of Gods counsel & vnchangeable decree.Obiect. Ob. If this be so (will some say) then God dealeth iniustly, that absolutely ordaineth some men to condemnation and perdition.Answere. Ans. We must know, that wee are creatures, and may not presume to prescribe a law of iustice to the Creator; whose will is iustice it selfe (whatsoeuer we may conceiue) and maketh the things willed good, because it is willed, and not willed because it is good. Secondly, though God refuse and reiect men, yet hee doth it in most wise order and iust proceeding, in these two degrees: first, hee vouchsafeth to some men the riches of his grace tending to life euerlasting; which speciall abundant grace hee denieth to some other passing by them, who being left of him vnto themselues fall into sinne. Secondly, Home [illegible: 1 letter]on damnatur propter decretum, sed propter peccatum. for sin God decreeth iudgement and condemnation, so as he doth not simply and absolutely ordaine his creature to hell, but in regard of sinne: not that sinne is a cause of the decree moouing him vnto it, but that hee decreeth not condemnation without respect of sinne and relation vnto it: which speech wee neede not feare to speake, because the holie Ghost so speaketh. Vse. First, if some men be passed by of God, we must humble our selues vnder his mightie hand: and with feare and trembling worke our saluation. Roman. 11.20. Some are cut off, thou standest by faith, be not high minded but feare. Secondly, wee may not be offended when we see the Gospell not receiued, yea hated of men, and the professors of it persecuted: for many are of old ordained to be vnderminers of the truth euen to this condemnation, which by disobedience they hasten vpon themselues. If the Gospell be hid to any, it is to them that perish. Thirdly, many Diuines ouershoot themselues, that seeke to obscure or ouerthrow this doctrine of reprobation, teaching that God for his part electeth all, and that man himselfe is the cause of reprobation; so as man is either the sauiour or damner of himselfe, by receiuing or refusing grace offered; whereas the Scripture speaketh otherwise: and here teacheth vs, that some men were enrolled to certen iudgement by God before all worlds. The darkning of this doctrine breedeth securitie of spirit, wherein grace is made so large, and saluation so easie, that if men will they may be saued: whereas our doctrine leadeth to the feare of God, and a care to walke as in his presence continually. Lastly, in that it is added, they were preordained of old, note first the time of the reiection of some men: namely, before all worlds. Secondly, the proper cause of the decree of God, which must needes be in himselfe, because it was before the creature was. Rom. 9.11. Before they had done good or euill. That is, before he considered of their good or euill in his decree, he decreed to loue the one, and hate the other. So Ephes. 1.9. whom hee chuseth, he chuseth in himselfe. Not informing his iudgement, nor framing his counsels as man doth from outward respects, he goeth not out of himselfe for any motiue to chuse or refuse, but as Matth. 11.25. because his good pleasure was such. This confuteth the Popish error, which affirmeth that God did decree according to his foresight of faith or infidelitie, the sauing of some, and refusing of other: but this cannot stand, seeing Gods decree is in order and time before the creature; which being the latter, cannot bee the cause of the former. The third adiunct or property of these seducers is: their want of religion. [Vngodly men they are] Vngodlines is a sinne much spoken of, but not so wel known, and therefore it is requisite to shew the nature of it, that wee may know who an vngodly man is; the rather because it is a grieuous sinne, much greater than any of the seauen deadly sins of the Papists, being the ground of them all. Secondly, because it is rooted in the bottome of the heart, and cannot be so easily discerned as others, though as dangerous as any. Thirdly, because it is a sinne more spirituall against the first Commandement of the first table, directed against God himselfe, robbing him of his due honour. For the cleere knowledge of which, consider three maine parts or properties of vngodlinesse: first, that it denieth God the honour due vnto him, and that three waies: first, by ignorance it causeth the vngodly man to rob him of his honour, in that he acknowledgeth not the Godhead, but in his heart he inwardly denieth the prouidence, the presence, the iustice, mercie, power, and the other attributes of God. Psal. 14.1. The thought of the heart of the foole, that is, of euery vngodly man, is, that there is no God: not that in conscience he is not conuinced of the contrarie, but by reason of his wicked heart, vpon occasion offered he is willing to acknowledge none. Secondly, by not subiecting the conscience and life to the written will and word of God, but reiecting and renouncing subiection thereunto. Thus Iob bringeth in the vngodly man, saying to the Almightie, Depart from vs, wee will haue none of thy waies: which is too outragious to [illegible: 1 letter]ee the speech of the tongue, but of the heart casting off the Lords yoke. To whom the King shall say: Those mine enemies that would not haue mee to raigne ouer them, bring them hither and slay them before me, Luk. 19.27. Thirdly, by not lifting vp the heart by inuocation of God for blessings needfull, and in thanksgiuing for benefits receiued; the property of the vngodly man is, that he calleth not vpon God, Psalm. 14.4. This point of Atheisme maketh a man like a beast, which looketh not vp from whēce his food falleth. The second propertie of vngodlines is, to attribute and giue this honour, which it denieth God, vnto some thing else than God: as when the vngodlie man setteth his loue, ioy, feare, or any other affection vpon any thing besides God. Thus the couetous man becommeth an Idolater. And 2. Tim. 3. in the last times men shall be louers of pleasures more than of God. The third propertie of it is, when it giueth God his due honour, to denie him the true manner; which causeth the vngodly man to content himselfe with a forme and shew of godlines, outwardly bearing himselfe as godly, but inwardly wanteth the power of it;2. Tim. 3.5. the heart is not single, but full of fraud, of doubling and deceit before God, who looketh into it, and delighteth not with the approching of the lippes, when the heart is remoued. By which wee see the practise of the vngodly man, sundrie waies robbing God of his due honour, which one sinne entertained, breedeth and nourisheth sinnes of all sorts: and so much wee are giuen to vnderstand in the placing of it here, as the first sinne of the seducers producing a great number of sins more, noted in them through the Epistle; neither can any other be looked for but that the life should be plentifull in all sinnes, where the heart is possessed of this vngodlines. Rom. 1.26. The Gentiles acknowledged not God, and therfore he gaue them vp to vile affections, and this was the ground of all those sins reckoned there, aboue twentie in number. Abraham thought not amisse that he might easily bee slaine for Sarah his wife (whom therefore he durst not confesse) if the feare of God were not in Abimilech[illegible: 1 letter] Court, Genes. 20. giuing vs to know, that where the feare of God is not in the heart, there is no bones made of any sinne in the life, no not of murther it selfe. Vse 1. Wee are hence taught to spie out in our selues this hidden and secret sinne, and heartily to bewaile it aboue all other sinnes, as the mother sinne of the rest. But some may say: We are not tainted with this sinne, we abhorre to be counted vngodly. Ans. It is too common a sinne among all sorts: wee haue indeede an outward forme of godlines; we come to heare the word, to pray, to receiue the Sacraments, but the most want the power of it in their hearts: for first, the lawes binde our outward man to this outward forme: but the hearts of men remaine secure, seldome thinking of their sinne and damnable estate by it, and seldome sorrowing for the same, and saying, What haue we done? Secondly, many haue the forme of godlinesse, whose hearts are filled with the cares of this life, which choke vp the power of godlinesse, and will not suffer it to fea[illegible: 1 letter]e it self there, seeing the loue of the world and the loue of God cannot stand together. Thirdly, many hauing this forme cannot abide to subiect their hearts and liues vnto the lawes of God: yea they would exempt their speeches and affections from such strictnes, and count it too much precisenes: these are al fruites of the vngodly heart, of which the fewer wee can see in our selues the more they be, and the more to be bewailed. 2. Vse. Further, hence wee are to take out that lesson which the Apostle teacheth, 1. Tim. 4.7. To exercise our selues vnto godlinesse: for if vngodlinesse bee such a mother sinne, we must endeuour our selues to the contrarie. For which purpose, we must first prepare our selues thereunto (else wee shall faile in the whole exercise) by learning to acknowledge Gods prouidence, presence, mercie and iustice in euery thing. Gal. 4.8. When the Galathians know not God, they worshipped them which by nature were no gods: no godlinesse can stand with the ignorance of God, neither can it be exercised in particular actions, vnlesse we behold him thus in the particulars. Secondly, to this exercise of godlinesse wee must first inwardly worship God in our spirits, soules, hearts, & affections, not in lips only, speeches, & outward actions: For the Ioh. 4.23. right worshippers, worship him in spirit and truth: Paul Rom. 1.9. serued God in his spirit. Qu. How shall a man doe this? Ans. True inward worshippe standeth in two things: first in faith, secondly in the actions of faith. Faith is that whereby a man generally beleeueth the whole word of God, containing the Law and the Gospell, to be the truth of God it selfe; and particularly concerning himselfe three things: first, Gods mercie in the forgiuing of his owne sinnes. Secondly, his presence in all his actions. Thirdly, his prouidence ouer all euents good or bad that befall him. The actions of faith are two: first, subiection of the heart vnto God, in three respects: first, to Gods iudgement, that seeing hee passeth sentence against our sinnes, we also should call our selues to account for them, confesse them, condemne our selues for them, [illegible: 1 word] must condemne [illegible: 1 word] owne [illegible: 3 letters]es, least God con [illegible: 3 letters]ne vs [illegible: 1 span]. and intreate for mercie. Secondly, to his word and lawes of both Tables, by heartie and conscionable obedience; willingly taking vp his yoke, & suffering our selues to be directed by all his lawes. Thirdly, to the good pleasure of God knowne by the euent, whether sicknes or health, want or abundance, in departing from our owne wils, and patiently yea thankfully submitting them vnto his blessed will. The second action of faith is, the eleuation or lifting vp of the heart vnto God incessantly, both in suing for his grace and aide in the seasonable supplie of our necessities: as also in blessing him for blessings receiued. In these stand the practise of the true worship of God in the spirit, which is true godlinesse: vnto which wee may be incited by these reasons: first, because this godlinesse hath the promise of this life and the life to come, 1. Tim. 4. that is, the godly man hath title to all blessings of all kindes. Secondly, Godlines is great gaine, 1. Timoth. 6. Euery man affecteth gaine; but if any man would attaine it, let him bee godlie. Men are often crossed in the world, and things succeede not with them, they are not prospered in their callings and duties of it, and seeing no reason of it, marueile why they should not thriue as well as others: whereas indeede being vngodly men they want that which should bring in their gaine. Thirdly, le[illegible: 1 letter] the consideration of the last iudgement ioyned with the dissolution of heauen and earth moue vs hereunto? 2. Pet. 3.11. Seeing all these things shall be dissolued, what manner of persons ought we to be in holy co[illegible: 3 letters]rsation and godlines? As though h[illegible: 1 letter] had said, seeing nothing else shall stand v[illegible: 1 letter] in stead but godlines, how are we to [illegible: 1 word] our selues to the practise of it. Fourthly, the appearing of grace teacheth vs to denie all vngodlines, and to liue [illegible: 1 word] in this present world, Tit. 2.12. If this be the end of the Gospels appearing, and we ha[illegible: 1 letter]e been they to whom [illegible: 1 word] hath appeared with peace and prosperitie aboue fourtie yeeres▪ how can wee bee but vnexcuseable and speechlesse before God, if wee remaine vntaught in this dutie, but continue still in the waies of vngodlinesse? The fourth adiunct whereby the seducers are described, is their doctrine, in these words; They turne the grace of God to wantonnes. In which consider two points: first, the sinne or vice here condemned. Secondly, the du[illegible: 1 letter]ie or contrarie vertue commanded. Before wee can know the former, we must search out the meaning of the words. And first by [grace] is meant the doctrine of the Gospel, called in the former verse by the name of faith; so it is called, Titus 2.11. The grace of God hath appeared, teaching vs &c. because it teacheth vs that remission of sinnes, and life euerlasting, are obtained onely by the meere grace of God in Christ. By wantonnes] is properly vnderstood that sinne whereby men addict themselues wholie to intemperance, incontinencie, and vnlawful pleasures; but here it must be taken generally for a licentious prophane kinde of liuing and libertie of sinning. Turne] that is, they displace the grace of God, applying it from a right to a wrong end, and that not onely in practise of life, but in propounding of doctrine tending thereunto. As though hee had more plainly said, that whereas the doctrine of grace in the Gospell, teacheth men free iustification by faith in Christ without the workes of the law, these men peruert this gratious doctrine, and teach that therefore men may liue as they list, and so themselues doe also: by which same sinne such seducers are elsewhere noted in the Scripture. Rom. 3.8. Some gathered from Pauls doctrine the same libertie, saying, Why doe wee not then euill that good [illegible: 1 letter]ay come of it? And 2. Pet. 2.19. some such are mentioned, who beguiled diuers with wantonnes through th[illegible: 1 letter] lusts of the flesh, promising vnto them libertie. Ecclesiasticall histories mention in any such who sprung vp after the Apostles daies▪ [illegible: 1 word] the Libertines, Simon Magus and his disciples, who [illegible: 2 letters]ught that men might lawfully commit fornication. So also the disciples of [illegible: 1 letter]a[illegible: 1 letter]ilides, Eu[illegible: 1 letter]omius: and the [illegible: 2 letters]osticks. Heretikes who taught that men might liue as they list, seeing [illegible: 1 letter]ow such libertie was procured them, being freed from being vnder the Law any longer: which sinne died not with those cursed heretikes▪ but the Diuell hath in these last daies reuiued it, especially in foure sorts of men: first, the Libertines of this age, who hold with the former, that being vnder grace wee are free from the obedience of the Law. Secondly, the Anabaptists, who (vpon the consideratiō of abundant grace & peace in the new Testament, and of the libertie obtained by Christ) teach, that Ciuill iurisdiction and Magistracie is vnlawfull: as also to make warre, and to take an oth before a Magistrate; which sort of men are not so well knowne here as in other Churches, but are daungerous enemies (wheresoeuer) both to the grace of God and good of man: for where the Ciuill sword doth cease, there can no societie stand in safetie. Thirdly, another kind of Libertines are the Papists, and the Popish Church, with the whole Romane Religion, themselues being open enemies vnto the grace of God, and their whole religion turning it into wantonnes and libertie of sinning, and that diuers waies. First, God hauing of his grace giuen vnto the Church a power of the keyes to open and shut heauen, that religion hath turned it into an instrument: first, of prophanenesse, in setting vp an new Priesthood to absolue and lose men sins properly, in offering a sacrifice for the quicke and the dead, so abolishing the sacrifice of Christ. Secondly, of iniustice: for by it they depose Kings and Princes, they free subiects from their alleageance, they stirre them vp and encourage them to conspiracies, rebellions; and maintaine in other states, factions, ciuill warres, and seditions, and al by vertue of their power. Thirdly, of horrible couetousnes: for by it they sell pardons for thousands of yeeres, the which sales haue brought to the Church of Rome the third part of the reuenewes of al Europe:The Romish mart maketh sale of all sorts of sins for readie mony. which one practise, if there were no moe, prooueth plainly, that that Church turneth the grace of God to the libertie of sinne. Secondly, their whole Religion is a corrupted Religion, and maketh the receiuers of it the children of Satan more than before: for first it maketh men hypocrites, requiring nothing but an externall, bodily and ceremoniall worship, without any inward power of it▪ as in fasting, it requireth onely a shew of it, as to abstaine from flesh and white meates, but they may vse most delicate fishes, the strongest wines, and sweetest spices: and in other parts of their religion is no lesse hypocriticall. Secondly, it maketh men proud and arrogant, teaching the freedome of will vnto good, if the holie Ghost doe but a little help it; that a man can merit by his workes; that hee can satisfie Gods iustice by suffering for sin; yea that hee can performe some workes of supererrogation: who can hold these points and be humble? Thirdly, it maketh men secure, teaching that they may haue full pardon of all their sins by the power of their keyes for mony; and that though they haue no merits of their owne, they may buy the merits of other men; yea although in their death they faile of repentance, yet for some mony they may be eased in Purgatorie. What shall any rich man now care how he liue or die, seeing all shall be well with him for a little mony? Fourthly, it maketh men in their distresse desperate, teaching that no man can be assured of his saluation without some reuelation. Fiftly, it reuiueth the old sinne of these seducers, teaching that diuers men and women may not marrie, that were adulterie; and yet openly tolerating stues and vncleannes. Which what is it else but to maintaine wantonnes? whereby the chiefe teachers of that Church witnesse themselues the right successors; not of the Apostles (as they pretend) but of these seducers and other wicked heretikes old and new. The fourth sort of Libertines are carnall and formall Protestants; who first turne the counsell of Gods election into wantonnes, by reasoning thus: If I be elected to saluation, I shall be saued let me liue as I will; or if not I cannot be saued, doe what I will or can; because Gods counsels are vnchangeable: and thus conclude to spend their daies in all wantonnes. Secondly, they turne the mercie of God into wantonnes, thus reasoning in their hearts; Because God is mercifull, therefore I will deferre my repentance as yet; for at what time soeuer a sinner repenteth, God will put away all his sins out of his remembrance: what? yong Saints, old Diuels. Thus the timely acceptance of Gods mercie offered, is become a reproch: besides many moe, who, because the Lord deferreth punishment, set their hearts to doe euill. Thirdly, others vnder pretence of brotherly loue, mispend all that they haue in wantonnes, riot, excesse, companie keeping, gaming, to the beggering of themselues, and vndoing of their owne families, vnto which they ought to shew their loue in the first place. Fourthly, others vnder pretext that the Iewish Sabbath is abrogated, and that Christ hath brought such libertie as hath abolished distinctions of times, take libertie to keepe no Sabbath at all: whence many tradesmen will do what they list on this day, and dispatch those businesses, which they can finde no time for in the weeke daies. Fiftly, some because they would humble themselues, commit diuers sins and continue in others; these say in themselues, Let vs continue in sinne that grace may abound: all these sortes of men turne the grace of God into wantonnes, and practise the vice here condemned. The 2. thing to be considered is, the contrary vertue; and y• is to make a godly & holy vse of the grace of God, and to applie it to the right end for which God vouchsafeth it vnto vs, to wit, that wee might be thankful vnto him, and testifie the same in obedience to all his lawes. Which appeareth, first, by testimonie of Scripture, Luk. 1.74.75. We are deliuered [illegible: 1 word] of the hands of our spirituall enemies, to serue him in holinesse and righteousnesse. Rom. 6.16. We are vnder grace, therefore let vs giue vp the members of our bodies, weapons of righteousnesse. Tit. 2.11. The grace of God hath appeared, teaching vs to denie vngodlines. Secondly, the end of all Gods graces is, that wee should be furthered in holinesse of life; we are elected that wee might be holy: the end of our calling is, that we may be Saints; Iustification freeth from punishment of sinne; Sanctification from corruption and sinne it selfe; Faith purifieth the heart; Loue containeth vs in obedience; he that hath hope purgeth himselfe: and so of all other graces.Christ hath not merited the life of glory for any who [illegible: 1 word] liueth [illegible: 1 word] the life of grace. Thirdly, Christ is a Mediatour two waies: first by merit, to procure life and worke our saluation: secondly, by efficacie, that is, whereby his death is powerfull to cause vs to die to sinne, and his resurrection to raise vs from the graue of sinne to a new life, and he is no Mediatour by his merit to those who are destitute of this efficacie. Vse. We haue in this land been many yeeres partakers of this grace of God, our dutie then is to make a holie vse of it, and walke thankfully before God. Rom. 12.1. I beseech you by the mercies of God (which he had in the former chapter mentioned) that ye giue vp your selues a holie sacrifice to God: no more forcible argument can be vrged to stirre vp men to thankfull obedience than this, for if Gods mercie in Christ cannot mooue, what will? Let this then perswade vs likewise; If we beleeue God to bee our Father, that is a great grace. Let this grace moue vs to walke as children before him: let the grace of our redemption mooue vs to walke as redeemed ones, rescued out of such captiuitie wherein wee were inthralled to sin and Satan, seeing it were a madnes to returne to such bondage againe. If Christ be dead for vs, let that grace moue vs to die to sinne; if hee being risen againe sit at Gods right hand, that wee might sit there with him, let that grace mooue vs to walk as those that are risen with him, and haue our conuersation in heauen, seeking (euen while wee are below) the things that are aboue; and so of the rest. Further, the Apostle to make those seducers more odious, saith not simplie they turne the grace of God: but [of our God] into wantonnes, which noteth the indignitie of their fact, in which consider three things: first, by what meanes God becomes our God: and that is not by any merit of ours, but by meanes of the gratious couenant propounded in the Gospell, promising pardon and remission of sin in and by Christ. Iere. 31.31. This is called the new couenant which the Lord contracteth with his people, where writing his law in their inward parts, he becommeth their God, and they his people. Secondly, what must wee doe to say truly and in assurance that God is our God? Ans. Wee must for our parts make a couenant with him, vnto which is required a consent on either partie: first, on Gods part, that he will be our God; which we shall finde, not in any reuelation besides the Scriptures; but generally in the word, and more specially in the ministerie of the Gospell and administration of the Sacraments, annexed as seales vnto the Couenant: in which God doth as surely couenant with vs, as if hee should from heauen speake vnto vs. Secondly, on our part is required consent, of which there be two degrees: first, when we make an outward profession of faith, heare the word, receiue the Sacraments, Baptisme and the Lords Supper, which serue to distinguish vs from Iewes, Turkes, &c. this is somewhat, but not sufficient to make God our God, seeing it is common to the very hypocrites themselues. Secondly, seeing hee is not a Iew which is one outwardly, but which is a Iew within, there is required in our consent a further degree, which standeth in an inward consent of the heart, whereby a man taketh God for his God; which is then begun when first a man acknowledgeth and bewaileth his sinnes. Secondly, when he endeuoureth to bee reconciled to God. Thirdly, when he purposeth neuer to sin againe: when this couenant is thus concluded by consent of both parties, a man may safely and truly say that God is his God. Now seeing wee know these things, our dutie is to labour to be setled and assured in our conscience that God is our God: for first, in this assurance is the foundation of all true comfort; all the promises of God are hereupon grounded, and herein accomplished, that God is our God: see Isai. 41.10. Be not afraid, I am thy God: yea Christ being vpon the Crosse, hauing the pangs of hel vpon him, herein staied himselfe, My God, my God: so Dauid, Psalm. 22.1. and being readie to be stoned to death, comfort[illegible: 1 letter]d himselfe in the Lord his God, 1. Sam. 30.6. And not onely is it the foundation of all our comfort in this life, but of our happines after death it selfe, being the ground of those two maine Articles of our faith, the resurrection of the bodie, and the immortalitie of the soule: for by vertue of this Couenant alone shall wee rise againe after death to life, glorie, and immortalitie; as Christ himselfe disputing against the Sadduces, from hence prooueth the resurrection, in that God is the God of Abraham, Isaac, and Iacob. Secondly, it is the ground of al obedience; Psal. 95.7. the Prophet exhorting men thereunto, vseth this as a reason: For he is the Lord our God, and wee are the people of his hands: the preface of the Morall law enforcing obedience laieth the same ground; For I am the Lord thy God which brought thee out of the land of Egypt: see also Psal. 50.71. and whosoeuer is truly perswaded that God is his God, cannot but obey him. The fift propertie of these seducers is, That they deny God the onely Lord, and our Lord Iesus Christ.] Thus are they described by their manners. The Translators of this Epistle were (as it seemeth) of opinion, that these words are properly spoken of God the Father, and of God the Sonne also: but by the tenour of the words in the originall, it seemeth that they are all to bee vnderstood of Christ, and not of the Father; and are thus to be read: Which denie that onely Ruler who is God and our Lord Iesus Christ. Again, the tenour of the words being borrowed from the Epistle of Peter, may thence be rightly expounded: now Peter speaking of the same sinne of these seducers, applieth it only to be a denial of Christ, 2. Pet. 2.1. They denie the Lord that bought them. In the words then consider two things: first, the sinne here condemned, namely, to denie Iesus Christ. Secondly, a description of Christ. For the first, To denie Iesus Christ is, to renounce and forsake Christ, and so much as in a man lieth to make his death voyd, and of none effect. Now because this deniall presupposeth a redemption (as Peter mentioneth) they denying the Lord that bought them; this question is to be cleered, how these men being reprobates, can be said to bee redeemed by Christ? Answ. Wee must not thinke that they were in Gods decree euer redeemed, for then had they been saued: (he doing whatsoeuer he willeth, Psal. 115.3.) but it is to be meant in regard of themselues and other men: for both in their owne conceit & iudgement they were redeemed, as also in the iudgement of others, who are to bee led by the rule of charitie in passing their iudgement vpon men, and to account of them as redeemed, leauing all secret iudgements to God. Secondly, the description of Christ, by three things: first, that he is a Ruler, yea an only ruler, a Lord and ruler ouer all things in generall, in heauen, earth, and hell: and more specially a Lord ouer his elect onely: and in that he is said to be an onely ruler, it must not bee meant as excluding the Father and holie Ghost, but all false gods, and false Christs; as Ioh. 17.3. the Father is called the onely God: for all outward actions of the Trinitie are common to all the persons. Secondly, that hee is God: which is a notable place against all Arrians to prooue the Godhead of Christ. Thirdly, he is said to be our Lord: Ours in two respects especially: first, of the free donation of his Father, who gaue to him a people to be Lord and King ouer before all worlds. Secondly, in regard of his worke of redemption which hee wrought for them, who were of the Father giuen vnto him. Out of that which hath bin here said, we may note these two points: first, how these seducers denie Christ: namely, not openly and plainly, for then the Church should haue espied them; neither in word nor speech, for in word they professed him: but in their deedes denied him, liuing after their owne lusts, and encouraging others in the same course, Titus 1.16. And this sinne is reuiued and renewed in this our age, wherein too many outwardly and in word professe Christ, come to the Word and Sacraments; but couertly and in their deedes denie him, whose liues are very full of epicurisme, and earthlines, and mouthes filled with blasphemies and reproches against true obedience, which of them is counted too much nicenes, and precisenes. These are the disciples of the old Heretiques, whom (without repentance) the like fearefull iudgements awaite, which befell them. Secondly, we may obserue in what regards they deny Christ; namely, first in regard of his Godhead, by withstanding the meanes of that power of Christ, whereby (hauing redeemed them) he would sanctifie their hearts to obedience.We easily acknowledge Christ a Ie [illegible: 3 letters], but hardly a Lord. The merit of his redemption is welcome to them, but they will none of the efficacie of it, which sanctifieth and reneweth the inner man, subdueth sinne, and quickneth the life of God in them. Secondly, in regard of his Lordship, by denying him obedience, which as to a Lord is due vnto him: A Redeemer they would haue him, but not a Lord; so euery man would haue portion in Christs redemption, but their lusts must be their Lords, and they seruants to sinne and Satan: but these bee those enemies that will not that he should raigne ouer them, [illegible: 1 word]. 19.27. who shall be brought and slaine before him. Our part then is (if euer wee would finde comfort in Christ) to make him our Lord▪ his counsell is, that those that are laden should come vnto him for ease;Mat. 11.29. but the next words are, take my yoke vp[illegible: 2 letters] thee; and if wee would haue him our iustification, let him become also our sanctification.

Vers. 5. I will therefore put you in remembrance, for as much as ye once know this, how that the Lord after that he had deliuered the people out of Egypt, destroyed them afterward which beleeued not.] THe Apostle hauing propounded his principall exhortation to contend and fight for the faith, vers. 3. with the reason thereof, vers. 4. doth here begin to answere a secret obiection which might bee made against that reason, thus: These seducers professe Christ, and looke for saluation by him; what danger then can redound if we should ioyne our selues vnto them? This obiection is answered from this fifth verse vnto the twentith; in all which verses hee disputeth at large that there is great daunger herein, seeing their end shall be destruction: the summe of which disputation is contained in this reason: All such persons as giue themselues libertie to sinne▪ shal be destroyed: But these seducers giue themselues libertie to sinne; and therefore shall be destroyed. The former part of which reason is contained in the 5.6.7. verses; and the latter from the 8. vnto the 20. The former proposition is not plainly set downe in so many words, but the proofe of it onely by an induction and enumeration of examples of sinners, which haue bin destroyed; and they be three in number: first of the Israelites, in the 5. verse: secondly of the Angels, in the 6. verse: thirdly, of Sodom and Gomorrha, in the 7. verse. In this 5. verse are two things to bee considered: first the preface, in these words: I will therefore put you in remembrance, for as much as you once kn[illegible: 1 letter]w this. Secondly, the first example whereby the point in hand is prooued in the words following. The preface serueth to preuent an obiection which might be made by the Church reading these examples; that Iude teacheth them nothing but things which they knew well enough before: to which he answereth, that his intent is not to teach them any new thing, or any vnknowne thing, but to bring knowne things to their remembrance▪ and in it three things are to bee obserued: First, the Apostles practise: I will therefore put you in remembrance.] Where note the office of all Pastors and Teachers, which is not onely to teach thing[illegible: 1 letter] vnknowne, but to repeate and to bring into remembrance things known before. This was Peters care, 2. Pet. 1.12. though they had knowledge to put them in remembrance: and chap. 3.1. to stirre vp and war[illegible: 1 letter]e their pure mindes; giuing vs to vnderstand, that knowledge in the minde lieth as embers vnder ashes, and needes daily stirring vp. Which admonisheth all hearers not to be offended if they heare the same thing often, seeing it is the dutie of Ministers to teach the same thing often. Yea hearers which haue vnderstanding in the Scriptures, must be content if they heare nothing but that which they haue bin out of the Scriptures acquainted with before, seeing the Apostle thinketh it meet to teach nothing else. Secondly, in this preface obserue the propertie of the Church, which is to know the histories and examples of Scripture. Christ commanded his hearers to search the Scriptures: the Apostle wisheth that the Scriptures dwell plentiously in m[illegible: 1 letter]n: which exhortations (no doubt) stirred them vp to haue the scriptures familiar vnto them, euen as Timothie knew the Scriptures of a childe. The state of our times is farre otherwise; for Ministers cannot say as Iude speaketh, for as much as you know these things, I will put you in remembrance: but our people pleade and professe ignorance, yea that the knowledge of the scriptures belongeth not vnto them (they being not booke learned) but to schollers and Ministers that liue by it. But wee ought to account it a propertie of euery Saint of God, who is iustified and sanctified, to know the Scriptures, which onely are able to make them wise vnto saluation. The third point in the preface is a second propertie of the Saints, namely that they once know] that is, they know certainly, vnchangeably, and once for all, neuer to reuoke or alter this knowledge: which first informeth vs what to thinke and iudge of those men, who because of diuersitie of opinions, will be of no religion, nor beleeue any thing vntill it be determined by some generall Councell; these want this propertie of the Saints, and are plaine Atheists. Secondly, it teacheth vs to hold our religion certainly, receiuing it once for all vnchangeably. In humane things wee may often without danger chaunge our mindes and deliberate; but grounds of Religion must be out of al question, and admit no deliberation. Now followeth the first example, whereby the first part of the former reason is prooued, and that is of the Israelites, who wittingly and willingly sinning against God were destroyed, as appeareth Numb. 14. In which example consider foure things: first, who were destroyed, [the people]. Secondly, the time when [after that hee had deliuered them out of Egypt]. Thirdly, for what cause, [which beleeued not]. Fourthly, the manner of the speech. For the first, the persons who were destroyed were the people; by which word is meant a speciall people, a peculiar and chosen people, the seede of Abraham, Isaac, and Iacob, a people priuiledged aboue all people of the earth; to whom belonged the couenant, sacrifices, worshippe, of whom Christ came according to the fles[illegible: 1 letter], Rom. 3.2. and 9.4. notwithstanding all which prerogatiues the Lord destroyed them. If it had been a Heathen people against whom this destruction had preuailed, it had been worthie obseruation, but much more when it is against Gods owne people. Here then we learne, that no outward priuiledge can auaile vs; nor any o[illegible: 2 letters] ward meanes of saluation bee effectuall or fruitful to our good, out of their right vse in faith and repentance. Rom. 2.25. Circumcision is nothing, He is a [illegible: 1 word] that is [illegible: 1 word] within. vnlesse thou keepe the law. Gal. 6. Neither Circumcision auaileth, nor vncircumcision, but a new creature. Iudas had many great priuiledges, and yet perished. This made Paul, though he had many priuiledges, to account them all as dung, in regard of the knowledge of Christ, Phil. 3.8. We must not then content our selues with the meanes of saluation in the Word and Sacraments, but vse them aright in faith and repentance; otherwise they (being out of their holy vse enioyed) shall turne to our destruction and greater condemnation, as they did to this people who (notwithstanding them) were destroied. The second thing in the example is, the time when the Israelites were destroyed, that is, after their deliuerance out of Egypt. God had diuersly testified his loue to this people, hauing chosen them out of all the people of the earth, he called himselfe their God, and hee gaue them many pledges of his loue, but especially in that their great deliuerance out of the bondage of Egypt by such an outstretched arme: yet for all this not long after they sinning against him, hee destroyed them. Whence learne, that after many great blessings, men not walking worthie of them,Great vengeance followeth the [illegible: 4 letters]ankful [illegible: 1 word] of [illegible: 1 word] bles [illegible: 2 letters]ngs. but prouoking the Lord by their sins, commeth a great vengeance. The whole booke of the Iudges is a worthie proofe of this truth, where wee shall see the people still forgetting their deliuerance, and are forthwith left to Tyrants to bee afflicted for tenne, twentie, fourtie yeeres together. The same appeareth in the Common-wealth of Israel vnder the Kings: In the daies of Salomon the state was most florishing and glorious, enioying a most happie peace: but Salomon once forgetting the Lord and his Commandements, and falling to the Idolatrie of his outlandish wiues, there followed most fearefull accidents; as the diuision and rent of the tenne Tribes from Iudah, a long dissention and hot warre between Reh[illegible: 1 letter]boam and Ieroboam, whose Idolatries brought much euill vpon their seuerall lands, and at last vtter desolation; the tenne Tribes being carried into Syria captiues, and there ended their daies, the other two Tribes into Babylon, and there remained 70. yeeres, which iudgements ouertook them about 400. yeeres after. Iacob when hee went ouer Iordan made a vow to the Lord, that if God would blesse him, and giue him but food and raiment, he would in way of thankfulnes returne to the Lord the tenth part of his goods, Gen. 28.22. God blesseth him so farre as hee became a mightie man, hauing the substance of a Prince; in this abundance he forgat his vow, or neglected it: but what followed of it? was there not horrible confusion in his familie? Dina[illegible: 1 letter] was deflowred; Ruben ascended to his fathers bed, Hamor was slaine, and the Lord is glad to call to minde hi[illegible: 1 letter] vow, Gen. 35.1. Vse. This doctrine concerneth vs neerely in this land, who by Gods mercie haue enioyed many of his best blessings in this our long peace, hauing bin deliuered from the Egypt of Rome, and haue [illegible: 1 word] vnder the Lords protection all the day long:Englands sinne. but as ou[illegible: 1 letter] blessings haue been and are many and great, so haue been and are our rebellions raging amongst vs, especially that sinne of falling from our first loue, so as l[illegible: 1 letter]sse loue of God and religion is to bee found amongst vs than heretofore; besides that our peace causeth men to make their heauen here vpon earth, and to embrace and affect things below: these sins vnrepented of, will bring vpon vs daies of affliction, wee hauing no more priuiledge than this people had, who after their deliuerance were destroyed. The third point in this destruction is the cause of it: namely, because they beleeued not: here first obserue what kind of vnbeleefe this was. To the answere of which, we must know, that first God had promised to Abraham, that after 430. yeeres hee would giue to his posteritie the land of Canaan for their inheritance: this promise they all knew well inough. Secondly, it was often repeated, & renued, and namely to Moses; vnto whom the Lord promised that he should be their guide, yea and that himselfe would pro[illegible: 1 letter]ect them in their iournie, and safely conduct them thither. Thirdly, God sealed this promise by many and sundrie signes and miracles, both in Egypt, at the red sea, and in the wildernesse: yet for all this they beleeued not, that God would accomplish these promises vnto them, to bring them to that good land: and further, seeing the land of Canaan was a type of that heauenlie Canaan, they beleeued not that God would bring them to heauen, and giue them inheritance in that eternall rest by meanes of the Messias. This vnbeleefe then of the promises of God was the cause of their destruction. Secondly, why are they destroyed for vnbeleefe, rather then for their murmuring, fornication, and diuerse other sinnes which we[illegible: 1 letter] reade of to haue been rise among them? Ans. Although they murmured, blasphemed, tempted God, reuiled their guides, [non-Latin text not transcribed] causa [non-Latin text not transcribed]. &c. yet this sinne of vnbeleefe was the foundation and ground of them all; the which doth the more displease God, in that it was the first sinne that euer was in the world, and the mother of all transgression. Secondly, this sinne in a more speciall manner dishonoreth God in making him a lyer; and so toucheth his honour more neerely. Thirdly, what was this destruction? An. It was the destruction of their soules and bodies, for their carcasses were left in the wildernesse where they fell; and their soules haue their portion in the lake prepared for vnbeleeuers, Reuel. 21. For the fur[illegible: 1 letter]her hatred of this sinne, see 2. Kings 7.19. the Prince who would not beleeue the word of the Lord was troden to death: and Moses not waiting, but failing in his faith, was barred the land of Canaan, and onely saw it a farre off. Vse. Seeing destruction followeth vnbeleefe, we must labour to see our vnbele[illegible: 1 letter]fe, and take out that exhortation, Heb. 3.12. Take heede least there be in any of vs an euill heart of vnbeleefe, to depart away from the liuing God: which place well considered, sheweth what are the degrees of falling away which are studiously to bee declined: as first, when a man is deceiued by sin, and giueth himselfe libertie thereunto. Secondly, when the heart is hardened and made an euill heart. Thirdly, when infideliti[illegible: 1 letter] taketh possession of the hart to rule it, and cause it to call in question Gods promises, and prouidence. Fourthly, then followeth apostasie and departure from God: now wee must beware of the least and lowest of these degrees of this defection and departure from God. Secondly, if they were destroyed for vnbeleefe, wee must on the contrarie exercise our faith daily, and inure it in the daily apprehension of Gods prouidence, power, protection, iustice, and mercie: and thus walking vndismaid, we which haue thu[illegible: 1 letter] beleeued shall enter into the rest prepared for the people of God, when as many shall not enter for vnbeleefes sake, Heb. 4.3. and 6. Euen as Caleb and Iosua only entred into that good land, because they beleeued that God could and would bring his people thither. Thirdly, this must teach vs obedience▪ for vpon this ground that they were destroyed for vnbeleefe▪ Dauid inferreth this cōsequent▪ Psal. 95. To day therefore if y[illegible: 1 letter] heare his voyce, harden not your hearts: which Moses also maketh the ground of his exhortation to the people [illegible: 1 letter]o feare the Lord, because [illegible: 1 span] destroyed for vn[illegible: 1 letter]eleefe, Deut. 1.[illegible: 2 letters]. &c. Fou[illegible: 2 letters]hly, in that destruction of bodie and soule followes of vnbeleefe, let such persons as (when iudgements are vpon themselues, wiues, or children) runne to Witches, and Wizards for ease, as though they were bewitched, and make that the ground of their harmes, bee enformed that their owne wretched hearts haue bewitched them;The wretched hear[illegible: 1 letter] of vnbeleeuers is the witch which afflicteth th[illegible: 2 letters] which being full of vnbeleefe, bring plagues of al kinds not onely vpon their bodies▪ but their soules also. Art thou strangely diseased? the witch that hath brought it vpon thee, is thy owne wicked heart, which knoweth not to relie it selfe on Gods promises and protection. Fiftly, were they destroyed because of their vnbeleefe? let not vs iudge of our sinnes by the crooked rule of our owne reason, but by the law of God: wee can iudge murther, theft, and adulterie, great sins; but wee neuer espie the mother sin of all, which is our infidelitie, the maine sinne of the first Table, and the nurcerie of other sins, we neuer bewaile it, we account lightly of it, and therefore the Lord taketh the reuenge of this sin into his owne hands, and punisheth it with destruction both of soule and bodie; so odious it is in his eyes, and ought therefore to bee as hainous in ours also. The fourth thing in the example is the manner of the speech, which at the first seemeth to bee generall, as though all they had been destroyed which beleeued not; whereas indeed it is special, for all that beleeued not were not destroyed, seeing that all vnder twentie yeeres were exempted and saued, Num. 14.29. who were reserued that God might still haue his Church among thē, and that there might be of them a people left to possesse the good land, according to the promise: where note that to bee true which Habacu[illegible: 1 letter]ke ascribeth to God, that in his iustice he remembr[illegible: 1 letter]th mercie;Habac. 3.2▪ by which mercie the younger so[illegible: 2 letters] are here spared; which warranteth vs to pray in common iudgements, that the Lord powre not ou[illegible: 1 letter] his whole wrath vpon vs; neither in our temptations vtterly forsake vs, and giue vs ouer to Satans malice, seeing hee hath manifested such goodnes towards his Church, that in iudgements he h[illegible: 1 letter]th remembred his m[illegible: 1 letter]rcie. But here it may bee asked, [illegible: 1 word] this can stand with equitie that e[illegible: 1 letter]en th[illegible: 1 letter]se men should bee destroyed▪ for it seemeth that they repented of this sin? Numb. 14.40. yea they confessed it and mourned for it, and offered to passe into Canaan▪ yea and were very readie to hasten into the land? Ans. They repented indeed, but fainedly, it was farre from true and sincere repentance and sorrow; for euen in the very same place it appeareth that they disobeyed God; for when he had passed sentence against their sin, commanding that they should returne into the wildernes of Arabia, vers. 25. and there abide fourtie yeeres and die there; they would not submit themselues to that sentence, but in all haste they would goe forward to Canaan, according to the promise; although against a particular commandement: yea Moses himselfe could not stay them: but that brought on their neckes a more speedie destruction, as appeareth in the end of the Chapter. Whence note the wicked nature of the deceitfull heart of man, which in distresse when Gods hand is stretched out against it, can faine a false repentance, and counterfeite humiliation: which causeth many a man in sicknes to vow amendement of life, if euer God raise him againe; and yet as soone as the scourge is ouerpassed, he forgetteth the hand of God, his owne vowes and promises, and falleth backe into the same bad courses againe: which consideration may mooue vs to watch ouer our hearts, and suspect them of this deceit, whereby they can frame and faine a false repentance, when indeede there is nothing lesse then soundnes in it. The fifth point in this iudgement is the generall vse of it; namely, that wee should frame our selues to repentance for this particular sin of vnbeliefe, vpon which we behold such a fearefull destruction in Gods owne people. To the practise and performance of which we must doe foure things: first, laying aside the common perswasion of the fulnes of perfection of our faith, we must come to the discerning of this sin in our selues, which is the first step to repent of it, and the rather because it is our mother sin. Now because this sinne is so inward and secret,Vnbeleefe [illegible: 1 span] many particulars. and so hardly to be discerned, for our helpe herein some directions may be giuen for the especiall of it in some signes and fruites thereof; which euery man shall find in himselfe lesse or more. For first, we beleeue not as we ought the particular presence of God in all places and times towards vs: for we are ashamed to doe and speake many things in the presence of men, which in the presence of God (men not being by) wee make no bones of, either to speake or doe; so as mans presence keepeth vs in some awe, which Gods presence cannot doe. Secondly, wee beleeue not the particular prouidence of God, watching ouer vs; but either not regard it at all, or not as wee ought; which appeareth by these three things: first, if wee haue health, wealth, friends, fauour & means, we are well contented, we can think our selues very well, and can then relie our selues on God: but if God take these away; oh th[illegible: 1 letter]n wee are troubled, much disquieted and discontented; the reason whereof is, because the heart is not setled in the perswasion of Gods special prouidence: which if it haue a pledge of God, can trust him; otherwise not at all: but as the Vsurer trusteth not the man, but his pawne; so men relying themselues on these pledges, trust neither God himselfe, nor for himselfe. Secondly, in any distresse let our friend promise vs helpe, wee are well cheered; but let God in his word promise supply of all good, and ease in our troubles, we reape little or no comfort from thence; this is a manifest fruite of inbred vnbeleefe. Thirdly, in sicknes or any iudgement, any meanes is vsed for case and freedome; yea there is too common running and riding to Witches, Charmers, Cunning men, and women; for men waite not on God, nor expect the same hand in healing them which hath smitten them. He that beleeueth maketh not haste (saith the Prophet) which if it be true, then this hastines to be disburdened of the hand of God, is a token of distrustfulnes of God, and want of faith. Nay, this practise argueth not only want of a true faith, but a presence of a false and Satanicall faith: for if there bee no faith in the Charme, it will not worke. Thirdly, wee beleeue not the Lord to be the Lord of bodie and soule, as one hauing soueraigne Lordship and power, to saue and destroy: for let any ciuill man be pressed by temptation vnto sin, he will bee easily brought to make no bones of very dangerous sinnes: what other is the reason hereof, but that hee esteemeth not the Lord to be his Lord? and accounteth of his commandements but as dreames, not serious or giuen in earnest? whereas if Gods Lordship were rightly acknowledged, sinne would not be so ripe and rife as it is. Fourthly, wee beleeue not the mercie of God in the pardon of our sinne as we ought: for howsoeuer in our peace wee thinke our faith strong enough for any encounter, yet let a temptatiō assaile vs, then we begin to doubt whether we be the children of God or no, and are full of impatiencie. Example hereof we haue euen in Iob himself, who before his triall thought himselfe safe in his nest; but when Gods hand was heauy vpon him, then he brake foorth in speeches full of impatiencie; as that God was his enemie; and did write bitter things against him: wherein he bewraied his want of faith, and his crooked and cankered incredulitie: and the same weakenes may the dearest & strongest of Gods childrē one time or other espie in themselues. Fiftly, wee know not as we should the agonie and passion of Christ; he suffered the first death and the paines of the second death for our sinnes, they were the speares that pearced his heart; but we carrie vp our heads, and can take delight in them, as though there were no danger in them: whereas the remembrance of them should make our hearts to bleede, and faith in the heart should cause vs die to sinne, seeing those who are Christs are crucified with him: but because men wil not depart from their sins which are not killed, but liue and are strong in them, and no man saith what haue I done? it is a plaine euidence that the life of faith is not to be found in the liues of most men. Sixthly, wee beleeue not that wee did rise with Christ, and ascended with him into heauen: because in this our long peace, our thoughts are set vpon the world, and we mind earthly things still; whereas if we were risen with Christ, we would seeke the things that be aboue, Coloss. 3.1. Seuenthly, we doe not beleeue as we ought the last iudgement: because wee are not smitten with feare and reuerence in speaking and meditating of it. Paul speaking of it, calleth it, the terrors of the Lord, 2. Cor. 5.11. and this made him so forward in al good duties; yea this same consideration of the last iudgemēt made him endeuour to keepe a good conscience before God and all men: but men make no conscience of their waies. Eightly, wee beleeue not aright our owne death and resurrection in the last day: for men commonly deferre their repentance and amendement of life, till the last day of their daies, and then they crie and call on the bed of their sorrowes; which argues a counterfeit faith: for if a man did beleeue his death, it would driue him to the daily amendement of his life. By these notes we may easily discerne this secret sinne of vnbeleefe within our selues. Secondly, when wee haue thus found out this sinne wee must bewaile it, an[illegible: 1 letter] mourne for our vnbeleefe, as being the mother of all our sinnes, confesse it before God, and craue increase of faith, as the man in the Gospell, Lord I beleeue, helpe my vnbeleefe: and with the Disciples, Lord increase our faith. Thirdly, we must set before our eyes and acquaint our selues with the promises of the pardon of sinne and life euerlasting by Christ: as also all other dependant promises, whereof some concerne our prosperous successe in our waies, and Gods protection in our labours and callings: and others concerne afflictions, promising happie issue and deliuerance therefrom, with strength in temptation, to the which all promises may be referred: which we must alwaies haue in our eye, that our faith may ground it selfe vpon them. Fourthly, we must truly relie and rest our selues in these promises, settle and content our hearts in them: that looke as the earth hangeth without proppe or pillar in the middest of the world, onely by the word of God; so must our hearts be staied in the same word and promise of God: yea if wee should see nothing but destruction before our eies, our faith must then be our subsistence: and when our vnbeleefe would vnloosen our hold, and make vs giue backe, let our faith in these promises make resistance: as Dauid, Psal. 42.5. My soule why art thou so disquieted within me? trust still in God: especially seeing wee haue promises which assure vs in our troubles, either of their mitigation or remouall: after all these followeth the subiection of faith, when the heart and life are conformed to the obedience of all the Commandements of God. And thus we purging our harts of vnbeleefe, shall escape such fearefull iudgements, as this first example hath put vs in minde of.

Vers. 6. The Angels also which kept not their first estate, but left their owne habitation, hee hath reserued in euerlasting chaines vnder darknes, vnto the iudgement of the great day. THese words comprehend the second example, whereby the first part of the former reason is confirmed: namely, that whosoeuer giue themselues libertie to sinne, shall be destroyed; here prooued by this example of the Angels themselues. In which consider three points: first, the persons that sinned; The Angels.] Secondly, the sinne or fall of the Angels; which kept not their first estate, but left their owne habitation.] Thirdly, their punishment; he hath reserued in euerlasting chaines.] In the persons sinning wee haue sundrie considerations; as first, that it pleaseth the spirit of God to chuse this example of the Angels to prooue his purpose, and that most fitly: because they are the excellencie of all creatures, for so the Scriptures euery where speake of them: as when the highest praise that belongeth to inferiour creatures is attributed vnto them in Scripture; the speech is drawne from the glorie of Angels. Gen. 3 3. Iacob commending the fauourable countenance of Esa[illegible: 1 letter], being reconciled vnto him, saith he saw his face as the face of an Angell. So Manna is called Angels foode: Psal. 78.[illegible: 1 letter]5. that is, a most excellent foode, that if those excellent creatures should neede foode, they could wish no better. 1. Cor. 13.1. Though I should speake with the tongue of men and Angels. Signifying that if Angels had tongues, they must needs bee most admirable, diuine, and excellent. Dauid speaking of the glorie that man once had, and in admiration of it, being not able to containe himselfe, breaketh out into a speech full of passion:Psal. [illegible: 1 letter].5. O Lord what is man that thou art so mindfull of him I thou hast made him little inferiour to the Angels. Shewing that the chiefe glorie of men in their best estate is inferiour to the excellent condition of Angels. Yea further, it is a part of the glorie of God to be attended of them, and a part of our glorie after the resurrection to be like them. Whence note the scope of the Apostle, which is hence to teach vs, that no glorie, beautie, or excellencie of the creature can exempt it from the punishment of sin, when it falleth thereinto: nay, the more glorious the sinfull creature is, the more grieuous punishment may it expect, if sinne be found therein; as the Angels here: which may instruct those who are in these schooles of the Prophets, in which many men excell in rare gifts, of whom in regard of their wisedome and knowledge may bee said, as the woman of Tekoah said of Dauid, 2. Sam. 14.17. My Lord is as an Angell of God to heare good and bad. And they are the Angels of the Lord of hostes, Malac. 2.7. Yet for all this let them not be puffed vp hereby, but walke in feare and trembling, not emboldening themselues to sinne: for bee it they were as the Angels in gifts; yet if they sinne, they shall be as Angels in punishment also. Secondly, hence note that Angels are substances, though inuisible, hauing being, life, sense, and vnderstanding, and are not onely qualities; for pure qualities neither can sin, nor be capable of punishment, as the Angels are here said to be. Ob. It will be said, seeing they are capable of punishment, they must be bodily substances. Ans. No: it is sufficient they be substances to be capable of punishment, though spirituall; for the punishment of hell is spirituall. Where wee see the Sadduces and others euen of our daies are deceiued, who thinke Angels to be nothing but Motions, and melancholy passions: and the Libertines also who thinke they are nothing but good and bad successe. Thirdly, [non-Latin text not transcribed] &c. Heb. 2.10. the name Angell is not a name of nature, but of office: which signifieth that their office was to be the messengers of God, who were to stand round about him as attendants, readie to be sent foorth at his pleasure, for the execution of his will, in all the parts of the world. In which function of theirs they are propounded patternes to vs, and examples for our imitation: who ought accordingly to set our selues euer in the presence of God, as prest, and readie to performe his will: for so wee pray daily, Let thy will be done in earth, as it is in heauen; that is, Giue vs grace with cheerefulnes and readines to performe thy will here on earth, as the Angels in heauen do: for whosoeuer would be like the Angels in heauen, must be herein like them first in earth. Now in that this name is here giuen to the Diuels and wicked spirits, it sheweth two things: first, what their office was in the creation, vnto which they were fitted and deputed. Secondly, the iustice of their punishment for the neglect of the execution of the same. Fourthly, obserue the distinction of Angels; of which some kept their first estate, others (of which hee here speaketh) left their first condition: some stoode, and some fell: the ground of which distinction Paul mentioneth 1. Tim. 5.21. I charge thee before God and his elect Angels. Some therefore are elected, and (because election presupposeth a refusall) others are reiected; no other cause of this distinction is known to man, but the will of God, and his good pleasure. Ob. If any man say, it was because God foresaw that some would fall, and others would stand. I answere, that is no cause: for God did not onely foresee the fall of some, but decreed also before all worlds to confirme some in their state, and to passe by others in his iustice: so as the cause shall euer rest in his good will, which willing the same maketh it most iust, not giuing vs any leaue otherwise to dispute of this doctrine, or curiously to search out the secrets of it, but rather to stand in admiration, and say with Paul: O the depth of the riches both of the wisedome and knowledge of God! Rom. 11.33 how vnsearchable are his iudgements, and his waies past finding out! Now followeth the second point, namely, the fall of the Angels: in which obserue three points: first, the cause: secondly, the parts: thirdly, the measure of the fall. The cause of their fal in these words; which kept not their first estate, but left their habitation; themselues were the cause of their own fall; which is thus prooued: Either God must be the cause of their sin, or man, or themselues; but neither God nor man: and therefore themselues. First, God cannot be the cause: for that were iniustice to condemne them for that which himselfe caused; how vnrighteous were it, first to cause them to fall, and then to punish them for falling? Obiect. But it will be said, that God did foresee their fall, and might haue preuented it, and so not hindring it hee seemeth to bee a cause of it. Ans. Whosoeuer foreseeth an euill, and hindreth it not when hee may, is accessarie vnto it, so be he be bound to hinder it: but God was not bound to hinder it, being a most absolute Lord, not bound to any of his creatures further than he bindeth himselfe. Ob. But God did not confirme them in that grace which he gaue them; whereupon they fell: whereas if he had confirmed them they had stood; whence carnall reason concludeth God to bee the cause of the fall. Answ. God gaue them grace in creating them righteous, but confirmed them not therein; he gaue them a power to will to perseuere, but gaue them not the will not perseuerance it selfe, and yet he is not to bee blamed, because he would not doe it. Quest. Why would hee not? Ans. I answere with the Apostle, What art thou O man that disputest with God? Rom. 9.2[illegible: 1 letter] Let vs without further reasoning stay our selues in these two conclusions: first, that God is an absolute Lord▪ neither bound to any action, neither to giue reason of any: secondly, that hee doth all to the glorie of his name, in the manifestation of his mercie and iustice. Secondly, as God is no cause or author of this fall of Angels, no more is man; for the Angels fell first, and were the cause of mans fall, and therefore themselues were the proper cause of their owne fall. Qu. How can this be? Ans. The Angels had in themselues the proper cause, and beginning of their own fall; and that was a free & flexible will, whereby for the present they willed that which was good, and might will to perseuere in it: but that will being mutable, they might also will euill and so fall from God, this being the same will that Adam had in the state of innocencie. Obiect. Good trees cannot bring foorth euill fruite: therefore the Angels being good, could not sinne of themselues. Answ. A good tree remaining good bringeth foorth good fruite; but being changeable may bring forth euill. So much of the cause of the fall of Angels. The second thing in their fall is the parts of it, which here are two: first, They kept not their first beginning. Secondly, They left their owne habitation. First they fell from their first estate: which words are expounded Ioh. 8.44. they stood not in the truth. By this truth is meant the image of God in righteousnes and true holines, Eph. 4.24. and this image is truly called [truth] because it neuer deceiueth men, as vnrighteousnes doth; which maketh a glorious shew of pleasure, or profit, but indeede it deceiueth men, who finde nothing lesse therein. Secondly, because herein is no hypocrisie, it maketh no shew or appearance of other, than indeed it is, as the manner of falsehood is. The sense then is, that the Angels voluntarily departed from their originall condition, and stood not in that image of God wherein they were created. The second part of this one sinne is, that they left their habitation; which a man might esteeme but a small matter, but yet the sinne is not small: for God in the beginning appointed most excellent places for his seuerall creatures; wherein they were to performe their seruice and homage vnto God; as Heauen was the proper place assigned to Angels: to man Paradise in his innocencie; as after his fall the families of the Patriarches: before and in Christs time the Temple: since that time, the societies and congregations of the faithfull are these places appointed for man to set [illegible: 1 word] the speciall praises of the Creator in. Now the Angels leauing their place incurred two grieuous sinne[illegible: 1 letter]: first, they left the presence of God: secondly, their office and calling, in which they ought for euer to haue been employed in the glorifying of God. Ob. But doe not the Diuel[illegible: 1 letter] keepe in the ayre? Ans. Some of them doe by Gods permission, but not as in their proper place, or first habitation, for that was in the comfortable presence of God in heauen. The third point in this sinne is the measure of it: They left: that is, wholly and to [illegible: 1 letter]ally [their condition,] they quite forsooke God, his image, heauen it selfe, and that office which therein they were assigned vnto. Obiect. Here it may bee obiected: If the Angels in their innocencie and excellencie f[illegible: 1 letter]ll wholy and vtterly from God, much more [illegible: 1 word] sinfull man, although beleeuers, wholy fall from God, and vtterly cut themselues by [illegible: 1 word] from Christ. Ans. But hereunto I answere, that there is not the same reason of the grace of creation, as i[illegible: 1 letter] of the grace of regeneration: for that commeth farre short of this: by the former the creature hath a power either to stand or fall, to abide with God, or depart from him, and this power is in it selfe: but by this latter grace of regeneration, such feare of God is put into the hearts of the regenerate, that they shall not depart from God, Iere. 32.40. and this power of not falling is in them indeed, but not from themselues: neither is it strange that there should bee such difference betweene the state of nature and that which is aboue nature. Againe, as the grace of creation and regeneration is different; so there is a difference of the will created, and regenerate. So called, not because the other is not also created, but because this is in the subiect by creation, as the other is not.Created will hath a freedome to will that which is good: so hath the will regenerate also. Secondly, created will hath a power to will to perseuere in that which is good: so also hath the will regenerate. The created will hath not the will it selfe, neither the act of perseuerance; wherein it differeth from the will regenerate, which hath both these. Heere the Schoolemen deceiued themselues and others, in that they taught that in the conuersion of a sinner the will hath a freedome to receiue grace, or not to receiue it; so placing it in the will of man, and putting it in his own hand and power to beleeue, or not beleeue. But the truth is, that in the first conuersion of a sinner the will rebelleth and [illegible: 1 word]: For none commeth to the Sonne, vnlesse the Father draw him: it is not the will it selfe, but the conuersion of it that frame[illegible: 2 letters] i[illegible: 1 letter] [illegible: 1 word] willingnes, making it of vnwilling▪ willing to [illegible: 2 letters] tertaine that which i[illegible: 1 letter] truly good. I[illegible: 1 letter] is vntrue that the will of man is now as the will of Angels was before their fall, hauing a power to fall▪ or not fall. Vse. First, in th[illegible: 2 letters] the Angels were condemned for forsaking their first beginning, we must bewaile this [illegible: 1 word] sin in our selues, for we also had the same first beginning with them: the same image of God [illegible: 1 span] vpon [illegible: 1 word], which wee haue willingly departed [illegible: 1 span] that remaineth for vs to doe, which belongeth not [illegible: 1 word] them▪ to vs[illegible: 1 letter] all meanes to obtaine ou[illegible: 1 letter] first beginnings againe, that this image may be restored vnto vs, and renued vpon vs; vnto which three things are required: first, that our spirituall vnderstanding be cleered, and enlightened: secondly, that a good heart and conscience bee gotten and preserued: thirdly, a subiection in our whole conuersation vnto all the lawes and commandements of God. Secondly, though we haue the same beginning by creation, which is lost by our fall; yet wee haue another beginning, by a new birth and regeneration, which they want; we haue been borne, baptized, and brought vp many yeeres in the true faith, and profession of Christ; now our dutie is to bee more wise than before, to be warie lest wee fall from this beginning, as wee haue done from the former; but cleaue to our faith, and stand to our vow made in our Baptisme: for otherwise our estate becommeth as remedilesse as the condition of the Angels themselues, who are shut vp in the chaines of condemnation for euer. Thirdly, we see how farre the Scriptures may bee said to bee sufficient to cleere all doubtes and determine all controuersies,We ought rather to be serious in consideration of our owne fall, than curious in theirs. seeing here it onely propoundeth a generall sinne of Angels, and nameth no particular, as Peter also saith, they sinned; and Iohn, that they stood not in the truth. Thus contenting it selfe with generall tearmes, without particularizing the proper sinne deseruing this iudgement; and determineth not that great question controuerted among Diuines, of whome some say it was a [illegible: 1 word] in thought: other[illegible: 1 letter], that it was actuall: others, that it was enuie: some, Pride, &c. which maketh the Papists saye, that the Scriptures are not sufficient to determine all hard questions. But we must not imagine the Scriptures to be such a iudge [illegible: 1 word] decideth all doubts, which the curiositie of mans braine may cast within it selfe; whereof there are [illegible: 1 word] among the ancient Schoolemen, such as this i[illegible: 1 letter] by scripture indeterminable: nay of purpose the holy Ghost [illegible: 1 letter]u[illegible: 1 letter] teth [illegible: 1 word] all cause of such curiositie by silence in such [illegible: 1 letter]nnecessarie matters, that [illegible: 1 span] the rather [illegible: 1 word] to [illegible: 2 letters]re ne[illegible: 2 letters]ssarie[illegible: 1 letter] yet is the Scripture a iudge sufficie[illegible: 1 letter]tly able to resol[illegible: 1 letter]e thy spirituall minded man in any case concerning conscience[illegible: 1 letter] or in any matter concerning saluation; all which it is the sole and proper determiner of: now as for the particular sin of Angels it is not necessarie to saluation to know it; but seeing the Scripture concealeth it, it is a safe and learned ignorance to be rested in, without further desire to know that which the Lord hath hid in secret with himselfe. Fourthly, wee are hence taught to seeke to enter into our habitation and true resting place, which is not the earthly Paradise, for that was our dwelling place before the fall; but Heauen it selfe, which since the fall is assigned and prepared to be a rest for the people of God: this was the citie which Abraham looked for, Heb. 11. so the Saints departed are said to be at home with the Lord being in heauen. [illegible: 1 letter]. Cor. 5. Christ telles his Disciples he goeth to prepare them these dwellings in heauen, Ioh. 14. which elsewhere he calleth euerlasting habitations. Make you friends of vnrighteous ma[illegible: 1 letter] man, &c. Now for our better practise hereof, this must be marked, that howsoeuer this our habitation be in heauen,The [illegible: 1 word] heauen [illegible: 1 word] set open here vpo[illegible: 1 letter] earth. yet the suburbes and the gate of it is here in earth; for all the assemblies of the people of God are the [illegible: 1 word] and gates of heauen it selfe, ye[illegible: 1 letter] the [illegible: 1 letter]ery entry into it. Iacob when he saw the testimonies and tokens of Gods presence and fauour, built a[illegible: 1 letter] Altar in the place for his worship, and called it B[illegible: 1 letter]thel, and said it was the very gate of heauen, Gen. 28.17. and therefore we must while we li[illegible: 1 letter]e here seeke to enter, if we would be ad[illegible: 1 letter]i[illegible: 1 letter]ted within that glorie hereafter▪ Qu. But what [illegible: 1 word] may wee vse to help vs forward herein? Ans. These fiue▪ First, wee must alwaies endeuour to be found readie to enter into that heauenly habitation; for which purpose our hate[illegible: 1 letter] must be at this our ho[illegible: 1 letter]e, y[illegible: 2 letters] our whole conuersation must be in heauen, w[illegible: 2 letters]lest our [illegible: 1 span] are vpon earth, our walking must bee in the path of life euerlasting▪ [illegible: 2 letters]ll containing ourselues in the waies of repentance, obedience, and daily mortification, whereby wee denie our selues, take vp our crosse and follow Christ. Secondly, [illegible: 1 span] loue [illegible: 1 word] assemblie of Gods people, and [illegible: 1 letter]oy[illegible: 1 letter]e our selues vnto th[illegible: 2 letters] i[illegible: 1 letter] th[illegible: 1 letter] holy vse of the Word and sacraments, whereby wee draw neere vnto heauen it selfe: yea and keepe at the gates of this Citie, and with Dauid thinke it a speciall priuiledge to be a doore-keeper in the house of God, Psal. 84. Moses chose rather to suffer with the people of God great affliction, than to enioy the treasures and honors of Pharaohs Court: yea euen wicked Cain himselfe thought of this as the greatest part of his punishment, and which he most complained of, that hee was cast out from the face of God, that is, out of Adams familie, where Gods face was to be seene in his worship. Thirdly, we must weine our affections from our earthly inheritances, which are but Tents, that they may be fixed vpon this sure habitation in heauen; without the assurance of which, all earthly reuenews and treasures can adde but little comfort to the heart. Cain built a Citie, hee had besides great lands and faire possessions; but yet euen then the holy Ghost brands him with the name of a Vagabond; because he was cut off from Gods people, and cared not to ioyne himselfe vnto them againe by repentance. Fourthly, we must euery day addresse and prepare our selues to our death, seeing our death is a meanes to bring vs home to this habitation: euery new day must occasion vs to renew this our preparation: and this will cause vs neither to feare our owne, nor excessiuely to sorrow at the departure of our faithfull friendes, seeing they haue passed these first things, and are onely gone before to their longed-for habitation. Fiftly, if God call vs hereunto, wee must bee contented to leaue and forsake goods, friends, natiue countrie, and all for assurance of inheritance in this our countrie; and if we cannot finde the doores hereof in our owne countrie, wee must seeke them elsewhere, where we may enioy them, making light reckoning of all things for this one thing of highest account. The last vse of this doctrine is, to teach vs from this sinne of the Angels our contrarie dutie; they by their office were to doe homage vnto God, and performe all dutie as children to their father; for so Iob calleth them the sonnes of God; but this office they departed from▪ we now being by adoption the sonnes and daughters of God, being called vnto holinesse, are to take heede of this sinne of forsaking our calling; yea on the contrarie to walke worthie thereof, as the sonnes of God, approouing our faithfulnes vnto him. And it standeth vs in hand so to do, seeing the contrarie hath such iust vengeance attending vpon it, as now in this example we are in the next place to behold. The third point in this example is the punishment of the Angels, which hath two degrees: first, their custodie, in these words: He hath reserued them] namely in durance. Secondly, their full punishment: vnto the iudgement of the great day.] The former is set foorth in two things: first, in that they are reserued in chaines. Secondly, vnder darkenes. By these chaines are signified first that mightie power of God▪ which bridleth and restraineth the might and malice of the Diuels themselues; as Reu. 20. the old Dragon was bound for a thousand yeeres: the power of God was the chaine that curbed and ouermastred him; and this is one part of his present punishment. Secondly, the chaines signifie also that guiltines of the Angels, which by the tenour of Gods iustice bindeth them ouer to destruction: these bonds be vpon the consciences of the wicked Angels, they know they are adiudged to damnation for their sinne; so a[illegible: 1 letter] let them be where they will, in the earth or ayre, or wheresoeuer, these chaines of guiltie consciences binde them ouer to iudgement: where we are taught two things, first, to beware of guiltie and accusing consciences; for these are Gods chaines binding bodie and soule vnto euerlasting vengeance: and therefore for time past, if thy conscience accuse thee, seek in due time to be loosed and freed by Christ, that thou maist be able to say with Paul; I knowe nothing by my selfe: and for time to come beware of sinne, euen small sinnes as well as great: for so many sinnes as thou committest, are so many chaines binding thee ouer to iust damnation. Secondly, hence wee also learne,Christs yoke is easie, and Gods seruice is perfect liberty. that the seruice of God is a most happie and sweete libertie, any libertie else is straite bondage: men thinke that to be tied to the daily seruice of God is a yoke and bondage intolerable, and they must need[illegible: 1 letter] haue libertie to sinne: but they deceiue themselues, for while they seeke for libertie, by this meanes they plunge themselues into captiuitie, and lay chaines vpon themselues, yea bolts which hold them in eternall bondage. The libertie which is sweet vnto those who are freed by Christ is, that they can walke before God in the compasse of their callings, without those accusing consciences, which continually vexe and torment the wicked men and Angels themselues. Further, these chaines are called here eternall,] because the wicked Angels stand guiltie for euer without hope of recouerie or redemption; seeing Christ tooke not vpon him the seede and nature of Angels to redeeme them, but Abrahams seede: where note Gods infinite mercie to mankinde, who being fallen, haue found a meane of redemption published in the ministrie of the word; whereby Gods people (being bound before) are loosed from their chaines; but the Angels, those glorious creatures, being fallen, found no Sauiour, nor any meanes giuen by God to loose them, for their chaines are eternall: which infinit mercie towards vs, should stirre vp our dead hearts to thankfulnes, and continuall praise of Gods free mercie, who hath giuen vs the blood of his Sonne to loose these chaines; when wee as little deserued it, as the Angels vnto whom such fauour was denied. The second part of their custodie is, that they are kept vnder darknes: which darkenes signifieth the wrath and anger of God, and want of the blessed fauour which Dauid prayed for: and calleth it by the contrarie name; the light of his countenance, Psalm. 4. and as these Angels are said to be in darknes: so the Saints are saide to bee in light, Col. 1.12. that is, in Gods fauour. Ob. But the wicked Angels are not wholy cast out of Gods fauour, for they haue faith, and therefore some fauour and grace of God. Ans. The Diuels indeede beleeue, but they haue not their faith by the gift of illumination as men haue, but it riseth of the remnant of naturall light and vnderstanding left in them since their fall: whereby they can perswade themselues of the truth of the word of God: so [illegible: 1 word] their faith is not from any grace since their fall, neither common, nor speciall. Besides, this reserued light lighteneth not nor easeth, but increaseth their torment. Vse. Seeing the miserie of the Angels is, to be kept vnder darknes, which is to bee cast out of Gods fauour; wee learne to place all our happines in the fruition and enioying of this fauour of God, and instantly to pray that the Lord would still lift vp the light of his countenance vpon vs; in that our whole felicitie must be placed in the apprehension of Gods mercie, in the pardon of sinne, and life euerlasting. The second degree of their punishment is, that they are reserued vnto the iudgement of the great day, wherein the fulnes and extremitie of their torment is expressed; for by iudgement is meant that fearefull and finall condemnation and torment which they are adiudged vnto, which abideth them, and is reserued for them. Where we see that howsoeuer the Diuels are alreadie entred into diuers degrees of their punishment; yet their full punishment, and the full wrath of God is not powred vpon them till the last iudgement; this themselues know, as Matth. 8. Art thou c[illegible: 1 letter]me to torment vs before the time. That time is called here the [great day, The great workes which sha[illegible: 1 letter] be performed on th[illegible: 1 letter] great day.] because the greatest workes of God shall be accomplished in that day. For first, an assemblie of all men and Angels shall be made by the sound of a Trumpet, who shall all be cited before Gods iudgement seate, though they were resolued into dust many thousand yeeres before. Secondly, all the workes and intentions of men good or bad shall be in that day reueiled, Eccl. 12.14. Thirdly, another great worke is, the giuing of a most vpright sentence vpon all men of absolution vnto the godly, and of condemnation vpon the wicked Angels and men. Fourthly, the reward shal be giuen to euery man according to his worke: to the godly free reward of life and glorie: to the wicked deserued condemnation. Fiftly, then shall Christ God and man giue vp his kingdome vnto his Father, and shall cease to raigne, not as God, for he shall bee still equall [illegible: 1 letter]o his Father; but as Mediatour; for an end shall be put to all families, societies, Ciuill, and Ecclesiasticall distinctions and gouernments, so as in regard of ou[illegible: 1 letter] ward gouernment and administration this his kingdome shall cease. Vse. Let the remembrance of this great day strike vs with feare and reuerence of it. Shall euery worke bee brought vnto iudgement? Then let vs feare God, and keepe his commandements; it is the vse that Salomon maketh, Eccles. 12. and considering those terrors of the Lord, what manner of men ought wee to bee in all holy conuersation? saith the Lord. Yea the Diuels themselues beleeue and tremble in remembrance of this terrible and great day: but how many Atheists be there worse than the Diuels themselues that make a mocke of these great workes,Atheists [illegible: 1 word] at [illegible: 1 word] [illegible: 1 letter]hich [illegible: 1 word] the [illegible: 1 word] Diuels [illegible: 1 word]. not fearing nor acknowledging the Scriptures, Heauen, Hell, God, Diuell, nor this great iudgement day? but experience shall teach such fooles, who in the meane time might learne so much of the Diuell himselfe (but that God hath giuen them into his hand to bee led by his will) to tremble at the remembrance of this dreadfull day; and let all that loue the Lord shake off securitie, and stand in awe, and feare with another feare: let their hearts bee smitten with a reuerent feare, that this day ouertake them not vnawares.

Vers. 7. Euen as Sodome and Gomorrha, and the cities about them, which, in like manner as they did, committed, and followed strange flesh, are set foorth for an example, and suffer the vengeance of eternall fire. IN this verse is laid downe the third and last example, proouing the first part of the former reason, and it is the first part of a similitude. The words [Euen as] signifying that the holy Ghost here instituteth a comparison, the former part or proposition whereof is in this verse, and the reddition or second part in the two next following. In the example consider three things: first, the people who were destroyed. Secondly, the sin for which they were destroyed. Thirdly, the destruction or punishment it selfe. First, the people destroyed were Sodome and Gomorrha, and the rest of the cities about them; which cities are named, Deut. 29.23. Admah and Z[illegible: 1 letter]b[illegible: 1 letter] im: the reason of whose destruction is noted by the Apostle; because they followed the sinnes of Sodome and Gomorrha: They sinned in like manner; so as they being found in the same sinnes, they were wrapped vp in ye same iudgements. Here first marke that the holie Ghost mentioneth not the persons who were destroyed, but their Cities, to signifie an vniuersal destructiō, an vtter ruine, and a total ouerthrow of thē; the which heaping vp of so many words, expressing the same thing, giueth vs likewise to vnderstand that place in 2. Pet. 2.6. he turned their cities into ashes, condemned them, and ouerthrew them. Whence we may note that there is a difference betweene the people of God, & those who will not be obedient to his word, these meet with vtter destruction. Gods people may be destroyed indeed, but not vtterly: for we must alwaies beleeue the Catholike Church vpon earth. Elias in his time could not behold it; but yet there were 7000. reserued from that general apostasie of those daies. When the Lord visiteth his owne house in iudgement, his manner is to leaue some remnants whom he saueth, lest their destruction should be like this of Sodome and Gomorrha. So Isaiah acknowledgeth:Isai. 1.9. Except the Lord of hostes had reserued vnto vs euen a small remnant, wee had been like to Sodome and the people of Gomorrha. Vse. This may teach vs true humility in regard of our own deseruings, and true thankfulnes in regard of Gods gratious dealing with vs: both of which must be often acknowleged of euery member of the Church, and euery man must confesse and say with the Church, Lam. 3. It is the Lords mercies that wee are not vtterly consumed. Secondly, in these people obserue the iustice of God, and his seuerity in such an vniuersall destruction, sparing none, but destroying euen the children with the parents, who sinned not in following strange flesh as their fathers did, which maketh this a strange and vnsearchable iudgement: whence the Atheists condemne these bookes of Moses (whence this iudgement is fetched) as attributing to God crueltie, and iustifying in him iniustice. But herein to cleere the iust proceeding of the most righteous God, we are to know, first, that the childe is Gods creature, and the life of it is Gods (hee being the Lorde of life) so as hee may take it away when he pleaseth, hauing power to doe with his owne as hee will. Secondly, children are part[illegible: 1 letter] of the parents, and therefore the Lorde may iustly infold them in the punishment of their fathers sinne, to manifest his greater detestation of it. Thirdly, children are borne in originall sinne, and therefore God may iustly inroll them with their parents, not onely in temporall punishments, but in euerlasting condemnation also. Thirdly, in this people who are made examples, note that as wicked a people as these haue had mercie offered them. Isai. 1.10. The Prophet calles the Iewes Princes, the Princes of Sodome, and their people the people of Gomorrha, that is; such Princes and people as matched Sodome and Gomorrha themselues in wickednes; and yet hee inuiteth them vnto repent[illegible: 1 letter]nce, with proffer of mercie and promise of pardon: yea though their sins were as red as scarlet, he would then make them white as snow, vers. 18. Whence we may learne, that the mercie of God euery way matcheth his iustice; in iustice he ouerthroweth Sodome and Gomorrha, and in mercie saueth those who were euery whit as wicked as they, his free grace bringeth those to heauen, who by their sinne equalled themselues to those whom his iustice had detruded into hell. Yea it offereth and giueth repentance to them which are holden in the snare of the diuell, and ruled at his will, 2. Tim. 2.25. Manasseh himselfe who broke off his couenant with God, by making league with the Diuell, found mercie with God vpon his repentance.2. Chro. 33. Vse. Let not the greatnes of our sinnes dismay vs from seeking the Lord, thy sinnes are not aboue the sinnes of Sodome and Gomorrha, for which mercie hath been obtained; vse thou also meanes to turne vnto God and there is mercie in store: but see thou abuse not this mercie vnto sinne. Fourthly, note that in the same time this people of Sodome and Gomorrha was destroyed, Lot escaped, though he was in Sodom: for at the time of the execution the Angell led him out from among them, and not before. Which teacheth, that although the Lord seeme sometime to neglect his deare seruants, and leaue them in tribulation: yet the instant time of their necessitie sheweth his gratious and seasonable regard and remembrance of them. The Israelites had a promise, that after foure hundred and thirtie yeeres they should be deliuered from their bondage in Egypt: which promise the Lord was not vnmindfull of, neither for the substance nor circumstance of time; for in the very same night that the time was expired, their deliuerance was wrought according to the promise. Our dutie hence is to learne in the middest of our afflictions, with quiet hearts to rest and relie our selues vpon God, waiting his time wherein hee will come in mercie vnto vs. Fifthly, note that with this people of Sodom and Gomorrha, the other Cities Admah and Zeboim, because they followed their sinnes were likewise destroyed.Follow not the multitude to euill: neither let a common error preiudice the truth. Where we learne to auoide the wicked manners and fashions of the world, not imitating these lesser Cities, which imitated the greater in their wicked manners; but on the contrarie, follow the example of Dauid, in shedding riuers of teares when hee beheld men not keeping the lawes of God. Wee should not with drie eyes behold mens impieties: ye[illegible: 1 letter] for this end our hearts should be like vnto Lots; when wee see the sinnes of our people breake out as the sinnes of Sodom and Gomorrha, our righteous hearts should be vexed within vs in the daily seeing and [illegible: 2 letters]aring of such vncleannes. So much of the people punished. Now followeth the second point in the example: namely, the sinnes for which Sodom and Gomorrha were destroyed, in these words: They committed fornication, and followed strange flesh. First, they committed fornication. Secondly, they committed sinnes against nature it selfe, following strange flesh. To vnderstand the vilenes of these sinnes consider two things: first, the cause and occasion of them: and that was abundance of prosperitie, and plentifulnes of Gods blessings. For Sodom was as a Garden of God, enriched with varietie of profits and pleasures: this caused Lot to chuse Sodom to dwell in. This ground nourished foure bitter rootes, from which these sinnes of fornication and following strange flesh did spring, reckoned, vp by Ezechiel, chap. 16.49. The sins of thy sister Sodom were first Pride, by reason of prosperitie. Secondly, fulnes of bread: that is, they gaue themselues to eating and drinking excessiuely: for so saith Luk. 17.28. Thirdly, Idlenes, which was the daughter of their securitie. Fourthly, Vnmercifulnes, and contempt of the poore: and these must needs nourish all sinnes of vncleannes: vnto which adde a fifth sinne, mentioned Gen. 19.9. and 14. that is, contempt of heauenlie admonition and instruction; for they scorned Lot while hee warned them of their danger. The second thing in their sinne is the measure of it. They sinned in like manner, &c. The originall signifieth and implieth not onely a bare committing of sin, but a giuing of themselues ouer to commit their filthie lusts, [non-Latin text not transcribed]. and that impudently and shamelesly: which the Prophet Esay noted also chap. 3.9. They declare their sins at Sodom, they hide them not: shewing that they were past all shame in these most shamefull sinnes. Yea they boasted and gloried in them: both which may be gathered in Genesis 19.[illegible: 1 letter]. and 9. Doctr. 1. By these sins we are taught to take a view of the sinnes of these last times vnto which that of Ezechiel vnto Ierusalem may bee properly applied: Thou hast iustified thy Sisters (namely Samaria and Sodom) in all their abominations. So these last times iustifie Sodome in her abominations, which I prooue thus: First▪ the Church of Rome is that Sodome wherein the two Prophets were slaine, Reuel. 11.8. It is there so called because it matcheth Sodom in her sinnes, in that it teacheth the sins of Sodom, in making lawes to inhibite lawfull mariage in sundry sorts of men▪ to tole[illegible: 1 letter]ate fornication, and such filthinesse; yea not onely by the Scriptures, but, in many other sundrie ancient, and some of their owne recordes, it is manifest that Rome is a Sodome. Whence wee see not onely the dutie of euery Lot, and righteous person, namely to hasten out of her, but also the end and destruction that abideth her, to be euerlasting [illegible: 1 word] ▪ Secondly, againe in these times i[illegible: 1 letter] must bee verified, and is also, which was applied by Christ vnto them of his age, Luk. [illegible: 1 letter]7.28. It is in these latter times as it was in the daies of Lot, men eate and drinke, buy and sell, marrie, and giue in marriage, and thinke of nothing; and [illegible: 1 word] the wonderfull [illegible: 1 word] of many [illegible: 1 span] that many [illegible: 1 word] in the midst of the Church herein may match, if not exceede euen Sodom & Gomorrha themselues. Thirdly▪ whoso[illegible: 1 letter]uer (saith Christ) shall not beleeue and obey the doctrine of the Gospell,Mat. 10.15. it shall be easier for Sodome and Gomorrha in the day of iudgement, than for them. Which sentence might moue most men to tremble, who whilest they take themselues freed from Sodomes sins▪ fornication▪ and following strange flesh, they nourish a sinne within them, which maketh them as farre off their saluation as Sodom it selfe is, and that is the not receiuing of the Gospell as they ought: most men content themselues to liue ciuilly, and out of danger of humane lawes; but as for the doctrine of religion, and yet much more the power and life of it, it lieth horribly neglected. But Sodom it selfe shall bee saued before such men. Doct. 2. In that fornication and following strange flesh are the sinnes of Sodom; wee are taught to auoide this sinne of fornication and al sinnes of vncleannes. For first, the heauie curse of God is passed not only against Sodom and Gomorrha for th[illegible: 1 letter]se sinnes; but wh[illegible: 2 letters]esoeuer they be found they be sins that burne to destruction, Iob. 3[illegible: 1 letter].22. they set families on fire, and deuoure them vtterly, waste and consume them. Againe, no fornicators, adulterers, wantons, 1. Cor. 6.9. b[illegible: 1 letter]gga[illegible: 1 letter]ers, shall euen be admitted into the kingdome of heauen: and in verse 13. the same Apostle propoundeth sixe reasons why we should flie fornication: first, our bodies are the Lords, and must be seruiceable vnto him. Secondly, wee looke they should be raised to glorie in the last day, and therefore wee must in the meane time keepe them honorable. Thirdly, they are the mēbers of Christ, we may not th[illegible: 1 letter]n make them the member[illegible: 1 letter] of an [illegible: 1 word]. Fourthly, whereas all other sinnes are without the body, this directly is against the body. Fifthly, the body is the [illegible: 1 word] of the holy Ghost, and th[illegible: 1 letter]se sinnes make it the Diuels [illegible: 1 word] and [illegible: 1 word]. Sixthly, our bodies are bought with a price, and it is sacriledge [illegible: 1 span] glorifie God in the body as well [illegible: 1 span] soule, [illegible: 1 word] both are alike his. Now if any man [illegible: 1 word] solicited by temptation vnto [illegible: 1 word], and would know how [illegible: 1 word] might ouermaster them, hee must begin with his heart, and obteine and reteine within it the feare of God, which onely is able to ouerrule him. This grace alone preserued Ioseph, being daily inticed by Po[illegible: 1 letter]iphars wife. How should I doe this wickednes and sin against God? Gen. 39.9. The third point in this example is the punishment it selfe▪ in which three things may bee noted: first, the matter of it; they suffered the punishment of eternall fire: by fire, we must not vnderstand our fire, no[illegible: 1 letter] such materiall and bodily fire as ours is, but an eternall fire: that is, the endlesse and comfortlesse apprehension of Gods wrath for sinne eternally burning, that is, alwaies terribly tormenting the sinner, called fire, because as burning of fire is the most horrible and sensible torment vnto nature, so much more terrible is this torment▪ which elsewhere is called by other names, as the worme that neuer dieth, &c. Where in the fearefulnes of the punishment marke the grieuousnes of this sinne: it were therefore to bee wished that whoredome might bee punished with death. The theefe doth not more, if so much harme against families and Common-wealths, as sinners of this kinde and qualitie. The second thing is the [illegible: 1 word] of their punishment, [illegible: 1 word] when they gaue themselues wholie to fornication, & were come to the height in their sins. Where note, that though the Lord be slow to wrath,The Lord is slow to anger, but much [illegible: 1 word] wrath. yet hee recompenseth that slownes with the heauines of it when hee commeth; seeing▪ he commeth not till he must needs, and that is not till sin bee at the height and most of necessitie bee taken downe: as appeareth in those foure hundred yeres allotted for the filling vp of the Amorites sinnes.Gen. 15.16 Let vs then beware of abusing Gods patience, by adding to our sinnes; for then he is adding vnto, and heaping his iudgements, and wee shall finde that though he come slowly,To auoide Gods stroke strike down thine owne sinnes. yet he will strike surely, if we giue not [illegible: 1 word] a stroke to our sinnes by repentance, as in [illegible: 1 span] his iudgements may bee preuerned. The third thing noted here is the vse of this punishment; namely, [illegible: 1 span] they [illegible: 1 span] an example to the whole world. Which [illegible: 1 span] that [illegible: 1 span] so [illegible: 1 span] all [illegible: 1 span] of the son [illegible: 1 span] for God teacheth not [illegible: 1 letter]nely [illegible: 1 word] by his word [illegible: 1 span] of it,Gods iudgments are his real sermons. but really also by his workes in the execution of his iudgements. Iob saith that God speaketh to men once or twice, therein teaching that corrections are the speeches of God in mens [illegible: 1 word] so as no person or people can go cleere away with that plea, that they wanted all meanes of instruction, seeing the whole earth is filled with the iudgements of God.

Vers. 8. Likewise notwithstanding these dreamers also defile the flesh, and despise gouernment, and speake euill of them that are in authoritie. NOw the Apostle commeth to the proofe of the second part of the former reason: namely, that these seducers are they which take libertie to [illegible: 1 word]: and therefore they shall be destroyed. This is prooued in this, and some verses following, by a particular rehearsall of certaine sinnes apparant in these men. In this verse three things are offered to be considered of vs: first, the [illegible: 1 word] downe of two vices vnto which these men were addicted: first, they [illegible: 1 span] flesh: secondly, they despise gouernment. Secondly, the fountaine of these and other their sins in this word [illegible: 1 word]. Thirdly, the manner of their sinnes in these two words; Likewise notwithstanding; namely in two things: first, as Sodome and Gomorrha sinned, so [illegible: 2 letters] ned these likewise, no otherwise than they. Secondly, they did not only sinne as they of Sodome did▪ but notwithstanding they knew what had befallen Sodom and Gomorrha, they not being afraide of these iudgements rush into these sinnes: and hereby they are conuinced to bee dreamers, seeing they sleepe securely in the middest of such iudgements. In handling the words wee will first speak of the fountain, because it is first in nature, and then secondly of their sinnes flowing from thence. The origin[illegible: 1 letter]ll of these sinnes is that they are dreamers; [non-Latin text not transcribed]. which worde leadeth vs to a double cause of them: first, that they are sleepers made [illegible: 1 word] with sleepe▪ and secondly, in this sleepe of theirs they are deluded with dreames▪ We are then to vnderstand first what th[illegible: 2 letters] sleepe is: and in the next p[illegible: 2 letters]ce, what bee the dreame[illegible: 1 letter] which in [illegible: 1 word] sleepe [illegible: 1 word] them. This sleepe is not that naturall sleepe which oppresseth the bodie; but a spirituall sleepe, like vnto that in diuers things going ouer the soule, binding vp the faculties of the same, and bringing a heauines or deadnes rather into all the powers of man; so far forth as they ought to be mouing in spiritual actions and affaires. It causeth the mind neuer to thinke seriously of God or a mans owne estate: the conscience neuer or seldom to accuse for sinne committed: the will neuer or seldome to will that which is truly good: the affections neuer or seldome to be mooued at Gods word or workes. Thus it goeth ouer the whole soule, and casteth it in a dead sleepe, so as it is altogether vnfit to goe about the actions of an heauenly life. Example hereof we haue in the old world, they eat and dranke, &c. and knew nothing till the flood came: they dreamed continually of many other things, but neuer of their owne destruction. Diues also was cast on such a sleepe; he f[illegible: 1 letter]red deliciously euery day, hee neuer thought of heauen, for he was neuer to come there; nor of hell fire till he felt the flame. This spirituall sleep is three-fold[illegible: 1 letter] first, the naturall sleepe of heart by which euery one is ouertaken; so as by nature no man can so much as moue himselfe to the least good, till God awake him, and say to him, Awake thou that sleepest, and stand vp from the dead. Eph 5.14. The second sleepe is a slumber, and indeed the remainders of this naturall sleepe in the children of God, being awakened out of their dead sleepe; for euen they are ouertaken often with a spirituall slumber, by reason of remainders of sin in them. So the spouse acknowledgeth Cant. 5.2. I sleep, but my heart waketh. The third sleepe is the increase of that naturall sleepe and deadnes of heart by the custome of sinne, when as the heart is made past feeling, and altogether senselesse through continuance in sinne, Ephes. 4.19. This last kind is that which is attributed here to these deceiuers, for so the word [notwithstanding] importeth: for although they knew the iudgements of God against sinne, yet they are senselesse and carelesse in the middest of them. Now in the next place let vs see what these dreames are here spoken of, and they bee nothing else, but wicked, carnall, and vaine imaginations, arising from an impure heart, and conceiued in a corrupted mind, which in the end deceiue and delude men no otherwise than a dreame, which while a man sleepeth seemeth to haue some truth in it, but as soone as one awaketh it vanisheth away, and indeed hath in it nothing lesse. An example whereof wee haue in the rich man, Luk. 12.19. who in his fulnes and encrease of riches dreamed of an happinesse and a continuance in it many yeeres: when that night his soule was taken away. The Angell of the Church of Laodices dreamed▪ that hee was rich, encreased with wealth, and stood in need of nothing; whereas hee knew not that hee was blinde, poore, miserable, and naked, Reue. 3.17. So the Pharisee dreamed that he was another manner of man than the poore sinfull Publicane; but it was but a meere dreame, for the other departed away iustified. Doct. Hence we may note the cause why so few entertaine the doctrine of the Gospell, so few forsake their sinnes and turne vnto God, and that is because men are dreamers, being cast and lulled asleepe in their sinnes, and therein deluded with many false imaginations which draw them from God. As first,Dreames of men waking. some pleade that they were neuer booke learned, they could neuer write nor reade, therefore they must be excused in their ignorance, as not being bound to know the word of God; they need not frequent so many sermons, or if they doe, they are not greatly to care to carrie them away. Secondly, others dreame that because they haue liued thus long, and yet had neuer any such crosse, as they see befall others, therfore they are most happie men, and God loueth them; they finde the blessing of God vpon them in euery thing, and therefore they serue God well enough, or so much as serueth their turne. Thirdly, others haue learning and knowledge, and begin to dreame that therefore they want nothing, they blesse themselues in their naked knowledge, and neuer haue care in their hearts to receiue Christ. Fourthly, others are prophane, and dreame that the Master will not come yet; God will not yet call them, they shall haue time enough to repent in; for they craue but one houre on their death-beds, and that shal they haue; in the meane time they giue themselues ouer to riot and excesse, neuer regarding though all the world crie shame vpon them, vntill their Master take them vnawares. Lastly, it is a common dreame amongst men that the promise of life eternal is but a dreame,Most men dreame, that the doctrine of the Gospell is but a dreame. and so many make but a dreame of the whole word of God, and all religion: that looke as Sarah did not so much regard the promise as she ought to haue done, because she tooke it for a dreame, and made a matter of laughter of it, Gen. 18.12. and as those who were reduced from ye captiuity of Babylon, entertained the promise of their returne but as a dreame, by their own confession, Psal. 126. and Peter whē he was deliuered by the Angel out of prison, could not bee perswaded that it was so, but that he had seene a vision, or dreamed a dreame, Act. 12.9. Euen so, men hold the doctrine of the Gospell but as a dreame, seeing they can hold it in opinion, but neuer endeuour to reforme their liues by it: but such dreames disappoint men commonly of saluation; which while men bring to the hearing of the word, it is no marueile if we haue such iust cause of complaint for want of profiting vnder it, as appeareth euery where at this day. The most powerfull Ministrie shall little preuaile, so long as men come with their hearts ful fraught with their carnall imaginations, and with such heauines of spirit. Secondly▪ in that these dreames are made the causes of all sinnes, we are taught to learne the lesson of the Apostle, Ephes. 5.14. Awake thou that sleepest, and stand vp from the dead. And 1. Thess. 5.6. Let vs not sleepe as others doe: which that wee may doe, consider first the reasons, and meanes which may bee effectuall to awaken vs: and secondly, the notes to know when wee are wakened. For the former, consider first the infinite iustice and wrath of God against the least sin, which made the Apostle say,Heb. 10.13 It is a fearfull thing to fall into the hands of God. Secondly, the greatnes of our sinnes, and the number which is like the sand vpon the sea shore. Thirdly, ye vncertaintie of the day & houre of our death, which as it leaueth vs, so shall the last iudgement finde vs. Fourthly, our vow in Baptisme; wherein we promise to forsake the Diuell▪ and all our owne lusts. Fifthly, Christs passion and his bloodie sweate, not for his owne, but our sinnes, which made him crie: My God, my God, why hast thou forsaken mee? Sixthly, that the night is past, and it is n[illegible: 1 letter]w day, the sunne is vp, euen the sunne of Righteousnes is risen vpon vs; and therefore we are to be raised out of our sleepe, and walke as children of the light, Rom. 13.12.13. Secondly, if a man would know whether he begin to be awakened, let him obserue whether his heart haue begun to moue in spirituall actions or no. For that bodie is wakened out of bodily sleepe, which can moue it selfe in bodily actions. Quest. When doth the heart begin thus to mooue it selfe, and how shall I know it? Answ. When thou beginnest to turne thy eyes inwardly into thy selfe, and canst finde, and espie the priuie corruptions which lurke within thee. Secondly, when thou art inwardly and heartily displeased with thy selfe, and grieued for thy sins. Thirdly, when thou canst humbly and heartily sue to God for pardon, and canst hunger and thirst after Christ and his merits aboue all earthly things. Fourthly, when thou beginnest to endeuour to doe the will of God, and please him in all things; then assure thy selfe thou art wakened out of thy sleepe of sinne, and not before. Thirdly, if dreaming be the fountain of all sinne, we must learne the contrary vertue, namely, that being once awakened, wee striue to watch and be sober, 1. Thess. 5.6. For the practise of which dutie these rules are to be marked▪ first, wee must daily and diligently obserue our selues, our hearts, and sinnes; and seeing what sinnes wee are most prone vnto, there must wee double our care and watchfulnes: for otherwise where we are weakest Satan soonest maketh a breach, for there he makes his greatest assaults. Secondly, we must daily looke for an euill day, so as wee forecast euery day to endure the worst that it can bring foorth against vs and our profession: out of which forecast in vaine shal any man purpose to keepe faith and a good conscience. Wee may not crie peace, peace; for then commonly sudden desolation commeth vpon vs. Thirdly, wee must esteeme of euerie day as our last day, that so wee may be Lye euery day, that thou maist [illegible: 1 word] once [illegible: 1 letter]ell on thy dying day. [illegible: 1 span] did, of which wee haue spoken in the seuenth verse, and therefore passe this sinne ouer without further handling. Onely let this one thing bee here remembred, that seeing it is a sinne of Sodome to defile the bodie with the sinnes of the seuenth Commandement, our dutie is to reserue within vs that speciall care whereby our bodies may bee preserued in holines and honour▪ 2. Thess. 4.3.4. This is the will of God▪ The bodie must be giuen vp as an holy sacrifice to God, else it shall not be acceptable, Rom. 12.1. Wouldest thou haue thy bodie rise vp vnto glorie and fellowship with God and Christ at the last day? then let thy [illegible: 1 letter]are bee to lay it downe in the grant in honour, by preseruing i[illegible: 1 letter] a pure member of Christ: for without holinesse, no man shall euer see God, that is, haue fellowship with him being a most holy and cha[illegible: 2 letters] spirit: yea the contrarie things ought not to be named in the Church of God, Eph. 5.5. The second sinne followeth, in these words; [illegible: 1 word] despise gouernment, and speake [illegible: 1 span].] In which words [illegible: 1 span] [non-Latin text not transcribed]. [illegible: 1 word] refuse and put away, yea and so [illegible: 1 word] as they can put downe all Lordship, gouernment, ciuill power and dominion. Secondly, in their practise [illegible: 1 span]. First, in their iudge [illegible: 4 letters] they put downe gouernment, by [illegible: 1 letter]eaching (for otherwise they could not) and maintaining that after men were conuerted to the faith, being now become Christians and beleeuers, they were no longer to be vnder Magistracie or authoritie; but their neckes were to be eased from that yoke: and this errour was dangerously sowne by the malitious m[illegible: 1 letter]n in the Primitiue Church, and called some trouble and labour vpon the Apostles themselues in their [illegible: 1 word]; as appeareth 1. Cor. 7.11. where the Apostle answereth this case, which seruants themselues were hold to call in question being conuerted. Art thou called a seruant▪ care not for it. So Titus 3.1. Put them in remembrance that they be subiect to principalities and powers. So as it [illegible: 1 word] a lesson not well learned in those first ages of the Gospell. This was the iudgement and opinion of the false Teachers, which euen the word [despise] implieth & presupposeth. Now whereas some might say, that they must needs (will they [illegible: 1 letter]ill they) be vnder authority: for Rulers and Princes would and did keepe them vnder: The Apostle addeth, [and speake euill &c.] that is, although they cannot shake off gouernment so easily as they would, yet they can easily manifest their malice against it, in reuiling them that are in authoritie. First then we are to speake of their doctrine, and then of their practise. In the former consider three things: first, what is this rule or gouernment which they despise: secondly, vpon what ground refuse they to be vnder authoritie: thirdly, vpon what ground doth Iude condemne them for this refusall. First, to know what this authoritie is, we must distinguish all gouernment into diuine and humane: The Apostle Peter acknowledgeth this distinction, 1. Pet. 2.13, Submit your selues to euery humane ordinance. Diuine gouernment is the absolute power of God, whereby he maketh lawes to binde the conscience, and that vnder paine of life and death eternall. This is the power of all the Trinitie; but the administration of it is giuen to the Sonne. This power is not here meant; for had they denied this, they could not haue carried a face or shew of Christians. The other (which here is vnderstood) is humane or ciuill rule and dominion, whereby man is set ouer man: which may be thus described: Ciuill gouernment is a state of superioritie, consisting in the power of commanding, and in the power of the sword for the common good of mankinde. That it is a state of superioritie, appeareth Rom. 13.1. Let euery soule be subiect to the higher power. Further, I say it consisteth in a double power: first of commanding ▪ that is, of making edict[illegible: 1 letter] and lawes, of calling and conuenting. Secondly of the Sword, and that in foure things: first, in arresting: secondly, imprisoning: thirdly, putting to death; fourthly, making warre in way of protection or otherwise. This second power, namely of the Sword, is added▪ first, to put a difference betweene the authoritie of the Magistracie and Ministrie: which difference standeth in three things: first, the Magistracie hath a power in it selfe, whereby the Ciuill Magistrate may commaund in his own name.The authoritie of the Magistrate and Minister farre different. The Ministrie hath power onely to pronounce what God commandeth, and that in his name. Secondly, the authoritie of the Ciuill Magistrate is in himselfe; the authoritie of the Minister not in himselfe but in Christ; so as the Ciuill Magistrate may command obedience to himselfe, but the Minister commandeth it to God. Thirdly, the Ciuill gouernment hath an absolute power to compell, and enforce the outward man; but the Ministrie hath power only to counsell, perswade, exhort. Secondly, this power of the Sword is added to distinguish it from all priuate power, as in Schooles, families, which haue a power of commanding, but not of the Sword. Lastly, I adde for the common good of mankind, Rom. 13.4. The Magistrate is the minister of God, for thy wealth, that is, procuring the welfare of soule and body: which standeth in two things: first, true Religion: secondly, ciuill iustice; both which are by Magistracie maintained. It may be here demanded▪ [illegible: 1 span] Church appeareth, in that the [illegible: 1 span] preparation and performance of the same, 2. Chron. 35. and [illegible: 1 span] here two differences in this authoritie must be marked. First, that ciuill [illegible: 1 word] doth not after the same [illegible: 1 word] order causes ecclesiasticall as [illegible: 1 span] in ciuill causes is ord[illegible: 2 letters]th all, and [illegible: 1 word] all likewise; but in ecclesiasticall it hath power to order all, but not [illegible: 1 word] execute them. The Magistrate indeed ordereth and prescribeth in all, but the Minister is [illegible: 1 letter]e that executeth in ecclesiasticall causes. Secondly▪ that ciuill authoritie hath power ouer all the things of men, but not ouer the things of [illegible: 1 word] ▪ as the Wo[illegible: 1 letter]d and Sacrament[illegible: 1 letter], faith, conscience, the graces of God in [illegible: 1 word] Ci[illegible: 1 letter]ill power hath no rule ouer these; concerning which Christ comm[illegible: 1 letter]nded to giue vnto God the things of God and vnto Caesar Caesars. Secondly, this authoritie extendeth it selfe to all persons as well Ecclesiasticall as Ciuill, but so, as it stretcheth onely vnto the [illegible: 1 word] man, to the bodie, life, [illegible: 1 word] ▪ and outward things, but not to the soule and conscience, of which God is the onely Lord and gouernour. [illegible: 1 span] asked what are the kinds of this power▪ I answere, it is of three sort[illegible: 1 letter]: first, in one person man or woman, which is a Monarchie: secondly in moe, when the gouernment is in a few states and [illegible: 1 word] ▪ thirdly, in the bodie of the people, which is a popular gouernment by one of these three is euery Common-wealth gouerned. These are the Gouernment[illegible: 1 letter] despised by these seducers. The second point followeth, [illegible: 1 word] vpon what grounds they despised gouernment? Ans. Their grounds may be knowne by the Heretikes of th[illegible: 2 letters] time the Anabaptists, who are giuen vp to the same [illegible: 1 word]; and they [illegible: 1 word] be [illegible: 1 word] to these foure heads: First, subiection (say they) came in with sinne; and therefore Christ hauing taken away sinne, hath taken away subiection also. The former part they prooue out of Gen. 1.26. Man in innocencie was to rule ouer the fish of the sea, the fowles of heauen, ouer the beasts, the earth, and all creeping things; but not ouer man: but after the fall Eue is put vnder subiection to Adam, Genes. 3. Ans. There bee two kindes of subiection: the first Seruile, the second Ciuill. The former is the subiection of a slaue or vassall, who is onely to seeke the proper good of his Lord and Master. The latter whereby one man is subiect to another for the common good. The former came in by sinne: the latter was before sinne in innocencie. Eue was subiect to Adam in innocencie: thus the Apostle reasoneth 1. Tim. 2.12. Let the woman be subiect to the man: for she was taken out of the man. Againe, in innocencie it was said, Increase and multiplie; and therefore in the light of nature is a plaine distinction betweene the father and sonne, and an inequalitie. The first place is misalleaged Genes. [illegible: 1 letter].26. because it was spoken not of man alone, but of all mankinde, euen women as well as men; who haue also dominion giuen ouer the vnreasonable creatures. As for the second place, Gen. 3.15. He shall rule, and thou shalt be subiect. It is not spoken because the ordinance of God simply considered in it selfe was not before the fall: but because now the subiection was ioyned with feare, griefe, and sorrow, which it wanted in innocencie: for then it was a pleasure, and this makes subiection a curse in some respect; but is not so (no not since the fall) in it selfe considered. Secondly, they reason thus: Euery beleeuer is in the kingdom of heauen, euen in this life: Now in heauen there is no King but God; and therefore no beleeuer is to bee subiect to any but God and Christ. Ans. There bee two kindes of gouernments vpon earth; one is spirituall and inward, this is the kingdome of heauen and of Christ within man, standing in peace of conscience and ioy in the holy Ghost: in regard of which regiment of Christ, there is no distinction of persons, no difference of bond or free, Master, seruant, father, sonne; but all are one in Christ. The other is a ciuill regiment, wherein orders and distinctions of men must be maintained; as some must bee Princes, some subiects, some fathers, some children, some Masters, some seruants. Whence it is that euery man susteines vpon him two persons: and is to be considered first as a beleeuer, and as a member of the kingdome of Christ: thus is he equall to any beleeuer, and any beleeuer equall to him. Secondly, as a member of the Common-wealth wherein he liueth; thus he is either a superiour or inferiour. Their reason were somewhat, if euery beleeuer were onely in the kingdome of heauen: but euery of them liuing here in earth is also a member of some Common-wealth. Thirdly,Obiect. Ciuill gouernment is full of crueltie, which hauing the power of the sword destroyeth the bodies and soules of offenders, in not giuing them time of repentance: and therefore is intolerable among Christians.Answere. Ans. Moses and the Leuites by Gods commandement flew 3000. of the Israelites for worshipping their golden Calfe,Exo. 32.2[illegible: 1 letter] and neuer gaue them space to repent. Secondly, the malefactor that is not moued to repentance at the sentence of present death, there is little hope that euer hee would repent after if hee had longer time. Thirdly, Gods wisedome and commaundement must take place of mans reason; he commaundeth that the Malefactor should die, Pereat vnus potiùs quam vnitas. and thereby that the euill be taken away; better it is that one should bee destroied than an vnitie; better that one bee remoued, than a multitude by the contagion of his example infected. Fourthly,Obiect. they plead liberty by some places and testimonies of Scripture: Gal. 5.1. Stand fast in the libertie wherein Christ hath set you free. Answer. Ans. The libertie which Christ hath procured vs is libertie of conscience, freedome from the power of sin, Satan, death, hell, and condemnation; and therefore spirituall: but not from temporall and ciuill subiection. Ob. Rom. 13.8.Obiect. Owe nothing to any man but loue: therefore not obedience.Answere. Ans. There bee two kindes of debt: first, a ciuill debt, occasioned by contract and bargaining between man and man: the second is a debt to which we are bound by Gods law and couenant; the place is meant of the former, so far as it lies in our power: but wee are bound still to obedience and subiection by the latter. Obiect.Ob. Matth. 17.26. The Kings sonnes are free from tribute; and therefore from subiection.Answer. Ans. Christ speaketh that of himselfe, who by his birth was heire to the Crowne and kingdome of the Iews: and therefore by right was to pay none; neither did but for auoiding of offence: what is this to free other men from obedience to the Magistrate? Obiect.Obiect. 1. Cor. 7. Ye are bought with a price, Answere. be ye not the seruants of men. Ans. The meaning is, that seruants should not subiect themselues to men as to absolute Lords; for wee must doe seruice one to another for Gods sake; and not onely for God but in God. Obiect.Ob. Beleeuers are gouerned by the spirit of God, and so are able to gouerne themselues euery way, and need not any gouernment of man.Answere. Ans. One thing it is what wee doe, another what wee ought to doe: we ought indeede so to liue, as not to need gouernours, but we doe not; yea and if beleeuers could, yet were the reason naught, for the Church containes as well bad as good; hypocrites as well as sincere Christians; and therefore the best Churches neede Magistracie for the punishment of the euill doers, and the praise of them that doe well. Yea the Church lying open to the malice of Satan and the wicked, standeth euer in neede of Magistracie to protect it by force and warre, or otherwise. The third generall point is; vpon what ground doth the Apostle here blame and condemne these seducers for despising ciuill gouernment? Ans. The ground is, because it is a solemne ordinance of God; called therefore by Peter a creation or creature, which bindeth euery soule vnto subiection to the higher power, Rom. 13.1. and that for conscience sake, which respecteth not so much the rule it selfe as Gods commandement, subiecting not only ciuill but all ecclesiasticall persons thereunto. Christ himselfe taking vpon him mans nature, was subiect vnto authoritie, submitting himselfe vnto Caiphas, and Pilate, yea to apprehension, arraignment, condemnation, and execution, Matth. 26. Paul himselfe whose Apostolicall authoritie and spiritual weapons, were able to bring downe euerie opposition: yet acknowledged that he must be iudged by Caesar, Act. 25.11. Ob. Ierem. 1.10.Obiect. I set thee ouer nations and kingdoms to plant and pluck vp: the Prophets therefore and their successors are not to be subiect vnto ciuill Magistracie.Answere. An. The Prophet is set ouer nations & kingdomes, not to gouerne by the ciuil sword, but the sword of the Spirit in his mouth; and he is to plant and plucke vp kingdomes no otherwise, than by declaring that God would plant or pluck them vp. Ob. Esay 60.10.Obiect. Kings shall come and serue the Church in the new Testament; and therefore the Church is not to be subiect vnto Princes, but they vnto it. Ans. In the Church are two things:Answere. first, the persons of men: secondly the things of God. Regni mundi & regni Christi est m[illegible: 1 letter]tua subiectio. Bucer. Now Kings are subiect to the Church; but how? not to the persons of beleeuers, but to the things of God, namely the Word, Sacraments, faith, &c. Obiect.Obiect. Kings and Magistrates are as sheepe; Ministers are Pastors and shepheards: therefore they are vnder the Ministers, as the flocks vnder the shepheards. Ans. In the Prophets, Pastors,Answere. and Ministers, consider two things: first their persons: secondly, their ministerie. In regard of their persons all of them are subiect to their owne Princes, and that for conscience sake: but in regard of their Ministerie, Princes and Magistrates are to bee subiect thereunto, as wherein the Word is taught and Sacraments administred: euen as a meane man being a Sergeant, may arrest a Baron, Earle, or Duke, who may not resist him, because hee commeth with the Princes authoritie, vnto which he must yeeld himselfe, though not vnto the person of the Sergeant: so must Magistrates to the Ministers comming not in their owne, but in the name of God. For this also must be marked, that Magistrates are not simply subiects to the Ministerie, but so farre as the word is rightly taught, and Sacraments du[illegible: 1 letter]ie administred: for else they haue power either to reforme, or depose such Ministers as shall faile in their administration: for euen in this regard themselues are shepheards. As Isai. 44.1. Cyrus is called a shepheard, though otherwise he be a sheepe, so far as he is truly taught and directed by the Minister. So much of the ground. Vse. By this doctrine we may discouer the wickednes and horrible rebellion of sundrie persons in this age. First of the Bishop of Rome that most ancient Rebell,The Pope the archrebell of the world. who hath for many hundred yeeres taken vpon him an vsurped supremacie ouer all ciuill gouernment in the earth; which is the highest rebellion which euer the world hath heard of, seeing there is not a soule which must not bee subiect to the higher power.Obiect. Ob. Yea but that place is meant of those that are to be subiect, but the Popes themselues are exempted. Ans. But besides that the text commandeth euery soule to bee subiect,Answere. it is made a note of Antichrist, to exalt himselfe aboue God, and all that is called God; that is, all Magistrates. Obiect.Ob. But they alleage the example of Vzziah the King, 2. Chron. 26.20. who taking vpon him presumptuously the office of the Priest, Azariah the Priest resisted him, cast him out of the temple, and deposed him from his kingdome. Ans. Azariah resisted the King not by force,Answere. or violence, but by word onely and admonition, whereby hee caused him to depart the Temple: neither did he depose him from his gouernment; but being by God striken suddenly with a leprosie, he was by the law shut out from the companie and societie of men, and so disabled to gouerne; although the right of it still belonged vnto him. Obiect.Ob. They alleage likewise the example of Iehoiadah the high Priest, who deposed Queene Athaliah from her kingdome, and set vp yong Ioash to be King, 2. Chron. 23. therefore the Pope hath authoritie to depose Kings and Emperours.Answere. Answ. Iehoiadah the high Priest was next to the King in blood, 2. Chro. 22.11. and was one of the states of the land; who deposed her not alone, but by the common consent of all the states and Peeres of the land; as chap. 23.1.2. He indeede is chiefly named, because he was the chiefe of them in blood; neither did he set vp Ioas, but helped to maintaine his [illegible: 1 letter]ight, which was vsurped by Attaliah: in a word, he protected the right heire, but could not himselfe, nor did not dispose the kingdome vnto him. And of this kinde are all their allegations: which yeeld no patronage at all to that vsurped Papall authoritie, but euen the Pope himselfe ought to bee subiect to his Emperour, if hee would auoide his most iust title of a most vniust vsurper. Vse. 2. Hence also may be obserued that the exemptiō or immunitie of the Clergie from the authoritie of the Ciuill Magistrate is wicked, and a kinde of rebellion: and this is the condition of the whole Romane Clergie.Obiect. Ob. They pleade that Kings and Princes of their bountie haue granted these priuiledges vnto them.Answere. Ans. The law of nature acknowledgeth a ciuill subiection: the law of God straitly enioyneth it, and no law of any man may offer violence, or derogate from either of these. Thirdly, the Pope vsurping a power to free subiects from their alleageance, and their oath of obedience, hath been for many hundred yeeres a most wicked instrument of rebellion, as the kingdomes of Europe haue had too wofull experience of. If here they say, the Pope may dispense with the lawes of kingdomes. I answere, were it so that he could dispense with humane lawes of Kings and Princes in their Countries and Prouinces, (which is grosse vsurpation) yet with what face dare he challenge to dispense with the lawes of God and nature? Fourthly, wee see hence what we are to esteeme of the Romane Religion: namely, as of a Religion to bee abhorred, as are these seducers themselues, because it is cleane contrarie to Christian Religion: which teacheth to feare God and honour the King: but the Romane Religion pretendeth to [illegible: 1 letter]each men to feare God, but putteth downe the honour of the King:Popish religion vrgeth mē to forsweare the honor of the king. nay he that professeth that Religion, must sweare the flat contrarie to the Kings honour. Fifthly, wee are hence directed what to thinke of that oath of the supremacie vnto the Bishop of Rome, namely to be such a one as fighteth directly against the law of God and nature; seeing it giueth all ecclesiasticall gouernment vnto the Pope, which belongeth properly to Kings and Princes in their seuerall dominions. Sixthly, if euery man must be subiect to the power of the Magistrate for conscience sake, then all wandring beggars and rogues, that passe from place to place, being vnder no certaine Magistracie or Ministrie, nor ioyning thē selues to any set societie in Church, or Common-wealth, are the plagues and banes of both, and are to bee taken as maine enemies of this ordinance of God: and seeing a most excellent law is prouided to restraine them, it is the part of euery good subiect or Christian to set themselues for the executing, strengthening and vpholding of the same. And speake euill of them which are in authoritie.] In these words the Apostle sheweth how these false teachers pull down authoritie by their practise, as in the former they did by their iudgmēt: for when they cannot quite put downe all authoritie and Magistrates, they speake euill of them, and blaspheme those that exercise the same: that is (as the word signifieth) those that are in dignities and glories: [non-Latin text not transcribed]. for that is his meaning, when hee calleth Princes by the name of Glories. Here two things are to bee considered: first their sinne, [speake euill▪ ] secondly, the amplification of their sinne, partly in this verse, and partly in the next. The sin is mentioned and condemned in Exod. 22.28. Thou shalt not speake euill of the Rulers of thy people. Eccles. 10. Curse not the King, no not in thy heart, for the birds of the ayre shall bewray it. Which sinne wee should be so farre from, as that wee should not receiue any accusation against any Elder, vnder two or three witnesses, 1. Timoth. 5 If we may not receiue slanders against Rulers, much lesse may we raise them. Vse. 1. See here as in a glasse the common sinne of these daies, wherein the common practise, yea and table talke of men is the censure of the doings of the Magistrate, and the doctrine of the Minister. Paul when he called Ananias a painted wall;Act. 13.5. being reprooued, answered, that he knew him not to be the high Priest, for then he would not haue reproched him: that is, he acknowledged him not, but knew him rather to be an vsurper, which made him vse that boldnes. Secondly, if a man may not speake euill of a Ruler, then much lesse may any priuate man take a sword in hand to take away the life of a Prince or Magistrate. Dauid knew that he was to succeed Saul in the kingdome, and that Saul sought his life daily, and yet his heart smote him when finding Saul at aduantage that he cut off but the lap of his garment, whereas he might haue as easily taken away his life; the ground of his griefe was, because hee was the Lords annointed. 1. Sam. 24. Where take notice of the spirit that leadeth and ruleth those Romish vassals, who are sent out into Christian lands with Commission to take away the liues of the Lords annointed ones,Romish vassals authorized to take away the liue[illegible: 1 letter] of the Lords annoynted ones, the lappes of whose garments they ought not to touch. who will not stoope vnto that Antichristian tyranny. Instruments of Satan they are, inflamed by Diabolicall furie; fighting for their Babylon with the weapon of most monstrous and vnnaturall crueltie. Thirdly, we are on the contrarie taught hence to blesse our Magistrates, especially the Lords annointed ouer vs: as also other inferiour Magistrates; who although their persons may bee meane, yet are vnder the supreame, as hee vnder God is a Steward and Deputie for our wealth. The Apostle Paul willeth that prayers be made for all men, but especially for Kings and Princes;1. Tim. 2.1. and those that are vnder them in authority, that we may lead a quiet and peaceable life in all godlinesse and honestie. Ieremy wisheth the people in captiuitie to pray for Nebuchadnezzar an Heathen King, that vnder him they might haue peace. Hence is that good order commended vnto vs, wherby in our publike prayers we make solemne mention of our lawfull Magistrates, testifying both our desire of their good, and our thankfulnes for their gouernment. Secondly, the amplification of their sinne standeth partly herein, that they speake euill of Dignities, Glories, Maiesties, that is, of those whom God hath adorned with these: in detracting and detaining from them their due honour. It may bee here asked, why doth the Holie Ghost call Magistrates by the names of glorie and dignitie? Ans. For two causes: first, because the Lord hath set them in his owne roome and place, and accordingly honoureth them with titles befitting the same. Psal. 82.1. God standeth in the assemblie of Gods, that is, of Magistrates; called Gods, not onely because he hath set thē in his place; but also because they haue receiued a particular charge and commandement, and therwith a power of executing his own iudgements amongst men vpon earth as his deputies. 2. Chro. 19.6. They execute not the iudgements of man, but of the Lord. Secondly, these titles are giuen them, because the Lord doth vsually furnish them with worthie and peculiar gifts (though not alwaies of sanctification) yet of regiment and gouernment to bee answerable to their former designement, as of wisedome, courage, zeale, &c. 1. Sam. 10.9. when Saul was made King, the Lord gaue him such princely gifts, as it is said, God gaue him another heart, his heart was changed in regard of other gifts than formerly he had: so when Dauid was annoynted King, and when Samuel had powred the horne of oyle vpon his head, it is said, 1. Sam. 16.13. that the spirit of the Lord came vpon him, which furnished him with gifts and graces both of regeneration and regiment also. In like manner the Lord tooke of the spirit of Moses, and put it on the seuenty Elders, Numb. 11.17. whereby they were furnished with gifts of gouernment, and enabled to beare rule▪ and iudge iustly as Moses was: such titles therefore as these, are not ascribed vnto them without iust cause. Yea, how can they be fitlier called than Glories? seeing there is no greater glorie in earth than to supplie Gods roome, and to bee enabled with gifts for the sufficient discharge of it. Hence learne, that it is lawfull for Princes to beare an outward pompe, in diet, buildings, costly apparell, and troopes of men, for they are dignities, and their dignitie being outward in regard of men, they may maintaine it by outward pompe, to procure more reuerence and awe of men thereunto. So Agrippa and Bernice came with great pompe and entred into the common hall: Act. 25.23. which pompe is not there discommended, but rather approued, as by the circumstances of the text appeareth. Secondly, Magistrates ought especially to honour God, because he especially honoureth them; this must they doe by discountenancing and punishing vice, and by setting vp and maintaining true religion and vertue. Thirdly, being in Gods place they are to execute iustice, without corruption or partialitie, in the face and feare of God. 2. Chro. 9.7. Seeing the iudgement is the Lords, let the feare of God bee vpon you, take heede and doe it. Deut. 1.17. Ye shall haue no respect of persons in iudgement, but shall heare the small as well as the great: ye shall not feare the face of man, for the iudgement is Gods: and herein stands a great part of their glorie. Fourthly, we are in all lawfull things to yeeld free subiection and obedience vnto our Magistrates and gouernours, euen as vnto God himselfe, whose roome they are in; which duty the child oweth also to his father, the seruant to his Master, because they also are set ouer them in Gods stead. Fifthly, hence also is it lawfull for vs to giue to Princes the titles of Maiestie and Grace, because it hath pleased the holy Ghost to ascribe them vnto them, and by their titles to commend their persons and places vnto vs; yea and to furnish them with such gifts of Magistracie, as that they become not onely naked titles, but iust significations of the true honour which God hath graced them withall.

Vers. 9. Yet Michael the Archangell when he stroue against the Diuell, and disputed about the bodie of Moses, durst not blame him with cursed speaking, but said: The Lord rebuke thee. IN this verse is laid downe another reason, amplifying their sin of these seducers, by a comparison from the greater to the lesse: and thus it standeth: Michael the Archangell durst not so much as raile on the Diuell himselfe, much lesse may these vpon Magistrates who are Gods: and consequently their sinne is hainous, who dare open their mouthes to reuile Princes and Magistrates. Here one question is mooued, namely: whence the Apostle had this historie of the disputation betweene Michael and the Diuell, concerning the bodie of Moses, seeing it is not to bee found in the Scriptures? I answere, the substance of it is in the Scripture, although though not the circumstances. For in Deut. 34.6. is said, that the Lord buried Moses, but no man knoweth of his sepulchre till this day. There is the ground of the historie: the other particular concerning the contention of the Archangell and the Diuell, wi[illegible: 1 letter]h this manner of rebuking, is not found in the old Testament. Quest. Where then had he this? Ans. Either from some booke then extant among the Iewes, which is not now to bee found: or else from some tradition which passed amōg the Iewes from hand to hand, as many things did: as that 2. Timot. 3.8. where the Apostle saith, that Iannes and Iambres withstood Moses; the historie of which is not found in the old Testament. Hence the Papists conclude, that the word written is not sufficient and perfect in and of it selfe, vnlesse the vnwritten word be added vnto it, that is, that word which is giuen by tradition, both which (say they) make a perfect word, but neither is perfect or sufficient alone; grounding their opinion hence, that Iude alleageth an example out of a tradition which is not found in Scripture. But that is an hereticall doctrine and vntrue, seeing the perfection of a thing is not to bee measured by euery thing that is wanting vnto it, but by the perfect end of it: for perfection is taken from the end. Whence I reason thus: If the written word be perfect and sufficient to the end to which it is ordained, it is euery way perfect. But it is perfect and sufficient to that end: namely to the glorie of God in working out perfectly the faith & saluation of man: and is in nothing wanting for the atchieuing of this end, but sufficiently teacheth all things to be beleeued and done, and giueth perfect direction concerning faith and manners. Ioh. 20.31. These things are written that they might beleeue, and beleeuing might haue life thorough his name. Rom. 15.4. Whatsoeuer things are written, are written for our learning, that wee through patience and comfort of the Scriptures might haue hope: and therefore the word written is euery way most sufficient and absolutely perfect, and neede no addition or tradition to helpe forward this end. Ob. This place is a tradition and not written, and many other true traditions were neuer written: besides that the Church may make traditions. Ans. We grant many true traditions are not in Scripture, but such they are as a man may be ignorant of, and not preiudice his saluation. Againe, the Church hath a power, and hath had priuiledge to make constitutions and lawes, which were to be knowne and receiued: but these are such as only concerne the orderly gouernment of the Church, and are not necessarie to saluation. Ob. But some traditions are necessarie to saluation, which are not contained in the written word, and they alleage two: first, in Rom. 12.6. that Gods word must be tried by the rule of faith, and so also by the same rule expounded. This rule of faith is nothing else (by their exposition) but a general consent in the hearts of all true Catholikes; together with the Pope assenting with them, which of necessitie wee must beleeue; and yet (say they) it is not in the Scripture: and therefore some things must of necessitie bee beleeued which are not in the Scripture. Ans. The rule of faith is not such a crooked rule as they would thrust vpon the world by their wicked exposition; but the right rule of faith is the plaine word of God, euery way absolutely directing in all points of faith and loue, 2. Tim. [illegible: 1 letter].5. Paul wisheth Timothy to keepe the true patterne of wholesome words in faith and loue: which is nothing else but the testimonie of Scripture, in points of faith and loue, comprised in the Decalogue and Apostles Creede. The rule of faith therefore in expounding Scripture is Scripture it selfe. The second thing necessarie by their doctrine to be beleeued, not contained in Scripture, is, that the Canonical Scripture is Gods word: which truth is absolutely necessarie to saluation to be beleeued, but cannot otherwise bee knowne or beleeued but onely by the tradition of the Church. Ans. As euery other Arte and Science hath certaine principles of truth to proue all other precepts by: but themselues are to bee prooued by none▪ so also hath Diuinity the chiefe of al other Sciences: of which kinde this is one principle; that Canonicall Scripture is Gods word, which not granted, inferreth a destruction of all other diuine rules: this is a truth therefore confirmed, not a thing testified from some other, but as a ground of it selfe. Secondly, in diuine matters saith goeth before knowledge, which in humane things is cleane contrarie: for if a man would know whether fire bee hot, let him put his hand vnto it, he shall haue experience of it, and then he shall beleeue it: but in diuine things first a man giueth credit, and yeeldeth consent to the word, and then hath experimentall knowledge: for although faith hath his knowledge,Rom 4.18. yet experimentall knowledge followeth faith. Abraham beleeued aboue hope, here faith went before knowledge. Ioh. 7.27. If ye do the will of my Father, yee shall know whether the doctrine bee of God, nor no. Thus then we may conceiue it, the tenour of the word of God is this: Thus saith the Lord. If the question now be whether the Lord said thus or no: I answere, to beleeue the Church herein before God is sacriledge: but herein we are first to yeeld assent vnto God, and then after this experimentall knowledge will follow, that Canonicall Scripture is the word of God. Thirdly, wee know that Scripture is Gods word, by Scripture, and not by the Church: out of which being in humilitie taught and acquainted with the excellent matter of it and manner of writing, the end the glorie of God, and our owne saluation; wee cannot but haue sufficient perswasion of the author of it, and that it can proceede from none other but God himselfe. Thus notwithstanding the allegations of the aduersaries, the written word retaineth that perfection, which needeth no tradition to strengthen or further it in that end to which it is appointed. Now to the reason it selfe, amplifying this sinne in this verse which containeth three points to be considered. First, the person that durst not raile. Secondly, the goodnes of his cause, which was very iust, and yet he durst not raile vpon the Diuell himselfe. Thirdly, the manner of his speech: The Lord rebuke thee. The person that durst not raile was Michael the Archangell, whom some affirme to bee Christ himselfe: others, that he is some chiefe, arch and principall Angel; which opinion is more probable. For first, the Apostle speaketh of him as one in subiection, and standing in awe, not daring to breake the law of God, for he durst not reuile the Diuell. Secondly, in 1. Thess. 4.16. The Lord Christ shall come to iudgement with the sound of a Trumpet, and the voyce of an Archangell; where is a plaine distinction betweene Christ who should come in the clowdes, and the Archangell. Thirdly, Peter explaineth it, speaking the same thing, and saith: The Angels giue not railing iudgement against them, 2. Pet. 2.11. It is more probable then that by Michael was meant a principall Angell, rather than Christ. Doctr. First, from the person wee learne that there be distinctions and degrees of Angels; there bee Angels and an Archangell. Quest. Is there but one Archangell? Ans. The Scripture speaking of Archangels, vseth alwaies the singular number, neuer mentioning more than one: and where the Scripture resolueth not, we are not to determine: yet I condemne not those who haue probably held that there are more than one. Secondly, wee haue here an example of Angelicall meeknes and modestie, Tit. 3.1. Put them in remembrance that they bee subiect to principalitie, and speake euill of no man▪ but shew all meeknes vnto all [illegible: 1 word] ▪ the contrarie practise of railing, slandering, and obtrecting is a propertie of the Diuell, whence he hath his name, Reu. 12.10. the Accuser of the brethren: and the Aduersarie. 2. Pet. 5 8. who is euer readie with one accusation or other to stand vp against euery man: the malitious man, whose malice caused him to stand vp against Iob, and falsely accuse him of hypocrisie vnto Gods own face. Let slanderers and backbiters of their brethren see hence whom they imitate, and most liuely resemble. Secondly, consider the goodnesse of Michaels cause, which was this: It was the wil of God that Moses body should be buried in a secret place vnknown to any man, to preuent and auoid al occasion of superstition and Idolatrie amōg the Iewes. The Diuell on the contrarie would discouer it, that so the Israelites might fall to Idolatrie before it; herein the Archangell resisted him, and stroue with him for the performance of the will of God and the maintenance of his true worship: and yet in this good cause Michael durst not reuile the Diuel himselfe. In this cause consider two things. First, the fight and contention betweene Michael and the Diuell. Secondly, the cause and occasion of it about Moses bodie. In the former wee may obserue that there is a sharp and serious contention betweene good and bad Angels;In these conflicting daies of ours not men only but the Angels haue their combat[illegible: 1 letter]. in which the good Angels labour to defend all that are in Christ, against the rage and furie of the Diuell and his angels. As Psal. 34.8. The Angels of the Lord pitch their tents round about those that feare him. And on the contrarie, the Diuell and wicked spirits cast about how to destroy the bodies and soules of men. 1. Pet. 5. Our aduersarie the Diuell goeth about continually seeking whom he can deuoure. This combat concerneth and is conuersant about either first the persons, or secondly the societies of men. The fight about the persons concerneth either infants, or men of yeres. First, for infants the Diuell seeketh how to spoyle and destroy them (especially those of elect and faithfull parents) in regard of their weaknes and tendernes both of minde and bodie: but the Angels of the Lord haue charge giuen thē to defend them against this malice of Satan. As Psal. 91.12. They shall beare thee vp in their armes, that is, they shall bee as nurces to beare them in their armes, preseruing them from danger. Mat. 18.10. Despise not one of these little ones: for their Angels alwaies behold the face of my father which is in heauen. Secondly, concerning men of yeeres, the diuell and his angels striue to driue them out of their waies and callings, and to leade them into crooked paths; as he would haue had Christ to haue leapt frō off the top of the pinacle, although he had an ordinarie way to go downe: and haue made stones bread: but the good Angels on the other side are giuen vs to keep vs in all our waies, Psal. 91. and so vnder the protection of the Almightie. The second strife, namely about societies, concerneth either first families, secondly Churches, or thirdly Common wealths; all which the Diuell striueth to ouerturne: as the good Angels to preserue and maintaine them. First, the Diuels endeuour is vtterly to ouerthrow all families, of Christian men especially: he robbed Iob of all his substance, slew his seruants, and children: but the good Angels guard and defend them. Iacob had the Angels of God defending him and his familie from the furie of Esau, Gen. 31.1. Psal. 91.10. when the plague and pestilence preuaileth against the vngodly, the good Angels keepe it off from comming neere the tabernacles of the righteous. Secondly, in Churches and congregations, the wicked Angels striue to corrupt the word, Sacraments, and all the Ministerie; or to make it fruitlesse, euery way to their power hindring the good successe thereof. The Diuell offereth himselfe to bee a lying spirit in the mouth of all Ahabs Prophets.1. King. 2[illegible: 1 letter]. Zach. 3.1. He standeth at Iehoshuah his right hand, to withstand him in his office. He seweth tares in the field where the good seede of the word is sowne, Mat. 13. Hence are those false doctrines of forbidding meates, and marriages, called the doctrine of diuels, 1. Tim. 4.1. He hindred Paul once or twice from his iourney to the Thessal. to confirme them, 1. Thess. 2.18. He raiseth persecution against the Church: for hee is said to cast some of the Church at Smir[illegible: 1 letter]a into prison, Reu. 2.10. The good Angels on the contrarie fight against them, for the good of the Church, the furtherance of the Gospell, and preseruation of the true worship of God. The Law was giuen by their ministrie, Galat. 3. The tidings of saluation and the doctrine of the Gospell was first preached by Angels, Luk. 2.9. The Angell brought Philip to instruct the Eunuch, Act. 8.26. as also to baptise him, vers. 38. deliuered Peter out of prison, Act. 12.11. Thirdly, the wicked Angels seeke to supplant Common-wealths and kingdomes. Satan moued Dauid to number the people, by which sinne he wasted 70000. of his people. The good Angels fight in their defence. The Angell told Daniel that hee fought against the Prince of the kingdom of Persia for the Iewes, Dan. 10.13. The Angell smote of Zenacheribs armie in one night, an hundred fourescore and fiue thousand, who were enemies to the Church, 2. King. 19. Ob. How can the Diuell thus furiously fight against persons and societies, seeing he was neuer seene, neither can this fight be perceiued of vs? Ans. As he is a spirit, so his fight is spirituall, not easily discerned by the eye of flesh: for we fight not against flesh and blood,Eph. 6.12. but against principalities, and spirituall wickednesses. Againe, he fighteth not onely in his owne person, [illegible: 1 word] by his instruments and complices, whom hee daily raiseth vp against the persons of men, and all humane societies and this fight we may in part perceiue. Vse. First, note hence the dignitie of euery beleeuer, who haue the Angels, yea and as here the Archangels, to put themselues in garrison for their defence▪ for from Christ it is. Secondly, we are with all thankfulnes to acknowledge Gods prouidence and protectiō especially in this land▪ whose peace and prosperitie hath bin so long established vnto our persons and societies, our families, Church and Common-wealth▪ wheras if Satā had might to his malice, no[illegible: 1 letter] one of these should stand a moment. Thirdly, in all dangers our comfort must hence bee raised, that though Satans crueltie bee neuer so great▪ yet we haue the guard and defence of the good Angels to keep vs in al our waies▪ and these are too many, and too strong for him, and all the power hee can raise against vs. Thus was Elis[illegible: 3 letters]s seruant comforted: There be more with vs than against vs ▪ the good Angels are more powerfull for our good▪ than the wicked are to harme and hurt vs. Fourthly, [illegible: 2 letters]nce learne to make conscience of euery sinne in thought, word, and deed: for admitting and commi[illegible: 1 letter]ing any sin, wee trecherously turne against those that fight for our defence, and do what we can to grieue and driue them away from vs, and so put our selues in the power of Satan to bee led at his pleasure into sinne, as also into the dangers of it. The second point in this cause of contention is, the occasion of it, namely▪ it was about Moses his bodie. Michael would not suffer the Diuell to reueile where Moses bodie was laid, so to sow the seedes of Idolatrie, whereby Gods true worship might be ouerturned: for hee cared not for the bodie of Moses, but to bring in Idolatrie by meanes of it. Hence note that the wicked Angels fight not so much against the bodies of m[illegible: 1 letter], as against their soules▪ nor contend so much to ouerthrow them in their outward es[illegible: 1 letter]ate, or to depriue them of their goods, [illegible: 1 word], drink, &c. as in their inward, to [illegible: 2 letters]est from them their spirituall things, namely Gods true worship and the things and meanes which [illegible: 1 word] to the maintaining and [illegible: 1 span] We haue to fight [illegible: 1 span] in high places▪ Ephes. 6.[illegible: 1 letter]2. But [illegible: 1 word] may as well [illegible: 1 span] in spirituall things▪ for therein bend they their principall forces. The [illegible: 1 word] of the diuell is to blinde the mindes of Infidels, that the light of the glorious Gospell of Christ should not shine vnto them. 2. Cor. 4.4. This same Serpent that be guiled Eue thorough his subtiltie▪ seeketh how to corrupt mens minde[illegible: 1 letter] from that simplicitie which is in Christ▪ 2. Cor. 11.3. Vse. First, we must keepe that which is committed vnto vs. 1. Tim. 6.20. The treasure which God hath put into our hands is his true worship▪ sound doctrine, right vse of Sacraments: al which seeing Satan most desireth to breake off or corrupt▪ wee ought accordingly to striue▪ how wee may preserue them to our selues, and haue them continued in their puritie to our posteritie. Secondly, in that Satan seeketh to depriue the soule of spiritual things, we must [illegible: 1 word] our graces, and become more vigilant in maintaining, and adding also vnto our knowledge, faith, loue, hope, and other our graces; seeing Satan will si[illegible: 1 letter]t v[illegible: 1 letter] to make vs [illegible: 2 letters]chaffe, we must watch and pray that our faith faile not. Thirdly, marke who is the author of Idolatrie, namely the diuell himselfe, and of that especiall part of it,The diuell hath preuailed with the Papists and drawn them to that idolatrie which he could not bring among the Iewes. which then he could not effect; but hath now obtained in that Idolatrous Church of Rome, namely, in worshipping of Images, stocks and stones, relikes of Saints, and of the woodden Crosse; yea armes, legges, hands, feet, and fingers of Martyrs: whence is al this but from the diuell himselfe, who for the same purpose would haue reueiled where Moses bodie was buried by God? Yea so farre haue they gone on in this delusion, that they are become spectacles of follie to the whole world: for if Iohn Baptist had had so many heads as the Papists brag of, he had been a monster of men: besides▪ though the Crosse wheron Christ was crucified was no greater than as ordinarie man might beare; yet so many seuerall peeces thereof they pretend themselues to haue in seuerall places as would load a shippe. Ob. They say they had all those [illegible: 2 letters]likes by reuelation [illegible: 1 span] Ans. These [illegible: 1 span] are but [illegible: 1 span] illusion[illegible: 1 letter] to maintaine Idolatrie: besides that [illegible: 1 word] (the word being [illegible: 1 span] perfect [illegible: 1 word] in all matters to bee beleeued or done) vnwritten reuelations are no proofes of doctrine, but are lu[illegible: 2 letters]ly to be suspected. The third thing in the verse is the manner of his speech, in which obserue three things: first, what speech the Archangell would not vse: He would not speake euill. Secondly, what speech he vsed; The Lord rebuke th[illegible: 2 letters] ▪ Thirdly, the reason or cause of both; because he durst not speake euill. First of this cause, as being first in nature, which is s[illegible: 2 letters]d to bee feare. Now to know what kinde of feare it was, consider that the [illegible: 1 word] is a three-fold feare: first, from entire nature: secondly, from the corruption of nature: thirdly, from grace. The first is a naturall propertie, whereby the creature seek[illegible: 1 letter] to preserue it selfe, and to shunne danger: which feare is not [illegible: 1 word] in it selfe; for it was in Christ when he said his soule was heauie euen vnto the death: and, if [illegible: 1 span] possible let this cup passe from me: but this is not here meant. The second feare proceeding from corruption of nature in men and Angels, is that seruile feare when the creature feareth nothing but due and deserued punishment, the conscience being guiltie vnto it selfe and accusing for sinne, and the heart destitute of faith and loue of God; which if it were present would cast out this slauish feare; which is no other than the feare euen of the Diuels themselues: who beleeue and tremble, Iam. 2.19. but neither was this the feare of the Angell. The third feare is from grace, and it is a gift of the spirit of God (who therefore is called the spirit of feare) working in men and Angels a care to please, and a feare of displeasing God in all things: this is the feare here meant which was in the Angell. In which consider three things further: first, the beginning of it, which is faith euen in the Angels themselues; whereby they beleeue the power, iustice, soueraigntie, and Lordship of God ouer them; and that they must be subiect and obedient thereunto: but in man it is a faith, apprehending the mercie and fauour of God reconciled by Christ: this feare in Angels and men therefore is the fruite of their faith. Secon[illegible: 2 letters]y, the propertie of [illegible: 1 span] is to make the subiect of it to feare the offence of God [illegible: 1 span] euill of the world, to [illegible: 1 span] properly▪ [illegible: 1 word] of all▪ because by it God is displeased: and in the next [illegible: 1 span] of iudgement consequently, but [illegible: 1 span] the first place. Psal. 119.12. [illegible: 1 span] trembleth for feare of thee, and I [illegible: 1 span] stand of thy iudgements. This was the religious feare of Dauid ▪ first, a fearing of Gods offence, and then a standing in awe of his iudgements: thirdly, the vse of it: which is to make man and Angel make conscience of sin. Exod. [illegible: 1 span] the Midwiues spare the Hebrew [illegible: 1 word] ▪ it will not suffer the Angell hereto reuile the Diuell. The feare of God (saith Salomon) causeth to [illegible: 1 word] euery [illegible: 1 word] way▪ yea it frameth to obedience,Psal. 19.9. and i[illegible: 1 letter] [illegible: 1 word], because it keepeth the heart from defiling it selfe. Our dutie hence is to pray that the Lord would put into our heart[illegible: 1 letter] this religious feare, which they containe vs in awe of his Maiestie, and so keepe vs from offences, wherein wee may resemble this Angell: as also to be a welspring of life vnto vs, Prou. 14.27 not onely [illegible: 1 word] escape the snares of death, but to quicken and prouoke vs in the w[illegible: 2 letters]es of life euerlasting. Secondly, wee must auoide the sinne which the Angell was [illegible: 1 word] of, namely the boldnes of sinning especially in these daies wherein then aduenture and rush vpon sinne without feare or shame. The second point herein is, what speech the Archangell would not vse, that is, cursed speaking, or railing iudgement. Which to know what it is, obserue the differences of iudgement; which is two-fold, either publique or priuate. Publique iudgement i[illegible: 1 letter] when a man is called by God to iudge the creature; and this is two-fold: first of the Magistrate; secondly of the Minister. The Magistrate is called by God to seeke out the misdemeanours of men, and according to the offence is to pronounce a righteous sentence, [illegible: 1 word] to the taking away (if the cause [illegible: 1 word]) of the temporall life it selfe. The Minister is also in the name of God to pronounce the curse of the law vpon vnrepentant sinners; and the promise of the Gospell vnto the penit[illegible: 1 letter]nt. Secondly, priuate iudgement is, when the creature passeth iudgement against [illegible: 2 letters]other, without calling from God, but vpon priuate grudge, anger, stomacke, and reuenge; this is here called railing iudgement; and it is practised three waies: first, in speaking falsehoods and vntruths against others. Secondly, in speaking truths, but with intent of slandering and detracting from the good name of others. Thirdly, in misconstruing mens sayings and doings to the worst part, when they may be taken in the better: this railing speech the Angell durst not vse. Hence we learne to make conscience of this sinne of slandering, reproching, and reuiling others, from which the Archangell abstained dealing euen with the Diuell himselfe: but many of vs who can vtter the prouerbe, That it is a shame to belie the Diuell; are contented, yea and readie to belie, and detract from the children of God our brethren by this railing iudgement. Some will say, what may we neuer vse this kind of iudgement? Ans. Neuer, no not against the Diuell: but if wee would take vp iudgement against any creature, let it bee against our owne selues for our sinnes; here we may passe sentence freely, and so escape the iudgement of God: as for others wee are to iudge by the iudgement of loue, which hopeth, speaketh, thinketh, and suspecteth the best, and couereth the worst, euen a multitude of sinnes. The third point is the speech which the Archangell vsed in these words: The Lord rebuke thee. Which words are a forme of prayer, in which he commendeth and remitteth reuenge vnto God, desiring that the Lord, to whom iudgement belongeth, would restraine, correct and repay the Diuell for his malice. Here it may bee asked: what shall we doe when wee are wronged? Ans. Learne of the Angell not to requite and repay euill for euill, neither in action, speech, or affection; but leaue all reuenge vnto the Lord. Zachariah being stoned to death vniustly, desired no reuenge,1. Chro. 24.22. but said: The Lord see and require it. Christ himselfe being accused before Pilate, answered nothing; and when he died he prayed for those who crucified him, Matth. 17. Againe, when a man will needs reuenge himselfe of a wrong done against him, hee takes vpon him the person of the accuser, witnesse, Iudge, and executioner; which is against all iustice and equitie: besides that the Lord challengeth this as his own prerogatiue; Vengeance is mine, and I will repay. Ob. But did not Elias pray for fire from heauen in way of reuenge, whereby he destroyed his enemies? Ans. He did: but by instinct from God, which is as much as a commandement. Ob. But Christ when he was smitten, said: If I haue well said, why smitest thou me. Ans. We must put a difference betweene lawfull defence of our selues in our good cause, and the offence of our aduersaries. Farre was Christ herein from reuenge, and so must we. Ob. But this is hard and impossible vnto flesh and blood. Ans. Yea but we professe our selues to bee children of our Father in heauen, and therefore we are to haue more than flesh and blood in vs; euen that grace of God which carrieth beleeuers further in Christs schoole, than flesh and blood can leade them. Vse. Schollers and learned men that are to defend Gods cause and the truth of religion, yea euen against very heretikes, must abstaine from reuiling speeches; if wee be reuiled by the pe[illegible: 1 letter] of the aduersarie, we must commit the iniurie to God. Secondly, people that goe to law with others, for most part herein offend, that they doe it in way of reuenge, and to wrecke their malice vpon their aduersarie; whereas the right vse of sui[illegible: 1 letter]e in law is only to defend a mans right, all reuenge laid aside. Thirdly, hence men of valour are taught not to take a challenge into the field, it is an honour not to accept of it, seeing reuenge is to bee left vnto God, let the wrong bee neuer so great. Fourthly, when men be at oddes and difference, it is not lawfull to chide, braule, contend, crie, and lift vp the voyce in threatnings, seeing all these are degrees and kindes of reuenge, which wee must leaue vnto God. Qu. What must a man doe that is to incounter with the Diuel, either by temptation, possession, or otherwise? Ans. Hee must follow the practise of the Archangel, euen flie to God by prayer, and intreate him to rebuke him. The like practise must be taken vp by those who are to deale with heretikes, who seeke the ouerthrow of religion: The Lord must be intreated to restraine the malice of the Diuell, that he may not in himselfe or instruments preuaile to corrupt or represse; much lesse suppresse or supplant the truth.

Vers. 10. But these speake euill of those things which they know not, and whatsoeuer things they know naturally, as beasts which are without reason; in those things they corrupt themselues. IN the former part of this verse is laid downe a third argument, which amplifieth the sinne of these deceiuers; thus framed: For a man to giue sentence, and condemne that which hee knoweth not, is a point of great iniustice and rashnes: But these men condemning Magistracie, condemne a thing they know not: and therefore are iustly accused of rashnes and iniustice. The like s[illegible: 2 letters]ne of these seducers hath been too vsuall in all ages. In the daies of the Apostles themselues, the Gentiles accounted the doctrine of the Gospell but foolishnes: the Iewes, an offence; and yet neither of them knew what it was. The same rashnes is at this day to bee descried in the Church of Rome, who haue denounced the sentence of excommunication against our Churches, and condemne the Protestants for heretikes, when the most of them neuer knew our doctrine, nor neuer heard what wee could say for our selues; yea most iniuriously they mistake vs in sundry maine points of doctrine; as when wee teach that workes doe not iustifie a man before God, they crie out and say we condemne all good workes. The same fault is exceeding rise amongst vs in these daies: for let a man make conscience of his waies and endeuour to please God, he is presently branded with names of reproch, by those whose tongues are nimble to speake euill of things they neuer knew; who are to know that a man cannot be too precise in keeping the commaundements of God, and that themselues haue made a promise in Baptisme to walke in no other waies, and ought to renew the same so often as they come to the Lords table. And whatsoeuer things they know naturally.] In the rest of this verse is set downe the third sinne of these deceiuers, which is the sinne of intemperance, standing in the immoderate vse of meate and drinke, apparell, &c. Touching this sinne two things are propounded: first, the proper cause of it, that is naturall knowledge, in these words: Whatsoeuer they know naturally.] Secondly, the sinne it selfe, or the propertie of it: In those things they corrupt themselues. The cause is, because they are guided with a naturall knowledge, like the bruite beasts which are without reason. There be three kindes of knowledge incident vnto the creature; first, naturall knowledge, arising from the instinct of nature common to man and beast, and consisting in the senses of sight, taste, touching, &c. by the benefit whereof the beast it selfe can discerne what is food fit for it selfe, and what is not; what is profitable, and what is hurtfull and vnprofitable for it: vnto which is ioyned a naturall appetite, by the benefit of which the creature can chuse or refuse his food and meate in season. The second is reasonable knowledge proper to man, and is nothing els, but the light of vnderstanding, whereby he reacheth farre higher, and discerneth meate, drinke, apparell, and rest, to be Gods good gifts, and knoweth the ciuill vse of them; with the which is ioyned election of will, whereby hee can chuse or refuse the ciuill or vnciuil, honest, or dishonest vse of them. This knowledge is in all men, for euen the Gentiles themselues doe by nature the things contained in the law, Rom. 2.14. that is, ciuilly and outwardly: thus many of the Heathen haue excelled in ciuill carriage, and practise of iustice, temperance, and other ciuill vertues. The third is spirituall knowledge, not proceeding either from naturall instinct, or reason it selfe; but from the enlightening of the spirit of God: and it hath sundrie fruits. First, it enableth men to know these things in their right causes, as that these giftes of meates, drinks, & such like proceed from God, not as he is the God of nature only; but as by grace in Christ he is our God, yea our Father, & so they become pledges of his speciall mercie; seeing they are now restored againe to the beleeuer, hauing been formerly lost in Adams fall. Secondly, this knowledge causeth men to know them in the due measure of their goodnes and excellencie, rightly discerning them from spirituall blessings: so as the heart shall not be set vpon them in the first place, but vpon the other as of farre higher esteeme; yea they shall bee counted as dung in regard of these. Thirdly, it instructeth men in the right vse of them, namely when it worketh this perswasion in their hearts, that til their persons please God they can neuer vse them well; and then onely hee is pleased in their vse of these, when as their persons first please him. Qu. What is the thing then condemned in these seducers? Ans. The very sin condemned is, that in the vse of the creatures of God they are not guided by reasonable, much lesse this spirituall knowledge; but onely by nature, sense, and appetite, as the beast is, and no otherwise, which is the cause of all intemperance. Hence note the proper cause of the abuse of all Gods blessings vnto couetousnes, pride, surfetting, drunkennes, and other sinnes of that kinde: namely, because though men haue by nature the vse of reason; yet in the vse of these things they lay it aside, and follow their own sense and appetite: so farre are they from being guided by that higher knowledge which is wrought by the spirit of God. Secondly, from the reprehension we are taught to labor for spirituall knowledge, whereby we may be led into the right vse of these temporall things; for then and not before shall we vse them as pledges of Gods mercie in Christ vnto vs (as the beasts cannot) and shall hardly be drawne to their abuse in riot and intemperance, as these seducers were. Thirdly, in that they are said to bee guided only, as the beast which is without reason, that is by nature, sense, and appetite: note the practise of the Diuel which is to keep men (if he can) in their naturall knowledge, and will not suffer them to attaine to that which is spirituall: yea and which is more, hee corrupteth also that naturall knowledge which men haue. A notable experience hereof we haue in the Church of Rome; which of a famous Church is become hereticall, and schismaticall; the reason of it is, because the Diuell hath turned all their religion and doctrine, into a natural doctrine & religion: the maine points whereof are grounded vpon naturall reason, and the learning and Philosophie of the Heathen and Gentiles. As iustification by workes, merits, Purgatorie, with the rest. Others not a few amongst our selues also are deluded by this subtilty of Satan; who suffereth many men to liue ciuilly and honestly among their neighbours, but will not brooke that they rise any higher: they must content themselues to liue by naturall knowledge: Hence many men plead they know enough, namely to loue God aboue all, and their neighbour as themselues: and that God is mercifull, &c. which is nothing but a sleight of the Diuell still to hold them in their naturall knowledge, and so within his owne power. The second point is the sinne it selfe, and propertie of it: In those things they corrupt themselues.] This sin of intemperance causeth men in the abuse of meate, drinke, and apparell, to corrupt themselues: here then are two things to be spoken of, wherein the whole nature of intemperancie is sufficientlie comprised. First of the abuse of the creatures: secondly of his corruption that thus abuseth them. Concerning the former; the abuse of the creatures is foure waies: first, in excesse, whē men vse them beyond their calling, habilitie, or that which nature requireth; this maketh the heart heauie: forbidden by Christ, Luk. 21.34. Secondly, in curiositie, when men are not content with ordinarie meate, drink, apparell; but deuise new fashions of apparell, and new kindes of waies of stirring vp and whetting of appetite. Thirdly, in affection, when men so addict themselues to meates and drinks, as they cannot bee without them. The Minister must not be one that loueth to sit at the wine, nor giuen to wine. 1. Tim. 3.3 1. Cor. 7.30 The affection is here condemned, when he cannot sit without the pot at his elbow; for else it is indifferent, & for his health sake he may drinke a little wine. Paul willeth that the ioy in the creature bee as no ioy. Those also are reproued that drinke not for strength,Eccles. 10.17. but for drinke sake: for although they neither are drunke nor surfet, yet this very affection is a sinne. Fourthly, in time, when these good creatures are vsed vnseasonably. Eccles. 10.16. Wee be to the land whose Princes rise early to eate. A woe is also denounced against those, that rise early to drinke wine, Isai. 5.11. that is, out of season. The rich man for that he was clad in purple, and fared deliciously euery day, is branded with a note of intemperance, in not obseruing this distinction of times. These bee the waies whereby the creatures are abused. The second point is, how intemperate persons in these things corrupt thēselues: namely foure waies: first, in regard of their bodies, vpon which by their sin of intemperance they call sundrie sicknesses, diseases, yea and hasten their death. Secondly, they deface Gods image, making themselues worse than the beasts themselues. Thirdly, they destroy their soules; for no drunkard, or riotous person shal inherit heauen, 1. Cor. 3. Fourthly, they ouerthrow their families in wasting th[illegible: 1 letter]ir substance, to the maintaining of their intemperance, and so bring ruine to the places where they liue. Vse. In these seducers we haue a glasse, wherein to behold the state of our daies and times; in which intemperance hath taken place not only in prophane houses, but euē in religious places, & where reformation is professed. A common practise it is to drink with glasses, without feete, which must neuer rest; also by the bell, the die, the douzen, the yard, and other measures, & then vse Tabacco or other meanes to sharpen appetite still an horrible sin exceeding this sin of these seducers themselues. Secondly, seeing intemperance bringeth iust corruption, and in the end destructiō vpon the offenders, we must make conscience of sobrietie and temperance: this is the end of Gods grace which hath appeared, to teach vs to liue soberly, Tit. 2.12. And whosoeuer cannot obtaine thus much of himselfe to deny the abuse of creatures, will neuer attaine to the deniall of himselfe for Christ his sake, and is as yet a man of no religion. But for the defending of this murthering sinne, some things are alleaged. No face is so [illegible: 1 word] but shall [illegible: 1 span] painter.1. Ob. Gen. 43. vlt. Ioseph and his brethren did eate & drink, and were drunke together. Hagge 1.6. The people are threatned to drinke, but not to drunkennes: wherfore drunkennes is not vnlawfull; yea it is a curse to drinke and not to be drunke. Ans. These places may indeed be thus translated; but then drunkennes is taken two waies: first, for excesse in drinking: of which the places alleaged speake not. Secondly, for liberall or plentifull drinking, and this may bee done in a holie manner. So Ioseph with his brethren eat and dranke liberally and plentifully; but not excessiuely: so the people were threatned in Hagge to drinke, but not to sa[illegible: 1 letter]ietie and plentifulnes. 2. Ob. Ioh. 2. It is said the guests had well drunke; yet Christ turned water into wine still, and commaunded the Ministers to draw forth. Ans. This only sheweth what we may doe, namely, vse the creatures of God in plentifull and liberall manner, vpon such occasions as this; but iustifieth not intemperance, or excesse in the vse of them. 3. Ob. It is an ancient rule, that in some olde and lingering diseases it is good to be drunke; therefore it is lawfull vpon some occasion to be drunke. Ans. This cannot be done in good conscience, being an vnlawfull meanes to cure any disease, though old and vsed. 4. Ob. But some say they can drinke and neuer be drunke, they can beare more away than two or three. Ans. W[illegible: 1 letter]e vnto them that are strong to drinke wine and strong drinke;Isai. 5.22. there is a curse of God against them who vse needlesse drinking, though they neuer surfet nor be drunke. Q[illegible: 1 letter]. For what ends may we vse the creatures, and in what manner? Ans. The lawful end of their vse is two-fold: first, for necessitie to preserue life and health: secondly, for our lawful and honest delight. Psal. 104.14. God giueth bread to strengthen the heart, and oyle also to make his countenance glad. Christ suffered a woman to powre a boxe of pretious oyntment vpon his head: himself was at a feast in Galeley and forbad not the liberal vse of wine. Secondly, for the manner and measure we must knowe that one man cannot herein be a rule to another, one mans stomack and health craueth more, another lesse. But euery man must obserue this rule of sobrietie: that he haue alwaies an eye to spirituall exercises; as praier, hearing of the word, meditation, as also to the workes and duties of his speciall calling; and so much as fitteth a man vnto these is his measure: and when a man by the creatures maketh himselfe heauie and vnfit for these, he hath exceeded his measure.

Vers. 11. W[illegible: 1 letter]e vnto them, for they haue followed the way of Caine, and are cast away by the deceit of Balams wages, and perish in the gainsaying of Core. IN the former words of the verse, [W[illegible: 1 letter]e vnto them] is laid downe the conclusion of the principall argument of the Epistle, namely, that these seducers shall be destroyed: hauing taken vnto themselues libertie of sinning; which he hath alreadie prooued by a particular enumeration of the sinnes, vnto which they were addicted: and further amplifieth that second part of the reason, by the reckoning vp of diuers other sinnes, both in this verse, and in the rest vnto the twentith. First of the conclusion; W[illegible: 1 letter]e vnto them.] Here first it may bee demaunded, why or how the Apostle dare pronounce such a peremptorie sentence against them, and that of euerlasting condemnation; seeing the Archangell durst not passe iudgement, no not against the Diuell himselfe? Ans. There be two grounds of this practise: first, God giueth to all Prophets, Apostles and Ministers the power of the keyes; whereby they retaine and binde vp some mens sinnes to destruction, as also to remit and loose the sins of some others: in both which they pronounce iudgement generally. Secondly, God gaue yet a further power vnto Prophets and Apostles (which is denied now to ordinarie Ministers) whereby reuealing vnto them his speciall iudgements against particular persons, hee made them his instruments to pronounce these his iudgements against men, euen in particular. Thus Dauid, Psal. 109. cursed particular persons. Paul curseth Alexander the Coppersmith, 2. Tim. 4. and Gal. 5.12. Would to God they were euen cut off that trouble you: and by the same spirit of reuelation the Apostle discerned this woe most certainly to befall these seducers. Vse. Hence the Papists conclude, that Prophets, and Apostles, and cōsequently the Popes, may make laws to binde the conscience, because they haue power ouer it; it being lawfull for them to curse bodie and soule. Answ. A creature may bee cursed two waies: first, by imposing a curse and inflicting it vpon the bodie, soule, or conscience: this is the peculiar curse of God, resting in his power alone, and is not committed to Prophets, Apostles, or Ministers; for it argueth such a power ouer the soule as may saue or destroy it. Secondly, by foretelling and pronouncing a curse to come, which God will inflict; and this is that which belongeth to Prophets, Apostles, and Ministers: but this argueth no power at al ouer the conscience. Secondly, some hence may conceiue that they haue warrant to curse other creatures, man or beast, seeing the Apostle vseth it. Ans. This practise of the Apostle (hauing an extraordinary spirit of reuelation) is no rule for any man, no not for the Minister ordinarily called. Our rule left vs by Christ is to blesse, and not curse, Mat. 5.44. Rom. 12.14. which must be vnderstood of particular persons, for otherwise the Minister hath authoritie to accurse impenitent sinners in generall; but not this or that particular person; no not in Gods cause: for he knowes not what shall be the future estate of this or that man in particular: much lesse may priuate men in priuate causes vse cursings or imprecations against others: which condemneth their wicked practise, who in their anger and impatience breake out into cursing of their childrē, seruants, friends, yea or enemies; our contrary duty must be to blesse, as we are called vnto blessing. Thirdly,Christian meeknes must bee tempered with Christian zeale▪ marke the Apostles disposition; they were themselues most meek in dealing with men, who called others vnto meeknes; their own patient minds were knowne vnto all men in all the matters of men: but when Gods glorie was called into question, and the saluation of men likely to be hindred, they lay aside their meekenes, and put on seueritie, and roughnes, their zeale in Gods matters would not admit such lenitie and patience, as towards men in mens matters they were willing to exercise. They had an Apostolicall r[illegible: 1 letter]d, which in such cases they vsed against offenders. Moses the meekest man vpon the earth, when he saw the Israelites worship the golden Calfe, was so incensed with wrath, that hee brake the Tables which were in his hands, and tooke his sword, and together with the Leuites slew three thousand of them the same day, Exod. 32.27. Christ himselfe though hee would not breake a brused reede; yet dealing with the Scribes and Pharisies, who had corrupted the whole lawe, laded them with woes and curses, Matth. 23. Paul, who otherwise was all things to all men; yet when Gods glory was impared by Elymas his withstanding of him, he strook him blinde: and cursed Alexander out of a rightly ordered and holie zeale: all which examples teach vs the like religious affection, that when Gods honor is in hazard, our zeale should be inflamed; when mans saluation is likely to be hindred, our meeknes must be for the time set aside, that the zeale of Gods house may euen consume vs, Psalm. 69.9. as it did Christ himselfe when he saw his Fathers house dishonoured, and of a house of prayer made a denne of theeues, vnto whom we are daily to be conformed. They haue followed the way of Caine.] In these words the Apostle returneth to the former part of the reason, whereby he hath alreadie by three forenamed sinnes proued, that these seducers are they which take libertie to sinne; and vnto them addeth this fourth: That they haue followed the way of Caine. In which, first we will shew the meaning of the words; and then obserue the doctrines. In the former consider two things: first, what is the way of Caine: secondly, why they are said to walke in this way of Caine. The way of Caine is that course of life which Caine took vp to himself, in following the lusts of his owne heart against the will of God. It is described in Gen. 4. of which way there be seuen steps or degrees, but euery one out of the right way. The first step was his hypocrisie: he worshipped God by offring sacrifice as Abel did, but his heart was not a beleeuing heart as Abel[illegible: 1 letter] was; his worship was outward & ceremonious, but not in spirit and truth, for his heart was an euill heart of vnbeleefe. The second, his hatred of his owne, onely, and naturall brother, prosecuting him with wrath and indignation, testified by the casting downe of his countenance vpon him: the reason of all which was, because his own works were euill, and his brothers good, 1. Ioh. 3.12. so as (his brothers offering being accepted, and his reiected) he feared that Abel might get the birthright, and become the Priest, Prophet, and King in the familie, and euery way (as he deserued) be preferred before him; for thus much is signified in these words, Genes. 4.7. that if he did well, Abels affection should bee subiect vnto him, and he should hold his rule ouer him. The third, his murther, whereby hee slew his righteous brother. The fourth, his lying vnto God, saying, he knew not where his brother was, hauing slaine him, and extenuating his sinne, denied himselfe to be his brothers keeper. The fifth, his desperation, after that God had conuicted him and pronounced sentence against him: for being cursed for his sinne, he cutteth himselfe off from the mercie of God, in saying: My punishment is greater than I am able to beare. The sixth, his securitie and carelesnes, hee regardeth not his sinne, nor the conscience of it, but busieth himselfe in building a Citie, and calleth it after the name of his child: that seeing his name was not written in heauen, he might yet preserue his name and memorie in the earth. The seuenth and last, which was the highest step of his way, was his prophanenes; for from thencefoorth he cast off, and contemned all the care and practise of Gods worship: which appeareth Gen. 4.26. Then men began to call vpon the name of the Lord. Which wordes haue relation to the whole chapter going before concerning Caine and his posteritie, who had vtterly reiected the seruice of God, and betaken themselues to other affaires: Caine himselfe to his building; Lamech to his lust, being the first founder of Polygamie; for hee tooke vnto him two wiues: Iabal to the framing and pitching of Tents: Iubal to Musicke: Tubal Caine to other curious works. But when Enoch was borne, then men began to affect better things, to call vpon the name of the Lord; then the true worship of God (formerly neglected) began to bee restored. This is the path wherein Caine walked. The second point is, in what regard these seducers are said to follow Cain[illegible: 1 letter] way, and that is in regard of all these seuen sinnes: but especially in the hatred and crueltie which he practised against his brother: for as he was bloodily, and maliciously minded towards his brother, though he gaue him good words, till he saw his time conuenient to execute his conceiued malice: so is it with these seducers, they may seeme for the season otherwise affected, yet indeed they carrie a hatefull affection to the Church of God, and against those also that endeuour in the building vp of the same. Doct. Hence first note that the way of Caine is the high and broad way of the world. The Turks and Iews follow Caines footsteps in the profession and practise of all prophanenes, in that they denie and despise the Messias the Sonne of God, yea and persecute with a deadly hatred all Christians, and are neuer satisfied with the spilling of their blood.The way of Caine beaten in Poperie, as is seene in infinite causelesse massacres and cruell [illegible: 1 letter]urthers of Protestants. The way of the Papists also is the way of Caine, carrying within them the same heart towards Protestants, which Caine did towards Abel; without any conuiction of them either of heresie, or of wickednes; and (no otherwise than Caine) they now carrie themselues quietly and silently till opportunitie may serue them: which if it were offered, we should feele and haue fearefull experience of the fruits of a Cainish heart in them, as Abel did. Besides, the doctrine of the Romish Church teacheth the way of Caine, for it stādeth wholy in outward Ceremonies, borrowed partly from the Iewes, partly from the Heathen; yea it traineth vp men to bee hypocrites, because it is onely a dumbe and dead shew, without any power or life of godlines. Againe, it teacheth desperation, in that by it no man ought to be assured of his saluation (for that were presumption) as also that a man must satisfie the iustice of God for his sinnes, and can neuer obtaine pardon without confession of all his sinnes in the eare of the Priest. And to come neerer home euen among our selues, this way of Cain is not vnbeaten; our hypocrisie, lying, malice, but aboue all, our prophanenes will conuince vs hereof. Doe not men goe backward in religion, as those that shake off the waies of God? Is not the Gospell of farre lesse reckoning among vs, than it hath been heretofore? Is that wholsome doctrine not lesse respected now, than it was twentie yeeres agoe? and much lesse therfore obeyed? which is a manifest argument that Caines way is generally the beaten way of this age. 2. Doct. Secondly, wee must be warned to turne out of the way of Caine, into the waies of God. Qu. Which is the way of God that wee may walke in it? Ans. It is altogether contrarie to the way of Caine: for first in Gods way is sinceritie. God is worshipped in the spirit, and not in hypocrisie. Secondly, loue of God and men, testified in word, and deede; opposed to Cains hatred. Thirdly, in Gods way is faith, which resteth vpon Gods mercie and prouidence, euen against feeling, both in life and death; opposed to Caines desperation. Fourthly, wisedome, whereby the heart is stirred vp to seeke Gods kingdome, peace of conscience, inward ioy, and in the second place for the things of this life. Fifthly, in Gods way is faithfulnes and constancie, men that begin in the spirit end not in the flesh, but are faithfull to the death: whereas the way of Caine is to begin with sacrifice, but end in profanenes. This is the way of God in which we must walke: vsing all good meanes whereby wee may be both set and contained therein; especially the word preached and the Sacraments; which meanes the very Pharisie himselfe could acknowledge when he said to Christ, Master thou teachest the way of God truly. So the Prophet Esay saith: Ye shall heare a voyce behind you, saying, This is the way, walk in it: this voice is nothing but the voice of the spirit in the ministrie of the word. 3. Doct. Thirdly, note what these seducers are blamed for, namely for two things: first, for making choise of Cains way: secondly, for walking and going on forward in it; which is a propertie of the wicked. It is true that the childe of God by the frailtie of the flesh may slip into Caines way, as Dauid did in slaying Vriah; but hee doth not stand, goe on, and keepe a course in that way, as the wicked doe, being branded to be such, as stand in the way of sinners, Psal. 1. We on the contrarie must preserue a care to recouer our selues out of the way of Caine, if at any time we shall be misled into it: that if we cannot keepe from al sinne, yet we may be kept from a course and trade in sinning. Let this Christian care preserue our paths in the waies of God, and returne vs vnto the obedience of his will, when through many weaknesses and slips we often are turned aside: and the rather because Caines and attendeth Caines whole course; who was haunted with an euill and accusing conscience, whose sinne lay at the doore as a wilde beast readie to teare him, and pull out the throte of his soule: besides that he was accursedly cast from the presence and face of God; that howsoeuer hee was a Prince and mightie amongst men, yet he was a vagabond and runnagate on the face of the earth: which curses let them not looke to auoide whosoeuer will follow his way, no more than Caine himselfe could. And are cast away by the deceit of Balaams wages.] In these wordes is set downe the fifth sinne of these seducers: the meaning of which is first to bee knowne. [non-Latin text not transcribed]. Cast away. The word signifieth they are powred out, or powred away: which forme of speech is taken from water, the which distilleth not out of a vessell drop by drop; but is powred out in abundance, till so all is quickly spent. Whereby the Apostle would giue vs to vnderstand, that in the affection of their hearts they were violent, and euen carried headlong to commit their wickednesse. By the deceit of Balaams wages: that is, they are thus forcibly carried to doe euill vpon hope of wages; of which hope notwithstanding they are disappointed and defeated as Balaam was. So as this fifth sinne is couetousnes, propounded in a similitude or comparison, of which there are two branches: first, as Balaam was carried headlong to curse the people of God in hope of wages; so these wicked men vpon hope of reward are set to falsifie and corrupt the doctrine of the Prophets and Apostles. Secondly, as Balaam was deceiued and frustrated of the reward hoped for, as Numb. 31.8. hee lost his reward, yea and after his life (for returning home hee was slaine by the Midianites) so shall these lose their reward which they expect, for falsifying that doctrine which they teach: And so much for the meaning. That which was the sinne of these seducers, is the sinne of these times of ours, wherein that prophesie of Peter is accomplished;2. Pet. 2.3. where is foretold that false teachers should come in the latter times, who through couetousnes, with fained words should make merchandise of mens soules. Quest. But where shall we finde these couetous teachers? Ans. They are too easily found euery where, but especially within the precincts of the church of Rome. The Bishop of Rome and the guides of that Church are the Archseducers, who through couetousnes make merchandise of mens soules, teaching first that a man must confesse all his sinnes, or else hee cannot be forgiuen; and when he hath reckoned vp all, hee must satisfie for them in that manner as they will prescribe: who commonlie enioyne men to bestow so much land, or such a summe or pension of money vpon this or that Church, or Abbey,The craftie conueyances of Poperie detected. that so they may buy out a pardon. By which wicked doctrine through couetousnes they haue (by encroching vpon Countries and kingdomes) enriched themselues, and purchased, or rather craftily conueyed to themselues the greatest part of the reuenewes of all Europe. Secondly, they through couetousnes maintaine the distinction betweene mortall and veniall sinnes; betweene the fact and the punishment, and hold that the sinne may be remitted, but not the punishment: for which purpose the fire of hell is changed by them into a milder fire of Purgatorie, to bee suffered after this life; of which the Pope is Lord and King, indulgent to whom he please: especially to those that can pay well for the merits of others, or masses of their own. This painted fire hath a long time kept the fire of the Popes kitchin so bright burning, which if it should goe out, his state were shaken. Thirdly, through couetousnes they forbid many degrees of men from marriage, which God forbiddeth not, that so they may the oftner dispense with those degrees which themselues haue forbidden: for the more dispensations, the more wealth haue they comming in. And thus is their whole religion contriued and plotted for gaine, compacted of falsehood and couetousnes. So as Peters prediction is most fully accomplished in these Balaamites of Rome: but especially herein the Pope is become a second Balaam, The Pope a second Balaam. in that as Balaam cursed Gods people for gaine; so to maintaine his owne pompe and state, by his Buls and thunderbolts hath he assaied to curse euen Kings and Princes, and some whole kingdomes, yea all such as haue shaken off his intolerable Antichristian yoke. The same accusation may be lustly intended against verie many that professe godlinesse and true religion; for these be the last daies and perilous times, wherein men shall be louers of themselues, couetous, &c. 2. Tim. 3.2. Such as Ieremy complained of, Iere. 6.13. From the least to the greatest euery one is giuen to couetousnes; from the Prophet vnto the Priest they deale all falsely. The vsuries, oppressions, iniustice, the common craft and customable deceit in all trades, crie out of this sinne of couetousnes in all estates. But some will perhaps here say; Yea but you wrong Christians to charge them thus deeply with Balaams sinne, for they haue better things in them. Ans. But it is no iniustice, for Balaam had some as good things in him as many Christians: for when he was first solicited of Balaak to curse the people of God, he would not till he asked leaue of God; and when God had denied him leaue, he answered him that he would not go with him if hee would giue him his house full of gold and siluer. Further, he desired earnestly to die the death of the righteous, and that his end might be like his. Iudas also had many good things in him, he left all to follow Christ; he became a preacher of the truth, none of the Disciples could accuse him, or could espie any thing in him, and yet was carried away with couetousnes: so let no man obiect the good things in many Christians, which I grant they may haue, and yet too eagerly hunt after the world, yea and be powred out also after filthie lucre no otherwise than Balaam was. Now for the auoiding of this sinne, let vs obserue three things, which the Apostle admonisheth in the words. First, in that he saith they are powred out, we are giuen to vnderstand that the affection of couetousnes is a most violent headstrong affection,Couetousnes a violent and [illegible: 1 letter]ead[illegible: 1 letter]e sin. carrying a man headlong to sinne euen against conscience, as it did Balaam: and causing him to powre out his heart vnto wickednes. Achans couetousnes could not be curbed, no not by Gods speciall commandement,Iosh. 7. the wedge of gold and the Babylonish garmēt did so sway with him. Ahab was sicke of couetousnes, no physicke could recouer him, but Naboths vineyard and life. Iudas for thirtie peeces of siluer was carried against al sense to the betraying of his Master, and that after diuers admonitions. Ananias and Saphira to saue but a little money, make no bones of lying vnto the holy Ghost. What is the cause of all treacheries, and those most cruell murthers, of fathers, of mothers, of seruants, and strangers, but the couetous heart set vpon the bootie, saying to it selfe; by this fact, this house, that land, such a summe of money shall be mine? which obiect in the eye putteth out all the light of religion, reason, and sometimes of nature it selfe. Thus the heart is easily powred out vnto euill, when as first it is possessed with couetousnes, which Paul calleth the roote of all euill. Secondly, the Apostle would haue vs consider how hard a thing it is to be recouered from this sinne, seeing such a sinner is powred out and cast away by the deceit of it: and indeede little hope is there of the repentance of a couetous man, of whom Christ was bold to say, that as easie it is for a Camell to goe thorough the eye of a needle, as a rich man to enter into heauen: the reason is, because his couetous cares choke and hinder the word from taking place in his hart, and so hee frustrateth all meanes of his saluation. Againe, he hath renounced the true God, and set vp another god in his heart. The Idols in our Church are defaced and destroyed by the Magistrate; but the Diuell setteth vp Idols still in the hearts of men, which ought to bee Gods temples, euen Riches the god of greedie men. Thirdly, obserue that in Gods iust iudgement the couetous man is disappointed of his hope, his wages are the wages of deceitfulnes: for either he atchieueth not,Gods iustice against mās iniustice. or retaineth not the things expected, as in the former examples: of Achan, who for the wedge lost his life with it; so neither Ahab himselfe, nor his posteritie euer enioyed Naboths vineyard. Iudas brought backe the thirtie peeces of siluer, and hanged himselfe. Ananias and Saphira desirous to keepe a part of their possession, lost with the possession both their liues: or else if hee retaine the bootie, and get and keepe also wealth fraudulently gotten and heaped vp by oppression; yet hauing the thing, he hath not the vse of it; his couetous heart keepeth the key of it, and locketh it from his comfortable vse: yea, and be it that he haue some vse of it, yet his gaine is small for which he loseth his soule: Thou foole this night shal they fetch away thy soule. Vse. We are all hence admonished, especially aged and rich persons, to beware of this dangerous sinne. It becommeth Saints not to haue couetousnes once named among them, Ephes. 6. Our practise is to varnish it ouer with termes of thriftines and good husbandrie, and the worst it heareth of vs is scarse a smal dislike: so as when wee speake of a wreched worldling, we say he is an honest man, but somewhat hard or worldly: so as this sinne is in no disgrace among the most, as it deserueth, being both so odious vnto God, and hurtfull vnto the sinner himselfe. But let vs consider first that it easily draweth a man vnto perdition, and enwrappeth him in the Diuels snare. 1. Tim. 6.9. Those that will be rich fall into many temptations and snares. Wheresoeuer it ruleth, that man respecteth not commandement, reason, conscience, no nor common honestie it selfe. Secondly, wee professe our selues to be members of Christ, the sons and daughters of God; now such a base sinne beseemeth not such an high profession: for a Noble man or a Prince apparent to spend and trifle away his time in buying and selling pinnes and points were a madnes; what a base follie were it for vs that hope to bee heires of the kingdome of glorie to bee still po[illegible: 1 letter]ing on earth and earthly things? whose hearts and affections should be raised vp higher, and taken vp with heauenly meditations, vsing weanedly this world as though we vsed it not. Thirdly, Nature is contented with a little, and is surfetted with abundance: and yet grace is pleased with lesse: and therefore if we haue food and raiment for vs and ours, let vs bee there with contented, 1. Tim. 6.8. Qu. But what shall we doe then? doe not all men thus, and may not wee seeke wealth as others doe? Ans. The rule of the word must bee our direction herein, and not the manner of the world: and that aduiseth vs to make God our portion: which lesson God himselfe taught Abraham, Gen. 15.1. I am thy buckler, and thy exceeding great reward. Dauid had learned this lesson, Psal. 16. The Lord is my portion. This is done by setting our loue, our ioy, our principall care, yea our hearts and affections vpon the Lord, as men doe vpon their treasures. By which meanes if riches increase, our hearts shall not be set vpon them, for they are not our portion; and if we be pinched and pressed with aduersitie, want, or losses, yet shall we not be oppressed; for we want nothing but that we may well be without, and haue not as yet lost any part of our portion. Further, in the phrase which the Apostle vseth; They are powred away,] note a difference between the child of God, and a wicked man; when both of them are found in the same sinne, but the one powreth out himselfe to wickednes, giueth himselfe leaue to sin with full consent, without restraint, yea with greedines: the other sinneth with consent, but not full consent; for being regenerate hee is not all flesh as the wicked man, but partly, flesh, partly spirit: and therefore partly willeth and consenteth to sin, partly nilleth & consenteth not, he is not powred out without restraint, as the other is, but at length recouereth himselfe by repentance, and obtaineth reconciliation with God. Secondly, we must beware of powring out our selues to wickednes, but rather with Annah powre out our soules before the Lord in humble confession of sinne, and petition for pardon, that so the Lord may powre foorth his mercie vpon vs, and shed his loue abroad in our hearts. Thirdly, we may not content our selues with a few or some good things; for the hart may notwithstanding be powred foorth to sinne, as Balaam and Iudas; but seeke carefully to haue our hearts truly seasoned with grace, with the loue and feare of God, which for the present will cause vs to decline euerie euill way; yea to detest and hate euery sinne, and for time to come with a resolute and constant purpose, and endeuour neuer to offend God againe: for otherwise a shew of some good things may often deceiue and delude vs, and wee may perish for all them, as Balaam did. Lastly, we are hence taught neuer to giue reines to our affections and desires, but curbe, crucifie and mortifie them carefully: for if once they get head, and bee yeelded vnto, they will not easily be subdued, nor suffer a mā quiet til he haue powred forth himself vnto all wickednes, and so brought him into the high way of perdition. And are perished in the gainsaying of Core. In these words the Apostle laieth downe the sixth sinne of these seducers: to vnderstand the meaning whereof, consider two things: first the historie it selfe: secondly, the application of it. The historie is recorded in Numb. 16. wherin Moses mentioneth three things concerning Corah: first, the cause of his sinne, which was ambition and pride; for Core (being a Leuite) affected the Priesthood of Aaron: and Dathan and Abiram (being heads of the tribe of Ruben) stroue to take the gouernment of the people out of Moses his hand, who was appointed by God as King ouer the Israelites, Deut. 33.5. Secondly, the sinne it selfe, namely in this their discontentment, they enterprised an insurrection against Moses and Aaron: they stood vp against them, contradicted and gainsaid them in their offices; and charged them first that they vsurped authoritie, and tooke too much vpon them, and lifted vp themselues aboue the congregation without the Lord, vers. 3. and therefore they would not obey Moses commaundement, vers. 12. and secondly, that Moses had dealt deceitfully with the people; and (onely in policie to make himselfe a King) had promised them a land flowing with milk and honey, whereas they saw no such matter: nay rather hee had brought them out of Egypt to destroy them in the wildernes, ver. 13.14. Thirdly, their punishment for their sin, which was an horrible destruction vpon them, and their companie, being all of them partly swallowed vp of the earth; partly deuoured by fire from heauen, verse 32.35. Secondly, the historie of Corah, Dathan, and Abiram, is applied to these false teachers by way of comparison, and they are compared in two things. First, as Core and his companie most ambitiously and proudly gainsaid Moses and Aaron; so doe these false teachers the doctrine of the Prophets and Apostles. Secondly, as they were destroyed for their such resistance; euen so shall these perish in their gainsaying of the truth. Thus the meaning of the words is made plaine. This Epistle was writtē for a warning vnto the last times, euen vnto vs vpon whom the ends of the world are come: and therfore that which is affirmed of these men, is verified in sundrie sorts of men in this age. For example: first,The Pope the foremā of Cores companie. the Bishop of Rome is the next follower of Core: for looke as Core gainsaid Moses and Aaron, in regard of their lawfull authoritie▪ so doth the Pope gainsay Christian Kings and Princes, in striuing to take out of their hands all their power and authoritie in causes Ecclesiastical within their owne dominions: nay herein he goeth beyond Core, in that hee vsurpeth that power ouer them which the Lord hath put into their owne hands, and so (being inuested in their own persons) most rightfully belongeth vnto themselues. Secondly, his shauelings, and Masse-priests, not onely gainsay and contradict Christ in his doctrine; but also attempt to vsurpe his office in offring a real and proper sacrifice of attonement for the sinnes of the quicke and dead: yea, and (wherein they strip Core) they take vpon them to become mediatours betweene Christ and the Father, in praying the Father that he would accept the sacrifice of his Sonne, as hee did the sacrifice of Abel. Thirdly, of this sort are all Traytors and Rebels, either Priests or Iesuits, or other traiterously minded men at home or abroad, who (no otherwise than Core) gainsay the ordinance of God, and stand out in deniall or resistance of their lawfull and naturall Prince, whom he same punishment shall assuredly finde out, which consumed Corah and his companie in the end of their conspiracie. Fourthly, many amongst vs who professe the Gospel, yet walke in the gainsaying of Core, of whō some wil openly say they [illegible: 1 word] not what the Ministers speake; whatsoeuer it is they will withstand it: yea many wretched creatures who come to the Lords Table, will not sticke to say, that they hope to see the day when they shall bee hanged; which argueth them to bee abetter[illegible: 1 letter] in the wicked conspiracie of Gore. Lastly it were to bee wished that some of our students euen of Diuinitie, had not a spice of this sinne of Core: for within this sixe or seuen yeeres, diuers haue addicted themselues to studie Popish writers, and Monkish discourses, despising in the meane time the writing[illegible: 1 letter] of [illegible: 1 letter]hose famous instruments and cleere lights, whom the Lord raised vp for the raising and restoring of true religion; such as Luther, Caluin, Bucer, Be [illegible: 1 letter]a, Martyr, &c. which argueth that their mindes are alienated from the sinceritie of the truth; because the writings of these (the soundest expositors of the Scriptures raised since the Apostles) are not sauourie vnto them; yea some can reuile these worthie lights themselues, which is a spice of Cor[illegible: 1 letter] his sinne. 2. Doctr. Secondly, hence wee are taught to beware of ambition, and studie to bee contented with that condition of life wherein God hath placed vs, not seeking things beyond our estate. Dauid would not meddle with things beyond his reach, Psal. 131.1. Paul had learned in euery estate to bee conted,Philip. 4. to be abased as well as to be exalted. Our first parents in the ambitious conceit of further highnes, fell from a most happie condition, and brought ruine vpon themselues, and vs their posteritie. The vertue of contentation is indeed necessarie for al men, but especially let students seeke it at the hands of God; and the rather, because that within these few yeeres diuers of them (not possessing the benefit of this vertue) being frustrated here of their expected preferments, which they thought were due to their gifts, haue departed away discontented, and haue growne to resolution in heresie, Papistrie, treason[illegible: 1 letter], and most desperate attempts. Now that euery man may learne to bee contented with his conditiō, be it better or worse, let him think well vpon these two considerations: first, that the present estate and condition of life, wherin euery man is set by God, is the best estate for him: health is best in time of health, and sicknes in time of sicknes: riches when they are enioyed, pouertie and want when the Lord changeth his hand: life whilest he liueth, yea and death it self is the best when as that change befalleth: and all this is because the Lord so ordereth and disposeth vnto euery man out of his wise prouidence, which wee for our parts must in all our thoughts be submitted vnto. Secondly, that in regard of our sinnes we are lesse than the least of Gods mercies; vnworthie to draw breath in the common ayre or to tread vpon the earth: and therefore (being so vnworthie) if we haue but small & few blessings, wee may well content our selues: for by our deserts wee cannot challenge so much as wee haue. Iacob herein staied himselfe in his want that he was vnworthie of the least mercie of God: the basest calling is too good for the best man, if hee looke at his desert. Ob. But euery man is preferred before me, and yet I deserue as well as they, or some of them. Ans. Herein content thy self, God hath called them to such condition; stay till he call thee: distract not thy thoughts herewith, but rest in his reuealed will. 3. Doct. Thirdly, it may seeme strange that Core & his companie should gainsay Moses and Aaron, and their authoritie, especially beholding all the miracles whereby their calling was confirmed, the one to be Prince, the other the high Priest; and yet we see it to be so: for his affection had blinded his conscience;Vnrectified affections ouercast rectified iudgement and vnderstanding. hee knew very well that they were called by God: he saw their whole religious course, the great miracles in their hands: but yet the disordred affections of his hart were they which blinded the vnderstanding of his minde. In like manner, men may marueile that so many learned Papists, otherwise so wise and prudent, should maintaine so many grosse errors, and heresies, and those against the foundation of religion: but the case is with them as it was with Core; for let them bee neuer so learned, graue, and wise, yet their wicked heart[illegible: 1 letter] and ambitious affections ouercast their iudgement and knowledge, and ouercarrie them against conscience: yea and often reason it selfe they reade the Bible the word of truth, but see not the truth therein contained, because the clowd of corrupt affections hath ouerspread and darkned their vnderstandings. Whence wee may learne, that if at any time wee would with fruite heare, reade, studie of learne the word of God, we must bring with vs not only quick vnderstandings, sharpe conceits, and firme memories, but honest hearts, calme and tempered affections: without which it shall bee with vs as wish the Iewes, who saw indeed and yet perceiued not. Fourthly, here Magistrates and Ministers must learne, not to be discouraged if they be gainsaid and contradicted by such as Core, Datha[illegible: 1 letter], and Abiram, who were great men in their Tribes; it was Moses and Aarons lot. Christ himselfe was a rocke of offence, and [illegible: 1 word] stumbled at him; he was made a wonder of men, and few of the great beleeued his doctrine: yea few there were that did not gainsay it: it is not well with men when all men speake well of them; meeke Moses shall haue his patience tried by very many such in the world. The worst kinde of discontentment is in things concerning mans saluation.Fifthly, Students especially of Diuinitie, must take heede of this spirit of contradiction and gainesaying, whereby no wholesome doctrine can easily please them; which was Cores sinne: and content themselues with that truth of doctrine, and those sound grounds of Diuinitie, which are propounded in the writings of those famous and excellent instruments aforenamed, who were the restorers of pure religion; preferring them before all Popish writers and corrupt postillers (in whom a man shall meete with nothing sooner than error and vnsoundnes) and reading seriously their workes and writings, as the soundest and best grounds of Diuinitie, and expositions of the Scriptures, which haue been set out since the daies of the Apostles. Sixthly, let inferiours hence learne obedience, and silent subiection vnto superiours; the seruant or subiect must not be a gainsaier, nay not an answerer againe, Tit. 3. This cutteth off all disputation betweene the Master and seruant, father and childe, prince and subiect: for the very appearance of Cores sinne must be auoided. Seuenthly, Core gainsaieth both Moses and Aaron; the one in regard of his Magistracie, the other of his Priesthood.Whosoeuer resisteth Moses despiseth Aaron also. These two sinnes goe hand in hand: he that opposeth himself to Moses, despiseth Aaron also; he that honoreth not the King, feareth not God; he that careth not for the word, is not loyall to his Prince: a rebell to God, is a rebell to his Prince. Seeing then loyaltie towards God and the King are so linkt together in themselues, let vs not sunder them, but rather conioyne them in our practise, as the Apostle hath coupled them in one precept, commanding vs to feare God, and honour the King. Eightly, it may be here demaunded, whether haue we done well in gainsaying and contradicting the Church of Rome, seeing our Church before the time of K. Henry the 8. was a member of that Church? Ans. When two are at strife both are not be blamed, but the partie in whom the cause is conuinced to be: we haue indeede departed from them; but the cause of our departure was not in vs, but in themselues: we haue departed from them, as the Israelites by Gods commandement from the Tents of Core[illegible: 1 letter] they haue first a long time gainsaid Christ,We haue departed from the Papists as the Israelites from the tents of Core by Gods commandemēt. Numb. 16.22. and therefore we haue well done to gainsay them: we are not therefore the schismatikes, neither blame worthie; but they in whom the cause of schisme is: no more than Moses was here to be blamed, the cause resting in Core. Lastly, it will be asked, what did Moses all this while that he was gainsaid? Ans. He fell on his face, and prayed vnto the Lord. Wherein he became a fit president for vs in this land, who haue been aboue fourtie yeeres assaulted by Popish Cores, enemies and rebels, without and within vs: from whom we haue bin defended not so much by the sword, as by Gods protection, obtained by the prayers of his seruants: which teacheth vs for time to come to turne vs to this most ready course, of subduing al gainsaiers and enemies of our peace: for the direct way to discouer conspiracies, to subdue treasons, and rebels, and to purchase tranquillitie to a Church and land, is to commend the safetie thereof vnto the Lords fauourable protection, whose eyes are euer watchfull ouer his people. And thus much of Core his sinne. The last point is their punishment: in which it may be asked how they perished? Ans. It is commonly thought that Core, Dathan and Abiram were swallowed vp of the earth: but I take it, that all the men of Core, al his substance and his Tents; Dathan also and Abiram were swallowed vp of the earth: but that Core himselfe was burned with fire from heauen, with the 250▪ men that offered incense, vers. 35. for in the historie, Numb. 16.27.32. it is said that Dathan and Abiram and the men of Core were swallowed vp; but Core himselfe is not mentioned: so Deut. 11.6. and Psal. 106.17. In both which places Dathan and Abiram are said to be swallowed vp with their households; but in neither place is Core mentioned. Secondly, Dathan and Abiram were in their Tents, and so were the men of Core also, when the earth opened and swallowed them, vers. 17. But Corah and the two hundred and fiftie men were at the doore of the Tabernacle with their Censors, fire and incense, and were deuoured with fire from heauen, vers. 19. Ob. Num. 26.10. The earth opened her mouth and swallowed them (that is, Dathan and Abiram) with Core. Ans. The learned expound that place not of Cores person, but his substance & retinue. Marke here the iust iudgement of God: Corah had abused himselfe (being a Leuite) his office, and those sacrifices which he offered by fire; and the Lord destroied him by fire. The same was the dealing of God with Nadab and Abihu, Note. Leuit. 10.2. Looke in what things men sin and dishonour God, by those for the most part the Lord reuengeth himselfe vpon them: so men glorie in abusing the creatures of God, as meats, wine, and strong drink, the Lord in the meane time secretly turneth the same to their owne destruction; that those which are his good gifts and ordained for the preseruation of nature, being by[illegible: 1 letter] men abused, through Gods iust iudgement are turned to the choking and ouerturning of nature. Secondly, hence learne the wise counsell of Salomon, Prou. 24.22. Feere God, honour the King, and meddle not with the seditions; or with them that make alterations. For although it be lawfull for a subiect (being called) to shew his minde,Priuate men may not attēpt to controle publike cō stitutions. what he thinketh meete for the Church or Common-wealth; yet for a priuate man to attempt vpon his owne head to alter any thing, standing by Gods and the Princes law, is no better than sedition, and is a branch of Corah his sinne. Thirdly, although Corah, Dathan and Abiram are destroyed for this sinne, yet Cores children are not destroyed, but spared, Numb. 26.11. God in iustice remembring his mercie, his care for the Ministerie was such as could not suffer the Leuites race to bee rooted out, but preserued for the vse of the Tabernacle. Let Gods care teach vs our dutie in this behalf, namely to applie our best endeuours for the maintaining and preseruing the Schooles of learning, for the vse and seruice of the Church. Commendable hath been the care of many Kings and Princes in this behalf, whom wee should imitate in preseruing these seed-plots of the Ministerie: for herein they imitate the great King euen God himselfe.

Vers. 12. These are spots in your feasts of loue, when they feast with you, without all feare feeding themselues. IN these words the Apostle setteth downe the seuenth sin of these seducers: to know the meaning whereof the better, consider foure things: first, what is meant by feasts of loue and charitie. Ans. In the Primitiue Church it was a custome and manner to haue a feast before the Lords Supper, made by the Communicants; vnto which some brought hony, some bread, some wine, some milke, and euery one according to their abilitie contributing somthing thereunto. These were here meant and called Loue-feasts, because they were herein to testifie their mutuall loue among themselues; as also to the poore, who hereby were relieued; and to the Ministerie it selfe, which was by these feasts partly sustained. Secondly, what is meant where these seducers are called spots in these feasts, or rocks; for the word signifieth either, and more properly the latter; they are rocks, because as rocks are perceiued a farre off by the seafaring men: euen so the infection of these wicked men spreads it selfe very farre: and againe, as rockes are dangerous and troublesome to them; so are these as rockes and stumbling blockes to the weake, hindring them from the profitable progresse in godlines: they are also rightly called spots, because as a spot defaceth the countenance; so their presence is an eye sore & a disgrace vnto these Loue-feasts. The third thing is the cause why they are thus called: that is, because in these Loue-feasts they feede themselues: for laying aside all care of the poore, & of the Ministrie, for whose sake this contribution was made, they pampered and fed themselues, riotously wasting the goods of the Church. The fourth is the cause of this their riot [without feare] that is, because they haue cast off the feare of God and man. In these words therefore the Apostle chargeth these false teachers not only with intemperance in generall, but also with a special kind of riot in mispending and wasting the contribution pertaining to the poores maintenance, and the sustaining of the Ministerie. Vse. That which is spoken of these mē, may be applied to these last times, wherein diuers men riotously abuse the goods specially prouided for the maintenance of the Ministerie and poore: as first the Romish Clergie,The Romish Cler [illegible: 1 letter]ie hath better facultie in feeding themselues than others those Locusts that come foorth of the mouth of the beast; idle bellies, and slow backes, the most of which want learning, and are vnable to teach the people; yet feede themselues without feare, so as their eyes are swollen with fatnes: wealth they want not, hauing craftily conueied vnto themselues the third part of the reuenewes of Europe; but with it do nothing but pamper themselues. Secondly, such Patrones are here included as feede themselues with Church-liuings, appointed for ye relieuing of the poore, and maintenance of the Ministerie▪ in such sort as Gods people cannot bee faithfully and sufficiently taught: they can bee content to depart from some ten pounds a yere to some vnable man, so as they may of the rest feede themselues without feare, or else (as some doe) serue their lusts, in mispending the Churches reuenewes vpon Hawkes, Hounds, and other improfitable rauenous creatures. Thirdly, such Students whether Fellowes or Schollers of or in Colledges as mispend their time in idlenes, gaming, or other improfitable exercises, come also within the compasse of the Apostles reprehension, as feeders of themselues with that salarie or liuing which was giuē for the maintenance of the Ministerie. Here a question may be demaunded; namely, whether those whom wee call lay men, hauing Church lands & liuings impropriate vnto them, may bee said with these seducers to feede themselues without feare; or whether can any man impropriate any Church goods or liuings, without sacriledge? Ans. The answer hereof is two-fold: first, though no good member of the Church can in good conscience seeke the harme and preiudice of the same; yet the plaine truth is, that the Church goods and lands may bee sometimes vpon some occasions alienated: the groūd of which answere is this rule; namely, that the gouernours of the Church are to content themselues with things necessarie. For when the people had brought sufficient for the building of the tabernacle, Moses biddeth them bring no more,Exod. 30.6.7. seeing (saith he) there is enough: so as when the Church hath too much and excesse (as the Romish Church & these Churches of Europe gotten by Masses, Purgatorie, Dirge[illegible: 1 letter], Sacrament of Penance, &c.) there may be admitted alienation and impropriation of Church goods and l[illegible: 1 letter]nds; but so as two conditions must be necessarily obserued: first, there must be iust cause: and that which is so alienated must bee employed to some good vse in the Church or Commonwealth; and this is foure waies: first in case of present necessitie; for tenths haue bin in some cases of necessity lawfully paied in way of tribute, and otherwise neither Church nor Common-wealth could haue been preserued. Secondly, in way of exchange when the alienation of some lands shall be rather more conuenient both to the Church it selfe, and to whom such lands are alienated. Thirdly, when as some great profit shal ensue vnto the Church and common-wealth: vpon which ground King Henry the 8. of famous memorie most iustly alienated most of ye Church lands called Abbey lands; that Monks, Friers, Abbots, and such like idle Drones should neuer haue more footing in this our land▪ Fourthly, in way of reward: for Kings and Princes that are the Patrons & protectors of the Church may alienate Church lands (where there are excesse) vnto such as haue bin faithfull in the defence of Church or Common-wealth▪ and that in way of requitall and reward of their seruice. The second condition is, that there must bee reserued a sufficient reliefe for the poore, and maintenance for an able Ministerie. Some there are which teach otherwise, and they reason thus: Tenths (say they) standing by Gods law are not to bee alienated: but the goods and lands of the Church stand chiefly in tenths, and therefore admit no alienation. Ans. In England tenths stād not by Gods laws, but by the positiue lawes of the land; so as if it please the King he may appoint eights, or more or lesse as well as they: which if it were not so, no Minister were to meddle with the tenths of his Parish: for by Gods law tenths were brought to the storehouse of the ouerseers, and distributed by them to the Leuites, according as euery man had neede; but the Leuites themselues neuer medled with thē. Againe, if tenths stood now by the law of God, then the poore should haue euery third yeere all the tenths of the earth: for so it was among the Iewes while they stood in force by Gods law. Secondly, they obiect that in the Prouerbs, chap. 20.25. It is a snare to deuoure tenths. Ans. The place is to be vnderstood of tenths thē standing in force by Gods law, not of ours which stand by mans. Thirdly, they alleage that some decrees were made in the Primitiue Church, that the alienation of Church lands should become sacriledge. Ans. But those decrees concerned priuate persons who might not, not may not on their owne heads impropriate the Church goods; as also they debarred the taking away of necessaries from the Church, for then the Church was farre from that superfluitie which sithence it hath obtained: so that for a lay man to hold lands impropriate, the former conditions obserued, is no sacriledge. Now if the question be concerning the impropriations of Colledges, whether they lawfully hold them or no: then I answere secondly, that I take it, they hold them by a more speciall right; for they being giuen at the first vnto the Church, they are not (being impropriate to Colledges) generally and wholie alienated from the Church; but remaine in this speciall vse of the Church for the maintaining of the Seminaries of it; without which the Church must needs decay: and this seemeth a sufficient cause of reseruing vnto them this maintenance, so as ca[illegible: 1 letter]e be had of the people and poore for their reliefe & instruction. Secondly, whereas the Primitiue church first feasted, and then receiued the Lords Supper, wee note first the lawfulnes of feasts, so as the poore be regarded, superfluitie and riot auoided, and the right end intended, which is the praise and glorie of God expressed in thankfulnes for the abundance of his good blessings. So after the sacrifices & offrings Aaron and the Elders of Israel came to feast with Iethro before God, Exod. 18.12. So Ezra. 8. Goe your waies, eate the fa[illegible: 1 letter] and drinke the sweete, and send part to them for whom none is prepared; for this is the day of the Lord. Secondly, the Papists are deceiued, who teach it necessarie to come to the Sacrament of the Supper fasting, for these feasted before it. Thirdly, in the Primitiue Church, and in the Apostles daies, there was no priuate Masse in which one Priest should eate vp all alone; but there were feastings, which cannot bee performed by one man alone, but the whole congregation. Fourthly, hence wee may note the end of the Lords Supper to be the increase of our fellowship & communion with Christian men, as well as our vnion with God▪ and that wee are to come together in loue and Christian vnitie▪ for the testifying of which charitable affection, the ancient beleeuers in the Apostles daies had these feasts of loue before they came to the Lords table. Further, in that these seducers are called [spots in these feasts] I note first that open offenders should be hindred and repelled from the Sacraments, being as spots in the face; which because they are blemishes, must bee washed away: so ought these by the censure of excommunication to be (vntill their repentance) cut off from the face of the congregation. Secondly, that euery one that professeth the faith is not a true member of the Catholike Church, as the Papists erroneously hold; that let a man be what he will, if he professe the faith, it is sufficient to make him a member of the Catholique Church. Whereas open offenders are to be accounted as spottes, which no man will say are true parts of the bodie, but blemishes to bee pared away, that their bodie may be the more perfect and entire. Feeding themselues without feare. Doctr.] In feasting we are to preserue feare within our hearts, which is two-fold: first of God, secondly of man. The former is seene Exod. 18.12. The men of Israel feasted before the Lord. Iobes feare was, lest his sonnes should cast this feare of God out of their hearts in their feasting, and so offend God. The latter is prescribed Prou. 23.1.[illegible: 1 letter]. When thou fittest to meate before a Ruler, put the knife to thy throte, that is, bridle thine appetite; haue respect not to passe the limits of sobrietie, tempetance, and moderation. And as wee are to eate and drinke, so also to season all other our actions with the feare of God and men: which one grace would cut off many gracelesse practises euery where raigning amongst men. But a speciall thing here aimed at, is, that we should neuer come to eate the Lords Supper without feare and reuerence: which because the Corinths wanted, Paul complaineth that one came hungrie, another drunke, and so prophaned that holy institution, 1. Cor. 11.21. Ob. But in that place it seemeth Paul condemneth these Loue-feasts, which Iude here dispraiseth not, where hee saith, euery man eateth his supper before, vers. 21.22. Ans. These Loue-feasts were indifferent, and might bee vsed or not; Paul condemneth the great abuse of them in Corinth, because some were made by them drunke, and vnfit for the Lords Supper, and the rich deceiued the poore: but Iude commendeth them, because they were in other Churches rightly and religiously vsed. Clowdes they are without water, carried about of windes.] These words containe the eighth and ninth sinnes of these wicked men: which the better to know what they are, let vs a little consider the meaning of them. [Clowdes they are without water,] I[illegible: 1 letter] pleaseth the Spirit of God in many places of the old Testament, to compare Prophets and Teachers vnto clowdes; and their doctrine vnto the dropping and distilling of the raine and sweet showers falling from these clowds. [illegible: 1 letter]zech. [illegible: 1 letter]0.46. So the Prophet Ezechiel is commaunded to set his face towards the way of Teman, and drop his word toward the South, and his prophecie towards the forrest. Deut. 32.2. My doctrine shall drop as the raine, and my speech shal distill as the dew, as the shower vpon the herbes, and as the great raine vpon the grasse. Mich. 2.7. and 11. The word translated [illegible: 1 paragraph] prophecie, signifieth properly to drop or distill: The reason of which comparison is rendred Isai. 55.10.11. Because as the raine falleth vpon the earth, and returneth not in vaine, but moistneth it, and maketh it bring forth and bud, that it may giue seed to the sower, and bread to him that eateth: so the word in the mouth of the Ministers returneth not voide, but accomplisheth the Lords will, and prospereth in the thing whereto it is sent; in becomming the sauour of life to the saluation of some, and of death vnto the death of them that perish. The words then standing vpon this similitude beare this sense; Though the propertie and vse of clowdes is to carrie water and raine for the vse of the earth, yet some clowdes are without water: euen so, though all Teachers ought to bee filled and fitted with store of wholsome doctrine, to powre it out for the vse of the Church; yet these seducers are vtterly destitute thereof. And againe, as those clowdes without water are light, and fitter for nothing than to be carried about with euery winde: so these are altogether variable and vnconstant, carried about with euery blast of strange doctrine. The former of these similitudes condemneth their sinne of barrennes and vnfruitfulnesse: the latter their ninth sinne of inconstancie and variablenesse. Concerning the former, seeing that the Apostle taketh it for granted that the clowdes are naturally ordained, to containe water; it may be demanded how it can be cōceiued that the clowds aboue being heauie with water should not fall to the earth; seeing euery heauie thing naturally descendeth and tendeth downward? Ans. The clowdes are heauie indeed; for euen the windes themselues (being by many degrees lighter than they) haue their weight, Iob. 28.25. No man therefore by wit or reason can resolue this doubt, but onely from the word of God: which teacheth that it is by vertue of Gods commandement giuen in the creation, that the clowdes fall not. Gen. 1.6. Let the firmament separate the waters from the waters: by force of which commanding word, the water hangeth in the clowdes, and the clowds in the ayre, and need no other supporters. Iob setting out the Maiestie and greatnes of God in his works, here beginneth; That he hangeth the earth vpon nothing, he bindeth the waters in the clowdes, and the clowd is not broken vnder them. Philosophie is too defectiue to yeeld the true reason of this great worke of God, which commonly attributeth too much to nature, and too little to the God of nature; whose prouidence and power is herein to be acknowledged, in that by his word he ordereth all his creatures, vnto which he speaketh the word and they obey. Secondly, hence wee learne to conceiue the right meaning of that place, Gen. 1.7. Let the firmament separate the waters that be beneath, from the waters that be aboue. By the firmament is meant the ayre, or the distan[illegible: 2 letters] betweene the earth and the starrie skie: by the waters vnder this firmament are meant the seas and floods; and the waters aboue, are the watrie clowdes, which are diuided by the firmament or ayre in which wee breathe, called the firmament of heauē: for it is the lowest of the three heauens, which the Scripture maketh mention of, [illegible: 1 letter]eaching to the starres; the second being the sta[illegible: 2 letters]ie heauen, the third being the heauen of heauens, the seate of God, where hee reuealeth his glorie to his Saints and Angels. Those then are deceiued who out of this place dreame of a wat[illegible: 1 letter]ie heauen aboue the starres. Now further in that these seducers are called Clowds without water, Ioh. 4▪ [illegible: 1 letter]low[illegible: 1 letter]es w[illegible: 2 letters]hout w[illegible: 2 letters]er keep [illegible: 2 letters]ds [illegible: 1 word] fruitlesse and barren. because they are destitute of wholesome doctrine; wee learne first that Ministers ought to bee such as are able to teach wholesome and sound doctrine, 1. Tim. 3.2. Malach. 2.7. The Priests lips should preserue knowledge: otherwise they are as clowdes without water, keeping the field of God barren & fruitlesse: which abilitie supposeth, yea and imposeth the performance of diligence herein; or else whether they haue knowledge or not, they come vnder the rank of them whom Esay 56.10. calleth dumbe dogs; which cannot, or doe not barke. In former ages I grant indeede there were readers appointed in the Church, who could not otherwise teach: but yet none were called for Teachers into the Church, but such as had this abilitie of watring Gods church by doctrine more or lesse, vntill heresie and schisme came in. Secondly, Ministers ought so to teach as they drop and instill the graces of faith, repentance, and obedience into the hearts of the hearers: euen as the clowds drop water vpon the drie earth which sinketh into the same. This was Pauls desire to see the Romanes, that he might bestow some spirituall grace vpon them, Rom. 1.11. This is the right handling and diuiding of the word, when men shew not words but power, 1. Cor 4.14. That Teacher sheweth learning that sheweth men Christ, and can bee a meanes to distill Gods graces into their soules: let this be the scope of those who are set apart vnto this holy Ministrie; else shall they be as vnprofitable as clowdes which containe no water in them at all. Thirdly, if the Ministers must be as clowdes hauing water in them; then must the people be as drie ground,Men must be as drie ground, not in barrennes, but in regard of their thirst after the drops of grace. not in regard of barrennes, but of thirst and desire after these drops & dewes of grace distilling from the Ministerie. Psal. 143.6. My soule desireth after thee, euen as the thirstie land: vnto which disposition wee are to preserue two things within vs: first, look as in drie land parcht with the heate of the Sunne, there is a great want of moysture; so in our soules must bee retained a sense of the want of the graces of God, with an heartie sorrow for our want. Our hearts must bee perswaded that in vs, and of our selues there is no good thing, that God can take delight in: yea and the griefe conceiued must not bee small, but wee must feele our selues euen dried and parched with the heate of his wrath due vnto our sinnes, vntill these sweete waters flowing from vnder the threshold of the Sanctuarie haue graciously refreshed vs. Mary saith, that God filleth the hungrie with good things: Luk. 1.13. by the hungrie are meant those who feele themselues voide of grace, yea as it were pined and starued for want of it. Christ telleth the woman of Canaan that he came to the lost sheep of the house of Israel: that is,Mat. 15.24. hee that knoweth himselfe not a wādring sheep, but quite lost, euen in the lions paw ready to be deuoured: such doth Christ take vpon his necke, and like a good shepheard bring backe to his fold. For hee was sent to preach the acceptable yeere; not to the mightie and states of [illegible: 1 letter]he world, but to prisoners and captiues, that is, such as could grieue and mourne for their captiuitie. Secondly, as drie land parched with drought gapeth and openeth it selfe wide, as if it would swallow vp the clowdes for raine: so must our hearts preserue within them an earnest appetite, and insatiable desire after Christ and his merits, aboue all the things in the world: more hungring after him, than after wealth, gold, siluer, honours, health, or whatsoeuer is delightfull and highest prized among the sonnes of men. And this will follow of the former: for if wee bee once at the point, that wee are out of all conceit of our owne goodnes, we will seeke earnestly for it at the hands of him who is the fountaine of al goodnes: if we feele our spirituall pouertie once, we cannot but couetously hunt after those true treasures which onely inrich our soules to all eternitie. The woman of Samaria did but prattle with Christ til he had told her of her sinne, and of her husbands: and that he which was now her husband was none of her[illegible: 1 letter]: then could she humble her selfe, and confesse him to bee a Prophet, and quickly after came to acknowledge him the Messiah, and al her cauelling was laid aside: so till we be humbled we doe but cauel at the word, and receiue it not as drie land doth the showers which fall; but let the heart once bee touched, it is turned presently vpside down, and we are become other manner of men than before. The ninth sinne blamed in these seducers is, that they are inconstant and vnstable, carried like light clowds with the windes of strange doctrine: whence Teachers must learne to hold constantly the doctrine of saluation, Titus 1.9. holding fast the faithfull word: people also must not reuolt or depart from it, nay not bee vnstable, or soone remoued to another Gospell. Gal. 1.6. Eph. 4.14. Be no more children wauering and carried aboue with euery wind of doctrine: but both Teachers and hearers must beware least we (being by Gods blessing freed from the spiritual Egypt, where we were many hundred yeeres detained) now after fourtie yeeres and moe,Beware of looking behinde thee toward Sod[illegible: 2 letters], out of which thou art escaped. looke backe again, and fall from that faith into which we haue been baptised. Corrupt trees and without fruite, twice dead and plucked vp by the roots.] In these words is the tenth sinne of these seducers set down, and that is their incurable hypocrisie; illustrated and amplified by a comparison or similitude, from bad and barren trees: containing foure steps or degrees of naughtines, euery one worse than other. The first step, they are corrupt trees; which must be vnderstood not in regard of their substance, but in regard of their corrupt fruits: for the word translated [non-Latin text not transcribed]. corrupt, properly is applied to trees that beare no fruite, but in the fall of the leafe, which with the leaues fall off, being neglected and wither away, neuer comming to any good or gathering. The second degree, they are without fruite: which words are a correction of the former; for they are not onely without good fruite, but vtterly destitute of any fruite at all. Thirdly, they are twice dead: that is, certainly dead, hopelesse of any fruite. Fourthly, they are plucked vp by the roots, that is, vtterly without hope, not of fruite, but of life it selfe; they are past liuing, and much more past fruite. This similitude then chargeth these seducers (to whom it is fitly applied) first, that al their workes are but hypocriticall. Secondly, that they are vtterly destitute of all good workes, which truly are good. Thirdly, that they haue no heauēly and spirituall life or sappe in them. And fourthly, that they are out of Christ, not rooted in him, but plucked vp: and therfore they are most hopelesse of euer bearing fruite vnto life▪ being proceeded so farre in the high way vnto perdition. So much of the meaning. Doct. In that these false teachers are iustly condemned for this sinne of being corrupt trees without fruite: wee on the contrarie must striue to become good trees of Gods delight; Isai. 5.7. Iudah is the plant of my delight: trees of righteousnes; Isai. 60.21. The planting of the Lord, laden with the fruites of righteousnesse: which that we may be, foure things are required of vs: first, that we be well rooted: secondly, that wee liue in the roote: thirdly, that wee beare fruite: fourthly, that wee beare good fruite. First we must be rooted. In this rooting two things are required: first, there must bee a roote: this roote is Christ, Ioh. 15.1. He is the vine, wee the branches. Rom. 5.6. If wee bee planted into him, Col. 2.7. rooted in him. Here wee must consider Christ not as God alone, or man alone, or the Son of God alone, but as God-man; as God made man; as an Immanuel, God with vs, euen our Mediatour and Redeemer. Thus he is our roote, in whom are hid the treasures of graces, Col. 2.3. and of whose fulnes we all receiue grace for grace, Ioh. 1.16. The second thing in this rooting is ingrafting: for trees of righteousnesse grow not by nature. Psalm. 1. A good man is as a tree planted: for by nature the best men are but wilde oliues, and must be transplanted from the first Adam into the second. The author of this ingrafting is God himselfe, who doth it by two actions: first, he giueth Christ truly and really in the word and Sacraments, not out of the word, but in and by it. So 1. Cor. 3. Paul planteth, Apollo watereth; that is, God by their ministrie ingrafted the Corinthians into Christ. Secondly, when on his part hee giueth Christ, hee giueth also a power to the beleeuer to apprehend him, and receiue him with his merits vnto saluation, and that by the only hand of faith. Ob. But this can bee no ingrafting, seeing Christ is in heauen, we are on earth. Ans. It is not indeede a naturall ingrafting, which cannot be but by the fit applying of two bodies one to the other, but spirituall, yet as sure and as straight as that is. We see in nature, the minde is present and ioyned with the thing it thinketh of, although it be distant many thousand miles: if this can bee true in nature, then much more in faith which is a worke supernaturall, and far aboue the reach of nature. Againe, a man hath land giuen him in Spaine, Turkie, or America, many thousand miles off him, he was neuer at it, he neuer saw it, and yet is truly the Lord of it, and may say of it, it is his owne, by vertue of the donation. Euen so God in his word giueth Christ and his merits to the beleeuer, who as he hath receiued him by faith, so he retaineth him by grace: by vertue of which donation, and acceptation, a man may as truly say, Christ is his, as though he were now in heauen alreadie with him; yea so firme and certaine is this ingrafting, that it once being made can neuer be dissolued, but is euerlasting: for the root liuing and abiding for euer, so also doe the branches, being set into the same, and that by the hand of the good husbandman God himselfe.Ioh 15.1. The second thing required in a tree of righteousnes is life, which is not the naturall life of other plants, but spirituall and eternall; for eternall life beginneth euen in this life. Galath. 2.20. Now I liue, yet not I now, but Christ liueth in me, and this life is by the faith in the Son of God, and then wrought in vs, when the same minde which was in Christ whilest hee was vpon earth is also in vs, Philip. 2.5. for hee conueyeth his owne disposition into his members in part, who are daily made conformable vnto him: of which conformitie the Apostle maketh two parts, Rom. 5.6. First, a conformitie vnto him in his death; that looke as he died for sinne, so ought his members vnto sin: and as he by his death subdued sinne, and obtained victorie ouer it; so ought they daily to be nibling in the abolishing, and mortifying of that sinne which presseth them downe, and hangeth so fast vpon them, vntill the day of their full conquest and finall deliuerance. Secondly, a conformitie vnto him in his Resurrection; that as he rose againe from the graue, so should they from the graue of their sinnes: and as hee rose to liue for euer, so ought they by vertue of his resurrection to liue to God in newnes of life, as those that looke to liue foreuer with him. Thirdly, the tree of righteousnesse must bring foorth fruites, to testifie the life of it, called Galath. 5.22. fruites of the spirit, and there reckoned vp; Loue, peace, ioy, long suffering, gentlenes, goodnes, faith, meekenes, temperance. Phil. 1.11. Paul prayeth that the Philippians might be filled with the fruites of righteousnes, that is, the duties of the Morall law contained in the first and second Table. Fourthly, a tree of righteousnes must bring foorth good fruites, such as are pleasing vnto God. Quest. How shall a Christian bring forth good fruits? Ans. First, good fruit must come from a good heart, an heart penitent, and truly turned to God. Mat. 3. Bring foorth fruites worthie amendement of life. 1. Timot. 1.5. Loue out of a pure heart. Secondly, it must be brought forth with intention, will, purpose, and endeuour to obey God in his commandements, which the heart must respect. Thirdly, the end of this fruite must be the glorie of God, not seeking our selues but Gods honour. In Leuit. 19.23. God requireth that the trees should bee circumcised, which was thus performed: The three first yeeres the fruite was to be cast, or fall away;Trees of righteousnes must circumcise their harts, seeing trees were to be circumcised by the law. the fourth it was to bee dedicated to the Lord, and the fifth yeere the Israelites might eate of the fruite: euen so wee must first cast away in respect of our selues our fruites, and dedicate them vnto the Lord, so he shall taste of them with delight, and not before. Fourthly, it must bee brought foorth to the good of others; as trees beare fruites not for themselues, but for men: so our fruites must bee intended not so much for our priuate good, as the common good of the Church and Common-wealth. Doct. 2. Seeing the faithfull are not such corrupt trees, but of Gods owne planting, they haue here first a ground of comfort in the middest of sorrow, sicknes, yea and death it selfe; for being ingrafted into Christ, the whole man is preserued safe & found in him: yea the dying bodie, nay the dead bodie, and that which is rotting in the graue is planted into him, and is to liue againe in him who alwaies liueth, and will raise it to life eternall at the last day. Trees in winter are dead to mans sense; yet because the rootes of them liue, and haue in them sappe and moysture, in the spring they shall bud, blossome, and beare fruite againe: euen so the rotten body at the time of refreshing shall reuiue againe and become a glorious plant, putting off mortalitie and corruption, no more to be subiected thereunto againe, than the roote into which they are set; who hath for his members chased them away. Secondly, seeing we must be planted, and cannot attaine this growth by nature: we must detest, and abhorre our selues in dust and ashes, renounce, and bewaile our naturall condition, and be at no rest till wee feele our selues set into Christ, by liuing the life of the Sonne of God: For know we not that Christ liueth in vs, except we be reprobates? Thirdly, our Church hath herein resembled Iudah; hauing been for many yeres a plant of Gods delight, who hath hedged and fenced it by his fauourable protection: but many, yea the most branches are barren, bearing no fruite; others beare lesse fruite than they haue done, being withered and fallen back: what will be (thinke we) the end hereof? Surely the axe being alreadie laid to the roote of the tree, shall cut downe whatsoeuer branches beare not foorth good fruite, and they shall be cast into the fire. It standeth vs then in hand to become more fruitfull before we be cut downe. Fourthly, hence let euery man learne subiection vnto God in all his crosses and afflictions; wee are trees or branches at least, of the Vine, the Father is the husbandman, and looke a[illegible: 1 letter] the husbandman loppeth, cutteth [illegible: 1 word] pruneth, yea and almost cutteth downe his trees to make them more fruitfull? so dealeth the Lord with his children, who therein are to rest well contented; for he chasteneth them for their good; that although no chastisement seemeth ioyous for the present, yet it bringeth afterward the pleasant fruite of righteousnes to those that are exercised thereby. Twice dead and plucked vp.] Some hence gather this, that wee are once dead in Adam by originall sinne; and secondly after regeneration or ingrafting into Christ by some grieuous sinne wounding the conscience to death: and hence conclude that a man regenerate may die againe, and fall from grace: vrging for their purpose that in Rom. 11.20. Through vnbeleefe they were broken off, and thou standest by faith; be not high minded but feare. But this cannot be so vnderstood: for by twice dead, is meant dead certainly; or dead twice, once in Adam by originall sinne, and the second time dead by their owne actuall sinne. As for that place in Rom. 11. I answere, there are two kindes of planting: first outward: secondly inward. The outward is when God giueth the word vnto a people with other his ordinances, and they publikely professe it. The inward is when God giueth true faith, whereby men are set into Christ. Now the Iewes whom the Apostle speaketh of, were implanted by the former onely, and therefore might be broken off: the other is euerlasting. 1. Ioh. 2.19. They went out from vs, but were not of vs: for if they had been of vs, they should haue continued with vs. Further, where it is said, Plucked vp:] hence is gathered by some that they were once in the roote, and therefore a man rooted and set in Christ may perish finally. Ans. But we must know that this phrase in the Scripture signifieth a manifestation of the things to be done, rather than the doing of them; they are therfore said to bee plucked vp, whom God manifesteth neuer to haue been rooted: as also men are said to be blotted out of the booke of life; not that they were euer written therein, but in that God manifesteth and maketh knowne to men that they were neuer written in it.

Vers. 13. They are raging waues of the sea, foaming out their owne shame: they are wandring starres, for whom is reserued the blacke darknes for euer. THe Apostle in this verse proceedeth on in the further discouerie of these wicked men by sundry other sins; set downe after the same manner as the former by way of similitude and comparison. And first he compareth them to the raging waues of the sea; and secondly to wandring starres. And in the end of the verse: For whom &c. the conclusion is againe repeated, of which we haue spoken in the 11. verse. The former comparison hath three expositions: for some will haue their grosse hypocrisie hereby signified; and then the comparison standeth vs: Looke as the waues of the sea rage and swell, rising vp towards the heauens, as though they would swallow and ouerflow the earth, which they seeme to threatē; but drawing to the shore, they are broken to a little foame: so these seducers make a great shew of godlinesse, and pietie, as though they onely would goe to heauen; yet is the matter nothing so, all is but froth, seeing they want the power and practise of religion, and godlines in the middest of such pretenses. Secondly, others hereby expresse their vnprofitablenes and deceitfulnes in their doctrine, thus: As the waues of the sea rise very huge and high, especially being stirred by the windes, and yet their effect is nothing but a little foame and mire, which they cast vp: so these lewd men being puffed vp in themselues, promise great matters to their followers: as much libertie, many blessings and great good things; and yet the effect of all their shewes is but to make men much more the seruants of sinne than before. And thus Peter speaketh of them:2. Pet. 2.18. In speaking swelling words of vanitie they beguile with wantonnes, through the lusts of the flesh, them which were cleane escaped from them. This was truly spoken of them, and may as truly be applied vnto diuers of our times: as first the Libertines and Familists, fondly assuring their disciples that they shall bee illuminate and deified, such great matters they promise: whereas they make them the children of the diuell seuen fold more than they were before. Secondly,Romish sea casteth out nothing but fo[illegible: 1 letter]m[illegible: 1 letter] and mire. the Romish Clergie haue been as large in their promises vnto their hearers: teaching them that they shall be able to satisfie the iustice of God for their sinnes, yea and merit life euerlasting, and that many of them can performe works of supererrogation, which the law of God bindeth them not vnto: but what is this but to foame out dirt and mire, and to teach men that for a little mony they may breake al Gods Commandements? The third exposition is this: As the Sea stirred by the windes and weather rageth, and from the foundation casteth vp nothing but froth: so these men stirred and mooued by the hand of God correcting them, amend not, nor profit thereby: but rather vnder the same, discouer the wickednes and vnbeliefe of their hearts: which is the most agreeable and fittest exposition; explained in Isai. 57.20. The wicked are like the raging sea that cannot rest, whose waters cast vp mire and dirt. From this sense consider these two things: first, a worke of God: secondly, a practise of man. First the wil, work, and appointment of God is, that men shall be troubled, stirred, mooued, and set out of quiet, and haue within them such disquietnes, as if the raging waues of the sea were within their soules. The minds of men both godly and wicked, their willes and affections are often so distempered, as is the sea whē it is troubled with boisterous windes and tempests. Iere. 49.23. The Lord shall trouble Damascus, so she shall become as a fearfull sea that cannot rest. Iosh. 7. Ioshua said to Achan; Thou hast troubled Israel, and the Lord shall trouble thee. Iob saith, The Almightie troubled him, chap. 23.16. Yea Christ himselfe, although hee was without sinne, had his soule troubled in his agonie, in which his minde, will and affections were disturbed: and this trouble God bringeth on men diuers waies; sometimes by those of a mans owne house, as Iacobs sonnes troubled him, Genes. 34. Sometimes they of his companie, as Achan, Iosh. 7. Somtimes by the Lords withdrawing of himselfe, Psal. 30.7. Thou diddest hide thy face, and I was troubled. Sometimes a mans own heart and conscience will rage against him, as Baltazar seeing the hand writing vpon the wall, was troubled, and there was no life in him, Dan. 5. What then wil some say, is there no difference betweene the godly and the wicked herein? Ans. Yes: for euery little crosse vnto the wicked is a tempest breaking the rockes: which maketh them to storme and rage, and send foorth foame and mire: but the crosses of the godly are as calme windes, a little shaking them indeed, & for a little time: but are blowne ouer when they haue a little exercised their faith and graces, so as they are bettered, yea and furthered by them. 1. King. 19. Elias standing on Mount Horeb, there passed by him a mightie tempest which rent the rocks; and then an Earthquake, then fire: but God was not in any of these: afterward there came a still and soft voyce, and God was in the voyce. Afflictions are like that tempest, earthquake and fire, namely to the wicked, against whom the Lord commeth to shake and consume them: but to the godly are as a still voyce to teach and instruct them: vnder which they quietly content thē selues, because God is in that still voice, namely, by his grace and presence supporting and sustaining them euen in the middest of their troubles. Secondly, the practise of a wicked man is, when hee is troubled and stirred by God to foame out his owne shame; euen as the sea his froth. Experience teacheth, that if a wicked man haue any wrong or disgrace offered him, presently he discouereth the corruption of his heart, and breaketh out into railing, cursing, reuiling, and all manner of reuenge: so if Gods hand bee vpon him by sicknes, or vpon his familie, he cannot couer his want of loue of God, he cannot hide the infidelitie of his heart: for hee betakes himselfe the next way to the Sorcerer,As Adam fled from God vpon his sinne: so many a one flieth to the diuell vpon the punishment of it. Figure-caster, or the next Wizard, so flieth from God as fast as his feete will carrie him: and euery way the same violent affections bewray themselues, which these seducers are charged withall. Vse. Seeing this is the propertie of a wicked man being troubled, to foame out his owne shame, let the childe of God in his trouble quiet himselfe, restraine and bridle his corruptions; yea let him shew foorth his faith, obedience, meeknes and subiection vnto God; let him repaire vnto God by prayer: as Iehosaphat being in a great streight on euery side turned his eyes vnto the Lord,2. Chro. 20.12. saying: I know not what to doe, but our eye[illegible: 1 letter] are towards thee. And Dauid [illegible: 1 word] from Absalom his sonne reuiled him not, nor [illegible: 1 letter]tormed against him, but turned to the Lord, saying▪ If I please thee not, Lord here am I, doe with me [illegible: 1 word] at thou pleasest. The second comparison followeth in these words: They are wandring s[illegible: 1 letter]ars. By which words wee may not vnderstand the Planets in the heauens: neither the fixed starres which keepe a direct and constant course: but such as wee call shooting, falling, or gliding starres; which haue some light, but it is soone obscured. The sinne then is, that which was before mentioned, namely their false and instable doctrine, which can neuer direct men to heauē, no more than these shooting starres can direct either sailers by sea, or trauellers by land. Hence learne two things: first, that all true Teachers must be starres. Secondly, they must bee fixed and not wandring starres: first they must bee starre[illegible: 1 letter]. Ob. This cannot be, seeing they haue no light of their owne. Ans. Christ is the light which inlighteneth euery man that commeth into the world; called therefore the Sunne of righteousnes, and the day starre, from whom all Ministers receiue their light. Againe, they may bee fit instruments to carrie light vnto others (which is their office) although they haue none of their own, saue that onely which is conueied from Christ vnto them: as a Lanthorne hath no light in it selfe but what men put into it. Doct. First, all true Teachers must first haue the Sunne of righteousnes to shine in their owne hearts, before they can enlighten others with his light: for as Paul was himselfe comforted that he might be able to comfort others, 2. Corinth. 1. so no man can teach others, till himselfe first bee taught. Secondly,Ministers as starres must shine to mens hearts, and not onely sound to the eares. if they be starres they must shine to somwhat, and that is, to the hearts of men: so as the principall care of Ministers ought to bee herein placed, that they may enlighten the minds, consciences, wils, and affections of men, so becomming the meanes of the rising of the Sunne of righteousnes in mens hearts, not that they may fill the care with words, but the heart with light, comfort, and refreshing. This was the scope of Pauls preaching, 2. Cor. 4.2. in the declaration of the truth to approoue himselfe to euery mans conscience in the sight of God: so as if his Gospell were yet hid, it was not his fault; but of those men whose eyes the God of the world had blinded, that the light of the glorious Gospel of Christ should not shine vnto their hearts. Vse. This teacheth that all men by nature are the children of darknesse, without the knowledge of God; as vnto whō God hath appointed Teachers to be as shining stars to enlightē them. We neede not to go farre to proue this truth, for euen our owne countrey witnesseth that in the daies of former Princes, our forefathers wanting this light and these stars, sowed and reaped their fields, brought home their corne, baked their bread: which serued them partly for foode, and partly to make a breaden god of; a more palpable darknes than that of Egypt which might haue been felt. Secondly, seeing that darknes is chased away, and wee haue the light, and many bright starres to direct vs, take the exhortation Ephes. 5.8. Ye are now light, walk as children of light, namely by accepting, entertaining and embracing of the light. That wee may doe this, first wee must know the light, and behold it with the loue and affection of our hearts vnto it; that as when the Sunne shineth, euery man openeth his doores and windowes to receiue the comfort of it: so wee should open the doores of our hearts to entertaine,Open the doore of thy heart, that the Sunne of righteousnes may shine into the house of thy soule and retaine the light of Christ, to haue them filled therewith: for then Gods fauourable countenance is shining vpon vs. Secondly, hauing the light, we must doe the workes of the light, that is of obedience: when the Sunne is vp and shineth euery man walketh in his calling, and whilest our Sunne of grace is ouer our heads, wee are to walke as becommeth the calling of Christianitie, to make conscience of all sinne; a shame is it at noon day to stumble & fall, and rush into a pit: so now is it for Christian men in such a sunne shine of the Gospell, to betake them to euery worke of darknes, and be betaken with euery snare of sin, as though they had no light to direct them, but were left in darknes. Secondly, true Teachers must not onely be starres, but fixed starres, that is, constant & stable in the doctrine which they teach, and deliuer out of the Prophets, and Apostles: for if the starres and Sea markes should chaunge their places, and remoue to & fro, the poore passengers that looke for constant direction from them, are likely to be carried and cast vpon quicke sands and rockes, and so bee ouerthrowne and drowned: in like manner if Teachers bee variable, and changelings in their doctrines, the soules of their hearers (not knowing where to haue sure direction) are as likely to suffer shipwracke and sinke into the pit of hell. Vse. People ought to haue their hearts stablished, and setled vpon the doctrine of religion taught, and proued vnto them out of the word; by the direction whereof they are to bee passed vnto the hauen of happines. If this bee learned of the bodie of this land, our peace and prosperitie shall be stable, within our walles and palaces: ye[illegible: 1 letter] Gods protection shall be a wall of fire round about vs. So much of that verse.

Vers. 14. And Enoch also the seuenth from Adam prophecied of such, saying: Behold the Lord commeth with thousands of his Saints. THe Apostle hauing in the latter part of the former verse repeated the conclusion of the reason, which is, that these seducers shall be destroyed, (the blacknes of darknes being reserued for them) hee confirmeth that conclusion by a worthie testimonie of Enoch; who prophecied that the Lord would giue iudgement against all vngodlie men: and therefore these vngodly men vers. 4. must needes be destroyed. In this testimonie consider two things: first the preface before it: secondly, the testimonie it selfe. In the preface he nameth the author; who was Enoch: and commendeth him in that he was the seuenth from Adam. Here two questions are to bee answered: first, whence had Iude this historie, seeing it is no where recorded in the Scriptures? and how knew he it to be Enochs? I answere two waies: first, he either had it and learned it to bee his by some tradition which went from hand to hand: (or else written by some Iew) or secondly, he learned it out of some booke which went vnder Enochs name: then extant in the daies of the Apostles, though now lost: it is certaine that one of these waies hee had it. Hence the Papists gather that the Iewes had vnwritten traditions, and consequently all their traditions are to be obserued. Ans. We denie not all vnwritten traditions, of which some are true and profitable: but wee renounce and denie all those traditions which are made articles of faith, & rules of Gods worship, necessarie to saluation, (for all such doctrines are written in the books of the Prophets and Apostles, which containe perfect direction and rules concerning faith & manners) of which kind the Romane Church holdeth their traditions to be: this is of another kind, it being no article of faith, nor necessary to saluation to knowe whether Enoch writ this prophecie or no. Againe, from the second answere, others who are no Papists, conclude, that some bookes of Canonicall Scripture are perished and lost. But this is vntrue; for then first the fidelitie of the Church, which is the keeper of these Oracles, should be called in question: and secondly, in the bookes Canonicall extant, not one sentence, or tittle, no not the sense of any sentence is lost: how then should whole bookes come to be lost? It is alleaged that the books of Salomon are most of them lost. Answ. The bookes of Salomon which were lost, were bookes of humanitie and Philosophie: for hee writ of all beasts, birds, trees, euen from the Cedar in Libanus to the hyssop vpon the wall: the books of humane truth might faile, but no part of Canonicall Scripture. Ob. Mention is made in the Scripture of the bookes of the Chronicles of the Iewes or Kings of Iudah; but these are perished. Ans. They were politique histories, as are the Chronicles of England, or other Countries. Ob. The bookes of Nathan, Gad, Idd[illegible: 1 letter], Shemaiah, and other Prophets are perished. Ans. All these (as is though by the learned) are contained in the bookes of the Kings, Chronicles, and Samuel. Ob. This book of Enoch is lost. Ans. First, it is doubted whether it was a booke or no, or went by a tradition. Secondly, if it was a booke, it was no part of Scripture: for Moses was the first penman of Scripture, who liued long after Enoch. The second question: why doth the Apostle make choise of this testimonie of Enoch, rather than some other Prophet? Answ. Himselfe giueth two reasons. First,He was not the fourth from Adam Ca[illegible: 2 letters] son, Gen. 4.17. but the seuenth of the posteritie of Seth: Gen. 7.18. he was the seuenth from Adam: it is therefore an ancient testimonie, to be receiued and reuerenced for the antiquitie: but withall it sheweth what is true antiquitie; namely▪ when a doctrine of religion can bee prooued from some Prophet or Apostle: (for this testimonie was a prophecie) and therefore that antiquitie which the Church of Rome challengeth to her religion and doctrine is but counterfeit; because they are not able to iustifie the maine pointes thereof from any Prophet or Apostle: yea in these wherein they dissent from vs they cannot bring their proofe and descent from within the first hundred yeeres after Christ. It is then a vaine plea and false pretence of them to boast of the antiquitie of their religion. The second reason is in the word prophecied: for Enoch spoke not this of his owne head or motion, but from God; for no creature, Angell, or man, can foretell things to come; it being a prerogatiue properly belonging vnto God. Ob. Yes, but the learned Physition can truely foretell the death of the patient to come. Ans. He doth not properly herein foretell a thing to come: for the death of the partie is present in the signes and causes of it. Ob. But the Diuell could foretell Sauls death, 1. Sam. 28.19. To morow shalt thou be with me and thy sonnes. Ans. The Diuell could not properly foretell it, but might see it in the causes and signes. Againe, hee might speake so to Saule; because God had made him an instrument for the execution of that iudgement and destruction: so as God only properly foretelleth that which is simply to come, and no man or Angell. The second point is the testimonie it selfe. Behold the Lord commeth &c.] In which obserue three points: first, the comming of the Lord: secondly, the iudgement of the Lord: thirdly, the cause of it in the 15. verse: To giue iudgement against al men, &c. First of the party comming: Behold the Lord commeth.] Where the Apostle speaketh in the time present, which is put for the time to come: which forme of speech sheweth the certaintie of Christs comming to iudgement; who shall as certeinly come, as if he were now alreadie comming. Concerning which certaintie, it may be demaunded first, whence commeth this comming of Christ to be so certaine? Ans. From the vnchangeable will of God, which hath certainly decreed the same.Act. 17.31. For he hath appointed a day in the which he will iudge the world in righteousnes. And thus are all other the articles of our faith most certaine, in that they are grounded on the vnchangeable will and word of God. Secondly, how or from whence may we know this will of God to be so certaine? Ans. From the manner of propounding the doctrine of it; wherein the euidence of the spirit plainly appeareth, saying peremptorily; the Lord commeth: euidently expressing the certaintie as if it were now present. And the same may be spoken of the whole scripture, which in it selfe is most sure and certain, because it is the most vnchangeable will of God: but how do we know it so to be will some say? I answere, by the euidence of the spirit, the authoritie, puritie, maiestie, effect, and ends of the doctrine: it neede not seeke euidence elsewhere than from it selfe, not from man or the Church it selfe. The Romish Church confesseth it is of it selfe, and in it selfe sufficiently certaine, but not to me or thee, except the Church say so: but this is a false position. The Scripture is certaine both in it selfe and vnto vs, and we know it so to be though neuer a man would acknowledge it: the heart seasoned with grace will make the mouth confesse it. Secondly, the Apostle speaking in this forme, he commeth, for he will come: wee learne to set before our eyes the comming of the Lord Iesus to iudgement, and to make account of euery present day as the day of his comming: the Scriptures euery where commend watchfulnes vnto vs, which is to do nothing else but to make reckoning continually of this day. But some will say, we cannot make account daily of it, for we see it commeth not: neither may we enquire into the time of it. Answ. Although wee cannot exactly make account of that daye of generall iudgement, yet may we well reckon vpon the day of our particular iudgement, and the day of our owne death, that so wee may be fitted thereto: For as this shall leaue vs, so that shall finde vs. A necessarie doctrine and dutie to be enforced in these drowsie daies, wherein euery man almost putteth off the euill day, and maketh league and couenants with death and hell: the young man presumeth of length of daies: the olde man dreameth he may liue one yeere longer: both of them deferre hereupon their repentance, in that they both are of one minde, namely, that their Master will yet deferre his comming. Thirdly, we must not only carrie within vs a conceit and opinion of this day; but also must be inwardly affected with it, that we may walke in awe and reuerence before God in regard of it. 2. Cor. 5.11. Knowing therefore the terrors of the Lord, we perswade men &c. Now in the latter part of this verse, the attendants of the Lord in his comming are mentioned in these words: With thousands of his Saints: which must be vnderstood not only of Angels, but men also, 1. Thess. 3.13▪ at the comming of the Lord Iesus Christ with all his Saints. Qu. How can this be, and how shall the Saints come with him? Ans. All men shall rise with their owne bodies, good & bad, at the sound of the Trumpet: then shall the Saints be taken vp into the clowdes to meete Christ, and shall be made a part of his attendance: but the wicked shal stand vpō the earth, wishing the mountaines and hils to fall vpon them, and hide them from the presence of the Iudge. Which affoordeth a most speciall comfort vnto all them who know themselues to be the members of Christ, they shall not need to be dismaied at that day, nor feare the face of the wicked, seeing they shall be receiued in the clowdes, into fellowship with Christ before the iudgement begin: which manner of proceeding the Apostle hauing described, concludeth with the same:1. Thess. 4.16.17. Wherefore comfort your selues one another with these wordes, vers. 18. Here also may bee noted the power, maiestie, and omnipotencie of Christ in his second comming, although his first comming was base and in the forme of a seruant; now he shall come with many millions of Angels and Saints; whom all creatures cannot resist: let no wicked man thinke then either to absent himselfe, or escape his fearefull wrath: the only way to auoide it is in thy life time to meete him by repentance.

Vers. 15. To giue iudgement against all men, and to rebuke all the vngodly among them, of all their wicked deedes, which they haue vngodlily committed: and of all their cruell speakings, which wicked sinners haue spoken against him. THe second point in the testimonie, is the iudgement of the Lorde, which together with the cause is in this verse described. Concerning the iudgement wee must knowe, that it is either generall or speciall: both of them here mentioned: the former in these wordes: To giue iudgement against all men; the latter in these words following: And to rebuke all the vngodly among them.]. In the generall iudgement it may be asked how Christ can bee said to giue iudgement against all men; seeing the Saints shall come with him, and hee will passe no sentence against them? Ans. The meaning is, he will giue iudgement vpon all men: for the godly shall receiue and heare a sentence, but of absolution: and amongst all men he will rebuke the vngodly: all persons shall come vnto iudgement without exception, of what age, sexe, or state soeuer they be. This vniuersall iudgement teacheth vs, first, to redresse before this day come whatsoeuer within vs would when it commeth confound vs, for euery man must appeare in his owne person: no Procter shall be allowed to speake or solicite for any man; the secrets of all hearts must bee disclosed, and euery man shall receiue accordingly to that he hath done. It standeth men therefore in hand to reforme things amisse before hand, for they shall appeare nakedly euen as they are.We must be cōdemned by our selues, or by the Lord. Quest. How shall this bee done? Ans. 1. Cor. 11.21. Iudge thy selfe before hand, and thou shalt not bee iudged of the Lord; arraigne, examine, cast and condemne thy selfe, sue for pardon as for life and death, and thou shalt escape that fearefull iudgement: For hee that confesseth his sinnes and forsaketh them, shall finde mercie, Prou. 28.13. Thus doe and mercie belongeth vnto thee. Vpon the same ground Paul raiseth the same dutie, admonishing all men euery where to repent, because he hath appointed a day in which hee will iudge the worlde in righteousnes, Act. 17.30.31. Secondly, seeing there is a day of vniuersall iudgment, seeke in the meane time to stop the mouth of thy conscience, that it may then stand with thee to excuse and acquite thee, and neuer dare to offend againe and wound it, for it is a deputie Iudge vnder God; which if it condemne thee, much more shall God the great Iudge, being greater than thy conscience. Thirdly, hence in all actions our care should be to approoue our hearts vnto God, especially in hearing and speaking the word, prayer, vse of the Sacraments, yea and all our endeuours should be to please and obey him; who one day will giue an vpright sentence vpon them all. Thus the consideration of the iudgement to come, made the Apostle Paul endeuour to approoue all the actions of his life vnto God, 2. Cor. 5.11. So Peter 2. Epist. 3.11 seeing all these things shall be dissolued, what manner of men ought we to be in holy conuersation and godlines, looking for the hasting vnto the comming of the day of the Lord? The speciall iudgement is laid down in the next words, and they containe two things: first, the persons who shall be iudged; All the vngodly among them. Secondly, the manner of their iudgement in the word rebuke or conuince. The persons are set out by their propertie of vngodlinesse, which is a sinne directly against God: and the vngodly man is he who denieth God the honour due vnto him: of whom (that we might the better know him) the Scripture hath giuen fiue notes or properties: as first, that he knoweth not, or acknowledgeth not the true God aright according to his word. Psal. 10.4. All their thoughts be that there is no God, that is, they acknowledge him not, in his presence, prouidence, iustice, or mercie. Secondly, he subiecteth not his body, soule, and conscience to the laws of God in al things: but taketh libertie to liue as hee list. Iob. 21.14. They say to the Almightie, Depart from vs, we will none of thy waies. Psalm. 50.16. They hate to be reformed. Thirdly, in heart and life he dependeth not himselfe vpon the will, power, prouidence, and good pleasure of God; but on something out of God in himself, or some other creature; Abac. 2.4. whereas the iust man liueth by faith, the wicked man exalteth himselfe, and is puffed vp as bearing himself vpon something besides the Creator. Fourthly, he worshippeth not from his heart the true God, he lifteth not vp his soule in prayer, or thanksgiuing: but as a beast receiueth blessings contenting himselfe within himselfe, neuer looking higher to the hand reaching them out vnto him. Iob. 21.15. Who is the Almightie that wee should serue him, and what profit is it to call vpon him? Psal. 14. He neuer calleth vpon God. Fifthly, he hateth the Church and people of God, and when occasion shall serue he will testifie it by persecuting the same. For he that loueth not God, loueth not his adherents. Psa. 44.5. They smite downe thy people O Lord, and trouble thine heritage. These be the notes of them against whom sentence shall passe when they shall be iudged: from whence two duties are to be learned. First, to denie all vngodlines, and to put farre from vs all the properties thereof. Secondly, to exercise our selues vnto godlines and all the duties therof: as first to learne to know God aright, both in his owne attributes, and also in his affection to vs ward, neuer quieting our selues till wee know him to be our Father, our Redeemer, our Sanctifier: and this knowledge of him is life eternall. Secondly, to subiect our selues, our liues, wils, affections, speeches, and actions, to all his lawes: for to shake off the yoke of obedience to any part of his word is rebellion. Thirdly, to goe out of our selues, as being nothing in our selues; and in our hearts depend vpon the will and good pleasure of God, liuing by faith, making him our rocke, our tower, our fortresse, and strong defence in all estates, yea in life and in death our aduantage. Fourthly, to worship him not only outwardly (as hypocrites may doe) but to serue him in our spirits, giuing him our whole hearts. Fifthly, to loue all men, but especially Gods Saints, and the householde of faith; affecting the particular congregations; and chiefly delighting in the Saints vpon earth that excell in vertue. Thus walking with God, as Enoch did, we shall escape this most wofull sentence which shall bee pronounced against the vngodly ones of the earth. The second thing in this special iudgment is the manner of it in the word rebuke.] God rebuketh two waies: first in mercie, when as in iustice he remēbreth mercie, Hab. 3. Secondly in iustice, yea in anger and wrath: Psal. 6.1. O Lord rebuke me not in thy wrath: and this latter is here meant. So as thus much is here signified, that the Lord will powre out his fury, and his wrathful indignation vpon al the vngodly of the earth. This wrathful rebuke hath two parts: first, the conuicting of the vngodly in their own cō sciences, of all their wicked thoughts, words and works; and this the word also signifieth, Reu. 20. The books shal be opened, and all mens sinnes shall be laid open: that is, they shall be so discouered, as they (being conuinced) shall not be able to denie them. Secondly, the punishment that shall follow that conuiction. So Dauid prayeth, Psa. 6. Neither chastice me in thy heauie displeasure. Doct. Hence we learne that al things are fully and perfectly knowne vnto God; and all things are open before him: Heb. 4.13. yea they are naked, and as it were vnquartered before his eyes: for the Apostle alludeth to the cutting vp of a beast, or the anatomizing of the creature, wherein men are curious to finde out euery little veine, or muskle, though they lie neuer so close: euen so the Lord shall finde out euery transgression, although neuer so secretly conceiued and concealed, and that in such sort as hee shall conuince the vngodly man, whose mouth shall be shut so soone as euer his booke is open: which should teach vs, first, in matter of religion to auoide all dissembling and hypocrisie.Be as thou seemest, or seeme as thou art. Be that in deede what thou seemest to be: for though thou maiest delude men, thou canst not deceiue the Almightie, but hee shall conuince thee. Secondly, let thy dealing before men be plaine, simple, without fraud, couin or deceit; for though thou maist glose with men, who cannot conuince thee, yet the righteous Lord shall rebuke thee for want of righteousnes in thy dealings. Thirdly, humble thy selfe before God alwaies for all thy knowne sinnes; yea and for thy vnknowne sinnes also: for though they be vnknowne to thy selfe, yet they are knowne vnto him, who will one day conuince thee of them all, except thou preuent him by thy repentance. The third thing propounded in the testimonie, is the cause of the iudgement, in these words: Of all their wicked deeds which they haue vngodlily cōmitted, and of all their cruell speakings, which wicked sinners haue spoken against him.] The cause is two-fold, the deedes and words of men: the deedes are distributed, first, by the propertie of them, being workes of vngodlines. Secondly, by the manner of performing them, they are vngodlily cōmitted. By vngodly works are meant all sinnes against any part of the law of God, whether in the first or second Table: for euery sinne (though it be directly against man) hath in it a defect, and [illegible: 1 letter]. withdrawing of some dutie due to God. Secondly, for the manner, these workes being vngodly and failing against the law, are done after an vngodly manner: and that worke is done vngodlily which proceedeth from an vnrepentant heart, and a minde addicted and deuoted to vngodlines, which is knowne and discerned to be such a one by three notes: first, because it purposeth to commit sinne before hand. Secondly,Notes of an vngodly and vnrepentant heart. in the committing of sinne it is delighted and taketh pleasure in it. Thirdly, after sin it walketh in the same course, yea runneth on in the same waies without remorse or repentance: and this clause seemeth to be added to put a difference between the godly and wicked, who both of them may commit vngodlines and be found in vngodly actions; but not both committing them in an vngodly manner: for the childe of God before he sinne hee purposeth it not, yea he hath a purpose not to sinne; so as he may say it is not only besid[illegible: 1 letter], but against his purpose. Secondly, in his sinne he hath a resisting, and strife against it, and is not wholy swallowed vp in the pleasure of it. Thirdly, he lieth not in it, but reneweth and recouereth himselfe againe by faith and repentance: so as though hee doe wickednes, yet hee doth it not wickedly, but weakely, being ouercome and foyled by corruption. And hence is it that this wicked worke being found in the hands of Gods children, though it deserue death: yet through grace it shall be no cause of his condemnation. Doct. The principall cause of condemnation is not this or that sinne, but the lying and trading therein, which argueth an vngodly heart: to commit vngodlines indeede, maketh men subiect to condemnation; but to commit it vngodlily, this bringeth swift iudgement. Secondly,The godly commit vngodlines, but not vngodlily as the wicked. a wicked man sinneth not of infirmitie, for he committeth vngodlines in an vngodly manner, and tradeth in wickednes, wickedly: the sinnes of infirmitie befall not the gracelesse sinner, but the regenerate only, in whom frailty faileth grace for a time: the drunkard may excuse himselfe and say his sinne is his infirmitie; yet is it not, but a wickednes, wickedly committed: so of the couetous person and other sinners. Thirdly, marke Gods great mercy with much thankfulnes: in that the regenerate doing wicked actions aswell as the wicked, are not condemned for them as the wicked are: For there is no condemnation to them that are in Christ Iesus, Rom. 8.1. The second cause of the iudgement is the speeches of the wicked, set out by two properties: first, they are cruell: secondly, they are vttered against God. An example of such speech we haue in Lamech, Genes. 4. Whosoeuer killeth Caine shall be reuenged seuen fold: but whosoeuer offendeth me, I wil reuenge my selfe seuentie times seuen fold; a cruell and bloodie speech vanting it selfe euen against God himselfe. Vse. First, hence it followeth that wicked words and works are causes of lust condemnation. Ob. Then good words and workes are causes of saluation. Ans. The reason is not good: for wicked mens sins be perfectly wicked, but the actions of the regenerate are not perfectly good. Secondly, we are hence to bewaile the vngodly words and workes that haue passed vs, which binde vs ouer to condemnation, and aboue all things in the world to sue to God by prayer for pardon: yea to giue our selues no rest, till we haue within vs the witnes of Gods spirit, witnessing to our spirits that we are graciously accepted, and that our vngodly workes are remoued out of his sight. Thirdly, wee are to marke those persons whose liues and mouthes abound with vngodlines, and communicate not with such; but mourne for them as Lot did, whose righteous soule was vexed, not onely in seeing the wicked workes, but also in hearing the filthy speeches of the vncleane Sodomites.Psal. 42.3. My teares (saith Dauid) haue bin my meate day and night, while they daily say vnto me, where is thy God? Fourthly, our dutie is to auoide euery wicked way and word, and endeuour to haue our speech seasoned with salt, and ministring grace to the hearers. Fifthly, consider hence what we in this land may iustly be afraid of, seeing vngodlines so exceedingly aboundeth, godlines decreaseth: the godly are taken away, the wicked reproch those that are left euen for religions sake, and for such religious practises as stand both by Gods law, and the lawes of the land, by such speeches as these: Thou art one that runnes to sermons; doest thou learne this and that there? thou art full of the holie Ghost, the Diuell is within thee. And such like most wretched and vngodly speeches, iustly deseruing fearefull iudgements: The wickednes of inhabitants ouerturne whole kingdomes, Prou. 28.2. It behoues vs then to betake our selues to speedie repentance; lest speedie vengeance ouertake vs vnawares.

Vers. 16. These are murmurers, complainers, walking after their owne lusts, whose mouthes speake proud things; hauing mens persons in admiration, because of aduantage. IN this verse the Apostle returneth againe to his former purpose, and still continueth the rehearsall of the sinnes and vices of these false teachers, against whom he writeth; and against whom he hath alreadie alleaged twelue seuerall sinnes; and in this verse addeth sixe more, of which some notwithstanding haue been touched in the sins formerly condēned. Herein we will first shew the nature of the vices themselues, and secondly lay downe the contrarie duties so farre as they shall concerne vs. These are murmurers,] By murmuring wee are to vnderstand a certaine fruite of impatience, whereby men shew themselues displeased with the worke of Gods prouidence, especially when his hand is vpon them, and they are vnder the crosse. Example whereof wee haue in the Israelites, who when Moses had brought them out of Egypt, they murmured and repined that they were fed with Manna only, and wanted their flesh-pots which they had in Egypt: see Deut. 1.26.27. where this sinne is called rebellion against God; and therefore is no small sinne. For the auoyding and preuenting of which sinne, wee must learne two duties: first, in silence and subiection to calme and quiet our harts in the reueiled will of God vpon vs, though therein our owne willes bee crossed. Psal. 4.4. Examine your selues, and be still. Psal. 37.7. Be silent vnto God, and waite on the Lord. Which is al one as if he had plainly said: Let Gods will be your will also. Isai. 30.15. In quietnes and confidence shall be your strength. Herein our strength must be exercised, not in resisting, but enduring the hand of God. Secondly, wee must shew our selues truly thankfull to God in all things befalling vs: yea, euen in euill things, which otherwise may be occasions of murmuring. Iob. 1. The Lord hath giuen, and the Lord hath taken, blessed be his name. Ob. But this may seeme harsh and contrary to reason to blesse God for crosses. Ans. Not a whit, if we conceiue that according to our deserts, he might plunge vs into the pit of hell: and therefore if he mitigate of that iustice, and remember his mercie more easily correcting vs, herein all the praise of mercie is due vnto him. Complainers] So called for two causes: first, because they are discontented with their present outward estate wherin God hath placed them; the portion that God hath allotted thē liketh them not; they are displeased that they are not as others be, and that they haue not as others haue. Secondly, because vpon the frowardnes of their dispositiō they are easily displeased, and hard to please again, soone incensed, and not so soone satisfied; and thereupon are commonly complaining of the hard measure they seeme to receiue at mens hands. But especially they are so called in respect of the former reason. This is not the sinne of that age onely, neither only of those persons, but is euen a common sinne of our times, and that of the richer sort: for these are the poorest amongst men, euer whining, and complaining that their state is not so good as others, nor as they would haue it: and although they know (as we say) no end of their wealth, yet know they no end of their wishings and desires. We on the contrarie are hence to learne, first, to thinke well and speake well of that estate in which God in his prouidence hath setled vs, bee it better or worse. Phil. 4.11. In what estate soeuer, I haue learned therewith to be contented. Heb. 13.5. Be content with that you haue. First, carrie not couetous, aspiring, and malicious mindes and affections: but if thou must needes bee desiring, satisfie thy selfe with Iacobs desire: Onely the Lord be with me, and if hee giue me foode and raiment in this my iourney, it is sufficient. Secondly, our hearts must be set to obey God euen in pouertie and affliction,Gods will must be obeyed, in being both done and suffered of [illegible: 1 word]. and beare aduersitie with an equall and moderate minde, our obedience must not onely be actiue in doing; but passiue also in suffering his wil. Phil. 4.12. I can want and abound, I can doe all things through Christ that strengtheneth me. Hebr. 10.34. The faithfull could with ioy suffer the spoyling of their goods. Thirdly, wee must endeuour to shew all meekenes to all men vpon all occasions, putting off all morositie, waiwardnes and difficultie to bee satisfied and appeased. Christs voyce was not life vp in the streetes; he endured all wrongs, forgaue all iniuries; and all the members of his bodie put off likewise their wooluish dispositions: they cease to be Tigers, Lions, Cockatrises: and become Kids,Isai. 11.16. Lambes, little children, easie to be handled, hardly offended, and quicklie pleased: which disposition we must put vpon vs. The third sinne; [walking after their owne lusts] is fitly expounded in Eccles. 11.9. where the young man is ironically willed to walke in the waies of his owne heart, and in the sight of his own eyes, &c. euen so these men liue in their sinnes, according to the leading and lusting of their owne corrupted hearts: which sin is before in the fourth verse touched; and somewhat also is further to bee spoken of it in the rest of the Epistle. Our contrarie dutie is two-fold: first, if at any time by frailtie we fall into any sin, neuer to goe on in the same, but break it off, and returne vnto God: for to walke after his owne hearts lusts, is a note of a wicked person and an enemie of God. Psal. 68.21. Surely God wil wound the head of his enemies, and the hairie pa[illegible: 2 letters] of him that walketh on in sinne. Secondly, wee are to frame our liues cleane against the lusts and inclinations of our owne hearts; waging battell continually against them, euer crossing and thwarting them: Rom. 13.14. Take no thought to fulfill the lusts of the flesh. Galath. 3. They that are Christs haue crucified the flesh, with the lusts therof: for whosoeuer beleeueth truly the pardon of his sinnes by Christs death, cannot but mortifie the lusts of his wicked heart; besides that the whole course of Christianitie is nothing else but a continuall conuersion and turning vnto God. The fourth sin. Whose mouthes speake proude or swelling things.] That is, they boast themselues of knowledge, holines, and things not to be found in thē. The same with the Diuels sinne, Luk. 4. All this will I giue thee, for they are mine, and I giue them to whom I will: wherein he sheweth himselfe the father of lying and boasting. It is noted also to bee the property of Antichrist, as to whom was giuen a mouth which spake great things and blasphemies, Reu. 13.5. which was meant of the Emperour indeed, but so as the second beast, which is that Antichrist, should doe all things which the first beast could doe before him, ver. 12. It is also the noted vice of all heretikes and seducers, 2. Cor. 10.12. to exalt and praise themselues. The contrarie duties are, first, In common speech neither to praise, nor dispraise our selues, for vanitie lurketh in both: besides that, modestie will not suffer the former; and the latter is to occasion others to praise vs, which is but vanitie. Secondly, when in speech wee compare our selues with others our equals, wee must euer thinke and speake better of them than our selues. Phil. 2.3. Let euery man esteeme other better than himselfe. Paul comparing himselfe with the Apostles, said he was the least of them all; because he had been a persecutor, 1. Cor. 15.9. Thirdly, if any speake of his owne wants, when iust occasion is offered, hee must speake euen the most against himself. As Paul, that he was the head and chiefe of all sinners. Fourthly, if a man vpon iust occasion bee moued to commend himselfe, first he must doe it in all humilitie and modestie: so Paul speaketh of himself in another person: 1. Cor. 12.1. I knew a man in Christ which was taken vp into Paradise, &c. And in nothing was I inferiour vnto the very chiefe Apostles, though I be nothing, vers. 11. The fifth sinne. Hauing mens persons in admiration,] The word person in scripture signifieth the face, and outward apparance of a man, and consequently the things belonging vnto the person, as riches, honours, dignities, for the which these false teachers haue men in admiration. Qu. Is it not lawfull to admire a Prince, or other Potentates at all? Ans. Yes: but when men admire them only for their person, riches, honours, nobilitie, without respect of the feare of God, or true vertue, this is vnlawfull, and the sinne of these men: wherein is also included the contempt of the religious poore, yea and also of the rich themselues, if they trulie feare God. Iam. 2.1. My brethren, haue not the faith of our Lord Iesus Christ in respect of persons: teaching vs that it will not stand with true Religion, nor with the faith of Christ to honour men only because they are rich or noble. First, note here that no man carrieth so base a minde, and such slauish affections, as the proud ambitious person; he magnifieth the great man, and is seruilly addicted vnto him euen for outward respects, not esteeming him for that which is indeede worthie to be respected. Secondly, the condition of great men (for the most part) is miserable,A great miserie of great men to be most admired, but least admonished. who haue many to admire them, but few to amonish them: rich men are admired for wisedome, whereas the same men, if they were poore, would carrie away no praise thereof. Ahab had foure hundred false prophets who thus admired his person, but onely one Micha who faithfullie admonished him. Thirdly, our dutie is to honour them that feare God, rich or poore, high or low: it being a note of a childe of God to contemne a vile person that is a wretched sinner,Psal. 15.4. but to honour them that feare the Lord, bee they neuer so base: and yet the honourable much more, if they bee found in the waies of religion. The sixth sin. Because of aduantage.] That is, for profits sake: where their couetousnes, which before was touched, is here againe taxed: the effect of which affection is to blind the minde that it cannot iudge aright of persons or things: it maketh a man account an enemie of God rightly honourable, and to deeme the things below of highest regard. Let vs weede out of our hearts this bitter roote of couetousnes, which otherwise will so blind vs, as we cannot truly discerne the people and things of God, but take Egyptians for Israelites, and accept of the red pottage in stead of the blessing.

Vers. 17. But, ye beloued, remember the words which were spoken before of the Apostles of our Lord Iesus Christ. IN these words the Apostle goeth about to answere an obiection that might be made by the Church after this manner: We cannot bee resolued that these men against whom yee write, are so vngodly as you would make them: The answere whereto is framed in the 17.18. & 19. verses. The effect of which is, that in the last times there shall bee mockers, and these be no other than the men of whom he writeth: and lest they should yet doubt of the truth of that he spake, he bringeth in the testimonie of the Apostles in the confirmation of the same: so as his doctrine was no other than that which was before by them deliuered. Where three things are to be considered: first, a preface to the testimonie, vers. 17. Secondly, the testimonie it selfe, vers. 18. Thirdly, the amplifying of it, vers. 19. For the Preface. But, yee beloued, remember &c.] First, the Apostle Iude setteth out his owne dutie and practise, in that whatsoeuer he speaketh it proceedeth of loue: and he is not carried away in speaking or writing with sinister affections; and therefore he calleth them Beloued. This ought to be ye practise of al Teachers, who out of their inward loue to Gods people committed vnto them, are to vtter whatsoeuer they teach: yea and no man in any other calling may lay aside this affection in the discharge of the duties therof, seeing it is the end of all the Commandements. In the second word remember] is laid downe the dutie of the Church & faithfull people of God, which is to remember the words spoken by the Apostles of the Lord Iesus Christ. Which we also in this age are to bee exhorted vnto for very weightie reasons: first, it is a notable remedie against al sinne, and especially the forenamed sinnes: Psal. 116.11. In my haste I said all men are liars; that is, whē I remembred not the word of God; but forgat my own dutie, and was carried away with the streame of my owne affections against faith, then I failed and was foiled. Psal. 119. I haue hid thy testimonies in my heart, that I should not offend against thee. Secondly, this remembrance is a notable remedie against heresies, and schismes, and all false doctrines, and is of much vse in these our daies, wherein wee are in danger to bee seduced, partly by Atheists, partly by Papists, and partly by carnall Gospellers; against all whom wee had need to bee well fenced, and armed by the reading, knowing, beleeuing, and remembring the wordes of the Prophets and Apostles, which onely are as Dauids sling to ouerthrow the great Goliahs. Thirdly, it is an excellent meanes to settle the conscience in the truth by perswading the same: and the rather to be enforced, because many alleage that there are so many Religions and opinions, that they wil be of none, for they knowe not which to betake themselues vnto. But if these were diligent in the words of the Prophets and Apostles in reading, searching and sifting out the truth in humilitie, they should finde wherein to settle themselues. Secondly, by this second word all Teachers are to take notice of their dutie, which is to whet the word of the Apostles vpon the hearts, mindes, and memories of their hearers, so as they may learne and remember them: and the rather because in former ages religion was destroyed, and superstition preuailed, because that men laid away the Scriptures out of their hands, and betooke themselues to the exposition of other mens writings; and to glosse vpon the sayings of their ancestors: whereby they brought a black darknes ouer these parts of the world. The Prophets and Apostles giue another direction. Malachy the last of the Prophets referreth vnto Moses and the former Prophets; and Iude the last of the Apostles vnto the former Apostles, shewing what ought to bee the scope of all Teachers that would follow their steps. Thirdly, hence all Students of Diuinitie are taught what they must most remember, namely the words and writings of the Apostles: for these are the key of the olde Testament and of the whole Scripture; which dutie if it were well obserued, Popery, superstition and Atheisme could not so farre preuaile, but fall downe to the ground, as Dagon before the Arke. Thirdly, he nameth the authors of the testimony, who were the Apostles of our Lord Iesus Christ, implying their authoritie; and taking it for granted, that whatsoeuer they spake or writ must be receiued as an infallible truth, and may not be contradicted. Now the better to know both what the Apostles were, and what this authoritie is, consider three points: first, their calling, and the greatnes thereof; They were called by Christs owne mouth, Ioh. 20.21. As the Father sent me, so I send you: by which comparison hee designeth them to a particular and weightie calling, standing in these points: first, as Christ was immediatly called by the Father, so were the Apostles immediatly called by himselfe. Secondly, as Christ was sent from the Father to preach to the whole world, being the great Prophet and Doctor of his Church; so Christ sendeth them into the whole world, for the whole worlde was their charge. Thirdly, as Christ was sent to reueile his Fathers will, which before was hid to the greatest part of the world; so they were sent by Christ to reueile the Fathers will, partly in making things more fully knowne, which were before but darkly shadowed: and partly in foretelling things to come, they all being Euangelicall Prophets. In these three standeth that comparison: in regard of which manner of the[illegible: 2 letters] sending they are aboue euen the Angel[illegible: 1 letter] themselues, nay the Angels were as it were but their schollers. Eph. 3.10. Now vnto principalities and powers in heauenly places is made knowne by the Church the manifold wisedome of God, that is, by the ministrie of the Apostles, the mysteries of God concerning mans redemption, haue bin reueiled to the Angels themselues. Secondly, consider their Authoritie, which was most authenticall, seeing that neither in teaching or writing they could erre, being specially priuiledged therefrom: Matth. 10.19. It shall be giuen you in that houre what ye shall say. The peculiar promise of direction belonging to the Apostles is recorded in Ioh. 16.13. The spirit of truth shall leade you into all truth; in which regard they were bold to ioyne themselues with the holy Ghost.Act. 15.28. It seemeth good to the holy Ghost and vs, namely in ordering the Church affaires: yet here that distinction which is falsely applied to the Pope, is true in the Apostles, by reason of this assistance; that as they were priuate men, and in other causes they might, and did erre, but not as Apostles in performing their office Apostolicall. Thirdly, their worke or office, they were Master builders of the Church of the new Testament: yea founders therof, both by teaching doctrines, and informing the manners of men: farre passing all Euangelists, Pastors, Teachers, or ordinarie Ministers since their daies. 1. Cor. 3.10. As a skilfull Master builder▪ I haue laid the foundation, and another buildeth thereon. For the furthering of which great worke in their hands, they had giuen them first a power to worke miracles for the confirming of their doctrine. Secondly, of giuing the holie Ghost by imposition of hands. Thirdly, an Apostolical rod to strike, and correct obstinate offenders; by the which Peter smote Ananias and Saphira with present death: and Paul Elymas with blindnes. Vse. Marke that now the Pope claiming authoritie Apostolicall from Peter: it is but a false challenge; for that authoriti[illegible: 1 letter] ceased with that office, and seru[illegible: 1 letter] onely to lay the foundations of the Church withall, being both extraordinarie as [illegible: 1 word] calling was: and personall, ceasing with the persons of the Apostles. So as if the Pope succeeded Peter in any thing,The Pop[illegible: 1 letter] succeedeth Peter onely in deniall of Christ. it is in the denying of Christ: it cannot be in founding the Church, which was done to his hand so many hundred yeeres before him▪

Vers. 18. How that they told you that there should be mockers in the last time, which should walke after their owne vngodly lusts. THis verse containeth the testimonie it selfe, the preface of which was laid downe in the former: wherein two things are to bee noted: first, the time when wicked men shall abound in the Church: in the last time.] Secondly, what maner of persons they are; namely, described by two properties: first, they are mockers: secondly, fleshly. For the time: It is called the last time: which is the time from the Ascension of Christ vnto the end of the world. It may be asked, how could this be called the last time, seeing it is sixteene hundred yeeres agoe? Ans. It is so called for two causes: first, because it goeth next before the end of the world, and shall be closed vp of the last day: 1. Corin. 10.11. To admonish vs vpon whom the ends of the world are come. Secondly, in regard of former times, according to the seuerall ages of it, in which God altered the condition of his Church, and renewed his couenant from time to time vnto the same: as first plighting it with Adam, and afterward renewing it to Noah: thirdly to Abraham often repeating it: fourthly to Dauid: fifthly, at the returne out of the Babylonish captiuitie: sixthly, at the comming of Christ. But now Christ being come, and that fulnes of time wherein the former prophecies are fulfilled and accomplished, the shadows & ceremonies are abolished, & the new couenant of grace established; there remaineth no renewing thereof, neither any other alteration of it: but as Christ hath alreadie appeared in his humilitie by his first comming; so nothing is to be expected now but his second comming in glorie: and this is the proper and principall cause why this is called the last time. Secondly, concerning the persons of the vngodly mē they are described, first to bee mockers. These are described by Peter, 2. Epist. 3.3. In the last times shall come mockers, which will walke after their lusts, and say, Where is the promise of his comming: that is, those that shall scorne all religion, and make a mocke of God, godlines, and godly men: than which there is not a greater height of wickednes: of whom Salomon speaketh as being so far gone, that they are past all admonition,Pro. 9.8. and therefore would not haue them admonished: and Dauid maketh this the highest degree of a wicked mans proceeding in his sinne, to sit him downe in the chaire of scarners, Psal. 1. Vse. This part of the testimonie is most truly verified in our age.Popish doctrine a mockery of Christian religion. First in the Romish Church whose religion setteth vp a plain[illegible: 1 letter] mockerie of God, and of Christ, of Scripture and of true religion. First, for Christ they make but a mocke of him: the true Christ is a King, and so they say, but the Pope must controule him, both in making lawes of his owne to binde the conscience, as also in adding and detracting from Christ lawes what hee will: the true Christ is a Sauiour; but they make euery man a sauiour of himselfe, by meriting saluation: for they teach that Christ merited, that we might merit our own saluation: yea the true Christ is a Mediatour, but yet Saints must bee intercessors: and his Mother, whom they intitle the Queene of Heauen, must commaund her sonne by the right of a Mother, to heare their prayers, and forgiue their sinnes; what is this but to make his Mother Mediatour in his stead? Secondly, as for the Scriptures, they renounce the originall Bible, and the Greeke and Hebrew text as corrupt, and will admit of none as authenticall, but the Latin translation: yea and of that allow no sense, but that which the Pope authoriseth, and setteth downe: what is this else but to make a mockerie of the Scriptures? no Bible, no sense will serue, nor must stand, but the Popish sense, which is indeed to reduce all scripture to the Popes will and determination. Secondly, if wee come home to our selues, we shall finde this scripture verified among the swarmes of Atheists, which make but a scorne of the word and Religion: tell any man almost of his dutie, he will be readie to say; How know you these to be Moses writings? and these to bee the Apostles writings which goe vnder their names, and may not falsehood bee written as well as truth? These are most prophane and blasphemous scorners: but such as were prophecied of before by the Apostles themselues. Againe, amongst those that professe religion are many scorners; that let a man make but a shew of goodnes, and begin to make conscience of his waies, if he will not blaspheme and sweare as he was wo[illegible: 2 letters]: if he will not drinke with the drunkard: if he refuse such companie as he conuersed with before, or will not doe as others doe, hee is presently condemned for a precise foole, or with such reprochfull tearmes; how then is not this prediction of the Apostle accomplished, when euen the performing of morall duties, yea and such as stand by the lawes of God and the land is scoffed at, as a blemish? When scorners are so rife, and bold euen in the face of the Church? when where God hath his little flocke, the diuell hath a large kingdome? let vs not be offended too much, when we heare and see these scorners▪ but then acknowledge the accomplishment of this prophecie, and contrarily loue and reuerence the word of God as a most pretious treasure. The second sinne whereby these vngodly men are described, is, that they walke after the lusts of their owne hearts, wherein two things are included: first, that these vngodly men shall haue their hearts filled with vngodly lusts. Secondly▪ that they shall walk after these lusts. Concerning the former sundrie things are to be knowne: First, what this lust or concupiscence is. Ans. In the Scripture it is of two sorts, either originall, or actuall: or it may be considered two waies: first, as it is the fountaine or ofspring of all other sinnes; or secondly, as it is a fruite of the corruption of our hearts. The former is an impotencie of the heart, whereby it is inordinatelie disposed to the desire of this or that euill: of which Iames speaketh, chap. 2.14. Euery man when hee is tempted, is drawne away by his owne concupiscence: hence is the whole corruption of the heart, or originall sinne called lust, because it principally sheweth it selfe in these lusts. The latter is actuall lust, that is, euery inordinate and euill motion of the inner man against the law of God, which proceedeth as a branch or fruite from the fromer roote. Rom. 6.12. Let not sinne raigne in your mortall bodies, that ye should obey it in the lusts of it: where, by lusts, are meant the flames and motions of lusts springing from the former fountaine. This lust I call first an [illegible: 1 page] [illegible: 1 page] inordinate motion, to distinguish it first from a holy lusting in the regenerate. Dauid lusted after and desired the commandements of God,Psal. 119.127. yea aboue gold and siluer; and there is a lust of the spirit against the flesh,Gal. 5.17. as wel as of the flesh against the spirit. Secondly, from a naturall lusting, which is an appetite after meate, drinke, &c. which in it selfe is no sinne. Lazarus desired without sinne the crummes vnder Diues his table. These lusts then are not to be condemned, but only lusts inordinate. Secondly, I say euery euill motion; because lust in the Scripture comprehendeth all thoughts and motions against Gods law, so is the Commandement to bee vnderstood: Thou shalt not lust, Eph. 2.3. Among whom also we had our conuersation in times past in the lusts of the flesh, in fulfilling the will of the flesh, and of the minde. Where the Apostle inlargeth it vnto all motions, inclinations, passions, and perturbations of the heart, minde, will or affections: so farre as they are not directed by the law of God. This text must be vnderstood of actuall lust: of which there be two degrees: for sometime it is sudden, and sometimes voluntarie: the former is the first motion of the minde conceiued, but without consent. The latter is the motion conceiued, but with consent, purpose and deliberation; which may be made plaine in this similitude. The eye is sometimes cast vpon an obiect on a sudden, without any purpose or intention of the minde: but sometimes purposely and steadily vpon the same: and as in the twinkling of the eye it is often shut without thought or purpose: but sometimes againe of purpose and deliberation to preuent some hurt: so is it in the minde; the heart is a furnace of lust, the flames whereof arise sometimes vpon the sudden, and sometimes vpon leisure and deliberation; both these degrees must here bee vnderstood. Concerning which lusts there be three things further here to be considered: First, the qualitie and nature of these lusts; in that they are said to bee vngodly lusts; such as their root is, such are these branches: and therefore are in their nature properly sins, yea principall and master sinnes, yea and sinning sinnes, causing men to goe on in sinne. Qu. If they be sinnes, what Commandement of the ten condemneth them? Ans. Sudden lust before consent of will is condemned in the tenth: but voluntarie with consent is condemned in all the nine former. If this distinction bee not held, we cannot make tenne Commandements. For in all the Commandements lust is forbidden; necessarie then it is that lust should be thus distinguished, and also referred, as wee haue said. Quest. Some may aske: In what Commandement is original sinne condemned? Ans. Some say it is forbidden in the whole law, which is not vntrue; but yet it seemeth to be directly condemned in the first and last Commandements: for these two concerne properly the heart of man: the first respecting the hart directly so farre as it concerneth God: the last so farre as it concerneth man, whether himselfe, or others. Vse. This teacheth vs to detest the Popish error, which teacheth vs that inordinate lusts be no sinnes, if consent of will be not added: but that is false: for if they bee conceiued in the minde, they are the sinnes of the minde, condemned in the tenth commandement. Ob. But they say, there can be no sinne properly produced without consent of will. Ans. In ciuill matters the reason is good, that none can be accessarie vnto sinne, vnlesse consent of will be added: but in diuine matters and in the Court of Conscience it is farre otherwise. Secondly, in the lusts note the propertie of them, in these words: Which walke after; their propertie is to raigne in men, and to cause men to giue attendance vpon them: yea and to walke after them. Where they are not resisted and repressed, they make that man a vassall and slaue vnto them. Rom. 6. Let not sinne raigne in your mortall bodie, to obey the lusts of it. Where the Apostle insinuateth so much that they force and compell men to the obedience of thē: the whole order and course of which regiment is liuely described, Iam. 1.14.15. by fiue degrees: first, lust tempteth, and that two waies: first, by withdrawing the heart from God: secondly, by intising, and intangling the minde with some delight of sinne. Secondly, lust conceiueth, when it causeth the will to consent, and resolue vpon the wickednes thought vpon. Thirdly, it bringeth foorth when it forceth a man to put in execution the things consented vnto and resolued vpon. Fourthly, it perfecteth the birth of sinne, vrging a man to adde sinne vnto sinne, vntill he come to a custome, which is a ripenes and perfection in sinning. Fiftly, it bringeth forth death, that is, euerlasting vengeance and destruction: in all which hee alludeth vnto the beginnings, proceedings and end of a man; who after he is past his full strength, decaieth againe and dieth: by these degrees the lusts of the heart rise vnto this raigne and regiment in the heart of euery wicked and naturall man, where grace ouercommeth not nature. Thirdly, obserue the number of these lusts. After vngodly lusts.] Where he speaketh in the plurall number as of many: for originall concupiscence is the seede of all sinne in euery man: and looke how many sinnes there be in the world, so many lusts are there in the hearts of men: so as seeing there is no number of the euils in the world, euen so are the lusts of the heart innumerable. Therefore truly may wee conclude, that vngodly men haue their hearts filled with vngodly lusts. The second point in the words is, that these vngodly men shall walke after their lusts; which is then done, when men first suffer their hearts to be withdrawne from God by euill lusts and motions: secondly, giue assent thereunto: thirdly, practise them: fourthly, keepe a course and trade in sinning, which is the perfection of it. Thus a man denieth the true God, and excludeth him out of his heart, and setteth vp the diuell, yea his owne lusts for his God, vnto which hee becommeth a slaue; so as this is no small sinne. Doct. Hence note a difference betweene the regenerate and the reprobate: for if the childe of God be enticed and drawne away from God, he grieueth for it, and giueth not readie consent vnto the temptation. Secondly, if through frailtie he bee ouercarried to giue consent, yet it is not full consent; but he doth it against his will and purpose, for his purpose is not to sinne. Thirdly, if he put lusts in execution, he lieth not in them, he will not walke after them; but recouereth himselfe, because he is incorporated into Christ: he hath the roote of grace, which shall not vtterly die in him, the seede abideth in him, which at last shall sproute vp to repentance and amendement of life: and hereby may a man know whether he be the childe of God or no. Vse. First, whereas all men good and bad haue innumerable lusts in them, we are to take notice of the vilenes and vncleannes of our nature, which is common to the good and bad, betweene whom there is no difference but by grace: our endeuour must bee to see more and more these lusts stirring and moouing themselues against God and man. Secondly, to mourne and bewaile them. Thirdly, to pray that God would burie them all in the death and graue of his Sonne, that they stand not vp in iudgement against vs; being euery of them sufficient to procure our eternall destruction. Secondly, we must not suffer sinne to raigne in vs,Sinne will dwell in vs while we dwel in the flesh, but it may not raigne as a commander in vs. for this is the part of an vngodly person: true it is that lusts will be in the heart whilest a man is in the flesh: but they must bee resisted, that they may not raigne and rule the heart. Quest. How shall we keepe vnder the lusts of the heart from raigning ouer vs? Ans. Seeing sinne raigneth in the minde by euill thoughts, our thoughts on the contrarie must bee framed according to the word, and ordered by the counsell thereof: according to the Apostles aduice, Phil. 4.8. If any thing be honest, vertuous, of good report, we must thinke of these things. Coloss. 3.16. Let the word of God dwell plentiously in you. Again, lust raigneth in the memorie, by remembring vanities, wrongs, and wicked speeches and actions: wee must therfore remember our sinnes, the number and greatnes of them, the curse of the law against them, the day of our owne death, and the generall iudgement; the remembrance of which shall be able to keepe out, or at least to keepe vnder these vngodly lusts. Further, seeing it raigneth in the affections of pride, reuenge, hatred, &c. wee must learne the exhortation, Phil. 2.5. Let the same minde be in you that was in Iesus Christ: that looke as Christ was most milde, meeke, humble, patient, full of loue towards God and man, so ought our vnruly affections to bee conformed vnto his. And lastly, seeing it raigneth in the bodie by idlenes, ease, sleepe in excesse, which make the bodie an instrument of sinne, wee must alwaies diligently inure our selues to the duties of our callings; vsing fasting, watching, and prayer: by which meanes well obserued, the lusts in the heart may still trouble and molest vs; but they shall not rule and raigne ouer vs. Vse. 3. If it be the propertie of a wicked man to follow after vngodly lusts, wee ought to purge our selues from all the lusts of the flesh and spirit, 2. Cor. 7.1. lest these defile our bodies and soules in the powers and parts of them: to doe which the better,Matth. 5.8. remember that blessed are the pure in heart: secondly, to inure our selues vnto the feare of God, seeing the feare of God is cleane, Psal. 19. that is, it clenseth the heart, and breaketh the necke of all noysome lusts.

Vers. 19. These are makers of sects, fleshly, not hauing the spirit. THis verse containeth the application of the former testimonie vnto the particular persons whom it concerneth: setting downe who they be that are scorners and followers of their lusts: namely, scorners are they that make sects, separating themselues from the people of God: and followers of their lusts be those who are fleshly, and without the spirit: which words being applied to these seducers, fasten two sinnes more vpon them. The first whereof is, that they are makers of sects. The second, that they haue not the spirit. For the former, the word signifieth a singling and separating of themselues from the Church and people of God, and consequently the making of sects to themselues: neither may this seeme strange that there should be such persons that make such separation; seeing it is the nature of euery sinner to flie from the presence of God, as Adam did: and Peter when he had seene a part of the glorie of Christ, bad him depart from him for he was a sinner. The prodigal sonne must haue his portion apart, and will not be perswaded to liue with his father; and euery vngodly man withdraweth himselfe vnto perdition, Heb. 10.38. Doct. First, it is a great sinne for a man to separate himselfe from the assemblies of Gods people: because first it is a flying from God and his presence, whose face euery one is commanded to seeke; seeing he presenteth himselfe in the Word and Sacraments, and wheresoeuer two or three are assembled in his name, &c. Secondly, it is a contempt of Gods ordinance, which whosoeuer despiseth, despiseth God himselfe. Thirdly, out of the Catholike Church is no saluation: the saying is true, Whosoeuer will not haue the Church for his Mother, shall not haue God for his Father. Fourthly, the congregations of Gods people on earth are the suburbes and gates of the kingdome of heauen; whosoeuer therefore shutteth the gates of this kingdome of grace against himselfe here, shall neuer enter into the gates of the kingdome of glorie hereafter. Vse. Our dutie hence is to ioyne our selues to the assemblies of the faithfull, not forsaking the fellowship that we haue among our selues, Heb. 10.25. but keeping the vnitie of the spirit in the bond of peace, Ephes. 4.3. being like minded one towards another, Rom. 15.5. speaking one thing as those that are knit together in one minde and one iudgement, 1. Cor. 1.10. And if we would separate our selues, then let vs depart from the Atheists and Papists in their corrupt doctrines and wicked conuersation. Secondly, such are iustly reprehended who seldome come to heare the word, receiue the Sacraments, and to call vpon God in the congregation: for so much as they can they cut themselues from the kingdome of God, in reiecting the meanes of their saluation. Ob. They alleage for themselues that if they should come, they should heare but a weake man like themselues speak vnto them; and if Christ himselfe or some Angell should preach vnto them, they would heare willingly. Ans. Lay aside all disputing, and yeeld vnto the wisedome of God, whose ordinance it is that men should be taught by men, and not otherwise. Ob. They say further that they haue the Bible, and the sermons of the Prophets and Apostles at home, and none can make better sermons than they: and againe, that they can get knowledge enough to saluation by themselues: and some say they haue knowledge sufficient and neede no more. Ans. First, Gods ordinance must be acknowledged, and reuerenced in the publike Ministerie, and in the middest of the assemblies: and priuate duties must giue place to publike. Secondly, the word is not only to be knowne but affected: now although knowledge may bee gained priuately; yet the affections must bee wrought and mooued in the publike Ministerie. Thirdly, those that know the most, know but in part; and the Ministerie is instituted, not onely to initiate and begin men, but to confirme them in grace, and leade them to perfection: for which end the Lord hath giuen Pastors and Doctors of the Church to teach men, vntill they come vnto a ripe age in Christ, which is not till death. Now for the further cleering of this point, two questions are to be resolued. 1. Quest. Seeing it is a sinne for a man to seuer himselfe from the Church of God; where and what Church is that to which a man may for euer ioyne himselfe with a good conscience? Ans. That people which heare, beleeue, and obey the doctrine of the Prophets and Apostles, are the true people and Church of God, vnto which a man may safely ioyne himselfe. Diuers notes there be, but the infallible notes of the true Church are, knowledge, faith, and obedience vnto that doctrine; these were the notes of the Primitiue Church next after Christ: Act. 2.42. First, they continued in the Apostles doctrine. Secondly, in fellowship, wherein the duties of loue are comprehended. Thirdly, in breaking of bread, that is, the administration of Sacraments; for the celebration of the Supper is put for both. Fourthly, in prayer, that is, inuocation of God with thankesgiuing. In that Commission of the Apostles giuen for the gathering together of the Church of God,Mat. 28.19. they are enioyned first to teach all Nations: that is, to make them Disciples, namely by the doctrine Propheticall and Apostolicall. Secondly, to baptise them, that is, to bring and admit them into the house of God. Thirdly, to teach them to performe all things which they were commanded. In which Commission two of these notes are expressed. Ephes. 2.19. The Church is founded vpon the doctrine of the Prophets and Apostles. Ioh. 8.31. If ye abide in my word, ye are truly my Disciples. Ioh. 10.27. My sheepe heare my voyce and followe mee. Psal. 147.19. He sheweth his lawes to Iacob, and his statutes to Israel, he dealeth not so with euery nation. Hence we note, that wee may not ioyne our selues with the Iewes or Turkes, who renounce the words of the Prophets and Apostles: neither yet with the Papists; for though in word and speech they holde this word, yet in deede and in the sense they corrupt it, euen in the foundation. The second question. But what if there be errors in the Church, or things amisse; may wee not then separate our selues? Ans. Things that may be amisse in the Church must be distinguished: for some faults concerne the matter of religion: some the manner: the former respecteth doctrine principally: the latter the manners of men. First, for things amisse in the manners of men wee may not separate; but with Lot haue our righteous hearts vexed, and grieued with the wicked conuersation of those among whom wee liue. The Scribes and Pharisies sitting in Moses chaire, teaching Moses his doctrine must bee heard, howsoeuer the corruptions of their manners be such as they may not bee imitated, Matth. 23.1. Yet here obserue further,Whom we may not separate from in publike assemblies, wee neede not priuatly conuerse with. that although we may not separate our selues from such corrupt persons in the publike assemblies, yet in priuate conuersation wee may abstaine from them. 1. Cor. 5.11. If any that is called a brother be a fornicator, or couetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one eat[illegible: 1 letter] not: that is, eate not priuately. Secondly, if the Church erre in matter of religion, then must we consider whether the error be in a more weightie and substantiall point, or in matter of lesse importance. If it be in smaller points (the foundation being kept) wee may not separate our selues. 1. Cor. 3.15. If any mans worke burne, he shall lose, but himselfe shall be safe, yet as if it were by fire. Now if the error of the Church bee in substance of doctrine, or in the foundation, then we must consider whether it erre of humane frailtie, or of obstinacie: if of frailtie we may not separate. The Church of Galatia was through frailtie quickly turned to another Gospell, and erred in the foundation, holding iustification by workes: yet Paul writeth vnto it as vnto a Church of God. So likewise the Church of Corinth erred grieuously, and ouerthrew the Article of the Resurrection: and yet Paul behaued himselfe accordingly vnto it. But if the Church erre in the substance of religion obstinately, then with good conscience separation may be made. 1. Tim. 4.5. If any man teach otherwise, and consent not to the wholesome doctrine, from such separate thy selfe. An example hereof we haue in Act. 19.9. when Paul had preached in the Synagogue of the Iewes, and could not preuaile with them, but they began to blaspheme and speake euill of the waies of God, then he withdrew himselfe and separated from them. 1. Chro. 11.14.16. when Ieroboam had set vp the two Calues to be worshipped, many of the best disposed Iewes departed from him and came to Rehoboam, and ioyned themselues with Iudah and Ierusalem in the true worship of the God of their Fathers. Whence wee see that no man may with good conscience separate himselfe from the Church of England; seeing it teacheth, beleeueth, and obeyeth the doctrine of the Prophets and Apostles. Further, consider the manner of the separation of these wicked men: there be three sorts of separation: First, by apostasie, when a man falleth wholy from his religion, from the Church, and from common grace. Heb. 6.4. It is impossible that they which were once enlightened, if they fall away, &c. Secondly, by heresie, when men erre in the substance of doctrine and religion, and that of obstinacie. Thirdly, by Schisme; and that is when men hold the same faith and foundation, and yet disagree and separate in regard of order and ceremonie. These seducers separated themselues by heresies: their heresies were these: first, that men being in Christ might liue as they list, and so they were Libertines. Secondly, that among the people of God there ought to be no ciuil Magistracie, and so they became also Anabaptists. Here obserue that euen in the Apostles time and daies were many heretikes; among whom was Hymeneus and Philetus, 2. Tim. 2.17. and many wolues entred euen in their daies which spared not the flocke. Which may serue to stablish our mindes against the Papists, who obiect that our religion is the foundation of al heresies: as at the rising of which many heresies were reuiued: in so much as they call all our religion heresie, and the professors of it heretikes: by which reason they might as strongly prooue, that the doctrine of the Apostles themselues was heresie, and that the Primitiue Church in the Apostles time was hereticall and no Church: for in the first hundred yeeres after Christ the Church swarmed with heresies, sowen by Sathans instruments, to the choaking of that holy doctrine which was sowne by the Apostles and their successors in the fielde of the Church: nay rather we conclude our religion to be Apostolicall, because the same heresies which arose vp in the Apostles times against their doctrine, now reuiued againe vpon the reuiuing of our religion. The second sinne of these seducers in this verse is, that they are fleshly, or natural men. For so it is explained in the last words [not hauing the spirit] wherin consider two things: first, who is a naturall man: secondly, that it is a sinne to be a naturall man, for it is noted as a maine sinne in these seducers. Touching the former, a naturall man is he who liuing a naturall life is endued with a reasonable soule, and is gouerned by nature, reason, and sense onely; without grace or the spirit of God: which may appeare first by the word naturall; which signifieth such a man, as in whom the best thing is nature, and in whom there is nothing more excellent than his reasonable soule, though corrupted. Secondly, by the exposition, or rather opposition in the words: wherein it is opposed vnto the spirit, who is wanting vnto such a one to leade him in the way of a heauenly life. Further, that yet wee may know this matter the better, there be three things to be found in a naturall man: 1. He hath a bodie and soule vnited together in one person. 2. In his soule he hath excellent powers and faculties, as will, vnderstanding, affections. 3. Hee hath all the ornaments of man, yet so as without grace: such as are, strength of bodie and minde, memorie, knowledge of Arts and Sciences, ciuill policie and vertues, as Iustice, Prudence, Temperance, discretion to discerne what is meete to bee done, what not: these are ornaments incident to corrupt nature, seruing not to abolish, but to restraine and bridle corruption, and containe men in order, for the preseruation of humane societie. Now he that hath these three and nothing else, is but a meere naturall man. The second point is: that it is a sin to be a naturall man. Here it may bee asked, how it commeth to passe that a naturall man, because he is a naturall man offendeth God? Ans. There bee two things in euery naturall man to bee distinguished: first, there is nature: secondly, the corruption of nature: the former is from God: the latter from mans fall: which two may be indeede distinguished, but cannot now be separated: the one is not the other; but the one is not without the other; this corruption is that sinne which presseth vs down, and hangeth so fast on, Heb. 12.1. which hath corrupted the whole mā, so as the whole frame of man, that is, his whole disposition and inclination is corrupted and euill from his youth, Genes. 8.21. his wisedome is enmitie to God, that is, euen the best thing that is, or can be in the flesh, is hateful to God, Rom. 8.5. himselfe is dead in sinnes and trespasses, Ephes. 2.1. hauing no more abilitie to mooue to any thing truly good, than hath a dead man to bestirre himself in and about the actions of life. For the cleerer beholding of this corruption of mans nature, marke that there bee two degrees of it: the former whereof is a want of that goodnes and righteousnes which at first was, and now ought to be found in our nature. The latter is a pronenesse and disposition vnto all euill, which carrieth the heart on euery occasion thereunto: this corruption must bee conceiued as an ocean sea, sending out into euery channell and veine of the soule, and whole man, streames and floods of wickednes: for looke into the principall powers of the soule, ye shall neede to goe no further for the finding of this truth. For first, in the minde is such an impotencie, as whereby it is vnable to thinke or approoue of any thing that is truly good 2. Corin. 3.5. Wee are not sufficient of our selues to thinke of any good, but all our sufficiencie is of God. 1. Cor. 2.15. The naturall mā perceiueth not the things of God; which is most manifest thus: first, hee knoweth not God himselfe aright; for although hee may know God as an infinite and eternall being, or in some other attribute, yet he cannot know him as a father to himselfe. Secondly, hee knoweth not, neither conceiueth the corruption of his owne nature, nor his sinnes originall and actuall in the staine and danger of them. Thirdly, he conceiueth not of the remedie of sinne, the death of Christ: but accounteth it foolishnes that life should be brought out of death. Secondly, as his mind is blind, so a naturall mans will is rebellious, and is not subiect vnto the will of God, neither indeed can be. Ioh. 6.44. No man can come to Christ, vnlesse the Father draw him: insinuating our withdrawing of our selues, and resistance of his call, vntill he turne vs & make our wils, of vnwilling, willing wils to will that which is truly good: whēce the Apostle saith, that to will, namely that which is truly good, is not of our selues, it is the gift of God. Now hence wee may resolue that question: why it is a sinne to bee a naturall man? not because a man hath nature in him: but because his whole nature is tainted with originall sinne. Ob. The naturall man may pleade that he cannot helpe it; hee was borne sinfull: why then should he be blamed? Ans. Rom. 5.12. In Adam we all sinned; for when he eat the forbidden fruit, we euen eat it in him, & are no lesse blameworthie than he was. Ob. But it will be said; it is no reason that we should bee said to sin in him, seeing then we were not? Ans. Adam was a publike person representing all mankinde, and euery particular person descēding from him; and therefore what he did, all and euery man did in him: Euen as a Burgesse in the Parliament giuing his voyce and assent, all the countrie or shire is said to giue their voices, though they be absent, and not present otherwise than in his person. God then giuing a prohibition vnto Adam, hee gaue it vnto all vs in him; and threatning him he threatned vs and all mankinde: this onely is the difference that hee being the roote or flocke, and wee the branches arising from him, hee sinned actually, and we by relation and imputation. If then the naturall man still pleade hee was no cause but was borne so, the answere is cleere,The naturall man procured that so he should be borne in Adam, and is therefore excuselesse. that himselfe is a cause, although not in himselfe, yet in Adam before he was borne he procured that he should be borne a naturall man. Secondly, it may be pleaded againe: If I be a naturall man, I am Gods creature as I am; why then should I be blamed? Ans. The former distinction betweene nature and corruption of nature must be here retained: for by the former the naturall man is Gods creature, and not in respect of the corruption of nature: for this he created not, as the other, but suffred it to passe by generation from man to man, for the execution of the punishment of the first sinne. Quest. Why did not God stay this corruption in Adams person? Ans. God could haue done it; why he did it not, the reason is neither knowne, nor to be enquired; a secret it is, but yet a iust iudgement of God silently to bee with reuerence rested in, and not with curiositie to be searched out. Vse. First, some may hence gather, if a man be iustly blamed for being only a naturall man, and not hauing the spirit of God; then euery one hath power to receiue the spirit of God? Ans. This is no good reason, but is all one, as if because a bankrout is blamed for not discharging his debts to his creditors; another man should conclude that surely he is therefore able to pay them. But these wicked men were blamed here, first▪ because they professed Christ, but yet had not his spirit: secondly, because that in Adam they were the causes that they were borne without the spirit of God, and so made themselues vnfit to receiue him. Secondly, if naturall men bee iustly condemned, much more those that are worse than they, as Atheists, prophane persons, those which contemne the assemblies, and neglect the meanes of their saluation, and yet looke for saluation as wel as others. The Gentiles who were without the law, doe the things of the law by nature, Rom. 2.24. and yet many that professe the name of Christ, and liue vnder the Gospell, goe not so farre as those naturall men in doing the things of the law: so as euen those Heathens and naturall men shall rise vp in iudgement, and condemne many a professor of Christ; of whom euen many come short of the Diuell himselfe, who beleeueth and trembleth; and yet not a few professors neither know what the Diuell beleeues; neither through h[illegible: 1 letter]rdnes of heart can tremble at the iudgements of God as he can doe. Thirdly, those come farre short that think themselues in state good enough, because they liue ciuilly and deale iustly and neighbourly, as they say: for the naturall man can doe this, and yet shall be condemned: no plea shall stand at the great day of the Lord, but that which assureth of the pardon of sinne sealed vp with the blood of Christ. Let a mans outward and ciuill righteousnes be neuer so great, yea if it could be equall to the righteousnes of the Scribes and Pharisies, which for outward appearance was without all exception; yet if hee bring not a righteousnes exceeding that, he can neuer be saued. Fourthly, in that the naturall man is blamed for being a naturall man, this ouerthroweth all merits of congruitie, which the Papists boast of; because a mans person not being accepted before God, all his works are sinnes: the worke neuer pleaseth God till the worker first please him. Fifthly, euery professor of Christ must strip the naturall man, and become a spirituall person, that is, such as the spirit of God dwelleth in: for first, as the Father worketh our saluation, by giuing Christ and his merits; so must the holie Ghost by applying the same vnto vs, else can we looke for no saluation. Secondly, as the soule giueth life to the bodie, which else were dead; so the spirit of God is the soule of our soules, and quickneth them with new life being dead in sinne. Thirdly, wee can neuer know that wee are in Christ, or belong vnto him, but by the presence of the spirit in our hearts: 1. Ioh. 3.24. Hereby we know that he abideth in vs, euen by the spirit that he hath giuen vs. Quest. But how shall a man know whether hee hath the spirit or no? Ans. Let him examine himselfe, first, whether he inwardly loue and feare God in his word of promise and threatning: secondly, whether he subiect his heart and life vnto him: thirdly, whether his heart be continually lift vp in inuocation and thanksgiuing. All these are the workes of the spirit of God: and they which [illegible: 1 word] of the spirit thus sauour and [illegible: 1 letter]ffect the things of the spirit, Rom. 8. Quest. But I feare I haue not the spirit, how shall I obtaine it? Ans. By vsing the meanes of reading the Word, meditation, and prayer especially. Luk. 11.13. Your heauenly father giueth the holy Ghost to th[illegible: 2 letters] that desire him. Psal. 143.5.6. I meditate in all thy workes; and stretch foorth my hands vnto thee.

Vers. 20. But ye beloued, edifie your selues in your most holie faith: praying in the holy Ghost. IN this verse vnto the end of the 23. are set downe some meanes whereby all beleeuers may be fitted to the maintenance of the faith and true religion, vnto the which the Apostle hath in the former part of the Epistle perswaded. These meanes are contained in fiue rules here prescribed: first, concerning Faith: secondly, Loue: thirdly, Hope: fourthly, Meekenes: fifthly, Christian seueritie: the first of which is contained in this twentith verse, which is, that they should build themselues vpon their faith; which is not barely propounded but inforced and vrged: first, by a motiue in this word, most holy faith:] secondly, by the meanes of it, which is prayer; praying in the holy Ghost.] In the rule note two things: first, that faith is a foundation: secondly, that the dutie of beleeuers is to build vp themselues vpon this foundation. Concerning the former: first is may be demanded what is here meant by faith? Ans. Here by faith is not so much meant the gift of faith, as the matter of it, namely the doctrine of faith and religion comprised in the writings of the Prophets and Apostles; in which sense it is said, that the Ephesians were built vpon the foundation of the Prophets and Apostles, that is, vpon their doctrine, Ephes. 2. The same was the rocke confessed by Peter, vpon which Christ promised to build his Church; and yet in the second place we must not exclude the gift it selfe: for although the doctrine be a foundation in it selfe, yet it is not so to vs, vnlesse we beleeue it, and applie it to our selues by this gift. If any man aske what doctrine is this? I answer, the summe of it may be reduced to three heads: the first whereof concerneth mans miserie by his sinne, originall and actuall: as also the dangerous fruits thereof. The second, the redemption of man from this miserie, and his freedome by Christ. The third, the thankefulnes which man oweth for this deliuerance, and ought to testifie and expresse in newnes of life. Hence learne first what is the infallible marke of the true Church, whereby it may be discerned from the false and Apostaticall Church, and that is the doctrine of the Prophets and Apostles; for this being the very foundation of the Church, where it is, there the Church must needes bee: and this note of it selfe is sufficient to point out the true Church wheresoeuer. Secondly, seeing faith is the foundation of the Church, and not the Church the foundation of faith, beware hence of a damnable doctrine of the Popish Church, which teacheth that there can be no certainty of the points of religion, no nor of the Scriptures themselues, but onely by the iudgement of the present Church of Rome, and that Church must giue what sense soeuer she pleaseth to the Scriptures, else hath it none: wherein they play the part of preposterous builders,Papists foolish builders, laying the foundation on the top of the house. laying the foundation in the top of the building. Thirdly, it may be demaunded how any doctrine becommeth a foundation vnto the saluation of men? Answ. Properly to speake, God and Christ is our foundation and rock, Psal. 18.1. but because God reueileth himselfe and the meanes of our saluation in the word, it becommeth hence a foundation: as also secondly, because Christ, who is the proper foundation, is the summe of the doctrine therein contained. Vse. First, let no creature draw vs from Christ, for then wee are drawne from our foundation. Secondly, the affections of our heart towards Christ must exceed all affections of any thing besides: our loue, feare, hope, confidence and trust, must settle themselues vpon him as vpon a foundation. The second thing in this first rule is the dutie of euery beleeuer, which is to build himselfe vpon his faith; which that a man may doe sixe things are required: first, hee must haue in his heart a deepe sense and feeling of his miserie in such sort, as not finding in himselfe whereon to be founded, hee may feele himselfe to be founded vpon God and Christ: euen as in laying strong and sure foundations, men digge deepe; and if they finde sure ground proceede on in their purpose: So this wise builder laieth his foundation on a rocke, Luk. 6.48. Secondly, hee must haue knowledge of this doctrine of the Prophets and Apostles; for vnlesse it bee knowne it can bee no foundation. Thirdly, a holie memorie to lay vp the word of God in their heart as in a storehouse: for he that remembreth not the doctrine of saluation, can neuer build vpon it. Fourthly, faith, whereby not only we beleeue the truth of it, but applie it vnto our selues; this knitteth vs vnto the foundation, without which the word shall bee no more profitable vnto vs than the Iewes, who mingled it not with faith, Heb. 4.2. for this only applieth it vnto our hearts, Iam. 1.21. Fifthly, the doctrine beleeued and applied must take a deepe rooting in the heart, it must descend into the affections, and there be imbraced vntill it hath wrought out an experience of the sweet comfort of it. Sixthly, there must be an vnfained obedience vnto the whole word of God: Not euery one that saith, Lord, Lord: but he that doth the will of my Father, Matth. 7.21. This man buildeth wisely vpon the rocke. Quest. But what is that which must be done of vs? Ans. Whatsoeuer is to bee done of vs may be reduced to three heads: first, faith, whereby the beleeuer truly resteth himselfe vpon God; cleaueth vnto Christ for the pardon of sinne, and renounceth all other meanes in heauen and earth. Secondly, repentance, whereby he truly turneth from all sinne vnto God. Thirdly, new obedience, whereby hee endeuoureth to obey God in all his Commandements. Vse. First, here is reprooued the carnall Protestant, who holdeth his religion but for forme and fashion, or for feare of lawes, he is altogether without foundation, and in a pitifull condition: seeing when the great day of the Lord shall approach, whosoeuer shall want Christ, their foundation shall fall before him. Secondly, we must neuer suffer our selues to be drawne from our faith and religion; nor lose our hold of the doctrine of godlines, though wee should suffer losse of lands, liuings, liberties, yea or life it selfe: if this bee once wrested from vs, wee are fillen [illegible: 1 word] the foundation, and haue lost [illegible: 1 word] hold of happines and life i[illegible: 1 letter] selfe. Thirdly, wee may not take any [illegible: 1 letter]est till we be builded vpon this foundation, it being the foundation and ground-worke of all our safetie and securitie: for Christian men are as houses built vpon the sea shore, who must looke for the wa[illegible: 2 letters]s and billowes of afflictions, one in the necke of another: euen as one surge in the sea ouertaketh another; how should they hold out when this raine falleth, these floods come, these windes blow and beate vpon their house, vnlesse they be founded vpon this rocke? how else should not their fall be great? but this sure foundation establisheth the heart against all calamities of this present life, yea in the houre of death also, which otherwise is the downfall to hell, yea and in the day of iudgement the sentence shall passe on their sides, who are laid on this foundation: they shall be found worthie to stand before the Lambe, when the diuell and his angels, with all sinners and sinne it selfe shall be cast into the bottomlesse lake. Now as euery particular Christian man is to be a practiser of this dutie in his owne person, so also may it bee fitly applied to the state of the whole land, which by Gods blessing hath had for many yeeres this foundation laid within it: through the which it hath been able to withstand, yea and subdue many rebellions, treasons, forces, and powers, intended against it; and besides hath had securitie and safetie, vnder Gods protection, with much peace and prosperitie. Would we now know the way to haue this peace and securitie continued to vs and ours? the way is to continue and abide vpon this foundation, not looking backe to Poperie or superstition; but taking out the wholsome counsell of good King Iehoshaphat: 2. Chro. 20.20. Put your trust in the Lord and yee shall be assured; beleeue his Prophets, and ye shall prosper. In this dutie of beleeuers marke further, first how the Apostle ascribeth power to the beleeuer to build himselfe: for although by nature men want this power (for the naturall man cannot of himselfe so much as thinke one good thought) yet the regenerate whom the Lord by his spirit hath mooued, haue a power giuen them to mooue themselues, and build themselues, that which was before to nature impossible, is made possible by grace. Secondly, note further the force of the word, [non-Latin text not transcribed]. build vp which requireth not onely a building, but a going on, and encreasing in building: as if he had said, Build vp your selues more and more. A dutie which neerely concernes men in these daies, wherein men decline to Atheisme, and Poperie, (which also is but a painted Atheisme) when men can cō tent themselues to goe backe, and fall from their former loue, and are afraid to bee found either hot or cold. This disease of our daies hath this Apostle forwarned vs of in this Epistle, being one of the last farewels of the Apostles to the Church. Let vs then take notice of our declinings, and doe our first works, and goe on forward to perfection, building vp our selues daily, lest it come to passe that the Lord come against vs, spue vs out of his mouth, remoue our Candlesticke with his other blessings, and leaue vs vnto our too late and vntimely repentance. The motiue whereby this rule is inforced vpon the church, is drawne from a propertie of faith, which is that it is most holy. Wherein (to vnderstand it) we will shew first what holines is properly: secondly, that faith is most holy. For the former, in this holinesse there bee two things: first, a freedome from all fault and blame: secondly, an excellencie or perfection consisting of many diuine vertues. Holinesse thus vnderstood is two-fold: vncreated, or created. Vncreated is the holines of God, which is nothing else but the perfection of his properties and attributes: this holines is incomprehensible, and infinite, yea the fountaine of all other holines. Created holines is a certaine gift of God, which by some proportion resembleth this vncreated holines of God; the subiect whereof are Angels, man, and Gods ordinances, especially the written word: so as this holines of faith is this deriued holines, and not the former. Secondly, how is the doctrine of religion most holy? Ans. First, in it selfe, being without all fault and error, and hauing sundrie excellencies, being full of diuine wisedome and truth, and the onely instrument whereby Gods infinite wisedome and goodnes is made knowne vnto vs. Secondly, in regard of the effect and operation, which is to make the creature, but especially man holy: Ioh. 17.17. Sanctifie them in thy truth, thy word is truth. It sanctifieth men instrumentally, in that it maketh them resemble God in many graces: by this Dauid became wiser than his Teachers, Psal. 129. and so resembled God in wisedome, Iam. 3.17. This wisedome which is frō aboue (of which the word is the instrument) is pure, peaceable, easie to be intreated, full of mercie and good fruites, without iudging, and without hypocrisie. Thus wee see how it maketh men resemble God in all these, yea and in all other vertues. Thirdly, it is most holy, because it sanctifieth all inferiour creatures to the vse of man, so as hee may vse them with good conscience: 1. Tim. 4.4. Euery creature of God is good, sanctified by the word and prayer. Where (by the way) may be noted the superstition of the Romish Church, which halloweth Bread, Salt, Water, Palmes, &c. for the curing of diseases, casting out of diuels, & working wonders: which practise of theirs is nothing but the defiling and prophaning of the creatures, by superstitious prayer seeming to hallow them,Papists account the word superfluous in sanctifying the creatures. yet without any word or warrant, either of promise or commandement: which is the principall instrument of sanctifying the creatures vnto their lawfull ends and vses. Hence learne first, that the doctrine of the Prophets and Apostles is from God; because it is full of wisedome, without any follie, full of truth, voide of all falsehood; as also most holy both in it selfe, and in operation and effect, and in the author, as proceeding from him who is the fountaine of all holines: it is not of men, neither needeth the euidence of men; by this propertie only (if it had no more) it carrieth with it, and containeth within it sufficient euidence against the gates of hell, that it is from God, and holy as himselfe is. Secondly, the word being most holy, it must dwel in our hearts plentifully, and our care must be that it may be written in the tables thereof, that it may bee an ingrafted word, bearing rule ouer our wils and affections, yea ouer our whole liues: for where it ruleth it sanctifieth the whole man. Thirdly, the doctrine of true faith sanctifieth vs; but as it is receiued, beleeued, and applied by faith and no otherwise, when it taketh place in vs then it sanctifieth vs: it is not the rehearsing of the articles of it, nor the knowledge of it, nor carrying about with vs the words of it that can worke grace, but the hiding of it and mingling it with faith in the heart: from which we gather that it is a foule error of the Papists, to teach that the Sacraments conferre grace, by the worke wrought, and that as the penne writeth by the hand of the writer, and that of it selfe, the hand mouing it; so the Sacraments of themselues sanctifie, being administred by the Minister: but this is erroneous, for the Word and the Sacraments are both of one nature, the Sacraments being none other but the word made visible: but the word read or vttered sanctifieth not by the worke done, but by being beleeued and applied by faith: therefore no more doe the Sacraments by being administred, but by apprehending Christ in them: grace must be conferred by the spirit of grace, and not by the vertue of any action in the Sacraments. The last point in this first rule, is the meanes whereby beleeuers are to build vp themselues in their most holy faith, and that is prayer [praying in the holie Ghost.] Wherein euery member of the Church is put in minde of a principall dutie, namely, that whensoeuer wee feare, or foresee a falling, and defection frō the faith, by reason either of weakenes within, or persecution without, thē time it is to repaire vnto God by the prayer of faith, crauing at his hands strength, and power not onely to bee preserued from reuolt, but also to bee confirmed in the faith and doctrine wherein we stand. The Apostle hauing exhorted the Ephesians to stand fast and be strong in the Lord,Eph. 6.10. and hauing prescribed some meanes tending to that purpose; in the 18. verse hee concludeth the principall of the rest to bee prayer; praying alwaies with all prayer and supplication in the spirit: and that it is so, appeareth by two reasons: first, by prayer faith is exercised, yea and increased, according to the increase whereof, the other graces of zeale, hope, patiēce, and constancie are likewise confirmed and animated. Secondly, faithfull prayer hath a faithfull promise made vnto it, Ask[illegible: 1 letter] and ye shall haue, seeke and yee shall finde, knocke and it shall be opened vnto you: these promises we must lay [illegible: 1 letter]old vpon and applie vnto our selues, for the stirring vp of continuall prayer, and strengthening of grace, especiallie in time of temptatiō, and in sense of frailtie, and then God will be good in hearing and helping, as his promise is. Now in this meanes obserue the manner of making prayer in these words, In the holy Ghost, which are added for foure causes: first, to giue vs to vnderstand that although a man be regenerate, yet he cannot pray as he ought, vnlesse hee be still mooued, helped, and stirred by the holy Ghost. God giueth sundrie graces in the conuersion of a sinner: first, a preuenting grace, which yet is not at all effectuall, vnlesse it be seconded and helped with a supplie of a second grace: for that is true euen of the regenerate, without me yee can doe nothing, Ioh. 15. God giueth first the will, and then the deede, Phil. 2.13. yea and the continuance of the doing of that which is truly good: Hee that hath begun the good worke, will performe or finish it, chap. 1.6. Here let grace be euery way grace, lest it be no grace at all; let God who is all in all haue all the glorie of all; as for the doctrine of mans merit and humane satisfaction, which robbeth God, to enrich man, it here falleth to the ground. The second is, because prayer is a singular and especiall worke of the holy Ghost in vs; who stirreth vp in vs these grones and sighes which we cannot expresse, Rom. 8. and maketh vs crie Abba Father, Zach. 12.10. this spirit of grace and compassion is promised to bee powred out vpon the house of Dauid and inhabitants of Ierusalem: and from hence a man may examine and finde whether he be the childe of God or no; for if he haue the spirit of God he is his, and if he haue these holy motions and desires to pray, and can send out these cries vnto God vnfainedly, he hath the presence of the Spirit; and he that hath not this spirit in these blessed fruites of it, is none of his. Thirdly, these words are added, to teach vs that when wee pray, wee must doe it our hearts; for where the spirit of God dwelleth, thēce must prayer proceed, but his abode is in the heart, and therefore prayer (that God many acknowledge it to proceed from the spirit) must bee hartie: and so of all other spirituall duties: Colloss. 3. singing with grace in your hearts: Rom. 1. whom I serue in my spirit: where the Apostle expresseth a reason why prayer should proceed from the heart, because prayer is of the same nature with faith and the spirituall worship of God, yea indeede is a part of it answerable vnto God himselfe who is a spirit; but all these are seated in the heart, and spirit, and consequently prayer it selfe ought so to be: neither is it the outward action or words which is simply the worship of God, but so farre as they consent and proceed from the heart. Which teacheth vs that whatsoeuer religious dutie wee are to turne our selues vnto, wee are first of all therein to approoue ou[illegible: 1 letter] hearts vnto God. Fourthly, that there may bee a distinction made betweene the true beleeuer and the hypocrite and carnall man. The hypocrite he prayeth outwardly for forme and fashion; the naturall man in affliction prayeth of compulsion, as a man that is racked and tormented, without any loue of God at all; both of them without any inward sense, or rectified disposition of the heart: but the beleeuer hee prayeth in the heart and in faith, the spirit of God disposing his heart aright vnto prayer. Quest. How doth the holy Ghost direct the heart? Answ. By fiue waies or meanes: first, by illumination, whereby hee reueileth God to man, as also his owne estate; both of them in part. Secondly, by conuersion, whereby hee turneth the heart vnto God once made knowne. Thirdly, by direction, whereby hee directeth the heart to deale as with God himselfe, taking it from outward meanes. Fourthly, by feruent and constant desire[illegible: 1 letter] for things spirituall or temporall. Fifthly, by faith, whereby we can rest on God for the accomplishment of the things wee haue heartily desired. Quest. Whether may we not pray to the holy Ghost, seeing here it is said, praying in or by the holy Ghost? Ans. We may not onely pray in or by him, but vnto him: for although wee haue no particular example hereof in the Scripture, yet wee haue sufficient warrant: for the three persons being vndiuided in nature, must be also vndiuided in worship, and one being worshipped, all must be worshipped. Secondly, wee are baptized into the name of the holie Ghost, as well as of the Father and Son, and therefore hee is to be prayed vnto, euen as they are. Ob. But wee are not commanded to pray any where by the Father or Sonne, as here by the holie Ghost, which argueth that the holie Ghost is not the author of our prayers, as they are. Answ. The Apostle here would haue vs obserue an order in the working of the Trinitie, for all the three persons are authors of our prayers; the Father and Sonne make vs to pray, but by the holy Ghost; the holy Ghost maketh vs pray, but more immediatly, for he is the immediate author of our prayers: which teacheth that when we pray, it is not of our selues, but from the spirit which stirreth and sendeth vp heauenly requests for vs: herein then wee must renounce our selues, magnifie the grace of God within vs, and shew our selues thankfull by entertaining carefully such holie motions of this most holie Spirit of God.

Vers. 21. And keepe your selues in the loue of God, looking for the mercie of our Lord Iesus Christ vnto eternall life. THese word[illegible: 1 letter] containe the second rule of the Apostle tending to the preseruation of faith, and true religion concerning loue, and it is indeede of speciall vse, and direction for the framing of our liues: Christ calleth the loue of God and men the summe of the whole law: Paul calleth it the end of the Commandements. This caused Paul to keep faith & good conscience: 2. Cor. 5.14. The loue of Christ constraineth vs. Now for the better informing of our vnderstandings, and our furtherance in obseruing this rule, fiue things are to be considered: first, what is meant by the loue of God? Ans. Wee are to vnderstand by the loue of God a diuine vertue in the hearts of the beleeuers, whereby they loue God and Christ, properly and simply for himselfe, rest in him, and cleaue vnto him as the most absolute good: for by Gods loue in this place is not meant that loue wherby God loueth man, but whereby man loueth God. Quest. Why doth the Apostle here omit the loue of man? Ans. Because the loue of man to man is included and to bee vnderstood in the other as a fruit necessarily flowing from it: for first, whē a man loueth his neighbour, herein after a sort he loueth God: for then is God loued not onely when our affection of loue is directed vnto himselfe, but also when his ordinances, his creatures, image, and other things partaining vnto him are loued. Secondly, the Apostle Paul calleth the loue of the neighbour the fulfilling of the law;Gal. 5.14. which cannot be vnlesse we include also therein the loue of God, or rather it within Gods loue, and ioyne them both together. Now if the loue of man be the fulfilling of the law, how much more is the loue of God, which by the same reason must include the other? Thirdly, it is a true rule in Diuinitie, that the first Commandement must bee included and practised in all the nine following, as being the foundatiō of them all. Now the maine dutie of the first Commandement is the loue of God, which must goe with the practise of all the other,The loue of God groweth not naturally in our owne grounds. so as al the duties of the other Cōmandements are included in ye same. The second point is, whether this loue of God bee in man by nature, or giuen by grace? Ans. It is not from nature, but a gift of grace following faith and iustification. Ioh. 14.14. If yee loue me, yee will keepe my commandements; both which proceed from one beginning: as no man then can by nature keepe the Commandements, so no man can by nature loue God aright. Rom. 8.5. The wisedome of the flesh (that is mans best things, his best thoughts and affections) is enmitie to God, therefore can there be no true loue of God in nature. 1. Tim. 1.5. The end of the commandement is loue out of a pure heart, and of a good conscience and faith vnfained. Againe, wee must first beleeue that wee are loued of God, before wee can loue him. 1. Epist. Ioh. 4. We loue him, because he loued vs first. It will bee obiected here, Luk. 7.47. Many sinnes are forgiuen her, for she loued much: where it seemeth that loue is the cause of forgiuenes of sinnes. Ans. I answere, this word (for) doth not signifie here a cause, but a reason drawne from the signe, as it is also elsewhere vsed; this then is the sense, many sinnes are forgiuen her, and hereby ye shall know it, because or in that she loued much. Note hence first that doctrine of the Church of Rome to bee false, whereby they teach that before iustificatiō there must be a disposition and aptitude in a man thereunto, standing in a feare of hell, loue of God, &c. for by this doctrine ye loue of God in man should go before iustification, which is a fruit and follower thereof. Secondly, that is as false, that loue is the soule and life of faith, for though in time they be both together, yet in the order of nature loue followeth after faith, & therfore cannot be the forme and soule thereof. Thirdly, it hath bin the opinion of some, that faith apprehendeth Christ by loue, and not by it self; but this is also erroneous: for loue in order followeth apprehen [illegible: 2 letters]on of Christ, and therefore Christ is not apprehended by loue. First we beleeue, and being knit vnto Christ by faith, then our hearts are knit vnto God by loue. The third point is, what is the measure of loue whereby we must loue God and man. Ans. According to the two distinct parts of the word of God, are prescribed two distinct measures of loue. The measure of the law is to loue God without measure, for it requireth that wee loue God with all the powers of our bodies and soules, and with all the strength of all these powers, Luk. 10.27. This measure is not now in our power to performe, no not although wee bee borne anew: for being still flesh in part, some of the powers of our strength are withdrawne from the loue of God. The Gospell is a qualification of the law, and moderateth the rigour thereof; it freeth a man not frō louing God, but exacteth not this loue in the highest measure and degree, but accepteth such a measure as standeth in 3. things: first, in beginning truly to loue God: secondly, in the daily increase in this loue: thirdly, in being constant in the same vnto the end: this measure the Lord accepteth for perfect loue, in those that bee in Christ, in whom the imperfection is couered. Deut. 30.6. The Lord thy God will circumcise thine heart, that thou maist loue the Lord thy God, with all thine heart, and all thy soule, that is as if the Lord had said, I will ingraft the true loue of my selfe in your hearts which you shall increase in, and constantly proceede in the same, and then I will account and accept of it▪ for the full measure of loue that my law requireth▪ which distinction is the rather to bee considered,Papists are none of them that can confesse that they are [illegible: 2 letters]profitable [illegible: 1 letter]hen t[illegible: 1 letter]ey haue [illegible: 1 letter]o[illegible: 1 letter]e all they can. because the Papists teach▪ that the loue which the Lord requireth of Christians, is the same for substance and measure which the law prescribeth: and for the perfection of our loue, they say a man may doe more than the law bindeth him vnto; as if he gaue all his goods to the poore, it is more than euer God in his law hath commanded: and if wee loue God aboue all creatures (which they say a man may doe though imperfectly) it is the loue which the law prescribeth. But all this is most false, and so the Apostle Galath. 3.10. concludeth it, as many [illegible: 1 letter]s are vnder the workes of the law are accursed. If all men bee condemned by the law▪ then is no man able to performe the loue and duties which it requireth: but he taketh the former for granted, for else his argument could not hold; and therefore that none can performe the loue which the law enioyneth is true. Secondly, the common opinion of men is, that they euer loued God with all their heart, and it i[illegible: 1 letter] pitie hee should liue that doth not so: but it is a m[illegible: 2 letters]re delusion▪ for if it were so, what needed any qualification or moderation of the law by the Gospell? The fourth point is, wherein standeth the loue of God? Ans. 1. Epist. Ioh. 5.3. This is the loue of God, that ye keepe his Commandements. Ioh. 14.13. He that keepeth my Commandements is he that loueth me: the reason whereof is this, he that loueth God, loueth his word, and he that loueth his word wil bewray his loue in yeelding answerable obedience thereunto; and in one word this keeping of the Commandements standeth in these three things: first, in faith, for it must bee the worke of a true beleeuer: secondly, in conuersion vnto God: thirdly, in new obedience: which sheweth many a man how miserably he hath been heretofore deluded by Satan▪ for euery m[illegible: 1 letter]n professeth and pretendeth the keeping of the Commandements, and yet the most are so farre from doing them that they know them not neither care to know them. The fifth point is, how a man should preserue in him the loue of God and of m[illegible: 1 letter]n? Ans. First, the meanes whereby man may preserue himselfe in the loue of God is two-fold: first, euery one must labour daily to haue his heart setled in the sense of Gods loue towards himselfe: for the more he shall feele Gods loue confirmed vnto him, the more shall his loue bee inflamed and increased towards God againe; euen as the more wee feele the heate of the Sunne, the warmer wee are. Secondly, wee must keepe a daily obseruation of Gods blessings spirituall and temporall, which is a speciall meanes not onely to confirme and augment our loue, but preserue it constant to the end. Psalm. 18.1. I will loue thee dearely, O Lord. Why what made Dauid thus resolue himselfe? the reason is rendred in the next words; The Lorde is my rocke, my fortresse, my strength, and hee that deliuereth mee. Secondly, men must vse the meanes whereby they may preserue their loue to men; and these are of two sorts, for some stand in meditation, others in practise. The meditations are foure. The first is the consideration of the spirituall and neere coniunction of all those that are true beleeuers, of which number wee professe our selues all to be, who haue all one Father, God: one Mother, the heauenly Ierusalem the Catholike Church; all begotten of the immortall seede, the word of God▪ all liue by one faith in Christ, and all are heires of eternall life and glorie. This was Pauls motiue perswading him hereto: Ephes. 4.3.4. There is one Lord, one faith, one baptisme, one God and Father of all: see Phil. 2.1.2. The second meditation is, that the duties of loue which man sheweth to man, especially the faithfull, God accepteth as done to himselfe▪ so saith the Wiseman: He that giueth to the poore, l[illegible: 1 letter]ndeth vnto the Lord. And Matth. 25. When I was hungrie, ye fed me, &c. namely in my members vpon earth. The third meditation is the consideration of that curse, which is due to them that neglect duties of loue to man when occasion is offered: Matth. 25. Depart ye cursed, I was hungrie, ye fed me not: to auoide this curse, we must embrace the Apostles counsell, to walke in loue. The fourth is, to consider that the loue of man to man is a grace of God, which leadeth a man by the hand to the first degree of happines: 1. Ioh. 4.16. He that dwelleth in loue, dwelleth in God, and God in him; that is, hee hath entred the first degree of happines, for hee hath fellowship with God: and verse 12. If wee loue one another, Gods loue is perfect in vs. Now as nature it selfe can tell vs a happines is to be sought for; so let this grace leade vs to the degrees and beginnings of it. The second sort of means stād in practise; and the rules of practise be sixe. The first is the practise of the law of nature, being the summe of the Law and the Prophets, by Christs own testimonie: Whatsoeuer ye would that men should doe vnto you, doe you the same vnto them. The meaning of which golden rule is this: Looke what we would haue other men to think, speake, and do to vs, that must we thinke, speake, and doe vnto them, and no worse: and on the contrarie, consider what we would not that men should thinke, speake, or doe vnto vs, that wee must abstaine to speake, or thinke, or doe vnto them. The practise whereof would cut off many wrongs, contentions, fraudes, and iniuries both in word and deed. The second rule of practise is in Gal. 5 13. Doe seruice one to another by loue: that is, let euery man in his place and calling become seruant to another, and so preserue loue by the duties of loue. The reason hereof is, because God (although he might if he had pleased preserued man without man) would haue man preserued by man, and that euery man should be his instrument for euery mans good in regard both of bodie and soule. For which end he hath furnished men with seuerall artes, sciences, trades, and callings, that one man might stand in need of the help of another. Secondly, we are placed in the world that here we might serue God indeed, not in speculation onely,God will be serued of vs in our seruing of man. but also in our whole practise in our standings and callings, he will be serued of vs in our seruing of man, for these two must goe together, and as it were hand in hand, the seruice of God and the seruice of man. Whosoeuer therefore imploy their callings principally for the purchasing of their profits, pleasures, honours, and not for the good of men, they abuse their callings, prophane their liues, and mistake the proper end of them, as though they were borne onely to liue vnto themselues and serue themselues, and neither God nor man besides: from which too common a practise hath that diuellish speech sprung, and by Satan put into the mouthes of many men: Euery man for himselfe, and God for vs all. A speech well beseeming those who are at open enmitie with the duties of true loue. The third rule is in Phil. 4.5. Let your moderate minde bee knowne vnto all men. Wherein is commended that meeknes of minde, whereby wee can with moderation and equitie beare with men for the preseruation of loue: see Phil. 2.3. This moderation standeth in foure actions: first, in bearing with defects and infirmities of nature, as hastines, frowardnes, desire of praise, slownes, and such weakenesses, it is the part and propertie of an equall minde, not to be seuere, or hastie against these, but rather to passe by them, as Salomon saith: It is the glorie of a man to passe by an infirmitie. Secondly, in couering many, yea a multitude of sinnes: yea and if a man be called to reueale and discouer them by way of testimonie, it causeth a man not to aggrauate the crime, but equally to speake euen as the thing i[illegible: 1 letter]. Thirdly, in construing mens meanings, words, and actions (if it be possible) in the better part, euen so farre as the word of God giueth vs libertie: for it is a fruite of malice to misconster men, to make an offence where it is not giuen, or not to bee taken, and that i[illegible: 1 letter] so long as the wickednesse is not apparant. Fourthly, in restoring him that is fallen into a fault, by the spirit of meeknes, curtesie, and humanitie: euen as a Surgeon dealeth with a broken arme or legge, not with roughnes, or anger, but with mildnes, yea and pitie towards the offender, so setting him as it were in ioynt againe. The fourth rule is in Rom. 12.10. Be affectioned one towards another with brotherly loue. How may that bee done? Answ. In the next words, in giuing honour goe one before another, not in taking honour as our nature is; but in preferring others before our selues: and here wee must not conceiue of this honor as a meere ceremonie, standing in some outward gesture; but it is a reuerent opinion conceiued inwardly in the heart, whereby euery man thinketh better of another than of himselfe, and accordingly yeelds him more honour. But some will say here, this is hard to doe, to esteeme of euery man better than our selues, and how may we attaine vnto it? Ans. Whosoeuer iudgeth this so hard a lesson, let him enter into the serious examination of his owne heart, without partialitie, let him looke narrowly into himselfe, and hee shall espie such a bodie of sinne for measure and manner, as he cannot finde in any man besides; so as in the true sense of his estate he can neuer abase any man so farre as he can himselfe, whereby he shall come to iudge euery man worthie to bee preferred and honoured before himselfe. The fifth rule is in Ephes. 4.26. Let not the Sunne set vpon your wrath. A very necessarie rule; for seeing we be but men, we cannot be without many sinfull motions, and especially of reuenge vpon occasion: but here we are counselled forthwith to stay and represse them▪ yea and to break them vtterly off: that although anger, wrath, and reuengefull thoughts will arise vp in our hearts, yet we must extinguish them, and not suffer them to continue with vs, no not for the space of a day. The same Christ himselfe hath taught, Mar. 11.25. When ye stand to pray, forgiue, if ye haue any thing against any man. So often then as we are to pray (which is at the least daily) so often are we to forgiue iniuries offered to vs, for we pray to be forgiuen as our selues doe forgiue others: men content themselues to carry their wrath a whole yeere together, and if they forgiue once a yeere at Easter, or at the receiuing of the Sacrament once a quarter, it is as much (they thinke) as they neede to doe: but they forget that the Sunne must not goe downe vpon their wrath. The sixth rule, Rom. 15.2. Let euery man please his neighbour. Some will say, how can this be, for some will neuer be pleased, if wee condiscend not to their corrupt and wicked desires? Ans. The next words expound the Apostles meaning; for good: What is that? Ans. For his edification:Please men in God, and for good. so as the generall commandement admitteth this limitation; that men must be pleased, but onely so farre as it tendeth to Gods glorie, their owne good and edification. So Rom. 12.18. Haue peace with all men; but yet with a double limitation: first, if it be possible: secondly, if it be in you; or so much as lieth in you, wee must not carrie crosse and thwart mindes, as being enemies vnto peace, but applie our selues to the preseruation of it in our selues and others: thus shall we testifie our selues to be admitted into Gods kingdome, wherein the lion and lambe play together, and the yong childe with the Cockatrice, Isai. 11. Whereby thus much is signified, that men once conuerted shall be so changed and altered, that if they were neuer so fierce and cruell against the Church, and one against another before, yet now they shal be framed to a peaceable and meeke disposition towards all men. Now to perswade vs to the practise of these rules: consider first that these are the last times, wherein most men are louers of themselues, 2. Tim. 2.3. and louers of men for their owne aduantage, euen so farre as by them they may attaine and retaine their wealth, pleasures, and pompe; but few are they that loue men for God, or his graces in them: now seeing the times more call for these duties, let vs bee the more carefull in them. Secondly, loue amongst men is the bond of societies; for what else linketh man to man but loue? which therefore the Apostle calleth the bond of perfection, and truly, for it maketh men speake and thinke one thing, and perfecteth their societie. Seeing then Christian societies are Gods ordinances and preserued by loue, wee are to labour the more in the preseruation of it. Thirdly, the office and action of loue is most excellent, for the manifold gifts and graces which God bestoweth on men for the vse of the Church and Common-wealth, are all hereby made profitable thereunto, all ordered hereunto aright, and all hereby applied to their right ends and vses: the gifts of knowledge, tongues, artes, wisedome and such like, without loue they puffe vp, but it is loue that edifieth, 1. Cor. 13. and which causeth man to applie and vse these gifts to the good of man. The third rule for the maintenance of faith concerneth Hope, in the next word[illegible: 1 letter], looking for the mercie of our Lord Iesus Christ vnto eternall life.] Wherein is contained a description of hope, which is this: Hope is a gift of God, whereby we waite for the mercie of Iesus Christ to eternal life. For the better conceiuing of which grace, consider in the words three things: first, the person on whom wee are to waite by hope, namely our Lord Iesus Christ, together with the properties of this waiting, which are foure: first, it must be certaine without doubting: for the Apostle ascribeth a full perswasion and assurance vnto our hope, as wel as vnto our faith, Heb. 6.11 neither doth hope make a man ashamed by disappointing him of the thing hoped for, Rom. 5.5. Secondly, it must be against hope, that is, against all humane hope, reason, sense, and whatsoeuer may be grounded vpon these. Thus Abraham beleeued against hope, Rom. 4.18. Thirdly, it must be a patient waiting on Christ: Rom. 8.15. If we hope for that we see not, we doe with patience abide for it: for otherwise the thing hoped for deferred, maketh our waiting painfull and tedious. Fourthly, it must be grounded vpon the word and promises of life. Psal. 130.5. My soule hath waited, and I haue trusted in his word: Heb. 6.18. the ground and anchor of our hope is made not onely the promise, but the oath of God who cannot lie, although he should not sweare, that we might h[illegible: 1 letter]ld fast the hope that is set before vs. The second point is, the thing for which we must waite, which is not for gold, siluer, honours, pleasures, but only for the mercie of God in Christ vnto life eternall: by which we must not vnderstand the beginnings of mercie, for these we alreadie here enioy, and hauing the present hold thereof, need not hope for the same, but for the full measure, and accomplishment of Gods mercies hereafter to be enioyed. The like manner of speech hath Paul, Rom. 8.20. We waite for our adoption and redemption, not that wee are not alreadie adopted and redeemed; but that it is not as yet fully finished and accomplished in vs, as hereafter it shall be. The third point is, the fruite and profit of this waiting; and that is life eternall, and therefore is added, vnto life eternall, giuing vs to vnderstand, that our waiting shall bring vs vnto, and set vs in the possession of this life. So as the description standeth in setting downe two effects of hope, described first, that it causeth to waite on Christ for mercie: secondly, that it doth not faile nor make a man ashamed, for he waiteth vnto eternall life, and in this expectation is put in possession of the same. From the former effect we learne first to put a difference betweene hope and confidence: first, by hope we waite on Christ, but by confidence we rest vpon him, and quiet our hearts in him. Secondly, hope is of things to come, and confidence of things present, at least made present by faith. Matth. 9.2. Haue confidence, and thy sinnes are forgiuen thee. Whence we may discerne an error in Popish religion. They teach with vs that a man is to haue confidence in Christ, but they include it vnder hope, and will not permit that it should bee referred to faith, because then they should be drawne to grant a speciall faith. But that is erroneous, seeing confidence is not of things to come as hope is, but of things present: and therefore although confidence goeth with hope, yet it is no branch of it, but proceedeth from faith. Secondly, seeing this waiting is a certaine expectation of Christ, hence I gather that there is a speciall faith; for if there bee a speciall hope, there must needes be a special faith to ground this speciall hope vpon: for wee can neuer certainly waite for that, whereof we are vncertaine whether it belong vnto vs or no: he that hath receiued the earnest, may certainly waite for the whole summe; but it is faith which receiueth the earnest of the spirit, from whence our hope is raised. Heb. 11.1. Now faith is the ground of things hoped for: for which cause it is that hope also hath his full assurance ascribed vnto it as well as faith. And hence wee may further take knowledge of another of their errors, whereas they teach that hope indeed is ioyned with a certaintie, but they distinguish of certaintie, which is (they say) either of the will or vnderstanding: hope they graunt hath the certaintie of will, but not of iudgement and vnderstanding: but this is false, seeing the Apostle Heb. 12. commandeth to reioyce in hope; which no man can doe, vnlesse the iudgement be certaine and setled; he that is not certaine of mercie, can neuer hope certainly for mercie. Thirdly, wee learne hence to waite by our hope in Christ for life euerlasting euen to the death, that must be the white which must euer be in our eye, at which wee must continually direct our aime. We haue many examples of holy men who haue gone before vs in this dutie: Iacob when hee was making his will, inserteth and as it were interlaceth this speech: O Lord, I haue waited for thy saluation, Gen. 49.18. Moses had his eye euer vpon the recompence of reward, Heb. 11.26. Iob would trust in the Lord, yea although he should kill him, Iob. 13.15. Dauid was much and often in this expectation of the Lords mercie, Psal. 40.1. In waiting I haue waited on the Lord, that is, I haue instantly waited: and mine eyes haue failed me, whilest I haue waited for my God, Psal. 63.3. and Psal. 16.9. My flesh shall rest in hope: his hope was that his flesh should rise againe vnto life euerlasting. Obiect. But how cā we nourish this hope (will some man say) seeing we are so tossed & perplexed with so many miseries and grieuances in this life? Ans. Paul meeteth with this obiection, Rom. 1.3. We reioyce in tribulation. Qu. How can we doe so? Ans. When wee subiect our selues vnto God in afflictions, he sheddeth abroad his loue in our hearts, and this breedeth patience, which bringeth foorth experience, and experience hope, which maketh not ashamed; being the helmet of saluation, and our anchor which staieth our ship in the troublesome sea of this life. Fourthly, if wee must by our hope waite on Christ; then in all our requests and petitions vnto God we must abide the Lords leisure, not limiting him, or prescribing the time vnto him of hearing; for herein our hope must exercise it selfe. Further, from the obiect of this waiting, which is the mercie of God, we may learne diuers points: first, that there is no such merit of worke as the Papists dreame of,We must waite for mercie, and not for iustice, as the Papists teach by their doctrine of merits. for then might we waite for iustice, and of due lay claime to life eternall. But here we haue another lesson read vs, namely that the Saints of God iustified, sanctified, and so continuing, (for to such Iude wrote, as verse 1.) must waite for the mercie of God vnto life eternall. Yea let a man keepe all Gods Commandements hee shall merit nothing, he doth but his dutie. In the second Commandement the Lord saith he shewes mercie on thousands: but who are they? euen to them that loue me and keepe my Commandements. If Adam had stood in innocencie, he could not haue merited any better estate than hee was in; how much lesse can wee since the fall? nay Christ as hee was man alone, could not merit, nor did not, but in regard of the personal vnion. But the Papist will here say, that life eternal is promised vpon condition, and if wee can keepe the Commandements wee may merit. I answere, if wee keepe the condition of our selues wee may merit indeed; but this is impossible, for euen our keeping of the condition were of mercie; and mercie and merit will neuer meete and stand together. Secondly, if we waite for mercie in Christ, then must wee altogether despaire in regard of our selues of euer attaining life euerlasting, for hope sendeth a man out of himselfe, and causeth him wholy to relie himselfe vpon Christ. Thirdly, if we must waite for the accomplishment of mercie, which tendeth to life euerlasting, then much more must wee in our dangers or troubles waite for Gods mercie in our deliuerance. If wee must waite for the greater, wee may for the lesse. Hab. 2.3. At last the vision shall speake, and not lie; though it tarrie, waite. And Isai. 28.16. He that beleeueth maketh not haste. This meeteth with mans corruptiō,Wicked mē in present troubles must haue present helpe, though from Satan himselfe. who in present trouble will haue present help, or else he wil fetch it from hell it selfe, from Satan and Sorcerers: but such neuer learned to waite on Gods mercie for saluation; for then could they waite his leisure in lesser matters for health and ease, and with more comfort make farre lesse haste. Secondly, from the second effect or fruite of hope, namely, that it deceiueth not nor disappointeth him that hopeth; note first a difference betweene humane or carnall, and religious or Christian hope. The former often deceiueth men, at least when death commeth all such hopes perish: but the second neuer deceiueth a man in time of need, no not in death it selfe. Secondly, hence a man may and must beleeue his owne perseuerance in grace: for where this hope is, such a man cannot fall wholie from Christ, for then his hope should disappoint him: neither from his owne saluation, because this hope laies hold on the mercie of God vnto eternall life, and herein can neuer frustrate his expectation, or make him ashamed. Thirdly, if our hope bring vs to the fulnes of happines, and to the accomplishment of mercie hereafter, then it bringeth vs to the beginnings of this happines euen in this life; for the beginning of life eternall is in this life, and standeth in the conuersion of sinners vnto God, and in amendement of life: and whosoeuer hath true hope, hee is thereby stirred vp vnto daily repentance and reformation of life: 1. Ioh. 3.3. He that hath this hope, purgeth himselfe, euen as he is pure. Now there is none of vs but wee say wee hope for life eternall, and looke to bee saued by the mercie of God in Christ: it standeth vs thē in hand to trie the truth of this hope within our selues, and manifest the truth of it vnto others, and both these by this note, namely that we finde it to purge our hearts and liues, and that it conforme vs vnto Christ: for if we hope to be like him after this life, we must labour to resemble him euen in this life, by being in some measure pure, holy, innocent, meeke, louing, &c. euen as hee was: for otherwise if our liues be not in some reformation of our selues, and conformitie to our head sutable to the profession of our hope, it is but pretence of hope, and will make men in the end ashamed.

Vers. 22.23. And haue compassion of some, in putting difference; and others saue with feare, pulling them out of the fire, and hate euen that garment which is spotted by the flesh. THese words containe the two last rules tending to the preseruation of the faith, both of them teaching how we may and are to recouer, and restore those who are fallen or declining from faith or good conscience. For the better vnderstanding whereof, consider in the words two things: first, the way to begin this recouerie, which is in the end of vers. 22. By putting difference. Secondly, the manner how they are to be recouered; expressed in both the rules: the former concerneth Christian meeknes: Haue compassion on some,] the latter concerneth Christian seueritie; and other saue with feare.] Concerning the former: the way of this recouery is to put a difference] that is,All errors are not of the same size. by Christian wisedome to distinguish betweene offenders. For our direction wherein, wee must know that men erre and offend two waies: first, in opinion and iudgment: secondly, in practise and life. Againe, those that erre in opinion are also diuersly to bee distinguished, according to the diuersitie of their errors: for some erre in the foundation of religion, and matters of greatest importance, as the Papists at this day when they teach inuocation of Saints, iustification by workes,Popish doctrine departeth frō the foundation. a reall sacrifice for the quicke and dead in the Supper, with other false doctrines racing the foundation: others may hold the foundation, but erre in smaller pointes of lesser importance. As for example, the Anabaptists holding that warre is not to be made, nor othes to be taken, erre grossely: but yet herein (though in other points they doe) they race not the foundation. These ought wisely to be distinguished, for hee that erres in the foundation, ouerturneth his faith and religion: but he that holdeth the foundation, and erreth in smaller points, doth not. 1. Cor. 3.12. If any man build on the foundation hay or stubble, [illegible: 1 word] worke shall burne, but himself may be safe. One thing it is to beate downe a wall, to pull downe a window, yea some one side of a house; and another to plucke vp the foundation, for this destroieth al. Which difference if it had been made and minded, many which haue separated themselues frō the Church of England had still remained members of it. Secondly, of those that erre in opinion, some erre of ignorance and blinde zeale, seeing no other truth than that they hold; as the Iewes did, Rom. 10.2. who had the zeale of God, but not according to knowledge: others erre of malice, who know they are deceiued, and yet persist obstinately in their error & false opinion, lest they should lose their credit, as Heretikes. Now betweene these also a difference is to be put: Tit. 3.10. An heretike after once or twice admonition reiect; for such a one is condemned of his owne selfe. But if the error be of ignorance, Paul speaketh; If any be otherwise minded, the Lord will reueile it, Phil. 3.15. But here we must alwaies remember, that seeing wee can hardly discerne the ground of mens errors whether they proceede of ignorance or malice, wee are euer to condemne their error, but haue respect to their persons, and not passe sentence rashly against them. For the error of the vbiquitie of Christs bodie hath been held and maintained b[illegible: 1 letter] many both godly and learned Protestants; their error wee are alwaies able to condemne, but wee may not condemne their persons, no not although they haue defended it of malice, or out of the pride of their hearts, seeing the Lord might giue them repentance before or at their death. Thirdly, againe those that doe erre of ignorance must be distinguished: for some of them are misled of simple ignorance, as those who haue no meanes, or very small meanes to come to knowledge: others erre of affected ignorance, which is when men are willingly ignorant, hauing meanes of knowledge, but refuse the same.The ignorance of this land more fearfull than it vvas fourty yeeres ago. As aboue fourtie yeeres agoe the people of this land erred of simple ignorance, because they had not the meanes (which yet did not excuse thē) but now their ignorance is wilfull, and affected, neglecting at least, if not fearfully despising so great saluation: and therefore as the sin of the land is greater, so the more fearefull is the iudgement like to be, if it bee not seasonably preuented by repentance. Fourthly, there is also wise difference to bee put betweene the author of sects and heresies, and those who are by them seduced. The Sect-masters and leaders are to bee vsed with more seueritie, and sin more grieuously: Rom. 16.17. Obserue them which cause diuisions among you: as in a wisely ordered Common-wealth, the heads of conspiracies and authors of treasons are most aimed at. Secondly, errors in practise or action is any actuall sinne, or offence in word or deede; and men that offend in these are not all to bee ranged in one ranke, but to bee distinguished. For of these, first some sin of ignorance, not knowing what they doe; as Paul persecuted the Church of God ignorantly, & through a blinde zeale. Now ignorance is two-fold: first, generall ignorance, when the thing is vtterly vnknowne: secondly speciall, when the equitie of a particular fact or some speciall action is vnknowne; as oppression and vsurie in generall are knowne to bee euill; but many particular actions vnder this kinde are vnknowne to many so to be: and sometime these two ignorances are ioyned both together, according vnto which we may put difference betweene the faults and offences of men. Secondly, some sinne of infirmitie, who know what they doe, but yet are ouercarried by sudden and violent passions of anger, feare, sorrow, or such like vnto euill. Thus Peter denied his Master vpon sudden feare of danger. Thirdly, some sinne of malice, being carried vnto euill by the malice of their own will, not of ignorance, or passion as the former, of this the Apostle s[illegible: 3 letters]keth, Heb. 10.26. If we sinne willingly, [illegible: 2 letters]ter we haue receiued the knowledge of the truth, there remaineth no more sacrifice for sins. Now of this malice of the will there be two degrees: first particular, when a man wittingly and willingly sinneth against some particular Commandement; as Acts 7.51. The Iewes were stiffenecked and alwaies resisted the holy Ghost: that is, the ministerie of the Prophets in some things, not in all. Secondly, generall malice, when a man is carried wittingly and willingly to oppugne all the law of God, yea Christ himselfe, true religion, and saluation by Christ, and so reuerseth all the Commandements. This is the sinne against the holy Ghost, & of this degree the Apostle saith, there re[illegible: 2 letters]ineth no more sacrifice for sinne: this being an vniuersall and generall apostasie. Now offenders according to these differences must bee distinguished. Further, of those that actually offend, some sinne secretly, when it is knowne but to some one onely; and priuately, when it is knowne but to some few, and the scandall is the smaller. Some sinne publikely, when the sinne is notorious and the offence giuen great. If the offence b[illegible: 1 letter] secret, the Apostle ruleth the case, saying; that loue couereth a multitude of such sinnes. For the second, if the offence be priuate, then must thou admonish the party betweene thee and him: if hee heare thee, thou hast saued and wonne him: if not, but hee persist in offending, tell the Church. But hee that offendeth publikely, must be publikely reprooued, that others may feare, 1. Tim. 5.20. By these differences obserued, a notable way is made for the recouerie of those that are sliding or fallen from the faith, in matter either of doctrine, or practise. Hence wee learne first, that it is our dutie to obserue one another in our speeches and actions; or else wee can neuer put any difference in them, the end of which obseruing must be (not as the manner of many is to imitate others in their euils, or traduce or floute men) but that of the Apostle, Heb. 10.24. Let vs consider one another, to prouoke vnto loue and good workes. Secondly, for the making of this difference betweene offenders, we ought to haue in vs a christian wisedome, whereby wee may discerne aright of persons and things, and not to iudge of al alike. Our head Christ was a notable president vnto vs herein: for though many professed him, and beleeued in him, yet would hee not commit himselfe vnto them, because he knew what was in man, Ioh. 2.24. Loue indeed must hope all things,Christian loue must goe hand in hand with Christian wisedome. beleeue all things, suffer all things, 1. Cor. 8.7. but yet this Christian loue must be ordered by Christian wisedome. The second point concerneth the manner of restoring offenders, standing in two rules: first of compassion: secondly of seueritie. In the former consider two things: first, on whom compassion is to bee shewed: the Apostle saith, on some, that is, on those that erre of ignorance, or infirmitie: on those also who are caried away with ye violence of some sudden passion, if they repent, yea or giue any hope of amendement: all such must be restored with the spirit of meeknes, Galath. 6.1. Secondly, the manner of shewing the compassion, which is not by winking at, or soothing men in their sinnes, but by admonitions and exhortations seasoned with compassion: Matth. 18.15. If thy brother trespasse against thee, goe and tell him his fault betweene thee and him: if he heare thee not, take yet with thee one or two. This is the meanes first to conuince the offenders, and then to bring them to repentance with all mercie and meeknes, and confirme them therein. Thus God himselfe dealt with Adam, first conuinced him, and then in much mercie made that gratious promise, that the seede of the woman should bruise the Serpents head. Thus Christ looked on Peter, and mercifully restored him. Thus Paul restored the Galathians, being fallē from the faith by mercifull admonitions. Ob. But if we admonish men before witnes, according to the rule of Christ, wee may draw our selues into danger, for they may take such admonitions for slanders, and vse them as witness[illegible: 2 letters] thereof against vs. Ans. If therefore the fault bee secret, we must onely admonish our brother alone; and if that will not serue to reclaime him, leaue him to God to turne him: and if it be priuate, that is, known to some few, it is Christian wisedome to admonish him before some two of those that can testifie of this sinne, that so the partie admonished may be conuinced, and the admonisher cleered from all shew and apparance of slaunder. Vse. 1. By this rule is condemned the rigour and austeritie of many in too seuere censuring offenders and offences. This was a fault and blemish in the ancient Church; which sometime for no faults would enioyne penance, as if a man had married the second time: yea for small and light offences were wont to enioyne a penance of two, fiue, yea and sometimes of tenne yeeres. This is the sinne also of those that are departed from our Church, condemning vs (for some wants) vtterly as no Church nor people of God, refusing to heare the word of God, to pray, and to ioyne in other religious duties with vs. It is also the sin of many of the Lutherans, who because wee dissent from them in some opinions, condemne vs and our Churches to hell; and speake and write that we are limmes of the diuel. Which were too great seueritie, if wee held not the truth against them, in the things wherein we differ. Vse. 2. Wee ought on the contrarie to put on the bowels of compassion towards offenders, if there bee any hope of amendement; following herein the footsteps of Christ himselfe, who was very tender ouer Ierusalem, so as hee wept ouer it. Moses when the Israelites had sinned in making their golden Calfe, he mourned for them, fasted fourtie daies and fourtie nights for them, and would not depart from God till he was intreated of him in their behalfe. Men cannot but be compassionate towards sicke, and dangerously diseased, or wounded bodies; but a rare thing it is to be so tender ouer the sicke soules of our brethren. But blessed is hee that iudgeth wisely of the poore, whether afflicted in bodie or minde. The second rule of restoring offenders, concerneth Christian seueritie: and it is the last of the fiue, laid down in the verse 23. In it the Apostle laieth downe three things: first the rule it selfe, to saue with feare. Secondly, the reason of the rule, or manner of it; pulling them out of the fire. Thirdly, a caueat for the better obseruing it: And hate euen the garment spotted by the flesh. In the rule it selfe consider two things: first, who are to be saued by feare? [illegible: 1 letter]eare must force whō loue cannot allure. namely those who otherwise are incurable, which is manifest in the opposition of these words with the former, some are to bee cured with mercie and compassion, as those which sinne of ignorance and infirmitie: but those who are hardly curable must be terrified, affrighted, and so saued by terror and feare. Secondly, what this feare is? namely, not a bodily feare, as neither the meanes causing it are: but a spirituall feare, and that of euerlasting destruction. The meanes of feare are either ciuill or spirituall. The former is the power and authoritie of the Magistrate, who carrieth not the sword in vaine against offenders; but that those that doe euill might feare, Rom. 13.4. but neither is this feare nor the meanes of it meant. The second meanes are spirituall, directly respecting the soule, not the bodie, and they be reduced to three kindes or heads: first, admonition, with denunciation of Gods iudgements against the party not repenting. Secondly, suspension, whereby offenders are debarred from the Lords Table. Thirdly, excommunication, whereby men are deliuered vp to Satan, and cast out of the societie of Gods people. Of these three this last is here most properly meant. Ob. But some will say, Excommunication is of no force, it is lightly regarded, and therefore can bee no great meanes of feare to offenders. Ans. This censure vsed according to the word of God, cannot but be full of horror, and terror, and the most forcible (as the last) meanes of this feare. Matth. 18.17. If he heare not the Church, let him be to thee as an heathen. What will mooue a man if this will not, that the whole Church should account of him as a Pagan or Heathen? The incestuous person, 1. Corinth. 5.5. thus censured, is giuen vp to Sathan, and deliuered into the diuels power: then which what can bee more fearefull? Both these places the enemies of this, censure, seek to elude, that they might make it lesse forcible: for that in Matth. 18. they interpret of seeking ciuill remedie, against ciuil harme or wrong, as though the sense were thus: If thy brother iniurie thee, admonish him first priuately; and if hee refuse to heare thee, bring him before the Magistrate, thou maist goe to law with him, and vse him as an heathen man, in calling him before the heathen Magistrate. But this exposition cannot stand; for to shew that it is no direction of the manner to reuenge ciuil wrongs, but appertaineth vnto the conscience, it is added in the very next words, verse 18. Whatsoeuer they binde on earth, shall be bound in heauen: and whatsoeuer they loose in earth, shall be loosed in heauen. For the other place 1. Corin. 5. they expound it of an extraordinarie punishment, which might be executed in those daies by Satan vpon the bodies of such offenders: Deliuer him to Satan: that is, say they, that hee may torment his bodie. But this cannot be a bare bodily punishment, but an excluding of the sinner from the Communion and fellowship of the Church, and must be done in the face of the Church, by the consent of the whole Church, which appeare to bee so vers. 2. and 4. Againe, if it had been meant of some such extraordinarie punishment, Paul by his Apostolicall Rod could haue done that alone, and needed not haue troubled the whole Church with it. The second point is the reason of this rule, taken from the danger of the delay of it: Pulling them out of the fire. They are in perill of present daunger, they must therefore presently bee saued: euen as things that are in the fire must be presently pulled out violently, or else they are presently consumed: so must these offenders be presently preserued and pulled out of the fire of hell. Out of these two former points wee learne diuers instructions. First, that their censure of excommunication is an ordinance of God, and no inuention of man: for euen in this verse wee may obserue, first, that obstinate offenders are to bee saued by terrible meanes, some must bee saued by feare. Secondly, violent and sudden meanes must be vsed, they must be as it were snatched out of the fire. Thirdly, they must bee separated from in regard of societie, in the next words: all which three things cannot agree to any thing but only to excommunication. Secondly, note the end of excommunication,The censure of excommunication not to be inflicted but in most desperate cases. which is to pluck men out of the fire of hell with violence; and therefore this desperate remedie is only to be vsed in desperate cases, whē there is no other way to saue the soule, and not for trifles. The Surgeon cutteth not off armes and legges, vntill the life bee disparaged; neither the Physition prescribeth ranke poyson, but in most desperate diseases. Againe, if this bee the end of it, then it respecteth the spiritual estate of men, and not the temporall; the soule properly, and not the bodie. Wickedly then doth the Pope (for the vpholding of his estate) excommunicate Kings and Princes, to depose them from their Crownes, and depriue them of their scepters, and by it free their subiects from their allegeance: this is no end of this censure warranted in the word. And thirdly, if there be such a necessarie end and vse of it, it were to bee wished that in this end it were more vsed against open and notorious sinner[illegible: 1 letter]; whom the word cannot preuaile with to their saluation: seeing many goe on euery where obstinately in their sinnes without amendment, to the great scandall of others. Thirdly, hence we learne that many bee so wedded and addicted to their wicked waies, that although they be in the mouth of hell, yet they feare nothing; neither God nor Diuel: nor care neither for heauen nor hell; else what neede were there of such a censure as this is? Ahab was so addicted to Naboths vineyard that he was sicke for it: besides, he sold himselfe to worke wickednes. Manasses sold himselfe to Satan, nothing could returne him but setters and captiuitie. Fruitful of such hath been, and is our barren age. Fourthly, when gentle meanes will not serue to reclaime men, it is the will of God that terrible meanes should be vsed, if by any meanes they may bee pulled out of the fire: and thus the Lord vsed to deale with his owne people of the Iewes, proceeding with them according to that order in Rom. 2.4. first by patience by long suffering calling them to repentance: but when they hardened their hearts against these meanes, then he hoorded and treasured vp wrath for them against the day of wrath. The same hath been his dealing with vs in this land; for these fourtie yeeres and more he hath hedged vs in with peace and prosperitie, together with the liberties of his glorious Gospell, still expecting our further fruitfulnes, answerable to such meanes: but we become still more barren, & lesse fruitfull; hee hath often taken in hand his pruning knife, and lopped vs by famine, pestilence, and other his iudgements, and yet behold we abound with bitter fruites of blasphemies, iniustice, prophanenes, contempt of the Gospel, which was more embraced and esteemed of twentie yeeres agoe, than now it is in these daies, which make no end of declining: that surely wee cannot now but expect that the Lord should open vpō vs the treasures of his wrath, and his storehouses of iudgements, vnlesse wee vse meanes to preuent them, and that in due time. Some will aske, what bee they? Ans. Remember two rules, first the counsell of Amos, chap. 4.12. Prepare to meete thy God O Israel. Meanes in this land are prepared to meete our Enemies, and it is well done:Against the Iris[illegible: 1 letter] Rebels. but wee must first prepare to meete our God by vnfained repentance, and forsaking of sinne: for that is it which maketh the breaches of our land, & strengtheneth our enemies against vs. Secondly, the practise of Iehosaphat, 2. Chro. 20.12. We kn[illegible: 1 letter]w not what to doe, but our eyes are towards thee O Lord. Depend vpon him alone, and nothing besides him; make him thy hiding place in life and death, shroud thy self vnder the wing[illegible: 1 letter] of his protection, and thou shalt be safe vnder his feathers. Now followeth the third point in this last rule, that is, the caueat tending to the obseruing of it, in these words: And hate euen the garment spotted with the flesh: that is, keepe no companie, haue no fellowship or societie with them: which precept is propounded in a darke comparison or similitude, taken from the ceremoniall pollutions of the law: that look as men were th[illegible: 1 letter]n made vncleane▪ not onely by conuersing with persons legally vncleane; but also by touching (though it was vnware[illegible: 1 letter]) their houses, vessels, and garments, as appeareth Leu. 15.4. and Numb. 9. and therefore did not onely auoide such persons, but hated euen their garments: so must we vnder grace deal[illegible: 1 letter] with obstinate offenders, auoide their persons, sinnes, yea and societies, as occasions thereof. First then in the former part of the comparison two questions may bee demaunded. The former is this: Why should any mans flesh bee vncleane, or his garments spotted, and so detestable and to be hated, seeing they are the good creatures of God? Answ. There bee three kindes of vncleannes: 1. Naturall, 2. Morall, 3. Ceremoniall. Naturall vncleannes is, whereby the creature becommeth by his corrupted nature vncleane for mans vse, I say by corrupted nature, because this vncleannes cannot rise from created nature, but from mans sinne and Gods curse; as the Serpents are now to mans vse vncleane, that is, noisome, and full of hur[illegible: 1 letter] and poison. Morall is, when any creature is vsed against Gods law and commandement, separating i[illegible: 1 letter] from the vse of man: as to marrie within any of the degrees prohibited, Leu. 19. commeth within this vncleannes. Thus a man borne of vncleane seed is vncleane, Iob 14. Ceremoniall is, when the creature being cleane it in owne nature, yet in some other respects by vertue of Gods prohibitiō, becommeth vncleane. Thus were certaine beasts, and fowles, and dead bodies vncleane, not in their nature, but in some respects, which especially were three: first, in regard of touching: secondly, of tasting: thirdly, of sacrificing; in which respects th[illegible: 1 letter]y might not bee vsed. Now the creature might be hated, not in regard of it self, or as i[illegible: 1 letter] i[illegible: 1 letter] the good creature of God: but as farre as this ceremoniall vncleannes was fa[illegible: 3 letters]ed vnto it, it being prohibited in this or other respects by God. 2. Quest. But why should any m[illegible: 1 letter]n hate the flesh, or garments of another, seeing this ceremoniall vncleanne[illegible: 1 letter] was no sinne▪ yea to burie the dead corpes was a dutie to be performed necessarily: and so necessarie was it to touch them▪ and for garments they were naturall, and no more sin to touch them than to eate or drinke? Ans. Although legall defilement was not alwaies a sin, yet i[illegible: 1 letter] was alwaies an euill, and prefigured the defilement of men by originall sinne: and besides, vpon Gods prohibition was to be hated. Secondly, although the defilement it selfe was no sinne; yet hee that wittingly without cause did touch or meddle wi[illegible: 2 letters] th[illegible: 1 letter] thing defiled, did sinne, because God commanded the contrarie. Secondly, out of the second part of the similitude, in that we are to [illegible: 1 word] the company of obstinate offenders, it may be demanded whether wee may keepe any companie, or haue any fellowship with an obstinate sinner? Ans. The familiar companie with such is forbidden, but all companie is not absolutely forbidden: for in two cases it is lawfull to accompanie with such a one, first, to doe him good with conference, instruction, [illegible: 1 word] admonition; an heretike must be once or twice admonished, and if he bee not then reclaimed he must be auoided, Titus 3.10. Secondly, when a man is bound to such a one by the bond of ciuill societie: as for example, if a man [illegible: 2 letters]re by the Church excommunicated, y[illegible: 1 letter]t a wife must performe the dutie of a wife; the childe of a childe; the seruant of a seruant: for th[illegible: 1 letter]se diuine ordinances abolish not, but establish ciuill societies. Then I say familiar companie must bee denied to such obstinate sinner[illegible: 1 letter], but not all companie; as when by the same we can either reclaime them, or else to performe some ciuill dutie toward[illegible: 1 letter] them. Vse. First we see here what was the end of ceremoniall vncleannes▪ and that was [illegible: 1 letter]o represent that spirituall vncleannes in the whole man,Ceremoniall vncleannes figured with spirituall filthines. by originall and actuall sinne in thought, word, and deede▪ Z[illegible: 1 letter]ch. 13.1. In that day shal [illegible: 1 letter]h[illegible: 1 letter]re be a fountain[illegible: 1 letter] opened to the ho[illegible: 1 letter]se of Dauid, and to the inhabitants of Ierusalem, for sinne and for vncleannes: whereby is signified such an vncleannes, wherby not only our selues are defiled wholy, but whatsoeuer we touch & meddle withall, which is infected by reason of that dwelling sinne in vs, e[illegible: 1 letter]en as it was which in the law was [illegible: 1 letter]ouched by a polluted and vncleane person. This consideration should ca[illegible: 1 letter]se vs to looke into the filthines of our hearts; which if we could, or did see, as it is both in it selfe, and in the vile [illegible: 1 word] which without intermissiō it sendeth out, it would make vs humble our selues, and neuer bee at rest vntill this fountaine of the blood of Christ were set open vnto vs, and we euen plunged into it, and so clensed from this vncleannes; whereof the vncleannes of the flesh was but a figure and [illegible: 2 letters]adow. 2. Vse. We learne how to vnderstand the Cōmandements of the Moral law, namely not only according to the letter, and bare words in which they are propounded, which mention the maine sinnes only against God and man; but by a Synecdo[illegible: 1 letter]he in the mentioned sinnes, all of that kind, as all occasions, also motiues, and inducements thereunto, as here the Apostle wisheth the Saints to hate the flesh, yea the garments spotted; so wee are to hate the sinne itselfe, yea and all the kindes, and all the occasions of the same. 3. Vse. Hence wee haue a direct way wherein all beleeuers are to walke: first, we must hate the companie and societie of manifest and obstinate sinners, who will not bee reclaimed. Secondly, all their sinnes, not communicating with any man in his sinne, we must haue no fellowship (as with the workers so) wi[illegible: 1 letter]h the vnfruitfull workes of darknesse. Thirdly, all occasions and inducements vnto these sinnes. Fourthly, all apparances of wickednes, 1. Thess. 5.22. that is, which men in common iudgement account euill; and all this must, proceed from a good ground, euen from a good heart ha[illegible: 1 letter]ing sinne perfectly, that is all sin, as Dauid Psal. 139. I hate them with a perfect h[illegible: 2 letters]r[illegible: 1 letter]d: and not as some who can hate some sinne, but cleaue to some other; as many can hate pride, but loue couetousnes, or some other darling sinne: but wee must attaine to the hatred of all, before wee can come to the practise of this precept▪ besides that all sinnes are hateful euen in themselues. A needfull dutie to be heedfully regarded in these daies, wherein are so few hate[illegible: 1 letter]s of the flesh, and so many haters of those that hate it: so many that are so farre from hating the appearances of euill, that many sins themselues are swallowed vp and made no bones of; horrible blasphemies must now credit mens speeches: the breach and violating of the Sabbath in iourneying is [illegible: 1 word] good a seruice of God [illegible: 1 word] horsebacke [illegible: 1 word] neede be, or as he requireth [illegible: 1 word] r[illegible: 3 letters]inge, also fightings, and such work[illegible: 1 letter] of the flesh, are notes of valour and spirit: and so in other. Thus men who professe religion in word, denie it in deed; seeing true religion standeth not onely in the hatred of the sinnes themselues, but euen of all occasions and apparances of them: because God hath commanded them to be hated. 4. Vse. As ye Iewes (being not to come neer the houses nor touch the vncleane) if they did touch any such thing they were vncleane and polluted: and for that cause must wash their bodies and chaunge their garments, yea if they did but suspect that they had defiled themselues, they were presently to bee purified: so wee being defiled with any knowne sinnes, or suspecting any vnknowne; our next course must be to the bloud of Christ the Lauer of the Church, suing vnto God by prayer that our sins may be therewith washed away: wee must put off our garments, that is, the olde man with his lusts, and put on the wedding garment, that is, Christ Iesus with his righteousnes, daily proceeding in the duties of sanctification; for he that hath washed himselfe, had need stil ha[illegible: 1 letter]e his feete washed, that is, daily renew his repentance, and bring daily fruits worthie amendement of life.

Vers. 24. Now vnto him that is able to keepe you that you fall not, and to present you faultlesse before the presence of his glorie [illegible: 1 letter]ith ioy. 25. That is to God [illegible: 1 word] wise, our Sauiour, be glorie, and Maiestie, and dominion, and power, both now and for euer. Amen. IN these wordes are contained the third part of the Epistle, namely the conclusion of it, and it is nothing else but a lawding and praising of God: wherein three things are to bee noted▪ first the person praised, which is Christ the second person in the Trinitie, the Sonne of the eternall Father▪ this appeareth by two reasons in the words: first, because he is here described to be a Iudge that doth present all men before himselfe, which is proper to the Sonne of God. Secondly, because he is called our Sauiour, which is the title of Christ, according to the name Iesus▪ And yet here must be noted that in this praising of the Sonne, the Father and the holie Ghost are not excluded: for as the nature of the three persons is all one, so is their worship all one also. The second point bee the reasons or inducements mouing vs to praise Christ, which be three. The first drawne from his power: To him which is able &c. The second from his wisedome: To God onely wise. The third from the worke of our redemption and saluation: Our Sauiour. The third point is the praise it selfe, in these words: Be glorie, and maiestie, and dominion, and power, both now and for euer, Amen. Of these points in order. And first of the person to whom this praise is giuen. First, note how the Apostle concludeth his epistle with the praise of Christ as the Iudge, as also the Sauiour of mankinde; in whose example we are taught with willing minds to spend our daies in the honour of Christ: for that which the Saints doe in heauen, that must we doe while wee liue vpon earth; for so we pray in the Lords Prayer: but they in heauen continually doe cast downe their Crownes at the feet of the Lambe, Reu. 5.11. as worthie to receiue all honor▪ and glorie, and praise, and power; we must therefore bee readie vnto this dutie. Againe, he hath subiected himselfe to exceeding dishonour and abasement, yea to the death, and that of the crosse: and all that we might first honour him, and then be honoured by him: how therefore ought wee in way of thankfulnes for the great worke of our redemption, glorifie him, and aduance his honour? But in stead hereof many euen of those that professe Christ dishonour him, vsing him as a packhorse to lay vpon him all their sinnes, and so lade him with their sinnes past, and crucifie him againe with daily new sinnes, and yet they looke he should be their Sauiour to bring them to honour and immortall glorie. The inducements follow. The first of which is takē from the power of Christ, vnto him who i[illegible: 1 letter] able &c. That wee may know the force of this reason, wee will first consider what this power of Christ is.The power of Christ is either absolute or actuall. The power of Christ is two-fold: first, absolute: secondly, actuall. By absolute I vnderstand that power of his, whereby hee is able to doe euen that which he will neuer do; of which Iohn Baptist speaketh: God is able euen of stones to raise vp seede to Abraham. By this power God could haue made many thousand worlds, whereas he made but one; and by the same Christ could haue commanded a legion of Angels to haue deliuered him from the hands of the Iewes, but would not. This absolute power goeth beyond his actuall power or will, yet is not greater than his will: for as what God doth, that he willeth: so what hee can doe, hee can also will: but this power is not here meant. The second, namely the actuall power of Christ, is, whereby hee doth and effecteth whatsoeuer he willeth, and it is of two sorts: first, his generall power which tendeth on his prouidence, whereby he ordereth all things both in heauen and earth: Psal. 115.3. Our God is in heauen, and doth whatsoeuer he will. Secondly, a more speciall power which accompanieth his grace, and alwaies goeth with it: of which Paul speaketh Ephes. 1.19. That we may know what is the exceeding greatnes of his power towards vs that beleeue, according to the working of his mightie power. Of this power▪ working life and grace to them which beleeue, Iud[illegible: 1 letter] here speaketh. Concerning which obserue three conclusions. First, that this power is giuen to Christ in time, Matth. 28. All power is giuen me in heauen and in earth. Acts 2.36. He is of God made Lord and Christ, importing that this power is giuen him to bee a Lord. Indeed the Son of God as God, is of equall power with the Father, and that from all eternitie: in which regard no power can be giuen him: but if we respect his office of mediation, to the performance of which he must lay aside his power, and become as a seruant subiecting himselfe to the death; thus this power may bee said to bee giuen him againe, namely when by his rising from the dead and ascending into heauen, hee was mightely declared to bee the Sonne of God: so that in Psal. 2. Thou art my sonne, this day haue I begotten thee, is in Acts 13. applied to the resurrection of Christ: as if hee had said, This day haue I made manifest by thy powerfull resurrection that thou art my sonne, and that I haue begotten thee before all world[illegible: 1 letter]. The second conclusion is, that this power is manifested in Christ the head especially: namely, when it caused him so victoriously to ouercome death in suffering it; to rise from the graue, ascend to heauen, & sit at the right hand of God his Father. Paul prayeth that the Ephesians might know the greatnes of this power, which raised Christ from the dead, and set him at Gods right hand in heauenly places, Ephes. 1.20. The third conclusion: That this power conueyeth it selfe from Christ the head to all his members, Ephes. 3.20. To him that is able to doe abundantly aboue all that we aske or thinke, according to the power that worketh in vs. Coloss. 1.29. I also labour and striue according to his working, which worketh in me mightely. Now being conueied vnto the members of Christ, it is not idle in them, or vnprofitable, but worketh proportionably in them al, as it did in Christ himselfe: for as it caused Christ to die for our sinnes, so it maketh vs die to our owne sinnes: as this power made him to liue againe to his Father, so it maketh vs his members to liue vnto God; that as hee by vertue hereof rose againe, so it causeth vs to rise to a new life in this life, and to our eternall life in the life to come. Further, this power is commended here by foure effects: first, it is able to keepe them that they fall not, namely into manifest sinnes ioyned with obstinacie: for of such sinnes and sinners hee had spoken in the former words; and cannot be meant of euery kinde of fall, seeing the children of God fall daily, but of such as Dauid prayed against, Psal. 19. last. Keepe thy seruant from presumptuous sins, let them not raigne ouer me. The second effect is, to present you faultlesse, that is, first to iustifie beleeuers: secondly, to sanctifie them here in part while they liue, and in death to finish and perfect that inchoate sanctification. The third effect, in the day of iudgment to present them before the presence of his glorie. The fourth effect, with ioy, that is, to possesse them with ioy euerlasting. Vse. 1. In that Christ is able to keepe them that beleeue, wee may note that this his power doth order the wils of beleeuers both in and after their conuersion. In their conuersion it frameth and turneth their wils. Ioh. 6. No man commeth to the Sonne, except the Father draw him, that is, except he incline, and turne mans will vnto his owne, and make it of an vnwilling will a willing will. Againe, after conuersion it is not an idle power in them: 1. Ioh. 3.9. He that is borne of God sinneth not, that is, addicteth not himselfe, nor setteth himselfe to the practise of sinne; and the reason is giuen, because the seed[illegible: 1 letter] of God remaineth in him, which is all one with this power, which is able, and accordingly keepeth him. Whereby that Popish error is detected, namely that in the conuersion of a sinner it is in mans power and will, either to receiue or resist the grace of God: and that mans will can either applie it selfe to grace offered if it will, or else refuse it:Gods power shall not order mans will, if the disordered doctrine of Poperie may obtaine. but if this were true, the power of God should not order mans will, but mans will should order Gods grace, yea and ouercome this omnipotent power of God. Againe, this ouerthroweth the distinction of grace into sufficient and effectuall: for sufficient grace is effectuall, seeing that this power of Christ waiteth vpon it to make it effectuall. Secondly, hence wee see that this power of Christ in his members, is a continued power, neuer wholy interrupted, for it keepeth them in this life that they fall not into presumptuous sinnes. Secondly, it iustifieth them and sanctifieth them imperfectly in life, and perfectly in death. Thirdly, after death it presenteth them vnto their glorie. Fourthly, after the last iudgement, it possesseth them with vnspeakable ioy. Thus the righteous man by vertue of this power, becomes like a tree whose leafe neuer faileth nor fadeth, Psal. 1.3. And hence is it that hope is said to be a sure anchor, Hebr. 6. vers. 19. for this propertie hath it, not from it selfe (as also loue and faith in themselues are changeable, and nothing indeede is in it selfe vnchangeable but God) but the power of Christ is it that maketh it an anchor sure and stedfast. By which consideration, those two vncomfortable errors are confuted: first, that the childe of God being regenerate may fall maliciously, and euen wholy away. Secondly, that hee may fall finally: seeing God putteth his hand vnder, and this power of Christ is able to keep them that they fall not (though fearefully they may) yet neither wholy nor finally. Thirdly, we must labour to haue experience of this power of Christ in our selues, working in our heart[illegible: 1 letter] the death of our sins, and quickning them againe vnto the life of grace and of God: for this power of Christ consisteth not in any fancie, but in [illegible: 1 letter]n effectuall feeling in the heart of euery true beleeuer. Paul prayed that the Ephesians might feele in themselues this proportionall power to Christ his power in his death and resurrection, Ephes. 1.19. himselfe counted all things [illegible: 2 letters]ng in comparison of the knowledge of this power▪ Phil. 3.[illegible: 1 letter]0. and that he might haue experience hereof, hee will reioyce in his owne weakenes, [illegible: 1 letter]. Cor. 12.9. And what will this power be profitable vnto vs (be it neuer so powerfull in it selfe) vnlesse we finde our selues thus strengthened in grace and godlines by it? Fourthly, wee may not content our selues with a forme and shew of godlines, but stri[illegible: 2 letters] to attaine the power of it▪ or else let vs neuer professe Christ, and please our selues only in such a profession: for whosoeuer is truly Christs, in him this power worketh mightely in subduing [illegible: 1 word], in striuing against temptations, in stirring vp zeale of Gods glorie, and in a word in making men fruitfull and abundant in all well doing[illegible: 1 letter] yea it can no more hide it selfe where it is, than can the Sunne at noone day, but it will cause men to shine as lights in the middest of a froward generation: which [illegible: 1 word] and effects, if a man cannot finde in himself, let him suspect himselfe that he is not as yet knit vnto Christ, for then hee would bee by vertue of this power in some proportion conformable vnto him. Fifthly, th[illegible: 1 letter] doctrine ministreth a stay and prop to our faith and hope, seeing that Christ [illegible: 2 letters]th such a working power as this is, whereby hee is able to make good, and accomplish whatsoeuer hee hath promised concerning our salua [illegible: 1 letter]ion[illegible: 1 letter] thus he strēgthened his Disciples, Ioh. 17. But be of good comfort, I haue [illegible: 1 word] the world: and thus Abraham beleeued aboue hope, because he kn[illegible: 1 letter]w that God was able to performe what hee had promised, Rom▪ 4 21. teaching all the sonne[illegible: 1 letter] of [illegible: 1 letter]a[illegible: 1 letter]thfull Abraham vp [illegible: 2 letters] what prop they are to [illegible: 1 word], and stay vp themselues [illegible: 1 word] the promises are delaied. Here the Papist [illegible: 1 letter]eacheth that in regard of God indeed and his promise, we may beleeue our owne saluation; but in respect of our selues, and in regard of our owne indisposition we must still doubt, and it is presumption (saith he) to beleeue it. Answ. But this is false, for wee must not doubt in regard of our own indisposition▪ but must certainly by faith lay hold on our own saluation, seeing that Christ by his power correcteth, yea and abolisheth in his members this indisposition, fitting them (notwithstanding it) and keeping them vnto life eternall. Sixthly and lastly, we must striue to become like vnto Christ, seeing ye same power that was in him is conueied and deriued from him into euery one of his members, that as hee liued in obedience vnto his Father, both doing and suffering whatsoeuer his Father enioyned and willed; euen so ought we: look what was his disposition and conuersation whilest hee conuersed here vpon earth, so ought wee to be disposed and conuerse, resembling him in meekenes, humilitie, patience, loue towards our Father, and brethren, yea and towards our enemies: and as hee was minded, the same minde ought also to be in vs, Phil. 2.6. So much for the first reason moouing vs to the praise of Christ, drawne from his power. The second motiue is in the verse 25. To God onely wise ▪ drawne from his wisedome; wherein three things are to bee obserued: first, that Christ is God: secondly, that he is wise: thirdly, that he is only wise. For the first, this is a notable testimonie and to bee obserued against the Arrians & Atheists, to confirme the Diuinitie of Christ, who like dogs most blasphemously with blacke mouthes barke against their Creator, affirming him to bee one of the great seducers of the world: against whom (that we may bee the better armed) I will first propound one or two euident reasons, and then answere their allegations. The first argument: Consider that whosoeuer haue taken vpon themselues to be called Gods, the iust iudgement and vengeance of God hath befallen them, and they haue been destroyed by the hand of God. Adam and Eue because they would haue been but like God, or as Gods, were grieuously punished in themselues and all their posteritie. Herod because hee was contented that the people should call him God, the hand of God was instantly vpon him, and the Angell of God smot him, and hee was eaten vp of lice. But Christ professed himselfe to bee God, yea and disputed Ioh. 7. against the Pharisies that he was the Sonne of God, and yet no harme befell him: nay he proued manifestly by his doctrine, and miracles, by his death and glorious resurrection, that he spoke true when he said he was God and the Sonne of God. The second reason: Christ wrought miracles, which could not be done either by naturall or Satanicall power▪ as to raise the dead, to make them which were borne blind to see; and these by a diuine and omnipotent power, and not as an instrument but as an author of them; and therfore he was true God▪ Now, if they alleadge here, that wee haue no proofe hereof, but out of the new Testament, which they reject as they doe the other Scriptures. I answer, that many of the same things in effect are extant also euen in Heathen writers themselues. Ob. But they alleage against the Diuinitie of Christ, that Christ is inferiour vnto God: Ioh. 14.18. The Father is greater than I: 1. Cor. 11.3. God is the head of Christ, as the man is the womans head: and chap. 15.28. The Sonne shall be subiect vnto him that subdued all things vnder him. But as none is aboue God, so God is inferiour to none, and therefore Christ is not God. Ans. The two former places must bee vnderstood of Christ as hee is man and Mediatour: which hindreth not but that as he is God he is equall to the Father. The third place in 1. Cor. 15.28. must be thus vnderstood: that the Son is made eternally subiect vnto the Father, not as hee is God, but in regard of his humanitie. Secondly, of his mysticall bodie, that is, the Church: so as this subiection & inferioritie of Christ, is nothing else but a manifestation of the difference of Christ as hee is Man and as he is God, and of the inferioritie of his Manhood to the Godhead: which shall bee especially reuelled at the day of iudgement. The second obiection: Acts the 20.35. It is a more blessed thing to giue, than to receiue: but Christ receiueth wisedome, life, yea and his substance from his Father, and so the Father is more blessed than he? Ans. That place speaketh of such a receiuing, as presupposeth want, which is more miserable than to bee able to giue, which argueth plentie and abundance: but Christ receiueth not thus his substance, wisedome, and life, for he neuer wanted them: when he receiued them he had them; and hauing them hee receiued them, and both had and receiued them before all worlds, and so that allegation is to no purpose. The third obiection: Christ is a Mediatour and prayeth vnto God, and so hee is not God, for nothing prayeth to it s[illegible: 1 letter]lfe. Answ. Christ is directly a Mediatour to the Father the first person in Trinitie: now because the person[illegible: 1 letter] haue all one nature and will, therefore he is also Mediatour euen to himselfe as the second person, as also to the holy Ghost. Let vs bee still armed against these wicked [illegible: 1 letter]ellbounds, and detest their Satanicall delusions and such damnable doctrine[illegible: 1 letter], derogatorie to the honour of the Son of God. The second point in this second reason is, that Christ is wise. This wisdome of Christ is a propertie common to him with the Father and holy Ghost, wherby he perfectly knoweth all things as they are. Concerning which, remember these eight things [illegible: 1 letter] first, that this wisedome of Christ is of it selfe, and hath the beginning from it selfe, and not from any other: for though he receiueth it from the Father, yet it is all one with the Fathers, and therefore it is not begotten nor proceedeth from any, but is the fountains of all wisedom in the creatures, mē or Angels. Secondly, we by our wisedom conceiue things by formes and app[illegible: 1 letter]rances presented to our mindes; but Christ he knoweth all things by the things themselues, and not by any representations thereof▪ he needeth no helpe from the thing it selfe to conceiue of it as we doe. Thirdly, we know and conceiue of things by sense and discourse, but Christ doth this by one simple act of [illegible: 1 letter]nderstanding. Fourthly, this wisedome of God is all one with God himselfe, for his wisedome is his substance. In men and Angels it is not so, but a qualitie distinct from their substances. Fifthly, this wisedome is infinite, for hereby God knoweth both himselfe and all other things past, present, or to come; things good and bad; things that are; and things which are not; yea the very motions and thoughts of the heart. Sixtly, this is alwaies a certaine and infallible knowledge; neuer coniecturall as ours is. Seuenthly, it is most perfect, both because it doth not onely know some things, but there is nothing which it knoweth not, as also because nothing can be added vnto it, nor detracted frō it: in all which it differeth from ours. Eighthly, it is a distinct wisedome, seeing God knoweth not in grosse and confusedly all things; but distinguisheth euery particular thing and action, euen as they are; hee knoweth euery haire of our heads and the places thereof, euery lighting of a sparrow vpon the ground. The consideration of which points sheweth the admirable greatnes of this wisedome of Christ. The third point is, that he is only wise.] Where is not excluded the wisedome of the Father and holy Ghost, but all the wisedome of al creatures, as Ioh. 17. This is life eternall to know thee the only God; where the Sonne and holy Ghost may not bee excluded. Ob. But some will say, the creatures haue wisedome, and so the Sonne is not only wise. Ans. The wisedome of the creatures is but a created wisedome: God is onely wise by a wisedome vncreated, theirs is but an image and shadow of this. Yea compared thereunto it is no wisedome at al, so as still God may be said to be onely wise. Vse. 1. Seeing Christ is affirmed to be God, note that his death although it was but momentarie and short in time, yet it was of endlesse merit. Quest. But how can this be that a short death of so few houres should counteruaile the eternall torment due to sinne? Ans. The person that died being God, the dignitie of the person counteruaileth the eternitie of the punishment: so as the Sonne of God suffring, although it was not for halfe a day, it was as much as if all men had died for euer; so infinite and endlesse it was (though not in time) yet in merit and efficacie. 2. Vse. Seeing Christ hath such an absolute wisedome distinctly knowing all things, wee are taught to feare & tremble before him, doing all things as in his presence; he beholdeth vs with all our actions, there is not a word in our tongue but hee knoweth it wholy, yea he vnderstandeth our thoughts, and that a farre off. See Psal. 139.2.3. 3. Vse. Such as are in distresse, resting themselues vpon Gods mercie in Christ, may herein stay and vphold themselues with this comfort, that Christ is God and able to relieue them, yea hee is the only wise God, and therefore hee knoweth all their miseries distinctly, he knoweth how farre foorth it is good for them to suffer, how to turne their suffering to the best vnto them, as also the best and fittest time when to deliuer them seasonably out of their trouble: and therefore patiently commit thy selfe into his hand, and reli[illegible: 1 letter] thy selfe vpon him as on a mercifull redeemer. 4. Vse. If Christ bee only wise, Our wisedome must be fetched from Christ who is only wise. then we must take counsell of him, and learne wisedome of him: Learne of me. If it be asked, how shal we learne of him seeing he is in heauen? I answere, hee hath left his word with vs in the Scriptures, there we may learne his wisedom, there we may haue his directions. If it bee asked, what is the summe of that counsell there contained? I answere, it standeth in the hearing and doing of his Commandements, to which three things are required: first, to beleeue on him, and depend vpon him alone for saluation. Secondly, to turne vnfainedly withall our hearts vnto him. Thirdly, to obey him in our liues and conuersations. This is the right wisedome: for the teaching of which, Wisedome her selfe vttereth her voyce, and calleth to the children of men, Prouerbs 8. vers. 4. The third reason is taken from the worke of our redemption, in the words Our Sauiour.] The which reason that we may rightly vnderstand, foure points are to be propounded. First, what kind of Sauiour Christ is? Ans. He must bee conceiued, first a perfect Sauiour, sauing perfectly all that are saued. Heb. 7.25. He is able to saue perfectly all that come vnto him; yea hee perfectly saueth by himself (and not by any other creature) whosoeuer attaine to saluation, for this also is required vnto his perfection: Rom. 3.25. Whom God hath set out to be a reconciliation through faith in his blood. Hebr. 1.3. By himselfe hee hath purged our sinnes. Where note an error in the Church of Rome▪ which teacheth that Christ did by his death merit, that we might by our owne works merit saluation: but this is false, Christ saueth not man by man, or by any creature but by himselfe, yea he should not so be a Sauiour, but an instrument, by whom we must saue our selues. Secondly, hēce wee learne to acknowledge him an alone Sauiour,Popish doctrine admitteth not that Christ should be a Sauiour, but an instrument whereby we must saue our selues. without any fellow, partner or deputie: Acts 2. There is no other name vnder heauen giuen to saue vs, but the name of Christ; and if hee haue any partner, he is but halfe a Sauiour. Hence wee see that the Romane Religion, although in word it honour Christ, yet in deede it denieth him, in ioyning to Christs all-sufficient satisfaction, others satisfactions: and so likewise they ioyne to his sacrifice vpon the Crosse, their sacrifices in their Masse; to his meritorious intercession, the intercession of the Virgin Mary and other Saints, and that not by way of request, but of the merit of their intercession. Thus they set vp many Sauiours in stead of this our perfect and alone Sauiour. The second point is, from what danger doth he saue vs? Ans. Saluation euer implieth perdition, so saluation by Christ implieth endlesse destruction, which is the thing from which he doth saue vs. In which endlesse perditiō note first the foundation of it, that is our sins; noted in the exposition of his name, Mat. 1. He shall saue his people from their sinnes. Secondly, the degrees, which are three: first, in this life a subiection to all kindes of miseries inward and outward; in soule, bodie, goods, name, in our selues and others. Secondly, in the end of this life, death, being in it self a curse, and an entrance into hell. Thirdly, after the first, the second death, which is euerlasting destruction in hell fire for euer. Now Christ is a Sauiour to saue and free vs both from this foundation, our sins themselues; as also from the degrees, from the bondage to Satan by sinne: secondly, from the first death so far forth as it is a curse: thirdly, from the second death and euerlasting destruction. The third point is: How doth Christ saue men? Ans. According to that order which God hath set downe in the couenant, not of workes but of grace: wherein God promiseth to giue Christ with all his merits and graces to euery beleeuer. Now according to the tenour of this couenant, first Christ with his merits is giuen vnto the beleeuer, hee againe is giuen vnto Christ: by vertue of which donation a man may say Christ is mine, his benefits are mine also, as truly and as surely as my land is my owne. Hereupon to make this mutuall donation effectuall, followeth a second thing, which is the vnion of vs with him by the bond of the spirit, and this is a mysticall but a true vnion, whereby he that is giuen vnto Christ is made one with him. After this commeth a third thing, which is a communication of Christ himselfe and all his benefits vnto beleeuers. This is done two waies: first, by way of imputation, which is an accounting and accepting of his obedience and sufferings as ours, for the discharge of our sinnes, and acquiting vs from them. Secondly, by a kinde of propagation, whereby grace is deriued from his grace, and infused into those that are set into him: For as many candles receiue light from one great Torch or light, and as many streames flow from one fountain or head spring, and as from one roote proceed many branches; euen so al his members drink of his fountaines, are enriched by his treasures of wisedome and knowledge: yea indeed & liue by no other life, than that which by his spirit hee inspireth into the faces of their soules: and hereby he sheweth himselfe to bee a roote, euen that roote of Iesse and that second Adam conueying vnto all his branches righteousnes and life, as the first Adam (being a roote also) deriued corruption from himself to al his posteritie springing and arising from him; so is that place 1. Cor. 1.30. to be vnderstood, He is made of God to vs wisedome, righteousnes▪ sanctification and redemption; because he is the root and fountaine of all these graces vnto vs, of whose fulnes wee receiue them. The fourth point is: Of whom is Christ a Sauiour? Answ. Our Sauiour,] that is, a Sauiour of the Catholique Church: Eph. 5.23. The Sauiour of his bodie: that is, his Church. More plainly, the persons that are to be saued by him, are such as truly beleeue in him, and testifie their faith by their conuersion vnto God, and forsaking their sins. For the euidence whereof consider two things: First, that it is most necessarie, that the person that is to be saued should be thus qualified, if hee bee of yeeres (for with infants it is otherwise) for ma[illegible: 1 letter]ke the order prescribed to be obserued in the Word and Sacraments, in which God requireth in the first place repentance and faith, and then afterwards maketh promise of saluation by Christ, Luk. 24.47.Repētance for sin must goe before remission of sinne. That repentance and remission of sinnes should be preached in his name. Repentance for sinne must goe before remission of sinne: Acts 2.38. Repent and be baptized, there is the first: for remission of sinnes, there is the second. This is the rather to be obserued, because many go preposterously to worke, beginning there where God endeth: comforting themselues in their Sauiour, and in the promises of life by his meanes, but let goe faith and repentance, at least deferre them. This is the cause of much wickednes, and a false comfort, not fetched from that order which is appointed by God. Secondly, those who bring the beginnings of faith and repentance (if so be the beginning be true) constant and still increasing,True grace though neuer so weak i[illegible: 1 letter] [illegible: 1 letter]ccepted. to these Christ becommeth a Sauiour: Matth. 9. Christ came not to call the righteous, but sinners to repentance: that is, those who acknowledge themselues to bee sinners, confessing and forsaking their sinnes, and not such as presume of their owne righteousnes: Matth. 25. I am sent to the lost sheepe of the house of Israel: euen those who in their owne iudgement are lost, who are in the mouth of the lion, and in all mans iudgement lost. Isai. 45.1. The well of water of life is promised to all those that thirst: that is, such as want water and long after the welsprings of it, and wish after nothing so much: Isai. 42.3. A bruised reede he will not breake, the smoking flaxe he will not quench; euen small beginnings of grace be they neuer so weake nor feeble, so they be true, he despiseth not. Thus are the persons to bee qualified vnto whom Christ will become a Sauiour. Now because all men are not thus disposed, it followeth that redemption, and the worke of saluation is not vniuersall. Vse. First, the multitude of our people are iustly blamed as enemies of Christ: for if they bee asked how they look to be saued; they answere, by their good seruing of God, and their iust and honest dealing among men. Now this their seruing of God is but to repeate ouer the Tenne Commandements, the Creed, and the Lords Prayer: and their good dealing is but to deceiue no man, or not to offer them open iniurie, and here they stay themselues; not all this while euer looking after Christ, as men not standing in neede of him, or of his righteousnesse, but set vp themselues for their owne Sauiours, and know not any other way to life then their owne which carrieth them from Christ. Secondly, wee are taught to conceiue of Christ as of our Sauiour; which wee shall doe if wee bee touched with the sense of our sinne, and danger by it, and with the neede wee haue of his most precious blood, which will cause vs to prise it aboue the most precious things, which the world can conteine. When our hartes are thus affected, then wee conceiue of him as we ought. Thirdly, wee must carrie our selues as persons saued alreadie by Christ; for he is a Sauiour vnto vs euen in this life, and our saluation is begun and is in part here. This we doe when wee ioyne with the profession of faith a true conuersion vnto God. Reasons hereof: First, because regeneration although it bee no cause, yet it is a part of our saluation: for by it a man is freed from the corruption of his sinne in part, which whosoeuer looketh for remission of sinnes must atteine vnto. Secondly, whomsoeuer Christ saueth from hell, he first saueth them from their sinnes: he redeemeth men not only from deserued condemnation, but also their vaine conuersation. If thē thou wouldest know whether Christ hath saued thee from hell or no; looke into thy selfe, and trie whether his death hath wrought the death of sinne in thee or no:He that is not by Christs death turned from sin, is not by it saued from hell. for if thou art not turned from sin, thou art not saued from hell. Thirdly, to whomsoeuer Christ is a Sauiour by merit, to him he is a Sauiour by efficacie also, for he is a Sauiour both these waies: by the former he procureth pardon of sin; by the latter hee turneth the heart of the sinner from sin vnto God: this if it bee wanting, there can be no true assurance of the other. Lastly, the saluation of a sinner standeth not in the fruition of riches, honours, wealth, or deliuerance from the miseries of this life, but properly in righteousnes, and life eternall, the recompēce of the same; which fruite whosoeuer would reape, he must sow the seedes thereof in righteousnesse, and cease from hencefoorth to be the seruant of sinne. The third generall point in this conclusion is, the praise of Christ it selfe in the last verse: Be glory, and Maiestie, and dominion, and power, both now and for euer, Amen. Which words cōtaine the forme of the praise of God and Christ; where foure things are to be considered: first, what bee the things that are here ascribed to Christ? and they be foure: first, Glorie: by which wee are to vnderstand an infinit and incomprehensible excellēcie, wherby Christ excelleth all things that euer were, are, or euer shall be. Now as there be in God two things distinct: first, essence, which is the Godhead it selfe simply considered. Secondly, person, as Father, Sonne, holy Ghost: so accordingly the glorie of God is two-fold: first, the glorie of essence: secondly, the glorie of person. The glorie of essence is the Godhead it selfe, or God himselfe, who is glorie it selfe, or the excellencie of the diuine attributes is the glorie of God: Rom. 1.19. That which may be knowne of God is his wisedome, glorie, power, iustice, and mercie. And vers. 23. They turned the glorie of the incorruptible God &c. Whatsoeuer therefore that may be knowne of God is a part of his glorie: Exodus 33.19. Moses desireth the Lord that he would let him see his glorie; the Lord answered him, Thou canst not see my face and liue. Where to see the face of God and his glorie is all one, and so of all diuine attributes. The glorie of the persons is distinct from the other, as the persons themselues are by their personall proprieties, as the Fathers glorie is to beget the Sonne, the Sonnes glory is to be begotten of the Father, the holy Ghosts is to proceed from them both. Thus Heb. 1.3. Christ is called the brightnes of the glorie, and the ingrauen forme of his Fathers person. Ioh. 1.14. We saw the glorie thereof as the glorie of the onely begotten Sonne of the Father. Both these are here to bee vnderstood; both which are incomprehensible, and therefore our care must be to walke by faith, whereby wee may attaine vnto it, rather than more curiously to seeke to comprehend the knowledge of it. The second thing attributed to Christ is Maiestie. Whereby we are to vnderstand that highnes & greatnes of God and Christ, whereby he is in himselfe, in his workes, and euery way wonderfull, Luk. 9.43. Whē Christ had wrought a famous miracle of casting out a Diuell, it is said they were all amazed at the mightie power of God. The third thing is dominion; which word properly signifieth power and authoritie, and by consequent dominion, as the second word translated power signifieth properly dominion: but it commeth all to one. By dominion is meant an absolute power and soueraigntie in gouerning and commaunding all creatures. The fourth thing is power; which signifieth that absolute might of God, whereby hee doth whatsoeuer he will. Here by the way wee must obserue that of these foure, Glorie is the chiefest, the other three are but as parts of his glorie, and are added to make a description of his glorie. For the glorie of God is herein manifest in that he is full of Maiestie, dominion, and power. The second thing to be obserued is, that these foure are giuen to Christ alone; for the word only must be referred to the whole sentence, the Father and holie Ghost not being excluded thereby, but all false and Idoll Gods. The third thing is the time of praise: Now and for euer: for there is no time wherein it is not to be expressed. The fourth thing is the Affection, which is euer to be vsed in the praising of Christ in the word Amen, that is, verely, or so be it: signifying that the affection of the heart must euer be ioyned with this religious action of the praise of God. Vse. First, wee learne hence, that wee are bound to giue praise and glorie to God and Christ: Psal. 65.1. O God praise waiteth for thee in Sion, it is one of his rights, properly due vnto him. 1. Cor. 5. Whether wee eate or drinke, or whatsoeuer we doe, it must all be done to his glorie. Secondly, looke what is Gods principall end in all his actions, that ought to bee ours in our actions. But his principall end of all his actions is his owne glory[illegible: 1 letter] Prou. 16.4. The Lord made all things for himselfe▪ that is, for his glories sake; which end wee also must aime at in all our actions. Thirdly, the end of al Gods blessings is to mooue vs to set out the vertues of God, 1. Pet. 2.9. which is then done of vs, when with our mouth wee confesse, and in our liues we expresse his mercie, wisedome, power, and such other his properties. Fourthly, that wee may not thinke that this is an arbitrarie dutie left to our owne libertie, or put in our owne power whether we will performe it or not▪ wee must know that it sitteth neere, or ought to sit neere vs, and is a case of necessitie to preferre the glorie of God before our liues, yea before the saluation of our soules. In the Lords Prayer we are taught first to pray for the glorie of God simply without any respect to ourselues, and afterwards come to the petitions concerning our selues and others. Ob. But here it will be said, God is the fulnes & perfection of all glorie, how can we then adde any glorie vnto him? Ans. The glory of God is taken two waies: first, for that infinite glorie which is in himselfe, or rather which is himselfe, to the perfection of which nothing can bee added, neither can any thing bee detracted from it to make it lesse perfect. Secondly, for that glorie of his which is in, and from vs, the which is nothing else but the acknowledging, confessing and praising of this his glory, in which sense we may bee said to giue him glorie, or not to giue it. Ob. But it may be alleaged that God being the perfection of glorie in himselfe, he needeth not glory or praise from vs; and therefore the dutie is not so absolute necessarie. Ans. Our praise of God is not needfull in regard of God: Psal. 16.2. O Lord my goodnes extendeth not vnto thee, but it is needfull in regard of our selues being creatures, and in this respect bound to honor and glorifie our Creator. Secondly, because (although it is not his happines) yet it is our chiefe good and happines to praise him. Thus are we to take knowledge of our maine dutie, and on the contrarie of our maine sinne who herein haue so often failed, dishonouring the Lord by our wicked thoughts, speeches and actions, and that continually, and so haue robbed him of his glorie, for whose glorie alone we were created. 2. Vse. In this forme of praise obserue the foundation of all diuine and religious worship, all which may be referred vnto foure heads: first, adoration, the ground whereof is Gods Maiestie and glorie; for it followeth well if God be full of Maiestie and glorie, then wee must adore him, wee must submit our selues before him, wee must subiect our consciences to his lawes, wee must beleeue all his promises, and tremble at al his threatnings. Secondly, faith: The ground of which is Gods dominion and power; for if he be the soueraigne Lord of life and death, if hee haue such absolute power to saue and destroy, then must wee place all our faith in him for our saluation. Thirdly, prayer: and fourthly thanksgiuing, both which hath their grounds and foundation in his power, dominion, and glorie; so in the Lords Prayer after the petitions, is added as the ground of prayer the reason of all the requests, for thine is kingdome, power and glorie. 3. Vse. Hence wee must learne to adore and reuerēce the iudgements and workes of God, howsoeuer they seeme vnto vs, and may bee harsh in our shallow reason; for he is glorie it selfe, Maiestie it selfe, power it selfe, and he worketh that for his owne glorie which we cannot comprehend. If God therefore loue Iacob, and hate Esau, for nothing seene in themselues, but because he will so doe, which might seeme to the eye of flesh a thing vniust and partiall, let vs stop our mouthes at this most righteous iudgement of God; for he is all power and dominion, hauing soueraigntie and absolute Lordship ouer al his creatures, to make some vessels of honour, and some of dishonour; some of mercie, and some of wrath, all men being as the clay in the hand of the Potter: & therefore the Apostle Rom. 9. so soone as hee had propounded this famous and memoriall example, to shut the mouthes of men, which otherwise would haue been opened against this iust and incomprehensible proceeding of God, he brought them presently to the consideration of the power and soueraigntie of God, vers. 17.19. We our selues think it no iniustice to kill the creatures, because God hath giuen vs a Lordship and dominion ouer them; and shall we denie it to bee iust in God to destroy likewise his creature, ouer which hee hath infinitely more soueraigntie than man hath ouer them? 4. Vse. We are to be afraide to sinne against God; we must resigne our will vnto his whatsoeuer it is, and simplie subiect our selues vnto the obedience of the same, fearing in the least thing to offend him; and all this because of his Maiestie, power, and dominion ouer vs; for this is the liuing holy and acceptable sacrifice which he requireth of vs, Rom. 1.12. euen our reasonable seruing of him. Further, whereas all these are to bee giuen to God alone, note first, that the wicked Astrologer with his Arte is here condemned, seeing all glorie is properly belonging vnto God: but the Astrologer arrogateth to himselfe that part of Gods glorie which consisteth in the foreknowledge of things to come, in that by erecting of a figure and the aspect of the starres, he takes vpon him to foretel things meerely casuall and contingent, as of life and death, woe, or wealth, peace or warre; wherein he entreth vpon Gods possessions. Isai. 41.23. Besides that the starres neither by creation, nor by any ordinance of God, can bee any meanes to foretell things to come. Secondly, detestible is the Romish doctrine, which giueth the glorie and power of God to Saints, as of hearing the prayers of all men in all places, and knowing the hearts. Secondly, it giueth to the Pope power to make lawes and to binde the conscience. Thirdly, it ascribeth to the Pope & hi[illegible: 1 letter] Shauelings power to forgiue sins properly; all which bee incommunicable properties of the Godhead. Now for the time for euer.] Learne that it is the duty of euery child of God to dedicate himselfe vnto the praise of God, and that continually, Psal. 119.117. For this shall be the eternall c[illegible: 2 letters] ling and condition of those who shall possesse the kingdome of glorie, and [illegible: 1 word] must be begun euen in this life. Lastly, from the affection in the word Amen.] Note that whatsoeuer wee are to performe in the seruice of God, [illegible: 1 word] must bee not of fashion; but with the earnest affection of our hearts▪ Psalme 103.1. My soule praise the Lord, and all that is within me praise his holy name. It is said of Iosias that hee turned to God with all his soule, and all his heart, according to all the law of Moses; so wee in like manner in our conuersion to God, in our prayers, praise[illegible: 1 letter], or whatsoeuer holy worship and seruice we tender vnto him, must beware lest in drawing neere him with our lips, wee withd[illegible: 2 letters]w our hearts from him: which wee shall the better performe, if we carry in mind his owne commandement, My sonne giue me thy heart.

AN EXPOSITION WITH NOTES On the EPISTLE of JUDE.

VERSE 1. Jude the Servant of Jeſus Chriſt, and Brother of James, to them that are ſanctified by God the Father, preſerved in Jeſus Chriſt, and called. THis Epiſtle, as others, beginneth with uſual Chriſtian ſalutations; theſe are continued through the two firſt Verſes, in which you have, 1. The perſon ſaluting, Jude, the Author of the Epiſtle. 2. The perſons ſaluted, the Beleevers of that age. 3. The form of ſal[illegible: 1 span]tion, Verſ. 2. Mercy, and peace, and love be multiplyed. This firſt Verſe preſenteth us with the two firſt Circumſtances, the Saluter, and the ſaluted. 1. The Saluter is deſcribed by his name, Judas; his office and condition of life, the ſervant of Jeſus Chriſt; by his kindred and relation, and Brother of James. 2. The Saluted they are deſcribed, 1. By their condition, [non-Latin text not transcribed] called, that is to be read firſt, as Beza. 2. By the effects and manifeſtations of it, which are two: 1. Sanctified by God the Father. 2. Preſerved in Jeſus Chriſt. Theſe are the parts, I ſhall explain them branch by branch in the order propounded, with practical hints from each, which I ſhall handle in no fuller latitude then the preſent Text will allow. 1. The Saluter, and there his name Judas, called alſo Thaddeus, Mat. 10. 3. and Lebbaeus; theſe ſeveral names implying the ſame thing, and were given him either by the people or the Diſciples, partly to diſtinguiſh him from Judas the Apoſtate, partly to note his conſtancy in confeſſing and praiſing God; for ſo it ſignifieth, as you may ſee Gen. 29. 35. Now Leah ſaid, I will praiſe the Lord▪ therefore ſhe called his name Judah. Divers note hence, 1. That Chriſtian names ſhould be ſignificant, ſuch as may remember us of duty. Again,Obſervations. 2. That it is lawſul to divulge or conceal our names in our writings, according as it may make for the glory of God, to do either the one or the other. Jude mentioneth his name, but Paul doth not, or whoſoever was the Author of the Epiſtle to the Hebrews. 3. That godly men and wicked may both be called by the ſame name: So Judas the Apoſtle, and▪ Judas the Apoſtate: There was Enoch Cains ſon, Gen. 4. 17. and Enoch Seths ſon of the Church line, that walked with God, Gen▪ 5. 22. But to mention theſe things is more then enough; the next circumſtance will afford us more. 2. His office and condition, the Servant of Jeſus Chriſt. It is a thing uſual with the Apoſtles to prefix this among other their honorary titles; as Rom. 1. 1. Paul a Servant of Jeſus Chriſt: ſo Phil. 1. 1. The greateſt honour that he would put upon himſelf and Timothy, was this, Paul and Timotheus the Servants of Jeſus Chriſt. This term, a ſervant of God or Chriſt, in the uſe of Scripture, is ſeveral ways applyed▪ 1. It may be underſtood of any kind of ſubſerviency to Gods Will and ſecret Counſels, or inſtrumentality in the execution of his Decrees: ſo wicked men may be ſaid to be Gods ſervants, ſo far forth as he ſerveth his deſigns of their endeavors: as Cyrus was Gods ſervant, becauſe he ſhould perform all his pleaſure: ſo Nebuchadnezzar, Jer. 27. 6. Theſe things have I given into the hands of Nebuchadnezzar my ſervant. 2. It noteth a pious care to perform Gods revealed Will; they that out of a ſenſe of his love reſign up themſelves to do his Will, are called his ſervants▪ ſo he that is called in the Lord, whether he be bond or free, is ſaid to be Chriſts ſervant, 1 Cor. 7. 22. So godly Maſters are ſaid to have the Lord for their Maſter, Epheſ. 6. 9. Knowing that your Maſter is alſo in Heaven: In the former place he ſaith, a ſervant is Gods freeman; and here, that a Maſter is Gods ſervant. 3. It noteth deſignation to any publique office for Gods glory; thoſe that do more eminently or more nearly ſerve God in ſome peculiar office, are called his ſervants; as Magiſtrates. Rom. 12. 4. He is the Miniſter of God for thy God: And verſ. 6. Gods Miniſters attending continually for this thing. But yet more eſpecially they are called Miniſters and ſervants, who ſuſtain the publique Offices of the Church; as 2 Tim. 2. 14. The ſervant of the Lord muſt not ſtrive, but be gentle to all m[illegible: 1 letter]n, apt to teach; patient; meaning one employed in the publique Miniſtry. So the Prieſts of the Old Teſtament were called the Lords ſervants, as Pſal. 134. 1. Behold, bleſs ye the Lord all ye ſervants of the Lord, which by night ſtand in the houſe of the Lord; He ſpeaketh to the Prieſts that were to watch in the Temple: and in this ſence it is ſaid, Amos 3. 7. I have ſent my ſervants the Prophets. But now among theſe Miniſters and Officers of the Church, the Prophets and Apoſtles are ſtiled ſo by way of eminency: Yea yet further▪ Chriſt, becauſe of his Office of Mediator, which is the higheſt Office, and proper to the Head of the Church, is called Gods Servant; as Iſai. 49. 3. Thou art my Servant: and Iſai. 53. 11. By his knowledg ſhall my righteous Servant juſtifie many. To apply all now to the caſe in hand; Jude is called a ſervant of Jeſus Chriſt, not only as one that had given up himſelf to do his Will as a Chriſtian, but as an Apoſtle See my Expoſition on Ja[illegible: 1 letter] ▪ 1. 1. Let us now obſerve ſomething hence. Obſerve firſt, That Jude placeth his ſervice among his Titles: Obſervat. 1. He might have urged other things to render himſelf honorable to the world, but he doth not ſtand upon thoſe things, it is enough for him to ſay, Jude a ſervant: As Jude the Lords Couſin calleth himſelf his ſervant; ſo doth Mary the Lords Mother ſtile her ſelf his handmaid, Luk. 1. 38. Behold the handmaid of the Lord: And the Apoſtles generally urge it as one of the faireſt flowers in their garland, the honour of being Chriſts ſervants; yea Chriſt himſelf counteth it no diſhonour to be ſtiled Gods ſervant: The meaneſt offices about Princes are accounted honorable; to be a Groom there, is better then to be a Lord elſewhere: Servire Deo regnare eſt, it is royal and kingly to be Gods ſervant; indeed every ſervant there is a 1 Pet. 2. 9. Rev. 1. 6. King; as Zeba and Zalmunna ſaid of Gideons Brethren, They each one reſembled the children of a King: ſo all theſe are ſpiritual Kings, that live the nobleſt and freeſt life in the world. And as we have a glorious Maſter, ſo conſider your fellow-ſervants; the glorified Saints and we make but one family, Epheſ. 3. 15. And the Angels themſelves are called his Miniſters, Pſal. 103. 21. Ye Miniſters of his that do his pleaſure; they are a part of Gods attendance, and wait upon their Maſters perſon: When we have ſuch fellow-ſervants, we ſhould not count our work a ſlavery and baſeneſs; it can be no diſparagement to us to be in the ſame rank and order with the Angels and Saints departed. Well then, Learn to value the honour that you have by Chriſts ſervice; as that Emperor counted it a greater priviledg to be a Member of the Church, then Head of the Empire: Look upon duty as an honour, and ſervice as a priviledg; Honorabilia legis, Hoſ. 8. 12. ſo the Vulgar: And if ever you be put to your choyce, either to enjoy the greateſt outward honours, or to ſerve Chriſt with diſgrace, chooſe the latter. Moſes refuſed to be called the ſon of Pharaohs daughter when he came to age, Heb. 11. 24, 25. Galeacius Carraciolus left the honour of his Marquiſate for an obſcure life and the Goſpel at Geneva: Indignities and diſhonours done you in the way of duty, are honours; reproaches for Chriſts ſake are treaſure, Heb. 11. 26. One of Pauls honorary titles is, Paul a Priſoner of Jeſus Chriſt, Philem. 1. and elſewhere he holdeth up his chain in a kind of triumph, For the hope of Iſrael am I bound with this chain, Acts 28. 20. What ever befalleth us in and for our ſervice to Chriſt, be it never ſo diſgraceful, it is rather a mark of honour, then a brand of ſhame. Obſerve again, His relation to Chriſt is expreſſed by ſervice; Obſervat. 2. as he deſcribeth himſelf to be James's Brother, ſo Chriſts Servant; by that means he was entitled to Chriſt: if we would be Chriſts, we muſt do his Will; our John 12. 26. relation ariſeth from ſervice: Therefore I ſhall here take occaſion to ſhew you what it is to be Chriſts ſervants. 1. Who ever is Chriſts ſervant muſt reſign and give up himſelf wholly to the Will of Chriſt; for he that is Chriſts ſervant, he is ſo by Covenant and Conſecration: We are indeed Chriſts by all kind of rights and titles; he made us, and not we our ſelves; no creature is of its ſelf, and therefore it is not its own, but anothers: It is Gods Prerogative alone to love himſelf, and ſeek himſelf, becauſe he alone is without obligation and dependance; but we owe our ſelves to him, and therefore cannot without robbery call our ſelves our own. Your Pſal. 12. 4. tongues are not your own to ſpeak what you pleaſe, nor your hearts your own to think what you pleaſe, nor your hands your own to do what you pleaſe; by virtue of your Creation you are anothers, and are bound to live and act for another, according to his Will, for his Glory. But this is not all; By Redemption you are Chriſts; Ye are bought with a price, 1 Cor. 6. 20. as the redeemed are bound to ſerve him that ranſomed them: If a man had bought another out of captivity, or he had ſold himſelf, all his ſtrength or ſervice belonged to the Buyer: Chriſt hath bought us from the worſt ſlavery, and with the greateſt Price; no thraldom ſo bad as bondage to Sin and Satan, no Priſon ſo black as Hell, and certainly Chriſts Blood is better then a little money: So that to live as if we were at our own diſpoſe, is to defraud Chriſt of his purchaſe. Thus we are Chriſts by Creation and Redemption; but now if we would be his ſervants, we muſt be his by voluntary contract, and ſpiritual reſignation: Yield up your ſelves, &c. Rom. 6. 13. Chriſt loveth to have his right and title eſtabliſhed by our own conſent. We take Chriſt for Lord and Maſter, and give up our ſelves to him, that we may be no longer at our own diſpoſe, and therefore it is not only robbery, but treachery and breach of Covenant to ſeek our ſelves in any thing. This reſignation muſt be made out of a ſenſe of Chriſts love to us in his death and ſufferings: 2 Cor. 5. 15. Chriſt dyed, that they which live ſhould not henceforth live to themſelves, but unto him that dyed for them: We enter upon other ſervices out of hopes, but we enter upon Chriſts ſervice out of thankefulneſs. Again, This reſignation muſt be univerſal, without reſervation of any part: You muſt have no other Maſter but God; Mat. 6. 24. Ye cannot ſerve two Maſters, ye cannot ſerve God and Mammon. Uſually men divide themſelves between God and the world; they would give their Conſciences to Chriſt, and their hearts to Mammon: The Devil pleadeth for a part, for by that means he knoweth that the whole will fall to his ſhare; therefore all, the whole man, in vow, purpoſe and reſolution, muſt be given up to God. 2. Having given up your ſelves to Gods ſervice, you muſt walk as his ſervants, that is, not as you liſt, but as the Maſter pleaſeth: The Angels are Gods Miniſters, doing his pleaſure, Pſal. 103. 21. A ſervant hath no will of his own, but hath given up his liberty to the directions and commands of another; therefore if you be Gods ſervants, you muſt earneſtly deſire the knowledg of his Will, and readily comply with it; you muſt not do things as they pleaſe ſelf and fleſh, but as they pleaſe God: David beggeth for knowledg as Gods ſervant, Pſal. 119. 125. I am thy ſervant, grant me underſtanding, that I may know thy Teſtimonies. A faithful ſervant would not willingly offend his Maſter, and therefore would fain know what is his will: They plead with God, and ſearch themſelves, Rom. 12. 2. and all to know his pleaſure; and not only to know it, but to do it, otherwiſe they are worthy of many ſtripes by Chriſts own ſentence: The Maſters will ſhould be motive enough, 1 Theſ. 4. 3. & 5. 13. 1 Pet. 2. 15. If God will have it ſo, if Jeſus Chriſt will have it ſo, it is enough to a faithful ſervant: The very ſignification of Gods Will carryeth with it reaſon enough to enforce the practiſe of it. Yea you muſt equally comply with every Will of God, not only with the eaſie and pleaſant ways of obedience, but ſuch as croſs luſts and intereſts. When two men go together, a man cannot tell whom the ſervant followeth till they part: When God and our luſts or our intereſts command contrary things, then you are put to the tryal whether you are Gods ſervants. Again, Obſerve from the proper acception of the phraſe,Obſervat. 3. as it is applyed to thoſe that ſtand before the Lord in ſome ſpecial Office and Miniſtration; as to the Apoſtles, and by conſequence to the Miniſters of the Goſpel. The Note is, That Miniſters are ſervants of Jeſus Chriſt; Paul a ſervant, and Jude a ſervant. We are to deal between God and the Soul, Factors for Heaven; there is many a good inference may be collected from this Notion, I ſhall refer all to two heads, the Ministers Duty and the Peoples. 1. It hinteth Duty to Ministers, it teacheth us diligence in our Lords work, for we are Servants, and muſt give an account, Heb. 13. 17. what good we have done in our places, how we have employed our parts, improved our Intereſts, for his glory. Math. 25. 19. After a long time the Lord of thoſe ſervants cometh and reckoneth with them. We are entruſted with the talent of gifts, with the talent of office and authority in the Church; now God will ſee what we have done for his Glory, whether we have beaten our fellow ſervants, or helped them in the way of Salvation; whether our pound hath been hidden in a napkin, or layd out for the gain of Souls. Again, it hinteth faithfulneſs: We are not to trade for our ſelves, and to drive on our own deſigns of credit and advantage; we are ſervants, employed for the Maſters uſes: Gal. 1. 10. Do I yet pleaſe men? If I pleaſed men, I ſhould not be the ſervant of Chriſt. A man that ſets up for himſelf, is to trade for himſelf; but all that a ſervant doth, ſhould be for his Maſters honour and profit. 2. It hinteth duty to the people; Regard Miniſters as ſervants of Chriſt, that you may give their perſons all due honour; conſider, God hath retained them as for a nearer ſervice to himſelf: 1 Cor. 4. 1. Let a man ſo account of us as of the Miniſters of Chriſt, and Stewards of the Myſteries of the Gospel. The world counteth the Calling probroſum artificium, a ſordid artifice and way of living, whereby men ſet their tongues and parts to ſale, and think that of all Callings this can beſt be ſpared; therefore it is high time to aſſert the dignity of the Office: Men ſhould not think ſo baſely of thoſe who are Chriſts ſervants, not only to do his buſineſs, but to wait upon his perſon, his ſpecial Attendants; nay 2 Cor. 5 20. Embaſſadors, that imperſonate and repreſent their Maſter. Again, Bear our doctrine with meekneſs and patience; we are but ſervants: if the meſſage which we bring be diſpleaſing, remember it is the will of our Maſter; it is not in our power to comply with your luſts and humors, if the Scripture doth not: As God ſaid to Jeremy, Jer. 15. 19. Let them return unto thee, but return not thou to them: ſo you ſhould comply with the Word; we cannot comply with you; The falſe Prophets returned to the people complyed with their humors: We muſt deliver our Meſſage, pardon to whom pardon, terror to whom terror is due; ſervants muſt be faithful: Thus muſt you look upon them as ſervants; yet but as ſervants, that you may not fondly idolize their perſons: What is Paul and Apollos, but Miniſters by whom ye beleeve? 1 Cor. 3. 5. It is the old way of fleſh and blood to ſacrifice to the next hand: And that you may know to whom to go for the fruit of the Ordinance, when we have done our work, there is Ma[illegible: 1 letter]. 3. 11. one that cometh after us who is mightier then we, 1 Cor. 3. 6. who giveth the increaſe to what we have planted and watered. 3. The Author of the Epiſtle is deſcribed by his kindred and relation, [and Brother of James.] There were two in the Colledg of the Apoſtles of that name, James of Zebodee, and James the ſon of Alpheus, who was alſo called the Brother of the Lord, that is, his Couſin German, who is the perſon intended; for Jude was his Brother, as Mat. 13. 55. Is not his Mother called Mary? and his Brethren James, and Joſes, and Simon, and Judas? Now this clauſe is added, partly to diſtinguiſh him from the other Judas called Iſcariot, who bebetrayed our Lord. It is good to prevent all viſible ſcandals Obſervat. and exceptions againſt our perſons. I obſerve this, becauſe the Scripture doth elſewhere, Joh. 14. 22. Judas ſaith unto him, not Iſcariot, How is it that thou wilt manifeſt thy ſelf to us, and not unto the world? The Scripture would not have you miſtake him that ſaid ſo: Men drink leſs freely of a ſuſpected fountain. Partly becauſe this would make the Epiſtle the more welcome: James was of great credit and repute, reckoned by Paul among the Pillars, Gal. 2. 9. From whence obſerve, 1. That it is lawful to uſe the credit of others for the Obſervat. advantage of the Truth. In the 15 of the Acts the Apoſtles might have determined the caſe by their own infallible ſpirit; but for the greater credit ſake they take in the conſent of others, verſ. 23. The Apoſtles, and Elders, and Brethren, &c. Paul dealing with Heathens, quoteth the ſayings of their own Writers in divers places; which may juſtifie the unaffected uſe of ſentences and paſſages out of the ancient Writers of the Church: It is good to bait the naked hook of Truth ſometimes with the advantage of carnal credit. Again obſerve, That we ſhould walk ſo, that we may be an Obſervat. honour to our relations. This is one of Judes titles, the Brother of James; He took it for an honour to be related to ſo eminent an Apoſtle: Worthy men reflect a credit upon their families: To be brother, father, ſon, to ſuch as have deſerved well of the Church, is no mean honour and engagement to virtue. Well then, live ſo that you may not diſgrace your lineage; and you that come of worthy Anceſtors, walk anſwerably to the dignity of your extraction: The images of your Progenitors are not more fullied with duſt, and ſmoak, and age, then they are with your vices: The Spirit of God brands a degenerate Iſſue for walking unworthy their birth, and the priviledges of their blood, 1 Chron. 4. 22, 23. Vide Junium & alios in locum. So much for the Saluter. Let us now come to the Saluted, they are deſcribed by their Condition, [called,] by the effects and manifeſtations of it, which are two, Sanctification and Preſervation. 1. Their Condition, [called,] for that both in the conſtruction of the words, and the order of nature, is to be read firſt. There is an outward calling, and in that ſence Chriſt ſpeaketh, Mat. 20. 16. Many are called, but few are choſen; that is, outwardly called in the invitations of the Word; ſo all wicked men that live within the hearing of the Goſpel; but it ſeemeth they are only called obiter, by the by, as they live among the Elect; thoſe are called [non-Latin text not transcribed], according to purpoſe, Rom. 8. 28. But there is an inward and effectual calling, by the perſwaſion of the Spirit, or the voyce of the Son of God, which cauſeth life, Joh. 5. 25. The Apoſtle ſpeaketh here of the called according to Purpoſe, and that by an inward and effectual calling: Whence note, That it is the condition of the people of God to be a called people; this isObſervat. firſt in their deſcription: ſee Rom. 1. 6. Among whom are ye alſo the called of Jeſus Chriſt: So the Corinthians are ſaid to be Saints by calling, 1 Cor. 1. 2. and Heb. 3. 1. Holy Brethren, partakers of the heavenly calling. Now the Saints are a called people, firſt, Becauſe all they have and enjoy is from Gods1 Reaſon. calling; a Chriſtian is nothing and hath nothing but what God is pleaſed to work in him by his creating Word: Calling the things that are not as though they were, Rom. 4. 18. Now God is pleaſed to work this way, partly to give us a Warrant, that we may poſſeſs our priviledges in Chriſt without intruſion and uſurpation: Heb. 5. No man taketh this honour upon him till he be called of God; This is that we have to ſhew to Conſcience, that we do not preſume and uſurp; we have a calling ſo to do: Why doſt thou vile wretch go to God in the Name of Chriſt? How durſt thou that art a ſinner look him in the face? lay hold of Chriſt? hope for glory? Still the Call is our Warrant and Title. If it ſhould be asked of the gueſts that came in a wedding garment, Friends, how durſt ye come hither, and approach the preſence chamber of the Kings ſon? they might anſwer, We were bidden to the wedding, Mat. 22. So in Mat. 20. Why do not you go into the Vineyard? their anſwer was, No man hath hired us; they had no calling. Partly to give us encouragement; We need not only leave to come to God by Chriſt, but alſo quickening and encouragement, for we are backward▪ In other preferments there needeth nothing but leave, for there men are forward enough; but here guilt maketh us ſhy of God, and God is forced to call and hollow after us. By nature we are not only exiles, but fugitives: Before God baniſhed Adam, he firſt ran away from him, he ran to the buſhes, and then God called him, Adam, where art thou? Gen. 3. 9. How often doth God hollow after us in the Word before we return, and come out of the buſhes? He maketh proclamation, Iſa. 55. 1. Ho every one that thirſteth, &c. We are under ſpiritual bondage, as the Iſraelites were in Egypt under corporal bondage, and God ſendeth again and again, and out of very anguiſh of heart we will not beleeve him; therefore he calleth and cryeth, Sinners, where are you? why will you not return unto me? Gods outward Call is managed by men, and therefore it is very hard to perſwade them to diſcern the voyce of God; as Samuel would not be perſwaded but that it was Eli called him when it was the Lord: We think it to be the charity of the Miniſter, and will not eaſily acknowledg a call from God, and therefore do not only need leave, but encouragement. Partly becauſe God will work in a way ſuitable to his own nature and ours; fortiter & ſuaviter, ſtrongly like himſelf, and ſweetly with reſpect to us; and therefore he doth not only draw, but call; not only put forth the power of his Spirit, but exhort and invite by the Word; the efficacy of divine grace is conveyed this way more ſuitably to the nature of man; There is grace offered in the Goſpel, and the Spirit compelleth to come in. In all the Works of God, there is ſome word by which his Power is educed and exerciſed: In the Creation, Let there be light, &c. At the Reſurrection there is a Trump, and the voyce of an Archangel, Ariſe ye dead, and come to Judgment. In all Chriſts miraculous cures there are ſome words uſed, Be thou clean, and Be thou whole, and Be thou opened; and to Lazarus in the grave Chriſt uſeth words of miniſterial excitation, Lazarus, come forth: So in converting a ſinner, there is not only a ſecret power, but a ſweet call and invitation; ſome word by which this power is conveyed and repreſented in a way ſuitable to our capacity. For all theſe Reaſons doth God work grace by calling. Again, Gods people are well ſtiled a called people, becauſe2 Reaſon. they are ſo many ways called: from ſelf to Chriſt, from ſin to holineſs, from miſery to happineſs and glory. They are called from ſelf to Chriſt, Mat. 11. 28. Come unto me all ye that are heavy laden: The main end of a call is to bring Chriſt and the Soul together; every diſpenſation of God hath a voyce; and God ſpeaketh to us by Conſcience, by his Works, by benefits, by croſſes, but chiefly by his Word, the application of which by the Spirit is as it were an awakening call: but the chief call of God is by the voyce of the Gospel, wherein the offers of grace are diſcovered to us; C[illegible: 1 letter]me poor wearied Soul, come to Chriſt, and thou ſhalt find eaſe and comfort. Again, they are called from ſin to holineſs, 1 Theſ. 4. 7. God hath not called us to uncleanneſs, but to holineſs: though the immediate end of divine calling be faith, yet the intermediate end is holineſs, as the ultimate end is glory. Thus we are called out of Babylon into Sion, from the Tents of Kedar into the Tents of Shem, from nature to grace, and the power of Satan into the Kingdom of God: in ſhort, this call is a ſeparation from uncleanneſs, and all common and vile uſes. Again, they are called from miſery to happineſs and glory, from aliens to be friends, from darkneſs to light, 1 Pet. 2. 9. from being enemies to be reconciled, from baſtards to become ſons, from veſſels of wrath to be heirs of Glory. With reſpect to all theſe ſorts of calling, it is termed ſometimes an high calling, Phil. 3. 14. ſometimes an holy calling, 2 Tim. 1. 9. and ſometimes an heavenly calling, Heb. 3. 1. It is an high calling, becauſe of the honour and dignity of it; John 1. 12. Rom. 8. 17. Rev. 1. 6. it is no ſmall matter to be children of God, coheirs with Chriſt, Kings and Prieſts to God: Many are lifted up, becauſe they have born Offices, and are called to high places in the world; a Chriſtian hath a calling more excellent, he is called to be a Saint, a ſpiritual King, an holy Prieſt to God. It is an holy calling, becauſe of the effect and purpoſe of it: Mans calling may put dignity and honour upon us, but it cannot infuſe grace; it may change our condition, but not our hearts. It is an heavenly calling, becauſe of the Author of it, God by his Spirit; and becauſe of the aym of it, the grace whereby we are called came from Heaven, and its aym and tendency is to bring us thither: ſee 1 Theſ. 2. 14. 2 Pet. 1. 3. Called us to glory and virtue, &c. We are firſt called to grace, and then to Heaven: firſt the ſweet voyce ſaith, Come unto me, and then the great voyce, Come up hither: from ſelf, ſin and the world we are called off, that we may enjoy God in Chriſt for evermore. You ſee the Reaſons, let us apply it now. Firſt, It ſerveth to preſs us to harken to the Lords call; Ʋſe 1. Many are kept off by vanity and pleaſures, others by their own fears: To the firſt ſort I ſhall only repreſent the danger of neglecting Gods invitation, and ſlighting a call, Prov. 1. 25, 26. Ye have ſet at nought my counſel, therefore I will laugh at your calamity, and mock when your fear cometh. Gods wrath is never more terrible, then when it is ſtirred up to avenge the quarrel of abuſed Mercy. Men cannot endure that two things ſhould be deſpiſed, their anger or their kindneſs: Nebuchadnezzar, when he thought his anger deſpiſed, he biddeth them heat the furnace ſeven times hotter; and David, when he thought his kindneſs deſpiſed, threatened to cut off from Nabal every one that piſſed againſt the wall. Certainly the Lord taketh it ill when the renewed meſſages of his love are not regarded; and that is the reaſon why where mercy is moſt free, God is moſt quick and ſevere upon the refuſal of it: The Lambs wrath is moſt terrible, Pſal. 2. 10. No fire ſo hot as that which is inkindled by the breath of the deſpiſed Goſpel. What a terrible threatening is there in the place alledged? I will laugh at their calamity: It is the greateſt happineſs when the Lord rejoyceth to do us good, and the greateſt miſery when he rejoyceth to do us evil; Gods laughing will certainly be the creatures mourning. Conſider then what an affront you put upon grace, when every vile thing is preferred before it. When the Lord offered Canaan to the Iſraelites, and they preferred Egypt before it, he ſwore, Pſal. 95. 10. They ſhould not enter into his Reſt: And thoſe that preferred a yoke of Oxen, a farm, or marriage, before the Kings feaſt, the King proteſteth againſt them, Luk. 14. 24. None of thoſe that were bidden ſhall taſte of my Supper: Who ever have glory and grace by Chriſt, they ſhall have none. For the other ſort, that are kept off by their own fears, they are wont to alledg; It is true, there is mercy in Chriſt for ſinners, but Chriſt doth not call them: My Brethren, what do you look for? an audible voyce to ſpeak to you, Thou John, thou Thomas, &c. In the tenders of the Goſpel you are included as well as others, and why will you exclude your ſelves? If God ſay, Sinners, you ſhould ſubſume and reply, I am chief. I remember it is ſaid, Joh. 10. 3. Chriſt calleth his ſheep by name, and leadeth them forth: How doth Chriſt call them by name? By ſpeaking expreſly to their caſe, as if he did ſtrike them upon the ſhoulders, and ſay, Here is comfort for thee. As at a feaſt, when there is a diſh that we affect ſet upon the table, though all the company be free to make uſe of it, yet we ſay, Here is a diſh for me: So ſhould you apply and take to your ſelves your own portion; though it be propounded generally, yet when God directeth the tongue of his Meſſengers to ſpeak ſo expreſly to your caſe, that is all the calling by name which you can look for, ſince Oracles are ceaſed, and therefore you ſhould ſay, This was a diſh provided for my hungry Conſcience, intended to me, &c. But they will reply, Sure there is no mercy for me, I am ſo unworthy: I anſwer, The invitation taketh no notice of worth, but of thirſt, Rev. 22. 17. Let him that is athirſt come, and whoſoever will let him take of the water of life freely: Thou art not worthy, but thou art thirſty, or elſe whence come theſe groans? And by the way take notice of the pride that is in legal dejection: men are loth to be beholding to Chriſt, they would be worthy before they will come to him; and therefore the Apoſtle uſeth that expreſſion, [non-Latin text not transcribed] ▪ Rom. 10. 3. They have not SUBMITTED to the righteouſneſs of God: A proud creature would fain eſtabliſh a righteouſneſs in himſelf, and is loth to ſubmit to take all from another: As an outward proud man preferreth a ruſſet coat of his own before a ſilken garment that is barrowed or given him by another. But they are ſuch ſinners, &c. Anſ. The more need to come to Chriſt; he came to call ſinners, Mat. 9. 13. It is no matter what thou haſt been, but what thou wouldſt be; Chriſt doth not call us becauſe we are holy, but that we may be holy. Is it a rational plea in outward caſes, I am too poor to take alms? I am too filthy to go to the water to be waſhed? But they have ſtood out againſt ſo many calls already, and ſcorned Gods counſel. Anſ. Wiſdom calleth ſcorners, Prov. 1. 22. Turn ye ſcorners, how long will ye delight in ſcorning? It is a mercy that thou haſt one call more, do not increaſe the guilt that thou complaineſt of. But I know not how to come to Chriſt. Anſ. The blind and the lame are invited to the wedding, Mat. 22. and Wiſdom calleth fools, Prov. 9. 5. Whoſo is ſimple, &c. The ſtray Lamb is brought home upon the Shepherds ſhoulders, Luke 15. Oh that theſe words might be ſpirit and life to you! Again, It preſſeth us to make our calling and election ſure, 2 Ʋſe. 2 Pet. 1. 10. that is, to evidence our election by our calling; for calling it is but election put in act: Election is nothing but Gods love and intention to beſtow ſaving grace upon ſuch and ſuch perſons; and calling is nothing but the actual manifeſtation of Gods love, or the application of ſaving grace: Rom. 8. 30. Whom he hath predeſtinated, them he called: Calling is the firſt and immediate fruit of Election, by which it ſpringeth forth, and is exerciſed on the veſſels of mercy: So 2 Theſ. 2. 13, 14. God hath from the beginning choſen you to Salvation, through the ſanctification of the Spirit, and the belief of the Truth, to the obtaining of the glory of God, whereunto he hath called you by my Gospel. Here is the whole method of Salvation; the firſt riſe and ſpring of mercy was at Election, which breaketh out by effectual calling, and ſo floweth down in the channels of faith and holineſs, till it loſe it ſelf in the Ocean of everlaſting Glory: So that by calling God executeth in time what he decreed before all time; and he that is called▪ may look backward upon eternal purpoſes of grace, and forward upon an eternal poſſeſſion of glory. Well then, if we would get any aſſurance of Gods favour, or of our intereſt in everlaſting glory, the great buſineſs we ſhould labour in, is to clear up our calling; it is the freeſt and ſureſt diſcovery of Gods love, and ſo fitteſt to bottom a confidence or aſſurance: In elective love we have the beſt view of mercy, and a call is the firſt diſcovery and copy of it; for it is an act of God, which ariſeth meerly from his choyce, preventing and anteceding not only the merit, but the acts and induſtry of the creature: ſee 2 Tim. 1. 9. Other acts of Gods bounty follow the acts of the creature, but this is the firſt motion God maketh to the Soul; he accepts us when we come, but he called us when we did not think of coming: In ſhort, Calling, it is the key of the Gospel, the plank that is caſt out to ſave a ſinking ſinner, a ſure pledg of glory, which is therefore called the high price of our calling, Phil. 3. 14. Once more, here we have the cleareſt and moſt ſenſible experience of the work of grace: After converſion the work may be carryed on tacitly, and with more ſilence; but in calling and converſion (as in all changes) the operations of grace are more ſenſible; we may grow inſenſible, as a plant doth: The ſtep from ſin to grace, is a work of greater difficulty and power, then to go on from grace to grace; as the Apoſtle maketh it a matter of more eaſe to ſave a Saint, then to gain a ſinner, Rom. 5. 8, 9, 10. and therefore degrees cannot be alike ſenſible as change of ſtate. The Apoſtle ſpeaking of the firſt converſion of the Theſſalonians, he ſaith, 1 Theſ. 1. 9. Ye know what manner of entring we had unto you. The firſt approaches of Gods Power and Word to the Soul, as they meet with more oppoſition, ſo they cannot but be more ſenſible, and leave a greater feeling upon us: It were ſtrange if an Almighty Power ſhould work in us, and we no way privy or conſcious to it, and all done as in our ſleep; to think ſo, were to give ſecurity a ſoft pillow whereon to reſt, and to ſuffer men to go away with golden dreams, though they feel no change in themſelves, pleaſing themſelves with the ſuppoſition of imaginary grace wrought without their privity and knowledg. I would not preſs too hard upon any tender Conſcience; I do foreſee the Objection that may be made, namely, That if Calling giveth ſuch a ſenſible experience of the work of grace, how cometh it then to paſs that ſo few of Gods children have aſſurance or any ſenſe of their converſion? I anſwer, 1. It is poſſible Gods Power may work in us, and we not be ſenſible of it; there is a difference between our outward and inward ſenſes: we may loſe our ſpiritual feeling; and inward ſenſe doth not ſo clearly diſcern its object, becauſe of the way in which God conveyeth his power; it is ſtrong, but ſweet; like the influences of the Heavens, of a great efficacy, but ſcarce diſcerned: as there was a great power wrought in the Epheſians, but they did not diſcern it ſo ſufficiently, Epheſ. 1. 18, 19. 2. It is the fault of Gods children not to be ſenſible of the power that worketh in them; ſometimes it is their careleſſneſs, ſometimes their peeviſhneſs: Their careleſſneſs, in not obſerving the approaches of God, and how he worketh and breaketh in upon their hearts in the Word; ſo that the time of loves is not marked when it is preſent, nor remembered when it is paſt. As God ſaid of Ephraim, Hoſ. 11. 3. When Ephraim was a child, I taught him to go, taking them by the arms, but they knew it not, that is, did not obſerve it: So God communicateth grace to his people, giveth in help and ſupports, but they obſerve it not. Sometimes it is peeviſhneſs and perverſeneſs of judgment; ſenſe of ſin, and many weakneſſes, like a thick cloud, hinder their clear diſcerning; God hath called them, but they will not own and acknowledg it, and ſo underrate their ſpiritual condition. 3. God doth not call every one in a like violent and ſenſible manner: ſome mens converſion is more gentle and ſilent; whereas to others Chriſt cometh like a ſtrong man armed, and ſnatcheth them out of the fire: ſome are drawn they know not how, and love by a gentle blaſt ſweetly and ſoftly bloweth open the door; Ere ever I was aware, &c. Cant. 6. 12. upon others the Spirit cometh like a mighty ruſhing wind, and they are carryed to Chriſt as it were by the gates of Hell. As in the natural birth, ſome children are brought forth with more eaſe, others with greater pains and throws: ſo the new birth in ſome is without trouble and delay; God opened the heart of Lydia, we read of no more, Acts 16. but others are brought in with more horror of Conſcience, extream ſorrow and deſperation; God biddeth men put a difference, Jude 22, 23. ſo doth God himſelf. 4. This different diſpenſation God uſeth according to his own pleaſure; no certain Rules can be given: Sometimes they that have had good education have leaſt terrors, as being reſtrained from groſs ſins; ſometimes moſt terrors, becauſe they have withſtood moſt means:Violent Mu [illegible: 2 letters]t[illegible: 1 letter]ons, ſrom extream to extream▪ are always m[illegible: 1 letter]re ſudden and notable. ſometimes they that are called to the greateſt ſervices have moſt terrors, that they may ſpeak the more evil of ſin, becauſe they have felt the bitterneſs of it; ſometimes it is quite otherwiſe, thoſe that are not called to ſuch eminent ſervice drink moſt deeply of this cup, and taſte the very dregs of ſin, and ſerve only as monuments of the power of Gods anger; whereas others are ſpared, and publique work ſerveth in ſtead of ſorrow and trouble of Conſcience. Again, ſometimes men and women of the moſt excellent and acute underſtandings are moſt troubled, as having the cleareſt apprehenſions of the hainouſneſs of ſin, and terribleneſs of wrath: Again, at other times it cometh from ignorance; as fears ariſe in the dark, and weak ſpirits are apt to be terrified: ſometimes theſe terrors fall on a ſtrong body as beſt able to bear it, ſometimes on a weak, the Devil taking advantage of the weakneſs of the body to raiſe diſturbances in the mind: Many times in hot and fiery natures their changes are ſudden, and carryed on in an extream way; whereas ſoft natures, whoſe motions are ſlower, are gently and by degrees ſurprized, they take impreſſions of grace inſenſibly. Thus you ſee no certain Rules can be given; only in the general we may obſerve, That this different diſpenſation maketh the work of God in calling more or leſs ſenſible: thoſe that are brought in by the violent way and roughly, muſt needs be ſenſible of that omnipotent pull by which their hearts are divorced from their corruptions, and can diſcourſe of the time, the means, and the manner, and all the circumſtances of their calling with exactneſs; as Paul, 2 Cor. 12. 2. I knew a man in Chriſt fourteen years ago, &c. Now every one cannot deliver a formal ſtory, nor tell you the exact method and ſucceſſive operations of grace in converſion. 5. Though there be a different diſpenſation uſed in calling, yet there is enough to diſtinguiſh the uncalled from the called; Partly becauſe though Gods call be not diſcerned in the acts of it, yet it may be diſcerned in the effects of it: Converſion is evident, if not in feeling, yet in fruit: Many works of Nature are for the convoy of them inſenſible, but the effects appear: Eccleſ. 11. 5. We know not the way of the ſpirit, nor how the bones grow in the womb; We know not the manner, point of time, but yet the birth followeth: They are not Chriſts that neither know how they are called, nor can give any proof that they are called. The blind man, Ioh. 9. when they asked him, How did he come to open thine eyes? anſwered, How he did it I cannot tell; but this one thing I know, that whereas I was blind, I n[illegible: 1 letter]w ſee: Early or late the Soul will give this teſtimony, How I got him I cannot tell, but I am glad I find he is here. Partly becauſe where converſion and calling is carryed on more tacitly or ſilently, there will be ſomething felt and found in them; there is at leaſt an anxiouſneſs about their everlaſting eſtate: Every Soul doth not walk in the region of the ſhadow of death; but every Soul firſt or laſt is brought to What ſhall I do? which is uſually upon ſome ſecret or open ſin into which God ſuffereth them to fall againſt Conſcience: there will be care, though not horror; and ſolicitouſneſs, though not utter despair: No Soul ever came to Chriſt without a load upon his back, though every one be not ready with the Jaylor to kill himſelf for anguiſh: You will be at a loſs ſometimes; it is eaſie ſecurity that goeth on from the cradle to the grave in the ſame tenor of hope without variation. There will be a time when you will ſmite upon the thigh, and cry, What ſhall I do? And as there will be ſome trouble found in them, ſo ſome change; all are not converted from prophaneneſs to Religion, ſome from civility to Religion, from profeſſion to ſincerity, from ſervility to ingenuity: Time was when they were careleſs of communion with God, prayed now and then out of cuſtom, had no delight in the Almighty, but now it is otherwiſe. Partly becauſe there is a conſtant calling, ſo that firſt or laſt we ſhall be ſenſible of the motions of the Spirit, and the hearts anſwer: to ſome God ſpeaketh in thunder, to others in a ſtill voyce, but to all he ſpeaketh; therefore did you ever diſcern Gods calling and your anſwering? Pſal. 27. 8. The Lord ſaid, Seek ye my face; my heart ſaid, Thy face Lord will I ſeek: There is no gracious heart but they are often ſenſible of ſuch a dialogue between God and the Soul; this diſcourſe is conſtant: he ſpeaketh to us by the injection of holy motions and the actual excitations of his grace, and we ſpeak to him by ſerious promiſes and reſolutions of obedience: God calleth us into his preſence often, and the heart ecchoeth, Lo I come. Well now, upon all theſe Conſiderations labour to get your calling evidenced, that will clear up your title to the great priviledges of grace; by it you may rebuke your doubts and fears: When Conſcience asketh, What have you to do with theſe comforts? to look upon your ſelves as objects of Gods Election? as heirs of Glory? you may anſwer, I did not take this honour upon me, I was called of God. But you will ſay, What are the infallible Notes and Marks of effectual calling? I anſwer, Theſe; I ſhall contract larger diſcourſes: You may know your effectual calling, PartlyThe firſt Evidence of Calling. by the preparations made for it; though the work it ſelf be done in an inſtant, and many times when we leaſt think of it, yet uſually God maketh way for his mighty Work. As the husbandman harroweth and breaketh the clods before he throweth in the ſeed; ſo by ſome preparative conviction God breaketh the heart, and maketh it meet to receive grace: Redemption needed no preparation, but Converſion doth. Look as Moſes brought them to the Borders, but Joſhua led them into the Land of Canaan; ſo uſually there is ſome foregoing Law work, though we are called properly by the Gospel; 1 Theſ. 2. 14. Called by my Gospel: The Law driveth us out of our ſelves, but the Gospel pulleth in the heart to Chriſt. Look as in outward generation the matter is gradually prepared and diſpoſed, ſo is the Soul for the new birth: A man is awakened by the ſight of his own wretchedneſs, convinced of ſin, and the evil conſequences of it; and then the Hoſ. 2. 14. Gal. 3. 1. work is done by the milde voyce of the Goſpel; as Manna came down in ſweet dews. It is Gods way to ſpeak terror before he ſpeak comfort: Chriſt ſheweth the method, Joh. 16. 8. The Spirit ſhall convince of ſin: The [non-Latin text not transcribed]. word is notable; to convince, is [non-Latin text not transcribed] Ariſt. to ſhew a thing to be impoſſible to be otherwiſe then we repreſent it: ſo the Spirit convinceth, and maketh the perſon yield, and ſay, Certainly I am a ſinner, an unbeleever, a very wretch, that hath no intereſt in Chriſt: This is Gods method; We come to ſome certain iſſue about our being in the ſtate of nature, before we come to ſome certain iſſue about our being in the ſtate of grace; The Soul ſaith, Surely I am ſtark naught, in a deplored loſt condition. Well then, if you had always good thoughts of your ſelves, or only a ſlight and general knowledg, We are all ſinners, &c. You are not prepared: The blind man, Joh. 9. could ſay, I was blind: Were you ever brought to ſay, I was a wretch, a miſerable forlorn creature out of Chriſt? This feedeth preſumption and ſecurity, becauſe we never bring the debate to an iſſue concerning our being in either of the ſtates, but content our ſelves with blind gueſſes, and looſe acknowledgments, that we are all ſinners, and Chriſt muſt ſave us, &c. This is not enough, there muſt be a particular and humbling ſenſe of ſin: Unworthineſs and wretchedneſs felt, is the firſt occaſion to bring us to Chriſt: Never a poor Soul that taketh ſanctuary at the throne of grace, but he ſtandeth Rom. 3, 19. Heb. 6. 18. guilty there, and in danger of damnation. 2. Again, The next Note or occaſion of diſcovery may be taken from the inſtrument or means by which God hath called us, namely the Word; 2 Theſ. 2. 14. By my Gospel. Oracles and audible voyces are not his uſual courſe; ſomeI ſuppoſe Auſtins Tolle & Lege was of this nature. Chriſtians talk of ſuch things, but (to ſay the leaſt of the miſtake) they are but the ſuppoſitions of an over-troubled fancy; deluſions which God, who bringeth light out of darkneſs, may at length order for good, and in the wiſdom of his Providence make uſe of them to bring off his people from their diſcouragements. But uſually Gods way of calling is by the Word, and moſt uſually by the Word preached, ſeldom otherwiſe; for God▪ loveth to own and honour the means of his own appointing with a bleſſing. I ſuppoſe ſcarce an inſtance can be given of any converted by reading or meditation, that neglected prophecying where it was to be had. I confeſs the Word may not work always in time of hearing: There is a notable inſtance,—My Soul failed when Cant. 5. 6. he ſpake; or rather it may be rendered, becauſe of his ſpeech: Now compare it with the time of Chriſts viſit, verſ. 2, 3. Open my Siſter, my Dove, &c. while Chriſt was ſpeaking ſhe is careleſs and ſluggiſh, I have put off my co[illegible: 2 letters], how ſhall I put it on? you ſee her heart was far from failing then; but when ſhe remembered it afterward, then her bowels were troubled: as Peter alſo was wrought upon by the remembrance of Chriſts words a great while after they were ſpoken, Mat. 26. laſt verſe. Thus many times God reviveth old truths, and maketh them effectual long after the time of delivery: The Word worketh then either in the hearing, or in the remembrance, or deep meditation upon it. Well now, Can you remember ſuch an experience, when God called you by his Word, and ſpake comfortably to your hearts? Did he ever move you to go aſide into the Cloſer, that you might be ſolitary and ſerious, and conſider of your condition? Uſually at our firſt call we are moved to go aſide, that God and we may confer in private; as Hoſea 2. 14. God calleth into the wilderneſs, that he may ſpeak to the heart: and Ezekiel was called into the field▪ that God might more freely talk with him, Ezek. 3. 22. Ariſe, go forth into the plain, that there I may talk with thee: So Cant. 7. 11. Come my Beloved, let us go forth into the fields, &c. Uſually his firſt motions are to go aſide and conſider; Chriſt is baſhful before acquaintance, and doth not ſpeak to us in company, but in private: Did he ever thus invite you into ſecret places? did he ever call thee by name, ſpeak ſo expreſly to thy caſe, as if he had ſaid, Here is mercy for thee, comfort for thee, here is thy portion? Firſt or laſt Gods children have ſuch experiences: There is a Ezek. 16. 6, 7 time of loves which they cannot forget; at leaſt a time wherein the Maſter of the Aſſemblies faſtened a nail in their hearts. Gods people are wont to talk how ſeaſonably, and yet how ſtrangely Providence caſt them upon ſuch opportunities; as David, Pſal. 119. 93. I ſhall never forget thy Precepts, for by them thou haſt quickened me: Oh I ſhall never forget ſuch an Ordinance, ſuch a Sermon, wherein the Lord was pleaſed to take notice of me, and to ſpeak to my heart: Weak impreſſions are ſoon razed out, but powerful effects of the Word leave a durable mark and character that cannot be defaced. 3. The next Mark may be taken from the formal anſwer, or correspondent act of the creature to the call of God, for that is it which ſealeth our Election; for otherwiſe many be called, but they are not choſen, unleſs the heart be prevailed with to obey the call: Yea the notion of Vocation in its full latitude, implyeth not only Gods act, but ours, our anſwer to his call. Chriſts ſheep hear his voyce: John 20. 16. When Chriſt ſaith, Mary, ſhe anſwereth, Rabboni, my Lord. Gods call is the offer of grace, our anſwer is the accepting of grace offered; there muſt be receiving, as well as offering: Vocation is not effectual unleſs it end in Ʋnion; it is receiving that giveth us intereſt, Joh. 1. 12. The Scriptures do every where imply and ſignifie this anſwerable act of the creature to the call of God: God ſaith, Seek ye my face and the Soul like a quick eccho, Thy face Lord will I ſeek, Pſal. 27. 8. So Ier. 3. 22. Return ye back-ſliding children, and I will heal you; and then, Behold we come unto thee, for thou art the Lord our God. The Soul is enabled to do that which it is exhorted to do: God ſaith, Come to Chriſt, and the Soul ſaith, Lord I come. Well then, is the call obeyed? do you receive Chriſt for your Lord and Saviour? The proper anſwer of the call is the conſent and full purpoſe of the heart to take Chriſt; for offering is the call, and receiving is the anſwer: Have you ſubſcribed and conſented to take Chriſt upon his own terms? as the Prophet, when he was to take a wife, maketh an offer, Hoſea 3. I will be for thee, and thou ſhalt be for me; Are you content? Chriſt will be for you in all his graces, merits, benefits, if you will be for him in all your motions, tendencies, aims: alas, your hearts know that you are for your ſelves, luſts, intereſts, &c. 4. Again, You may know your calling by the concomitant dispoſitions of the Soul that go along with ſuch a return and anſwer: Where ever Chriſt is received, he is received with worthy and ſuitable affections; theſe are moſt notable. 1. Godly ſorrow, Ier. 31. 9. They ſhall come with weeping and ſupplication, and I will lead them: It is ſpoken of the Jews converſion; when God cometh to lead them, they ſhall bewail their hardneſs of heart and unbelief: Such kind of workings there are in the heart of every returning ſinner; as, that God ſhould look upon ſuch a worthloſs creature as I am, that have all this while gainſayed, and ſtood out many an invitation! that ever God ſhould care for ſuch a vile and ſtubborn wretch! ſeek to reclaim ſuch a wayward heart! Uſually there are ſuch mournful and ſelf-humbling reflections, that get the ſtart of faith and comfort, and do more ſenſibly bewray themſelves: Never did any child of God get home to him, but ſmiting on the thigh, Ier. 31. 18. and complaining of themſelves before they could take comfort in God. 2. Holy wonder, which ariſeth from comparing their own wretchedneſs with Gods rich mercy in Chriſt; and therefore the Apoſtle ſaith, 1 Pet. 2. 9. Who hath called us out of darkneſs into his marvelous light; implying that Gods grace is moſt wonderful at firſt converſion, as light is to a man that cometh out of a dungeon; woful darkneſs maketh it marvelous light: In this change there is nothing but what is wonderful▪ both the ſweetneſs and the power of that grace by which it is wrought: The ſweetneſs of grace▪ When God came to offer Abraham the grace of the Covenant, he fell upon his face, Gen. 17. 3. in an humble adoration and reverence▪ The power of grace; If Peter wondered at his deliverance by the Angel out of that ſtrong Priſon, we have much more cauſe to wonder that the yoke is broken, and that we are ſet free by Chriſt: the ſweet effects of this grace cauſe wonder; The peace of God which paſſeth all underſtanding, &c. 3. A free reſolution and confidence; come what ever cometh, they will obey God. As Abraham being called obeyed God, not knowing whither he went, Heb. 11. 8. So when they have a warrant, they will make adventures of faith, though they know not the ſucceſs; as Peter would caſt out the net at Chriſts command, though there were little likelyhood of taking fiſh; Howbeit at thy command, &c. Luke 5. 5. So it is unlikely God will receive me to grace, yet I will adventure, I know not what will come of it: Where Faith is ſenſible of a Command, it doth not dispute a duty, but accompliſh it: The Spirit ſpeaketh to the Soul, as the Diſciples did to the blind man, Mark 10. 49. Be of good comfort, riſe, becauſe the Maſter calleth thee. I inſtance in theſe diſpoſitions, becauſe they are moſt ſenſible. 5. It may be evidenced by the fruits and effects of a call; the call inferreth a change of the former eſtate, both in heart and life. 1. There will be a change in the whole heart: In the mind and judgment, there the activity of the new nature is firſt diſcovered; Epheſ. 4. 23. Renewed in the ſpirit of the mind; in that which is moſt intimate and excellent there: In our diſcourſe and reaſon, all the diſcourſes, debates, purpoſes and cares of the Soul will be to pleaſe God: The mind is made a forge for holy uſes, wherein to debate and contrive how to carry on the work of grace, how to glorifie God in our relations, concernments; certainly this will be found in all thoſe that are called and converted. So in the will and affections there will be a conſtant inclination towards God, as the chiefeſt good: Pſal. 19. 57. Thou art my portion O Lord, I have ſaid that I w'll keep thy Words: The Soul is reſolved; there is a decree iſſued forth in that behalf, to dedicate it ſelf to God and his Will: This is the great difference between men and men, in fixing their chiefeſt good and utmoſt end; The Soul finding comfort in God, ſetteth the whole bent of her endeavors towards him. So for the other affections, which attend upon the other act of the will, averſation and loathing: a Soul that is called and converted hateth ſin, its own beloved ſin, as the greateſt evil: Hoſea 14. 8. What have I any more to do with Idols? Iſai. 30. 22. Thou ſhalt ſay to it as to an abominable rag, Get thee hence. A keen displicency and hearty indignation is kindled in the Soul againſt ſin: when God changeth a Soul, he putteth a diſpoſition into it ſomewhat like his own nature; God cannot abide ſin, and a ſanctified heart cannot abide it, Get thou hence, &c. the new life hath an antipathy to that which is contrary to it. 2. In the life there will be a change; men will walk worthy their calling, not diſgracing it by ſcandals, or unſeemly practiſes: Eph. 4. 1. I beſeech you Brethren walk worthy of the Vocation wherewith ye are called; that is, ſuitable to the purity, ſuitable to the dignity of it. When David was a Shepherd, he thought of nothing elſe▪ but keeping his fathers ſheep; but when God called him to be a Shepherd of the people, then he had other projects, and was of other manner of behavior: A new calling requireth a new converſation. So 1 Theſ. 2. 12. Walk worthy of God, who hath called you to his Kingdom and his Glory: The divine calling puts an honour upon you: it is not for Princes to embrace the dung, nor for Eagles to catch flies; to be vain, voluptuous, carnal and worldly, as others are: you are called to the fellowſhip of Saints and Angels, will it become one of your hopes to drive on ſuch a low deſign as a worldly intereſt? If you ſaw a man laboring in filthy ditches, and ſoyling himſelf, as poor men do, would you beleeve▪ that he were heir apparant to a Crown, called to inherit a Kingdom? Who will beleeve your calling, when you ſtick in the mud of pleaſures, and and are carryed on with ſuch a zealous reſpect after ſecular intereſts? The Apoſtle reproveth the Corinthians for walking as men, 1 Cor. 3. 3. Some walk as beaſts, others are of a more civil ſtrain; but this is but as men; you ſhould walk more ſublimely, above the ordinary rate of fleſh and blood. When Antigo[illegible: 3 letters] was going into the houſe of [illegible: 2 letters] harlot, one told him▪ Thou art a Kings ſon▪ Oh remember your dignity, and walk worthy of your high calling; walk as having the world under your feet, with an holy ſcorn and contempt of ſublunary enjoyments: And as you ſhould walk worthy of the dignity of your calling, ſo of the purity of it; He that hath called you is holy, 1 Pet. 1. 15. and your condition is a[illegible: 1 letter] holy calling, 2 Tim. 1. 2. and the end of your calling is holineſs, 2 Theſ. 4. 7. God hath called us unto holineſs: all which are ſo many engagements to urge us to the more care. A filthy looſe converſation will never ſuit with this calling▪ you are a ſhame and a ſtain to him that calleth you, if you walk thus: as ſome in the Prophet are ſaid to Ezek. 36. pollute God, namely, as their pollutions were retorted upon God. Let us now come to the Manifeſtations and Effects of this Calling, and the firſt effect mentioned is Sanctification, [Sanctified in God the Father▪ ] Where you may note two things. 1. The State, [Sanctified.] 2. The Author of it, [By God the Father.] Firſt, The State, [non-Latin text not transcribed], to them which are ſanctified; in ſtead of which ſome Copies have, [non-Latin text not transcribed], beloved by God the Father: but let us keep to our own reading, the other being a miſtake, and in few Greek Copies. The NoteObſervat. is, That Gods people, whom he hath called out of the world to himſelf, are a ſanctified people. I ſhall ſhew you, 1. What it is to be ſanctified: and then, 2. Why Gods called people muſt be ſanctified. Firſt, What it is to be ſanctified; there are many acceptions of the term, the moſt famous are two; to ſanctifie is either to ſet apart, or to cleanſe; theſe two notions will be enough for our purpoſe, if in each of them we ſuppoſe both ſomething privative, and ſomething poſitive: as when it ſignifieth to ſet apart, you muſt conceive not only a ſetting apart from common uſe, but a dedication to holy uſes, or a ſetting apart for God, which is the moſt proper acception of the word: So when it ſignifieth to cleanſe, you muſt not only conceive a purgation from filthineſs, but a plantation of ſeeds of grace; not only an abolition of natural corruption, but a renovation of Gods Image. In this method let us a little conſider the thing in hand. 1. To ſanctifie, is to ſet apart, and dedicate: Now Gods people are ſet apart Pſal. 1. 4. 2 Tim. 2. 21. Veſſels of honor for the Maſters uſe. by God, and they dedicate themſelves to his uſe and ſervice. They are ſet apart by God both in time and before time: Before all time they are ſet apart by Gods Decree to be an holy ſeed to himſelf in and by Chriſt, ſeparated from the periſhing world to be veſſels of honour; as the Reprobate are called veſſels of wrath and diſhonour: thus we are ſaid to be choſen to be holy, Epheſ. 1. 4. But then in time they are regenerated, and actually ſet apart: Sanctification is an actual Election (as before) by which we are ſet apart from the periſhing world to act for God, and to ſeek the things that make for his glory: Thus we are called Gods firſt fruits, which were the Lords portion, James 1. 18. and is there made a fruit of Regeneration: And thus we are ſaid to be an holy Prieſthood, 1 Pet. 2. 9. the Prieſts being men ſet apart to miniſter in Gods preſence: Now this Conſecration inferreth an holy preciſeneſs and ſingularity in the godly, that they may keep themſelves unſpotted from the world, Iames 1. 28. It was a proph[illegible: 1 letter]na[illegible: 1 letter]on in B[illegible: 1 letter]ſh[illegible: 1 letter]zzar to drink in the Cups▪ of the Temple. as holy things were to be kept from a common uſe; and it implyeth that every ſin is a kind of ſacriledg, it ſtealeth an holy thing from God. But over and above all this, they dedicate themſelves, or ſet apart themſelves by the conſent of their own vows; Rom. 12. 1. Preſent your ſelves, &c. as every man was to bring his own ſacrifice; and for this dedication the Lord calleth, when he ſaith, My ſon, give me thy heart; becauſe God loveth to put the honour upon us of a gift, when it is but a debt; and becauſe our voluntary conſent to this ſurrender is a neceſſary fruit of grace, and the immediate effect of his own choyce. 2. To ſanctifie, is to cleanſe, together with its poſitive act, to renew and adorn with grace. Let us firſt ſpeak of the privative or cleanſing work; this notion is neceſſary to be added to the former: They that are ſanctified muſt not only be ſeparated to an holy uſe, but muſt alſo be cleanſed: as to ſanctifie ſignifieth to ſeparate, ſo there is a difference between them and others; and as it ſignifieth to cleanſe, ſo there is a difference between them and themſelves. They differ from others, becauſe they are a people ſet apart to act and live for God; they trade for God, eat for God, drink for God, more or leſs, all is for 1. Cor. 10. 31 Gods glory, and ſo are a diſtinct company from the men of the world, who are meerly ſwayed by their own intereſts, a company that meerly act for themſelves in all that they do. And then there is a difference between them and themſelves, for Sanctification is the cleanſing of a thing that was once filthy: 1 Cor. 6. 11. Such were ſome of you, but now ye are waſhed, but now ye are ſanctified in the Name of the Lord Ieſus, and by the Spirit of our God: they are not the ſame men they were before. We all come into the world polluted with the ſtain of ſin, which is purged and done away by degrees, and at death wholly, and never before: When Chriſt cometh to bring us to God as the fruits of his Purchaſe, then we are without ſpot and blemiſh, Epheſ. 5. 26. The Papiſts cavil, [illegible: 3 letters] trifle, when they argue from that place, that either we muſt grant a perfection in this life, or a purgation after death, or how elſe cometh the Soul to be without ſpot and blemiſh▪ I anſwer, That place aſſerts the thing to the comfort of the Elect, that once they ſhall get rid of the filthy ſpots of ſin▪ but for the time, moſt probably in the moment of expiring: As the Soul in the very moment wherein it is joyned to the body becometh ſinful; ſo in the moment wherein it leaveth the body 'tis ſanctified, and preſented by Chriſt to God; as many pious Souls breathe out their laſt with the profeſſion of this hope: Then we ſhall be cleanſed indeed; now the work is in fieri, 'tis a doing: The work of grace for the preſent conſiſts in rubbing away the old filth, and So obſtinate is mans heart, that that is all that can be don[illegible: 1 letter]; the weakening of ſin, but not the deſt[illegible: 1 letter]u[illegible: 1 letter]tion of it. weakening original corruption more and more; as alſo in waſhing off the new defilement which we contract every day by converſing in the world: See Iohn 13. 10. where our Saviour alludeth to a man that hath been bathing himſelf, but after his return by treading on the ground again ſtaineth his feet, and needeth another waſhing of his feet at leaſt: So by converſing in the world, there are ſtains and ſpots contracted, which muſt always be waſhed off by dayly repentance, beſides our Tit. 3. 5. general bathing at firſt converſion or regeneration. I have no more to ſay to this cleanſing work, but only this, That it is not meerly like the waſhing off of ſpots, but like the purging of ſick matter or ill humors out of the body; it is a work done with much reluctation of corrupt nature, and therefore it is expreſſed by ſubduing our iniquities, Micab 7. 19. In outward filthineſs there is no actual reſiſtance, as there is in ſin. But to ſpeak now of the poſitive work, or the decking and adorning the Soul with grace. As the Prieſts under the Law, when they came to miniſter before the Lord, were not only waſhed in the great Lavor, but adorned with gorgeous apparel: So to be ſanctified, is more then to be purified; for beſides the expulſion of ſin, there is an infuſion of grace, a diſpoſition wrought clean contrary to what we had before, therefore called a new heart and a new ſpirit, ſee Ezek. 36. 25, 26, 27. from whence alſo there ſloweth newneſs of life and converſation; there is a new heart or conformity to Gods Nature, and a new life or conformity to Gods Will? The pattern of that Sanctification which is wrought in the heart, is Gods Nature or Image, 2 Pet. 1. 4. Epheſ. 4. 24. and the pattern of that Sanctification which is wrought in the life, is Gods Law or revealed Will, 1 Thef. 4. 3. the one is our ha[illegible: 1 letter]i[illegible: 2 letters]al holineſs, and the other our actual. 1. For habitual Sanctification, or that which is wrought in the heart, I obſerve, that it is As a child is true man, though not perfect man, as ſoon as he is born; he hath all the parts, though not the growth, and ſtrength, and ſtatute. through, but not full; there muſt be all grace, and every faculty muſt be adorned with grace▪ [illegible: 2 letters] Theſ. 5. 23. The very God of peace ſanctifie you wholly▪ I pray God your whole ſpirit, ſoul and body be preſerved blameleſs until the coming of Ieſus Chriſt. All of man is made up of ſpirit, ſoul, and body, that is the Theological diſtinction of the faculties: the ſpirit that is the more rational and Angelical part of the ſoul, underſtanding, conſcience, will [illegible: 4 letters]d then there is ſoul, the lower part, the more brutiſh and ſenſual affections and deſires▪ and then body, the outward man, the inſtrument of ſoul, which needeth to be ſanctified, that is, kept in a good order and frame, that it may not rebel, or diſobey the motions of the better part. You ſee All was depraved by Adam, and all is renewed by Chriſt. then every faculty muſt be ſeaſoned with the new nature; this leaven muſt get into the whole lump; the mind, memory, conſcience, will, deſires, delights, all muſt be brought into conformity to the Image of God. And as every faculty muſt be ſanctified, ſo there muſt be every grace: In Converſion there is introduced into the Soul a ſtock of truth, and a frame of grace▪ called in other terms the anointing, 1 Iohn 2. 27. and the ſeed of God, 1. Iohn 3. 1[illegible: 1 letter]. There is a ſtock of truth brought into the underſtanding to ſeaſon that; not that every one that is regenerate doth actually know all truths, but there is a ſaving light and knowledg of things neceſſary; they ſee enough to avoyd courſes of damnation, and to cleave to the ways of God: and there is an inquiſitiveneſs after truths, and a ſuitableneſs to them when they are revealed; they are teachable, though actually ignorant; there is ſomething in their hearts that carryeth a cognation and proportion to every truth, and claimeth kin of it when ever it is revealed. And then there is a frame of grace; for the mind is not only inlightened, but the will and affections are ſanctified, and the heart inclined to chooſe the ways of God, and to obey him when ever occaſion is offered. The habits of all grace are brought into the heart by Regeneration, as original [illegible: 1 letter]in containeth the ſeeds and habits of all ſin: though there be not explicite workings of all graces at that time, yet they are introduced, and make up one ſincere bent of the Soul towards God, called holineſs in truth, Eph. 4. 24. Thus you ſee the new creature doth not come out maimed, the perſon ſanctified hath all the parts of a new man, not one member is wanting. But now though this Sanctification be through, yet it is not full and compleat for degrees; every part is ſanctified, but every part is not wholly ſanctified: In the moſt gracious there is a double principle, Hell and Heaven, Adam and Ieſus, the fleſh and the ſpirit, the Law of the members and the Law of the mind: ſuch a medley and compoſition are we during the preſent ſtate! We know but in part, and we are ſanctified but in part, and there being ſuch a mixture in the princip[illegible: 3 letters] of operation, every action is mixt: It is notable, that there is no commendable act in Scripture recorded, but there is ſome mixture of corruption in it, even in the moſt Heroical exerciſes and diſcoveries of Faith: Moſes beleeveth, and therefore ſmiteth the rock, but he ſmiteth twice; Sarah beleeveth the promiſe, but giveth her maid to Abraham; Reb[illegible: 4 letters] was told that the elder ſhould ſerve the younger, and beleeveth it, but yet ſhe ſets Iacob awork to get the bleſſing by a wile; Rahab ſaveth the Spies, but maketh a lye, &c. Thus is our wine mingled with water, our Cant. 5. 1.honey with wax, and our ſilver with tin▪ All the tryal is, that the better part prevaileth; and that we are ſtill growing and halting on to perfection, as the morning Sun doth to high noon, Prov. 4. 18. 2. For actual Sanctification, which ſtandeth in a conformity to Gods Will, when the heart is changed ſo, as the life, thoughts, words, actions, all are ſanctified: there is a ſpirit of holineſs working within, and breathing without, in ſanctified diſcourſe and holy exerciſes, all the actions ſavour of grace. Now our actions are ſanctified and ſavour of grace, when they are performed upon new Principles and new Ends. 1. New Principles, Duty ſwayeth the conſcience, and love inclineth the heart: 1 Tim. 1. 5. The end of the Commandment is charity out of a pure heart, and good conſcience, and faith unfeigned: No act is gracious, and an act of pure obedience, unleſs it have theſe qualifications. It is not the matter that maketh the work good, but the principles: all that we do muſt come from a principle of faith, love, and obedience; obedience reſpects the Command, love the kindneſs and merit of the Lawgiver, and faith his bounty and reward: the firſt ſwayeth the Conſcience▪ the ſecond inclineth the heart, and the third giveth encouragement: This is to do duties with a Goſpel frame of ſpirit: obedience takes notice of the Laws of God, love of the kindneſs of God, and faith of the rewards of God; and ſo obedience ſheweth us the matter of the duty, and faith the encouragement: ſo that what ever is done as an act of the new nature or ſanctified eſtate, it is an act of obedience out of gratitude upon the encouragement of our glorious hopes and advantages in Chriſt: As if it be asked, Why do I do it? 1 Theſ. 4. 3. and 5. 18. His Will is motive enough, God will have it ſ[illegible: 1 letter]. God hath commanded it▪ Why with ſuch ſtrength of affection and earneſtneſs? 2 Cor. 5. 14, 15. Titus 2. 11, 12, 13, 14. God hath deſerved it, becauſe of his love and bounty in Chriſt: Conſcience is ſenſible of the obligation, and love and hope ſweetens the duty. There is a natural conſcience of good and evil, which is known by legal ayms and carnal motives: what is done out of natural conſcience, is not done out of obedience and thankefulneſs▪ but out of bondage, and with a ſervile frame of ſpirit; like fruits that are ripened by art and force, not naturally nor kindly. 2. New Ends: here indeed the diſcovery is moſt ſenſible; Principles are more hidden, and diſcovered moſtly by ends; Now the only end muſt be Gods glory: All that is done in the ſpiritual life, be it an act of piety, juſtice, temperance or charity, it muſt be done with this aym, that God may be glorified by our obedience to his Will▪ I owe this duty to God, and I muſt do it for Gods ſake; be it a duty of worſhip, or in your civil relation and traffique, as if I pray, the laſt end of prayer muſt be Gods glory, whither I ſeek grace and pardon, or the conveniences and ſupports of the preſent life: Grace ſtill ſublimateth the intention of the creature, therefore carnal men are taxed for praying out of ſelf-intereſts; Hoſea 7. 14. They have not cryed unto me when they howled upon their beds; they aſſemble themſelves for corn, and wine, and oyl: It is but a brutiſh cry, when men ſeek only their own commodity and welfare; as beaſts will howl when they are ſenſible of any ſmart and injury; dogs or any brute beaſts may do the ſame, there is no act of grace in it. So in charity, many men make it a kind of bargain and traffique, they do it to be ſeen of men, Mat. 6. 2. to gratifie their worldly intereſts, not to pleaſe God or honour God, for their credit and repute, to be well thought of; and there Chriſt ſaith, [non-Latin text not transcribed], that is, they have that which they look for; for other things they give God a diſcharge and acquitance. Briefly, the aims of men not regenerate or ſanctified, are either carnal, or natural, or legal. 1. Carnal, when men make a market of Religion, their worſhip, righteouſneſs and charity is ſet to ſale, and by a vile ſubmiſſion made to ſtoop to their own private intereſts; as the Phariſees made long prayers to devour widows houſes, that is, to beget a fame and repute of honeſty, that they might be entruſted with the management of their eſtates: So ſome may pray to ſhew parts, preach out of envy, and to rival others in eſteem, Phil. 1. 15. Often is this vile ſcorn put upon God, that his worſhip is made a cover and pretence to unclean intents; which is▪ as if a cup of gold made for a King to drink of, ſhould be filled with excrements; or as if we did ſet up another god beſide him; for that which we make our utmoſt end, we make it our God: as falſe Teachers are ſaid to make their belly their God, Phil. 3. 19. becauſe all that they did was for belly chear, to flow in abundance of wealth and worldly pleaſures, by this means ſetting up the belly and the concernments of the belly in Gods ſtead. 2. There are natural ends: It is grace (as I ſaid) that ſublimateth the intention of the creature: A carnal man can go no higher then Self; as water cannot aſcend beyond its ſpring: Now all natural men are not hypocrites, to put on a pretence of ſtrictneſs out of deſign: the Apoſtle ſaith, They do by nature the things contained in the Law, Rom. 2. 14. that is, upon the impulſes of natural conſcience, they avoyd ſuch ſins as Nature diſcovereth, upon ſuch arguments and reaſons as Nature ſuggeſteth: If they worſhip, it is to ſatisfie their own conſciences; if they be ſtrict and temperate, it is not out of reaſons of obedience, but becauſe the matter of carnal pleaſure is groſs and burdenſom, and hindereth the free contemplation of the mind; or becauſe theſe pleaſures emaſculate and quench their natural bravery, and ſo hinder their reputation in the world: if they be juſt, it is to maintain commerce between man and man; if they be kind in their relations, it is for their own peace and quiet; nothing is done as in and to the Lord, as the Apoſtle enjoyneth, Epheſ. 5. God is neither at the beginning nor at the end of any of theſe actions; the love of God is not their ſpring and riſe, nor the glory of God their aim: If they pray, there is no intention beyond Self, and the welfare of their own natures; the matter is but the [non-Latin text not transcribed], Rom. 2. 15 outward work of the Law, and their aim is but the freedom and welfare of nature. 3. There are legal ends: When wicked men are moſt devout, it is but to quiet conſcience, to ſatisfie God for their ſins by their duties; they would fain buy out their peace with Heaven at any rate: Micah 6. 6, 7, 8. Wherewith ſhall I come before him? what ſhall I give for the ſins of my Soul? They are devout, charitable, that by diligence in worſhip, and exceeding in charity, they may expiate the offences of a carnal life: If peace of conſcience were to be purchaſed with money, they would not ſpare; they would rather part with any thing then their corruptions, becauſe nothing is ſo dear to a carnal heart as ſin. So that you ſee devout nature is very corrupt and perverſe, and therefore all its actions are juſtly hated of God: Prov. 21. 27. The ſacrifice of the wicked is an abomination, how much more when he offereth it with an evil mind? that is, to buy an indulgence in other ſins, that he may ſin them freely and with leave from Heaven: In ſhort, all their duties of worſhip and charity are performed as a ſin-offering, and not as a thank-offering; to ſatisfie God, not to glorifie him; uſually they are extorted from him in a pang of conſcience; as a Mariner caſts out his goods in a ſtorm, or a traveller yieldeth his money when beſet with theeves; there is no true delight in God or in obedience. And thus I have ſhewed you what it is to be ſanctified in heart and life, which was the firſt thing propounded. Secondly, Let me now ſhew why Gods called people muſt be ſanctified, and that brieſly and in few words. 1. For the honour of God, of every Perſon in the Trinity, Father, Son, and Spirit. For the honour of the Father, that his choyce may not be diſparaged: Epheſ. 1. 4. He hath elected us to be holy. 2 Theſ. 2. 14. Choſen to the ſanctification of the Spirit. There is ſome conſcience in the world, that maketh them adore ſtrictneſs: meer morality hath ſome majeſty with it in the eye of Nature, but eſpecially Gospel holineſs; whereas looſeneſs is looked upon with ſcorn and contempt; ſo that his choſen people would be a diſhonour to him if they were not ſanctified: therefore God the Father aimeth at it in all his diſpenſations; he chooſeth us, that we may be of a choyce ſpirit: as when Eſther was choſen out among the Virgins, ſhe was purified and decked with ornaments, and had garments given her out of the Kings Wardrobe; ſo we are made holy being choſen of God. And then he calleth us, that he may put this honour upon us in the eye of the world, to make us like himſelf; Be ye holy, as he that hath called us is h[illegible: 1 letter]ly, 1 Pet. 1. 15. It were monſtrous that God ſhould ſet his affections upon a people altogether E[illegible: 1 letter] demum vera eſt religio imita[illegible: 1 letter]i qu[illegible: 1 letter]m colis. Lactant. unlike him; that he ſhould call them to be ſo near himſelf, that continue corrupt and carnal: It is the aim of his Providences as well as his ſpecial grace; we are afflicted, that we may be partakers of his holineſs, Heb. 12. 10. threſhed, that our husk may fly off: God certainly delighteth not in the afflictions of his people; no, Pſal. 35. 27. he loveth the prosperity of the Saints, but he had rather ſee them in any condition then ſee them ſinful. Again, It is for the honour of God the Son, whoſe members we are; Head and members muſt be all of a piece, like one another: It were monſtrous that Chriſt ſhould have ſuch a body as Nebuchadnezzar ſaw in his dream, where the head was of pure Gold and the thighs Braſs, and the feet Iron, &c. and it were an odd ſight, that a face of Europe ſhould be put upon the body of a Negro or Ethiopian; and as ſtrange and odd it is, that Chriſt ſhould have a diſproportioned body quite unlike himſelf; yea it is little for his honour that he ſhould be the head of an ulcerous body, as well as a monſtrous body: ſo much of ſin as you continue, ſo much you diſparage your Redeemer, and put him to ſhame: therefore all Chriſts aim is to make us holy; for that end he redeemed us, that he might ſanctifie us, and make us a glorious Church without ſpot and wrinkle, Epheſ. 5. 26, 27. When Chriſt was upon the Croſs, in the height of his love, he was deviſing what he ſhould do for his Church to make her honorable and glorious, and he pitched upon Sanctification as the fitteſt bleſſing that he could beſtow upon us: Every diſtinct Society muſt have ſome diſtinct honour and priviledg; Now Chriſt had ſet apart the Church as a diſtinct Society to himſelf, and therefore he would not beſtow upon her pomp and worldly greatneſs, other Societies had enough of that, but holineſs, grace, which is our ſplendor and Pſal. 93. 5. Holineſs becometh thy houſe, O Lord▪ for ever. ornament: And indeed this was a far better gift then any outward greatneſs and excellency could be; for moral excellencies are far better then civil and natural: It is Gods own honour to be holy, therefore it is ſaid, that he is glorious in Holineſs, Exod. 15. 11. He is elſewhere ſaid to be R[illegible: 1 letter]m. 10. 12. Epheſ. 2 4. rich in mercy, but here glorious in holineſs; his treaſure in his goodneſs, but that which he accounts his honour is his holineſs or immaculate purity; as you know among men their wealth is diſtinguiſhed from their honour. But in this gift Chriſt had not only reſpect to the excellency of it, but to our need and want; Chriſt was then repairing and making up the ruines of the Fall; now we loſt in Adam the purity of our natures, as well as the favour of God; therefore that the plaiſter might be as broad as the ſore, he would not only reconcile us to God, but ſanctifie us; his Blood was not only [non-Latin text not transcribed], a Price, but [non-Latin text not transcribed], a Lavor, wherein to waſh us and make us clean: as under the Law there was in the Tabernacle a great Lavor as well as an Altar, to ſhew we muſt be waſhed and ſanctified as well as reconciled to God: and Chriſt came not only to aboliſh the guilt of ſin, which is againſt our intereſt, our peace and comfort; but alſo to deſtroy the power of ſin, which is againſt Gods glory. And as this was Chriſts aim in Redemption, ſo alſo in the Goſpel, and all the precious Promiſes of it; he dyed that Ordinances might be under a bleſſing, and conduce to the promotion of holineſs; for ſo it is there in Epheſ. 5. 26. That he might ſanctifie us by the waſhing of water through the Word: There is a treaſure of grace purchaſed, and left in the Church to be conveyed to us by the uſe of theſe Ordinances. So John 17. 19. I ſanctifie my ſelf for their ſakes, that they may be ſanctified through the truth. When ever we come to the Word, or enjoy the uſe of the Seals, we may expect to reap the fruits of Chriſts Purchaſe. Celſus objected againſt Chriſtianity, that it was a ſanctuary for Villains and men of a licencious life: Origen anſwered him, that it was not a Sanctuary to nouriſh them in their evil practiſes, but an Hospital to cure them. As under the Law all the Cities of Refuge were Cities of Levites, and Schools of Inſtruction: ſo Chriſt hath made the Church a School, wherein to learn the trade of holineſs; and the Word, and the Seals, and all the Ordinances look that way. Laſtly, It is for the honour of God the Spirit, that the called people ſhould be holy, becauſe they are his charge, in pupillage to the Holy Ghoſt, for this end and reaſon, that they may be ſanctified; Sanctifica[illegible: 1 letter]ion is made his perſonal operation; The ſanctification of the Spirit, 2 Theſ. 2. 14. and 1 Pet. 1. 2. He is to ſhape and faſhion all the veſſels of glory, to deck the Spouſe of Chriſt with the Jewels of the Covenant. This is the great advantage that we have in the Oeconomy and diſpenſation of grace, that we have God to purpoſe it, God to purchaſe it, and God to work it; the Father, Word and Spirit, who agree in one to ſanctifie the creature, and make it holy. Now it is a great grief to the Spirit when the work doth not go on and proſper in the Soul; for he worketh us to this very thing, and is therefore called the Spirit of holineſs: it is not for his honour to dwell in defiled temples, and to let the called people go naked, and without their ornament. Well then, you ſee God for his honours ſake will have his purpoſes accompliſhed for which he choſe us, and Chriſt his purchaſe made good, and the Spirit who is left in charge to ſee all accompliſhed, he goeth on with the wor[illegible: 1 letter]. 2. Another Reaſon why we muſt be ſanctified, is, becauſe of the hopes to which we are called, and the happineſs which we expect: now we cannot have it unleſs we be holy: Heb. 12. 14. Without holineſs no man ſhall ſee God: We are bidden in that verſe to follow peace, but chiefly holineſs; [non-Latin text not transcribed] the maſculine article ſheweth that it is to be referred to [non-Latin text not transcribed]. for it is not ſaid, that without Peace no man ſhall ſee God: Peace may be often broken in the quarrel of truth and holineſs, and ſo Gods children may be paſſively men of contention; aye but for all that they ſhall ſee God: but thoſe that are not holy he cannot endure their preſence, and therefore they ſhall never ſee his face, and enjoy him hereafter. Uſually by a fond abuſe we reſtrain the word Saints to the Saints departed; I, but we muſt be Saints here, or elſe we ſhall never be Saints hereafter: I mean true Saints; for by another abuſe the word Saints is made matter of pretence in ſome, and matter of ſcorn by others; but to be Saints indeed, that is all the evidence you have to ſhew for your intereſt in your glorious hopes: What ſhould others do with Heaven that are not Saints? how can they ſee God, that have not a pure eye? A dusky glaſs cannot repreſent the image: [non-Latin text not transcribed]. the degree of Viſion is according to the degree of Sanctification. And what ſhould a carnal heart, that knoweth no other Heaven but to eat, drink and ſleep, and wallow in ſenſual delights, do with the inheritance of the Saints in light? The Apoſtle ſaith, we muſt be made meet for ſuch a ſtate, Col. 1. 12. The veſſels of glory are firſt ſeaſoned with grace: Alas, otherwiſe carnal men can no more tell what to do with Heaven, then Swine with Pearls. We do not look for a Turkiſh Paradiſe, but a ſinleſs ſtate; not to bathe our Souls in carnal pleaſures, but to be Conſorts of the immaculate Lamb; our hopes engage us to holineſs: 1 John 3. 3. He that hath this hope purifieth himſelf as Chriſt is pure: If his heart be faſtened upon ſuch an hope, as to ſee Chriſt as he is, and t[illegible: 1 letter] be like him both for temper of Soul and ſtate of body, certainly he muſt needs be an holy man; he will be practiſing and trying here upon Earth how he can conform to Chriſt, and begin his happineſs as well as he can. Certainly he that expecteth that his body ſhall be like to Chriſts glorious Body, he will poſſeſs his veſſel in ſanctification and in honour: he cannot uſe his body that is under ſo great hopes meerly as a ſtrainer for meats and drinks, and a channel for luſt to paſs through; his mind that ſhall ſee God, he cannot fill it with chaff, or ſuffer it to be occupied with vanity, toying thoughts, and vile cares, and unworthy projects: and his affections that ſhould cleave to God inſeparably, to be proſtituted to every baſe [illegible: 1 letter]bject. Thus with reſpect to our hopes we muſt be ſanctified; the foundation and ſeed of glory Ʋſe [illegible: 1 letter]. is layd in grace, and that life began which we muſt live for ever▪ It ſerveth for Conviction: If Gods people are a ſanctified people, then here is but ſad news for two ſorts of perſons. 1. The prophane, that care not for holineſs, God hath no birthright for ſuch Eſaus; the portion of the Lord are an holy portion, but Deut. 32. 5. theſe have a ſpot that is not as the ſpot of his children: See what John ſpeaketh of ſuch perſons as wallow in their filthineſs, 1 John 3. 8. He that committeth ſin is of the Devil, for the Devil ſinneth from the beginning; [non-Latin text not transcribed], he that tradeth in ſin, and maketh it his work and buſineſs: You may preſume that you belong to God, but you are of the Devil; you have not indeed the leaſt pretence of a claim, and do not go ſo far as hypocrites, being ſo little careful to be holy, that you are not moral: Are you called? from what? where is the leaſt evidence of it? I, but Caſpa[illegible: 1 letter] ſ[illegible: 1 letter]reſ. in Miſcellaneis. Multi gloriantur cor ſuum bonum eſſe, etiamſi extus Vita non reſpondeat; decipiuntur isti homines, nam ſi candela intus acc[illegible: 1 letter]nſa eſt, lucerna extus neceſſario lucet & ſplendet; [illegible: 1 letter]oſito quod cor [illegible: 1 letter]uum bo[illegible: 2 letters]m eſt, tamen damnaberis quia Chriſtus [illegible: 1 letter]on judicat ſecundum cor ſed ſecundum opera. If the Iſraelites had ſlain & eaten the Paſſover, yet if the door poſts were not ſprinkled with blood, the Angel would not ſpare them. our hearts are better then we ſhew for: This is to appeal to a witneſs that cannot be found; it is all one as if a man ſhould lay claim to anothers Land, and pretend that he hath loſt the Evidences: your guilt is written in legible characters, that he that runneth may read it. 2. It convinceth perſons that ſcoff at holineſs: ſcoffing is the overflow of gall and malice, and a black mark let it be found where it will be; in the general it argueth a bad ſpirit, but eſpecially when Religion is made a by-word and a reproach. When you deride men for their holineſs, you deride them for that which is the expreſs Image of the glorious God, and ſo deride God himſelf: Holy Brethren, as the Saints are ſtiled, Heb. 3. 1. ſhould no more be a diſgrace then holy Father, as God himſelf is ſtiled, John 17. 11. You hate God more then you do the Saints, if you hate them for their holineſs, which ſhineth in them with a faint luſtre, but is infinitly and originally in God. Take heed of the chair of ſcorners, thoſe are Rev. [illegible: 1 letter]2. 15. dogs that are without, that bark at the ſplendor of Gods Image, that make Saints a word of diſgrace: Scoffing Iſmaels that will be mocking, are ſure to be caſt out, Gen. 21. 9. they do not belong to God: The Apoſtle interprets that mocking to be perſecution, Gal. 4. 27. ſo it is in Gods account; and yet it is always found in thoſe that are born after the fleſh: Prophane ſpirits think Religion a matter of nothing; and men are wont to mock at thoſe▪ which make a great matter of what they account nothing. Oh remember, holineſs is the badg of thoſe which are the Lords called people, and it ſhould be a matter of reverence, not reproach. Again, It ſerveth for Caution, to prevent miſtakes: Chriſtians, Ʋſe 2. look to your Sanctification; Pſal. 4. 3. Know that God hath ſet apart him that is godly for himſelf: The Beaſts worſhippers have the Beaſts mark, Rev. 13. 16. So alſo Gods children are ſtamped with his ſeal & impreſs; 2 Tim. 2. 19. The foundation of the Lord ſtandeth ſure, having this ſeal, &c. they are ſealed with a mark of preſervation, The Lord knows thoſe that are his; and they are ſealed with a mark of diſtinction, Let every one that nameth the Name of God depart from iniquity. As Cain is ſtamped on both ſides, ſo hath Gods Seal a double Motto; one that noteth his owning the Saints, the other that noteth their tem[illegible: 1 letter]er and dispoſition, they depart from iniquity: Take heed then, have you this ſeal and impreſs? There are many things that look like Sanctification, but are not; I ſhall touch upon four, Civility, Formality, reſtraining grace, and temporary grace. 1. Civility, which is nothing elſe but a fair demeanor in the world, or in the Apoſtles expreſſion, a fair ſhew in the fleſh, a darker repreſentation of holineſs, rather Heatheniſh ſtrictneſs then Chriſtian: you may deſcry it by theſe Notes. 1. It is uſually accompanyed with ignorance, and little knowledg of Gods Inſtitutions: Men live well, are no drunkards, no ſwearers, but know little of God, have no inſight in matters of Religion; like Nicodemus, a ſtrict Phariſee, but groſly ignorant, Iohn 3. 10. Spiritual life beginneth with knowledg, and endeth in a rational ſtrictneſs, and what they do, they do upon principles; Conſcience is ſwayed by the acknowledgment of Gods Will: others live plauſibly, but know not the ground and reaſon of their actions, and therefore are ſoon ſatisfied, never troubled about imperfections, becauſe where there is no light, there is not that tenderneſs, which is found in real Chriſtians, who look into the purity of the Law, and are troubled becauſe they know ſo much of the Will of God, and do ſo far come ſhort of it; as in a clear glaſs the leaſt mote is ſoon eſpyed. 2. There is little of Chriſt in ſuch Souls; for a man that is ſatisfied with his own righteouſneſs doth not prize Chriſt: Paul a Phariſee counted his works gain, which afterward he found to be loſs, Phil. 3. 7. by gain he meaneth an advantage to procure the favour of God: Self is wont to take up all their thoughts, and therefore moral ſtrains ſuit more with them, then Gospel comforts, and doctrines that breed faith: The Law is more natural to men then the Gospel; and therefore with thoſe that are of a moral diſpoſition, and no more, it findeth better entertainment and welcome then the Goſpel doth: there is no hungering and thirſting after Chriſt; they do not ſee the need of the ſweetneſs of his grac[illegible: 1 letter], of the help of his Spirit, going on in a plauſible moral courſe, without rub or difficulty: whereas in the ſpiritual life Gal. 2 20. Chriſt doth all, and every day they ſee more cauſe to bleſs God for him. 3. Ʋſually there is ſome great prevailing ſ[illegible: 1 letter]n: Civility is but a freer ſlavery; one way or another Satan holdeth them captive, and their honeſty and fair ſhew to the world is but to ſerve their carnal intereſts, to hide a luſt or feed a luſt, and moſt commonly this ſin is worldlineſs: Chriſts young man that had kept all thoſe things from his youth, had great poſſeſſions, and they were a great ſnare to his heart, Mat. 19. 22. The ſin of the Phariſees was vain-glory and ambition: ſome morſel there is reſerved under the tongue, ſome ſin kept with the greater allowance from conſcience, and the leſs ſhame from abroad, becauſe otherwiſe the life is fair and honeſt. 4. There is a greater care about actions then luſts: Wrath, and pride, and wanton thoughts are digeſted, becauſe there is no violence and un [illegible: 1 letter]leanneſs in the converſation: Civility is all for the carriage, nothing for tempering the affections to ſuch an order and moderation as becometh grace: Paul complaineth of his luſts, and the Law of ſin within, Rom. 7. yea of ſuch ſinful workings as do not fall under the cogniſance and diſcovery of the light of Nature, Rom. 7. 7. The firſt riſings and ſtirrings of ſin forbidden in the tenth Commandment, the leaſt rebellion of Nature. Thus for Civility. 2. Formality, or pretended grace: you may be deceived in that; and therefore the Apoſtle ſpeaketh of a [non-Latin text not transcribed]. true holineſs, Epheſ. 4. 24. in oppoſition to that which is feigned and counterfeit: Now falſe grace is always acted by forreign and external conſiderations; as pupils have not a principle of life within them, but are moved by an external force: The hypocrites principles of motion are without him, as carnal reſpects, ſelf-ends, &c. True grace hath an inward propenſity to comply with the Will of God; there is a Law upon their bowels: by-ends work by conſtraint, and carry the Soul contrary to its native inclination; a man would not do ſuch a thing, were it not for ſuch ends: therefore the Apoſtle ſaith, 1 Pet. 5. 2. Feed the flock that is among you, not by conſtraint, but willingly; not for filthy lucre, but of a ready mind. When a man acteth genuinely in a work, his own heart carryeth him to it more then all outward encouragements. Again, Falſe grace is ſhy of Gods preſence and ſight: pretences are to deceive men; therefore ſuch perſons ſtrive to get God out of their thoughts, they know his eye will find them out: But now truth of grace is ready to draw every thing into Gods ſight; though they tremble to think what defects God can find in them, yet they appeal to him for the ſincerity of their hearts: Iohn 20. 17. Lord thou knoweſt all things, and thou knoweſt that I love thee; He would not excuſe miſcarriages, yet for the general temper and bent of his heart he re[illegible: 1 letter]erreth himſelf to Gods Omniſciency. So Iob 31. 6. Let me be weighed in an even ballance, that God may know mine integrity; and yet elſewhere he ſaith, Iob 42. 5, 6. Mine eye ſeeth thee, and therefore I abhor my ſelf in duſt and aſhes: In the one place he appealeth to God, for he was confident that his integrity would hold weight; and yet in the other he could even loath himſelf when he thought of God, becauſe of ſo many defects and failings. So David, Pſal. 139. 23. Search me O Lord, and know my heart, &c. No doubt but David was ſenſible that God could find enough in him; but Lord ſearch, ſee if any thing be allowed with full leave of conſcience. Again, Falſe grace doth not grow, unleſs it be worſe and worſe; Pretences wither rather then thrive: God complaineth, Ier. 7. 24. that they went backward rather then forward: Falſe grace is always declining till it be wholly loſt; like bad ſalt, that loſeth of its acrimony and ſmartneſs every day till it be caſt to the dunghil: But now true grace, from a grain it groweth into a tree, Matth. 13. from a morning glimpſe to a perfect noon, Prov. 4. 18. from ſmoaking flax it is blown up into a flame: The leaſt meal in the Barrel, and oyl in the Cruſe, when it is fed with a ſupply from Heaven, ſhall proſper into abundance: Nicodemus that at firſt came to Chriſt by night, after boldly declareth himſelf for him, Iohn 19. 30. Grace gets ground upon the fleſh, and holineſs by degrees advanceth into a triumph; Examine then whether you increaſe or decreaſe: if you go backward, from zeal to coldneſs, from ſtrictneſs to looſeneſs; if you loſe you care of duty, and choyceneſs of ſpirit, and there be no complaining, it is a ſign grace was never wrought in truth. Once more, Falſe grace is not accompanyed with humility: When men the more they profeſs, the prouder they grow and more ſelf-conceited, there is cauſe of ſuſpicion: With true grace there always goeth along a ſpiritual poverty, or a ſenſe of our ſpiritual wants; the more knowledg, the more they diſcern their ignorance, compare 1 Cor. 8. 2. with Prov. 30. 2, 3. the more faith, the more they bewail unbelief, and ſee a need of increaſe and further growth: Mark 9. 24. Lord I beleeve, help mine unbelief. Oh I want faith, what ſhall I do! ſtill I am haunted with prejudicial and leſſening thoughts of Gods alſufficiency and goodneſs. It is excellent when the Soul is thus kept hungry and humble under our enjoyments, and we Phil. 3. 13. forget the things that are behind, becauſe the things that are before us, or not yet attained, are much more. 3. The next thing is See Mr Lyfords Ca[illegible: 1 letter]e [illegible: 1 letter]eehiſm, laſt edition▪ page 308, 309. reſtraining grace, which is nothing elſe but an awe upon the Conſcience, inclining men to forbear ſin, though they do not hate it. Now you may diſcern it, partly becauſe love is of little uſe and force with ſuch kind of ſpirits; they are chained up by their own fears: The great Evangelick motive is mercy; Rom. 12. 1. I beſeech you by the mercies of God: The heart is moſt ingenuous when it yeildeth to ſuch intreaties: It is good to ſerve God with reverence, but a ſervile awe hath little of grace in it. It is true indeed, it is better to have a ſlaviſh fear then none at all; therefore David ſaith to them that would be held in with no other reſtraints, Pſal. 4. 4. Stand in awe, and ſin not: to cool and charm their fury he maketh uſe of the argument of Gods vengeance; though this is alſo the fault of ſlaviſh ſpirits, that carnal reſpects and thoughts of outward inconvenience do equally ſway them, as a ſervile fear of Gods Iudgments. Again, you may know it, becauſe it doth not deſtroy ſin, but only prohibit the exerciſe of it: Abimelechs luſt was not quenched, yet God withheld him from ſinning againſt Sarah, Gen. 20. 6. The heart is not renewed, though the action be checked; as Iſrael had an adulterous heart towards God, when her way was hedged up with thorns, Hoſea 2. 6. Again, it is their trouble that they are held in the ſtocks of Conſcience; they would fain be enlarged, and find out their own paths. 4. The next thing that looketh like Sanctification, but is not, is common grace: This is a diſtinct thing from all the reſt, yet I call it common grace, becauſe it may be in them that fall away and depart from God: It differeth from Civility, becauſe it is more Chriſtian and Evangelical; from Formality, becauſe that is only in pretence and ſhew, whereas this is a real work upon the Soul; from reſtraining grace, becauſe that is only converſant about ſins and duties out of a ſervile awe of God, but this ſeemeth to carry out the Soul with ſome affection to Chriſt; it is a common work, good in its ſelf, which God ordaineth in ſome to be a preparation and begining of the work of grace: Of this the Apoſtle ſpeaketh, Heb. 6. 4, 5. where he calleth it an enlightening, a taſte of Chriſt and of the powers of the world to come, and a partaking of the Holy Ghoſt; meaning of the gifts of the Spirit, abilities for holy duties, &c. of all which elſewhere; only now let me note three things. 1. That the light there ſpoken of is not humbling. 2. The taſte is not raviſhing, and drawing out the Soul after more of Chriſt. 3. Their gifts are not renewing and ſanctifying. 1. That light is not humbling; He ſaith, they are enlightened, but he doth not ſay they are humbled: Foundations totter that are not layed deep enough: The more true light a man hath, the more cauſe of ſelf-abaſement will he find in himſelf: You can never magnifie Chriſt enough, and you can never debaſe ſelf enough; and certainly Chriſt is moſt exalted when you are moſt abaſed, Iſai. 2. 19. Dagon muſt fall upon his face, if you mean to ſet up the Ark; and if Chriſt ſhall be precious to you, you muſt be vile in your own eyes; none have ſuch true revivings as the humble, Iſai. 57. 15, 16. True humiliation is far from weakening your comforts, it maketh them more full and ſure: therefore a main thing that was wanting in thoſe ſpoken of in Heb. 6. was humiliation, and their fault was a raſh cloſing with Chriſt in the pride of their hearts. 2. Their taſte was not raviſhing, and affecting the heart ſo as to engage it to ſeek after Chriſt; they had but looſe and ſlight deſires of happineſs▪ glances upon the glory of Heaven and the comforts of the Goſpel, which poſſibly might ſtir up a wiſh, Oh that I might dye the death of the righteous, &c. they were not ſerious and holy deſires after Chriſt, after grace and ſtrength to ſerve him: The Saints that have a taſte Rom. 7. 24. Pſal. 119. 5. groan after a fuller communion in his graces as well as comforts; that experience which they have had of Chriſt, maketh them long for more: But now in Temporaries there is a looſe aſſe[illegible: 1 letter]t and ſlight affection, a taſte enough to prevail with them to make ſome profeſſion for a while, a rejoycing for a ſeaſon, &c. 3. Their gifts are not renewing and ſanctifying; ſuch poſſibly as may make them uſeful to the Church, but do not change the heart: the Apoſtle ſaith, they were made partakers of the Holy Ghoſt; that is, had ſome ſhare, it may be a plentiful ſhare of Church gifts, ſo as to be able to carry on duties to the edification and comfort of others; but alas what is a man the better, if the heart be oppreſt with ſins in the mean time, and be not upright with God? 1 Cor. 13. 1. Though I ſpeak with the tongues of men and Angels, and have not charity, I am become but as a ſounding Braſs, and tinkling Cymbal. Though you can ſpeak of the things of God with much enlargement and affection, pray ſweetly, all is but as tinkling with God if there be not ſaving grace: It is a great evidence that we are ſuch as the Apoſtle ſpeaketh of, when the affection doth not anſwer the expreſſion of a duty, nor the life our knowledg, and gifts have not a proportionable influence upon practiſe. So much for that Point. Having ſpoken of the State, I come now to ſpeak of the Author of it, God the Father. But why is it ſo diſtinctly attributed to the Father? is not Chriſt our Sanctification? 1 Cor. 1. 30. and is it not called the Sanctification of the Spirit? 2 Theſ. 2. 14. The Anſwer ſhall draw out the ſtrength of the phraſe in theſe Propoſitions. 1. It is true, that the whole Trinity one way or other concurreth to the work of holineſs; thoſe works ad extra are indiviſa common to all the Perſons; the Father ſanctifieth, the Son ſanctifieth, and the Holy Ghoſt ſanctifieth: the ſame may be ſaid of preſerving and calling. 2. Though all work joyntly, yet there are diſtinct perſonal operations, by which they make way for the glory of each other; the love of the Father for the glory of the Son, and the glory of the Son for the power of the Spirit. See how the Scripture followeth theſe things: You ſhall find firſt, that no man cometh to the Son but from the Father by Election; Iohn 6. 37. All that the Father giveth ſhall come to me: ſo verſ. 65. No man cometh unto me, unleſs it be given him of my Father. Look again and you ſhall find that no man cometh to the Father from the bondage of ſin and Satan, but by the Son, through his Redemption and Mediation; John 14. 6. I am the Way, the Truth, and the Life; no man cometh unto the Father but by me. Again, you ſhall ſee no man is united to the Son but by the Holy Ghoſt, who worketh in thoſe whom the Father did chooſe and the Son redeem; and therefore the Sanctification of the Spirit is as neceſſary as the Blood of Jeſus, 1 Pet. 1. 2. So that you ſee all have their diſtinct work; the Inchoation is from the Father, the Diſpenſation by the Son, and the Conſummation by the Spirit: from the Father, in the Son, and through the Spirit; there is Gods choyce, Chriſts purchaſe, and the Spirits application: all are joyned in one Verſe, for indeed they muſt not be ſevered, even in the place laſt alledged, 1 Pet. 1. 2. 3. Becauſe the firſt diſtinct operation is the Fathers, therefore the whole work in Scripture is often aſcribed to him; he is ſaid to juſtifie; The Iuſtifier of them that beleeve in Ieſus, Rom. 3. 26. So he is ſaid elſewhere to purge; Iohn 15. 1, 2. I am the Vine, and my Father is the Huſbandman; he purgeth it, that it may bring forth more fruit: All dependeth upon the decree of his love: Chriſt doth not work upon a perſon, unleſs he be given to him by the Father; and therefore he being firſt in order and operation, the whole work is made his work: Sanctified in God the Father. Obſerve, That Sanctification is Gods work, wrought in us by the Father. Obſervat. 1. To cleanſe the heart is beyond the power of the creature; it can no more make it ſelf holy, then make its ſelf to be: We could defile our ſelves, but we cannot cleanſe our ſelves: Dominq [illegible: 1 letter]rrare per me po[illegible: 1 letter]ui re[illegible: 1 letter]ire non pot[illegible: 1 letter]i. Auſtin Meditar. as the ſheep can go aſtray of its ſelf, but it can never return to the fold without the ſhepherds care and help. Luſts are too hard for us, and ſo are the duties of obedience: Non poteſt reddi niſi ab [illegible: 2 letters] a quo potuil dari. Aug. God that gave us his Image at firſt, muſt again plant it in the Soul: Who can repair Nature depraved, but the Author of Nature? When a Watch is out of order we ſend it to the Workman: We are his workmanſhip in Chriſt, Epheſ. 2. 10. God taketh it to be his Prerogative, Levit. 21. 8. I am the Lord that ſanctifieth thee: Grace is his immediate creature: Mans will contributeth nothing to the work but reſiſtance and rebellion; and outward means work not, unleſs God put in with them; elſe why ſhould the ſame Word preached by the ſame Miniſter, work in ſome, and harden others? all the difference ariſeth from Gods grace, which acteth according to pleaſure. Well then, 1. Let us wait upon God till the work be accompliſhed: Our wills are obſtinate and perverſe, but God never made a creature too hard for himſelf; he is able to do this thing for us, and 'tis our comfort we have ſuch a God to go to. The Heathens that groped and felt after God, were to ſeek of a power to quell their luſts, and therefore were put upon ſad remedies; whereas all is made eaſie to you in the power of God through Chriſt. Crates gave this advice to one that came to him to know how he ſhould ſubdue the luſt of uncleanneſs, he anſwered, P[illegible: 1 letter]i[illegible: 1 letter]m ſa [illegible: 1 letter]e[illegible: 1 span] inde l[illegible: 1 letter]qu[illegible: 1 letter]u[illegible: 1 letter]. Tertul. in Apol. that he ſhould either famiſh himſelf or hang himſelf; they knew no remedy but offering violence to Nature, or elſe death and despair. Democritus blinded himſelf, becauſe he could not look upon women without luſting after them. Chriſtianus ſolvis oculis foeminam. V[illegible: 1 letter]d[illegible: 1 letter]t Tertul. ibidem. Now God teacheth us to put out the eye of our luſt, not of our bodies: Bleſs God that you know whoſe work it is, and to whom to go for Sanctification. 2 Ʋſe. Praiſe the Lord when ever this work is accompliſhed; Not I, but grace; it muſt not be aſcribed to our works, or to any power that is in our ſelves, but to Gods mercy, Chriſts merits, and the Spirits efficacy: There is Gods grant; To her it was granted to be covered with fine linnen, the righteouſneſs of the Saints, Rev. 19. 18. God the Father giveth leave or iſſueth forth an Authentick Act and Decree in the Court of Heaven; as Eſther by the grant of the King was ſupplyed out of the Kings Wardrobe. Then there is Chriſts merit; the ſtream wherein we are waſhed floweth out of Chriſts own heart; 1 John 1. 7. The Blood of Chriſt cleanſeth us from all ſin. Then there is the Spirits efficacy; no leſs power will vanquiſh the proud heart of man. 'Tis notable, that grace is expreſſed not only by the notion of Pſal. 51. 10 Epheſ. 2 [illegible: 1 letter]0 2 C[illegible: 2 letters]. 4. 6. Creation, which is a making things out of nothing; but alſo by Luk. 11 21, 22 2 [illegible: 1 span] 1. 15. 1 John 4. 4. Victory, or a powerful overcoming of oppoſition: In Creation as there was nothing to help, ſo there was nothing to reſiſt and hinder; but in man there is beſides a death of ſin, a life of reſiſtance againſt grace; therefore Sanctification muſt entirely be aſcribed to God: we deſerve it not, it cometh from the Fathers good-will and Chriſts merit; we work i[illegible: 1 letter] not, 'tis accompliſhed by the power of the Holy Ghoſt. Again obſerve, That though the work of grace be immediately Obſervat. 2. wrought by another perſon, yet our thoughts in beleeving muſt not ſtay till we aſcend and come up to God the Father. You ſhall ſee the Scripture carryeth out our acts of faith to him every where: Rom. 4. 24. If we beleeve in him, who raiſed up Jeſus our Lord from the dead; that is, in God the Father. So John 12. 44. He that beleeveth in me, beleeveth not in me, but in him that ſent me: that [not] is not negative, but corrective; not only in me, but his thoughts muſt aſcend to the Father alſo, who manifeſteth himſelf in me. So John 14. 1. Ye beleeve in God, beleeve alſo in me. Both expreſſions may be imperative: Beſides beleeving in Chriſt, we muſt alſo beleeve, in God, as the firſt Fountain and Author of grace. Now the Reaſons are, 1. Becauſe all grace beginneth with the Father; the firſt in order of being, is firſt in order of working; 'Tis the Father that floweth out to us in Chriſt and by the Spirit: What ever Chriſt hath and is, he hath from him as the original Author; 1 Cor. 1. 30. Of him Jeſus Chriſt is made to us Sanctification. The high Prieſt went into the Sanctuary before he bleſſed the people; ſo doth Jeſus Chriſt ſanctifie you in the Father and from the Father: as Mediator certainly he is to be conſidered as Gods Servant and Inſtrument. Well then, Reaſon is in its progreſs, till it climb up to the firſt cauſe of a thing; ſo ſhould Faith; do not leave till you come to the Father, who is the higheſt Fountain of grace. 2. Becauſe what ever is done to you by Chriſt, is done with a reſpect to his Fathers love: John 17. 2. Thou haſt given him power over all fleſh, that he ſhould give eternal life to as many as thou haſt given him: So ſee verſe 6. I have manifeſted thy Name unto them, thine they were, and them thou gaveſt me: That was the ground of Chriſts reſpect, the Fathers donation, or the charge he received from him: and therefore you muſt look upon the Fathers love as well as Chriſts care; for in all his reſpects to us he ſtill acknowledgeth his obedience to the Father; and indeed it giveth us a double ground of hope: Cauſa [illegible: 2 letters]quam fili[illegible: 2 letters] [illegible: 1 letter]o[illegible: 1 letter] a[illegible: 1 letter] a[illegible: 1 letter] quia ipſi a [illegible: 1 letter]atre deman datum eſt, & cauſa our pater nob[illegible: 2 letters] ſavet, eſt quia hoc filius ab ipſo poſtulat & prom[illegible: 1 letter]retur. &c. See Stella at large de [illegible: 1 letter] more Dei, cap. 18. the Son loveth us becauſe the Father required it, and the Father loveth us becauſe the Son asketh it; if Chriſt be faithful to his Father we are ſure to be loved, or if the Father have any respect and love to Chriſt. 3. Becauſe 'tis a great ſupport and comfort to faith to conſider of the Father in the act of beleeving: two are better then one; and 'tis often made a priviledg to have the Father and the Son, 1 John. 1. 3. and 2. 23, 24. 2 John 9. & alib. There is the Fathers love and the Sons merit; either ſeverally will not yeild that joy and peace in beleeving, and therefore 'tis good to have them both together: There is no acceſs to the Father but in the Son: What will guilt do with Juſtice? ſtubble with conſuming fire? God out of Chriſt is terrible, rather then comfortable; therefore 'tis ſaid, 1 Pet. 1. 21. that by him we beleeve in God; that is, by Chriſt through his merit we come comfortably to pitch upon God the Father. So again, Chriſt ſeparate from the Father doth not yeild ſuch firm grounds of confidence; there muſt be ſome act of the Father to give us full ſecurity; for in the buſineſs of Redemption God the Father is repreſented as the offended wronged party, who is to receive ſatisfaction: we are ſenſible of the wrong and offence, Conſcience feeleth that; we muſt be alſo ſenſible of his favour and grace towards us: now when we ſee him firſt in all acts of grace, that taketh away all jealouſie and ſcruple. 4. Becauſe in the Fathers Love there are many circumſtances which are very engaging to the Soul, which are not to be found in the reſt of the divine Perſons; for he being firſt in order, hath the chiefeſt work aſcribed to him; but eſpecially are not to be found in Chriſt as Mediator: and becauſe Chriſt as Mediator is moſt known to the creatures, I ſhall proſecute this matter with reſpect to that Conſideration. 1. In the Fathers love and acts of grace there is an original Fulneſs; Chriſts fulneſs as Mediator is but derived out of the Fathers plenty; Col. 1. 19. It pleaſed the Father that in him all fulneſs ſhould dwell: And 'tis limited by the Fathers Will in the diſpenſation of it; all that Chriſt diſpenſed was according to the Charge and Commandment given him by his Father; ſee Mat. 20. 23. It is not mine to give, ſave to thoſe for whom it is prepared of my Father: Chriſt doth not deny his Authority to give glory as well as grace; only he ſheweth how in all the diſpenſations proper to the Mediator he was limited by the Will and Counſel of the Father: And ſo he denyeth to diſpenſe the knowledg of times and ſeaſons, becauſe the Father had kept it in his own Power, Acts 1. 7. So that now 'tis an engaging Conſideration to remember that the Father, whoſe Will is abſolute, who hath an original Fulneſs of all grace, that he himſelf loveth us, and is firſt in all acts of bleſſing. 2. In the Fathers acts you have the pureſt and freeſt apprehenſion of love; he began and firſt broke the buſineſs of our Redemption: God the Son can have an higher motive, the Fathers Will; but God the Father can have no higher motive then his own love; his elective love was the firſt riſe and ſpring whence all that love that paſſeth out to the creature iſſueth forth, and therefore here we have the freeſt apprehenſion of love: there was a love of the Father anteceding the merit of Chriſt; John 3. 16. God ſo loved the world, that he gave his only Son; there was the moſt independent and free act of love. It ſerveth to preſs us to give a diſtinct glory in beleeving Ʋſe. to God the Father: Get a right apprehenſion of the divine Perſons, and the ſeveral endearments with which their perſonal operations are repreſented. 'Tis ſaid, John 5. 23. That God will have all men honour the Son as they honour the Father. God is moſt honoured when your thoughts are moſt diſtinct and explicite in this matter. Do not forget the Father, you are his gift as well as the Sons purchaſe and the Spirits charge: If God the Father had not loved you before all worlds, Jeſus Chriſt would not have redeemed you; and if Chriſt had not redeemed you, the Spirit would never ſanctifie you: and as the Spirit will not work unleſs you look upon him as Chriſts Spirit, John 16. 14. He ſhall glorifie me, for he ſhall receive of mine; ſo Chriſt came to glorifie the Father, and to finiſh his work, John 17. 4. Bleſs them and praiſe them all then. If you receive any thing, ſee the Fathers bounty in it, the freeneſs and everlaſtingneſs of his Love ſtamped upon what you have. So if you want any thing, holineſs, comfort, grace, pardon, reflect not only upon the fulneſs of Chriſts merit▪ but the freeneſs of the Fathers love: You deal with a God of bowels and bounty; Father, Son, and Holy Ghoſt, all are yours. There is a fond affectation in ſome, to carry all things in the Name of Chriſt, even ſuch acts wherein the Father is moſt concerned▪ as the former Age carryed all Diſpenſations in the Name of God Almighty, without any diſtinct reflection upon God the Son, in whom the Father will be honoured, and by whom we have an acceſs to the Father: So many in this Age, in their popular diſcourſes and prayers, carry all things in the Name of God the Son, and with a fond and luſcious affectation ingeminate the Name, Jeſus Chriſt, Jeſus Chriſt▪ ſo that the honour and adoration due to the other Perſons is neglected and forgotten; whereas Chriſt is to be acknowledged Lord in all Tongues and among all Nations, to the glory of God the Father, Phil. 2. 11. But now 'tis high time to proceed to the ſecond and laſt Manifeſtation of their effectual Calling, [Preſerved in Jeſus Chriſt,] [non-Latin text not transcribed], kept in or by him; the meaning is, they were not only ſanctified for the preſent out of the ſtore and plenty of God the Father, but ſhould for ever be kept in that eſtate by Jeſus Chriſt. The Point is, That Gods Obſervat. called and ſanctified people are preſerved and kept in their ſtate of grace and holineſs in and by Jeſus Chriſt. The Point aſſerteth two things, that they are kept by Chriſt and in Chriſt, that is, not only for his ſake, but by vertue of union with him; Jeſus Chriſt is the Cabinet wherein Gods Jewels are kept; ſo that if we would ſtand, we muſt get out of our ſelves, and get into him, in whom alone there is ſafety. I might handle this latter Branch apart, namely, that Ʋnion with Chriſt is the ground of our ſafety and preſervation: but becauſe I am ſenſible that I have ſtayed too long upon this Verſe already, I ſhall content my ſelf with handling upon this occaſion the general Doctrine of the Perſeverance of the Saints: And firſt, I ſhall give you the ſtate of it, how far we may expect to be preſerved. 2. The Grounds of Certainty and Aſſurance in this kind. Firſt, How far we may look for Preſervation: The Doctrine of Perſeverance is much impugned; but the Earth is never the more unſetled, becauſe to giddy brains it ſeemeth to run round: however let us grant what muſt be granted, and then the truth will be burdened with leſs prejudice. Seeming grace may be loſt; Take from him that which he hath, Mat. 25. 28. is Luke 8. 18. Take from him that which he ſeemed to have. Blazing Comets and Meteors are ſoon ſpent, and fall from Heaven like lightening, while ſtars keep their orb and ſtation: A building in the ſand will totter; and Hypocrites be diſcovered before the Congregation, Prov. 26. 26. Again, Initial or preparative grace may fail, ſuch as is ſpoken of Heb. 6. 4, 5. to wit, illumination, external reformation, temporary faith, devout moods, ſome good beginnings, &c. Plenty of bloſſoms do not always foretell ſtore of fruit; ſome dye in the very pangs of the birth, and are ſtill born. Yet again, True grace may ſuffer a ſhrewd decay, but not an utter loſs; the leaves may fade when the root liveth: In temptations Gods children are ſorely ſhaken; their heel may be bruiſed, as Chriſts was, but their head is not cruſhed: Peter denyed Chriſt, but did not fall from grace; there is a remaining ſeed, 1 John 3. 9. 'Tis notable what Chryſoſtom obſerveth concerning Chriſts prayer for Peter, Luke 22. 32. I have prayed for thee that thy faith fail not: [non-Latin text not transcribed]. Chryſoſt. Mark (ſaith he) he doth not ſay, I have prayed for thee that thou ſhouldſt not deny me, but I have prayed that thy faith ſhould not altogether vaniſh and be aboliſhed. Once more, ſuch grace as ſerveth to our well-being in Chriſt may be taken away, joy, peace, cheerfulneſs, &c. As a man may have a being, though his well-being be loſt; he is a man, though a bankrupt, though poor, though ſick, though diſeaſed: ſo a Chriſtian may be living, though he be not lively. Yet further, The operations of grace may be obſtructed for a great while: a fit of ſwooning is not a ſtate of death; there may be no acts, and yet their ſeed remaineth; this may laſt for a long time: David lay in a ſpiritual ſwoon nine moneths; for he awaked not till Nathan came to him, Pſal. 51. the title; and when Nathan came to him, the child begotten upon Bathſheba was born; for he ſaith, 2 Sam▪ 12. 14. The child which is born to thee ſhall dye. Yet further, Grace if left to us would ſoon be loſt; we ſhewed that in Innocency: but 'tis our advantage that our ſecurity lieth in Gods promiſes, and not our own; that we are not our own keepers; that grace is a Jewel not truſted but in ſafe hands; that perſeverance is Gods gift, not mans act; and that Chriſt hath a Charge to conduct the Saints, and keep them ſafe to everlaſting Glory, John 6. from 37, to 40. and John 10. 28. I give unto them eternal life, and they ſhall never periſh, neither ſhall any periſh, non ſhall pluck them out of my hand: My Father which gave them is greater then all▪ none is able to pluck them out of my Fathers hand: They neither ſhall nor can; God and Chriſt are engaged in the keeping of them▪ Chriſt by Gods Command as Mediator, and God by Chriſts merit: therefore he that ſeparateth us from God muſt tug with Jeſus Chriſt himſelf, and be too hard for him alſo, or elſe he can never pluck them out of his hands. If they ſhould queſtion Chriſts power, becauſe of the ignominy of the Croſs; the Fathers hands are alſo engaged, for our greater aſſurance: Can any creature looſe his eternal and almighty graſp? and pluck out thoſe whom the Father hath a mind to keep? We do not plead for any wilde aſſurance and certainty of Perſeverance; we do not ſay that they that neglect means, or grieve the Spirit, and do what they liſt, are ſure that they ſhall not miſcarry; that is againſt the nature of Gods dispenſation, and the nature of this aſſurance, and therefore but a vain cavil. 'Tis againſt the nature of Gods diſpenſation; whom he maketh to perſevere, he maketh them to perſevere in the uſe of means: Hezekiah had aſſurance from God of life for fifteen years, yet he taketh a lump of figs, and applyeth it as a plaiſter to the boyl, Iſai. 38. 5, with 21. More clearly, Acts 27. 31. All ſhall come to Land; but, Except ye abide in the ſhip ye cannot be ſafe: We are ſure of life as long as God hath any ſervice to do for us, yet we are bound to get food and rayment, and to uſe all means to preſerve life: This was Satans cavil againſt Gods protection over Chriſt, Thou art ſure not to fall, therefore neglect means, caſt thy ſelf upon danger, Mat. 4. 9, 10. You learn this Doctrine from the Devil; Thou mayſt do what thou lift, thou art ſure to be ſafe; 'tis the Devils Divinity. Again, 'Tis againſt the nature of this aſſurance; he that hath taſted Gods love in Gods way, cannot reaſon ſo: A child that hath a good father that will not ſee him periſh, ſhall he waſte and embezzle his eſtate he careth not how? A wicked child may preſume thus of his father (though it be very diſingenuous) becauſe of his natural intereſt and relation to his father; the kindneſs which he expecteth is not built upon moral choyce, but nature: but a child of God cannot, becauſe he cannot grow up to this certainty but in the exerciſe of grace; 'tis begoten and nouriſhed by godly exerciſes: and the thing it ſelf implyeth a contradiction; this were to fall away becauſe we cannot fall away: You may as ſoon ſay that the fire ſhould make a man freeze with cold, as that certainty of perſeverance in grace ſhould make us do actions contrary to grace. Again, We do not ſay that a Beleever is ſo ſure of his conſervation in a ſtate of grace, as that he needeth not to be wary and jealous of himſelf; 1 Cor. 10. 12. Let him that ſtandeth, take heed leſt he fall. There is a fear of Caution, as well as a fear of diffidence and diſtruſt; and there is a great deal of difference between weakening the ſecurity of the fleſh, and our confidence in Chriſt: None more apt to ſuſpect themſelves then they that are moſt ſure in God, leſt by improvidence and unwatchfulneſs they ſhould yeild to corruption: Chriſt had prayed that Peters faith might not fail, yet together with the other Apoſtles he biddeth him Watch, Luke 22. 40, and 46. The fear of God is a preſerving grace, and taken into the Covenant; Jer. 32. 40. I will put my fear into their hearts, and they ſhall not depart from me: This is a fear which will ſtand with faith and certainty; 'tis a fruit of the ſame ſpirit, and doth not hinder aſſurance, but guard it; 'tis a fear that maketh us watchful againſt all occaſions to ſin and ſpiritual diſtempers, that we may not give offence to God: as an ingenuous man that hath an inheritance paſſed over to him by his friend in Court, is careful not to offend him. Again, This certainty of our ſtanding in grace doth not exclude prayer; Luke 22. 46. Watch and pray, that ye enter not into temptation. Perſeverance is Gods gift, and it muſt be ſought in Gods way; by Chriſts interceſſion, to preſerve the Majeſty of God, and by our prayers, that we may conſtantly profeſs our dependance upon God, and renew our acquaintance with him; beſides, by asking bleſſings in prayer, we are the more warned of our duty; 'tis a means to keep us gracious and holy: As thoſe that converſe often with Kings had need be decently clad, and go neat in their apparel; ſo he that ſpeaketh often to God is bound to be more holy, that he may be the more acceptable to him. Again, 'Tis not a diſcontinued, but a conſtant perſeverance that we plead for; not as if an elect perſon could be quite driven out of the ſtate of grace, though he be ſaved at length; he cannot fall totus a toto in totum, the whole man with full conſent from all grace and godlineſs; he may ſin foully, but not fall off totally, no more then finally; there is ſomething that remaineth, a ſeed, an unction, a root in a dry ground, that will bud and ſcent again: Briefly, true grace ſhall never utterly be loſt, though it be much weakened, but in the uſe of means it ſhall conſtantly be preſerved to eternal life. Once more, and I have done with the ſtate of the Queſtion: God doth not only require the condition of ſtanding, or continuing in the exerciſe of grace, but give it infallibly: The Precepts of the Covenant of Grace are alſo Promiſes; Heb. 8. 10. This is the Covenant that I will make with the houſe of Iſrael, &c. where all the Articles carry the form of Promiſes; God undertaketh to fulfil our part in us, when we ſubmit to the Covenant. So Jer. 32. 40. I will put my fear into their hearts, &c. G[illegible: 1 letter]ds love will not let him depart from us, Iſ[illegible: 2 letters]. 54. 10. and fear will not let us depart from God. If there be any breach, it muſt be from our departing from God, or Gods departing from us: Now God never departeth, his Love never permitteth him to repent of giving his fear and putting his grace into our hearts; but all the fear is of our departing from God: So ſome ſay, God will not depart from us, if we be not wanting to our ſelves: And Bernard obſerved that our own fleſh is not mentioned Rom. 8. What ſhall ſeparate us from God? &c. Soli eum deſerere poſſumus propriâ voluntate, our own will may ſeparate us and withdraw us from God: And the Remonſtrants, Though God doth not repent doni dati, of what he hath given, yet we may repent doni accepti & retenti, of what we have received, and grow weary of the ſervice of God. But all is anſwered by Gods undertaking in the Covenant; I will put my fear into their hearts▪ that they ſhall not depart from me: He will give faith, and love, and fear, beſtow and continue ſuch Graces as diſpoſe the Soul to Perſeverance. Secondly, The Grounds of Certainty by which it may appear that we ſhall be preſerved in that ſtate of grace, unto which we are called in Jeſus Chriſt: The Grounds are many; put them all together, and you may eaſily ſpell out of them the Perſeverance of the Saints. 1. There are ſome grounds on God the Fathers part; there is his everlaſting Love, and alſufficient Power. His everlaſting Love: God doth not love for a fit, but for ever; From everlaſting to everlaſting, Pſal. 103. 17. before the world was, and when the world is no more: Gods Love is not founded upon any temporal accident, but on his own Counſel, in which there can be [non-Latin text not transcribed], Heb. 6. 18. no change, becauſe the ſame reaſons that moved him to chooſe at firſt, continue for ever: God never repented in time of what he purpoſed before all time: Rom. 11. 29. His gifts and calling are without repentance: By gifts he meaneth ſuch as are proper to the Elect; and by calling, effectual calling; ſuch is [non-Latin text not transcribed], according to his eternal Purpoſe, of theſe he never repents: The fruits of repentance in men are ſhame and ſorrow; now God is never aſhamed of his choyce, nor ſorry for his choyce, ſo as to wiſh it undone. And then the other ground is his alſufficient Power; Almightineſs is engaged in the preſervation of grace, by his eternal Love and Will, John 10. 28, 29. Can they pluck Chriſt from the Throne? are they ſtronger then Chriſts Father? 2. There are grounds on Chriſts part; his everlaſting Merit, and cloſe Ʋnion between him and us, and conſtant Interceſſion. For his Merit ſee Heb. 9. 12. He is entered into the holy place, having obtained an eternal Redemption for us. Legal expiations did but laſt from year to year, but Chriſts merit for ever and ever; his Redemption is eternal, not only as 'tis of uſe in all ages of the Church, but in reſpect of every particular Saint: thoſe who are once redeemed by Chriſt, they are not redeemed for a time, ſo as to fall away again; that would argue that the virtue of Chriſts Blood were ſpent, and could preſerve them no longer; but they are for ever kept to Salvation. So Heb. 10. 14. By one offering he hath perfected for ever them that are ſanctified: He hath not only purchaſed a poſſibility of Salvation, but all that we need to our full perfection; 'tis not for a certain time, but for ever. Then there is a cloſe Ʋnion between him and us; this is the notion of the Text, preſerved in Chriſt. Sicut impoſſibile eſt maſſam a p[illegible: 1 letter]ſta ſ[illegible: 1 letter]p[illegible: 1 letter]rar[illegible: 1 letter], &c. Luther. Look as 'tis impoſſible to ſever the leaven and the dough, when they are once mingled and kneaded together; ſo Chriſt and a Beleever, when they are united together, there is no parting more: Can Chriſts myſtical Body be maimed? or loſe a joynt? Then his conſtant Interceſſion, that's another ground, a Copy of which we have in the 17 of John, where he ſaith, Keep them through thy Name, &c. and Keep them from the evil, &c. See Heb. 7. 25. He is able to ſave to the uttermoſt thoſe that come to God by him, for he liveth for ever to make Interceſſion for them: He is interceding with God, that the merit of his death may be applyed to us; and what's that? [non-Latin text not transcribed]. Salvation to the uttermoſt or to the end. The heirs of Salvation need not fear miſcarrying: Jeſus Chriſt, who is the Teſtator, who by Will and Teſtament made over the heritage to them, he alſo is the Executor, he liveth for ever to ſee his own Will executed; he dyed once to make the Teſtament, and he liveth for ever to ſee it made good: when ever we are in danger, he is intreating his Father for ſupports and aſſiſtances of grace. 3. On the Spirits part, there is a continued influence ſo as to maintain the eſſence and ſeed of grace: The Fathers love is continued by the merit of Chriſt, that he may not depart from us; and we are preſerved by the Spirit of Chriſt, that we may not depart from him: He doth not only put into our hearts faith, fear, love, and other graces at firſt; but he maintaineth and keepeth them, that the fire may never go out: Our hearts are his temple, and he doth not love to leave his dwelling place: And beſides, in the Oeconomy of Salvation 'tis his Office, to glorifie Chriſt as his Vicegerent, and to be our Comforter; therefore with reſpect to the honour of Chriſt, and the comfort of Beleevers, he preſerveth and maintaineth that grace that is once really wrought in our hearts. To preſerve the glory of Chriſt thus, Chriſt you know hath received a Charge from the Father to loſe nothing, John 6. 39. neither body nor ſoul, nothing that belongeth to an elect perſon: Now that he may be true to his truſt, he ſendeth the Spirit as his Deputy or Executor, that his Merit may be fully applyed: 'Tis for the honour of Chriſt, that where ever the work is begun, where ever he hath been an Heb. 12. 2. Author, there he may be a Finiſher alſo. 'Twas ſaid of the fooliſh Builder, that he began, and was not able to make an end: this diſhonor can never be caſt upon Chriſt, becauſe of the power and faithfulneſs of the Spirit; he doth [non-Latin text not transcribed], Phil. 1. 6. go through with the work which he hath begun; the Spirit is to fit veſſels for glory: he doth not uſe to leave them half carved; he is faithful to Chriſt; as Chriſt is to his Father: the Father chooſeth the veſſel, Chriſt buyeth them, and the Spirit carveth and fitteth them, that they may be veſſels of praiſe and honour. But this is not all, He preſerveth and continueth us in the ſtate of grace as our Comforter; by working grace he puts us into an expectation of glory and happineſs; and to make it good, he carryeth on the work without failing; therefore grace is called the firſt fruits of the Spirit, Rom. 8. 24. and the earneſt of the Spirit, 2 Cor. 1. 22. and 5. 6. for it hath a double uſe, to be a taſte and a pledg: 'tis a taſte, to ſhew us how good eternal life is; and a pledg, to ſhew us how ſure it is: The firſt degree of Regeneration is of this nature; 'tis an earneſt or gage, aſſuring us of a more perfect enjoyment; the livery and ſeiſin of glory to come: As ſoon as a real change is wrought, the Spirit of God doth give us earneſt; and will God loſe his earneſt? will he give us a pledg, and fail our expectation? Surely no. Let us now come to Application. It preſſeth us to perſevere with the more care; 'tis no Ʋſe 1. unreaſonable inference: ſee 1 John 2. 27, 28. Ye ſhall abide in him: And now little children, abide in him. Since we have ſo many advantages of ſtanding, let not us fall away: Oh how great will your ſin be, if you ſhould miſcarry and diſhonor God! We pity a child that falleth, when 'tis not looked after; but when a froward child wreſteth and forceth it ſelf out of the arms of the Nurſe, we are angry with it. You have more reaſon to ſtand then others, being brought into an unchangeable ſtate of grace; being held in the arms of Chriſt, God will be very angry with your ſlips and failings: Mercy holdeth you faſt, and you ſeek to wreſt your ſelves out of Mercy's arms: None can ſin as you do, with ſuch frowardneſs, with ſuch diſhonor to God; you diſparage the Spirits cuſtody, the merit of Chriſt, and the mercy of the Father. See Heb. 4. 1. Let us therefore fear, a promiſe being left to us of entering into his Reſt, leſt any ſhould ſeem to come ſhort of it. Look as ſome ſeem to ſtand▪ that do not, ſo ſome ſeem to fall utterly that do not: A child of God indeed cannot come ſhort, but he ſhould not ſeem, that is, give any appearance of coming ſhort: When our religious courſe is interrupted, and we give way to ſin and folly, that's a ſeeming to come ſhort; and ſo you bring a ſcandal upon the love of God, as if it were changeable; upon the merit of Chriſt, as if it were not a perfect Merit: Scandalous Profeſſors make Arminians; in an age of defection, no wonder if men plead for the Apoſtacy of the Saints. If you fall through weakneſs, be not utterly diſmayed: Ʋſe 2. As the Spinſter leaveth a lock of wool to draw on the next thread; ſo there is ſomewhat left: when you are departed from God, you have more hold-faſt upon him then another ſinner; a child, though a prodigal; go to him and ſay, Father. David pleadeth the reliques of grace yet left, Pſal. 119. 176. I have gone aſtray like a ſheep, ſeek thy ſervant, for I do not forget thy Commandments; as if he had ſaid, Lord, I have▪ ſinned through weakneſs, but I hope there is ſome grace left, ſome bent of heart towards thee. So the Church, Iſai. 64. 8, 9. Now O Lord, thou art our Father, &c. Yea God is angry when we do not plead: So Jer. 3. 4. Wilt thou not cry, Thou art my Father? &c. You have an intereſt, though you have been diſobedient: Thus do, and your falls will be an advantage; as you have ſeen men go back to fetch their leaps more commodiouſly. When you ſtand, let it excite you to love and thankfulneſs; Ʋſe 3. Nothing maketh the Saints love God more then the unchangeableneſs of his Love: When they ſee themſelves ſafe in the midſt of weakneſſes, and Satans dayly aſſaults, it doth much indear God to their Souls. Certainly Daniel was much affected with his preſervation in the Lions den, when he ſaw the Lions ramping and roaring about him, and yet reſtrained with the chains of Providence, that they could do him no harm: So the children of God muſt needs love their Preſerver, when they conſider what dangers are round about them; how little they ſubſiſt by their 1 Sam. 2. 9. own ſtrength, and how much they have done a thouſand times to cauſe God to withdraw his Spirit from them; and therefore the great argument why the Saints do love and praiſe him, is not only the freedom of his grace, but the unchangeableneſs and conſtancy of it: His mercy endureth for ever; 'tis ſeveral times repeated, Pſal. 136. So Pſal. 106. 1. Praiſe ye the Lord; O give thanks unto the Lord, for he is good, for his mercy endureth for ever. No form is more frequent in the mouths of the Saints: and good reaſon; for alas, if we were left to our ſelves, we ſhould damn our ſelves every hour; we have a Jer. 5. 2 3. and 14. 10. revolting heart: we are like glaſſes without a bottom, as ſoon as they are out of hand they are broken; we cannot ſtand of our ſelves: and we have a reſtleſs enemy, that deſireth to toſs us and vex us, as wheat is toſſed from ſieve to ſieve, Luke 22. 31. and we have often forfeited Gods protection, and grieved him day by day; were it not for everlaſting Mercy, what would become of us? Certainly they that do not love God for their preſervation, they are not ſenſible of their condition in the world; what a naughty heart they carry about with them: 'Tis a miracle that ever grace ſhould be preſerved there where there is ſo much pride, love of pleaſures, worldly cares, brutiſh luſts; that ſuch an heavenly plant can thrive in the midſt of ſo many weeds. Nor what a buſie Devil they have to do withall, who watcheth all advantages, as a dog that ſtandeth waving his tail ('tis Chryſoſtom's compariſon) and expecting a bit; and his envy and malice is moſt bent againſt them that have moſt grace. Finally, they do not conſider that the world is full of ſnares and dangerous allurements; for if they did, they could not chuſe but fall a bleſſing of God for Jeſus Chriſt, who yet faſteneth them as a nail in the holy place. I remember one of the Fathers bringeth in the Fleſh ſaying, Ego deficiam, I will ſurely fail and miſcarry; and the World, Ego decipia[illegible: 1 letter], I will deceive them and entice them; and Satan, Ego eripiam, I will ſnatch them and carry them away; and God ſaith, Ego cuſtodiam, I will keep them, I will never fail them nor forſake them; and there lieth our ſafety and ſecurity. It informeth us, that if any fall often, conſtantly, frequently, 4▪ Ʋſe. eaſily, they have no intereſt in grace: 1 John 3. 9. He that is born of God, ſinneth not; [non-Latin text not transcribed], he makes not a trade of ſin; that's the force of the phraſe: Gods children ſlip often, but not with ſuch a frequent conſtant readineſs into the ſame ſin: As fair Meadows may be overflown, but Mariſh ground is drowned with the return of every Tyde; ſo are wicked men carryed away with every return of the temptation; therefore he that liveth in a courſe of prophaneſs, worldlineſs, drunkenneſs, his ſpot is not as the ſpot of Gods children. You are tryed by your conſtant courſe and walk, Rom. 8. 1. What's your road? what do you do conſtantly, eaſily, frequently? I except only thoſe ſins which are of uſual incidence and ſuden ſurrection; as ſudden ſtirrings of paſſion in a cholerick temper, and vanity of thoughts, and diſtractions in duties, &c. and yet for theſe a man ſhould be the more humble and watchful; if they be not felt and ſtriven againſt, and mourned for, 'tis a bad ſign. It provoketh us to get an intereſt in ſuch a ſure condition.5 Ʋſe. Be not contented, 1. With outward happineſs; things are worthy according to their duration: Nature hath ſuch a ſenſe of Gods Eternity, that the more laſting things are, it accounteth them the better: An immortal Soul muſt have an eternal Good: Now all things in the world are frail and paſs away, therefore called uncertain riches, 1 Tim. 6. 18. 'tis uncertain whether we ſhall get them, and uncertain whether we ſhall keep them, and uncertain whether we ſhall live to enjoy them if they ſtay with us: All of this ſide grace is uncertain; theſe things are uſually blaſted in their flower and beauty; as Herod was ſtricken in the midſt of all his Royalty: ſo that a man may out-live his happineſs, which is the greateſt miſery; or at leaſt it muſt terminate with death; there is no uſe of wealth in the other world. But now the better part can never be taken from us, Luke 10. 42. and by ſeeking that we may have other things with a bleſſing, Mat. 6. 33. 2. Reſt not in gifts, they are for the body rather then the perſon that hath them; as many are carnal, and yet come behind in no gift; God uſeth them like Negroes, to dig in the mynes of knowledg, that others may have the gold: Judas could caſt out Devils, and yet afterward was caſt out among Devils. See 1 Cor. 12▪ ult. the Apoſtle had diſcourſed largely of gifts, and then concludeth thus, But yet I ſhew you a more excellent way; and what's that? Grace that abideth and endureth for ever, as in the next Chapter. Many that have great abilities to pray, preach, diſcourſe, yet fall away: According to the place which they ſuſtain in the body, ſo they have great gifts, of knowledg, utterance, abilities to comfort, direct and inſtruct others, to anſwer doubts, to reaſon and argue for God, for conference and holy diſcourſe, and yet fall foully; as thoſe Heb. 6. 4. are ſaid to be partakers of the Holy Ghoſt, that is, to have a great ſhare of Church gifts. Nay this is not all, Gifts themſelves wither and vaniſh when the bodily vigor is ſpent: The glory of a man is as the flower of the graſs, 1 Pet. 1. 24. By the glory of a man is meant what ever excellency we have by Nature, wit, knowledg, ſtrength of natural parts, as well as wealth and riches: Many times we like the dry ſtalk remaineth when the flower is gone; nothing but the gracious work of the Spirit will laſt for ever. 3. Seeming and unſound grace; as Hymeneus & Alexander are ſaid to make ſhipwrack of faith, that is, falſe faith, 1 Tim. 1. 19. 20 falſe faith, ſuch as beginneth in joy will end in trouble; it eaſeth you for the preſent, but you ſhall lie down in ſorrow: General probabilities, looſe hopes, uncertain conjectures, vaniſhing apprehenſions of comfort, all theſe things ſoon come to nothing: The planting of true faith is troubleſom at firſt, but it leadeth to true comfort; otherwiſe you may look upon the Goſpel with ſome kind of delectation for a while; as thorns may blaze under the pot, though they cannot keep in the fire: therefore do not reſt in taſting the good Word, Heb. 6. 5. in ſome ſlight and tranſitory comfort. Again, there is formal profeſſion; Many may begin in the Spirit, and end in the fleſh, Gal. 3. 3. A man may ſeem to himſelf and to the Church of God to have true grace; he may profeſs the truth, eſcape the pollutions of the world, that is, foul groſs ſins, yea and all this not out of a carnal aim, but out of a ſlight and inſufficient touch of the truth upon the Conſcience, and yet fall away; like the corn in the ſtony ground, that grew up, but had no root. But much more [Chriſtians] will that form which is taken up out of private aims fail and miſcarry: God delighteth to take off the mark and diſguiſe of an hypocrite, by letting them fall into ſome ſcandalous ſin, or by changing the times and poſture of affairs, or by ſending a ſtorm: Paint is ſoon waſhed of; therefore reſt not in theſe outward and ſuperficial changes, till ſolid and ſubſtantial grace be wrought in you. Is Comfort to Gods children; Grace is ſure, and the priviledges Ʋſe 6. of it are ſure. Grace it ſelf is ſure; through your folly it may be nigh unto death, but cannot dye: This is the advantage of ſpiritual comforts, that they do not only ſatisfie our deſires, but ſecure us againſt our fears: The redeemed of the Lord have an everlaſting joy, Iſai. 35. 10. Once in Chriſt, and for ever preſerved in Chriſt. Grace would be little better then temporal things, if it did yeild but a temporary refreſhing. They weaken Chriſtian comfort that make Beleevers walk with Chriſt like Dancers upon a rope, every moment in fear of breaking their necks. This is the comfort of a gracious heart, that as nothing ſhall altogether cut him off from enjoying God, ſo nothing ſhall utterly make him ceaſe to love God. The children of God would be troubled if grace ſhould fail, though their priviledges ſhould not be cut off; you are ſure of both. For as grace is ſure, ſo are alſo the priviledges of grace: This was figured under the Law; an Iſraelite could never wholly alienate his inheritance and title to the Land; Levit. 25. 23. His title to the Land ſhall not be cut off, nor ſold for ever: This was a type of our ſpiritual inheritance in Chriſt, which cannot be alienated from us; he might for a while paſs it away, but it was to return again; ſo thoſe that are made coheirs with Chriſt, are never diſ-inherited: 'Tis true, we forfeit it by the merit of our actions, but God doth not take the advantage of every offence: 'Tis true, we loſe the evidences that are in our keeping, peace of Conſcience, and joy in the Holy Ghoſt; but the eſtate it ſelf is undefeaſible, and cannot be made away from us. Sometimes we are under a king of ſequeſtration, and there is a ſuſpenſion of comfort and grace; as the Iſraelite might make away his inheritance for a time; but we ſhall recover poſſeſſion again, though not by our ſelves, yet by our Goel, our kinſman, or him that is next of blood: As under the Law, if a perſon were not able to redeem the inheritance, the kinſman was to redeem it; ſo Jeſus Chriſt, our kinſman after the fleſh, he is our Goel, he interpoſeth by his merit, and reconcileth us to God. Well then, You ſee grace is kept, and the priviledges of grace are kept in Chriſt: But now becauſe comforts are never prized but in their ſeaſon, and men that have not been exerciſed in ſpiritual conflicts, nauſeate theſe ſweet truths, they know not what it is to be left to uncertainty when troubles come like waves one in the neck of another; therefore let us ſee when this truth will be moſt ſweet and ſeaſonable. 1. In great troubles, when God ſeemeth to hide his face; Oh how ſweet is it to hear him ſay, I will not forſake thee till I have performed all that I promiſed thee, Gen. 28. 15. all this ſhall better thy heart, and haſten thy glory. In times of diſtreſs we are apt to think that God hath caſt us off, and will never look after us more, though formerly we have had real experiences of his grace: What a fooliſh creature is man to weaken his aſſurance when he ſhould come to uſe it? to unravel all his hope and experiences in times of trouble, which is the only ſeaſon to make uſe of them. 2. In the hour of temptation and hard conflicts with doubts and corruptions, when we are ſenſible of the power of ſin, and how difficult it is to remove it out of the heart, we are apt to ſay as David after all his experiences, I ſhall one day periſh by the hand of Saul, 1 Sam. 27. 1. and many times out of diſtruſt give over the combate. Oh then remember now you are preſerved in Chriſt, and that nothing ſhall ſeparate: as Sarcerius came to Camerarius his wife, when ſhe had been exerciſed with a long and tedious conflict, and read to her the latter end of the eighth of the Romans, ſhe brake out in triumph, uſing Pauls words, Nay, in all theſe things we are more then Conquerors. Oh Chriſtians, neither ſin, nor Devil, nor world can divide you from Chriſt, for he Rom. 16. 20. did not only tread down Satan, but under your feet. 3. In times of great danger and defection, either through error and perſecution, as Saunders trembled to think of the fire; eſpecially when others fall fearfully, who were before us in knowledg and profeſſion of zeal and piety; when the firſt become laſt; when glorious Luminaries are eclipſed, and leave their orb and ſtation; as the Martyrs were troubled to hear of the revolt of ſome great Scholars that had appeared for the Goſpel: When Hymeneus and Philetus, two eminent Profeſſors, fell, there was a great ſhaking, 2 Tim. 2. 18. But the foundation of the Lord ſtandeth ſure &c. that's the comfort the Apoſtle oppoſeth in ſuch a caſe. 4. In times of diſheartening, becauſe of the difficulties of Religion, when the uſe of means groweth troubleſom: to quicken you in your Chriſtian courſe, think of the unchangeableneſs of Gods love; all graces riſe according to the proportion and meaſure of faith; looſe hopes weaken endeavors: 1 Cor. 9. 26. Irun, not as one uncertain. Thoſe that ran a race gave over when one had far out-gone them, as being diſcouraged and without hope: When hope is broken, the edg of endeavors is blunted: Go on with confidence, you are aſſured of the iſſue, God will bleſs you and keep you to his everlaſting Kingdom. 5. In the hour of death; when all things elſe fail you, God will not fail you; this is the laſt brunt; do but wait a little while, and you will find more behind then ever you enjoyed; death ſhall not ſeparate: as Olevian comforted himſelf with that, Vide Scult[illegible: 1 letter] tum in Iſa[illegible: 1 letter]. 54. Iſai. 54. 10. The hills and mountains may depart, but my loving-kindneſs ſhall not depart from you; being in the agonies of death, he ſaid, Sight is gone, ſpeech and hearing is departing, feeling is almoſt gone, but the loving-kindneſs of God will never depart. The Lord give us ſuch a confidence in that day, that we may dye glorying in the Preſervation of our Redeemer.

VERSE II. Mercy unto you, and Peace and Love be multiplyed. WE are now come to the third thing in the Inſcription, and that is the form of ſalutation, delivered as all Apoſtolical ſalutations are in the way of a prayer: In which we may obſerve, 1. The matter of the prayer, or bleſſings prayed for, which are three, Mercy, Peace, and Love. 2. The manner or degree of enjoyment, [be multiplyed.] I begin with the matter, or bleſſings prayed for: It will not be altogether unuſeful to obſerve that diverſity which is uſed in ſalutations. In the Old Teſtament peace was uſually wiſhed without any mention of grace; as Pſal. 122. 8. For my brethrens and companions ſake I will ſay, Peace be within thee: and [illegible: 1 letter]an. 6. 25. Peace be multiplyed unto you. But in the times of the Goſpel grace being more fully delivered, that was alſo added and expreſſed in the forms of ſalutation: but yet in the times of the Goſpel there is ſome variety and difference: Sometimes you ſhall meet with a ſalutation meerly civil; as James 1. 1. To the twelve Tribes [non-Latin text not transcribed], greeting: ſo Acts 15. 23. which was the uſual ſalutation among the Heathen: but moſt uſually 'tis Rom. 1. 17. grace and peace; and in other places grace, mercy and peace, as 2 John 3. and 1 Tim. 1. 2. and here it differeth from them all, for 'tis mercy, peace and love: And Cauſaubon obſerveth, that the Greek Fathers, if they wrote to a earnal man, they would wiſh him grace, but not peace; if to a godly man, they would wiſh him grace and peace too. To touch upon theſe things is ſufficient. From theſe Bleſſings mentioned in this place I ſhall obſerve ſomething in general, and then handle them particularly and apart. Firſt, In the general Conſideration you may obſerve, 1. That ſpiritual bleſſings are the beſt bleſſings that we can Obſervat. 1. wiſh to our ſelves and others. The Apoſtles in their ſalutations do not wiſh temporal felicity but ſpiritual grace: Gods people pray for one another out of the communion of the Spirit, and for themſelves out of a principle of the divine Nature; and therefore they do not ſeek wealth and honour for themſelves or one another, but increaſe of Gods favour and Image. 'Tis true, Nature is allowed to ſpeak in prayer, but grace muſt be heard firſt; our firſt and chiefeſt requeſts muſt be for mercy, peace and love, and then Mat. 6. [illegible: 1 letter]3 [non-Latin text not transcribed] an additional ſupply, like paper and pack-thread, which is given over and above the bargain. other things ſhall be added to us; the way to be heard in other things, is firſt to beg for grace: Pſal. 21. 4. He asked life of thee, and thou gaveſt him length of days for ever: Solomon ſought wiſdom, and together with it found riches and honour in great abundance. Well then, if thou prayeſt for thy ſelf make a wiſe choyce, beg for ſpiritual bleſsings; ſo David prayeth, Pſal. 106. 4. Remember me, O Lord, with the favour that thou beareſt unto thine own people; nothing leſs would content▪ him then Favorites mercy: other bleſsings are diſpenſed out of common pity to the generality of men, but theſe are mercies privilegiate, and given to Favorites; now ſaith David, of this mercy, Lord; no common bleſſing would ſerve his turn: So Pſal. 119. 132. Look upon me, and be merciful to me, as thou uſeſt to do to thoſe that love thy Name: Surely that which God giveth to his people, that's a better mercy then that which God giveth to his enemies. Again, theſe are mercies that coſt God dearer; they flow to you in the Blood of his own Son: yea, they are mercies that are better in themſelves; wealth and honour may become a burden, yea, life it ſelf may become a burden, but not mercy, not grace, not peace of Conſcience; and therefore they are better then life, Pſal. 63. 3. then wealth, then honour: none ever complained of too much mercy, of too much love of God: Theſe are bleſsings that ſwallow up other miſeries, yea, the loſs of other bleſsings; grace with poverty 'tis a James 1. 9. preferment, peace of Conſcience with outward troubles is an happy condition: if there be a 2 Cor. 1 5. flowing of ſpiritual comforts, as there is an ebbing of outward comforts, we are not much wronged; therefore▪ firſt ſeek theſe bleſeings. Again, If you pray for others, pray for grace in the firſt place; that's an evidence of ſpiritual affection: Carnal men wiſh ſuch things to others, as they prize and affect themſelves; ſo alſo do gracious men; and therefore their thoughts run more upon mercy, peace and grace, then wealth and honour and greatneſs. When a man ſendeth a token to a friend, he would ſend the beſt of the kind: Theſe are the beſt mercies; if you were to deal with God for your own Souls, you can ask no better: You may ask temporal things, for God loveth the prosperity of his Saints; but theſe ſpecial bleſsings ſhould have the preferment in your wiſhes and deſires of good to them, and then you are moſt likely to ſpeed. Our Lord Chriſt in the 17 of John, commendeth the Colledg of the Apoſtles to the Father; and what doth he ask for him? dominion and worldly reſpect? Surely no, nothing but preſervation from evil, and ſanctification by the Truth; theſe are the chiefeſt Bleſsings we ſhould look after as Chriſtians. Obſerve again the aptneſs of the requeſts to the perſonsObſervat. 2. for whom he prayeth, Thoſe that are ſanctified and called have ſtill need of mercy, peace and love. They need mercy, becauſe we merit nothing of God, neither before grace received, nor afterward: the very continuance of our glory in Heaven is a fruit of mercy, not of merit; our obligation to free-grace never ceaſeth. We need alſo more peace: there are degrees in aſſurance as well as faith; there is a temperate confidence, and there are raviſhing delights, ſo that peace needs to be multiplyed alſo. And then love, that being a grace in us, 'tis always in progreſs; in Heaven only 'tis compleat: Take it for love to God, there we cleave to him without diſtraction and wearineſs or ſatiety; God in communion is always freſh and new to the bleſſed ſpirits: And take it for love to the Saints, it's only perfect in Heaven, where there is no ignorance, pride, partialities and factions; where Luther and Zuinglius, Hooper and Ridley joyn in perfect conſort. Again, Obſerve the aptneſs of theſe requeſts to the timesObſervat. 3. wherein he prayed, when Religion was ſcandalized by looſe Chriſtians, and carnal doctrines were obtruded upon the Church; In times of defection from God, and wrong to the Truth, there is great need of mercy, peace and love. Of mercy, that we may be kept from the ſnares of Satan: Chriſtians, whence is it that any of us ſtand? that we are found faithful? 'Tis becauſe we have obtained mercy: They would deceive, if it were poſſible, the very Elect, Mat. 24. 24. Why is it not poſſible to deceive the Elect as well as others? of what mould are they made? wherein do they differ from other men? I anſwer, Elective grace and mercy interpoſeth; 'tis not for any power in themſelves, but becauſe Mercy hath ſingled them out, and choſen them for a diſtinct people unto God. And we need peace and inward conſolations, that we may the better digeſt the miſery of the times; and love, that we may be of one mind, and ſtand together in the defence of the Truth. Again, Note the aptneſs of the bleſſings to the perſons forObſervat. 4. whom he prayeth; Here are three bleſſings that do more eminently and diſtinctly ſuit with every perſon of the Trinity: and I do the rather note it, becauſe I find the Apoſtle elſewhere diſtinguiſhing theſe bleſſings by their proper fountains, as Rom. 1. 7. Grace to you, and peace from God the Father, and our Lord Jeſus Chriſt: Sort the bleſsings right, there is grace from the Father, and peace from Chriſt: So here is mercy from God the Father, who is called the Father of mercies, and the God of all comfort, 2 Cor. 1. 3. and peace from the Son, for he is our peace, Epheſ. 2. 14. and love from the Spirit; Rom. 5. 5. The love of God is ſhed abroad in our hearts by the Holy Ghoſt, which is given to us. Thus you ſee every Perſon concureth to our happineſs with his diſtinct bleſsing. In the next place, how aptly theſe bleſsings are ſuitedObſervat. 5. among themſelves; firſt mercy, then peace, and then love; mercy doth not differ much from that which is called grace in Pauls Epiſtles, only grace doth more reſpect the bounty of God, as mercy doth our want and need: By mercy then is meant the favour and good-will of God to miſerable creatures; and peace ſignifieth all bleſsings inward and outward, as the fruits and effects of that favour and good-will; more eſpecially calmneſs and ſerenity of Conſcience, or a ſecure enjoying of the love of God, which is the top of ſpiritual prosperity: And then love ſometimes ſignifieth Gods love to us; here I ſhould rather take it for our love to God, and to the Brethren for Gods ſake: So that mercy is the riſe and ſpring of all, peace is the effect and fruit, and love is the return. He beginneth with mercy, for that is the fountain and beginning of all the good things which we enjoy; higher then love and mercy we cannot go, for Gods Love is the reaſon of it ſelf, Deut. 7. 7, 8. Rom. 9. 15. Iſai. 45. 15. and we can deſerve nothing at Gods hands but wrath and miſery, and therefore we ſhould ſtill honour Mercy, and ſet the Crown upon Mercy's head (as further anon;) that which you give to Merit, you take from Mercy. Now the next thing is peace; mark the order ſtill; without mercy and grace there can be no true peace: Iſai. 57. 21. There is no peace, ſaith my God, to the wicked; they ſay, Peace, peace, but my God doth not ſay ſo. Chriſt left his peace with his own Diſciples, John 14. 27. and not as worldly and external peace is left, in the happineſs of which both good and bad are concerned; that is general, but this is proper, confined within the Conſcience of him that enjoyeth it, and given to the godly: 'Tis the Lords method to pour in firſt the oyl of grace, and then the oyl of gladneſs: Alas, the peace of a wicked man 'tis but a frisk, or fit of joy, whileſt Conſcience, Gods watchman is naping; ſtoln waters and bread eaten in ſecret, Prov. 9. 17. The way to true peace is to apply your ſelves to God for mercy, to be accepted in Chriſt, to be renewed according to the Image of Chriſt; otherwiſe ſin and guilt will create fears and troubles. Again, the laſt thing is love; great priviledges require anſwerable duty; Mercy and peace need another grace, and that's love: 'Tis Gods gift as well as the reſt, we have graces from God as well as priviledges, and therefore he beggeth love as well as mercy and peace; but it muſt be our act, though we have the grace from above: We would all have mercy and peace, but we are not ſo zealous to have love kindled in our hearts: Mercy, peace, all this runneth downward, and reſpects our intereſt, but love, that mounteth upward, and reſpects God himſelf. Certainly they have no intereſt in mercy, and were never acquainted with true peace, that do not find their hearts inflamed with love to God, and a zeal for his glory; that as he hath ordered all things for our profit, ſo we may order and refer all things to his glory and honour. Mercy runneth down from God, and begets peace of Conſcience, for peace of Conſcience is nothing elſe but a ſolid taſte of Gods mercy; and peace of Conſcience begets love, by which we claſp about God again; for love is nothing elſe but a reverberation or beating back of Gods beam upon himſelf, or a return of duty in the ſenſe of mercy: So in the Angels Song, Luke 2. [illegible: 1 letter]9. Glory, peace and good▪ will. All comes from good▪ wil; that's the firſt couſe [illegible: 1 letter] ▪ God▪ glory is the laſt end. Under the Law the firſt and the tenth were the Lords; the beginning and ending are his. ſo that God is at the beginning and ending, and either way is the utmoſt boundary of the Soul; all things are from him and to him. Secondly, Let me handle them particularly and apart;1. Mercy. and firſt Mercy, which is the riſe and cauſe of all the good we have from God: The Lord would diſpenſe bleſſings in ſuch a way as might beat down despair and carnal conf[illegible: 2 letters]ence: Man hath need of mercy, but deſerveth none: Despair would keep us from God, and carnal confidence robbeth him of his glory; therefore as the Lord would not have fleſh to glory, ſo neither to be cut off from all hope: Mercy ſalveth both; we need not fly the ſight of God, there is mercy with him why he ſhould be feared, Pſal. 130. 7. Falſe worſhips are ſupported by terror; but God, that hath the beſt title to the heart, will gain it by love and offers of mercy. And we have no reaſon to aſcribe any thing to our ſelves, ſince Mercy doth all in the Court of Heaven, and not Juſtice: If you reckon upon a debt, you are ſure to miſs: 'Tis a part of Gods Supremacy, that all his bleſſings ſhould come as a gift; that he ſhould act freely, and entertain us as a King, not as an Hoſt: Merit taketh off ſomething of his Royalty and ſupream Majeſty. Touching the Mercy of God, give me leave to give you a few Obſervations. 1. I[illegible: 1 letter] [illegible: 1 letter]git [illegible: 2 letters]ta Scriptura ut credamus Deu[illegible: 1 letter] eſſe miſericordem. Luther. 'Tis the aim of the whole Scripture to repreſent God merciful: 'Tis true, God is infinitely juſt, as well as infinitely merciful; but he delighteth in gracious diſcoveries of himſelf to the creature; he counteth it his glory. Moſes was earneſt with God to ſhew him his Glory, and then God proclaimeth his Name, Exod. 34. 5, 6. The Lord, the Lord, merciful and gracious, long-ſuffering, and abundant in goodneſs and truth, keeping mercy for thouſands, forgiving iniquity, tranſgreſſion and ſin, &c. In this deſcription there is more ſpoken of his Mercy, then of his Juſtice; and firſt his Mercy is deſcribed, and then his Juſtice; for Juſtice is only added to invite men to take hold of his Mercy, and to ſhew that Juſtice is never exerciſed but in avenging the quarrel of abuſed Mercy. So he is called a God of pardon, Nehem. 9. 17. as if wholly made up of ſweetneſs. So 2 Cor. 1. 3. he is called [non-Latin text not transcribed]. Father of mercies, and God of all conſolations; He is a juſt God, but he is not called the Father of Juſtice: Mercy is natural to him; he counteth it as the proper fruit and product of the divine Eſſence. 2. Mercy is repreſented as his delight and pleaſure: So Micah 7. 18. Mercy pleaſeth him: 'Tis an act exerciſed with complacency. Judgment is called his ſtrange work, Iſai. 28. 21. God loveth to bleſs and protect; to deſtroy is not ſuitable to his diſpoſition; 'tis a thing that he is forced to. Punitive acts in the repreſentations of the Word are more againſt his bowels, drawn and M[illegible: 3 letters]ri[illegible: 1 letter]o[illegible: 1 letter]dia ſu[illegible: 4 letters] [illegible: 2 letters] parla[illegible: 1 letter] pe[illegible: 2 letters]a[illegible: 1 letter]or[illegible: 1 letter]m [illegible: 1 letter]l[illegible: 2 letters]or co[illegible: 1 letter]it ut p[illegible: 1 letter]ni[illegible: 2 letters]. S[illegible: 1 letter]l[illegible: 1 letter]. extorted from him; as Jer. 44. 22. The Lord could no longer bear becauſe of your doings: their ſins were ſo clamorous, that they would not let God be quiet; he would bear no longer, unleſs they would make an Idol of him. But now all acts of grace and favour are exerciſed with delight; I will rejoyce over them to do them good, Jer. 32. 41. 'Tis as pleaſing to God to do it, as 'tis to us to receive it. The Scripture, after the manner of men, doth often repreſent a Conflict in the Attributes about ſinners; and if Mercy get the upper-hand, 'tis always with joy and triumph; Jam. 2. 13. Mercy rejoyceth over Judgment: but if he be compelled to ſtrike, and Juſtice muſt be exerciſed, the Scriptures repreſent a reluctation in his bowels; Lam. 3. 33. He doth not afflict willingly, nor grieve the children of men; in the original, from his heart; but is like a Father, with a rod in his hand, and tears in his eyes. 3. The Scripture repreſenteth God as exerciſing mercy, though with ſome preſent diſadvantage to his Glory: As mercy to the Ninivites, though the credit of his Meſſage lay at ſtake; Niniveh ſhall be deſtroyed in forty days; yet God ſpared it; and therefore Jonah in a pet challengeth him for it; Jon. 4. 2. Lord, was not this my ſaying when I was in my Country? [illegible: 1 letter]or I knew that thou wert a gracious God: As if he ſaid, I knew 'twould come to this, that the Prophets of Iſrael ſhould be diſgraced before the men of Niniveh; and to threaten Judgments in his Name, is to expoſe our ſelves to deriſion; when we have done our errand, free-grace will make us all lyars: To this effect did he expoſtulate with God. God might eaſily deſtroy ſinners with much honour to himſelf; but he is long-ſuffering, even then when his patience for a while ſeemeth to impair the revenues of Heaven. The World ſuſpects his Being, the Saints quarrel his Juſtice and queſtion his Love, and all becauſe the wicked are proſperous, and God keepeth ſilence. The great ſtumbling block at which moſt have daſhed the foot of their faith, is the ſuſpenſion of due Judgments. What was the effects of his patience to them of Aſlyria and Babylon? The Lord himſelf telleth you, Iſai. 52. 5. My Name every day is blaſphemed; that was all he got by it: his people ſuffered in perſon, and God himſelf in his reputation; all that he got was blaſphemies, and reproaches, and injuries. So Pſal. 50. 21. I kept ſilence, and thou thoughtſt that I was every way like thy ſelf; that was the effect; groſs conceits of his Glory and Eſſence: When Judgments are quick and ſpeedy, the World is under greater awe, the confidence of the Saints is ſtrengthened and ſupported, and Gods honour is more clear and unſtained; yet with all theſe diſadvantages to his Glory (if we may ſpeak ſo) God forbeareth: Certainly his heart is much ſet upon the honour of his Mercy, that God will glorifie it, though other Attributes ſeem to ſuffer loſs. 4. The Scriptures ſpeak much of his readineſs to receive returning ſinners: Though they have done infinite wrong to his Holineſs, yet upon repentance, and as ſoon as they begin to ſubmit, Mercy embraceth and huggeth them, as if there had been no breach; Luk. 15. 20. I will go to my Father, and the Father ran to meet him: So Iſai. 56. 20. Before they call, &c. So Pſal. 32. 5. I ſaid, and thou forgaveſt, &c. So Jer. 31. 17, with 20. I have heard Ephraim bemoaning himſelf, &c. and preſently, Oh my dear and pleaſant child. The firſt relentings of the creature work upon the bowels of Mercy: Love's pace is very ſwift, it runneth to meet a returning ſinner: Chriſt cometh skipping over the Mountains, Cant. 2. 8. He thinketh that he can never be ſoon enough with us: He would fain have the company of ſinners, and therefore meeteth them more then half way: When we but conceive a purpoſe, we preſently receive the fruit of his early mercies. 5. God doth not only admit them to come, but of his own accord inviteth them that are ſlack and backward. The Scriptures do every where record the intreaties of God: he draweth us with coards of Love; coards that are woven and ſpun out of Chriſts heart and bowels: In one place thus, Cant. 4. 8. Come away from Lebanon, my Siſter, my Spouſe, from the Lions dens, from the mountains of Leopards: Chriſts love is hot and burning, he thinketh we tarry too long from his embraces. So Cant. 5. 2. Open to me my Siſter, my Spouſe, &c. Chriſt ſtands begging for entrance: Loſt man, do but ſuffer me to ſave thee; poor ſinner, ſuffer me to love thee: Theſe are the charms of Goſpel Rhetorick! So Iſai. 49. Harken to me, and attend to the words of my mouth, &c. Oh ſinners, you will not harken to me for the good of your Souls! You ſee none ſingeth ſo ſweetly as the Bird of Paradiſe, the Turtle that chirpeth upon the Churches hedges, that he may cluck ſinners to himſelf: The Scripture is full of ſuch an holy witchcraft, ſuch paſſionate charms, to entiſe Souls to their happineſs. 6. They that conſtantly refuſe the offers of his grace, are born with for a long time: Rom. 9. 22. [non-Latin text not transcribed]. He endured with much long-ſuffering, &c. All may bleſs God for patience; they owe an heavy debt to divine Juſtice, yet 'tis a long time ere God putteth the Bond in ſuit; though they dare him to his face, yet they walk up and down without the arreſt of Vengeance; He beareth with them years and years, after a thouſand and a thouſand affronts, from their cradles to their graves: When they were green wood, they were fuel fit enough for divine wrath. Oh conſider, there can be no cauſe of this but his mercy to his worſt creatures: 'Tis not out of any delight in ſin, for he is holy, and cannot endure to look upon it, Hab. 2. 13. Of purer eyes, &c. 'tis not out of any ſtupid neglect, He is juſt, and will not clear the guilty, Exod. 34. 7. 'tis not out of any ignorance, He telleth man his thoughts; nor for want of power ſo men forbear, The ſons of Zerviah may be too hard for them; but 1 Sam. 24. 19. If a man findeth his enemy, will he let him go well away? When they are in our power, we ſatisfie our wrath and revenge to the full: But now God upholdeth all things by the word of his Power; He can in a minute ſpeak us into nothing: As the impreſſion of a Seal upon the water dependeth upon the Seal, if the Seal be taken away the impreſſion vaniſheth; So do our beings depend upon Providential influence and ſupportation: If God ſhould withdraw the word of his Power, we ſhould ſoon vaniſh and diſappear; Therefore 'tis not for want of Power, but meerly out of Mercy that we are forborn: How may we wonder at this! We are of eager and tart ſpirits, ſharp-ſet upon revenge: Could we have put up ſo many refuſals of Love? ſuch deſpights done to Mercy? ſuch wrongs, ſuch grievings of Spirit, and yet have contained? The Diſciples themſelves, though holy men, when they were ſenſible of being ſlighted in the Village of Samaria, called for fire from Heaven, Luk. 9. 54. Certainly we could not endure ſuch a contradiction of ſinners: If thunderbolts were in our power, we ſhould ſoon kindle a burning, and turn the World into ſmoak and deſolation. 7. 'Tis not only the aim of the Word, but of Providence, and of all the Diſpenſations of God to the Creature, to repreſent him merciful. The whole World is a great Volume, written within and without with characters and lines of Mercy: Pſal. 145. 7. His mercy is over all his works; Every creature beareth the marks and prints of divine Goodneſs and Bounty. Once more, The World is a great Theatre and Stage whereon Mercy hath been acting its part for theſe ſix thouſand years▪ Juſtice is to have a ſolemn triumph at the laſt day: Now and then God hath kept a petty Seſſions, and given us occaſion to ſay, Verily there is a God that judgeth the world, as well as preſerveth the world: But the greateſt part that hath been acted upon the Theatre of the World, is Mercy; as you will eaſily ſee, if you conſider, 1. The black lines of Providence: If God threaten, 'tis that he may not puniſh; if he puniſh, 'tis that he may not puniſh for ever. In the ſadder Providences, though there be miſery at the top, yet there is mercy at the bottom. Many times God threateneth, but 'tis to reclaim; though he doth Mutat ſententiam ſed non decretum. Bradwardine. not change his counſel, yet he doth often change his ſentence, Jer. 18. 7, 8. When the meſſage is nothing but plucking up and pulling down, Free-grace cometh in with a ſudden reſcue, and prevents the execution. Mercy you ſee is forced to uſe all methods, and to ſpeak in the language of Juſtice, that men may be more capable to receive it. Sometimes God puniſheth, but with vvhat aim? that he may not for ever puniſh: 'Tis vve that make puniſhment to be a pledg of eternal damnation; it its ovvn aim 'tis a prevention; and ſo it proveth to the Elect; We are judged of the Lord, that we may not be condemned of the world, 1 Cor. 11. 32. So Hoſea 2. 6. I will hedg up her way with thorns, &c. We ſhould ſoon grovv vvorldly, and drovvned in carnal buſineſſes and projects, if God did not come novv and then and blaſt our enterprizes, and make us ſee our folly. We are puffed up, and God pricketh the bladder, 2 Cor 12. 7. Hovv ſvveet is this, vvhen in the midſt of Judgment God remembereth Mercy? Yea the very executions of Juſtice are found to be one of the methods of Mercy. In the middle of the firſt Curſe God dropped out a promiſe of the bleſſed Seed; So often Mercy overtaketh a Judgment, and maketh it ceaſe in the mid way. Look as there vvas a conflict betvveen the tvvins in Tamars Womb, Zarah did put out the hand, but Pharez broke out firſt; So is there betvveen Gods Mercy and Juſtice; Juſtice puts out the hand in a threatening, or ſome beginnings of a Judgment, but Mercy gets the ſtart, and breaketh out firſt. 2. Conſider the white lines of Providence: He intreateth that he may do us good, and doth us good that he may do us good for ever. For his intreaties: 'Tis not duty ſo much that is in the bottom of the Exhortation, as Mercy: To glorifie Mercy is the laſt aim of God and his eternal Purpoſe: He hath accepted us in the Beloved, to the praiſe of his glorious grace, Epheſ. 1. 6. God receiveth no profit; he intreateth us not that he may be happy, but that he may be liberal: See Prov. 9. 12. If thou be wiſe, thou ſhalt be wiſe for thy ſelf; but if thou ſcorneſt, thou alone ſhalt bear it: God dealeth vvith us as earneſtly, as effectually, as if the profit vvere his own, but it vvholly redoundeth to us. Again, He doth us good that he may do us good for ever: He truſteth us vvith Luk. 16. 11 Mammon, to prepare us for the true riches; and vvith the riches of grace, to prepare us for glory. Look as men vvhen they vvould put precious liquor into a veſſel, firſt try it vvith water to ſee vvhether it leaketh or no: ſo doth God try us vvith common mercies; he giveth us an eſtate in the world, that being moved vvith his goodneſs, vve may look after an eſtate in the Covenant, and an intereſt in Chriſt; and ſo fit us for Heaven. 'Tis our vvretchedneſs to make our table a ſnare, and our welfare a trap: As the Sea turneth all that it receiveth into ſalt water, the freſh ſtreams, the influences of the Heavens, &c. ſo do carnal men aſſimulate and corrupt their comforts, and by little and little all their bleſſings are curſed; for Mercy can bear any thing but a conſtant abuſe and neglect of it ſelf: Certainly Gods revealed Will is othervviſe; that vvhich cometh from God, ſhould lead us to God: ſee Rom. 2. 4, 5. 8. Conſider in how many notions Mercy is repreſented to us: Gods Mercy hath many Names; a diſtinct conſideration of them yeildeth an advantage in beleeving: for though they expreſs the ſame thing, yet every notion begetteth a freſh thought, by vvhich Mercy is more taken abroad in the vievv of Conſcience: This is that pouring out of Gods Name ſpoken of Cant. 1. 3. Ointment in the Box doth not yeild ſuch a fragrancy as vvhen 'tis poured out; and Spices do not give forth their ſmell till they are chafed. Nothing is more conducible to beget a truſt, then diſtinct thoughts and conceptions of Gods Mercy. Let us take notice of ſome places vvhere 'tis ſet forth: See Pſal. 103. 8. The Lord is merciful and gracious, ſlow to anger, and plenteous in mercy: The expreſſion is diverſified; and I note it the rather, becauſe in other places the ſame notions of Mercy are punctually expreſſed: ſee Nehem. 9. 17. ſo Pſal. 14. 5. 8. and in Joel 2. 12. Jonah 4. 2. divers other places: chiefly ſee that Exod. 34. 7. and you vvill find, that this is the very▪ deſcription vvhich God hath given of himſelf. Novv vvhat doth the Spirit of God aim at in this expreſs enumeration and accumulation of names of Mercy, but to give us an help in meditation, and that our thoughts may be more diſtinct. 1. The firſt notion is Mercy, which is an Attribute whereby God inclineth to ſuccour them that are in miſery: 'Tis an Attribute that meerly reſpecteth the creature: The Love and knovvledg of God firſt falleth upon himſelf; but Mercy is only tranſient, and paſſeth out to the creatures: God knoweth himſelf, loveth himſelf, but he is not merciful to himſelf. And then it reſpecteth the creatures in miſery; for miſery is Mercy's only motive: Juſtice ſeeketh a [illegible: 1 letter]it object, but Mercy a [illegible: 1 letter]it occaſion; Juſtice requireth deſert, but Mercy only want and need. 2. The next notion is Grace, vvhich noteth the free bounty of God, and excludeth all merit of the creature: Grace doth all gratis, Rom. 3. 24. freely, though there be no precedent obligation, or debt, or hope of recompence, vvhereby any thing may accrue to himſelf; only that it may be vvell vvith the creature. Gods external motive is our miſery, his internal motive is his ovvn Grace and elective Love: Am I in want? there is mercy; Am I unworthy? there is grace. Mercy reſpects us as we are in our ſelves vvorthy of condemnation, Grace as compared with others not elected: The ultimate Reaſon of the choyce is Gods grace. The Angels that never ſinned, are ſaved meerly out of grace; but men that vvere once miſerable, are ſaved not only out of grace, but alſo out of mercy. 3. The next notion is long-ſuffering, or ſlowneſs to anger: The Lord is not eaſily overcome by the wrongs or ſins of the creature, but eaſily overcometh them by his own patience and goodneſs: He doth not only pity our miſery, that's mercy; and do us good for nothing, that's grace; but beareth long with our infirmities. Niſi expectaret impium non inveniret quem glorificar[illegible: 2 letters] piu[illegible: 1 letter]. Aug. Alas, if God were as ſhort and ſwift in the executions of revenge as men are, God muſt create another World to raiſe up ſeed to Chriſt: If he did not wait upon ſinners, there would be none made Saints: We provoked him to cut us off long ſince, but wrath is not eaſily heightened into rage, and therefore he waiteth that he may be gracious, Iſai. 30. 18. 4. Kindneſs or bounty, plenteous in goodneſs; BERAB CHESID: Gods communications of his grace to the creature are every way rich and full: You may ſay, God is merciful, gracious patient. But will he be thus to me? Yes, he is plenteous in goodneſs, kind and communicative; Pſal. 119. 68. Thou art good and doſt good; therefore David goeth to him for grace. Well then, ſtudy Gods Name, and anſwer all your diſcouragements out of the deſcriptions of his Mercy. 9. Conſider your own experiences: We have not As they ſaid, We have heard that the Kings of Iſrael are merciful Kings, &c. only heard that God is merciful, but we have known it: All men may ſpeak of patience, and common mercy, and outward deliverances; but few improve them to a ſpiritual uſe and purpoſe. 1. Conſider Gods patience; How long hath he waited for your Converſion? and he that hath ſpared you can ſave you. 'Tis ſaid, The wages of ſin is death, Rom. 6. 23. the word implyeth that God is bound to pay it by virtue of an implicite bargain, and agreement between him and the creature: But as yet the hand of God hath not found you out; you are indebted to Juſtice, but Mercy ſtoppeth the arreſt of Vengeance: Many others have been taken away in their ſins, by a ſudden arrow and dart from Heaven; Vengeance hath trodden upon the heel of ſin; As Zimri and Coſbi unloaded their luſts and their lives together; The Angels for an aspiring thought were turned out of Heaven; Gehazi was blaſted with Leproſie juſt upon his lye; and Lots wife turned into a ſtone for a look, a glance upon Sodom; and Her[illegible: 1 letter]d ſmitten with lice in the midſt of his pomp and vain-glory: and ſome have periſhed in the mid way, Pſal. 2. in the very heat of ſome carnal and wicked purſuit; God can do the like to you: therefore reaſon thus; If Mercy would not ſave me, why hath Mercy ſpared me? God might have ſued out the Bond long ſince; what is the meaning of the diſpenſation? Is God weak or unjuſt? or hath he a mind to be gracious? Surely he would not have ſpared me all this while, if he had not a mind to ſave my Soul. Such reaſonings as theſe many times give us the firſt encouragement to apply our ſelves to God: Wicked men like Spiders draw other concluſions, Pſal. 50. 21. But ſhould not his patience, &c. Rom. 2. 4. 2. Conſider Gods goodneſs, in giving thee food, and clothing, and honour, and gladneſs of heart, and all this without thy deſert; ſay, Certainly all theſe benefits are but ſo many baits to catch my Soul; I ſee the Sun riſeth every day with a freſh countenance, and ſhineth upon the fields of juſt and unjuſt; to what purpoſe? but to ſhew that God is gracious without hire: This bodily Sun is but an obſcure type of the Sun of Righteouſneſs, that is willing to diſplay his beams and wings over a poor languiſhing Soul. Common mercies are the taſtes of Gods love while you are ſinners, and the common fruits of Chriſts death, that you may be invited to come for more: Why hath he given me the unrighteous Mammon, but that I may look after the true Riches? What a vile unthankful heart ſhould I have, if I ſhould be contented with Mammon without Chriſt? and be like Judas, with the bag in my hand, and the Devil in my heart? Gods children are wont to make theſe gifts a ſtep to higher diſpenſations: they know God, like the good houſholder, bringeth forth the beſt at laſt; therefore they muſt have ſomething above and beyond all theſe things: Common hearts are contented with common mercies; but they are ſtill waiting when the Maſter of the feaſt will bid them ſit higher: I may have this and be damned; Where are the arguments of his ſpecial Love? 3. Conſider deliverances from imminent dangers: Then the Curſe began to ſeize upon you; but God ſnatched you out of the fire like brands out of the burning, Amos 4. 11. or like a debtor that eſcapeth out of the Sergeants hands. Every deliverance is a temporary pardon: See Pſal. 78. 38. Then he being full of compaſſion, forgave their iniquity, and deſtroyed them not; the meaning is, reſpited Vengeance, as appeareth by the Context. So Mat. 18. 32. He forgave them the debt; yet 'twas after required; the meaning is, ſpared them for the preſent. Thus when God taketh you out of the teeth and jaws of Wrath, when you are delivered out of ſickneſs and apparent danger, you have a reprieve or a temporary pardon. Oh if you had dyed, you had dyed in your ſins, and ſo been eternally miſerable: If the Lord had taken the preſent advantage, you had been howling a ſad note among the ſcreech-owls of darkneſs; For ever bleſſed be that Mercy that made a reſcue. 10. Conſider Gods invitations: Mercy pointeth and beckneth to thee to come and be ſaved: How many means hath God uſed to call thee to himſelf? Every good motion is a call; every Preacher a meſſenger ſent from Heaven to invite thee to Chriſt; every Sermon a new ſummons: Plead with thy ſelf, Though God hath not drawn me, yet he hath warned me. The Elect have no more favour in the general means then thou haſt: Though Gods grace be limitted by the pleaſure of his Wiſdom, yet thou haſt a fair warrant and encouragement, and every way as good a ground to come to Chriſt as others have; Whoſoever, &c. John 6. 37. When the Goſpel doth not exclude me, why ſhould I exclude my ſelf? Doubts that God will not accept me if I come, are but fooliſh jealouſies without a cauſe. But 'tis time to leave off this meditation upon Gods mercy, which hath carryed me out ſo far, and to come to the Uſes. It informeth us, that thoſe that would apply themſelves to Ʋſe 1. God, muſt make mercy their only plea and claim: Returning ſinners have this form put into their mouths, Hoſea 14. 2. Take away all iniquity, receive us graciouſly: Lord, we deſire to be entertained by Mercy, to have our ſuits diſpatched by Mercy. So David profeſſeth that he had no other claim, Pſal. 13. 5. I have truſted in thy Mercy: [non-Latin text not transcribed] &c. Chryſoſt. Upon which Chryſoſtom ſweetly gloſſeth; If any others have any thing to alledg, let them plead it; Lord, I have but one thing to ſay, one thing to plead, one thing upon which I caſt all my hopes, and that is thy Mercy. So muſt you come to the Throne of Grace; Lord, my plea is mercy, all the comfort I expect to receive is from mercy. The Apoſtle I remember maketh a challenge, Rom. 11. 35. Who hath firſt given him, and it ſhall be recompenced to him again? Is there any man that can enter this plea▪ This is due to me? Lord give me what thou oweſt, I deſire no more; let me have no bleſſing till I do deſerve it. Ch[illegible: 2 letters]n[illegible: 3 letters]us Obſ[illegible: 1 letter]r[illegible: 1 letter]a[illegible: 1 letter] a[illegible: 2 letters]ter [illegible: 1 span] in diſpu [illegible: 1 span] quando cum [illegible: 1 letter]ominibus ſui ſimilibus [illegible: 1 letter]i[illegible: 1 letter]a[illegible: 1 letter] tu[illegible: 1 letter], aliter in meditationibus quando corem deo ſiſtunt conſcientiam ſuam quoſi co[illegible: 1 letter]ſa dicenda [illegible: 1 letter]ſſ[illegible: 2 letters], &c. Davenant de J[illegible: 1 letter]ſ[illegible: 2 letters]ti[illegible: 1 letter]. Meritmongers are beſt confuted by experience; Let them uſe the ſame plea in their prayers, which they do in their disputes; let them ſay, Give me not eternal life till I deſerve it at thy hand; let them diſpute thus with God or with their own Conſciences, when they are in the agonies of death, or under the horrors of the Lords wrath. Surely men that cry up the merit of Works, are men of little ſpiritual experience, and ſeldom look into their own Conſciences? Dare they plead thus with God in their agonies and horrors? The beſt claim Gods deareſt ſervants can make, is mercy. Poſſidius in the life of Auſtin reporteth of Ambroſe, when he was about to dye, he ſaid thus, [illegible: 4 letters] non [illegible: 3 letters] vixi u[illegible: 1 letter] pudeat inter nos vivere, &c. [illegible: 1 span] quia [illegible: 1 letter]onum [illegible: 1 span] hab[illegible: 1 letter]o. Poſſidius in vita Auguſt. Though I have not lived ſo that I ſhould be aſhamed to live among you; yet I am not afraid to dye, not that I have lived well, but becauſe I have a good and gracious Maſter. This hath ſtill been the ground of the Saints confidence. It exhorteth us to uſe this encouragement to bring our Ʋſe 2. Souls into the preſence of God: Think of the mercies of God; The vile abuſe of this doctrine hath brought a ſuſpition and prejudice upon it: but children muſt not refuſe their bread becauſe dogs catch at it. When B[illegible: 1 letter]n[illegible: 1 letter]adad was dejected, and in danger not only of loſing his Kingdom, but his life, his ſervants comforted him with this fame, 1 Kings 20. 31. We have heard that the Kings of Iſrael are merciful Kings. You have heard how the God of Iſrael delighteth in mercy: When you come for mercy, you ſpeak to his very bowels. You ſhall read in 2 Sam. 14. 1. that when Joab perceived the Kings heart was to Abſalom, then he ſetteth the woman of Tec[illegible: 1 letter]ah a begging: The Kings heart is to ſhew mercy; he hath Ezek 18 21. ſworn, that he hath no pleaſure in his deſtruction; therefore take courage and come to him: He hath ſent Chriſt to you, as a pledg of his good-will and mercy, why will you not come to him? He that had Love enough to give us Chriſt, hath Bowels enough to give us Pardon, and Bounty enough to give us Heaven, and what ever we ſtand in need of: Fear not his Juſtice, Rom. 3. 25, 26. and 1 John 1 9. Juſtice and Mercy are made friends, Chriſt hath taken up the quarrel between them, ſo that nothing hindereth but that God may act according to the natural inclination of his own grace. And let not the multitude of your ſins diſcourage you; The free gift is of many offences to Juſtification, Rom. 5. 16. Take it for the offences of many perſons (as the Context ſeemeth to carry it) and 'tis an encouragement to think of the multiplyed inſtances of Mercy, and how many monuments of free-grace we ſhall ſee when we come to Heaven, and that all this while Mercy is not tyred. Or take it for the many offences of the ſame perſon, and ſtill 'tis an encouragement, that Mercy can ſo often bear with our vanity and folly, and not only pardon ſeveral ſorts of ſin, but frequent relapſes into the ſame ſin; He will multiply to pardin, Iſai. 55. 7. If the Soul ſtill draw back, and be under diſcouragement, conſider your own need: If the Lord were never ſo tenacious, and hard to be intreated, yet ſuch is your need that you ſhould follow him with unceſſant complaints. 'Tis blaſphemy to wrong his mercy by leſſening thoughts: But grant the ſinner his ſuppoſition, yet you ſhould be inſtant, and try what he will do for importunities ſake. See Luk. 11. 8. [non-Latin text not transcribed] and Luk. 18. 5. [non-Latin text not transcribed], &c. In thoſe Parables there is a kind of condeſcention and yeilding to our unbelief; as if the Lord had ſaid, If you will not beleeve all this that is ſaid concerning my Mercy, yet your want is great, that is enough to make you earneſt and frequent in your addreſſes to me; come and ſee what I will do for your importunity; the unjuſt Judg was moved with the widows clamour: be it as you imagine, that I have no bowels for creatures miſeries, nor ears for their requeſts, which yet is a blaſphemy confuted by every object in the world, the Iob 38. 41. Mat. 6. 26. Luke 12. 2[illegible: 1 letter]. young Ravens will tell you otherwiſe: but be it ſo, you are undone if I be not merciful; ſee what I will do for conſtant asking. Upon all theſe encouragements be perſwaded to make an eſſay: faith at firſt ſtandeth but upon one weak foot; Jonah 3. 10. [illegible: 1 letter]o[illegible: 1 letter]l 2. 14. Who knoweth but that God will be gracious? There is encouragement enough to venture, though we do not know what will come of it: Take up a reſolution to make tryal; you will find better welcome then you can expect; God deſires to exerciſe mercy as much as you deſire to feel it. It preſſeth us in all our enjoyments to acknowledg Mercy: Ʋſe 3. Epheſ. 2. 4. 1 Tim. [illegible: 1 letter]. 13 Gen 33 6 Phil. 2 27. The Saints are wont to do ſo: 'Tis good to refer all things to their head and proper fountain: Every thing that we enjoy is the fruit of Mercy, eſpecially ſaving grace. 'Tis a ſure ſign a man hath received no benefit by grace, if his heart be not ſtirred up to praiſe it. We have cauſe to praiſe God for his mercy above the Angels; I mean not only the bad Angels, with whom God entered not into a treaty, he dealt with them in juſtice, and not in mercy; but even the good Angels in ſome reſpects we have more cauſe to bleſs God then they have: Gratitude reſpecteth the freeneſs and graciouſneſs in giving, rather then the greatneſs of the benefit. God was bountiful to the Angels in making them ſuch excellent creatures out of nothing; but he is merciful to us, notwithſtanding the demerit of our ſins. There was no let in his doing good to the Angels, Goodneſs floweth out freely from an holy God to righteous creatures; but wronged Juſtice interpoſed, and put in a bar againſt us; ſo that his Juſtice muſt be ſatisfied, before Mercy can have a free courſe. We are a generation of ſinful men, the wretched off-ſpring of fallen Adam; we had forſaken God, and caſt him off, which the Angels had not; and therefore though they have a large experience of Gods goodneſs, yet they wonder at the grace ſhewed to us, 1 Pet. 1. 12. But now much more is this mercy to be acknowledged, if we conſider the difference between us and other men, who it may be excelled us in moral accompliſhments; but God hath paſſed them by, chooſing us poor things of nought, poor baſe creatures, that the glory might entirely redound to his own grace. But eſpecially ſhould this Mercy affect us, when it hath made a diſtinction between us and others that were involved in the ſame guilt; when one is taken, and another left; as the bad thief went to his own place, when the good thief was taken to Paradiſe; and many of Gods Elect were as deep in ſin as thoſe in Hell: I ſay, in all ſuch caſes we ſhould ſtill be crying out, Mercy, mercy; for certainly Juſtice could make no ſuch diſtinction; it awardeth a like puniſhment to all that are found in a like crime; but Gods infinite and eternal Mercy only maketh the difference. 'Tis Caution; Do not wrong Grace and Mercy, if it be Ʋſe 4. the cauſe of all the good which we enjoy: this is to cloſe up the Fountain, and to make Mercy our Enemy; and if Mercy be our Enemy, who ſhall plead for us? If Mercy be an Accuſer, where ſhall we get an Advocate? But how do we wrong Grace? I anſwer, Partly by neglecting the offers of it, when you make God ſpeak in vain, 2 Cor. 6. 2. 'Tis a great affront we put upon God, to deſpiſe him, when he ſpeaketh to us in the ſtill voyce, and all the woi[illegible: 1 letter]gs and pleading of Mercy do not move to look after our Salvation; though you do not despiſe, there is danger in bare So thoſe in Matthew did not deny, but make excuſe, [non-Latin text not transcribed], Matth. 22. 5 They would not take it into their care and thoughts. neglect, Heb. 2. 3. When all the charms of Mercy do no more work with you, then a ſtory of golden mountains, or Rubies and Diamonds faln from Heaven in a night dream; this neglect argueth a greater ſuſpition and diſtruſt of Gods mercy, then doubts and troubles of Conſcience do; Mercy ſpeaketh to them, and they do not think the meſſage worth the hearing or regarding. Again, You wrong Grace by refuſing it out of legal dejection, for by this means you ſtraiten the riches, and darken the glory of it; as if there were not more in Grace then there is in ſin; or as if an Emperors Revenue could not diſcharge a beggars debt: The Prodigal could ſay, there was bread enough in his fathers houſe: If we periſh, 'tis not for want of mercy, but for want of faith: Grace is Gods treaſure; he is rich in mercy, Epheſ. 2. 4. As far as we ſtraiten grace, we make him a poorer God. Again, We wrong Grace and Mercy by intercepting the glory of it: 'Tis the greateſt ſacriledg that can be, to rob God of his Glory, eſpecially of the glory of his Grace; for that's his great aim in all his tranſactions with man to make his Grace and Mercy glorious; ſee Epheſ. 1. 6. Now when you think God accepteth you rather then others for ſome worth and good qualities that he ſeeth in you more then others; it may be in this light of the Goſpel which we now enjoy ſuch thoughts are not expreſſed, but Deut. 9 4. if they lurk ſecretly in the heart, you think God foreſaw you would bring him more glory; you take the Crown from Grace's head, and put it upon your own. So alſo you wrong Grace when you aſcribe any thing to your power and ſtrength: as Joab ſent for David to take the honour of winning Rabbath, 2 Sam. 12. 28. Leſt I take the City, and it be called after my own name: So ſend for God to take the honour; Not I, but grace, 1 Cor. 15. 10. Throw the Crown at Grace's feet: The induſtrious ſervant ſaid, Thy pound hath gained ten pounds, Luke 19. 16. not my induſtry, but thy pound. Once more, We wrong Grace by turning it into wantonneſs; ſee Verſ. 4. 'tis made there to be an heavy charge and black note; when men preſume on Grace, and uſe it only as a dung-cart to carry away their filth; Grace muſt bear all, and pardon all: as riotous children that have a rich father care not how they ſpend, his eſtate ſhall pay for all. 'Tis a mighty wrong to Grace, this, when you make it pliable to ſuch vile purpoſes, and father the baſtards of your own carnal hearts upon Gospel encouragements: 'Tis the Devils Covenant, not Gods, when you think that you may live as you liſt, be at your own dispoſe, and mercy ſhall be at your beck, and you ſhall have comfort when you pleaſe, and that you may ſin freely becauſe God pardoneth freely, as if Mercy gave you a priviledg and liberty to ſin. In ſhort, If a man ſlackens any part of his duty for Mercy's ſake, or lets looſe the reins to vile affections with more freedom, upon the preſumption that God will not be rigorous, he wrongeth Grace exceedingly; I ſay, if he grow more careleſs, ſecure, negligent, not ſo conſtant in duty, not ſo watchful and ſtrict in converſation, or abateth ought of his humiliation for ſin, he is a ſpider that ſucketh poyſon out of this flower. Laſtly, We wrong Grace by ſlighting it after a taſte: At firſt coming to Chriſt, we make an eſſay and tryal, and uſually then God giveth us 1 Pet. 2. 3 Heb. 6. 4, 5. 6. a taſte to engage us to look for more: Now after tryal you are not ſatisfied, but return to your ſinful courſes again; and ſo do as it were proclaim to the World that you found carnal comforts and pleaſures to be better then communion with God: This is but the interpretation of your Apoſtacy. The whole aim of the Word is to perſwade us to make tryal of the ſweetneſs of Grace; Now you that have once taſted of it, and grow weary, do by your practiſe tell the World that there is no ſweetneſs in it at all, which is a great wrong to Grace and Mercy. 'Tis high time now to ſpeak of the ſecond thing prayed for, which is Peace; Whence obſerve, That Peace is a great Obſervat. Bleſſing, one of the main Priviledges of the Gospel. I ſhall, firſt, Shew you what it is: Secondly, Give you ſome Obſervations concerning it; and thirdly, Come to Application. 1. What it is; 'Tis a tranquillity of mind, ariſing from the ſenſe of a ſure eſtate with God. To this Peace two things concur. Firſt, A ſure eſtate, or terms of amity with God: this is called in Scripture peace with God, and is the immediate effect and fruit of actual Juſtification, Rom. 5. 1. And then ſecondly, There is a ſenſe of this ſure eſtate, or the reflex of this amity upon the Conſcience, and is uſually called peace of Conſcience, and is a ſpecial priviledg of Chriſts ſpiritual Kingdom: ſee Rom. 14. 17. the Apoſtle ſpeaketh there of a peace which is ranked with joy in the Holy Ghoſt. But it will be better opened to you in the enſuing Propoſitions. 1. Man by Nature is at enmity with God, and upon ill terms with him. When we loſt Gods Image, we loſt his favour. This enmity is mutual; Man is an enemy to God, and God is an enemy to man: On Gods part there is wrath, which is all that we are born to by Nature, Epheſ. 2. 3. and on mans part there is hatred; we hate God, becauſe we love ſin, Col. 1. 21. Gods enmity is ſuſpended in the day of his patience; Now and then Wrath breaketh out, but 'tis not executed to the full; ſentence is paſt, but not executed: nay it may be reverſed if we take ſanctuary at Grace; for God is now upon a treaty with us, or offer of peace; therefore 'tis ſaid, Peace on Earth, Luke 2. 14. The next World is a time of vengeance and recompence; but during our earthly ſtate God woeth us and enviteth us to lay down the weapons of our defiance, and accept of terms of Peace: Thus matters ſtand on Gods part. But now on our part this enmity is carryed on with a great deal of ſpight; We ſeek to deſtroy God, and to deface all the memorials of him that are impreſſed upon the Conſcience; we ungod him in our thoughts and affections: 'tis a pleaſing thought to us to ſuppoſe if there were no God; as guilty priſoners wiſh there were no Judg, no Aſſizes, that they may not be called to account. 2. Man being at enmity with God, all Gods creatures are at enmity with him: Angels, men fire, ayr, water, they are all at Gods beck, and are ready to deſtroy man when ever the Lord biddeth them; as good Subjects take part with their Prince againſt Rebels: The Angels harken for the voyce of his Word, Pſal. 103. If he do but hiſs for the fly of Egypt, Iſa. 7▪ 'tis ready preſently: 'Tis ill conteſting with him that can command Legions; The fire ſaith, Let me burn his houſe or dwelling place; the water ſaith, Let me drown his ſhips; the Earth, Let me ſwallow him up quick as I did Corah and his complices. Certainly the Lord cannot want inſtruments of Vengeance: Man as Gods creature is his own enemy: God needeth not fetch forces from without, there is enough within; the humors of the body, the paſſions of the mind, all theſe are willing to ſerve God as creatures for our puniſhment: ſo that if God ſhould but arm our own thoughts, our own affections againſt us, man is ſoon overwhelmed: Who can bear the wounds given him by his own Conſcience? 3. We being in this eſtate, can only be reconciled by Jeſus Chriſt: He obtaineth it by his Merit, and conferreth it by his Power. For his Merit, ſee Col. 1. 20. and Iſai. 53. 5. The chaſtiſement of our Peace was upon him: It will not ſtand with the Majeſty of God to make Peace with us without ſatisfaction: That there might be no wrong done to his Soveraignty, his Law, his Truth, his Juſtice, his Holineſs, it was meet that we ſhould be chaſtiſed either in our own perſons or in our Surety; and alſo all the notions of the Godhead are kept inviolable. Then for his Power; He worketh it at firſt, and then maintaineth and keepeth it afoot between God and us: He worketh it at firſt, and bringeth it about thus, by opening the Goſpel, wherein God is revealed as pacified in Chriſt; which is the only doctrine that can calm the Conſcience, and eſtabliſh the Soul in peace and hope: All falſe Religions are accompanied with ſcruples and jealouſies, Jer. 6. 16. there is no reſt for the Soul. And then he applyeth the Goſpel by his Spirit: The Goſpel is a ſoveraign Plaiſter, but Chriſts own hand muſt make it ſtick. There is a double ground of enmity in mans heart, the guilt and power of ſin; Chriſt wipeth guilt out of the conſcience by the application of his own blood, and weakeneth the power of ſin more and more: Sin is the Makebate, and Chriſt is the Prince of Peace, Iſa 9. 6. The great end for which God ſet him up, was to plant grace in our hearts, and ſo to work a friendſhip between God and us. But Chriſt is not only the Author, but the great Conſervator of the Peace between us and Heaven, Partly by his Interceſſion: as forreign States have their Agents in Princes Courts to preſerve a mutual Correſpondence; ſo Chriſt taketh up all differences that fall out between us and God, that no breach may enſue, Heb. 9. 24. Partly by a further declaration of Gods love to the conſcience, Iſai. 26. 3. Partly by ſtirring us up to watchfulneſs, that no occaſion may be given on our part by returning to folly, Pſal. 85. 8. Thus you ſee what Chriſt doth; all is briefly ſummed up by the Apoſtle in 2 Cor. 5. 19. God was in Chriſt reconciling the World: Where note, that our peace with God is a reconciliation or a peace after a breach, and this reconciliation is mutual; God appeareth in a form of grace and mercy to us, and we lay down cur enmity againſt God; he is gracious to us, and we love and ſerve him: only obſerve, that God beginneth firſt, though he the wronged party; he was reconciling: And mark again, 'tis in Chriſt, to ſhew 'tis ſure: Thoſe that are reconciled to men, are ſtill in [illegible: 1 letter]mbrage and ſuſpition with them; they that have once been enemies, they may be again, therefore they do not return to perfect grace; When the wound is cured, the ſcars remain: But our reconciliation with God 'tis like the ſodering of a veſſel, which is ſtrongeſt in the crack; or as a leg broken, if well ſet, it is the ſtronger: ſo are vve upon firmer terms then vve vvere in innocency; there vvas a poſſibility of being at odds vvith God, vvhich is novv taken avvay. 4. God being reconciled in Chriſt, all things elſe are at peace with us: For his League vvith us is offenſive and defenſive. Tranquillu[illegible: 1 letter] Deus tranquillat omnia. My horſes are as thy horſes, and my chariots as thy chariots: God and all his Confederates are in the League, or rather God and all his Subjects: as a Prince doth not only contract for his perſon, but his ſubjects and eſtates. Angels are at peace vvith us; in ſtead of being Inſtruments of Vengeance, they become miniſtring Spirits, Heb. 1. 14. A Chriſtian hath an inviſible guard; Satan is ſenſible of it, though vve be not; he ſaith of Job, Thou haſt hedged him round about: Gods heirs are vvell attended; Angels vvait upon them at Chriſts direction. Other creatures ſerve us, as if they vvere in League and Covenant vvith us; Stars, Winds, Seas, Beaſts: Job 5. 23. Thou ſhalt be in league with the ſtones of the field, and the beaſts ſhall be at peace with thee: They are included in Gods League; vvhich is as much as if there vvere an expreſs Covenant betvveen us and them, that they ſhall not do us harm; they are at the beck of Providence, and therefore ſo far as it conduceth to our good, at our ſervice: So Hoſea 2. 18. I will make a Covenant for them with the beaſts of the field, and the fowls of the Heaven, &c. So for men, they are wolves one to another, yet God can change them: The Goſpel civillizeth, and pulleth the beaſt out of mens boſoms vvhere it vvorketh leaſt: ſee Iſai. 11. 7▪ 8, 9. The hearts of men are in Gods hands; he can either deſtroy their perſons, or reſtrain their rage, or turn out their reſpects to you: When a mans ways pleaſe the Lord, he maketh his enemies to be at peace with him, Prov. 16. 17. We think to carry all by force and violence many times, but obedience to God is the beſt vvay to gain the reſpects of men; as a key openeth a door ſooner then an Iron bar: If you be in vvith God, you ſtop enmity and ſtrife at the Fountain head. So for peace with the Saints; Jeſus Chriſt breaketh down the partition wall, Epheſ. 2. 16, 17, 18. removeth prejudices and jealouſies, changeth intereſts, cleareth up truths, and by his Spirit meekeneth their hearts that they be at one: Surely Eodem ſanguine Chriſti g[illegible: 1 letter]u[illegible: 3 letters]ti. Aug. Confeſſ. de ſeipſo & Alipio. his Blood is the beſt cement and bond of friendſhip: Chriſt hath called us into a Body, that there might be peace in the Church, Col. 3. 15. Brothers have defaced the feelings of Nature, but fellow-members are wont to care one for another: Peace with fellow Saints was his dying charge, his legacy, John 14. 27. his prayer, John 17. and his conſtant care now he is in Heaven. Then for peace with our ſelves; Sin rendeth and teereth a ma▪ from himſelf, it maketh a mutiny in his own heart, Rom. 2. 15. thoughts accuſing and excuſing by turns, [non-Latin text not transcribed] ▪ A man and his conſcience are at odds, and a man and his affections: Now we being reconciled to God, the foundation is layd for peace of Conſcience, that we and our hearts may talk together as loving friends, without ſcolding, without reproaching And then Grace giveth us a calm and contented ſpirit, which eaſeth us of a great deal of trouble; for a diſcontented man is his own burden: We need the peace of God not only in our conſciences, but to bear rule in our hearts, Col. 3. 16. that we may refer all matters to Gods diſpoſal, Pſal. 4. 8. 5. Though all things are at peace with us, yet ſome troubles are left for our exerciſe, but not for our hurt and deſtruction. The peace of God 'tis a very riddle, Phil. 4. 7. It paſſeth all underſtanding: To ſenſe who more wretched then Gods children, hated, reviled, perſecuted, afflicted? How are they are at peace with God and all his creatures? I anſwer, The priviledges of Chriſts Kingdom are ſpiritual; what ever troubleth the Saints, nothing can harm them, 1 Pet. 3. 13. they may harm the man, but not the Chriſtian: All things are at peace vvith them, becauſe they are at the diſpoſal of a wiſe and gracious Providence, and cannot do hurt to the better part; they vvork for good. Death is at peace vvith them, vvhich doth the greateſt hurt to the body: Ask old Simeon, and he'l tell you ſo, Luke 2. 29. Lord, now letteſt thou thy ſervant depart in peace, &c. They are ſent for by their friend; the King of fears is a grim meſſenger, but they knovv his errand, and therefore are not afraid. 6. In Heaven there is a perfect Peace; In the nevv Jeruſalem all is quiet: 'Tis juſt with God to give you that are troubled [non-Latin text not transcribed], reſt, 2 Theſ. 1. 7. And there is a reſt that remaineth for the children of God, Heb. 4. 9. there vve reſt both from our ſorrows and our labours; there is no trouble nor affliction more; all priviledges are at the height; no more apprehenſions of Gods Wrath, fears of death: there vve are not only free from hurt, but danger; our exerciſe is at end: there vve do immediately behold the Kings face, vvhich is not granted us here; novv vve are in Abſaloms condition, pardoned, reconciled, but cannot ſee the Kings face. So much for the nature of this Peace, and the Obſervations that open it to you. Let us novv apply all. If Peace be ſuch an excellent Bleſſing, and a main priviledg Ʋſe 1. Tryal. of the Goſpel, then it puts us upon tryal; Are vve at peace vvith God through Chriſt? If it be ſo, then, 1. Enmity is layd aſide; Gods enemies vvill be yours, and yours vvill be Gods; otherwiſe what peace? What do we talk of peace with God, as long as we are in league with Gods enemy? What peace as long as the whoredoms of thy mother Jezabel are ſo many? Our League with God is defenſive and offenſive: Pax noſtra bellum contra Satan[illegible: 1 letter]m. Tertul. ad Martyras. There is a war with Satan, if we be at peace with God: The ſpiritual conflict is the beſt evidence we have of our unity with God. With the wicked God is at open war; There is no peace, &c. Iſai. 57. 20. The Devil may be at a ſecret peace with them, but God is at diſtance, and abhorreth all communion with them. Chriſt is called the Prince of Peace, Iſai. 9. 6. but 'tis to thoſe that ſubmit to his Government, to his Subjects, he ſaith, Take my yoke upon you, and ye ſhall find reſt, Mat. 11. 29. We are not in a capacity to receive this Bleſſing, till we take an oath of allegiance to Chriſt, and continue in obedience to him. 2. The next Note is, delight in communion with God: Job 22. Acquaint thy ſelf with him and be at peace. A man that is at peace with God, will be often in his company: Bondage and ſervile awe keepeth us out of Gods preſence; We cannot come to him, becauſe we cannot come in peace. A man never delighteth in duties of commerce with God, when either he hath a falſe peace or no peace: Duties diſturb a falſe peace; and when we are raw and ſour, we are unfit for work. When a Peace is concluded between Nations that were before at War, Trading is revived: ſo will it be between God and you; commerce will be revived, and you will be trading into Heaven, that you may bring avvay rich treaſures of grace and comfort. It preſſeth us to make peace vvith God by Chriſt: We Ʋſe 2. Exhortation. ſpeak to tvvo ſorts, the careleſs and the diſtreſſed. 1. To the careleſs; Conſider, you are born enemies to God: They that loved him from their cradle upvvard, never loved him: You muſt make peace vvith God, for you cannot maintain war againſt him; Are you ſtronger then he? What vvill you arm? luſts againſt Angels? And do you knovv the terror of his wrath? one ſpark of it is enough to drink up all your blood and ſpirits, Job 6. 4. The preſent life is but a vapor, ſoon gone: If God be angry, he can arm the leaſt creature to kill you: The vvhole Creation taketh part vvith God; Adrian vvas ſtrangled with a Gnat. But death vvill not end your ſorrovvs; none can puniſh their enemies as God can; he can ruine your body and ſoul for ever and for ever: Hovv vvill you ſcreech and howl like Dragons? But your torments are vvithout end and vvithout eaſe: Be vviſe then, and do not ſleep vvhen your Pet. 2. 3. damnation ſleepeth not; novv is the time to make your peace vvith God; Ah that you knew in this your day the things that belong to your peace, Luk. 19. 41. Peace muſt be had novv, or elſe it can never be had hereafter; the day of patience vvill not alvvays laſt; therefore let us get into the Ark before the Flood cometh: Tis a dreadful thing to be under the Wrath of God, and you knovv not hovv ſoon it vvill light; our care ſhould be to be found of him in peace, 2 Pet. 3. 14. Chriſt is novv a Saviour, then a Judg; You vvill yell and howl for mercy vvhen 'tis too late. 2. I am to ſpeak to diſtreſſed Conſciences; Lift up your heads, God offereth you peace, he ſent Angels from Heaven to proclaim it, Luke 2. 14. The ground of the offer is good-will, and the end of the offer is only his own glory; God hath no other reaſons to move him to it but his own good-will, and no other aim then to glorifie his grace; ſee Epheſ. 1. 6. and therefore take hold of his Covenant of Peace, as 'tis called, Iſai. 54. 10. He is content we ſhall have peace upon theſe terms, and peace aſſured us by Covenant. Certainly 'tis not a duty to doubt, nor a thing acceptable to God, that we ſhould always be upon terms of perplexity, and keep Conſcience raw with a ſenſe of wrath and ſin: Wherefore did Chriſt bear the chaſtiſement of our Peace? God is more pleaſed with a chearful confidence then a ſervile ſpirit full of bondage and fear. 'Tis Caution: If Peace be a priviledg of the Goſpel, let Ʋſe 3. us take care that we ſettle upon a right Peace, leſt we miſtake a Judgment for a Bleſſing. 'Tis the greateſt Judgment that can be, to be given up to our own ſecure preſumptions, and to be lulled aſleep with a falſe peace. When the pulſe doth not beat, the body is in a dangerous eſtate; ſo when Conſcience is benummed, and ſuiteth not, 'tis very ſad. The Grounds of a falſe and carnal Peace, are, 1. Ignorance of our condition: Many go hoodwink'd to Hell; a little light breaking in would trouble all, Rom. 7. 9. Sluttiſh corners are not ſeen in the dark Iniqua lex eſt quae ſe exquinari non patitur. Tertul. Apol. : Things are naught that cannot brook a tryal: So you may know that 'tis very bad with men, when they will not come to the light, John 3. 20. or cannot endure to be alone, leſt Conſcience ſhould return up it ſelf, and they be forced to look inward; their confidence is ſupported by meer ignorance. 2. Senſuality; Some mens lives are nothing elſe but a diverſion from one pleaſure to another, that they may put off that which they cannot put away; there is bondage in their Conſciences, and they are loth to take notice of it: Amos 6. 3. They drink wine in bowls, and put far away the evil day: This is to quench the ſpirit without a metaphor: All their pleaſures are but ſtoln waters, and bread eaten in ſecret; frisks of mirth, when they can get Conſcience aſleep: Ca[illegible: 1 letter]ns heart was a trouble to him, therefore he falleth a building of Cities: Saul to cure the evil ſpirit ran to his Muſick; and ſo uſually men choak Conſcience either with buſineſs or pleaſures▪ 3. From formality and ſlightneſs in the ſpiritual life: Firſt, Either they do not ſeriouſly perform duty; that will make men ſee what carnal unſavory ſapleſs ſpirits they have: He that never ſtirreth, doth not feel the lameneſs of his joynts: Formal duties make men the more ſecure; as the Phariſee thought himſelf in a good caſe, becauſe, &c. Luke 18. 11. but ſpiritual duties ſearch us to the purpoſe, as new wine doth old bottles. Or elſe ſecondly, They do not exasperate their luſts, and ſeriouſly reſiſt ſin: Tumult is made by oppoſition. When a man yeildeth to Satan, no wonder that Satan lets him alone: Luke 11. 21. The goods are in peace, becauſe the Devils poſſeſſion is not diſturbed; he rageth moſt when his Kingdom is tottering Rev. 12. 12. Pleaſe the worſt natures, and they will not trouble you: There is no tempeſt where wind and tyde go together: You let Satan alone, and he lets you alone; this is a peace that will end in trouble. I now come to ſpeak of the third thing prayed for, andLove. that is Love, which (being taken here not for Gods love to us, but our love to God) may be thus defined; 'Tis a gracious and Definition. holy affection, which the Soul upon the apprehenſion of Gods love in Chriſt, returneth back to God again by his own grace. The1. Grounds & Cauſes of it. Grounds and Cauſes of it are two; the one worketh by way of argument and ſwaſion, the other by way of efficacy and power. 1. It ariſeth from the ſenſe and apprehenſions of Gods love in Chriſt. Love is like a Diamond, that is not wrought upon but by its own duſt: 1 John 4. 19. We love him, becauſe he loved us firſt. Love is like an eccho, it returneth what it receiveth; 'tis a reflex, a reverberation, or a caſting back of Gods beam and flame upon himſelf. The cold wall ſendeth back no reflex of heat till the Sun ſhine upon it, and warm it firſt: ſo neither do we love God till the Soul be firſt filled with a ſenſe of his Love: And as Radius reflexus languet. rays in their relection are more faint and cold; ſo our love to God is much weaker then Gods love to us. Valdeſſo ſaith, God loveth the loweſt Saint more then the higheſt Angel loveth God. Once more, The more direct the ſtroke and beam is upon the wall, or any other ſolid body, the ſtronger always is the reflection; ſo the more ſenſe we have of the love of God, the ſtronger is our love to him. 2. The next Cauſe of Love is the grace of God: there is not only an apprehenſion of Love, but the force of the Spirit goeth along with it: Our thoughts, our diſcourſes upon the love of God to us in Chriſt, nay our ſenſe and feeling of it, is not enough to beget this grace in us. Love is a pure flame, that muſt be kindled from above, as the Veſtal fire by a Sunbeam. 1 John 4. 7. Love is of God; that is, of a celeſtial or heavenly original. There is in the Soul naturally an Rom. 1. 30. [non-Latin text not transcribed]. hatred of God, and a proneneſs to mingle with preſent comforts, which can only be cured by the Spirit of grace: Our naked apprehenſions will not break the force of natural enmity; and 'tis God that muſt circumciſe and pare away the foreskin of the heart before we can love him, Deut. 30. 6. There is a natural proneneſs to dote upon the creature, and hate the Creator. Baſe creatures neglect God, and pollute themſelves with one another; and there is no help for it till the heart be over-powered by grace. Thus for the Cauſes of Love. The Object of Love is God himſelf; not meerly as conſidered in himſelf, for ſo he is terrible to the creature; but as God in Chriſt, for ſo he will be known and reſpected by us in the Goſpel, and ſo we have the higheſt engagement to love him; not only upon the reſpects of Nature, as our Creator, but of Grace, as our God and Father in Chriſt. Now God is the ſupream Object of Love, and other things are loved for Gods ſake, becauſe of that of God which we find in them: as his Word, which is the Copy of his Holineſs; his engraven Image; as the Coyn beareth the image of the Prince; ſo 'tis ſaid, Pſal. 119. 47. I will delight my ſelf in thy Commandments which I have loved. And then his Saints, which are his living Image, as children reſemble their father; ſo 'tis ſaid, Pſal. 16. 3. To the Saints, and to the excellent of the Earth, in whom is my delight. And then other men, becauſe of his Command, 1 Pet. 1. 5. Add to brotherly-kindneſs, love. So his creatures, becauſe in them we enjoy God, the effects of his Bounty. But chiefly his Ordinances, as they exhibit more of God then the creatures can: So that Love reſpects God and other things for Gods ſake. Again, In the Deſcription I take notice of the eſſence or formal nature of it, and call it the return of a gracious and holy affection to God. Love is carryed out to its Object two ways, by deſire and delight: Our neceſſity and need of God is the ground of deſire; and our propriety and intereſt is the ground of delight: Deſires are the feet of love, by which it runneth after its Object; and delight is the reſt and contentment of the Soul in the enjoyment of it: Becauſe of our imperfect fruition in this life, Love bewrayeth it ſelf by deſires moſtly, or purſuing after God: See Pſal. 63. 8. My heart followeth hard after thee: It noteth thoſe ſallies and earneſt egreſſions of Soul after the Lord, that we may have more communion and fellowſhip with him. In ſhort, the radical (if I may ſo ſpeak) and principal diſpoſition of Love is a deſire of Ʋnion; for all other effects of love flow from it: This is that makes the Soul to prize the Ordinances, becauſe God is to be enjoyed there; and theſe are means of communion with him; Pſal. 26. 8. I have loved the place where thine honour dwelleth. This maketh ſin terrible, becauſe it ſeparateth from God, Iſai. 59. 2. This maketh Heaven amiable; the faireſt part of our portion in Heaven is a cloſer and nearer communion with Chriſt, Phil. 1. 23. This maketh the day of Judgment ſweet, for then we ſhall meet with our Beloved in the ayr, 2 Tim. 4. 18. In ſhort, this maketh the Soul to take ſuch contentment in thinking of God, and ſpeaking of God; 'tis the feaſt of the Soul; My meditation of him ſhall be ſweet, Pſal. 104. 34. Their Souls cannot have a greater ſolace then to think what a God they have in Chriſt. Having in ſome manner deſcribed the Love of God, letReaſons why we muſt love God. 1. God hath commended it. me uſe ſome Arguments to preſs you to it. Firſt, God hath commanded it: The ſum of the Law is Love. When the Scribe came to Chriſt, Mat. 22. 36. Maſter, which is the great Commandment in the Law? Jeſus ſaid unto him, Thou ſhalt love the Lord thy God with all thy heart, and all thy ſoul, and all thy might: Mark, this is the firſt and great Commandment, to love God; 'Tis not a ſour Command, but ſweet and profitable: God might have burdened us with other manner of Precepts, conſidering his abſolute right; to offer our children in ſacrifice, to mangle our fleſh with whips and ſcourges; but theſe are cruelties proper to the Devils worſhip. The Lord is a gentle Maſter, and only deſireth the love of his ſervants; we have cauſe to thank him for ſuch a gracious Precept. If he ſhould require us not to love him, this were Hell it ſelf; that is the Hell of Hell, that they which are there do not love God. 'Tis our priviledg as much as our duty. God loveth all his creatures, but hath commanded none to love him again but man and Angels; ſo that it is the great priviledg of the Saints, to love God. It had been a great favour if God had given us leave to love him: as it would be a great favour if a King ſhould give leave to one of his meaneſt Subjects to have the key of his privy Chamber, to come to him and viſit him, and be familiar with him when he pleaſeth; how would this be talked of in the world! yet this is not ſo wonderful, ſince the King and the Peaſant are both men; in their natural being they are equal, though in their civil diſtinction and condition of life there be a difference. But what a favour is this, that he who is the King of Kings, and Lord of Lords, doth not only permit his creature made by his own hands to come to him, and love him, and deal with him when he pleaſeth, but hath expreſly commanded it? nay this is the great Commandment: Certainly God is very deſirous of our love, when he layeth ſuch an obligation upon us: Was there ever ſuch a Maſter, that made this to be his ſervants chiefeſt duty, that they ſhould love him? Again, I obſerve in Gods Command that the Precept runneth thus, Thou ſhalt love the Lord thy God with all thy heart, and with all thy ſoul, and with all thy might. The Lord would not loſe one grain of the creatures love; Surely he valued it, when he is ſo ſollicitous about it. If we ſhould ſee a wiſe man careful to preſerve the reliques of what we counted a neglected weed, it would make us think there were ſomewhat in it. We laviſh away our love upon trifles, and God prizeth every grain of it: you ſee he ſpeaketh as if he would not loſe one duſt of love; all thy ſoul, all thy heart, and all thy might. When he biddeth us love our neighbor, he ſets limits to it, Thou ſhalt love thy neighbor as thy ſelf; but when he biddeth us love God, he requireth all the heart: The only meaſure is to love him without meaſure. The next place that I ſhall take notice of, where the Precept is recorded, is Deut. 10. 12. And now Iſrael, what doth the Lord require of thee, but to fear the Lord thy God, and to walk in all his ways, and to love him, and to ſerve the Lord with all thy heart, and with all thy ſoul? God doth not require of us things without the ſphere of duty; that we ſhould go into the depths of the Sea, toſs mountains in the ayr, pluck the ſtars from Heaven, &c. theſe things lie out of the power of man: He doth not require of us barbarous auſterities▪ to offer our firſt-born, to lance our ſelves, to mangle our fleſh with whips and ſcourges: He doth not require of us abſolutely ſuch things which ſome men can and ought to perform; not ſuch a meaſure of alms, what then would become of the poor? not ſuch a degree of wiſdom and learning, what then would become of the ſimple and unlearned? But O Iſrael, what hath the Lord required of thee, but that thou ſhouldſt love the Lord thy God? A duty to be performed by poor and rich, learned and unlearned; what ever their eſtate and condition be, they may all love God: There are many in Heaven that never were in a condition to give, but to receive, that were never learned, and skilled in ſciences, but none that never loved God. Secondly, God hath deſerved love. Let us a little take notice2 Reaſon, God hath deſerved it. of Gods love to us; He beginneth, and loveth us, that we may love him again, 1 John 4. 19. If God ſhould hate us, we were bound to love him, becauſe of his excellency, and becauſe of our duty and obligation as we are creatures; how much more when God hath loved us, and beſtowed ſo many benefits upon us? Love is an affection which God will have repayed in kind: When he chideth us, he doth not expect that we ſhould chide him again; when he judgeth us, we muſt not judg him again: in theſe things the creature is not to retaliate: 'Tis true, we do it too often, but ſtill to our [illegible: 1 letter]oſs and blame. But now when he loveth us, he willeth us to love him again; he loveth us for no other cauſe but that he may be loved; Love muſt be payd in kind: As water is caſt into a Pump when the ſprings lie low to bring up more water; ſo God ſheddeth abroad his love into our hearts, that our love may riſe up to him again by way of gratitude and recompence. Now in the Love of God we may take notice of the 1. Properties and of it. 2. Effects of it. Firſt, For the Properties of Gods Love, conſider,Properties of Gods Love. 1. The Ancientneſs. 1. The Ancientneſs of it; Pſal. 103. 17. From everlaſting to everlaſting, &c. With reverence we may ſpeak, ever ſince God was God he was our God: You may track his Love from one Eternity to another; Before the world was he loved us, and when the world is no more he loveth us ſtill: His Love began in eternal purpoſes of Grace, and it endeth in our eternal poſſeſſion of Glory. 'Tis not a thing of yeſterday; he is our ancient Friend; He loved us not only before we were lovely, but before we were at all. We adjourn and put off our love of God to old age, and thruſt it into a narrow corner: When we have waſted and ſpent our ſtrength in the world, we dream of a devout retirement: But the Lord thinketh he could never love us early enough; From everlaſting to everlaſting, &c. We receive the fruits and effects of Love in time, but all cometh out of Gods ancient and eternal Love; this grace was provided for us before we were born. Yea look upon Gods Love in time; how merciful was God to us before we could ſhew the leaſt ſign of thankefulneſs to him? He loved us a long time before ever we had a thought of him: In infancy we could not ſo much as know that he loved us: When we came to years of diſcretion, we knew how to offend him, before we knew how to love and ſerve him: How many are there of whom it may be ſaid, God is not in all their thoughts? and yet all this while God hath thoughts of peace and bleſſing towards them. 2. Conſider the Freeneſs of Gods Love: The value of all2 The Freeneſs. benefits ariſeth from the neceſſity of him that receiveth, and the good-will of him that giveth. God wanted not us, our love is no benefit to him; but we wanted him, we are undone without him; yet he hath more delight in pardoning then we in ſalvation, and he is more ready to give then we [illegible: 1 letter]ii [illegible: 1 span] to ask: He often calleth upon us to call upon him; as if he were afraid we would not ask, or not enough, or not ſoon enough, or not often enough. A man would think that our wants ſhould be importunate enough to put us upon requeſts, and that we needed not enforcements to prayer; yet you ſee God doth not only prevent the requeſt, but make the prayer, and ſtirreth us up to utter it. But we are not only needy creatures, but guilty creatures; and that God ſhould love us! When we were in our blood and filthineſs, 'twas a time of loves, Ezek. 16. 7. This is the great Miracle of divine Love, that a time of loathing is a time of loves: And we will wonder at it more if we conſider the active and endleſs hatred of his Holineſs againſt ſin, and therefore why not againſt ſinners? The holineſs of his Nature and Eſſence ſets him againſt them; and natural antipathies and averſations can never be reconciled; as a Man can never be brought to delight in a Toad, or a Lamb in a Wolf. And conſider again his infinite Wiſdom; We may love that which is not lovely, becauſe we are often blinded by inordinate affection; but now Gods Love is not blind, and overcome with the vehemency of any paſſion, as mans is: this maketh the wonder, there is no blindneſs and paſſion in him that loveth, and yet the thing that is loved is vile and uncomely. 3. The frequency of the expreſſions of his Love: It would3 Frequency. weary the arm of an Angel to write down Gods repeated Acts of Grace; Rom. 5. 17. The free gift is of many offences unto Juſtification. We carry loads of experiences with us to Heaven. Gods Book of Remembrance is written within and without. This will be our wonder and amazement at the laſt day, to ſee ſuch huge ſums cancelled with Chriſts blood: Every day pardoning mercy is put in: Our paſt lives are but a conſtant experience of our ſinning, and Gods pardoning. We are weary of every thing but ſin; we are never weary of that, becauſe 'tis natural to us. The very refreſhments of life by continuance grow burdenſom: Meat, drink, muſick, ſleep, the chiefeſt pleaſures vvithin a vvhile need to be refreſhed vvith other pleaſures; Man is a reſtleſs creature, and loveth ſhift and change. But now vve are never weary of ſin; we have it from the womb, and we keep it to the grave; and yet all this while we ſubſiſt upon God: we ſubſiſt upon him every moment; We have life, and breath, and hourly maintenance from him, whom we thus grieve and offend: Dependance ſhould beget obſervance, but in us 'tis otherwiſe: As a dunghill ſendeth out vapors to obſcure the Sun that ſhineth upon it; ſo do we diſhonour the God of our mercies, and grieve him day by day: How long hath God been multiplying pardons, and yet Free-grace is not tyred and grown weary? 4. Conſider the variety of the expreſſions of his Love: We4. Variety. have all kind of mercies, we eat mercy, we wear mercy, we are encompaſſed with mercy as with a ſhield: The Apoſtle ſaith, 2 Pet. 1. 3. He hath given us all things that pertain to life and godlineſs; that is (as I would interpret) all things that are neceſſary to life natural, to life ſpiritual; to maintain grace here, and to bring us to glory hereafter. He that hath an intereſt in Chriſt, his portion is not ſtraitened; he hath a right to all things, and a poſſeſſion of as much as Providence judgeth needful; therein we muſt not be our own carvers: A man of mortified affections thinketh he hath proviſion enough, if he hath things neceſſary to life and godlineſs: and will you not love God for all this? Certainly we do not want obligations, but we want affections. Look as too much wood puts out the fire▪ and cauſeth ſmoak; ſo the multitude and dayly experience of Gods mercies leſſeneth the eſteem of them: We have but too many mercies, and that maketh us unkind and neglectful of God. What ſhall I tell you of Sabbaths, Ordinances, food, rayment? If a man would be but his own remembrancer, and now and then come to an account with God, he would cry out, Oh the multitude of thy thoughts to us-ward, how great is the ſum of them! Pſal. 139. Or if a man would but keep a journal of his own life, what a vaſt volume would his private experiences make? how would he find mercy and himſelf ſtill growing up together? Shall I ſhew you a little what a multitude of mercies there are? I will not ſpeak of the higher and choycer mercies, ſuch as concern the ſoul, but of ſuch as concern the body: What a deal of proviſion is there for the comfort and welfare of the body? I inſtance in theſe mercies, partly becauſe they are ſo common, that they are ſcarce noted; partly becauſe carnal men prize the body moſt, they prefer it above the Soul: now the Lord would leave them without excuſe; they that love the body ſhall not want arguments to urge them to love God, ſince he hath beſtowed ſo much of his love and care upon the body, to gratifie all the ſenſes not only for neceſſity, but delight. There is light for the eye; the pooreſt man hath glorious lamps to light him to his labours: For the taſte, ſuch variety of refreſhments of a different ſap and ſavour; For the ſmell, delicious infuſions into the ayr from flowers and gums, and aromatick plants; For the ears, muſick from birds and men; and all this to make our pilgrimage comfortable, and our hearts better. How many creatures hath the Lord given us to help to bear burdens? how many things for meat and medicine? If man had not been created laſt, after the World was ſetled and furniſhed, vve ſhould have ſeen the vvant of many things vvhich vve novv enjoy and do not value: Firſt God provided our houſe, and then furniſhed our table; and vvhen all vvas ready, then man is brought in as the Lord of all. We are not affected vvith theſe mercies: Hovv can vve ſin againſt God, that can look no where but vve ſee arguments and reaſons to love him? As Chriſt ſaid, Many good works have I done amongſt you, for which of theſe do you ſtone me? So may the Lord plead, I have done many things for you; you cannot open your eyes but you ſee love, you cannot vvalk abroad but you ſmell love and hear love, &c. for vvhich of thoſe do you grieve me, and deal ſo deſpightfully vvith me? Let me now come to the Effects of Gods Love; I ſhall2. The Effects of Gods Love. only inſtance in thoſe three great Effects, Creation, Preſervation, and Redemption: Certainly that muſt needs be a great benefit, out of which there flies not only ſparks, but brands; and ſo that Love which can produce ſuch fruits and effects, 1. Creation. muſt needs be exceeding great. 1. Creation, This deſerveth love from the creature: The fruit of the Vineyard belongeth to him that planted it; and whom ſhould we love but him that gave us the power to love? All that thou haſt, all that thou canſt ſee, that thou canſt touch, is his gift, and the work of his hands: He gave thee the eſſence not of a tree, a bird, a beaſt, but of a man, capable of reaſon, fit for happineſs: God made other creatures by a word of Command, and man by Councel; 'twas not, Be thou, but, Let us make man, to ſhew that the whole Trinity aſſiſted and joyned in conſultation: He made other creatures for his glory, but not for his love and ſervice; God is glorified in them paſſively, as they give us occaſion to glorifie God; the creatures are the harp, but man maketh the muſick: All thy works praiſe thee, and thy Saints bleſs thee, Pſal. 145. 10. How many ſteps may a Chriſtian aſcend in his praiſe and thankſgiving? We might have been ſtones, without ſenſe; beaſts, and without reaſon; born infidels, and without faith; We might have continued ſinners, and without grace: all theſe are ſo many ſteps of mercy. But Creation is that we are now to ſpeak of, and truly it deſerveth a remembrance, eſpecially Eccleſ. 12. 1. in youth, when the effects of Gods creating bounty are moſt freſh in our ſenſe and feeling: We are always to remember our Creator, but then eſpecially: The aches of old ſerve to put us in mind of our ingratitude; but the ſtrength, and vigor, and freſhneſs of youth, ſhould make us remember the bounty of our Creator. Look upon the body or the ſoul, and you will ſee that we have cauſe to love him. In the body we find as many mereies as there are limbs: If a man ſhould be born blind or lame, or ſhould loſe an eye, or an arm, or a leg, how much would he love him that ſhould reſtore the uſe of theſe members again? We are as much bound to love him that gave them to us at firſt, eſpecially when we conſider how often we have deſerved to loſe them. We would love him that ſhould raiſe us from the dead: God is the Author of life, and the continual Preſerver and Defender of it. If we love our parents that begot us, we ſhould much more love God that made them and us too out of nothing. Take notice of the curious frame of the body; David ſaith, Pſal. 139. 16. I am wonderfully made; accepictus ſum, ſo the Vulgar rendereth it, painted as with a needle, like a garment of needlework of divers colours, richly embroydered with nerves and veins. What ſhall I ſpeak of the eye, wherein there is ſuch curious Worſhmanſhip, that many upon the firſt ſight of it have been driven to acknowledg God? Of the hand, made to open and ſhut, and to ſerve the labours and miniſteries of Nature without waſting and decay for many years: if they ſhould be of marble or iron, with ſuch conſtant uſe they would ſoon wear out; and yet now they are of fleſh they laſt as long as life laſteth. Of the head, fitly placed to be the ſeat of the ſenſes, to command and direct the reſt of the members. Of the lungs, a frail piece of fleſh, yet though in continual motion of a long uſe. 'Twere eaſie to enlarge upon this occaſion: But I am to preach a Sermon, not to read an Anatomy Lecture. In ſhort therefore, every part is ſo placed and framed, as if God had employed his whole Wiſdom about it. But as yet we have ſpoken but of the casket wherein the Jewel lieth; the Soul, that divine ſpark and blaſt; how quick, nimble, various and indefatigable in its motions? how comprehenſive in its capacities? how it animateth the body, and is like God himſelf all in every part? Who can trace the flights of Reaſon? What a value hath God ſet upon the Soul? He made it after his Image, he redeemed it with Chriſts Blood, &c. Well then, God that made ſuch a body, ſuch a ſoul, deſerveth love; He that made the Soul, hath moſt right to dwell in it; 'tis a curious houſe of his own framing: But he will not enter by force and violence, but by conſent; he expecteth when love will give up the keys: Rev. 3. 17. Behold, I ſtand at the door and knock; if any man open to me, I will come in and ſup with him. Why ſhould Chriſt ſtand at the door and knock, and ask leave to enter into his own houſe? he hath right enough to enter, only he expecteth till we open to him. 2. Preſervation: We are not apprehenſive enough of [illegible: 1 letter]. Preſervation. dayly mercies: The Preſervation of the World is a conſtant Miracle; The World is hanged upon nothing (as 'tis in the Book of Job:) A feather will not ſtay in the ayr; and yet what hath the World to ſupport it but the thin fluid ayr that is round about it? 'Tis eaſie to prove that the Waters are higher then the Land: ſo that we are always in the caſe the Iſraelites were in, when they paſſed through the Red Sea; Nos ſumus etiam tanquam in medio rubri maris (ſaith Luther,) the Waters are round about us and above us, bound up in an heap as it were by God, and yet we are not ſwallowed up: 'Tis true, the danger is not ſo ſenſible and immediate as that of the Red Sea, becauſe of the conſtant rampire of Providence, More particularly, from the womb to the grave we have hourly maintenance from God. Look as the beams in the ayr are no longer continued then the Sun ſhineth; ſo we do no longer continue then God upholdeth our beings by the word of his Power, Heb. 1. 3. Or as 'tis with a Seal in the Water, take away the ſeal and the impreſs vaniſheth; ſo do we diſappear as ſoon as God doth but looſen his Hand and almighty Grasp, by which all things are upheld and preſerved. But let us ſpeak of thoſe acts of Providence that are more ſenſible: Into how many diſeaſes and dangers might we fall, if God did not look after us as the Nurſe after her child? How many have gone to the grave, nay it may be to Hell, ſince the laſt night? How many actual dangers have we eſcaped? God hath looked after us, as if he had forgotten all the world beſides; as if his whole employment were to do us good: He ſaith, that he will no more forget us, then a woman doth her ſucking child; and that we are written before him, and graven in the palms of his hands, Iſai. 45. 15, &c. as men tye a ſtring about their [illegible: 1 letter]inger for a remembrance, or record in a book ſuch things as they would regard: all theſe are expreſſions to deſcribe the particular and expreſs care of Gods Providence over his children. Now what ſhall be rendered to the Lord for all this? If we could do and ſuffer never ſo much for God, it will not anſwer the mercy of one day: Certainly at leaſt God expecteth love for love; Love him as he is the ſtrength of thy life and length of thy days, Deut. 30. 26. Every days experience is new fuel to keep in the fire: The very beaſts will reſpect their preſervers, they are loving to thoſe that are kind to them; The Aſs knoweth his owner, and the Ox his maſters crib; There is a kind of gratitude in the beaſts by which they acknowledg their benefactors that feed them and cheriſh them: But we do not acknowledg God, who feedeth us and upholdeth us every moment; There is [illegible: 2 letters] creature made worſe by kindneſs then man: He that was made to be Maſter of the creatures, may become their Scholer; there is many a good leſſon to be learned in their School. 3. Redemption: As a man when he weigheth a thing, caſteth3. Redemption in weight after weight till the ſcales be counterpoyſed; ſo doth God mercy after mercy to poyſe down mans heart: Here is a mercy that is overweight in it ſelf; 1 John 4. 10. Herein is love, not that we loved God, but that God loved us, and ſent his Son to be a propitiation for our ſins. If we had had the wiſdom to pitch upon ſuch a remedy (as certainly it could not have entered into hearts of men or Epheſ. 3. 10. Angels) yet we could not have the heart to ask it; It would have ſeemed a rude blasphemy in our prayers, to deſire that the Son of God ſhould come out from his Fathers boſom and dye for us; Therefore herein is love, that is, this is the higheſt expreſſion of Gods Love to the creature, not only that ever was, but can be; For in love only God acteth to the uttermoſt: he never ſhewed ſo much of his Power and Wiſdom, but he can ſhew more; of his Wrath, but he can ſhew more: but he hath no greater thing to give then himſelf, then his Chriſt. At what a dear rate hath the Lord bought our hearts? He needed not; he might have made nobler creatures then the preſent race of men, and dealt with us as he did with the ſinning Angels, he would not enter into treaty with them, but the execution was as quick as the ſin; ſo the Lord might utterly have caſt us off, and made a new race of men to glorifie his Grace, leaving Adam to propagate the World to glorifie his Juſtice: Or at leaſt he might have redeemed us in another way, (for I ſuppoſe 'tis a free diſpenſation opus liberi conſilij:) But John 3. 16. God ſo loved the world, that he gave his only begotten Son; He took this way, that we might love Chriſt as well as beleeve in him: God might have redeemed us ſo much in another way, but he could not oblige us ſo much in another way; He would not only ſatisfie his Juſtice, but ſhew his Love: 'Twas the Lords deſign by his Love to deſerve ours, and ſo for ever to ſhame the creature, if they ſhould not now love him. Oh think much of this glorious Inſtance, the love of God in giving Chriſt, and the love of Chriſt in giving himſelf. When the Sea wrought and was tempeſtuous, and Jonah ſaw the ſtorm, he ſaid, Caſt me into the Sea, and it ſhall be calm to you; but the ſtorm was raiſed for his own ſake. Now Chriſt when he ſaw the miſery of mankind, he ſaid, Let it come on me; We raiſed the ſtorm, but Chriſt would be caſt in to allay it. If a Prince paſſing by an execution ſhould take the Malefactors chains, and ſuffer in his ſtead, this would be a wonderful inſtance indeed: Why? Chriſt hath born our ſorrows and carryed our griefs, Iſai. 53. 4. the very ſame griefs that we ſhould have ſuffered, ſo far as his holy Perſon was capable of them: his deſertion was equivalent to our loſs, his agonies to our curſe and puniſhment of ſenſe; and all this very willingly for the ſake of ſinners. 'Tis notable, he doth with like indignation rebuke Peter diſſwading him from ſufferings, as he doth the Devil tempting him to Idolatry, Get thee behind me Satan, compare Mat. 16. 22. with Mat. 4. 10. He is well pleaſed with all his ſorrows and ſufferings, ſo he may gain the Church, and eſpouſe her to himſelf in a firm League and Covenant: Iſai. 53. 11. He ſhall ſee the travel of his Soul, and be ſatisfied; as if he ſaid, Welcome agonies, welcome death, welcome curſe, ſo poor Souls be ſaved! As Jacob counted the days of his labour nothing, ſo he might obtain Rachel; and yet there is a vaſt difference between the love of Chriſt and the love of Jacob: Rachel was lovely, but we are vile and unworthy creatures; and Chriſts love is infinite, even beyond his ſufferings, and the outward expreſſions of it; as the windows of the Temple were more large and open within then without. Well then, every one of Chriſts wounds is a mouth open to plead for love; He made himſelf ſo vile, that he might be more dear and precious to us: Certainly if Love brought Chriſt out of Heaven to the Croſs, to the grave, ſhould it not carry us to Heaven? to God? to Chriſt, who hath been thus gracious to us? Thus God hath deſerved our love. The third and next Argument is, God hath deſired it: What3. God hath deſired it. doth the Lord ſee in our hearts that he ſhould deſire them? If a Prince ſhould not only make love to a vile and abject creature, but ſeek all means to gain her affection, you would count her very froward and unthankeful to give him the denyal. Chriſt doth not only oblige us, but woo us: If man were ſuch as he ſhould be, he would not need enforcements, becauſe of the multitude of his obligations; and if the Lord did deal with us as we deſerve, he would ſlight us and ſcorn us, rather then woo us: He doth not want lovers, there are Angels enough in Heaven, whoſe wills and affections cleave to him perfectly; yea God doth not need the love of any creature, all this wooing is for our ſakes; Wherein can frail men be beneficial to God? What increaſe of happineſs hath he if all men ſhould love him? 'Tis his happineſs to love himſelf, and he would have us to ſhare in this happineſs; therefore he threateneth, and promiſeth, and beſeecheth: As one that would gladly open a door, tryeth key after key, till he hath tryed every key in the bunch; ſo doth God try one method after another to work upon mans heart. He threateneth eternal torments if we do not love him:1. Threatneth. 1 Cor. 16. 22. If any man love not the Lord Jeſus Chriſt, let him be Anathema Maranatha: The form of ſpeech implyeth the moſt dreadful curſe that may be: 'Tis not arbitrary, whether you will love him or no; you are either to love him, or to periſh eternally. Among men if love doth not come kindly, we neglect it; that which is forced is nothing worth: yet the Lord is ſo earneſt after the love of the creature, that he would have it by any means. He promiſeth: We have not only mercies in hand, but2. Promiſeth. mercies in hope; not only obligations, but promiſes. 'Tis our duty to love God if there were no Heaven; our obligations might ſuffice: yet what great things hath God provided for them that love him? 1 Cor. 2. 9. If a man ſhould ſell his love, he cannot have a better Chapman then God, who is moſt rich and moſt liberal. If an earthly Potentate ſhould promiſe to them that love him half his Kingdom, he would find lovers enough. God hath promiſed glory, the Kingdom of Heaven, and ſhall we not take him at his word? The Lord will give a gift for a gift, becauſe he hath given us to love him; therefore he will give us Heaven as the reward of love. Who ever heard that an hungry man was hired to eat? and rewarded for taſting dainty food? or a thirſty man for drinking? The Love of God is ſo excellent a priviledg, that we ſhould endure all torments to obtain it; and yet God hath promiſed a reward: yea he is pleaſed to bargain with us, as if he were our equal, and we were altogether free before the Contract. Again, He beſeecheth: We are cold and backward, therefore3 Beſeecheth. he uſeth intreaty upon intreaty, as if he were impatient of a denyal: Out of what rock was man hewn? God himſelf cometh a wooing, and we have the face to give him a repulſe: and what doth he woo for? but our hearts, which are his already by every kind of right and title: Prov. 23. 26. My ſon, give me thy heart. God is pleaſed to call that a gift, which is indeed a debt: Though the heart be due, yet God will put this honour upon the creatures, to receive it from them in the way of a gift: 'Tis but equity to give to God the things that are Gods. Look upon the heart, ſee if any could make it, but God himſelf; Whoſe image and ſuperſcription doth it bear? Wilt thou refuſe to ſurrender up to God his right? God hath made it, bought it, and yet he beggeth it. VVhen thou haſt been as earneſt with God, and asked any thing regularly of him, did he deny thee? 'Tis no benefit to him; he deſireth the heart of the creature, not that he may be happy, but that he may be liberal; he would have thy heart that he may make it bette▪ How eaſily do we give up our affections to any thing but God, who hath the beſt title to them? If the World or Satan knocketh, we open preſently; We are as wax to Satan, and as ſtone to God; exorable and eaſie to be intreated by any carnal motion: as ſome hard ſtones cannot be wrought upon but by their own duſt; ſo men are facile only to their corruptions, to their own luſts, not to the motions of Gods Spirit. Fourthly, The nature of Love ſheweth that 'tis fit for nothing Fourth Argument, The Nature of Love ſheweth that we ſhould love God. but God: He hath given us this faculty and diſpoſition, that we may cloſe with himſelf. He that looketh upon an ax will ſay 'twas made to cut; and he that looketh on love will ſay 'twas made for God. What is the genius and diſpoſition of Love? Love is nothing but an earneſt bent and ſtrong motion See Neir[illegible: 1 letter]nbergius de ingenio amoris. of the Soul to what is good for us: Every man hath an inclination in his nature to what he conceiveth to be good, Pſal. 4. 9. and grace doth only direct and ſet it right: All the difference between Nature and Grace is in fixing the chiefeſt good and the utmoſt end: One great bleſſing of the Covenant is a new heart, that is, a new and right placing of our affections. Well then, God is ſummum bonum, the chiefeſt Good; even Nature cannot be ſatisfied without him, but Grace findeth all contentment in him: If there be any good in the creatures, 'tis originally in him; He is the Fountain of living waters, where comforts are ſweeteſt and freeſt. The heart hunteth after good among the creatures, which is but an image and ray of that perfection which is in God; and who would leave the ſubſtance to follow the ſhadow? and prize the picture to the diſdain of the perſon whom it repreſents? 'Twere eaſie to prove that God is the only, proper, eternal, alſufficient Good of the Soul: and if the heart were not perverted and byaſſed with carnal deſires to other objects, it would directly move to God, as all things do to their center; I ſay, were it not for ſin, we ſhould no more need be preſſed to love God, then to love our ſelves: There need no great motives to preſs us to love our ſelves, Nature is prone enough of its own accord; and if Nature had remained in that purity wherein it was created, it would move to God of its own accord; as all things move to their center, and there they reſt. Now God is the Center of the Soul: The Souls good is not honours, pleaſures, profits: the Soul is a ſpirit, and muſt have a ſpiritual good; 'tis immortal, and it muſt have an eternal good. By experience we find that our affections are never in their due poſture, but are like members out of joynt (or the arms when they hang backward) when they are not fixed upon God; therefore there is a Domini ſ[illegible: 1 letter]cist[illegible: 2 letters]os propter to & irrequietum eſt co[illegible: 1 letter] [illegible: 2 letters]ſ[illegible: 2 letters]um d[illegible: 1 letter]ne[illegible: 1 letter] perve[illegible: 1 letter]iat ad t[illegible: 1 letter]. Aug. reſtleſſneſs and diſſatisfaction in the Soul: We Acts 17. 26, 27. grope and feel about for happineſs, and cannot find it; like Noahs Dove, we hover up and down, and find no place whereon the ſole of our foot ſhould reſt. Well then, if God be the only alſufficient Good of the Soul, why do not we love him more? If he be the Center of the Soul, why do not we move directly thither? 'Tis a ſhame that a ſtone ſhould be carried with greater force to its center, then we to God; by its natural courſe it falleth downward, and breaketh all things in the way, yea though it ſelf be broken in pieces: But alas, how little do we break through impediments to go to God? 'Twere a miracle to ſee a ſtone ſtoped in the ayr by a feather: But now every vain thing keepeth us off, and intercepts our affections; ſin hath given us another center, and after grace received we hang too much that way. Again, As love is for Good, ſo 'tis for one Object; like a Pyramide, it ends in a point; affection is weakened by disperſion, as a River by being turned into many channels: In conjugal love (where friendſhip is to the heighth) there is but one that can ſhare in it, that's the Law of Nature; Mal. 2. 15. Did he not make one? yet he had the reſidue of ſpirit: the meaning is, that God made but one man for one woman, though he had ſpirit enough to make more; 'twas not out of defect of power, but wiſe choice, that their affections to one another might be the ſtronger, which otherwiſe would be weakened; as they are in the brutes ſcattered promiſcuouſly to ſeveral objects: ſo the true object of love is one God; he is loved for himſelf, and other things for his ſake. Once more, The force and vehemency of love ſheweth that it was made for God; Love is the vigorous bent of the Soul, and full of heights and exceſſes, which if diverted to other objects, would make us guilty of Idolatry, we ſhould place them in the room of God: Still we find; that men are beſorted with what they love; as Sampſon was led about like a child by Da[illegible: 1 letter]ilah: all conveniences of life, pleaſures, profits, are contemned for the enjoyment of the thing beloved: Now theſe are heights proper to the Divinity, to the infinite Majeſty of God; To whom elſe is this vehemency and this ſelfdenyal due? If we laviſh it upon the creatures, we make gods of them; and therefore covetouſneſs is called Idolatry, Epheſ. 5. 3. and the Senſualiſt is ſaid to make his belly his god, Phil. 3. 19. There is ſuch an exceſs, ſuch a doating in love, that if we be not careful in fixing it, before we are aware we run into practical Idolatrie and practical Atheiſm. There is an Atheiſm in the heart, as well as in the judgment: Atheiſm in the judgment, is when we are not convinced of the Being of God; In the heart, when our affections are not ſet in God: this is more incurable, becauſe the dogmatical Atheiſt may be convinced by reaſon, but the practical Atheiſt can only be reformed by grace. Thus the Nature of Love ſheweth it. Fifthly, The Nature of the Saints ſheweth it; the new 5 Argument, from the nature and diſpoſition of the San[illegible: 1 letter]s. nature hath new affections; it bewrayeth it ſelf by the new heart, as well as by the renewed mind, Rom. 12. 2. There are not only new thoughts, but new deſires and new delights; deſires after God, and a delight in God, as the fountain of Holineſs. When we come to God at firſt, we love him out of ſpiritual intereſt, for eaſe and comfort, and the benefit we gain by him; Chriſt alloweth it, Come to me and I will give you eaſe, Mat. 11. 28. When fire is firſt kindled, there is as much ſin[illegible: 1 letter]ke as flame, but afterwards it burneth brighter and brighter by degrees: A fountain as ſoon as digged runneth muddy at firſt, but afterwards the ſtream groweth more pure and clear. So doth the love of the Saints; at firſt 'tis but a love of intereſt, but by acquaintance we love him out of a principle of the new nature, for his Holineſs and Excellency, becauſe that which is in us in part, is in God by way of eminency and perfection. Certainly likeneſs muſt needs beget love, and the Saints being conformed to God, delight in him; ſo that then their love floweth not ſo much from profit and intereſt, as grace: yea at length out of a vehement complacency of the new nature they love holineſs above happineſs or ſpiritual intereſt; and S[illegible: 1 letter] ſic pecc[illegible: 2 letters]i pudorem illi[illegible: 1 letter] i[illegible: 1 letter]ferni horr[illegible: 1 letter]ren, &c. Anſe[illegible: 2 letters]r. Hell is not ſo bad as ſin in their account: there cannot be a worſe Hell to them then unkindneſs to God, or grieving his Spirit; and Heaven is amiable for Gods ſake, becauſe he is loved there and enjoyed there; there are none of Gods enemies in Heaven, and there they ſhall ſerve him and cleave to him without wearineſs and wandering. Well then, There is ſuch a diſpoſition Pſal. 31. 23. in the Saints to love God, which anſeth not only from hope, becauſe of the great benefit which we expect from him; nor only from gratitude, or the ſenſe of his love already ſhewed; but from an inclination of the now nature, and that ſympathy and Eadem velle & no[illegible: 3 letters] ea demum vera eſt amicitia. Saluſt. likeneſs that is between us, becauſe we Prov. 8. 13. Rev. 2. 6. hate what he hateth, and love what he loveth; and becauſe God is the original Fountain and Samplar of Holineſs. Well then, Saints mind your work; Do you indeed love God? Chriſt puts Peter to the queſtion thrice, John 21. A deceitful heart is apt to abuſe you: Ask again and again, Do I indeed love God? Evidences are theſe.Evidences of our love to God. [illegible: 1 letter] Evidence, God will be loved alone. 1. If you love God, he will be loved al ne; thoſe that do not give all to God, give nothing; he will have the whole heart: If there were another God, we might have ſome excuſe for our reſervations; but ſince there is but one God, he muſt have all, for he doth not love inmates. When the Harbengers take up an houſe for a Prince, they turn out all; none muſt remain there, that there may be room for his greatneſs: So all muſt avoyd, that God may have the ſole poſſeſſion of our hearts. The Devil that hath no right to any thing would have a part, for by that means he knoweth the whole will fall to him; Conſcience will not let him have all, and therefore he would have a part to keep poſſeſſion: as Pharaoh ſtood hulking with Moſes and Aaron, if not the Iſraelites, then their little ones; if not their little ones, then their heards; if not their heards, then their flocks: but Moſes telleth him there was not an hoof to be left. So Satan, if he cannot have the outward man, yet he would have the heart; if there be not room enough in the heart for every luſt, then he craveth indulgence in ſome things that are leſs odious and diſtaſtful; if Conſcience will not allow drunkenneſs, yet a little worldlineſs is pleaded for as no great matter: But the love of God cannot be in that heart, where the world reignēth. Dagon and the Ark could not abide in the ſame Temple; neither can the heart be divided between God and Mammon. All men muſt have ſome Religion to mask their pleaſures and carnal practiſes, that they may be favorable to their luſts and intereſts with leſs remorſe; and uſually they order the matter ſo, that Chriſt ſhall have their Conſciences, and the world their hearts and affections: But alas, they do not conſider that God is jealous of a Rival; when he cometh into the heart, he will have the room empty. 'Tis true, we may love other things in ſubordination to God, but not in competition with God, that is, when we love God and other things for Gods ſake, in God and for God. When a Commander hath taken a ſtrong Caſtle, and placed a Gariſon in it, he ſuffereth none to enter but thoſe of his own ſide, keeping the gate ſhut to his enemies; So we muſt open the heart to none but God, and thoſe that are of Gods party and ſide, keeping the gate ſhut to others: We may love the creatures as they are of Gods ſide, as they draw our hearts more to God, or engage us to be more cheerful in ſervice, or give us greater advantages of doing good; Of what party are they Bring nothing into thy heart, and allow nothing there, that is contrary to God. When Sarah ſaw Iſhmael ſcoffing at Iſaac, ſhe thruſt him out of doors: So when riches, and honour, and the love of the world upbraid you with your love to God, as if you were a fool to ſtand ſo nicely upon terms of Conſcience, &c. when they incroach and allow Chriſt no room but in the Conſcience, 'tis time to thruſt them out of doors, that the Lord alone may have the preheminence in our Souls. 2. This love muſt be demonſtrated by ſolid Effects, ſuch2 Evidence, The Effects of Love. 1 Hatred of ſin. as are; 1. An hatred of ſin; Pſal. 97. 10. Ye that l[illegible: 1 letter]ve the Lord hate an evil: With love to the chiefeſt good, there will be an hatred of the chiefeſt evil. Friends have common loves (as I ſaid) and common averſations: Upon every carnal motion doth thy heart recoyl upon thee, and ſay, How can I do this wick dneſs, and ſin againſt God? Gen. 39. 9. or elſe, Is this thy kindneſs to thy friend? or after ſuch a deliverance as this, &c. Ezra 9. 13. Love to God will be interpoſing and croſſing every carnal motion. 2. By a delight in obedience: 1 John 5. 3. This is love, 2▪ Delight in obedience. that we keep his Commandments, and his Commandments are not grievous. Nothing is diffcult and tedious to him that hath any affection to his work. As the Prophet cured the bitterneſs of the wilde goards by caſting in meal; ſo mingle but a little love with your work, and the bitterneſs is gone. Sechem yeildeth to be circumciſed for Dinah's ſake, becauſe he loved her; and Jacob endured his ſeven years ſervice for Rachels ſake: ſo will love make us obey God chearfully in things contrary to our natural inclination. Love and labour are often coupled in 1 Theſ. 1. 3. Heb▪ 6. 10 Scripture; and thoſe that left their firſt works, had loſt their firſt love, Rev. 2. 4, 5. 3. Delight in Gods preſence, and grief for his abſence; or3. Delight in Gods preſence and grief for his abſen[illegible: 2 letters]. an holy ſenſibleneſs both of his acceſſes and receſſes, to and from the Soul: Can a man love God, and be content without him? If you loſe but a ring which you affect, how are you troubled till it be found again! Ye have taken away my gods (ſaith he,) and do you ask, What aileth thee? Judg. 18. 24. So when God is withdrawn, all viſits of love and influences of grace are ſuſpended, and they have no communion with him in their duties, ſhould they not mourn? See Mat. 9. 15. Is ſpiritual love without all kind of paſſion? or are they Chriſtians that are ſtupid and inſenſate, and never take notice of Gods coming and going? Theſe are the Evidences; I ſhall only now ſuggeſt two Helps to keep up and increaſe this love to God, and I haveHelps. done with this Argument. 1. Prize nothing that cometh from God, unleſs thou canſt ſee his love in it. God giveth many gifts to wicked men, but he doth not give them his love: The poſſeſſion of all things will do us no good, unleſs we have God himſelf; other mercies may be ſalted with a curſe. Gods children are not ſatisfied till they can ſee him and enjoy him in every comfort and mercy. Eſau was reconciled to Jacob, and therefore Jacob ſaith, Gen. 33. 10. I have ſeen thy face as the face of God; 'Twas a token and pledg of the gracious face of God ſmiling on him. Hezekiah was delivered out of a ſickneſs, and then he doth not ſay, Thou haſt delivered me from the grave; but, Thou haſt loved me from the grave, Iſai. 38. 17. 2. Prize nothing that thou return to God, unleſs there be love in it. We accept a ſmall gift where the party loveth, and otherwiſe the greateſt is refuſed: If I give my body to be burned, and have not love, &c. 1 Cor. 13. 1. Love is an act of grace by it ſelf; other duties are not acts of grace, unleſs they come from love; as alms, faſting, prayer, Martyrdom, &c. they are all nothing; [non-Latin text not transcribed] (ſaith the Apoſtle) I am not only little, but nothing. On the other ſide, ſmall things are made great by love; as a cup of cold water, a poor womans mite, they are accepted as coming from love. So much for the matter of the Prayer; We come now to the manner or degree of enjoyment, [Be multiplyed:] From whence note, That we ſhould not ſeek grace at the hands of God, but the increaſe and multiplication of it. InDoct. managing this Point, I ſhall firſt give you Reaſons to preſs you to look after growth in grace: Secondly, I ſhall give you ſome Obſervations concerning it; and ſo thirdly, Come to ſome Application. Firſt, The Reaſons are theſe. 1. Where there is life 1. Reaſons or Motives. there will be growth; and if grace be true, it will ſurely increaſe. A painted flower keepeth always at the ſame pitch and ſtature; the Artiſt may beſtow beauty upon it, but he cannot beſtow life: A painted child will be as little ten years hence as it is now. So a pretence of Religion always keepeth at the ſame ſtay; yea when their firſt heats are ſpent, they are fearfully blaſted: But now they that have true grace are compared to a living plant, which increaſeth in bulk and ſtature, Pſal 92. 12, 13. and to a living child, which groweth by receiving kindly nouriſhment, 1 Pet. 2. 2. Therefore 'tis not enough to get peace and love, but we muſt get them multiplyed. 2. If we do not grow, we go backward, Heb. 6. compare the firſt with the fourth verſe, Let us go on to perfection; and then preſently he treateth of Apoſtacy: We cannot keep that which we have received, if we do not labour to increaſe it. They that row againſt the ſtream, had need ply the oar, leſt the force of the waters carry them backward; or as he that goeth up a ſandy hill ſinketh down if he do not go forward, Mat. 25. He that would not improve his talent loſt it: So here, we waſte and conſume what we have, if we do not improve it. 'Tis dangerous to reſt ſatisfied, and never go further; there is no ſtay in Religion: all the Angels in Jacobs ladder were either aſcending or deſcending, continually in motion: There are no ſtinted trees in Chriſts garden; if they leave off to grow, they prove doated or rotten trees. An active nature, ſuch as mans is, mvſt either grow worſe or better; therefore we ſhould be as careful after the increaſe of grace, as we would be cautious of the loſs of grace. 3. 'Tis an ill ſign to be contented with a little grace: Minime bonus eſt qui mel[illegible: 2 letters]r fieri no[illegible: 1 letter] vul[illegible: 1 letter]. Bernar[illegible: 1 letter]us. He was never good, that doth not deſire to grow better: Spiritual things do not cloy in the enjoyment; He that hath once taſted the ſweetneſs of grace, hath arguments enough to make him ſeek further, and deſire more grace: every degree of holineſs is as deſireable as the firſt; therefore there can be no true holineſs without a deſire of perfect holineſs: God giveth us a taſte to this end and purpoſe, that we may long for a fuller draught; as the cluſters of Canaan brought to Iſrael in the wilderneſs made them put on for the Country: They are Hypocrites, and ſure to be Apoſtates, that are contented with a taſte, Heb. 6. 4. Becauſe we cannot have too much grace: there is no nimium in the internals of Religion; you cannot have too much knowledg, too much love of God, too much of the fear of God. In the outward part there may be too much done, and then it proveth will-worſhip and ſuperſtition: The Apoſtle ſaith, 2 Pet. 1. 11. That we muſt give diligence, that an abundant entrance may be miniſtred to us into the everlaſting Kingdom of God and our Saviour Jeſus Chriſt. Some are Epheſ 2. 13. afar off from the Kingdom of God, as perſons ignorant and touched with no care of Religion: Mat 12 34. Acts 26. 28. Some come near, but never enter, as ſemi-converts and men of a blameleſs life; theſe cheapen, but do not buy, and go through with the bargain: others enter, but with greater difficulty, are ſcarcely ſaved, 1 Pet. 4. 18. ſaved as by fire, 1 Cor. 3. 13. they make an hardſhift to go to Heaven, and have only grace enough to keep body and ſoul together (as we ſay) not a jot to ſpare: Others enter with full ſails, or as 'tis ſaid, they have an abundant entrance miniſtred to them, and yet all is but little enough; ſpiritual things cannot exceed meaſure. But you will ſay, 'Tis ſaid, Eccleſ. 7. 16. Be not righteous over much. I anſwer, Either 'tis meant of an opinionative righteouſneſs, be not too righteous in thine own conceit; or rather of an indiſcreet heat, or a rigid and ſullen ſeverity, without any temper of wiſdom and mod ration; otherwiſe in real holineſs there can never be enough. 5. God hath provided for them that grow in grace a more ample reward; according to our meaſures of grace, ſo will our meaſures of glory be; for they that have moſt grace are veſſels of a larger capacity, others are filled according to their ſize: See S[illegible: 1 letter]a[illegible: 1 letter] [illegible: 1 letter]e[illegible: 1 letter]m. Dub. Evang. par[illegible: 1 letter]o 31. D[illegible: 1 letter]b 135. & alios paſſin. 'Tis indeed a queſtion whether there be degrees of glory yea or no; But I ſuppoſe it may eaſily be determined, He that ſoweth ſparingly ſhall reap ſparingly, whereas others have their boſoms full of ſheaves: if a man with a little grace ſhould get to Heaven, yet he hindereth his own preferment; Who would have a thin crop, and a lean harveſt? 6. It ſuiteth with our preſent ſtate; here we are in a ſtate of progreſs and growth, not of reſt and perfection: Grace is not given out at once, but by degrees: Chriſt ſaith, Joh. 17. 26. I have declared thy Name, and will declare it: and Joh. 1. 50. Beleeveſt thou? thou ſhalt ſee greater things then theſe; There is more to come, therefore let us not reſt in our firſt experiences: Paul ſaith, I have not attained, Phil. 3. When grace is wrought, yet there is ſomething lacking: He is a fooliſh builder that would reſt in the middle of his work; and becauſe the foundation is layd, is careleſs of the ſuperſtructure. The ſtate of the Saints is expreſſed by a growing light, Prov. 4. 18. As long as there is want, there ſhould be growth; ſee 1 Theſ. 4. 1. 7. Seeking the increaſe and multiplication of ſpiritual gifts, ſuiteth beſt with the bounty and munificence of God. The Father, Son, and Holy Spirit have rich grace for us; and we are moſt welcome, when we ſeek for moſt plenty: God the Father is repreſented as rich in mercy, Epheſ. 2.4. Rom. 10. 12. We can never exhauſt the Treaſures of Grace, and impoveriſh the Exchequer of Heaven: So Chriſt hath a rich and full merit, 2 Cor. 8. 9. to make us rich, &c. God the Son aimed at it in all his ſufferings and condeſcentions, that he might make a large purchaſe for us, and we might not be ſtraitened in grace. The Spirit of God is poured out [non-Latin text not transcribed], richly, Tit. 3.6. There is mercy enough in God the Father, merit enough in God the Son, efficacy enough in God the Spirit: God is not wanting, if we be not wanting to our ſelves. If a mighty King ſhould open his Treaſure, and bid men come and bring their bags, and take as much as they would; do you think they would neglect this occaſion of gain? ſurely no; they would run and fetch bag after bag, and never ceaſe. Thus doth the Lord do in the Covenant of Grace; you will rather want veſſels then treaſure. 8. 'Tis a neceſſary piece of gratitude: we would have mercy to be multiplied, and therefore we ſhould take care that Peace and Love be multiplyed alſo, we would have God add to our bleſſings, and therefore we ſhould add to our graces; ſee 2 Pet. 1. 5. When we have food we would have cloathing, and when we have cloathing we would have houſe and harbour, and when we have all theſe things, we would have them in greater proportion; the like care ſhould we ſhew in gracious injoyments; When we have knowledge, we ſhould add temperance, and when we have temperance, we ſhould add patience, &c. 9. We may learn of our Lord Jeſus to whom we muſt be conformed in all things, Luc. 2.40. He grew in wiſedom and ſtature: the meaning is his humane capacitie was inlarged by degrees according to his progreſs in age and ſtrength, for in all things he was l[illegible: 1 letter]ke us except ſin, and our reaſon is ripned and perfected together with our age. 10. We may learn of worldly men, Who Iſay 5. [illegible: 1 letter]. joyn houſe to houſe, and field to field, and are never ſatisfied: So there is an holy covetouſneſs in ſpirituall things when we joyn Rom. 1. 17 faith to faith, and obedience to obedience, one degree to another: our Bleſſings are better, and the chiefest good ſhould not be followed with a ſlacker hand; 'tis our happineſs to enjoy the infinite God, and therefore we ſhould not ſet a ſtint and limit to our deſires: With what arts and methods of increaſe doth a covetous man ſeek to advance himſelf? he liveth more by hope then by memory, and what he hath ſeemeth nothing to what he expecteth: So ſhould we Phil. 3. 14 forget the things that are behinde, and reach forth to the things that are before us: A covetous man ſeemeth the poorer, the more he hath gotten: ſo ſhould we grow humble with every injoyment, 'tis a good degree of grace to ſee how much we want grace: A covetous man maketh it the main work and buſineſs of his life to increaſe his eſtate; He goeth to [illegible: 1 letter]bed late, riſeth early▪ eateth the bread of ſorrows, and all for a little [illegible: 1 letter]elf, the ſtrength of luſt ſhould ſhame us, ſhould not we make Religion the buſineſſe of our lives, and our great imployment? ſhall we be as inſatiable as the grave to the world, when a little grave ſerveth the turn? Secondly, the next thing which I am to do is to give you2. Obſer. ſome obſervations concerning growth in grace, they are theſe: 1. To diſcern growth, there is required ſome time, a totall change which is far more ſenſible than growth, that may be in a[illegible: 1 letter] inſtant, then a ſinner, now a Saint; but there muſt be a competent time to judge of our growth, we cannot diſcern it by ſingle acts ſo much as by the great[illegible: 1 letter]r portions of our lives. Aſ[illegible: 1 letter]nden[illegible: 1 letter]o [illegible: 1 letter]on volando aſcinditur ſummi[illegible: 1 letter]as ſcalae Bernard. We cannot ſo eaſily find out how we grow by every Sermon, as by comparing our paſt eſtate with our preſent: we do not fly to the the top of Jacobs ladder, but go up ſtep by ſtep, 'tis a work of time and ſo we may judge of our not growing, if after a long time we are where we were, under the power of the ſame prejudices, or the ſame doubts, or the ſame luſts ſtill, ſee Heb. 5. 12. Secondly, In the growing of Saints there is much difference, all the plants in Chriſts garden are not of a like heighth and ſtature, ſome that are more publickly uſefull have theiy five talents, others but two; ſome thrive more and grow of a ſudden, 2 Theſſ. 1. 3. Your faith grew exceedingly, others are weak and ſlow, and yet they are fruitfull: We all grow according to the meaſure of a part, Eph. 4. That is, according to the rate of that part which we ſuſtain in the body, a finger groweth not to the quantitie of an arm, they all grow, but the growth of all is not equall. Thirdly, Growth in grace is alwayes accompanied with growth in knowledge, 2 Pet. 3. 18. But grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt, &c. Plants that grow out of the Sunne ſend up a longer ſtalk, but the fruit is worſe: ſome Chriſtians pitch all their care upon the growth of love, and take no pains to grow in knowledge; but this is not right, we ſhould alwayes follow on to know the Lord, Hoſea 6. 3. We reade that Chriſt grew in knowledge, we do not reade that he grew in grace: Gods choyſeſt ſaints are alwayes bettering their notions of God; Moſes his firſt requeſt was Tell me thy name, Exod.4. and afterwards, ſh[illegible: 1 letter]w me thy glory, Exod. 33. Our faireſt portion in Heaven is the ſatisfaction of the underſtanding with the knowledge of God: therefore if we would have grace multiplied, it muſt be through the knowledge of God, 2 Pet. 1. 2. the more ſhine, the more warmth. Fourthly, Growth of knowledge in the growing and increaſe, is leſs ſenſible then the growth of grace, but afterward more ſenſible; as a Plant increaſeth in length and ſtature, though we do not ſee the progreſs, but afterwards we know that it hath grown: growth in grace is alwayes cum lucta, with many aſſaults, and ſo more ſenſible, whereas the work upon the underſtanding, is more ſtill and ſilent; draw away the curtain and the light cometh in without any more ſtirre, our ignorance vaniſheth ſilently and without ſuch ſtrife as goeth to the taming of carnall affections: but afterwards tis more ſenſible, for we have not alwayes a ſpirituall feeling, but the effects of knowledge are ſtanding and permanent, Eph. 5. 8. Ye were darkneſs. but now are light in the Lord. Fifthly, Progreſſe in knowledge is rather in degrees, than in parts and matters known: I mean it conſiſteth not ſo much in knowing new truths, as in a greater proportion of light; yet I ſay 'tis rather not altogether, for a man may walk in preſent practices which future light may diſprove and retract, but uſually the increaſe of a Chriſtian is rather in the meaſure of knowledge, than in knowing new things, the light ſhineth more and more, Prov. 4. I know God more, Chriſt more, the vanity of the world, more, the odiouſneſs of ſinn: more, that is more practically, and in another manner then I did before, old Principles are improved and perfected: I ſpeak this becauſe of the danger to which men expoſe themſelves by expecting new light, keeping the ſoul from an eſtabliſhment in preſent Principles, and looking for new truths to be revealed to them. 6[illegible: 1 letter]y, Of all Graces we need moſt to grow in faith, 1 Theſſ. 3. 10. I deſire to ſee you that I may perfect that which is lacking in your faith. Luk. 17. 5. Lord increaſe our faith, and Mark 9. 24. Lord I believe, help my unbelief: Faith is moſt defective, our aſſent is tremulous, our affiance weak; and faith is moſt aſſaulted. All the temptations of Sathan tend to weaken your faith: and all other Graces depend upon the increaſe of Faith. 7l[illegible: 1 letter], Growth in parts and gifts muſt heedfully be diſtinguiſhed from growth in Grace: many may grow in parts, that goe back in Grace, you can only diſcern a meer growth in parts and gifts by pride and ſelf ends; knowledge puffeth up: 1 Cor. 8. 2. When men grow in abilities and grow more proud and carnall, 'tis a ſad ſymptome. 8ly, The infallible ſignes of growth in Grace are three. When we grow more ſpirituall, more ſolid, more humble. 1. More ſpirituall, the growth of wicked men is in ſpirituall wickedneſs leſs debauched, but more malicious; ſo will our growth in grace be diſcerned by our ſpirituality in our aimes, when our ends are more elevated to Gods glory, &c. In our grounds and principles, as when we reſiſt ſin out of love to God: and as 'tis contrary to his purity and holineſs, and when we are carried out againſt inward corruptions, ſuch as the world doth not take notice off; not onely againſt ſins, but luſts and thoughts, for that argueth more light and more love, ſo when we regard the ſpirituality of duties, ſerving the Lord in the ſpirit: ſo when we relliſh the more spirituall part of the Word, plain and ſolid preaching, rather then ſuch as is gariſh and full of the pomp of words, 1 Cor. 2. 6. We speak wiſedome among thoſe that are perfect, the trappings of an ordinance are baits to take the more carnall ſort of hearers; See Plutarch in hi[illegible: 1 letter] Treatiſe [non-Latin text not transcribed]. Plutarch in his Treatiſe of growth in morall virtue, wherein are many notable things applicable to growth in Grace; ſaith, that a man that hath made ſome progreſs in virtue is like a Phyſitian, that coming into a Garden he doth not conſider flowers for their beauty as gallants do, but for their uſe and virtue in medicine; So he doth not conſider ſpeech for its fineneſs but fitneſs and ſeaſonableneſs to preſent uſe; the ſame holdeth good alſo in growth in grace, the more we grow the more we regard the ſpirituall part of the Word and ſuch as is of a practicall uſe and concernment. 2. More ſolid and judicious, Phil. 1. 9. I pray God your love may abound more and more in all judgement there is a 1 Cor. 13. 11. childiſhneſs in religion as well as nature, when we are led altogether by fancy and affection, but afterward we grow more prudent, ſober and ſolid: Growth then is not to be meaſured by intenſeneſs and vigour of affection that goeth and cometh, and in the infancie of Grace our affections are moſt warm and pregnant: Young men if they know their hearts have cauſe to complain of Hypocriſie, as old men of deadneſs. Mr. Thomas Goodwin[illegible: 1 letter], in a Treatiſe of growth in grace. A young tree may have more leaves and bloſſ[illegible: 1 letter]mes, but an old tree is more deeply rooted, and young chriſtians ſeem altogether to be made up of will and affections, and ferverous motions, but have leſs of judgement and ſolidity, many times of ſincerity; as men in a deep thirſt take down what is offered to them to drink before they diſcern the taſte of it, ſo acts of will outſtart the underſtanding; but in old men nature being ſpent, and through long acquaintance with Religion, there are not ſuch quick and lively motions; the one are ſick of love, have more qualms and agonies, the other are more rooted in love, and grow more firm, conſtant, ſolid, rationall and wiſe, in ordering the ſpirituall life. 3. More humble, as 'tis a good progreſs in learning to know our ignorance, they that have but a ſmattering are moſt conceited. Plutarch in the fore mentioned Treatiſe, tells us of the ſaying of [non-Latin text not transcribed]. Plutarchus ubi ſupra. Menedemus, that thoſe that went to ſtudy at Athens at firſt ſeemed to themſelves to be wiſe, afterwards, onely lovers of wiſedome, then Oratours ſuch as could speak of wiſedome, caſt off all and knowing nothing with the increaſe of learning, ſtill laying aſide their pride and arrogancy: ſo 'tis with thoſe that grow in grace, by acquaintance with God, light is increaſed and made more reflexive, and they are more ſenſible of their obligations to God, and ſo are more tender, and by long experience are better acquainted with their own hearts; and thats the reaſon why we have ſuch humble acknowledgements from them; Paul a ſanctified veſſel, yet calleth himſelf chiefeſt of ſinners, 1 Tim. 1. 15. and leſs than the leaſt of the Saints, Eph. 3. 8. And Agur Prov. 30. 2. 3. Surely I am more brutiſh than any man, I have not the underſtanding of a man, I have neither learned wiſedome, nor have the knowledge of the Holy: So if you did overhear the ſecret confeſſions of the Saints to God, you would think them the vileſt perſons in the world, for ſo they are in their own ſenſe and repreſentations to God. Ninthly, The loweſt evidences of growth in grace are longing for food; and being humble for want of growth: for the firſt, Longing for food, ſee 1 Pet. 2. 2. life hath a nutritive appetite joyned with it, when that is ſtrong 'tis a ſign the ſoul is healthy, it will grow: as we ſay of children that take the dug kindly, they will thrive and do well enough. For the ſecond, humble for want of growth, ſee Mark 9. 24. help my unbeliefe: 'tis a ſign you mind the work, and are ſenſible of ſpirituall defects, which is a great advantage. Tenthly, Growth is the ſpeciall fruit of the divine grace, God giveth the increaſe, 1 Cor. 3. 6. Plants thrive better by the deaw of Heaven, then when they are watered by hand: Grace that is neceſſary to every action is much more neceſſary to every degree; in the Text the Apoſtle doth not exhort but pray, mercy peace and love be multiplied, our endeavours are neceſſary. As ploughing and digging are neceſſary, but the Bleſſing cometh from above. Theſe are the obſervations, let us now apply all. Ʋſe 1. Firſt let us be earneſt with God for this increaſe, he hath the riches of Glory, Eph. 3. 16. which we cannot exhauſt. You honour God when you go for more, you want more and he can give more; when men are contented with a little, 'tis a ſign either of hardneſs of heart, they are not ſenſible of their wants or of unbelief, as if God had no higher and better things to give us. It ſheweth us how far they are from being Chriſtians, that care not for the leaſt degree of Grace, that do not ſpend a thought that way, theſe are farre from the Kingdome of God. Ʋſe 2. Secondly, That are faln back and have loſt the ſavourineſs of their ſpirits, and their delight in communion with God; time was when they could not let a day paſs without a duty, nor a duty paſs without ſome ſenſible experience of God, but now can ſpend whole dayes and weeks and never give God a viſite; time was when there could not a carnall motion ariſe, but they were up in arms againſt it; but now their hearts ſwarm with vain thoughts, and they can ſwallow groſs ſins without remorſe: improvident mispence of time was once a great burden, but they have loſt their tenderneſs and can ſpend a Sabbath unprofitably, and find no regrete: their vain thoughts were wont to trouble them; but now not their carnall practices, duty was once ſweet, but now their greateſt bondage: certainly the candle of the Lord doth not ſhine upon them as it did in the moneths that are paſt. Thirdly, Thoſe that are at a ſtay had need look to themſelves; ſtinted trees cumber the ground, and they that go on in a dead powerleſs courſe, do hurt rather then good; lukewarm profeſſion is but the picture of Religion, and painted things do not grow, but keep at the ſame pitch. If a man were a Chriſtian in good earneſt, could he be contented with the preſent weakneſs of his faith, imperfection of his knowledge, with this creeping cold way of obedience?

VERSE III. Beloved, when I gave all diligence to write to you, of the common ſalvation, it was needfull for me to write to you and exhort you, that ye ſhould earneſtly contend for the faith which was once delivered to the Saints. THe Apoſtle having diſpatched the ſalutation, maketh way for the matter of the Epiſtle; this Verſe is the Preface to the whole, wherein he propoſeth two things: 1. The occaſion of his writing. 2. The matter and drift of it. 1. The occaſion of writing this Epiſtle, which was double, 1. His earneſtneſs in promoting their good; Beloved, when I gave diligence to write to you of the common ſalvation. 2. The urgencie of the preſent neceſſitie, [It was needfull for me to write unto you and exhort you.] In aſſigning his earneſtneſs and zeal for their good, you may take notice of three things, which I ſhall explain in their order. 1. A compellation of their perſons, [non-Latin text not transcribed] [Beloved;] a tearm uſuall in the Apoſtles writings, the ſame word is uſed, 1 Pet. 2. 11. and there tranſlated, Dearly beloved: it noteth not onely that affection which by the law of nature we owe to one another, Rom. 13. 8. nor that love which by the law of bounty and kindneſs we are bound to render to them that love us, Matth. 5. 46. but that ſingular love which we owe to them that are with us in Chriſt, which is alwayes expreſſed by [non-Latin text not transcribed] in Scripture, and we ſometimes tranſlate it [Charity] often [Love,] the Rhemiſts alwayes [Charity;] whoſe tenderneſs in this point (as one obſerveth) is not altogether to be diſallowed, leſt it be confounded with common and impure love expreſſed by [non-Latin text not transcribed], and charity] being a Church Word, is wholly free from ſuch indifferency and equivocation: So here inſtead of [beloved] they render [my deareſt] which fitly noteth the tenderneſs▪ and bowels that are in Chriſtian affection. From this compellation obſerve, That Chriſtians ſhould Doct. be to each other as beloved; ſuch dearneſs and entireneſs of affection ſhould paſs between them, that they may entitle one another to their bowels, and choiſer reſpects. Reaſons are theſe. 1. None can have better grounds to love 1 Reaſon. another, they are members of the ſame body, 1 Cor. 12. Brothers born of the ſame womb, living in the ſame family, have defaced all the feelings of Nature, and been divided in intereſt and affection; but ſurely no ſuch Schiſm can happen in the ſame body, who would uſe an arm to cut off a leg, or an hand to ſcratch out his eyes, members care for one another. Now this is the relation which Chriſt hath left us, he hath▪ not only called us into a family, but into a body, Col. 3. 15 See the ſame preſſed together with many other uniting conſiderations, Eph. 4. 4. 5. 6. verſes, There is one Body, one Spirit, even as ye are called in one hope of your calling, one Lord, one Faith, one Baptiſm, one God, and Father of all, who is above all, and through all, and in you all. Let us a little go over that place: The firſt engagement is [one Body] they are Wennes, and monſtrous excreſcencies, not members, that ſuck all the nouriſhment to themſelves. Again, one member lacking, or out of joynt, is a pain and deformity to the whole. The next engagement is [one Spirit] which in all other relations can onlie be had in fancy and imagination; friends ſpeak as if they lived by one common ſoul, but here 'tis ſo really, all Believers have the ſame Spirit; I ſay in other relations (even in the neareſt) every one is acted by his own ſoul, but here by one Spirit we are Baptized into one Body, 1 Cor. 12. 13. What ſhould divide us when we have the ſame Spirit? We have not all the ſame meaſures, and that occaſioneth ſome difference; as the Soul ſheweth it's ſelf in ſome members more than in other, though it acteth all, but the Spirit is the ſame. The next conſideration is [one Hope] Shall not the ſame earth contain thoſe, that expect to live in the ſame heaven? Luther and Zuinglius, Cranmer and Hooper, Ridley and Saunders, ſhall all accord for ever in heaven; and certainly 'tis through the reliques of the fleſh that they cannot accord here: In other relations there may be diviſions, becauſe they have different hopes, and it may be hopes that intrench and encroach upon the good of each other; but here you have one heaven, and one hope, 'tis all for you; there may be a difference in the degree of glory, but none to provoke pride, or feed envy: How will bitter and keen Spirits look upon each other, when they meet in glory? It followeth [one Lord] We are in the ſame family, how will you look God in the face if you fall, a ſmiting your fellow-ſervants? Matth. 24. 45. Then [one Faith] There may be different apprehenſions, and every one may abound in his own ſenſe in circumſtances, but the Faith is the ſame, they agree in the ſame eſſentials and ſubſtantials of Religion: The Enemies of the Church, though divided in intereſts and opinions, yet becauſe they agree in one common hatred of the Saints, can hold together, Gebal, and Ammon, and Amalee, and the men of Tyre, did all conſpire againſt Iſrael, Pſa. 83. Like Sampſons Foxes, though their faces looked ſeveral wayes, yet were tyed to one another by their tails, and ran together to burn up the Cornfields, and ſhall not the people of God agree, who all profeſs one and the ſame Faith? The next conſideration is [one Baptiſm] that is one badg of profeſſion, 'twas a cauſe of difference among Jacobs Sons, that one had a Coat of divers colours, a ſpecial badg of affection: Conſider you are all brought in by the Baptiſm of Water, and the uſe of ordinary means, none have a ſpecial and privilegiate Call from heaven above the reſt of their Brethren. Laſtly, it followeth [one God, and Father of all] You all worſhip the ſame God, there is nothing divides more than different objects of Worſhip: Summus ut[illegible: 1 letter]iuſq ind[illegible: 1 letter] ſuror[illegible: 2 letters]ul[illegible: 1 letter]o quod numina vi[illegible: 1 letter]inorum o[illegible: 1 letter]it u t[illegible: 2 letters]q▪ locus juv[illegible: 1 letter]nali. When one ſcorneth what another ador[illegible: 1 letter] eth, 'tis extreamly provoking; 'twas the Plea uſed to Joſeph, Gen. 50. Pardon the treſpaſs of the ſervants of thy Fathers God. Thus you ſee that we have be[illegible: 1 letter]ter grounds of love then others have. 2. None can have higher motives, as the love of Chriſt, 2 Reaſon. Eph. 5. 2. walk in love, as Chriſt hath alſo loved us; the Pagan world was never acquainted with ſuch a motive: Now none are affected and melted with the love of Chriſt, but thoſe that have an intereſt in it; therefore Chriſt expecteth more love from Chriſtians, than from others. Matth. 4. 46. If ye love them that love you, what reward ſhall ye have, do not even the Publicans the ſame? The Publicans were accounted the moſt vile and unworthy men in that Age; but a Publican would love thoſe of his own party; therefore a Chriſtian that is acquainted with Chriſts love to ſtrangers, to Enemies, ſhould mannage his affections with more excellency and pureneſs; the world is not acquainted with the love of Chriſt, and therefore only loveth its own, but we are acquainted with it, and therefore ſhould love others. See John 13. 34. See that ye love one another, as I have loved you. Jeſus Chriſt came from heaven, not only to repair and preſerve the notions of the Godhead by the greatneſs of his ſufferings, but to propound to us a more exact pattern of charity, and to elevate duty between man and man. 3. None have a greater charge, Chriſt calleth it his New 3 Reaſon. Commandement, John. 13. 34. A new Commandement give I unto you, that ye love one another: How new, ſince 'twas as old as the Moral Law, or Law of Nature? I anſwer, 'tis called n[illegible: 1 letter]w, becauſe excellent, as a new Song, &c. or rather becauſe ſolemnly and ſpecially renewed by him, and commended to their care, as new things and new Laws are, much eſteemed and prized, or enforced by a new reaſon and example his own death. So 1 John 3. 23. [non-Latin text not transcribed], This is the Commandement, that we ſhould believe in him whom he hath ſent, and love one another as he gave Commandment: 'Tis made equal with Faith, all the Scriptures aim at Faith and Love, 'twas Chriſts dying charge, the great charge which he left at his death, John 15. 17. Theſe things I command you that ye love one another: Speeches of dying men are received with moſt veneration and reverence, eſpecially the charge of dying friends, the Brethren of Joſeph fearing leſt he ſhould remember the injuries formerly done to him, they uſe this place, Thy father did cōmand us before he died, ſaying, &c. Gen. 50. 16. Let us fulfill the will of the dead: When Chriſt took leave of his Diſciples, he left this as his laſt charge, think of it when thou art bent to quarrel, or to neglect others: Shall I ſlight his laſt Commandement, his dying charge? 'Tis made the Character of Chriſts Diſciples, Hereby ſhall all men know that ye are my Diſciples, if ye love one another; 'tis as much as your Diſcipleſhip, &c. It ſerveth to preſs you to1 Ʋſe. this amity and love; why ſhould thoſe that are to meet in the ſame heaven, be of ſuch an eſtranged heart to each other? certainly it cometh from evil. In two caſes Gods people can agree well enough, in glory and in miſery, in a Priſon, as Ridley and Hooper did, and in heaven as all do, in heaven where there is no ſin, and in a Priſon where luſts lye low, and are under reſtraint: Oh then labour for love and meekneſs, to which end take a few directions. 1. Honour the leaſt of Chriſts where ever you find it, if any ſhould deſpiſe others for their meanneſs, it would be more proper to God to do ſo, than for any other, becauſe they are moſt diſtant from his perfection, but he will not deſpiſe ſmoaking Flax, Mat. 11. You do not know what a ſpark of glory and of the Divine Nature may lye hid under Smoak, and a covert of darkneſs; Chriſt loved the young man that had but ſome accompliſhments of nature in him▪ Mark 1021. Jeſus loved him, much more ſhould you, when you find any weak appearances of Chriſt, though they do not come up to your meaſures. 2. Let not difference in opinion divide you; 'twere to be wiſhed that Believers were of one heart, and of one way, that they all thought and ſpake the ſame thing, yet if they differ, cheriſh them for what of God is in them: in a great Organ the Pipes are of a different ſize, which maketh the harmony and melody the ſweeter; Whereunto we have attained, let us walk by the ſame rule, and mind the ſame thing, Phil. 3. 16. Many men love to impropriate Religion, as if there were nothing of God to be found but in their own ſphere; 'tis natural to a man to do ſo, we would be ſingular, and ingroſs all repute of pirty, Or[illegible: 1 letter]hodoxy, and right worſhip to our ſelves. 3. Take heed of letting love degenerate into compliance, there is the Eph. 4. 3. Bond of the Spirit, and there is an 2 Cor. 6[illegible: 1 letter] 14. unequal yoke, there are Wards of love, and the Chain of Antichriſtian intereſts, and you muſt be careful to make diſtinction, Iſa. 54. 15. They ſhall gather together, but not by me: There are evil mixtures and confederacies that are not of God, which you muſt beware of, leſt by joyning with men, you break with God, and turn love into compliance: The Image was crumbled to pieces, where the toes were mixt of iron and clay, Dan. 2. Love may forbear the profeſſion of ſome truths; there is an having faith to our ſelves, but muſt not yeeld to error. 4. There are ſome ſo vile, that they will ſcarce come within the circuit of our Chriſtian reſpect; ſuch as are the open Enemies of Chriſt, and hold things deſtructive to the foundation of Religion, John 2. Ep. 10. If any one bring not this Doctrine, bid him not God-ſpeed: Vile wretches muſt know the ill ſenſe the Church hath of their practiſes; Eliſha would not have looked upon Joram, had it not been for Jehoſaphat, 2 Kings 13. 4. When men break out into deſperate rage and enmity to the wayes of Chriſt, or run into damnable errors, 'tis a compliance to ſhew them any countenance. Thus for the compellation. 2. The next circumſtance in the occaſion is, at ſtification of the greatneſs of his love and care; [non-Latin text not transcribed], When I gave all diligence, he ſpeaketh as if it were his whole care and thought to be helpful to their faith, and therefore did watch every occaſion: He addeth [to write to you] that's a further teſtimony of his love, that he would think of them abſent to write, when he could not ſpeak to them. So that here are two things. 1. The greatneſs of his love. 2. The way of expreſſing it by writing. From the firſt [I gave all diligence] obſerve, That offices Doct. of love are moſt commendable when they are diſpenſed with care and diligence: 'Tis not enough to do good, but we muſt do good with labour, and care, and diligence: See Tit. 3. 14. Let ours alſo learn to maintain good works; in the original [non-Latin text not transcribed], watch our good works, hunt out occaons: So Heb. 10. 24. Conſider one another, to provoke to love and good works: 'Tis not enough to admoniſh one another, but we muſt conſider, ſtudy one anothers tempers, that we may be moſt uſeful in a [illegible: 3 letters] of ſpiritual communion: So Rom. 12. 17. providing for [illegible: 2 letters]ings [illegible: 1 span] in the ſight of God [illegible: 1 letter]n[illegible: 1 letter] men, [non-Latin text not transcribed], catering, contriving, as carnal men do for their luſts, Rom. 13 14. So for Miniſters, 'tis not enough for them to preſs that wherein they are moſt verſed, or what cometh next to hand, but to ſtudy what will moſt conduce to the ends of their Miniſterie with ſuch a People, ſtudy to approve thy ſelf a good workman, &c. Well then, try your Chriſtian reſpects by it the Spirit is moſt pure, not only when you do good, but when you do it with care and diligence; wicked men may ſtumble upon good, but they do not ſtudy to do good; common Spirits are moved to pray, but they do not watch unto prayer Eph. 6. 17. that is, make it their care to keep their hearts in order, and expreſly to ſuit their prayer to their preſent neceſſities; many may do that which is uſeful to the Church, but they do not watch opportunities, and make it their deſign to be ſerviceable. Again, let no care be grievous to you, ſo you may do good, I am willing to ſpend my ſelf, and to be ſpent for you, 2 Cor 12. 15. We cannot be waſted in a better imployment; ſo we ſhine, no matter though we burn down to the Socket, or like Silk-worms, die in our work, Phil. 2. 17. If I be offered upon the Sacrifice of your Faith, I rejoyce with you, &c. The greateſt pains and care even to a maceration of our ſelves, ſhould not be unpleaſing to a gracious heart, certainly this is an expreſſion will ſhame us; I gave all diligence, he ſought all opportunities, when we will not take them; Love will put us upon ſearching out, and deviſing wayes of doing good. 2. This love he would expreſs by writing when he couldObſervat. not come to them: Holy men take all opportunities to do good, preſent or abſent, they are ſtill mindful of the Saints, and write when they cannot ſpeak; As Ambroſe alludeth to Zecharias, writing when he was ſtricken dumb: A man would Zecharias cum l[illegible: 1 letter]qui non potuit Scripſit. think that abſence were a fair excuſe, a writ of eaſe ſerved upon us by Providence; yet godly men cannot be ſo ſatisfied, but all helps to promote the common benefits; a willing mind will never want an opportunity, and they that have an heart, will be ſure to find an occaſion; they give all diligence to promote others welfare; and therefore uſe all means, take all occaſions: Which ſheweth firſt how far they are from this temper that do nothing but by conſtraint. A ready mind is a ſpecial qualification in an Elder, 1 Pet. 5. 2. and a ſure note of our reward, 1 Cor. 9. 17. But now when the Awe of the Magiſtrate prevaileth more then love of ſouls, every thing is done grudgingly: 'Tis Pauls advice, Be inſtent in ſeaſon and out of ſeaſon, 2 Tim. 4. 2. not only at ſuch ſeaſons as are fairly offered, but where corruption and lazineſs would plead an excuſe. Chriſt diſcourſed with the woman at the Well when weary, John 4. We have but a little while to live in the world, and we know not how ſoon we may be taken off from our uſefulneſs; that was Peters motive, to write, 2 Pet. 1. 12, 13. 2. This ſheweth their ſottiſhneſs that are not careful to redeem opportunities for themſelves: Jude is ſtudying which way to promote the ſalvation of others, and many do not look to the ſtate and welfare of their own ſouls. Again obſerve, That uniting is a great help to promote the Obſerv. common Salvation: By this means we ſpeak to the abſent, & to poſterity; and by this means are the Oracles of God preſerved in publick Records, which otherwiſe were in danger of being corrupted, if ſtil left to the uncertainty of verbal tradition: By this means are errours more publickly confuted, & a teſtimony againſt them tranſmitted to future ages: Speech is more tranſient, but writing remaineth; ſo Chriſt telleth the Apoſtles that they ſhould bring forth fruit, and their fruit ſhould remain, John 15. 16. Apoſtolical Doctrine being committed to writing, remaineth as a conſtant rule of faith and manners, and by the publick Explications of the Church left upon record, we come to underſtand the Diſpenſations of God to every age, what meaſures of light they enjoyed, how the truths of God were oppoſed, how vindicated; Finally by writing the ſtreams of ſalvation are conveyed into every family as a common fountain by ſo many pipes and conveyances▪ that in the defect of publick preaching, good ſupply may be had in this kind: Well then, 'tis an acceptable ſervice to the Church, which they do Judg. 5[illegible: 1 letter]14. who can handlethe pen of the writer, when they ſend abroad a publick teſtimony againſt errour, a publick monument of their affection to the truth, the Gooſe quil hatl[illegible: 1 letter] ſmote Antichriſt under the fifth rib; the Earl of Darby accuſed Bradford for doing more hurt by his writings then preaching. Hezekiah's ſervants are commended† Scribant docti que indocti que Poemata paſſion: Juvenal. for copying out the Proverbs of Solomon, Prov. 25. 1. They deſerve not to be cenſured, but commended and cheriſhed that do ſervice in this kind; I confeſs there is no end of Books, pride and ambition may put many upon ſcribling, and filling the world with chaffs and vanity, ſo that there needetha reſtraint, rather then an incitement: Councels have thought it worthy their care, Vide Canones Apoſtolorum, (ut voca[illegible: 1 letter]t) Can. 60 Synod. Dordra[illegible: 1 letter]. Concilia de corrig[illegible: 1 letter]ndis Ty[illegible: 1 letter]ographiae abuſibus seſſion[illegible: 1 letter]. [illegible: 1 letter]22. ſome meerly blur paper, which is no ſmall diſcouragement to modeſt and able men; ſurely care ſhould be taken to prevent abuſe: writing is a more publick way of teaching, and men ſhould not undertake it without a care. Jeremies advice is good, Ne ad ſcribendum citò proſilias, & levi duceris inſania multo tempore diſce quod doceas, Hier. ad Ruſticum Mohachium. Be not too haſty to write; that which is prepared for publick inſtruction had need be prepared with great deliberation: the the [non-Latin text not transcribed]. Plutarchus in vita Numae. veſtal Virgins were ten years in learning, and ten years in practiſing, and ten years in teaching, and preſcribing directions to others: when every Scioliſt will be obtruding his Notions upon the world, 'tis a great abuſe; for by this means uſeful men are diſcouraged, or if they publiſh their labours, they are not taken notice of: As two or three grains of good corn are hardly found out under an heap of chaff: But take away this abuſe, writing is a great help to the Church in practicals, that people may ſtill be furniſhed with good books in every age, old ones written long ago being neglected, or lying hid in ſome private ſtudyes, or elſe not coming up to the rate of preſent light, or not anſwering the temper of the preſent age, not meeting with the ſins, nor incouraging the graces within uſe and exerciſe: Again in controverſals there is great uſe of writing; controverſies not being ſo eaſily determined by the judgment of the ear, as the eye Alternù vi [illegible: 1 letter]bus contenſioſ[illegible: 1 letter] ſu[illegible: 1 letter]e ſune u[illegible: 1 letter]e [illegible: 1 letter] ▪ d[illegible: 1 letter] e[illegible: 1 letter] in [illegible: 1 letter]e[illegible: 1 letter]eram traximu[illegible: 1 letter] ▪ [illegible: 1 letter]bſtre[illegible: 1 letter]ent[illegible: 1 letter]bus [illegible: 1 letter]t[illegible: 1 letter] a[illegible: 1 letter] qu[illegible: 1 letter]buſdam ſpectant[illegible: 2 letters]us, [illegible: 1 letter]ing[illegible: 1 letter]lo umn[illegible: 1 letter] b[illegible: 2 letters]o quodam veritas [illegible: 4 letters] b[illegible: 1 letter]abatu[illegible: 1 letter]. [illegible: 1 letter]er ul. co[illegible: 1 letter]tra lu[illegible: 1 letter]ae[illegible: 1 letter]s. : In the clamour of diſputations and violent diſcourſe, uſually there is ſuch a duſt raiſed, that we cannot ſo ſoon diſcern the truth, as upon a calm debate, and mature conſideration of what is delivered in writing, which I remember was the cauſe why Tertullian wrote his treatiſe againſt the Jews, leſt the tumult and noyſe of the diſpute ſhould be ſome prejudice to the truth. But of this enough. I come now to the next Circumſtance in the inſinuation or profeſſion of his readineſs to do them good, and that is the object or ſubject concerning which he would write to them, [the common Salvation,] a fit argument for Saints: The Obſerv. Apoſtles in their private and familiar letters were very ſpiritual; yea when they wrote about their ordinary occaſions, as Paul to Philemon. Still they were ready to impart ſome ſpiritual gift, whether by conference or writing; thoſe Letters then ſhould be moſt welcome to us that mind us of the beſt things. But what was this common ſalvation? I ſuppoſe by it is meant that Salvation wherein he and they, and all the Saints were concerned; this expreſſion may be conceived to be an Argument, either of the Apoſtles meekneſs, though he were an Apoſtle, and they private believers, yet I and you have but one common ſalvation, as Captains to indear themſelves to their Troops will ſay [Fellow-ſouldiers] as ingaged in one common Warfare: or elſe of his holineſs [the common Salvation] that is, which I am to look after as well as you: or elſe of his love to their ſalvation, which he would look after as well as his own; the Saints carry on a joynt trade to Heaven; they are all partners, and Salvation lyeth in common between them: you are to promote mine, and I yours: Well then, he having their faith and ſalvation in like reſpect with his own, he was willing to write to eſtabliſh them in the truth: I ſhall form the point in the very words of the Text. That the Salvation of the peeple of God Obſerv. is a common Salvation: not to good and bad; for it belongeth only to a peculiar people, but common to all believers: 'tis common to them in divers regards. 1. They all are choſen by the ſame grace; there is no ſpecial reaſon why Paul ſhould obtain mercy rather then John, and Andrew, and Thomas. Free-grace acteth upon the ſame terms. All Gods motives are taken from himſelf, from his own boſome: For my own ſake, ſaith the Lord, Iſai. 43. 25. There may be a difference in the creature, John and Andrew may be otherwiſe tempered and diſpoſed then Paul and Peter: but Gods motives to chooſe both the one and the other are ſtill the ſame. 2. They have the ſame Chriſt; there is no other Name under Heaven, Acts 4. 12. And Jeſus Chriſt the ſame yeſterday, to day, and for ever, Heb. 13. 8. In all ages the Church hath been ſaved by Chriſt, none of the holy ones of God had a more worthy Redeemer then we have. Chriſt gave the ſame ranſom to purchaſe Heaven for me, and thee, and others: as under the Law the rich and the poor, were to give the ſame ranſome, Exod. 30. 15. The rich ſhall not give more, and the poor ſhall not give leſs then half a ſheckel. The price of Chriſts blood for all ſouls was equal, if they had a more worthy Chriſt to dye for them, you might be diſcouraged. 3. You are juſtified by the ſame righteous one as far as another: The righteouſneſs of Chriſt is unto all, and upon all that believe, and there is no difference, Rom. 3. 11. In inherent righteouſneſs, there is a great deal of difference, one hath more grace, & another hath leſs; in ſanctificatiō there are degrees, but as to imputed righteouſneſs, they are all equal, none of the Saints hath finer linnen, or are decked with a better veſture then you are; there is a difference in the degree of faith, which receiveth this righteouſneſs, but there is no difference in the righteouſneſs its ſelf; Gemmam an [illegible: 2 letters]l[illegible: 1 letter] c[illegible: 1 letter]rvae iucl[illegible: 1 letter]ſam amplectitur & Gigas a [illegible: 1 letter] plectitur, & Pu[illegible: 1 letter]rulus [illegible: 1 letter]ee[illegible: 1 letter] G[illegible: 1 letter]gas [illegible: 1 letter]o[illegible: 1 letter]tius [illegible: 1 letter]am a[illegible: 1 letter] p[illegible: 1 letter]ctatur qu[illegible: 1 letter]m pue [illegible: 1 letter]lus t[illegible: 1 letter]m[illegible: 1 letter]n m[illegible: 1 letter]net ann[illegible: 1 letter]lus aeq[illegible: 1 letter]e [illegible: 1 letter]re[illegible: 1 letter]i[illegible: 1 letter]ſ[illegible: 1 letter]s & g[illegible: 1 letter]mm[illegible: 1 letter] aeque p[illegible: 2 letters]cioſa. [illegible: 2 letters] the[illegible: 1 letter]n[illegible: 2 letters] a Giant, or ſtrong man holdeth a precious jewel, ſo doth a child; the jewel is the ſame, though a man holdeth it with a ſtronger hand, it looſeth nothing of its worth in the childs hand. So here, the righteouſneſs is the ſame, though the faith be not the ſame. Yea fourthly, As we have the ſame priviledges, ſo the ſame way all by faith; and the faith of the weakeſt as to the eſſential priviledges, is as acceptable to God as the faith of the ſtrongeſt, 2 Pet. 1. 1. Simon Peter to them that have obtained like precious faith with us. 'Tis Fides [illegible: 1 letter]na & [illegible: 1 letter]ad[illegible: 1 letter]o[illegible: 1 letter] [illegible: 1 letter]o[illegible: 1 letter] reſpectu ſubje[illegible: 1 letter] [illegible: 1 letter]oru[illegible: 1 letter] gradu[illegible: 1 letter]m ſed ſpeciti object[illegible: 1 span]. like precious for kind, though not degree; of the ſame nature, worth, and property, though every one cannot come up to the heighth of an Apoſtle. 5. They are all under the ſame rule and direction. Gal. 6. 16. As many as walk by this rule, peace on them, and the whole Iſrael of God. The way of errour is manifold, but there is but one path that leadeth to Heaven. 6. They are in one myſtical Body, miniſtering ſupplyes to one another. Col. 2. 19. Not holding the head, from which all the body by joynts and bands having nouriſhment miniſtred, and knit together, increaſeth with the increaſe of God. The head is the fountaine of all vital influences, but the joynts and bands doe miniſter and convey the nouriſhments; the whole body is ſtill increaſing and growing up to perfection, and they are helping one another, as the members of the ſame body do continue the communion of the ſame Spirit, or by the continuity of the parts, make way for the animation and quickening by the ſame ſoul. What uſe ſhall we make of this? I anſwer, 1. It hinteth publick care, that we ſhould help ſalvation forwards, both in our ſelves and others; rejoyce in others faith as well as in your own. Rom. 1. 12. Comforted by the mutual faith of you and me. His faith was a comfort to them, and their faith a comfort to him; nay out of an exceſs of love and charity, Paul uſeth an expreſſion not imitable, Rom. 9. 3. I could wiſh that I were accurſed from Chriſt for my brethren my kinſmen according to the fleſh. 2. It checketh the impropriating of Grace and Religion, to ſuch an order or ſort of Chriſtians, ſuch as was the ambition of former times, as if all religion were confined within a cloyſter, or wrapped up in a black garment; thoſe were called religious houſes, and thoſe the Clergy, or God▪ portion, all other were Lay, and Secular. Oh how far was this from the modeſty of the Apoſtles! Peter calleth the faith of common Chriſtians, like precious faith; and Jude ſpeaketh of a Common Salvation. So the Jews before them, they confined Gods choyce to their Nation, they could not endure to hear of ſalvation among the Gentiles, and of a righteouſneſs that came to all, and upon all that believe: we have an envious nature, and would fain impropriate common favours. The Church of Rome would faine bring all the world to their lore, and confine truth and faith and ſalvation within the precincts of their Synagogue; they ſieze upon and poſſeſs themſelves of the Keys of Heaven, to open to whom they pleaſe. Now God hath broken down all pales and encloſures, they would fain rear up a new partition wall: Corrupt nature envyeth that others ſhould have a fellowſhip in our priviledges, therefore the ſame ſpirit ſtill worketh; men do ſo value their leſſer differences, and that diſtinct way and opinion which they have taken up, as if none could be ſaved but thoſe of their own party and perſwaſion: 'tis very natural to us to affixe holineſs to our own opinions, and to allow none to be good but thoſe that jump with us in all things. There were factions at Corinth, and thoſe that ſaid I am of Chriſt, were counted a faction too, 1 Cor. 1. 13. as arrogating Chriſt to themſelves, therefore the Apoſtle writing to them, ſaith, 1 Cor. 1. 2. To the Saints at Corinth, and all that call on the Lord Jeſus Chriſt, theirs and ours. We are apt to be rigid to thoſe that differ from us, and to be favourable to thoſe that think with us. Tertul. in [illegible: 1 letter]raeſ[illegible: 3 letters]p▪ adverſus Hae[illegible: 3 letters]cos. Tertullian ſaith of ſome in his time, Illic ipſum eſt promereri, 'tis holineſs enough to be one of them. Oh let it not be ſo among the people of God! do not nullifie your brethren. Rom. 14. 10. Why d[illegible: 1 letter]ſt thou ſet at nought thy brethren? [non-Latin text not transcribed] ▪ Tertullian rendreth it, Cur molificus fratrem? When God hath made a Chriſtian of him, why doſt thou make nothing of him? and cry up every private opinion for another religion, as if none could be Saints and Believers but they that think with you? Take heed of impaling the common Salvation, Incloſures are againſt the Law. 3. It ſheweth that there are not ſeveral ways to Heaven, there is but one common Salvation to all the Elect, and one common faith, as Paul ſaith. Tit. 1. 4. To Titus my own Son according to the common faith. There are a ſort of Libertines that think a man may be ſaved in any religion, ſo he doth not walk againſt his own light: Do not flatter your ſelves, all the Elect are brought to Heaven the ſame way, whether Jew or Gentile, bond or free, there is a good old way, Jer. 6. 16. which if we miſſe we are ſure to periſh. 4. It informeth us who are beſt to deal in matters of religion: thoſe that are religious, that can call it a common Salvation; that is, common to them with others, they have ſhare in it, and therefore they can beſt defend it: differences are aggravated when carnall men intermeddle in religious controverſies, but thoſe are likeſt to deal with moſt purity of zeal and love that can ſay your ſalvation is their ſalvation; ſo in the next verſe, They turn the grace of our God into wantonneſs, they that have an intereſt in grace cannot endure to ſee it abuſed. 5. It forbiddeth ſcorn of the meaneſt Chriſtian, they have as good hopes through grace as you have in Jeſus Chriſt: all are one, Maſter and Servant, rich and poor. Oneſimus a poor runagate ſervant, yet being converted, Paul calleth him his faithful and beloved brother, Philem. 10. In earthly relation there is a difference, yet in regard of the common faith and common ſalvation we are all one. I have now done with the firſt part of the occaſion, his earneſtneſs in promoting their good. I now come to the ſecond part, the urgency of the preſent neceſſity [it was needful for me to write to you, and exhort you,] which is ſaid to ſhew that this Epiſtle was not only occaſioned by the fervency of his own bone, but the preſent exigence and neceſſity as affairs then ſtood; the School of Simon, the Gnoſticks, and divers other hereticks of a like looſe ſtrain and libertine ſpirit, ſought to withdraw and alienate them from the truth, for that was the neceſſity here expreſſed, as appeareth by the next verſe; Exhortations the more neceſſary, the more preſſing; need quickens both writer and reader, and the leſs arbitrary things are, the more throughly we goe about them. Obſerve from hence, That neceſſity is a time for duty; Obſerv. neceſſity is Gods ſeaſon to work, and therefore it ſhould be ours; For a ſeaſon (if need be) ye are in heavineſs, 1 Pet. 1. 6. Duties are beſt done, when we ſee they are needful and neceſſary; things that are arbitrary are done with a looſe heart; the creatures duties towards God begins at the ſenſe of their own wants. Jam. 1. 5. If any man lack wiſdom, &c. Well then, take this hint for prayer, and other ſervices; if there be a need, omit not to call upon God: as when diſtempers grow upon the ſpirit, the heart's unquiet, the affectious unruly, a deadneſs increaſeth upon you, temptations are urgent, and too ſtrong for you, cry out of violence, as the raviſhed Virgins. So when conſcience is unceſſantly clamorous, David could not find eaſe, till he confeſſed, Pſal. 32. 5. Silence will cauſe roaring, and reſtraint of prayer, diſquiet. Again, If there be a need, omit not to call upon men by exhortation and counſel; as when you ſee things grow worſe every day, and can hold no longer: the Kings danger made the Kings dumb ſon ſpeak; Paul was forced in ſpirit when he ſaw the whole City given to idolatry, Acts 17. 19. When we ſee men by whole droves running into errour, and ways deſtructive to their ſouls, is there not a need? is it not a time to ſpeak? men ſay we are bitter, but we muſt be faithful: ſo they ſay the Phyſician is cruel, and the Chyrurgion a tyrant, when their own diſtempers need ſo violent a remedy: can we ſee you periſh, and hold our peace? Obſerve again, That Miniſters muſt mainly preſs th[illegible: 1 letter]ſe Obſerv. Doctrines that are moſt needful; 'tis but a cheap zeal that declaimeth againſt antiquated errours, and things now out of uſe and practice: we are to conſider what the preſent age needeth; what uſe was it of in Chriſt's time to aggravate the rebellion of Corah, Dathan, and Abiram? Or now to handle the Caſe of Henry the Eight's divorce, what profit hence to our preſent Auditories? There are 2 Pet. 1. 12. preſent truths to be preſſed, upon theſe ſhould we beſtow our pains and care; uſually when we reflect upon the guilt of the times, people would have us preach general doctrines of faith and repentance. But we may anſwer, It is needfull for us to exhort you, &c. To what end is it to diſpute the verity of the Chriſtian Religion againſt Heathens, when there are many Seducers that corrupt the purity of it amongſt our ſelves? In a Countrey audience, what profit is it to diſpute againſt Socinians, when there are Drunkards, and practical Atheiſts, and Libertines, that need other kind of doctrine? He that cryeth out upon old errours not now produced upon the publick Stage, doth not fight with Ghoſts, and challenge the dead: So again, to charm with ſweet ſtrains of grace, when a people need rowſing, thundering doctrine, is but to miniſter Cordials to [illegible: 1 letter] full and plethonick body, that rather needeth phebotomy and evacuations: 'tis a great deal of skill, and God can only teach it us, to be ſeaſonable to deliver what is needful, and as the people are able to bear. Again obſerve, The need of the primitive Church was an Obſerv. occaſion to compleat the Canon and rule of faith. We are beholding to the Seducers of that age, that the Scripture is ſo full as it is: we ſhould have wanted many Epiſtles, had not they given the occaſion. Thus God can bring light out of darkneſs, and by errours make way for the more ample diſcovery of truth. I have done with the Occaſion, I come now to the Matter and Drift of this Epiſtle: [And exhort you that ye ſhould earneſtly contend for the faith that was once delivered to the Saints.] In which there is a neceſſary duty preſſed; and theſe two Circumſtances are notable; the Act, and the Object; the Act is to contend earneſtly, 'tis but one word in the Original, [non-Latin text not transcribed], but 'tis a word of a vehement ſignification, and therefore fitly rendred to contend earneſtly. 2. The Object of this contention, which is, [the faith once delivered to the Saints.] Fides eſt duplex, [illegible: 1 letter]i[illegible: 1 letter]es q[illegible: 1 letter]ae cred[illegible: 1 letter]tur, & [illegible: 1 letter]ides qua c[illegible: 2 letters]d[illegible: 1 letter] [illegible: 1 letter]u[illegible: 1 letter]. Faith may be taken either for the doctrine of faith, or the grace of faith; both are too good to be loſt, either the word which we believe, or faith by which we believe; the former is intended, faith is taken for ſound doctrine, ſuch as is neceſſary to be owned and believed unto ſalvation, which he preſſeth them to contend for, that they might preſerve it ſafe and ſound to future ages. Now this faith is deſcribed, 1. By the manner of its conveyance, [non-Latin text not transcribed]; 'tis given to be kept, [illegible: 1 letter]liquid tibi [illegible: 1 letter]r[illegible: 1 letter]ditum non a te inventum aliquid quod ac[illegible: 1 letter]epiſ[illegible: 1 letter]i, non exa[illegible: 1 letter]i[illegible: 1 letter]aſti, &c. Vincenſius Lyrinenſi[illegible: 1 letter]. 'tis not a thing invented, but given; not found out by us, but delivered by God himſelf, and delivered as to our cuſtody, that we may keep it for poſterity; As the Oracles of God in the Old Teſtament, were delivered to the Jews to be kept by them, Rom. 3. 1. 2. By the time of its giving out to the world; the doctrine of ſalvation was given but once, as never to be altered and changed, once for all. 3. The Perſons to whom, [to the Saints,] ſo he calleth the Church according to the uſe of the Scriptures, or elſe by Saints is meant the holy Apoſtles, given to them to be propagated by them. I ſhall firſt ſpeak of the Object, before I come to the duty it ſelfe; and becauſe the deſcription here uſed will agree both to the grace of faith, and the doctrine of faith, though the doctrine of faith be mainly intended, yet give me leave a little to apply it to the grace; if it be a diverſion, it ſhall be a ſhort one. 1. This faith is ſaid to be given. Obſerve, That faith is a Obſerv. gift, ſo Phil. 1. 29. [non-Latin text not transcribed], Given f[illegible: 1 letter]e[illegible: 2 letters]y. To you 'tis given to believe. Epheſ. 2. 8. By grace ye are ſaved through faith, not of your ſelves, it is the gift of God. We cannot get it of our ſelves; a meer imagination and thinking of Chriſts death is eaſie, but to bring the ſoul and Chriſt together, requires the power of God, Epheſ. 1. 19. We cannot merit it, and therefore it is a pure gift. God beſtoweth it on them that can give nothing for it: works before converſion cannot engage God, and works after converſion cannot ſatisfie God. Well then, let us asmire the mercy of God in the Covenant of grace. Chriſt is a gift, John 4. 10. If thou kneweſt the gift, &c. His righte. ouſneſs is a gift, Rom. 5. 16. The free-gift is of many offerces unto juſtification; and faith which receiveth this righteouſneſs is a gift: ſo that all is carried in a way of grace, in the Covenant of grace, nothing is required but what is beſt owed. Again, it teacheth us whither to go for faith, ſeek it of God, 'tis his gift, all the endeavour and labour of the creature will never procure it: But muſt we not uſe the means of prayer, meditation, and hearing, &c? I anſwer, Yes. For 1. God diſpenſeth it in a way of means. Mark 4▪ 24. With what meaſure ye meet it ſhall be meaſured to you again, and unto you that hear more ſhall be given: According unto the meaſure of our hearing (if the Lord will work) is the meaſure of our faith. Acts 16. The Lord opened Lidia's heart to attend to the things ſpoken by Paul; God ſtirreth up to the uſe of means, and whileſt we are John 6. 44, 45 taught we are drawn. 2. Though faith be Gods gift, mans endeavors are ſtill neceſſary; for ſupernatural grace doth not exclude the ordinary & natural means: Marriage is neceſſary for the propagation of mankind, though the rational Soul is from God; yea more care is had of women with child then of brute beaſts, becauſe the fruit of the womb is the immediate work and bleſſing of the Lord: ſo faith is of Gods planting, and therefore we ſhould be the more careful in the uſe of means. 2. This faith is ſaid to be once given: This will alſo holdObſerv. concerning grace; for Where 'tis once planted it cannot be totally and finally deſtroyed, rather 'tis continually ſupplyed by the care and faithfulneſs of God: ſee 1 Cor. 1. 8. and 1 Theſ. 5. 24. and Phil. 1. 6. And thoſe hypocrites that fall off after a long profeſſion ſeldom recover themſelves by repentance, Heb. 6. 6. 2 Pet. 2. 21. Well then, here is Comfort to the people of God, that find ſo many luſts, and ſo many temptations, they think they ſhall never hold out, faith is but once given; where 'tis really given, there needeth not a ſecond gift. Again, here is Caution, Faith is a precious Jewel, if once loſt wilfully after the knowledg of the truth, 'tis not eaſily regained 3. Conſider the perſons to whom 'tis given; * 'tis not given to every one; 2 Theſ. 3. 2. for all men have not faith; and 2 Cor. 4. 3. the Goſpel is hidden to thoſe that are loſt: but 'tis given to the Saints, to thoſe who were choſen, that they might be Saints: which ſheweth, 1. The excellency of Faith, 'tis a privilegiate Obſerv. 1. Obſerv. 2. and peculiar mercy. 2. That Beleevers are Saints; Faith giveth an intereſt in Chriſt, and therefore they muſt needs be holy; His Blood cleanſeth, 1 Joh. 1. 7. His Spirit ſanctifieth, 1 Cor. 6. 11. Again, Faith it ſelf hath a cleanſing puriſying virtue; Hearts purified by faith, Acts 15. 9. Faith applyeth the Blood of Chriſt; and the hand of the Laundreſs is as neceſſary to cleanſe the clothes, as the ſoap wherewith they are cleanſed: Faith waiteth for the Spirit; it argueth from the love of God: Faith and ſin are like the poyſon and the antidote, always working one upon another, till faith hath gotten the maſtery. Well then, Is your faith ſanctifying? Strong perſwaſions of an intereſt in grace, and a looſe life, will not ſuit: we are not perfectly clean and holy, but there will be ſtrong deſires and earneſt groans after more holineſs; as Pſal. 51. 10. and Rom. 7. 24. Who ſhall deliver me? &c. that is, Oh that I were; queſtions are put for wiſhes: ſo Pſal. 119. 5. Oh that my ways were directed to keep thy Statutes: Yea there will be not only groans under, but ſtruglings againſt ſin. A child of God may fall into ſin, but he cannot reſt in it, and lie down with eaſe; as mud may be caſt into a pure fountain, or ſtirred up in it, but the fountain never ceaſeth till it work it ſelf clean again. Peter and David ſtepped aſide, but they could find no peace till they were reconciled to God: I will return to my firſt husband, then it was better then it is now, Hoſea 2. Again, you may know it by the drift and diſpoſition of the heart; Which way lieth the bent of your ſpirits? and what are your conſtant motions and operations? A man that is travelling another way may now and then look back: How is your heart inclined? Pſal. 119. 112. I have inclined my heart to perform thy Statutes always unto the end; Is there a conſtant inclination towards God? 1 Chron. 22. 19. Now ſet your hearts to ſeek the Lord; Is the heart ſet? what is your conſtant courſe and walk? Rom. 8. 1. But ſo much for this Digreſſion, occaſioned by the ſuitaableneſs of words, to the grace of faith: Let us now come to the other acception, which is more proper in this place, namely, as faith is put for the doctrine of faith: now this was 1. Delivered. 2. Once delivered. 3. To the Saints. 1. Delivered Quod tibi creditū non a te intentum quod accepiſti non excogitaſti. Vinc. Lyr. Menſis. , not invented; 'tis not the fruit of fancy 1. or humane deviſing, but hath its original from God; 'twas delivered by him to holy men choſen for that purpoſe, and by them delivered, by word of mouth to the men of that age wherein they lived, and by writing for the uſe of after ages: and delivered to be kept; 'tis a ſacred Depoſitum which God hath put into the hands of the Church: Keep that which is committed to thy truſt, 1▪ Tim. 6. 20. and to them were committed the Oracles of God, Rom. 3. 2. I ſhall obſerve, 1. The Mercy of God in delivering this Faith or Rule of Salvation. 2. The Duty of the Church concerning it. 1. The Mercy of God in delivering this faith to choſen men, Obſervat. 1. that by their means the world might come to the knowledge of it. The doctrine of Salvation firſt came out from God, and then was conveyed to us by the hands of holy men; we are not ſenſible enough of the priviledg: Pſal. 147. 19, 20. He ſheweth his Word unto Jacob, his Statutes and Judgme[illegible: 1 letter]ts unto Iſrael, he hath not dealt ſo with any Nation, &c. 'Tis not a common mercy, for many Nations want it; nor no caſual thing: in the primitive times not only the doctrine of the Apoſtles was directed and ordered by the Holy Ghoſt, but alſo their journeys; the Goſpel came not to them by chance, but as a ſpecial gift from Heaven. But that we may be more ſenſible of the Priviledg, I ſhall ſhew you, 1. The Benefit of the Word: By it Gods heart is opened to us, and our own hearts to our ſelves; by it we are acquainted with the way of Salva[illegible: 1 letter]io[illegible: 1 letter], and come to underſtand the courſes of the Lords Juſtice and Mercy, and in what manner he will govern and rule the World, which are altogether unknown to them that have not ſuch a Revelation delivered to them. We ſhould never have known the cauſe of our miſery, our fall in Adam, nor the means of our Recovery, Redemption by Jeſus Chriſt, if they had not been delivered to us in this doctrine and rule of faith; we ſhould never have known how to worſhip God, or enjoy God. If carnal men ſhould have a liberty to let Nature work, and ſet down a Divinity of their own, what a goodly Religion ſhould we have in the World? a very comely Chymaera no doubt? For practicals it would be large enough I am ſure, for natural conſcience hateth fetters and reſtraints; in doctrinals it would be abſurd enough: Man can never take a right draught and image of God; Who can empty an Ocean with a Cockleſh ll? And ſince the Fall we are grown quite brutiſh; our conceits are not ſo monſtrous in any thing as in the Worſhip of God. The Pagan Philoſophers, that were moſt profound in the reſearches and enquiries of Reaſon, they ſate abrood, and thought of hatching an excellent Religion; but what was the iſſue? Profeſſing themſelves to be wiſe they became fools, Rom. 1. 22. All that they produced was fables and high ſtrains of folly, mixed with popular Rites and Cuſtoms. There are many things neceſſary to Religion, which the Angels themſelves could not have known if they had not been revealed; therefore their knowledg increaſeth by obſerving Gods diſpenſations to the Church, Epheſ. 3. 10. The way of Salvation by Chriſt is ſuch a Myſtery, as could not have entred into the heart of any creature, no not of an Angel: If an Angel had been to ſet down which way man ſhould be redeemed, nay if all the Cherubim and Seraphim, Thrones, Dominions and Powers had met together in a Synod and Council, and had taken in all the world to their aſſiſtance, it would have poſed them all▪ to have found▪ out ſuch a Way as God hath appointed. But not to ſpeak of Myſteries. There is in the Word ſome Moralities ſuitable to the Law of Nature, which was once written upon mans heart: but alas, now there remains only ſome ſcattered fragments and obſcure characters, ſo defaced that they cannot be read; and how blind are we in theſe▪ things without the Word? Witneſs the ſottiſh Idolatry of thoſe Nations that want it, worſhipping ſtocks or ſtones, yea a piece of red cloth, or what ever they ſaw firſt in the morning: And witneſs thoſe brutiſh Cuſtoms among other Nations, whereby uncleanneſs and unnatural ſins have been authorized by a Law. Therefore 'tis a great mercy that ſomething is delivered, and given out as a Rule of Faith and Manners. 2. That this Tradition is written, and put into a ſtated courſe in thoſe Books which we call Scriptures. If the Revelation of Gods Will had been left to the tradition of men of ſuch a rank or order, what a liberty might they take of coyning Oracles, and obtruding their fancies upon the world: 'Tis a great mercy that our faith doth not depend upon uncertain ſuggeſtions, but ſome main publique Records, to which all may appeal and find ſatisfaction. Heretofore the Lord revealed himſelf by Viſions, Oracles, and Dreams, to perſons of ancient holineſs and ſanctity, that they might inſtruct others; which courſe was ſure enough, while the people of the world were but a few families, and the perſons intruſted with Gods meſſage had authority and credit ſufficient with the preſent age, and lived long to continue the tradition with the more certainty to future ages. But afterwards the Lord was pleaſed to ſpeak to his Church both by Word and writing: His Word was neceſſary for further revealing and clearing up the doctrine of Salvation; and writing was neceſſary, becauſe when Precepts were multiplyed, it was needful for mens memories that they ſhould be written; the long life of Gods Witneſſes was leſſened, corruptions began to increaſe, Satan giving out lying oracles and viſions, idolatrous Rites and cuſtoms crept into the Joſh. 24. 3▪ Gen. 39. 2. beſt families, the people of God were grown numerous enough to make a Comm[illegible: 1 letter]nwealth and Politick Body; therefore to avoyd mans corruptions and Satans deceits, the Lord thought fit that we ſhould have a written Rule at hand, as a publique Standard for the tryal of all Doctrines: Exo. 24. 12▪ God himſelf wrote the firſt Scripture with his own Finger upon tables of ſtone, and he commanded Moſes and the Prophets to do the ſame, Exod. 17. 14. and 34. 17. which diſpenſation of Word and Writing continued till Chriſts time, who as the great Doctor of the Church perfected the Rule of Faith, and by the Apoſtles as ſo many publique Notaries conſigned it to the uſe of the Church in all Ages: When the Canon began to be compleat, the latter Apoſtles preſſed the receiving of it; and John as the laſt, and as one who outlived all the reſt, cloſeth up his Prophecy thus, Rev. 22. 18, 19. If any man add, &c. and if any man take away, &c. which doth not only ſeal up the Book of the Revelations, but the whole Canon and Rule of Faith; which indeed▪ was a great mercy to the world; the Lord knew to what a liberty we inclined in divine things, and therefore we needed to be tyed up to a Rule, which here is given us. 3. The mercy of God appeareth in preſerving it, that it may be delivered from one age to another. No Doctrine ſo ancient as the Doctrine of the Scriptures; it deſcribeth the whole Hiſtory of the World from the very Creation, and the original of all things: Where are there Records ſo ancient? and yet they have been preſerved even to our time. We have ſome ancient writings of the Heathens, though nothing ſo ancient as Scripture; but theſe are not contrary to mens luſts, and have been cheriſhed by them, and yet they have felt the tooth of time, and are in a great meaſure mangled; but the Word of God hath been maligned and oppoſed, and yet it continueth, and holdeth up its head in the world: not only the main Doctrine of the Scriptures hath been continued, but no part of the Word hath been falſified, corrupted, deſtroyed: the world wanted not malice nor opportunity; the powers of the world have been bent againſt it, and corrupt perſons in the Church have been always given to Gal. 1. 6, 7. 1 Tim. 6. 3. other goſpelling; but ſtill the Scriptures have been wonderfully preſerved, as the three children in the furnace, not an hair ſinged, not a jot and tittle of Truth periſhed. 4. That God doth continually ſtir up men in the Church, and beſtow gifts upon them for the opening and application of this faith and doctrine of Salvation. Chriſt that hath given Prophets and Apoſtles to the Church to write Scripture, hath alſo given Paſtors and Teachers to open and apply Scripture, that ſo ſtill it might be delivered to the Saints, and alſo to vindicate the doctrine of it when oppoſed: Every age that hath yeilded the Poyſon hath alſo yeilded the Antidote, that the world might not be without a Witneſs; if there hath been an Arrius, there hath been an Athanaſius; if a Pelagius, there is alſo an Auſtin; the Church hath never wanted help in this kind. Look as in War, as the Arts of Battery and methods of deſtruction do increaſe, ſo alſo doth skill in Fortification; and in the Church God ſtill beſtoweth gifts for the further explication of Truth. 5. That the Light cometh to us, and ſhineth in this Land. The Goſpel is a great National Priviledg: To you is this Word of Salvation ſent, Acts 13. 26. Pray mark, 'tis ſent; he doth not ſay we have brought it to you, but 'tis ſent, 'tis a token ſent from Heaven in love: there is a mighty Providence accompanieth the Goſpel; the journeys of the Apoſtles (as I ſaid but now) were ordered by the Spirit as well as their doctrine: Acts 8. 26. The Angel of the Lord ſaid to Philip, Ariſe, and go towards the South, towards the way that goeth down to Jeruſalem: They went not as their own good affection carryed them, but according to the Spirits direction. So Acts 17. 7, 8, 9. The Spirit ſuffered them not, &c. as prophecy came not by the will of man, 2 Pet. 1. 20. that is, the doctrine it ſelf, ſo the delivery of it; the doctrine they had from the Holy Ghoſt, and alſo their commiſſion and pasport. You would ſtand wondring, and think it a ſpecial benefit, if in a time of drought the rain ſhould fall on your field, and none elſe: if, as Gideons fleece, your heritage ſhould be wet, and all is day round about you; or if the Sun ſhould be ſhut up to others, and ſhine only in your Horizon, as it did in Goſhen; this is a better bleſſing, and God hath a ſpecial hand in the progreſs of it; it goeth from place to place as the Lord will: Why ſhould it come to us? our Monſtra Diabolica col[illegible: 1 letter]bant A[illegible: 1 letter] g[illegible: 1 letter]ptiaca nunc numero Vincentia. Gildas. Anceſtors were of all Nations moſt barbarous and portentous for their Idolatries; why to us? No cauſe can be aſſigned but the free grace and gift of God. 6. That it is given to us in our perſons in particular in the power and efficacy of it. 'Tis offered to the Nation, but beſtow[illegible: 1 letter]d upon us: John 14. 12. Why is it that thou wilt reveal thy ſelf to us, and not unto the world? Others have only Truth preſented to them obiter, by the by, for your ſakes; but you are called according to purpoſe, Rom. 8. 28. Though in the general means they have a like favour with you, yet you may obſerve the particular aim of God in continuing the Goſpel to England for your ſak[illegible: 1 letter]s. Well then, Acknowldg God in the truths that are delivered Ʋſe. to you out of the Scriptures. What ever means are uſed, God is the Author of the doctrine, and the Dispoſer of the meſſage; receive it as the Word of God, and then it will profit you, 1 Theſ. 2. 13. If you had an Oracle from Heaven ſpeaking to you on this wiſe, you would be more ſerious: It is as certain, yea 'tis [non-Latin text not transcribed], a more ſure Word, 2 Pet. 1. 19. more ſure then the Oracle ſpoken of in the Context: Regard the promiſes and threatenings of it with more reverence, as if God in perſon had delivered them to you: If you receive it as the Word of God, and not of men, what will you venture upon the promiſes of it? Theſe are bills of exchange given you, that you may draw your eſtate into another Country, that you may lay up treaſures in Heaven: Neglect of the opportunity is a ſign of unbelief. If one ſhould proffer you an hundred pound for the laying out of a peny, and you go away and never heed it, 'tis a ſign you do not beleeve the offer. The recompenſes of the Word do far exceed all temporal emolument; if you do not heed them, 'tis a ſign you do not beleeve them. So, what will you forbear upon the threatenings of the Word? If there were a Law made, that every time we deceive or ſlander one another we ſhould hold one of our hands in ſcalding Lead for half an hour, men would be afraid of the offence. God hath told us that the wages of ſin is death, that we ſhall be plunged for evermore in the lake that burneth with fire and brimſtone; and yet it doth not deter us from ſin, and giving offence to God. If a man were told that he were in danger of a cruel death every moment if he did not preſently get a pardon, he would not ſleep till it were done: Natural men are in danger of Hell every moment by the ſentence of the Word, and yet how backward are they to make their peace with God? Secondly, The word [delivered] implyeth a leaving things in anothers hand by way of truſt, and ſo doth not only note the mercy of God, but the duty of the Church, to whom the Oracles of God are committed to be kept: Whence obſerve, That God hath delivered the Doctrine and Rule of Faith Obſervat. 2. to the Church as a publique Truſtee, that it may be kept and employed to the uſes of the Truth. Let us a little ſee what is the Churches duty towards the Truth: I anſwer, 1. To publiſh it to the preſent age. 2. To keep it and preſerve it for ages to come: So that to the preſent age we are Iſai. 43. 10 Witneſſes, to the future Truſtees. 1. To publiſh, own and defend the Truth, by Profeſſion and Martyrdom; and therefore the Church is called the pillar and ground of Truth, 1 Tim. 3. 15. namely in reſpect of men, and as it holdeth it forth to the world; and therefore we ought to harken to the Churches teſtimony till we have better evidence: We do not ultimately reſove our faith into the Churches Authority, for the Churches Authority is not abſolute, but miniſterial; as a royal Edict doth not receive credit by the Officer and Cryer, he only declareth it and publiſheth it; yet the Churches teſtimony is not to be neglected, for faith cometh by hearing, Rom. 10. 14. and this publication of the Church is a good preparative inducem ut, John 4. 42. If we would know the truth of a thing till we have experience we go to thoſe that have experience, and ordinarily the judgment of others whom we reſpect and reverence cauſeth us to have a good opinion of a thing till we make tryalNon crederē Scripturae niſi me Eccleſia moveret Author it as. Aug. our ſelves: in which reſpect Auſtin ſaith, I had never believed the Scriptures, unleſs I had been moved thereunto by the Authority of the Church; as we ſhould never have known Kings pleaſure, unleſs the meſſenger had brought us his Letters. The Church hath not power to make and unmake Scripture at pleaſure, but onely to communicate and hold forth the Truth; and till we have further aſſurance is ſo far to be heard: We receive the faith of per Eccleſiam by the miniſtry of the Church, though not propter Eccleſiam for the Authority of the Church. 2. The next Office of the Church is to preſerve the Truth, and tranſmit it pure to the next age: As the Law was kept in the Ark, ſo was Truth delivered to the Church to be kept. 1 Tim. 1. 11. The glorious Goſpel committed to thy truſt: There is a truſt lieth upon us; upon the Apoſtles firſt to publiſh the whole Counſel of God, and then upon Paſtors and Teachers in all ages to keep it afoot, and upon all Beleevers and Members of the Church, to ſee that after ages be not defrauded of this priviledg: We are to take care that nothing be Deut. 4. 2. & 12. 32. added, there is enough to make the man of God perfect; nothing diminiſhed; none of the Jewels which Chriſt hath left with his Spouſe muſt be embezzel'd; that it be not corrupted and ſophiſticated; for we are not only to tranſmit to the next age the Scriptures, thoſe faithful Records of Truth, but alſo the publique Explications of the Church in Summaries and Confeſſions muſt be ſound and orthodox, leſt we intail a prejudice upon thoſe that are yet unborn: Every one in his place is to ſee that theſe things be accompliſhed. So much for the Tradition it ſelf. Now for the Manner [Once delivered,] that is, once for all, 2. as never to be altered and changed; and when the Canon or Rule of Faith was cloſed up, there was nothing to be added further, as a part of the authentick and infallible Rule, though the dayly neceſſities of the Church do call for a further Explication. But you will ſay, You told us but now how the Word was many times delivered, how then once? I anſwer, The Apoſtle ſpeaketh not of the ſucceſſive manifeſtations of Gods Will to Prophet after Prophet till the Old Teſtament was perfected, but of that common doctrine which the Apoſtles and Evangeliſts by one conſent had publiſhed to the world, and which was now to ſettle into a Rule, and ſo to remain without change till the coming of the Lord. Obſerve, That the doctrine of Salvation was but once delivered, Obſervat. 3. to remain for ever without variation. Paul chideth them for being withdrawn to another Goſpel, Gal. 1. 6. and Peter telleth them to prevent the reception of feigned Oracles, that they had a ſurer Word of Prophecy, 2 Pet. 1. 19. a ſafe rule to truſt to: and Paul biddeth Timothy, 2 Tim. 3. 14, 15. Continue in the things which he had learned: and our Lord ſaith, Mat. 24. This Word of the Kingdom ſhall be prea[illegible: 1 letter]hed to all Nations. Now the doctrine of Salvation is but once delivered, 1. Becauſe all is done ſo fully and perfectly, that nothing can be added; there is enough to make us wiſe to Salvation, and what2 Tim. 3. 15, 17. ſhould Chriſtians deſire more? There is enough to make the man of God perfect, that is, to furniſh him with all kind of knowledg for the diſcharge of his office; there needeth no more; there is enough to make us wiſe to preach, and you wiſe to practiſe; and 'tis certain enough, that you need not ſpend your time in doubting and disputing; and 'tis full enough, you need nothing more to ſatisfie the deſires of Nature, or to repair the defects of Nature: here is ſufficient inſtruction to decide all Controverſies, and aſſoil all doubts, and to give us a ſure conduct to everlaſting glory. 2. Becauſe this Rule can never be deſtroyed: The Word hath often been in danger of being loſt, but the miracle of its pr[illegible: 1 letter]ſervation is ſo much the greater: In Joſiahs time there was but one Copy of the Law; in Diocleſians time there was an Edict to burn their Bibles, and Copies were then ſcarce and chargeable; yet ſtill they were kept, and ſo ſhall be to the end of the world, for the Sacraments muſt continue till Chriſt come, Mat. 28. 20. and 1 Cor. 11. 26. and the Word muſt be preached till we all grow into a perfect body in Jeſus Chriſt, Epheſ. 4. 12, 13. not only de jure, but de facto, not only it muſt be ſo, but it ſhall be ſo. Well then, expect not new revelations, or diſcoveries of n[illegible: 1 letter]w truths beſide the Word,Hold faſt till I come, Rev. 2. 25. which is the immutable Rule of Salvation. Again, it checketh them that expect new Apoſtles, endued with a Spirit of infallibility, to reſolve all doubts and queſtions: We muſt give heed to the Scriptures, till the day ſtar ariſe in your hearts, that is, till we have full communion with Chriſt; for our reward in Heaven is expreſſed by the morning ſtar, Rev. 2. 28. To him that overcometh I will give the morning ſtar. Again, it confuteth the Familiſts, that dream of ſome days of the Spirit, wherein we ſhall have a greater light then is in the Scriptures; they fancy the time of the Law to be the days of the Father, the time of the Goſpel to be the days of the Son, and the latter end of the world to be ſaeculum Spiritus Sancti (as the Weigelians phraſe it) the age of the Holy Ghoſt, but fooliſhly, for theſe are Acts 2. 17 Heb. 1. 1. the laſt times, and the holy Ghoſt was never more gloriouſly poured out then at Chriſts Aſcenſion, and greater things cannot be revealed to us then God in Chriſt reconciling the world: Laſtly, 'tis for the comfort of the Saints, that their Salvation is put into a ſtated courſe, and God hath ſhewed you what you muſt do if you would inherit eternal life. The next circumſtance is the perſons to whom it was delivered,3. [to the Saints,] it may be underſtood of the Apoſtles, to whom it was delivered to be propagated; o[illegible: 1 letter] of the Church, to whom it was delivered to be kept, and who in the conſtant uſe of Scripture are called Saints. Obſerve, That Obſervat. Saints are moſt intereſted in the acknowledgment, propagation and defence of Truth. The Chriſtian faith was delivered to Saints and by Saints, and none receive it ſo willingly, and defend it ſo zealouſly, and keep it ſo charily and faithfully as they do. 1. The men that the Spirit of God made uſe of as Penmen were holy men, ſpecially purified and ſanctified for this work: 2 Pet. 1. 21. Holy men of God ſpake as they were moved by the Holy Ghoſt: And Epheſ. 3. 5. Revealed unto his holy Apoſtles and Prophets by the Spirit: Theſe men were the fitteſt inſtruments to beget an external repute to the Word; Surely they would not do any thing for their own ends, and obtrude their own inventions upon the world as Oracles from God. A carnal mans teſtimony is liable to ſuſpition; Who would count that wholeſom that cometh from a leprous hand? Yea thoſe that were not of eminent ſanctity were not fit for ſuch an employment: a novel doctrine (ſuch as the Goſpel ſeemed to be in the world) needed all the advantages that might be, to gain a title and intereſt in their belief; therefore did the Lord make uſe of ſuch holy and ſelf-denying perſons, who expected to gain nothing but ignominy, poverty, afflictions, bonds, death; theſe things did abide for them in every City. 2. Holy perſons are only fit to preach the Faith; ſancta ſanctis, holy men for holy things; 'tis an holy faith, and therefore fit to be managed by holy perſons, that their hearts may carry a proportion with their work: Iſai. 52. 11. Be ye clean that bear the Veſſels of the Lord: The Officers that carryed the Veſſels and Utenſils of the Temple out of Babylon, were to take care of their cleanneſs. God purified Iſaiah when he ſent him to reprove, Iſai. 6. 7. and the Prieſts under the Law that miniſtred before the Lord, were to waſh in the great Lavor; Regeneration is the beſt preparation for the Miniſtry. Others diſparage their teſtimony, and bring a reproach upon the Goſpel; People think we muſt ſay ſomewhat for our living, and ſo give us the hearing, but that's all: Oh think of it, the credit of Chriſt lieth at ſtake; and ſince Miracles are ceaſed, all the external confirmation that we can add to the Word is by holineſs of converſation. The Levites firſt cleanſed themſelves, and then cleanſed the people, Nehem. 12. 30. The life of a Miniſter is much either to edification or deſtruction; they take the leſſon rather from your lives then your mouths, and by your levity or vanity ſin cometh to be authorized: in ſhort, either your doctrine will make your life bluſh, or your life will make your doctrine bluſh and be aſhamed. 3. None are fit publiquely to defend the Truth, but the holy; they ſpeak with more power, as from the heart, and inward experience, and are more zealous as being more nearly concerned; Erubeſcit quamvis [illegible: 2 letters] praedam d[illegible: 2 letters] ctrina quam propria reprehendit conſcientia. Hieron. in Epitaph. Marcellae. We can do nothing againſt the Truth, but for the Truth 2 Cor. 13. 5. they that partake of Gods Nature, will ſooneſt eſpouſe Gods Cauſe and Quarrel: and their zeal is moſt pure; Carnal men pervert religious differences, they change the nature of them, turning them into a ſtrife of words, or a contention for intereſts; matters are not managed ſo purely as when there is conſcience on both ſides: The Saints contend beſt for the Saints faith. Zeal in carnal men is like fire in ſtraw, quickly up and quickly down; but in the godly 'tis like fire in wood, longer kept: Wiſdom is juſtified of her children, Mat. 11. 19. they are fitteſt to interpoſe. Again, falſe zeal is moſt paſſionate without pity and meekneſs, but the flame is moſt pure and bright in an holy heart, which is ſubdued to the power of Truth. 4. None receive the Truth ſo willingly as the Saints do: Holy perſons can beſt underſtand what was written by holy men, they pierce into it more deeply; as Iron that is red hot runneth further into the board, then a ſharp tool that is cold: Pſa. 25. 14▪ John 7. 17. God unboſometh himſelf to his familiars; Holy hearts are not clouded with the miſts of luſts and intereſts: [non-Latin text not transcribed] Nazi. Orat. (ut memini) 40. Holineſs doth not blunt the wit, but ſharpens; none have a worſe ſpiritual ſight then they that lack grace, 2 Pet. 1. 9. Where there is purity, there is brightneſs; the mind being ſeparated from groſs things, is fitted for the reception of ſpiritual myſteries: Paul ſaw moſt of God when he was blind to the world; the heart being taken off from the world, is erected to things ſupernatural and of an higher cognizance. 5. None retain the Truth more firmly then the Saints do. Manna was kept in a golden Veſſel, and ſo is Truth in a pure Soul: Titus 3. 9. Holding the myſtery of faith in a pure conſcience. An unclean veſſel ſowreth the liquor that is put into it; ſo doth a carnal heart pervert the faith, and teint the judgment. Let a man once be given up to ſome great luſt, and you ſhall ſoon find him to be given up to ſome roaring error alſo; and when once they come to make ſhipwrack of a good conſcience, they do not long hold the faith that was once given to the Saints, for grace and truth always thrive together. I come now to the main Obſervation that is to be drawn from theſe words; That 'tis the Duty of Chriſtians in times of Error and Seducement to contend earneſtly for the Faith once Doct. given to the Saints. 'Tis their duty at all times, but then eſpecially: 1. That we may not diſcredit our ſelves and the Truth. 2. That we may not hazard our ſelves and the Truth. 1. Let me firſt ſpeak to the Diſcredit, and there I ſhall ſhew, 1. That Truth is honoured by a bold and reſolute Defence of it: We are not aſhamed of it though it be queſtioned and ſcorned in the world: Mat. 11. 19 Wiſdom is juſtified of her children: Neither Johns doctrine nor Chriſts doctrine would reliſh with the world, yet ſome had a reverend opinion of it for all that. Pſal. 119. 26, 27. They make voyd thy Law, therefore I love it above pure gold. In times of defection our love to God and the ways of God ſhould be the greater; as Fountain water is hotteſt in coldeſt weather. 'Twas an honour to the Chriſtian Religion that the Quid ergo malum in Chriſtiana Religione cujus reus gaudet, accuſatio votum eſt & poena foelicitas. Tertul. primitive Profeſſors were glad of an occaſion to dye for it, and the more it was deſpiſed and perſecuted the more did they own it; falſhoods cannot endure the brunt of oppoſition. 2. That we may not diſhonour our ſelves, and diſcredit our own profeſſion: He is but an ill ſervant of Chriſt, that will not ſerve him when the Lord hath need of him; when God diſtinguiſheth ſides, and cryeth out, Exod. 32. Who is of my ſide, who? Times of Error and Seducement are ſearching trying times: Light chaff is carryed about with every wind, but the ſolid grain lieth ſtill upon the ground: The approved are made manifeſt, 1 Cor. 11. 19. There is a time not only to ſhew love, but valor: Jer. 9. 3. They are not valiant for the Truth upon the Earth. To be valiant for Truth is to defend it in time of oppoſition, and to ſparkle ſo much the more in an holy zeal becauſe they pervert the right ways of the Lord: A Chriſtian muſt an heart as well as a liver, not onely love the Truth, but contend for it, and the more earneſtly the more 'tis oppoſed: The Apoſtle ſaith, that a Biſhop muſt hold faſt the Word of Truth, Titus 1. 9. [non-Latin text not transcribed]. The word ſignifieth an holding it faſt againſt a contrary force; as when a man ſeeketh to wreſt a ſtaff out of anothers hand, he holdeth it the faſter. 2. The next Reaſon is, That we may not endanger and hazard our ſelves and the Truth. 1. That we may not endanger our ſelves: 'Tis good to be able to defend Religion when 'tis queſtioned; ignorant, ſecure and careleſs ſpirits will certainly miſcarry: Preſent Truths and preſent Errors have an aſpect upon our intereſts; we muſt determine one way or another: Now how eaſily are they carryed away with intereſts that have no principles, no [non-Latin text not transcribed], 2 Pet. 3. 17. no proper ballaſt in their own ſpirits? Therefore let us ſtrive to know the Truth, to own the Truth in a time of tryal; 'tis needful: All Errors and Hereſies are but mens natural thoughts gotten into ſome valuable opinion, becauſe backed with the defences of wit and parts. What are all the learned Disputes againſt the Truth, but the props of thoſe vulgar mispriſions and groſs conceits that are in the heart of every natural and ignorant man? We have all an heretick in our boſoms, and are by nature prepared to drink in all kind of errors and lyes, and therefore we are ſaid, Pſal. 58. 3. to ſpeaklyes from the womb, becauſe theſe things are in our natures; Pelagiani omnes miſcimur & cumſuper cilio Phariſaico. Spanhem. we are born Pelagians and Libertines and Papiſts. As in the new nature there is a cognation and proportion between us and Truth, ſo in the old nature there is an inclination to all manner of Errors. Luther ſaith, Every man is born with a Pope in his belly: And Mr Greenham hath a ſaying, That if all Errors and the memorials of them were annihilated by the abſolute Power of God, ſo that there ſhould not the leaſt remembrance of them remain, yet there is enough in the heart of one man to revive them again the next day. Certainly what ever is ſuggeſted from without doth very well ſuit with the carnal thoughts that are in our own boſoms: Look upon any error or blasphemy that is broached in the world, and you will find it true: Is Atheiſm vented? The fool hath ſaid in his heart, there is no God, Pſal. 14. 1. Gentiliſm or the doctrine of many Gods? So do we ſet up many Gods; what ever we fear or love, that we worſhip; Whoſe god is the belly, Phil. 3. 19. Every man naturally is a Pagan and Idolater: Pelagian Tenets, wherein original ſin is denyed, are natural: Common people think they had ever a good heart towards God; All theſe have I kept from my youth, Matth. 19. 20. Chance and Fortune in a contradiction to Gods Decrees are a mans natural opinions. So the doctrine of works and merit is in every mans heart: What queſtion more rife when we begin to be ſerious, then What ſhall I do? A ceremonious ritual Religion is very pleaſing to carnal ſenſe; Conjectural perſwaſions is but a more handſom word for the thoughts of ignorant perſons; they ſay they cannot be aſſured, but they hope well: Doctrines of Liberty are very ſuitable alſo to corrupt nature; Caſt away the coards, Pſal. 2. and Who is Lord over us? Pſal. 12. 4. Nay all ſins are rooted in ſome error of judgment, and therefore they are called errors, Pſal. 19. 12. Well then, for our own Caution we had need ſtand for the Truth, becauſe Error is ſo ſuitable to our thoughts; now when it ſpreadeth further, 'tis ſuitable alſo to our intereſts, and then we are in great danger of being overſet. 2. That we may not hazard the Truth: When Errors go away without controul, 'tis a mighty prejudice both to the preſent and the next age. The dwellers upon Earth rejoyced when Gods Witneſſes were under hatches, and there was none to conteſt with them, Rev. 11. 10. Fools muſt be anſwered, or elſe they will grow wiſe in their own conceit, Prov. 26. 4, 5. Error is of a ſpreading growing nature, therefore 'tis not good to retreat and retire into our own cells from the heat and burden of the day; let us ſtand in the gap and make reſiſtance as God giveth ability: Two Motives will enforce this Reaſon. 1. The Preciouſneſs of Truth: Buy the Truth, and ſell it not; 'tis a commodity that ſhould be bought at any rate, but ſold by no means, for the world cannot bid an anſwerable price for it: Chriſt thought it worthy his Blood to purchaſe the Goſpel; by offering up himſelf he not only procured the comfort of the Goſpel, but the very publication of the Goſpel; therefore we ſhould reckon it among our treaſures and choiceſt priviledges, and not eaſily let it go, leſt we ſeem to have cheap thoughts of Chriſts blood▪ 2. The truſt that is repoſed in us for the next age, that's an obligation to faithfulneſs: We are not only to look to our ſelves, but to poſterity, to that Doctrine which is tranſmited to them; One generation teacheth another: and as we leave them Laws and other National Priviledges, ſo it would be ſad if we ſhould not be as careful to leave them the Goſpel. Our fathers told us what thou didſt in their days, Pſ. 44. 1. Every age is to conſider of the next, leſt we intail a prejudice upon them againſt the Truth: What cometh from forefathers is uſually received with reverence: A vain converſation received by tradition from your fathers, 1 Pet. 1. 18. If you be not careful you may ſin after you are dead, our errors and evil practiſes being continued and kept afoot by poſterity. All the World had been loſt in Error and Prophaneneſs, if God had not ſtirred up in every age ſome faithful Witneſſes to keep up the memory of Truth. There is in man a natural deſire to do his poſterity good; Love is deſcenſive: Oh conſider, how ſhall the children that are yet unborn come to the knowledg of the purity of Religion, without ſome publike monument, or care on your part to leave Religion undefiled. Antichriſt had never prevailed ſo much, if men had thought of after ages; they ſlept and unwarily yeilded to incroachment after incroachment, till Religion began to degenerate into a fond Superſtition or bundle of pompous and idle Ceremonies; and now we ſee how hard it is to wean men from theſe things, becauſe they have flown down them in the ſtream of ſucceſſion, and challenge the authority and preſcription of ancient Cuſtoms. Look as ſometimes the Anceſtors guilt is meaſured into the boſom of poſterity, becauſe they continued in their practiſes; Matth. 23. 35. That upon you may come all the righteous blood, &c. So many times the miſcarriages of poſterity may juſtly be imputed to us, becauſe they ſhipwracked themſelves upon our example: The fathers ate ſowr grapes, and the childrens teeth are ſet on edg. Well then, let us perform the part of faithful Truſtees, and keep the Doctrine of Salvation (as much as in us lieth) pure and unmixed. It preſſeth us to this earneſtneſs of contention and zeal Ʋſe. for the truths of God: We live in a frozen age, and curſed indifferency hath done a great deal of miſchief. Chriſtians! Is Error grown leſs dangerous? or the truth of Religion more doubtful? Is there nothing certain and worth contention? or are we afraid to meddle with ſuch as ſhrewd themſelves under the glorious name of Saints? We will not oppoſe Saints, and ſo let the Truth go that was given to the Saints, to be kept by them: Oh my Brethren, Paul withſtood Peter to the face, when Truth was like to ſuffer, Gal. 2. 11. So ſhould we withſtand them to the face rather then make ſuch ſad work for the next age, and leave our poor babes to the danger of error and ſeduction. What's become of our zeal? There is none valiant for the Truth upon the Earth: Prejudices and intereſts blind men ſo that they cannot ſee what they ſee, and are afraid to be zealous leſt they ſhould be accounted bitter. We have been jangling about diſcipline, and now doctrine it ſelf is like to eſcape us. In the Name of God let us look about us; Are there not crafty Thieves abroad that would ſteal away our beſt treaſure? and in the midſt of the ſcuffle cheat us and our poſterity of the Goſpel it ſelf? We have been railing at one another for leſſer differences, and now we begin to be aſhamed of it: Satan hopeth that Error and Blaſphemy it ſelf ſhall go ſcot-free. Ah my Brethren, 'tis time to awake out of ſleep; whileſt we have ſlept the Enemy hath come and ſown tares: What a tattered Religion ſhall we tranſmit to ages to come, if there be not a timely remedy? To help you I ſhall ſhew, 1. What we muſt contend for. 2. Who muſt contend, and in what manner. 1. What we muſt contend for, for every Truth of God according to its moment and weight: The duſt of Gold is precious; and 'tis dangerous to be careleſs in the leſſer Truths. Whoſoever ſhall break the leaſt of the Commandments, and teach men ſo to do, &c. Mat. 5. 19. There is nothing ſuperfluous in the Canon; the Spirit of God is wiſe, and would not burthen us with things unneceſſary: Things comparatively little may be great in their own ſphere, eſpecially in their ſeaſon, when they are the truths of the preſent age, and now brought forth by God upon the ſtage of the World that we may ſtudy his mind in them. Potius runt coelum quam pereat unamica veritatis. Luther. Better Heaven and Earth ſhould be blended together in confuſion (ſaith Luther) then one duſt of Gods Truth ſhould periſh. If the Lord call us out to the defence of them, what ever cometh of it we muſt be faithful: A man may make ſhipwrack of a good conſcience in ſmall matters; ſay not, It is a little one, and my Soul ſhall live: Harken to Satan, and this will be a little one, and that ſhall be a little one, till we have littled away all the principles of faith. I tell you, the world hath counted thoſe ſmall things for which the children of God have ventured their all 'tis your duty to take the little foxes, Cant. 2. 15. The firſt appearances of Error are many times modeſt: There is a chain of Truths; the Devil taketh out a link here and a link there, that all may fall to pieces: See 2 Theſ. 2. 2. Let no man deceive you with ſuch doctrine as that the day of Chriſt is at hand: Why? they might ſay there is no great danger in that? Peter ſaith, the end of all things draweth nigh, 1 Pet. 4. 7. The Seducers ſaid, [non-Latin text not transcribed], it is at hand; and Peter ſaith, [non-Latin text not transcribed], it draweth nigh; here is no great difference! Aye but be not ſhaken in mind (ſaith Paul) neither by letter, nor by word, nor by ſpirit, as if the day of the Lord were at hand: that is, take heed of ſuch ſuggeſtions under what pretence ſoever they are brought to you, either of revelations or collections from my doctrine, 'tis all a falſhood: Ne forte cū tranſiſſet tē pus quo cum credebant eſſe venturum et veniſſe non cernerent etiā caetera fallaciter ſibi promi[illegible: 2 letters]i arbitrantes & de ipſa mer[illegible: 1 letter]ede fidei deſperanit. Aug. Ep. 80. Why is Paul ſo earneſt? becauſe Satan had an aim to make them look for the ſudden coming of Chriſt, which not happening accordingly to make them fall a queſtioning all the Truths of God. So Gen. 3. 2. Ye ſhall not eat nor touch leſt ye dye; that was Satans repetition; whereas God had ſaid, Gen. 2. 17. Thou ſhalt ſurely dye: no great difference; but Satan got a great deal of advantage by it, therefore be not ignorant of Satans devices: The Council of Nice would not gratifie [non-Latin text not transcribed] and [non-Latin text not transcribed]. Arrius in a letter, and [non-Latin text not transcribed] and [non-Latin text not transcribed]. Neſtorius in a letter: The leſſer Truths are not to be ſlighted in their time and place; they deſerve an earneſt contention: The Martyrs were not fooliſh nor prodigal of their lives, they knew what they did when they durſt not give place for a moment. All this is not ſpoken to juſtifie undue rigors, ſuch as are without any temper of Chriſtian moderation; or thoſe frivolous Controverſies about trifles, ſuch as have no foundation in the Word, as about the Obſervation of Eaſter, between the Eaſtern and Weſtern Churches, which difference grew ſo high that they excommunicated each other; or about celebrating the Lords Supper with leavened or unleavened bread; or the fierce bickrings between Chryſoſtom and Epiphanius about Origens Books, ſet on by Theophilus, in purſuit of which many were ſlain, the Senate houſe pulled down, and the great Church at conſtantinople ſet on fire. Nor to juſtifie meer verbal ſtrifes about words and names forbidden by the Apoſtle, 2 Tim. 2. 14. 1 Tim. 6. 4. Vain glorious men if they can get but a different method or expreſſion, cry no new light, and ſo there is a great deal of noiſe ſtirred up about a miſtake. Nor to juſtifie the breaking off Church-fellowſhip and communion, and making rents in the Body of Chriſt, becauſe of difference of opinion in ſmaller matters, when we agree in the more weighty things: We are to walk together as far as we are agreed, Phil. 3. 16. and externals wherein we differ, lying far from the heart of Religion, are nothing to faith and the new creature, wherein we agree, Gal. 5. 6. and 6. 15. The moſt weight ſhould be pitched upon the fundamentals and eſſentials of Religion; and when there is an agreement there, private differences in ſmaller matters ſhould not make us break off from one another: Falſe zeal is unevenly carryed out to theſe lower things both in opinion and practiſe; and uſually young Profeſſors are eager upon disputes, impatient of contradiction, and lay out all their ſtrength this way, to excuſe their care in the more weighty matters of Chriſtianity; whereas the Kingdom of God doth not ſtand in meat and drink, but in peace, and righteouſneſs, and joy in the Holy Ghoſt, Rom. 14. 17. The itch of disputing and zeal for an opinion, rather then Religion in the main, are bad characters. Again, when men, though in the right, think there is no Religion or holineſs but within the compaſs of ſuch an opinion, this is cenſorious rigor, or to Eccl. 7. 17. be righteous over-much; or when a leſſer diſſent is loaded with all the odious conſequences that you can fancy in your thoughts, though diſclaimed by the party diſſenting; when Eloi is turned into Elias, and things are perverted by a miſ-interpretation, as Chriſts words were, John 2. 19. compared with Mat. 26. 61. Briefly, when men upon every ſmall occaſion draw all things to extremity, and break out into As Rivet ſaid of Montague, Non poteſt ille quenquam a quo diſſentit ver in leviſſimis ſine convitiis mominare. Rivets Apol. pro ſanctiſſima Virgine Maria. contumely, revilings, perſecution, biting and devouring one another; 'tis not zeal, but fierceneſs and brutiſh immoderation: Therefore all this excepted, it ſtandeth us upon to be zealous even to ſufferings for the leſſer Truths, that we may prevent the further [illegible: 1 letter]ncroachments of Satan and Antichriſt his eldeſt ſon upon the liberties and priviledges of the Saints. But now beſides the leſſer things, there are Fundamentals and Eſſentials in Religion, which challenge the choiceſt of our care and zeal, that they may be kept entire and without violation; the ignorance of them is damnable, and the denyal heretical: to determine what they are is an undertaking of great concernment to the Chriſtian World, but of too high a nature for the preſent Exerciſe. I ſhall only mention a few Points which ſeem to be [non-Latin text not transcribed] matters concerning the Foundation; as the Creation of the World by God in ſix days out of nothing, Gods Providence, mans miſery by ſin, [illegible: 2 letters] liverance by Chriſt, the neceſſity of the new creature, the Reſurrection of the dead, and the everlaſting Recompenſes: Theſe are Points of the greateſt moment, though I cannot but ſay that others alſo are Fundamental; There are divers other Fundamentals of the higheſt nature, as the Myſtery of the Trinity into which we are baptized, the Ʋ [illegible: 1 letter] nion of the two Natures in the Perſon of Chriſt, that Scriptures are the Word of God, &c. but theſe come to mind as being of the moſt practical concernment. 2. Who muſt ſtrive, and in [illegible: 1 letter]hat manner. I anſwer, All in their place, and in that way that is proper to them. 1. Private Chriſtians muſt have a ſhare in this holy contention; their duty is partly to ſearch out the truth, that they may not fight blindfold, or by an unhappy miſtake laviſh out their zeal upon fancies which they affect, or ordinances and doctrines of men: People are never ſo furious, as when they have leaſt ground and reaſon for what they aſſert; yea and error never prevaileth ſo much as when Chriſtians are all flame and affection, without judgment, and do not underſtand the Reaſons of that Religion which they do profeſs: See 1 Pet. 3. 15. A reaſon of the hope that is in you: and 2 Pet. 3. 17. [non-Latin text not transcribed], their own ſtedfaſtneſs; that is, ſuch a ſtedfaſtneſs as doth ariſe from ſolid grounds in their own hearts, and not meerly from the conſent of others. 2. To own the profeſſion of the Truth what ever it coſt them; I ſay 'tis their duty to own the profeſſion of the Truth, for the publike owning of the people 'tis a great let and reſtraint to Tyranny, and ſuch innovations as otherwiſe a carnal Magiſtrate would introduce into the Church by force and power▪ See Acts 4. 21. They let them go becauſe of the people: ſo Mat. 14. 5. and 21. 46. And again, I ſay they muſt own it what ever it coſt them, for zealous defences are a great honour to the Truth: The disputations of the Doctors do not commend it to the world ſo much as the death of the Martyrs; and therefore though you cannot diſpute for the Truth, yet you ſhould dye for the Truth: Ye have not yet reſiſted unto blood, &c. Heb. 12. 4. We cannot be at too much coſt to preſerve ſo precious a treaſure to poſterity; And here even Ipſae foeminae ſunt pobiſcum in eadem confeſſionis gloria conſtitutae. Cyp. Mart. Cum triumphantibus viris & foeminae veniunt quae cum ſaeculo dimicantes ſexum quo que vicerunt. Cyp. Serm. de Lapſis. women may put in a ſhare, they have lives to ſacrifice upon the intereſt of the Truth, and uſually they do not fall in vain. 3. To honour the Truth by their converſations: there are heretical manners as well as heretical doctrines; and there are many that are otherwiſe of an orthodox belief, yet make others ſectaries and diſciples of their vices: ſome live Atheiſm; there are Antinomians in practiſe: An Apoſtate is a practical Arminian: Therefore Chriſtians are called to hold forth the Word of life in their converſations, Phil. 2. 16. and to make the doctrine of God the Saviour comely, Tit. 2. 10. by glorifying God in that courſe of life to which they are diſpoſed: To preach and write for the Truth, doth not honour it ſo much as to walk in the Truth, John Ep. 3. 4. Efficaeius eſt vitae quā lingu[illegible: 1 letter] teſtimonium. Bernard. and the life is a better witneſs of the reality of Religion then the tongue. 4. To compriſe all in a few words what ever maketh for the Truth, either with God or men all that muſt the people do; We can do nothing againſt the Truth, but for the Truth, ſaith Paul, 2 Cor. 13. 8. To God you muſt pray, that he would ſend forth not only Laborers, but Champions, Mat. 9. 38. not only ſuch as can handle the trowel, but the ſword in the Battels of the Church: Gladiatores perfectiſſimos non tantum magiſtri & praepoſiti ſui, ſed etiam Idiotae & ſupervacuè qui que adhortantur de longinquo ut ſaepe ſe ipſo populo dictata ſuggeſta profuerint. Tertul ad Mart. To men, you are to quicken thoſe that have gifts to look to their duty in this kind; Say to Archippus, Take heed to thy Miniſtry which thou haſt received in the Lord, Col. 4. 17. Many may be ſtired up by your exhortations, that otherwiſe would lie uſeleſs in illeneſs and privacy; in the Battel the Trumpeter hath his uſe as well as the Souldier: Neither are they to be admoniſhed only, but aſſiſted, and by that means you have an intereſt in the glory of the work: John Ep. 3. 8. We ought to receive ſuch, that we may be fellow-helpers to the Truth; [non-Latin text not transcribed], co-workers; your helping hand is to the action, and God will not be unmindful of it: yea if you bear any part of the toil, by performing any labour of love to them, it ſhall turn to a good account in the day of the Lord: Hezekiah's ſervants did but copy out the Proverbs, and 'tis mentioned to their praiſe, Prov. 25. 1. All this may be done by perſons of a private gift and ſtation. 2. There is ſomething that the Magiſtrate may do; Rom. 13. 4. He is the Miniſter of God for good; not only for good Civil, but Spiritual; and therefore doth the Apoſtle bid us pray for them, that they may be keepers of both the Tables, 1 Tim. 2. 2. that we may lead a quiet life under them in all godlineſs and honeſty. [non-Latin text not transcribed], &c. Ariſt. Polit. lib. 7. cap. 8. Heathens have aſſerted, That it belongeth to the Magiſtrates duty chiefly to look after matters of Religion: Much more is it evident by the light of Chriſtianity: The Kings of the Old Teſtament are commended for their zeal in this kind; and in the times of the Goſpel it is propheſied that Kings ſhall be the Churches nurſing fathers, and Queens her nurſing mothers, Iſai. 49. 23. which they cannot be if they ſuffer poyſon to be given to Gods little ones without any let and reſtraint: 'Tis a clear truth, that if a man give up himſelf to Chriſt, he is to give up himſelf to him in every relation; his wit, wealth, parts, authority, all to be layed out for the uſe and ſervice of Chriſt: he that doth not give up all, giveth nothing; we are to be Chriſts in every capacity: Therefore a Magiſtrate as a Magiſtrate muſt not only countenance Religion, but alſo diſcountenance Error, and hinder the ſpreading of it within his charge. 'Tis by Chriſt Prov. 8. 1[illegible: 1 letter]. that Kings reign, from him they received their power, and to him muſt they give an account of the exerciſe of it in the great day of Recompenſes; therefore they are bidden to be wiſe and to kiſs the Sun, Pſal. 2. 10, 11, 12. which certainly noteth more then a negative act or not oppoſing; there muſt be ſomething poſitive▪ a zealous defence of the Truth in their way, or elſe God will reckon with them: Thoſe Gallio's that are indifferent to Chriſt and Antichriſt, cannot expect a long and happy reign. I cannot ſee how they can be true to Civil Intereſt, unleſs they be careful for the ſuppreſſion of Error; for when falſe doctrines are freely vented, 'tis to be ſuppoſed they will find a general reception, for the moſt are the worſt; and then when the generality of a Nation are corrupted, National Judgments will not long be kept off, the whole Body is ſure to ſmart for it; for (as the Jewiſh Proverb is) Two dry ſticks will ſet a green one on fire: Beſides, that Error is maſterly and bloody, and loveth to give Law; therefore ere it be too late they ſhould look to the Civil Peace, for if men be quiet, God will not, when his Honour and Truth and Worſhip is neglected. But of this more hereafter. 3. Miniſters are to contend for the Truth; for by their office and ſtation in the Church they are Captains of the people in this War againſt Satan and his adherents; therefore 'tis required of them that they ſhould be able to handle the ſword and the trowel; not only to exhort by ſound doctrine, but to convince the gainſayers, Titus 1. 9. Theſe are [non-Latin text not transcribed], 2 Tim. 2. 2. the faithful men, the Feofees in truſt, to whom Truth is committed; they are the ſalt of the Earth, Mat. 5. 13. thoſe that muſt ſeaſon the world with gracious principles; therefore they muſt above all others labour in the deſence of the Truth, otherwiſe they are compared to Iſ. 56. 10. 11 dumb dogs that bark not when the thieves come to ſteal away the treaſure. Now Miniſters muſt contend, partly by preaching, warning the people of the Wolves that are abroad, Acts 20. 29. Partly by disputing, Acts 15. 2. & 18. ult. that by the knocking of flints light may fly out, and that Truth may beat its enemy hand to hand in the open field: And partly by writing, Alteruis vicibus contentioſo fune uter que diem in vespedam traximus obſt[illegible: 1 letter]epentibus etiā quibuſdam ſpectantibus, ſingulorum, nubilo quodam verit as obumbrabatur. Tertul. contra Judaeo. for many times diſputes are carried on with ſo much tumult and popular noiſe, that Truth is loſt in the crowd; beſides, by this means we are the help to poſterity, that together with the poyſon the antidote may be tranſmitted to them.

VERSE IV. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into laſciviouſneſs, and denying the only Lord God, and our Lord Jeſus Chriſt. JƲde having made way into their affections by a Salutation, which according to the wont of the Apoſtles, breatheth out ſpiritual and heavenly wiſhes for their good; he doth in the third Verſe exhort and engage them to a conſtant defence of the Truth; and now the neceſſity or occaſion of ſuch an Exhortation is declared, namely, becauſe falſe Teachers were got abroad, and had ſlily taken up the general name and profeſſion of Chriſtians; therefore in faithfulneſs he could not chooſe but warn them of the danger. The whole Epiſtle is ſpent in the deſcription of Hereticks, their ſins and puniſhments: in this Verſe they are deſcribed by four things. 1. By their entrance into the Church, [Certain men crept in unawares.] 2. By their condition before God▪ [who were before of old ordained to this condemnation.] 3. By the diſpoſition of their ſpirits, [ungodly men.] 4. By the courſe of their doctrines and converſations, where two things are charged upon them: 1. Abuſing the Goſpel, [turning the grace of our Lord into laſciviouſneſs.] 2. Denying Jeſus Chriſt in his Natures and Offices, [denying the only Lord God, and our Lord Jeſus Chriſt.] Firſt, Let us begin with the deſcription of their entrance into the Church, [There are certain men crept in unaware[illegible: 2 letters] ] Some ſay they are not named, as not being worthy, or rather it not being neceſſary, they being ſo plainly deſcribed; and indeed 'tis uſual with the Apoſtles, who rather dealt againſt things then perſons, to ſuppreſs the name, and deſcribe the error or ſin. But what is the meaning of this firſt thing layed to their charge, they crept in unawares? I anſwer, It may imply their entrance into the Church under a colour and ſhew of profeſſion: Wicked men may creep into Obſervat. the beſt Church; God permitteth it not only for their own hardening, but for our trouble and tryal: Paul complaineth of falſe Brethren privily brought in to ſpy out their liberty, Gal. 2. 7. and the adverſaries of Jeruſalem ſaid, Ezra 4. 1. Let us build with you, for we ſeek your God as ye do; but 'twas with an intent to hinder the work: ſo Simon Magus got to be baptized▪ Acts 8. as thieves ſeek to be entertained in the houſe, that they may have the more opportunity to work miſchief whileſt the good man is aſleep. Learn hence to be more watchful in admiſſions to the Church; no perils ſo great as thoſe occaſioned by falſe Brethren: We think to fill the Church, but we do but fill the houſe with thieves; wicked men ever prove a trouble: 'Tis an eaſie matter to fill the Church by remitting the rigor and ſeverity of diſcipline, but Heaven is never the fuller, but the emptier; for wicked men are hardened and confirmed in their own ſecurity, and the Church never fareth the better, Multiplicitis fidei populis fides imminuta eſt & creſantibus filiis mater aegrotat, quantū copiae acceſſit, tantū diſciplinae neceſſit, in audito genere proceſſus & re[illegible: 1 letter]eſſus, creſcens ſimul et decreſcens. Salvian de Gubernat. it loſeth in ſtrength what it gets in bredth, as a river doth, and zeal is leſſened the more the number is increaſed: yea wicked men uſually prove a trouble, and we come to wiſh afterward we had been more ſtrict: 'tis ſaid, Acts 5. 13, 14. Of the reſt d[illegible: 1 letter]rſt no man joyn himſelf unto them, but the people magnified them, and Beleevers were the more added unto the Lord, multitudes both of men and women: 'Tis ſpoken upon the occaſion of the ſudden death of Ananias and Saphira; it terrified the hypocrites, but brought in more ſound Beleevers; for of the reſt durſt no man joyn, that is, of ſuch as Ananias and Saphira was, Beleevers in ſhew, but carnal in heart; they ſaw 'twas not dallying with God in ſuch matters: Juſt ſo when the Church keep a ſtreight hand, hypocrites dare not joyn, but ſound Beleevers will the ſooner, and then the Church though it be a leſſer body, 'tis more ſound, healthy and active. But what Rule muſt we go by? we muſt go by outward and general profeſſion: I anſwer, This place will give us ſome direction; as far as we can diſcern men, ſo far may we judg of them; for the entrance of theſe men is here declared to be clancular and ſurreptitious; if the Church had known them, or looked to them ſo warily as it ſhould, the miſchief had been prevented. Eccleſia exintentione fideles tantum colligi[illegible: 1 letter], & ſi noſſet impios & incredulos eos aut nunquam admitteret aut caſu admiſſos excluderet. Bellar. de Eccleſiae, c. 10. Obſervat. 2. Bellarmine himſelf confeſſeth, That the intention of the Church is only to gather Believers into a Body, and if it knew the wicked and unbeleeving, it would either not admit them, or being admitted by chance, it would caſt them out. 'Tis good to be ſtrict, leſt by promiſcuous admiſſions we bring in ſuch a miſchief to the Church as we cannot eaſily get rid of. 2. It may note their intruſion or invaſion of the office of preaching; preſuming without a Warrant, or coming into the fold not by the door, in the regular eſtabliſhed way, falſe Teachers uſually running unſent, 'tis often charged upon them in the Scriptures: None ſo prone to errors as thoſe that have a defect in their Calling. Chriſt when he prayeth for a bleſſing on the Apoſtles labours, he uſeth that as an argument, John 17. 18. I have ſent them into the world: They that are loth to ſubmit their gifts to publike approbation, draw a juſt ſuspition upon themſelves; How came they to you? did they cre[illegible: 1 letter]p in? or were they ſolemnly admitted? When Elements are out of their place they breed confuſion: When men are out of their place they are not a bleſſing, but a miſchief to the Church. 3. The two former ſences may be allowed, but I rather prefer a third; their creeping into the peoples hearts and affections by plau[illegible: 1 letter]ble pretences and inſinuat[illegible: 1 letter]ons, in ſtilling their errors drop by drop before they could be obſerved, and pretending themſelves to be friends of Truth and Piety. I do prefer this ſence, partly becauſe he ſaith only [crept in,] without mentioning either Church or Office; but chiefly, becauſe this Epiſtle is but the abridgment of the ſecond Epiſtle of Peter, as will eaſily appear to thoſe that do compare them: now there 'tis ſaid, [illegible: 1 letter] Pet. 2. 1. They ſhall privily bring in damnable hereſies, denying the Lord that bought them. From this ſence obſerve, That falſe Teachers uſe to varniſh Obſervat. 3. over and mask the face of Error with plauſible pretences, that unawares we may take it into our boſoms: The Apoſtle ſpeaketh of their ſlights and cunning craftineſs, Epheſ. 4. 14. Their ſlights and pretences are many, I ſhall touch upon a few. Firſt, Sometimes greater ſtrictneſs; Col. 2. 18. Which things have a ſhew of wiſdom, and neglect of the body: rigorous obſervances and outward mortifications, as the Papiſts do▪ 2. Special meekneſs; Ravening Wolves in ſheeps clothing, Mat, 7. 15. Sic Siſinnius Novatianorum Epiſcopus apud Vedelium in Prud. veteris Eccleſiae in Prol. c. 3, 4. as if they were all for love and kindneſs; Abſalom ſtole away the peoples hearts by this artifice, 2 Sam. 15. 2. 3. Higher Goſpel ſtrain[illegible: 1 letter]; therefore doth Paul ſpeak ſo much againſt the other Goſpel, Gal. 1. 3. and the other Jeſus, 2 Cor. 11. 4. namely, ſuch an one as they had ſet up. 4. Selfdenyal; as ſome falſe Teachers at Corinth would take no maintenance to diſgrace Paul; ſee 2 Cor. 11. 12, &c. this was their glorying, that they would preach freely; and whereas they contributed to the relief of Paul, to them it needed not. 5. Greater learning and notions of a newer and more ſublime ſtrain; Oppoſitions of ſcience falſly ſo called, 1 Tim. 6. 20. Platonick ſpeculations, ungrounded ſubtleties. 6. Greater favour and liberty to Nature; They promiſe liberty, and allure through the luſts of the fleſh, 2 Pet. 2. 18. repreſenting the faithful Miniſters of Chriſt, as envying the contentment of your natures, and burdening you with exactions too rigorous; therefore the Apoſtle ſaith, I am afraid leſt any through ſubtilty beguile you, as the Devil did Eve, 2 Cor. 11. 3. How was that? I anſwer, By inſinuating a kind of envy in God, as if he did begrudg them the perfection and freedom of their natures; Gen. 3. 5. God knoweth that your eyes ſhall be opened, &c. So they think others are too ſtrict, and lay too many reſtraints upon your carnal deſires, and by this means allure many looſe and unſtable Souls. 7. Many times pretending the defence of that Truth, which they ſecretly impugn; as Pelagius talked altogether of grace; and Fauſtus Rhegienſis dum caprioſe videri vellet pugnare contra Pelagianos, compertus fuit Pelagio ſavens. Iſiodor. Fauſtus Rhegienſis pretending to oppoſe the Pelagians, did but more covertly own their Cauſe. Uſes of this Point are divers 1. For Information, it ſheweth us the Reaſon why we cannot ſet down the preciſe beginnings of Errors, becauſe they are privily brought in: Rev. 17. 5. Myſtery is written in the Whores forehead; The leak is not eſpyed many times, though the ſhip be ready to ſink: The originals of Hereſie are like the Fountain of Nile, obſcure and hidden; a man may loſe himſelf in the Labyrinth of Antiquity, before he can find them out. See the reverend and learned Dr Uſhers Anſwer to the Jeſuites Challenge. The Roman Apoſtacy is a Myſtery of Iniquity, that ſtole into the Church diſguiſed and by degrees: So that the beginning of it is not ſo eaſily ſtated as of other hereſies that are full grown at their firſt appearance. 2. It informeth us of the odiouſneſs of Error; it dareth not appear in its own colours, nor be ſeen in its own face: therefore Satan when he would ſet any Error on foot, he maketh choice of the moſt ſub[illegible: 1 letter]il inſtruments, that they may put a varniſh upon it; as when he tempted Eve, he made uſe of the Serpent, the moſt ſubtil of all the beaſts of the field, Gen. 3. 1. whereas the Lord chooſeth the plaineſt inſtruments, and hath commanded them to uſe all ſimplicity and godly converſation, 2 Cor. 1. 12. for Truth is ſo lovely in it ſelf, that it needeth no borrowed colours, 3. It informeth us what reaſon thoſe that are over you in the Lord have to preſs you to Caution; excuſe their holy jealouſie, 2 Cor. 11. 3. all is but need: we muſt bark when we ſee a Wolf, though in a ſheeps garment; our ſilence and negligence doth but give them an advantage: Whileſt the huſbandman ſlept, the enemy came and ſowed tares, Mat. 13. 35. 4. It preſſeth you to skill and watchfulneſs; you had need be ſound in the faith, that you may diſcern between good and evil, yea to have your ſenſes exerciſed, Heb. 5. ult. A ſoft credulity is ſoon abuſed; Prov. 15. The ſimple beleeveth every word: There is no reaſon but knowledg ſhould coſt us pains as well as gracious converſation; 'Tis a matter of great skill to be a through Chriſtian; there is a great deal of Sophiſtry and cunning abroad: if you follow the cry, you are in danger of engaging in a confederacy againſt God; if you ſtick to received Cuſtoms, there may be Error there too: if you run after every Novelliſt on the other hand, you will ſoon be led into the bogs of Error and Prophaneneſs; therefore go to him for direction that hath the treaſures of wiſdom and knowledg. But you need not only skill, but care and watchfulneſs; 'Tis not good to drink too freely of ſuſpected Fountains: let not your affections ſurprize your judgment; we admire the perſons, the gifts, and ſo eaſily ſwallow the doctrine: Try the ſpirits, 1 Joh 4. 1. 1 Theſ. 5. 2[illegible: 1 letter]. When there is counterfeit gold abroad, we uſe the Touchſtone: Truth loſeth nothing by being tryed, and you loſe nothing, for then your affections are better grounded: Prove all things, no man is infallible; an implicite faith begets but a fond affection. Secondly, Theſe Seducers are deſcribed by their condition before God, [who were before of old ordained to this condemnation,] [non-Latin text not transcribed] of old, that is, from all Eternity, for ſo the matter here ſpoken of imports; [non-Latin text not transcribed], we tranſlate it before ordained, but the word ſignifieth written as in a Book: 'tis uſual in Scripture to compare Gods Decrees to a Book; as Chriſt alledging Gods Decree for his miſſion into the World, ſaith, Pſal. 40. 8. In the volume of thy Book 'tis written of me: The meaning of the metaphor is to ſhew that theſe Decrees are as certain and determinate as if he had a Book wherein to write them: Now theſe are ſaid to be written before of old, to ſhew, that though they crept in unawares as to the Church, yet not as to God; they fell under the notice of his Decrees before ever they acted in this evil way. 'Tis further added, that they were ordained or written down in Gods Book, [non-Latin text not transcribed], for judgment or condemnation; the word is indifferent to either ſence, for [non-Latin text not transcribed] is often put for [non-Latin text not transcribed]; thus it is to be taken here for condemnation, appeareth by that place of Peter▪ [non-Latin text not transcribed], damnable hereſies, 2 Pet. 2. 1. and verſ. 3. Whoſe damnation of a long time ſlumbereth not; as he ſaith here, of old ordained to this judgment: The meaning of the whole is, that they were ſuch as were left to themſelves to bring upon themſelves by their own ſins and errors a juſt condemnation. That the object of the divine Decrees are not only mens ways, Obſervat. 1. but mens perſons: He doth not only ſay that their condemnation was pre-ordained, but they alſo were ordained of old to this condemnation. I obſerve this, becauſe many ſay that Gods Decrees do only reſpect actions and the events; we ſee they reſpect perſons alſo; we have no cauſe to mince matters, when the Scriptures ſpeak up to the point ſo fully and roundly. Again from that [ordained, or forewritten] obſerve, God Obſervat. 2. hath his Books and Regiſters, wherein the perſons, behaviors, and eternal eſtates of all men are recorded. At the Day of Judgment, theſe Books ſhall be opened, Rev. 20. 12. Therefore it ſhould be our care to be able to read that our names are written in the Book of Life, then which there cannot be a greater priviledg, Luk. 10. 20. And it preſſeth Caution; all that we do ſtandeth upon record; our ſpeeches, Mal. 3. 16, 17. our thoughts, 1 Cor. 4. 5. our actions, Jerem. 17. 1. Again obſerve, That in all thoſe things which appertain to Obſervat. 3. the Judgment of ſinners, God doth nothing raſhly, but proceedeth by foreſight and pre-ordination. Again, No man ever perverted the Truths of God but to Obſervat. 4. his own loſs. They were ordained to this judgment, that is, that by their ſins they ſhould come to ſuch a ruine: We play with opinions, but do not conſider that damnation is the end of them; The way of truth is the way of life, but error tendeth to death. Theſe things might be obſerved, but I ſhall rather pitch upon two Points; one particular, and reſtrained to the ſcope of the Context; the other general, as being taken from the conſideration of the expreſſions in their full latitude:Obſervat. 5. The firſt is, That Hereſies and Errors do not fall out by chance, but according to the certain pre-ordination and foreknowledg of God. There are two Reaſons for it, Nothing can come to paſs without his Will, and Nothing can come to paſs againſt his Will. 1. Not without his Will: If a Sparrow cannot fall to the ground without our heavenly Father, Mat. 10. 39. that is, cannot be taken and ſlain without the Will of God, then certainly nothing can be imagined, which God did not foreſee, or which he could not have hindred: There is nothing ſo ſmall, but the Lord taketh cognizance of it▪ nothing ſo evil, but he turneth it to good. Exempt any thing from Providence, and you weaken that reſpect which is due from the creatures to God: If Satan may do what he will, and God only be a looker on, then the Devil-worſhip of the Heathens would ſeem more rational; 'twas their cuſtom firſt to appeaſe the angry gods leſt they ſhould hurt them, and then to invoke the propitious: Upon this doctrine we might fear the Devil and carnal men, though God be propitious for many things are done whether he will or no. 2. Not againſt his Will; for then God ſhould make a creature too hard for himſelf: Things may be againſt his revealed Will, for that is a Rule to try the creatures; but not againſt his ſecret Will, for that would make God impotent and weak: Things that are moſt againſt his revealed Will, yet fall under the ordination of his ſecret Will; and whileſt men break Commandments, they fulfil Decrees: His revealed Wi[illegible: 1 letter]l ſheweth what ſhould be done, his ſecret Will what will be done. Briefly, the concurrence of God in and about the errors of men may be conceived in theſe things. 1. He denyeth grace and light, which might direct and ſanctifie; He is debtor to no man, and may do with his own according to [illegible: 1 letter]i[illegible: 1 letter] good pleaſure, Mat. 20. 15. He is not bound to give grace to all, and therefore 'tis no prejudice to his goodneſs to paſs by ſome. 2. He leaveth difficulty enough in the Word, that men who will not be ſatisfied may be hardened: Mark 4. 11, 12. All theſe things are ſpoken in Parables, that ſeeing they might ſee and not perceive; that is, for a puniſhment of their wilful blindneſs and hardneſs: Corrupt nature ſtumbles in Gods plaineſt ways; the Word is clear enough to them that have a mind to underſtand it, and yet difficult enough to them that have a mind to harden themſelves into a prejudice. Non periclitor dicere (ſaith Tertullian) ipſas Scripturas ita diſpoſitas eſſe, us materiam ſubminiſtrar[illegible: 1 letter]nt haeretius: So the Lord himſelf ſaith, Jer. 6. 21. Behold I will lay ſtumbling blocks before this people; that is, ſuffer them to ſtumble at their own prejudices. 3. God leaveth them to follow the courſe of their own hearts: he doth not incline and compel their wils, or infuſe evil to them, onely ſuffereth them to follow the carnal bent, and corrupt ambition of their own hearts, Hoſea 4. 17. let him alone, 1 King. 22. 22. Go forth and do ſo; Pſal. 31. 12. I gave them up to their own counſels, he hindreth not their wickedneſs; Yea, permiteth it, that ſo his wiſe counſels may take place. 4. God ordereth it for good, thereby bringing great advantage to his own name, Exod. 9. 16. For this cauſe have I raiſed thee up to ſhew in thee my power, great ſhakings and tumults diſcover much of God to the world; the Devil picketh out the moſt poliſhed ſhafts in all the quiver of mankind: and yet ſtill the Lord maintaineth the Lot of his Inheritance: Yea, God doth not onely advance his Name, and diſcover the glory of his providence, in protecting the Church, notwithſtanding Satans factors, and the abettors of his cauſe and kingdom: But alſo cauſes the truths that are queſtioned to ſhine the more brightly, as being more ſtrongly vindicated and aſſerted, as a Torch ſhineth the brighter when 'its waved with the wind; ſuch times put men the more upon the ſtudy and love of truth, doctrines not being taken up upon truſt, but ſound conviction, beſides errour being permitted, manifeſts the approved, 1 Cor. 11. 19. as a quick ſmart wind ſevereth the ſolid grain, from the chaff: and 'tis a means to ingage our dependance upon God for knowledge and inſtruction; Chriſts Prophetical Office would lye idle and uſeleſs, were not the chains of conſent ſometimes broken, and the language divided, ſome ſaying one thing ſome another, as the difference between the Jews, and the Samaritans about the place of worſhip, maketh the woman to go to Chriſt for ſatisfaction, John 4. 20. Once more, Gods permiſſion of errour conduceth to the juſt ruin of his enemies: Offences muſt be, but wo be to that man by whom they come, Mat. 18. 6. 7. So 1 Sam. 2. 25. Elyes Sons would not harken to the voyce of their Father, becauſe the Lord had a minde to ſlay them: By their own voluntary ſins, God bringeth them to their juſt ruine and condemnation, God lets them alone to wanton and play away their own ſalvation, if they will turn Seekers, Familiſts, Ranters, Atheiſts, Let them alone. Ʋſes. The Point may be applyed many ways. 1. Here is comfort to thoſe that regard the affairs of Sion; all the confuſion, and troubles that are in the Church, are ordered by a wiſe God, he will bring ſome good iſſue out of them, ſome glory to his Name, wherein the Saints rejoyce as much as in their own welfare; ſome good to the Church: Obſerve haſt not thou been more confirmed in the truth? ingaged to a more frequent recourſe to Chriſt, in whom are hidden all the treaſures of wiſdom and knowledge? Haſt thou not ſeen more of Gods Providence diſplayed by theſe tumults, &c. 2. It checketh fear, 'tis all in the hands of a good God, as God tryeth you to ſee what you will do, ſo you muſt wait upon God to ſee what he will do: let him alone, in and by all, he will bring forth his work in due time. 3. It ſheweth their wickedneſs that take occaſion to turn Atheiſts, from the multitude or errours, when the Church is rent into ſo many factions, men fooliſh, as if there were no God, and the whole Goſpel were but an impoſture, and well deviſed Fable; that's the reaſon why Chriſt prayeth, John 17▪ Let them be perfect in one, that the world may know that thou haſt ſent me, (i. e.) that they might not ſuſpect me for an impoſture: uſually we find that thoughts of Atheiſm are wont to haunt us upon theſe occaſions; but there is little reaſon for it, for all theſe things are fore-known by God, f[illegible: 1 letter]re-told by God, They muſt be▪ 1 Cor. 11. 19. Mat. 24. 6. And never is there ſo much of God and of the Beauty of Truth▪ diſcovered, as when errours abound; ſo that if there were not errours, there would be more cauſe of ſuſpition, where all things run with a ſmooth and full conſent and were never queſtioned, then the ſtrength and worth of them is not tryed: But the words of the Lord are pure words, as Silver tryed in a Furnace of earth, purified ſeven times, thou ſhalt keep them O Lord, thou ſhalt preſerve them from this generation, Pſal. 12. 6. 7. 4. 'Tis a ground of Prayer in times of deluſion: Lord this was ordained by thee in wiſdome, let us diſcern the glory in it and by it, more and more, the Church argueth, that there was not onely Pilates malice and Herods malice, but Gods hand and Counſel in the crucifixion of Chriſt, Acts 4. 28. to do whatſoever thy Hand and Counſel determined before to be done: Lord we know there is thy Counſel in it, and thy Counſel ſtill tendeth to good, &c. God loveth to be owned in every Providence, and to be intreated to fulfil his own Decrees. 5. It informeth us what a fooliſh madneſs it is, to think that God ſeeth not the ſin which we ſecretly commit: ſurely he ſeeth it, for he foreſaw it, before it was committed: Yea, from all Eternity. So much for the firſt Point, the next is, That from all Obſervat. [illegible: 1 letter]. Eternity ſome were decreed by their ſins, to come unto judgement or condemnation; Becauſe this is one of the Texts which Divines bring to prove the general Doctrine of Reprobation. I ſhall here take occaſion. 1. To open this Doctrine. 2. To prove it. 3. To vindicate it. 4. To apply it: In the Firſt, you will underſtand the Nature: In the Second, the Reaſons: In the Third, the Righteouſneſs; In the Fourth the profit of this Decree. 1. I ſhall open the Nature of it in ſeveral propoſitions. 1. 'Tis an Eternal Decree: Gods Internal Acts are the ſame with his Eſſence, and therefore before all time, as beleevers are Elected before all worlds, Eph. 1. 4. ſo are ſinners reprobated, they are both in time and order, before ever the creature was, Rom. 9. 11. Before the Creatures had done either good or evil, it was ſaid, Jacob have I loved, and Eſau have I hated. Election and Reprobation are not a thing of yeſterday, and ſubſequent to the Acts of the creature; but from all Eternity. 2. There is a Decree and preordination, not onely a naked fore-ſight of thoſe that periſh: Some Lutherans ſay that Praedeſtination is proper onely to the Elect; but as to the Reprobate, there is onely a praeſcience or naked foreknowledge: no Preordination, leaſt they ſhould make God the Author of the creatures ſin and ruin; but theſe men fear where no fear is, the Scriptures ſhew that the greateſt evil that ever was, did not onely fall under the Fore-knowledge, but determinate Counſel of God, Acts 2. 23. 'twas not onely fore-known, but unchangeably ordained and determined. 3. This Decree of God, is founded in his own good will and pleaſure; for there being nothing higher and greater then God, 'tis a great errour to ſuppoſe a cauſe of his will, either before it, above it, or without it: Gods actions do all begin in himſelf, and his Will is the ſupream Reaſon, Mat. 11. 26▪ Even ſo Father becauſe it ſeemed good in thy ſight: Jeſus Chriſt would give no other reaſon why the Goſpel was hidden from the wiſe and prudent, and revealed unto Babes: we are often diſputing, why of two men that are equal in miſery, the one ſhould be taken the other left; why the Lord will ſhew mercy to ſome that are no leſs unworthy then others; but when we have all done, we muſt meerly reſt in the Will and good Pleaſure of God, Even ſo Father, &c. See Rom. 9. 18. He hath mercy on whom he will have mercy, and whom he will he hardeneth: 'tis not from the fore-ſight of our wills receiving or rejecting grace propoſed, for then mans will would be made a ſuperiour cauſe to an act in God. 4. In this matter of Reprobation, Preterition, and Praedamnation, muſt be carefully diſtinguiſhed: look as in Election, God hath declared to beſtow firſt, grace, and then glory, to the Decree of giving grace preterition is oppoſed, to the Decree of giving glory, [illegible: 1 letter]rdination unto judgement: now Gods Preterition or paſſing by, is meerly and barely from the good pleaſure of God: But Praedamnation, preſuppoſeth conſideration of the creatures ſin; both theſe parts of the Decree, are clearly ſet down in the word: Preterition, or paſſing by, Rev. 17. 8. Whoſe names were not written in the Book [illegible: 1 letter]f life, from the foundation of the world, ſo again, Rev. 13. 11. In other places you have Predamnation expreſſed, as 1 [illegible: 1 letter]heſ. 5. 8. appointed unto wrath, and here ordained to this judgement. 5. Thoſe who are paſſed by, or not written in Gods Book, never attain to ſaving grace; 'tis not given to them, Mat. 13 11. To them it is given to know the myſteries of the Kingdom, but to you it is not given: Yea it is ſaid to be hidden from them, Mat. 11. 26. they may have common gifts, or be under ſuch a common work of the Spirit, as leaveth them without excuſe; but becauſe the Lord hath paſſed them by, effectual grace is not given to them without which they cannot beleeve and be ſaved, John 10. 26. Ye beleeve not becauſe ye are not of my ſheep, that is, not elected of my Father, ſaving grace runneth in the Channel of Election, ſo Acts 13. 48. as many as were ordained to eternal life beleeved Gods ſpecial gifts are diſpenſed according to his Decrees. 6. Men being left of God and deſtitute of ſaving grace, freely, and of their own accord fall into ſuch ſins as render them obnoxious to the juſt wrath and vengeance of God, Rom. 11. 7. The Election hath obtained, and the reſt were hardened, freely and of their own accord, they turned all things to their own judgement and ruine: ſo Rev. 13. 11. The dwellers on earth did worſhip the whore, whoſe names were not written in the Book of life, that is, they turned aſide to Antichriſtian defilements, and pollutions. 7. Gods Decree concerning ſuch perſons is immutable, it is not reſcinded and diſannuled, but is fully executed and accompliſhed in the damnation of the ſinner; the Lords Counſels are all unchangeable, both as to Election, 2 Tim. 2. 18. Heb. 6. 17. and as to Reprobation, no Reprobate can be an Elect perſon, nor an Elect perſon a Reprobate, Job. 12. 14. He ſhutteth up a man and there can be no opening, and Job. 22. 13. He is in one minde, who can turne him: In Gods Books there is no putting in and croſing out of names; but as the number of the Elect is definite and certain, they cannot be more, and they cannot be leſs, ſo alſo of the Reprobate. 8. This Eternal, Irrevocable purpoſe of God, of leaving ſinners to themſelves, that by their ſins they may come to judgement, is for Gods glory, Rom. 9. 22. What if God willing to ſhew his warth and to makd his power known, endured with much long ſuffering, the veſſels fitted to deſtruction. All Gods Decrees, Works, Providences, tend to the further diſcovery of himſelf in the eye of the creatures. 2ly. Let me prove that there is ſuch a Decree, by Scriptures, for reaſon here hath no place, take here three that are moſt full; the firſt is 1 Theſ. 5. 9. God hath not appointed us to wrath, but to obtain ſalvation by Jeſus Chriſt, which plainly implyeth that ſome are appointed unto wrath: The ſecond is, 1 Pet. 2. 8. where the Apoſtle ſpeaketh of ſome that were diſobedient and refuſed Chriſt, whereunto alſo they were appointed: The third place is Prov. 16. 4. God made all things for himſelf, and the wicked for the day of evil: the drift of that place is to ſhew that both Creation, and Predeſtination were for Gods glory, and he inſtanceth in that part of predeſtination which concerneth the wicked, becauſe it is hardeſt to be digeſted and beleeved. But now for the Reaſons, why God hath choſen ſome and appointed others by ſin to come unto judgement: I can onely tell you that Gods judgements are paſt finding out, Rom. 11. 33. We muſt admire, we cannot ſearch them to the bottom: ſo far as God hath revealed his Will, we may clearly judge that 'tis for the diſcovery of his Juſtice and Mercy, neither of which could have been diſcovered to the world with that advantage, had it not been for his double Decree of God to ſave ſome and leave others to their own ruin: if grace were given to all, how ſhould the word know that God were free; again, if all were pardoned, how ſhould the world know that God were juſt: in Election, God diſcovereth the freeneſs of his grace, Eph. 1. 6. 'tis love, that we injoy grace, elective love, that we enjoy it alone: In Reprobation, God diſcovereth his Soveraignty, and by it, the ſecurity of his juſtice, and power of his wrath, Rom. 9. 22. in chuſing one and leaving another, there God diſcovereth his Liberty, and that he doth not act out of ſervile neceſſity, and his ſeverity in the eternal pains of them that periſh in their ſins. 3. Let me vindicate this Doctrine, which in the eyes of ſome ſeemeth to blemiſh the Juſtice of God, to infringe the comfort of man; Yea to aboliſh the duty of man; therefore it needeth a little cleering, reaſon cannot eaſily digeſt this ſtrong meat: partly becauſe we are apt to reprehend what cannot comprehend, partly becauſe this Doctrine checketh carnal eaſe and ſecurity, which is uſually fed with a general hope, and preſumption. That the God that made us will ſave us, that he will not damne his creatures, but is merciful to all, &c. now this awakeneth us, when we hear that grace floweth in a narrower Channel: partly becauſe aſpiring man is loath to ſubmit to this abſolute Lordſhip, and Soveraignity of God, that he ſhould diſpoſe of his creatures according to his own pleaſure: our ambition is to be [non-Latin text not transcribed] Lords of our ſelves; Man that would be as God, taketh it ill to be as a beaſt made to, be taken and deſtroyed: Upon all theſe prejudices man is loath to receive this Doctrine, therefore it needeth to be cleered. 1. In regard of God, that you may not pollute and ſtain his excellency, with impure and prejudicial thoughts: you will ſay, is God juſt, that onely upon his will and pleaſure ordaineth his creatures to condemnation; hath not the Reprobates cauſe to complain if he hath paſſed a Decree upon which their condemnation doth infallibly follow? I anſwer, 1. our underſtandings are not the meaſure of Gods Juſtice, but his own will, things may be juſt, though the reaſons of them do not appear to us, humane reaſon groweth giddy, by peeping into the deep of Gods Decrees, our worke is not to dispute, but wonder: Gods freedom is a riddle to reaſon, becauſe though we will not be bound to Laws, yet we are willing God ſhould be bound: Gods Actions muſt not be meaſured by any external rule, things are good becauſe God willeth them, for his Will is Juſtice it ſelf. 2. The Electing of ſome, and paſſing by of others, is not an Act of Juſtice, but dominion; for he doth not act here as a Judge, but as a Lord; 'tis a matter of favour not of right and wrong condemnation of a man for ſin, or puniſhing a man for ſin, is act of Juſtice; but to have mercy, or not to have mercy, that dependeth meerly upon Gods will, otherwiſe it would follow, that God were a debtor unto man: Juſtice ſuppoſeth debt, or ſomething due, no wrong is done them in not giving grace, the Elect can ſpeak of undeſerved grace, and the Reprobate of deſerved puniſhment; when we are not bound to do good, if we act according to pleaſure, there is no injury, as in invitations, preferments, and all acts of favour: we cannot endure that a right ſhould be challenged; the good man in the Parable pleaded, I may do with mine own as it pleaſeth me, Mat. 20. 15. The Lord may juſtly challenge grace as his own, and therefore leave him to his pleaſure in the diſtribution; for he is bound to none. 3. Gods not giving grace to the Reprobate, is not their ſin, but their miſery, Preterition made them miſerable, but not ſinful: it doth not infer a Coaction and compulſion to ſin, ſin followeth upon it not as an effect, but a conſequent; as upon the abſent of the Sun, darkneſs doth neceſſarily follow, and yet the Sun is not the cauſe of darkneſs: In grace God purpoſeth, God worketh, in ſin God ordereth the ſin, and maketh uſe of it to the glory of his Juſtice: but man ſinneth freely: the water while it runneth its own courſe, ſerveth the end of the Lord of the Soyl, in driving Mils, and bringing fiſh into his Ponds, and overflowing his Meadows, &c. So God cauſeth not ſin in any, onely permitteth it and endureth it, and ſerveth his righteous ends of it, Rom. 9. 24. He endureth with much long ſuffering, the veſſels of wrath, fitted for deſtruction, he preprreth the veſſels of mercy (as the Apoſtle there expreſſeth) but endureth the veſſels of wrath, while they fit themſelves for ruine. 4. Sin is the cauſe of puniſhment, though Gods will is the cauſe why they are paſſed by, they are not puniſhed becauſe not elected, but becauſe not obedient, Wherefore doth a living man complain, but for his ſins, Lam. 3. 39. tis here as it was in that caſe; David gave order to Solomon, that Joab and Shime[illegible: 1 letter] ſhould not dye in peace, 1 King. 2. Yet Davids order was no cauſe of Joabs death, but his own treaſon, nor of Shimeis death, but his own flight: God never damneth the creature, or decreeth to damn it without reſpect of ſin; Gods Will is the cauſe of Preterition, his Juſtice is the cauſe of Predamnation, for damnation is an act of punitive Justice: God is ſo juſt, that he doth not condemn any, but for ſin; ſo gracious, that he doth not condemn every man that doth ſin. 5. The formal and proper end of God in Reprobation, is not the eternal deſtruction of the creature; but the diſcovery of his own Juſtice or glory, promoted or ſhining forth in and by that deſtruction: in Election God deſireth and effecteth the ſalvation of a ſinner in a ſubordination to his own glory; but in Preterition, God endureth a ſinner with much long ſuffering, till by his own deſtruction, he bringeth to him the glory of his juſtice, Ezek 23. 11. As I live ſaith the Lord, I deſire not the death of a ſinner, So Ezek. 18. 23. Have I any pleaſure at all, that the wicked ſhould dye? the meaning is, God doth not will theſe things with ſuch a will as is terminated in the destruction of the creature, but onely ordereth them in a ſubornination to his own glory, or in plainer terms, God delighteth not in the deſtruction of a ſinner, as 'tis the deſtruction of the creature; but as it is the execution of Justice: in the execution of a malefactor, there is a difference between puniſhment and deſtruction; his puniſhment is of the Judge, his deſtruction is of himſelf; ſo in this caſe, Thy deſtruction is of thy ſelf O Iſrael, Hoſ. 13. 9. 2. Concerning the ſecond Objection, whether it doth not infringe our comfort, and diſcourage men from looking after their Salvation? If I am elected, I ſhall be ſaved, if I am not Elected, I ſhall be damned: thus many men plead (ſay they) and how will you ſtir up the negligent, and incourage the diſtreſſed, ſuppoſing that doctrine which you have layd down. I Anſwer, this ſcruple is but affected, not offered, and therefore ſhould be chidden, and not Anſwered: a queſtioning Gods ſecret will when we know his revealed: Gods ſecret will hath relation to his own actions, his revealed will to ours; we muſt not look to Gods Will in the depths of his Counſel, but his precepts: not what God will do himſelf, but what he will have us do; God ſaith, Beleeve in Chriſt and thou ſhalt be ſaved, that's our rule, a Phyſitian offereth cure to all that will come; 'twere a madneſs to diſpute away the opportunity, and ſay, I do not know whether he intendeth it to me: if men were ready to periſh in the deep waters, and a Boat ſhould be offered to carry to land as many as would come in it, to be making ſcruples when we are ready to be drowned, whether this help be intended to us yea, or no, were a very fond thing: in ſuch caſes we would not wrangle but thankful, take hold of what is offered. 2. This Doctrine can be no ground of despair to any, becauſe reprobation is a ſealed book▪ no man for the preſent can know his reprobation; nor is to beleeve himſelf to be a Reprobate; but is called upon to uſe the means that he may be ſaved: he is no Reprobate that falleth into ſin, but he that perſevereth in ſin unto the end; therefore it is no good concluſion, I am a ſinner, therefore I am a Reprobate, 'tis midnight, therefore 'twil never be day: this is a Book ſealed with ſeven ſeals, none but the Lamb can open it. 3. The oppoſite opinion, is encumbred with more difficulties and ſcruples: what comfort can a man have in Ʋniverſal Redemption? a man cannot have ſolid comfort in that which is common to good and bad, to thoſe that ſhall be damned, and thoſe which ſhall be ſaved, all comfort ariſeth from a practical ſyllogiſm, now make the practical ſyllogiſm, according to the principles of Ʋniverſal grace, Chriſt dyed for all men, I am a man, therefore for me, where humanity, or being a man, is made the ground of claim and intereſt; and then unleſs with Puccius and Huberus, we hold univerſal ſalvation, as well as univerſal redemption, the argument wil yield no comfort? how can I according to that opinion, comfort my ſelf in the death of Chriſt, when men maybe damned that have no intereſt in it. 4. As to the other part of this Objection, concerning the profit of this Doctrine, and whether it doth not take off men from induſtry, ſo ſome have thought. But I Anſwer no, For, 1. God hath enjoyned the end and the means▪ together: Except ye abide in the Ship, ye cannot be ſaved (ſaith Paul to them that ſayled with him) a Decree was paſt for their ſafety, that not a man of them ſhould periſh; yet they muſt abide in the Ship; God doth infallibly ſtir up the Elect to the uſe of means, as well as bring to ſuch an end. 2. The right uſe of the Doctrine of reprobation, is to put us upon examination or diligence; upon, examination whether we beleeve in Chriſt, or have truly repented, that we may make our calling and election pure, 2 Pet. 1. 10. For by this means is the ſealed Fountain broken open. Or upon diligence, in caſe you finde no fruits of Elective love: pray read, hear, meditate▪ wait, work out your ſalvation, &c. 3. The Doctrine of Election is of great uſe in the ſpiritual life, without it we cannot underſtand the freeneſs of Gods love, which is the great means to quicken us to praiſe God, and to beget love to God again: for as fire kindleth fire, ſo doth love beget love; 'tis Gods glory to be ſerved out of love, and free conſent: the devil ruleth his ſlaves by a ſervile awe: well then, if love ſet love a worke, and the beſt ſight of Gods love be in Gods Decree; let them ſay if they dare, that the Doctrine of Gods Decree, is an unprofitable Doctrine: again, nothing taketh off carnal confidence, and glorying in our ſelves more then Gods choiſe, according to his own pleaſure; nothing▪ is a greater ſupport in afflictions, eſpecially in diſtreſſes of conſcience. In ſhort, nothing is ſuch a firm bond of love between beleevers, then the conſideration that they are all predeſtinated from all eternity, to the everlaſting enjoyment of the ſame inheritance, thoſe obligations which laſt onely for this world, cannot be ſo firme a tye. 3. The next Objection is, How can God call upon them to beleeve; whom he hath paſſed by in the Counſels of his Will, and intendeth never to give them grace, without which they cannot beleeve? I Anſwer, God may require men to beleeve, though he never intended to give them faith; for there is a great deal of difference between his Decree and his Law: his Law ſheweth what muſt be, his Decree what ſhall be: God never ſaid all ſhall beleeve, but he hath ſaid the contrary, 2 Theſ. 3. 2. but all muſt beleeve, that he hath ſaid again and again, the Goſpel doth not ſignifie, this or that man ſhall be ſaved; but Whoſoever beleeveth ſhall be ſaved, as truly as it can be ſaid to John or Thomas, or any elect perſon, If you do not beleeve, you ſhall be damned; ſo ſurely may it be ſaid to a Reprobate, to Judas or any other, If you beleeve you ſhall be ſaved: if the Reprobate have a like favour, with the Elect in the general offer of grace they are left without excuſe, the tender being ſo great and ſo far the ſame unto both, though the Elects receiving be the effect of ſpecia grace; yet the Reprobates rejecting is without excauſe, he voluntarily turnig back upon his own mercies. So much briefly for the vindication of this Doctrine. 4. Let me now apply it. 1. Let the Elect ſo much the more admire Gods love to them, becauſe that ſome are paſſed by, your mercies are not every ones mercies; Gods ayme herein was, to commend his mercy to the Veſſels of mercy, Rom. 9. 23. If he had paſſed us by, we could not have blamed his love; if he had puniſhed us eternally, we could not have blamed his juſtice; conſider God hath as much intereſt in them as in you. All ſouls are mine ſaith the Lord, Ezek. 18. 4. he was their Creator as well as yours, and we are all in our blood involved in the ſame condemnation; he ſaw as much of original ſin in you as in them, we lay in the ſame polluted Maſs: Oh that free grace ſhould make ſuch a difference! He had as much reaſon to chuſe Judas and Simon Magus as you; was not Eſau Jacobs Brother? Mal. 1. 2. in all points alike, but only in Gods choiſe, when men chuſe 'tis for worth, who would chuſe crooked timber to make Veſſels of honour? yet thus doth the Lord ſingle out the worſt and moſt depraved natures, to form them into a people for himſelf; how ſenſibly many times did God make a diſtinction between you and others in the ſame Ordinance: One is taken and another left, and one is taken to grace, and another left to periſh in his own ways, others it may be were hardened by the ſame Sermon by which you were converted! Oh how raviſhing is the ſight of Gods love in election, and the diſtinct courſes of his providence! 2. To preſs us to diligence: To make our Election ſure, that we may be out of the fear of being in the number of Reprobates; the great queſtion that concerneth the comfort of thy ſoul is, Whether thou be ordained to eternal Life, or no? Now, if thou beeſt negligent and careleſs, and refuſeth to uſe the means of ſalvation, the caſe is decided, though little to thy comfort; thou judgeſt thy ſelf to be unworthy of eternal life, Acts 13. 48. A lazy, carnal, careleſs man doth but provide matter of deſpair for himſelf: there are ſome ſteps to the accompliſhment of the Decree of Reprobation: As ſottiſh obſtinacy againſt the counſels of the word, a being given up to the ſpirit of error, a conſtant neglect of means an hardening of our ſelves in the abuſe of grace, &c. all theſe are black marks; a man may recover, but your ſoul is nigh to death, therefore beware, leſt thou be found one of them who by ſin are ordained to come to judgement: Elyes Sons hearkened not to the Counſel of their Father, becauſe the Lord had a mind to ſlay them. 3. We are now come to that part of the deſcription [ungodly men]: [non-Latin text not transcribed] The word ſignifyeth without worſhip, and is ſometimes applyed to Heathens and men that live without the knowledge and worſhip of the true God; at other times to wicked men that acknowledge the true God, but walke unſuitably to their knowledge and profeſſion: that we may find out who are theſe men, let us ſee what is ungodlineſs, a ſin much ſpoken of but little known: the word (as I ſaid) ſignifyeth without worſhip. Worſhip is the chiefeſt and moſt ſolemn reſpect of the creature to God, and therefore 'tis put for the whole ſubjection and obedience that we owe to him, and when any part of that ſervice, reſpect or honour is denyed, or withheld, we are guilty of ungodlyneſs. That Pagans and men out of the Church, are ſignifyed by the term ungodly, appeareth by 1 Pet. 4. 18. If judgement begin at the Houſe of God, where ſhall the wicked and ungodly appear? where the ungodly are plainly oppoſed to the Houſe of God. Again, the unjuſtifyed eſtate is expreſſed by ungodlyneſs, as the Apoſtle when he ſpeaketh of the juſtifying of Abraham and David, he gave the Lord his Title, Rom, 4. 5. God that juſtifyeth the ungodly; and ſo Chriſt is ſaid, to dye for the ungodly, Rom. 5. 9. The reaſon of which expreſſion is, becauſe the people of the Jews were divided into▪ three ranks or ſorts, there were [non-Latin text not transcribed] the ungodly [non-Latin text not transcribed] the juſt, and [non-Latin text not transcribed] the good, or to keep their own terms, there were Reſhagnim, the wicked or violent, and Tſidikim, the juſt, and Chaſidim the good, or the bountiful; now (ſaith the Apoſtle) ſcarcely for a righteous man would one dye; that is, for a man of a rigid innocency, but for the good man, that is, the bountiful, the uſeful, a man would even dare to dye; but Chriſt dyed for us when we were Reſhagnim, ſinners, enemies, &c. Again, more eſpecially, ungodlineſs implyeth the tranſgreſſion of the firſt Table, as Rom. 1. 18. where all ſin is diſtinguiſhed into [non-Latin text not transcribed], ungodlineſs, and [non-Latin text not transcribed], unrighteouſneſs, ungodlineſs in reſpect of duty to God, and unrighteouſneſs in reſpect of the duty to men; and alſo where ſin is diſtinguiſhed into ungodlineſs and wordly luſts, Tit. 2. 12. So that it chiefly ſignifyeth that part of ſin whereby we rob God of his honour, reſpect and ſervice, eſtabliſhed by the firſt Table, and it may be deſcribed to be a not giving God his right or due honour. To clear it further, let me tell you, that there are four Notions, which are the ground of all Religion. 1. That God is, and is One. 2. That God is none of thoſe things that are ſeen, but ſomething more excellent. 3. That God hath a care of humane affairs, and judgeth with equity. 4. That the ſame God is maker of all things, without himſelf. And to theſe four Notions or principles, are ſuited the four preceps of the firſt Table: in the firſt, we have Gods unity: in the ſecond, Gods Inviſible Nature, and therefore Images are forebidden upon that ground, Deut. 4. 12. In the third, the knowledge of humane affairs, even of mens thoughts, and that's the foundation of an oath; for the third Commandment doth principally forbid perjury, and in an Oath, God is invoked as a witneſs chiefly of the heart, in which his Omniſciency is acknowledged, and appealed to as a Judge and Avenger, in which his Juſtice and Power is acknowledged; the next principle that God is Creator and Governour of all things, is eſtabliſhed by the forth Commandment; for the Sabath at firſt was inſtituted for that purpoſe, to keep up the memorial of the Creation in the world. Now out of theſe ſpecula[illegible: 1 letter]ive notions practicals flow of their own accord, &c. that God is alone to be worſhiped, obeyed, honoured, truſted and as far as we ſet up other confidences, or are ignorant of his excellency, or deny God his worſhip and ſervice, or ſerve him after an unworthy manner, ſuperſtitiouſly, careleſly, hypocritically, or have groſs opinions of his Eſſence, or exclude the dominion of his Providence, or ceaſe to invocate his name ſo far we are guilty of ungodlyneſs. More Diſtinctly and cloſely, yet let me note, that God is to be acknowledged, as 1. The firſt cauſe. 2. The chiefeſt good. 3. As the ſupream Truth, and Authority. 4. As the laſt end; God is to be honoured as the firſt cauſe that giveth being to all things, and hath his being from none, and ſo if we do not truſt in him, or can truſt any creature, rather then God: our Eſtates rather then God, or do not obſerve him in his Providence: the effects of his Mercy, Juſtice and Power, or do not acknowledge his Dominion in all events, and ſanctifie the things which we uſe, by asking his leave and bleſſing in prayer: we are guilty of ungodlyneſs. Again, God is to be acknowledged as the chiefeſt good, and therefore if we do not know him, often think of him, delight in communion with him, fear to offend him, care to pleaſe him, this neglect and contempt of God is ungodgodlyneſs. Again, God is to be acknowledged as the Supream truth and Authority▪ and therefore if we are not moved with his promiſes, threats, Counſels, as the Gentiles were moved with the Oracles of their Gods; as Gods people of old, (when that diſpenſation was in uſe) with a voyce from Heaven, and do not ſubmit to him, reverence him in Worſhip ſubject our hearts and lives to his Lawes, 'tis ungodlineſs: once more, God is the laſt end, and therefore if in all acts Spiritual, Moral, Natural, even thoſe of the lighteſt conſequence, we do not ayme at Gods glory. Still 'tis ungodlineſs. In this Method, I ſhall endeavour to open this argument. And 1. Let us conſider God as the firſt cauſe, and under that conſideration, 1. Ignorance is a branch of ungodlineſs, I name it firſt, becauſe 'tis the Heu primae ſc[illegible: 1 letter]lerum cauſa mortalebus aegris naturam neſcire dei. cauſe of all diſorder in worſhip or converſation; the Apoſtle ſaith, 3. Epiſt. John 11. He that doth evil, hath not ſeen God, right thoughts of God are the fuel which maintaineth the fire of Religion, which otherwiſe would ſoon decay and be extinguiſhed: now generally people are ignorant of God, they know him as men born blind do fire, they can tell there is ſuch a thing as fire, becauſe it warmeth them, but what it is they cannot tell: So▪ the whole world, and conſcience proclaimeth there is a God: the blindeſt man may ſee that, but they know little or nothing of his Eſſence, as he hath revealed himſelf in his word: The Athenians had an Altar, and the Inſcription was to the unknown God, and ſo do moſt Chriſtians go on in a track of cuſtomary worſhip, and ſo worſhip an Idol rather then God: ſo Chriſt telleth the Samaritans, John 4. 22. Ye worſhip ye know not what: 'Tis uſual with men in a dark and blind ſuperſtition, to conform to the worſhip of their place, not conſidering why, or whom it is they worſhip: groſs ignorance is a ſigne of no grace; for God hath no childe ſo little but he knoweth his Father, Jer. 31. 34. They ſhall all know me, from the laſt to the greateſt, ſome have better education then others, greater helps and advantages of parts, and Inſtruction; but they all have a neceſſary knowledge of God: Again, groſs ignorance is a pledge of future judgement, 2 Theſ. 1. 7. God will come in flaming fire, to render vengeance on them that know not God, and obey not the Goſpel: many poor ignorant creatures are harmleſs, they do no wrong; Oh but they know not God, and that's wrong enough, Pſ. 27. 11. God will avenge it; to be ignorant of God that made them, is a matter of ſadder conſequence then you are aware: by thoſe that know not God, in this place is meant, Pagans for 'tis contradiſtinct to thoſe that obey no[illegible: 1 letter] the Goſpel: but if there be vengeance for Pagans who have no other Apoſtles ſent to them, but thoſe natural Apoſtles of Sun, Moon, and Stars, and have no other Books wherein to ſtudy God: but Showrs of raine, and fruitful ſeaſons, if there be vengeance for them becauſe they did not ſee and own a firſt cauſe? what is there for thoſe that ſhut their eyes againſt the light of the Goſpel, ſurely to be ignorant now, is a greater ſin, then we think of. 2. When we do not depend upon him, 'tis ungodlyneſs: truſt and dependance is the ground of all commerce between us and God; and the greateſt homage and reſpect, which we yield to the Creator and firſt cauſe: now when men truſt any creature rather then God, their eſtates rather then God, they rob him of his peculiar Honour: That there is ſuch a ſin, appeareth by that Job 31. 34. If I had made gold my hope, or ſaid to the fine gold thou art my confidence: If I rejoyced becauſe my wealth is great, and my hand had gotten much, &c. Job to vindicate himſelf from Hypocricie, reckoneth up the uſual ſins of Hypocrites, amongſt the reſt this is one, to make gold our confidence: men are apt to think it the ſtaff of their lives, and the ſtay of their poſterity, and ſo their truſt being intercepted, their hearts are diverted from God: 'tis an uſual ſin though little thought of: the great danger of riches is by truſting in them, Mark 10. 23, 24. When men are intrenched within an eſtate, they think they are ſafe, ſecured againſt what ever ſhall happen, and ſo God is layd aſide; let a man be intrenched within a promiſe, and yet he is full of fears and doubts; but wealth breedeth ſecurity, therefore coveteouſneſs is called Idolatry, Eph. 5. 3. and the covetous man an Idolater, Col. 3. 5. not ſo much becauſe of his love of money as his truſt in money; Phil. 3. 19. the glutton loveth his belly, and the gratifications of the Appetite, yet he doth not truſt in his belly cheer, he thinketh not to be protected by it, and therefore though he rob God of his love, yet he doth not as the covetous, rob God of his truſt; we are all apt to make ſuch an Idol of the creature: poor men if they had wealth, this were enough to make them happy, and therefore they truſt in thoſe which have it, which is Idolatry upon Idolatry: whence 'tis ſaid, Pſal. 62. 9. Men of low degree are vanity, and men of high degree a lye; to appeareance men of low degree are nothing; but men of high degree are wont to be truſted in, and therefore a lye, becauſe by a righteous judgement of God they diſappoint our truſt: But chiefly, is this ſecret Idolatry incident to the rich; though they do not pray to their wealth, or offer ſacrifice, but uſe it as familiarly as any other thing, yet if it intercept their truſt, they are guilty of Idolatry; many that ſmile at the vanity Gentiles that worſhipped ſtocks and ſtones and Idols of gold and ſilver, do worſe themſelves, though more ſpiritually, whileſt they build their happineſs and ſecurity upon their eſtates, it may be they do not ſay to their riches ye ſhall deliver me, or to their gold thou art my confidence: they do not uſe ſuch groſs language; for covetous men may ſpeak as baſely of wealth, as another man, they may ſay I know 'tis but refined earth, &c. but their hearts make it their only refuge and ſtay, and their inward thoughts is, that they and their children cannot be happy without it, which is a great ſin, a ſetting up another God; for by this means is their heart withdrawn from the true God to the world, and kept from good works, leaſt they part with that which is the ſtaff and ſtay of their lives. 3. When we do not obſerve his Providence; the blinde world ſets up an Idol called chance, and doth not acknowledge God at the other end of cauſes, as ſwaying all things by his Wiſdome and Power. 1. In afflictions, they think they come by chance and ill luck 1 Sam. 6. 9. and Iſa. 26. 11, As if inſtruments and ſecond cauſes did all, and the Lord were an Idle spectatour and looker on▪ and had no hand in all that befalleth us: Job better, The Lord giveth, the Lord taketh, he doth not look onely to the Chald[illegible: 1 letter]an, the Sab[illegible: 1 letter] an, the Thief, but the Lord: in all afflictions we ſhould look beyond the creature, and not complain of ill fortune, and chance, or ſtars or conſtellations or any thing on this ſid[illegible: 1 letter] God. 2. In mercies, 'tis ungodlineſs when we do not ſee God in all our mercies: wicked men receive bleſſings, and never look up, they live upon God every moment; they have life and breath and motion and hourly maintenance from him, and yet God is not in all their thoughts: as ſwine ravine upon the Acorns, and never look up to the Oak from whence they fall; ſo they look no higher then the next hand; but Gods children may be compared to Chickns that ſip and look upwards: The Lord complaineth of Iſrael, Hoſ. 2. 8. She did not know that I gave her corn and wine and oyl[illegible: 1 letter], and ſilver and gold; there cannot be a greater ſigne of an ungodly ſpirit then this unthankful profaneneſs; this is that which God expecteth from reaſonable creatures, by way of homage, that we ſhould own him as Author of al the good, which we enjoy, other creatures live upon God, but they are not capable of knowing the firſt cauſe as we are: Idolatry and Atheiſm had never crept into the world, if men had conſidered who it was that gave them fruitfull ſeaſons and ſhowres of rain, and filled their hearts with food and gladneſſe, Acts 14 16, 17. And ſurely nothing feedeth piety, and maintaineth a conſtant awe of God, ſo much as thinking of God every time we eat and drink, and enjoy any new mercy from him: but, alaſſe, uſually we forget God, when he remembreth us moſt, he is never ſo much diſhonoured as in eating and drinking, and in the plentifull enjoyment of outward comforts. 4. Another part of ungodlineſſe is, when we doe not acknowledge his dominion over all events, ſanctifying the things we uſe and undertake, by asking his leave and bleſſing. 'Tis robbery to uſe goods without the owners leave, ſo to uſe any creature, food, or phyſick without 1 Tim. 4. 3, 4, 5. ſanctifying it by the Word and Prayer, that is, knowing our liberty and right from the Word of promiſe, and asking God, leave and bleſſing in prayer, or to go about any buſineſſe or journey, or fixing our abode without inquiring at the Oracle, all this is ungodlineſſe: 'Tis our duty ſtill to conſult with God, Ye ought to ſay if the Lord will, &c. Jam. 4. 15. 'Tis a peece of religious manners, we forget to bid our ſelves Good ſpeed when we do not acknowledge the dominion of God in all theſe caſes, Prov. 3. 5. In all thy wayes acknowledge him, and he ſhall direct thy paths. Gods children dare not reſolve upon any courſe til they have firſt conſulted with God. Secondly, God will be acknowledged as the chiefeſt good, and ſo we are guilty of ungodlineſſe: 1. If we doe not often think of him; if we did not want hearts we cannot want objects to put us in mind of God, [non-Latin text not transcribed], he is not far from every one of us, Acts 17. 27. But though God be not far from us, yet we are far from God; he that is every where is ſeldom found in our hearts: We are not ſo near to our ſelves as God is near to us; who can keep his breath in his body for a minute if God were not there? He is within us, and round about us in the effects of his power and goodneſſe, but we are at too great a diſtance from him in our mind and affections: How many trifles occupy our minds? but the Lord can ſeldome find any room there, God is not in all their thoughts, Pſal. 10. 3. Yea when thoughts of God ruſh into our minds, they are like unwelcome ghueſts, we wiſh to be rid of them: wicked men abhorre their own thoughts of God, becauſe the more they think of God, the more they tremble, as the divels doe; therefore the Apoſtle ſaith, They like not to retain God in their knowledge, Rom. 1. This is far from the temper of Gods children, David ſaith Pſal. 104. 34. My meditation of him ſhall be ſweet. 'Tis the ſpiritual feaſt and entertainment of a gracious ſoul to think of God: none deſerveth our thoughts more than he, and we cannot put them to better uſe: He thought of us before the world was, and ſtil great is the multitude of his thoughts to us ward; therefore 'tis vile ingratitude not to think of him again: when we hate a perſon we cannot endure to look upon him, and the hatred of the mind is ſhewed by the averſation, and turning away of the thoughts. 2. If we doe not delight in communion with him, we doe not honour him as the chiefeſt good. Friends love to be often in one anothers company, and certainly 'tis good to draw nigh to God; to preſerve an acquaintance between him and us: he hath appointed his Ordinances, the Word and Prayer, which are as it were a Dialogue and interchangeable diſcourſe between God and the Creature; in the Word he ſpeaketh to us, and in Prayer we ſpeak unto him; he conveigheth his mind in the Word, and we ask his grace in Prayer; in Prayer we make the requeſt, and in the Word we have Gods Anſwer. Well then, when men neglect publick or private Prayer, or opportunities of hearing, they are guilty of ungodlyneſs, ſo far they break off communion with God, eſpecially if they neglect Prayer, which is a duty to be done at all times; a ſweet diverſion which the ſoul enjoyeth with God in private, a duty which anſwereth to the daily ſacrifice; therefore the neglect of Prayer is made to be a branch of Atheiſm, Pſal. 14. 3, 4▪ verſes. When men are loth to come into Gods preſence out of a love to eaſe and carnal pleaſures, and care not if God and they grow ſtrange, or ſeldom hear from one another, 'tis a great evill: our comfort and peace dependeth much upon frequent acceſſe to God: ſo when family worſhip, when that's neglected, God is not honoured as the chiefeſt go[illegible: 1 letter]d, the heathens are deſcribed to be the families that call not on Gods Name, Jer. 10. 25. In many places from one end of the week to the other, there is no Prayer and Worſhip in the Family, and ſo the houſe which ſhould be a Church is made a Stye: not a ſwine about their houſes but is attended morning and evening, and yet they can finde no time for the ſolemn invocation of the Name of God, what are they better than Heathens? 3. If we doe not fear to offend him. God will be ſerved with every affection; Love is of uſe in the ſpiritual life, and ſo is fear, 2 Cor. 7. 1. Perfecting holineſſe in the fear of God. Love ſweetneth duties, and Fear maketh us watchful againſt ſin: Gal. 5. 6. Love is the doing Grace, and Fear is Jer. 32. 40. the conſerving Grace. We have cauſe to walk in Gods wayes, becauſe we are alwaies under his eye. Love is neceſſary, that we may keep God alwaies in our hearts; and Fear, that we may keep him alwaies in our eye: both of them are of great uſe, but Fear we now ſpeak of, which is the true internal root of all obedience and worſhip, Eccl. 12. 13. when there is ſuch a ſetled diſpoſition of heart, as that we dare not grieve him, nor affront him to his face (as Ahaſuerus ſaid, Will he force the Queen before my face?) God is much honoured, but now when we are ſecure and careleſs, and forget God, and can ſin freely in thought, and fouly in act without remorſe, 'tis ungodlineſſe. Fear is a Grace of continual uſe: we cannot be alwaies praiſing God, worſhiping God, and employed in acts of ſpecial communion with him, yet we muſt be alwaies fearing God; be thou in the fear of God all the day long, Prov. 23. 17. and elſwhere, Bleſſed is he that feareth alwaies, Prov. 28. 14. A man hath done with his devotion in the morning, but he hath done with God; we ſhould think of him, and remember that his eye is upon us all the day long: we muſt riſe in the fear of God, walk in the fear of God, trade, Jude 12. eat, drink in the fear of God. Some Graces are as the Lungs never out of uſe and exerciſe. More eſpecially muſt fear be active when temptations and corruptions ariſe, we muſt argue as Joſeph, Gen. 39. 9. 4. If we doe not care to pleaſe him: An ungodly man thinketh of nothing leſſe than pleaſing God, he neither careth to know his waies, nor to walk in them, they are willingly ignorant, 2 Pet. 3. 5. They doe not ſearch that they may not practice, and ſo erre not in mind, but heart: We deſire not the knowledge of thy wayes, Job 21. 14. They have not a Nolentes audire quod Auditum damnare non poſſunt &c. Tertul. in Apol. minde to know that which they have not a mind to doe, as thoſe that would ſleep ſhut the Curtains to keep out the light. A godly man is alwaies approving what is the will of God, Rom. 12. 2. Epheſ. 5. 10. 17. he practiſeth what he knoweth, and is ſtill ſearching that he may know more, as willing alwaies to be more uſefull for God: What have I to doe more? Thirdly: God will be acknowledged as the ſupream Truth and Authority; and then if we are not moved with Promiſes, Threats, Counſels, as with the words of the great God, if we doe not yeeld him reverence in his worſhip, and ſubject our hearts and lives to his Laws, 'tis ungodlineſſe. 1. We muſt receive the counſels of his Word with all regard and reverence; for that is to receive it as the Word of God, 2 Theſ. 2. 10. Heathens received the Oracles of their Gods, and were much moved; we can drowſily hear of the great things of ſalvation of heaven and the death of Chriſt, and the Covenant of Grace, &c. and are not moved, no more moved than with a Fable or Dream. If a man ſhould make another an offer of a thouſand pound for a trifle, and he ſhould accept it, you would not ſay, 'twas becauſe he prized the trifle more, that's improbable; but becauſe he did not beleeve the offer: So when God offereth heaven upon ſuch terms as he doth, we do not honour him as the eternal truth, but count him a lyar, 1 Joh. 5. 10. or elſe we would not neglect the offer. 2. We muſt yeeld him reverence in his worſhip: God is ſaid Pſal. 68. to be terrible in the holy places: he is not only terrible in the high places of the field, where he executeth his dreadfull judgements, nor in the depths of the Sea, where the wonders of the Lord are ſeen, but terrible in the holy places, where his Ordinances are diſpenſed, becauſe there his holyneſſe, which is the aſtoniſhing Attribute, is moſt ſeen and remembred. We doe not come to him as the ſupream Majeſty, when we doe not come with awful apprehenſions, God is dreadfull there where he is moſt comfortable, Deu[illegible: 1 letter]. 28. 58. That thou mayſt fear this glorious and fearful Name, the Lord thy God: To have God for our God is the ground of all our comfort and hope, and yet 'tis a glorious and fear ful Name: In Mal. 1. 14. the Lord urgeth two arguments why we ſhould worſhip him with reverence; one is, I am a great King, ſaith the Lord of Hoſts; the other is, My name is dreadful among the heathen, implying in the firſt, that careleſs and rude addreſſes to him are a kind of a leſſening his Majeſty, they doe not come to him as a great King, and doe as much as in them lyeth, go about to perſwade the world that he is not the God that he is taken to be, ſo great, ſo terrible, and glorious. The next argument is taken from his reſpect among the heathens that know him by common providence, they that have but a glimpſe of his glory, that know leaſt of his glory, yet know enough to fear him, and reverence him: Therefore take heed of ſerving him in a looſe and perfunctory manner, you diſhonour God exceedingly elſe, even then when you come to give honour to him. 3. There muſt be a willing ſubjection of our hearts and lives to his Laws: It muſt be a ſubjection of the heart; Gods Authority is never more undermined than by a meer form of Godlineſſe, 2 Tim. 3. 5. 'Tis the greateſt ungodlineſſe that can be, for you rob the Lord of his Dominion over the conſcience; Hypocriſie is a practical Blaſphemy, I know the blaſphemy of them, &c. Rev. 2. 9. The life alſo muſt be ſubject to God, by a conformity to his Laws: Men hate God as a Law-giver, they love him as a giver of Bleſſings: 'Tis the diſpoſition of all, that they would live at large, and have no God to call them to an account, though to ſtrike at the Being of God, and Doctrines of liberty are welcome to a carnal heart; 'tis pleaſing to think if there were no God, to hear that there is no Law, no ſuggeſtions are more catching: The life muſt be conformed to Gods Laws, for he will be honoured in our converſations, as well as have his throne ſet up in the conſciences: 'Tis the glory of a Commander to be obeyed; I ſay to one goe and he g[illegible: 1 letter]eth, and to another come and he cometh: God looketh for glory from you in this kinde, he will have all the world know that his ſervants are at his beck, that he hath called you to his foot, Iſa. 41. 2. the righteous from the lust, he called him to his foot; that is, to go to and fro at his command, if he ſay goe they go, if he ſaith come they come, theſe are the people framed for his praiſe: he can bid them doe nothing but they are ready to doe it with the loſſe of all. 4. God will be honoured as the utmoſt end; and ſo if in all acts, natural, moral, ſpiritual, if we doe not aym at his glory, we are guilty of ungodlineſs: In acts natural, and matters of the leaſt conſequence we muſt have a ſupernatural aim, 1 Cor. 10. 31. Whether ye eat or drink▪ or whatſoever you doe, doe all to he glory of God. If I take a meale, I muſt have an aym at Gods glory in it; in civil acts, and Virtutes & vitia non officiis diſtinguuntur finibus. duties of mutual commerce, all muſt be done as in and to the Lord, Eph. 5. 22. Eph. 6. 1. 5. 6. 7. We are to walk in our relations ſo as God may have honour. In Spiritual acts of Prayer, Praiſe, and Worſhip, yea the whole ordination of the ſpiritual life muſt be unto God; I live unto God, Gal. 2. 20. All the motions and tendencies of the ſoul look that way: This is the difference between Holyneſſe and Godlineſſe, Holyneſſe more properly implyeth a conformity to the Law, and Godlyneſſe an aym of the ſoul to exalt God, and ſo they are propounded as diſtinct, 2 Pet. 3. 11. What manner of perſons ought we to be in all holineſſe and godlineſſe of converſation? Well then look to your aimes, and in eating and drinking you ſet up Moloch, 'tis a Meat-offering, and Drink-offering to appetite, if you doe not aim at Gods glory: So in Trafique, if you meerly regard Wealth, you are a conſecrated Prieſt to Mammon: In theſe ordinary actions of Eating, Drinking, Trading, you may be guilty of Idolatry before you are aware, and may ſet up Phil. 3. 19 the belly, or Mat. 6. 24 Mammon in Gods ſtead, nay in your very deſires of Grace your ultimate aim muſt not be ſelf; We are accepted in the beloved to the praiſe of his glorious grace, Eph. 1. 6. And in actions moſt ſacred 'tis dangerous to look a ſquint, 'tis to put dung in Gods own cup, when we make Worſhip a ſtale to our own ends. In ſhort, the Lord hath given many things to the creature, that onely which he hath reſerved to himſelf is his glory, therefore he taketh it ill to be robbed of that. Thus I have ſhewed you the ſeveral kinds of ungodlineſs, ſome are more refined, ſome more groſs, but all naught. The worſt ſort is, when we do contemptuouſly ſlight his providence, and diſobey his Laws, hardening our ſelves yet more and more, as Ahaz did, though the Lord had exerciſed him with ſharp afflictions, and living in open irreligion, and deſpight of God, caſting off yoke after yoke, till at length we have out grown the heart of a man, fearing neither God nor men. Well then, if we would not be counted ungodly, let us Ʋſe take heed of all theſe ſins. 1. How elſe will ye look God in the face at the day of Judgement; The ungodly ſhall not ſtand in judgement, Pſal. 1. 5. That is, ſo as to be able to plead their cauſe, and lift up the head, though they ſhall riſe again and receive their ſentence; therefore ill rendred by the vulgar, non reſurgunt, yet they ſhall have no boldneſſe, but hang their guilty heads for ſhame in that day; the day of Judgement is appointed on purpoſe to take vengeance of ungodly perſons, ſee Jude 15. 'Tis the day wherein God that is now withdrawn within the Curtain of Heavens, commeth forth to manifeſt himſelf to the terrour of all ungodly ones. 2. There are great judgements inflicted upon them in this world, the Flood ſwept away the world of the ungodly, 2 Pet. 2. 7. and 1 Pet. 4. 18. Where ſhall the ſinner and the ungodly appear? The Lords jealouſie for his honour is very great, and therefore none ſhall ſmart ſo ſoarly as the ungodly perſon: 'Tis ſaid Iſa. 57. 17. He putteth on jealouſie as a cloak; the cloak is mans upper garment, which is moſt viſible; there is nothing ſo viſible in Gods Providence as his jealonſie for his honour; there is no ſin robs God of his honour, ſo much as ungodlineſs; ſo, 'tis ſaid Exod. 34. 14. That jealouſie is his name: the name of a thing is the note of diſtinction, by which it is known and differenced from all other things either of the ſame or another kinde; ſo Gods jealouſie againſt thoſe that rob him of his Honour, differenceth him from all the Gods of the world; the Gods of the Heathens were good-fellow-Gods, and could endure Rivals and Copartners; but this the Lord doth ſeverely puniſh, none have faln under the weight of his vengeance ſo much as they that deny their reſpects to him, and go on whor[illegible: 1 letter]ing after another God. 3. 'Tis the great ayme of the Goſpel to prevent ungodlineſs, by diſcovering more of God then was known before, and by finding out a way how the Notions of God might be kept inviolable, and how we might come to the enjoyment of God; and yet God ſuffer no loſs of Honour: therefore the Goſpel is called the Myſterie of godlineſs, 1 Tim. 3. 16. and a Doctrine according to godlineſs, 1 Tim. 6. 3. men might be ungodly at a cheaper rate then now they can in theſe days of the Goſpel: now we have more means to know God, and more obligations to reſpect God: more clear and certain notions of his excellency and glory. 4. Ʋngodlineſs is the root of all irregular courſes: Abraham was afraid of himſelf in Gerar: Why? The fear of God is not in this place, Gen. 20. 11. Godlineſs is the great bulwork of Laws and all honest diſcipline; ſubjects are not afraid of Princes, nor Princes of ſubjects, where the fear of God prevaileth: there can be no true honeſty without piety: the firſt part of the Law, provideth for reſpects to God, as being the proper foundation of the ſecond, which containeth reſpects to our neighbour: often it cometh to paſs by Gods juſt judgement, that ſpiritual wickedneſs is puniſhed with civil: See Hoſ. 4. 12. 13. and where men are not tender of Gods Intereſts, they do alſo incroach upon civil rights and freedomes. Means and directions are theſe. 1. Purge the heart from principles of ungodlineſs: there are many groſs Maximes ingrafted in mans heart; as that 'tis folly to be preciſe, that it was better when there was l[illegible: 1 letter]ſs knowledge; that 'tis in vain to ſerve God, that thoughts are free; if we carry it fair before men, we need trouble our ſelves no further: when men do their beſt, petty ſins are not to be ſtood upon: that Religion is but a notion and fancy: the Goſpel a g[illegible: 1 letter]lden dream, &c. That ſuch principles are within us, appeareth by the ſottiſhneſs of our practices and courſe of living; for actions are the beſt Image of our thoughts, and theſe are purged away by waiting upon the word, which diſcovereth them, Heb. 4. 12. and layeth in good principles, Pſal. 119. 9. by which means they are deſtroyed. 2. Suppreſs all ungodly thoughts aſſoon as they do ariſe, as, that there is n[illegible: 1 letter] God, Pſal. 14. 1. Shame may lay a reſtraint upon the tongue, but the heart is ever caſting up ſuch a thought as this is: So that God is not ſo harſh, but we may take a little liberty in ſinning: ſee Pſal. 50. 21. or that he taketh no notice of what we ſpeak or do; he cannot ſee through the dark clouds, Job 22. 12, 13. When any ſuch thoughts ruſh into your minde, check them, and actually rebuke them, leaſt they ſettle into a rooted Atheiſm. 3. Mortiſie vile affections: the judgement is tainted by the contagion of luſts, as a foul ſtomack ſendeth up fumes and groſs vapours into the head; and ſo the principles of godlineſs do quickly ſuffer an Eclipſe; The pure in heart ſee moſt of God, Mat. 5. 8. In fenny Countries the Ayre is ſeldom cleer; ſo in hearts that lye under the power of br[illegible: 1 letter]itiſh luſts, there are ſeldom clear and diſtinct thoughts of God. 4. Keep cloſe to Gods inſtitutions; theſe keep up his preſence and memorial in the world, and ſo are the beſt preſervative of godlineſs; falſe worſhips are full of ceremonies, which darken the Nature of God Images beget a groſs opinion of God: no wonder if people grow blockiſh, that worſhip God in a ſenſeleſs ſtock or ſtore. V[illegible: 1 letter]rro in Auſtin obſerved, that thoſe that firſt invented Images, did but increaſe errour, and take away all fear of Religion. God knoweth what is beſt for himſelf, and how by his own Inſtitutions to keep up the repute of his Nature and Eſſence: when man preſumeth to be wiſer then God, and leaveth the certainty of Gods Inſtitutions, for additions and innovations of our own, that pleaſe us better, becauſe they have [non-Latin text not transcribed], a ſhew of wiſdom, Col. 2. 22▪ 23. all Religion goeth to wrack. 5. Let us often exerciſe our ſelves unto godlineſs, 1 Tim. 4. 7. delight to give to God the Honour due to him; Love, Delight, Fear, to worſhip him often, to do all things as ayming at his glory. The next clauſe in the deſcription of theſe ſeducers is, That [Turning the grace of our God into wantonneſs:] Where you may take notice. 1. Of their Filthyneſs and bruitiſh courſe of life, implyed in the word [wantonneſs,] in the Original, [non-Latin text not transcribed], a word proper to luxury, and the impurities of luſt, it is derived from Alpha, an augmentative Particle: and Selga, the name of a Town in Piſidia (ſaith Suidus) whoſe inhabitants were infamous for Sodomi, and weakening Nature by ſuch prodigious filthineſs as is not fit to be named among Saints: and the perſons here noted the ſchool of Simon. The Nicholaitans, the Gnoſtickes, and other impure Hereticks of that age were for promiſcuous commixtures, and the free uſe of their fellow creatures (as ſome carnal wretches in our age have learned to ſpeak) without any reſpect to conjugal relation, and thoſe reſtraints which God and nature, and all civil Nations have layd upon the luſts of man, as if men ſhould uſe no more diſtinction and confinement then the beſts, yea gave up themſelves to all manner of unnatural luſt, as in the proceſs of this Epiſtle, we ſhall more fully diſcover. 2. The occaſion and incouragement of this wantonneſs, which doubleth the iniquity of it▪ and is [the grace of God,] by which is meant the Goſpel when he called the grace of God, as Tit. 2. 11, the grace of God hath appeared unto us, teaching us, &c. and in the Goſpel chiefly, they abuſed the Doctrine of Chriſtian liberty, and free juſtification by Chriſt, this is primarily intended: you may by analogie, inlarge the expreſſion to commit all thoſe other Doctrines which libertines are apt to abuſe; yea thoſe gracious providences▪ which wicked men do convert into fuel and nouriſhment for their ſins. 3. The manner how ſo excellent a thing as the grace of God, was made pliable to ſo vile a purpoſe, for a man would wounder that things at ſo great and infinite a diſtance as the grace of God and filthy luſts, ſhould ever be brought to caſt an aſpect upon one another; that is ſhewed in the word [turning] in the Original [non-Latin text not transcribed] reſting, transferring from its proper uſe. They offered violence to the Doctrine of grace, that it might be conſcious to ſuch a monſtrous birth and production, as filthy luſts and carnal pleaſures. 4. You have an hint of the reaſon why the Apoſtle writeth againſt them with ſuch a zealous indignation, in that word [Our]▪ as if he ſaid, that grace whoſe ſweetneſs we have taſted, whoſe power we have felt; of that God, who hath been ſo kinde to us in Chriſt, whoſe glory we are bound to promote: ſhall we ſee our God, and that grace upon which all our hopes ſtand to be abuſed to ſuch an unclean uſe? From the words thus opened, I Obſerve. 1. That the Obſervat. [illegible: 1 letter] ▪ Goſpel and grace of God in its ſelf, is not pliable to carnal purpoſes, yeildeth no carnal concluſions. [They turn it] ſaith the Apoſtle, there is no ſuch thing gotten out of the Goſpel without wreſting, and till the art of a deceiver hath paſt upon it. I ſhall prove the point by three Arguments. 1. From the conſtitution of the Goſpel, it yeildeth no leave Reaſon 1. to ſin but liberty to ſerve God: this is the great deſigne of it, Chriſt came not to reconcile God and our ſins together; but God and our perſons, to reconcile our perſons and deſtroy our ſins: not to free us from the Law, but ſin; to free us from the ſervice of the Devil, 1 John 3. 8. not from the ſervice of God: In ſhort, he came not to make the Law leſs ſtrict, or ſin leſs odious, or us leſs holy; for perfection of the Law was never ſo cleerly known, as ſince the comming of Chriſt, See Mat. 5. and ſin was never ſo odious, as ſince the abundance of grace, they under the law ſinned at a cheaper rate then we can, becauſe they did not ſin againſt ſo much l[illegible: 1 letter]ve and kindeneſs, See Heb. 2. 2. 3. neither could Chriſt come to make us leſs holy or to diſpenſe with our care of holineſs; for then he ſhould come to deface the Image of God, and make us more unlike God, which would not be a priviledge but a burden to the new creature; freedom from wrath and Hell is a priviledge; but freedom from duty and obedience is is no priviledge: in the Goſpel there is pardon for failings, but not to encourage us in our failings, but our duties: We were never ſo much obliged to duty as ſince the Goſpel, becauſe now we have more help and more advantages, ſtronger motives, and greater incouragements: If we look backward, we are bound in point of gratitude to ſerve the Lord, being redeemed hereunto by the blood of Jeſus; if we look forward, we are encouraged by the hopes of eternal life: the Law could not perſwade by ſuch arguments as the Goſpel doth; there is more of the Rule known, more of the Spirit poured out, to give us help to obſerve it; ſo that from this ſhort abridgement of larger diſcourſes, it appeareth, that the great deſign of the Goſpel is to make us more like God, and to free us from the ſlavery of the Devil, that we may be better ſervants and ſubjects to God. 2. There are frequent and conſtant diſſwaſives from this perverting our liberty in Chriſt to the ſervice of any fleſhly deſign: The Spirit of God foreſaw how corrupt nature in us would tempt us to abuſe our priviledges to an evil purpoſe; yea many had already attempted it in the Apoſtles dayes, as the ſect of the Nicholaitans, the ſchool of Simon, and after them the Gnoſticks and Baſilikians, who under colour of Evangelical liberty, gave up themſelves to lawleſſe and bruitiſh practices (as before was hinted) therefore by way of prevention, diſſwaſives are very frequent every where, as Rom. 6. 1. What ſhall we ſay then? Shall we continue in ſin that grace may abound? God forbid: As if he had ſaid, you will not want ſuch corrupt Teachers, nay your hearts will be marvellous apt to frame ſuch kind of conſequences and concluſions; but reject them with indignation. So Gal. 5. 13. You are called to liberty, onely uſe not your liberty as an occaſion to the fleſh. Chriſt hath done his part, purchaſed glorious priviledges for you; onely take you heed that you doe not abuſe them, your baſe hearts are apt enough: ſo 1 Pet. 2. 16. As free, but not uſing your liberty as a cloak of malitiouſneſs. Freedom by Chriſt will be an unfit cover and pretence for ſo vile a practice. 3. Becauſe in the Goſpel its ſelf there are quite contrary inferences and concluſions from thoſe which fleſh and blood would draw from the Goſpel: As to inſtance; in any thing wherein the Goſpel hath been abuſed, to three ends hath it been abuſed, to Looſeneſs, Lazineſs, Licentiouſneſs. Now you ſhall ſee the Word carrieth things in a quite contrary way to what carnal men doe: to Looſeneſs: men have been the more looſe and careleſs, becauſe Grace hath abounded in the diſcoveries of the Goſpel; but the Apoſtle diſdaineth, it as a moſt abhorrent and ſtrange concluſion from Goſpel-principles, Rom. 6. 1. Shall we continue in ſin that grace may abound? God forbid. [non-Latin text not transcribed], doe not cheeriſh ſuch a vile and unworthy thought; the Goſpel teacheth quite contrary, ſee Titus 2. 11, 12. not wantonneſs, but weanedneſs, to deny ungodlineſs and worldly luſts. So ſee Rom. 6. 16. and 2 Cor. 7. 1. a Bee gathereth honey thence from whence a Spider ſucketh poyſon. Again, to Lazineſs: men are apt to lye down upon the bed of eaſe, and ſay Chriſt muſt do all, and ſo exclude all uſe of means and the endeavour of the creature: This is a foul abuſe; for the Scripture inferreth thence the care and work of the creature, becauſe God doth all, Phil. 2. 12, 13. Work out your ſalvation with fear and trembling, for 'tis God worketh in you both to will and to doe. We muſt the more humbly wait upon God in the uſe of Ordinances, becauſe all dependeth upon his aſſiſtance. Again, to Licentiouſneſs: men have interpreted freedom by Chriſt in ſuch a perverſe ſenſe, as to caſt off obedience to civil powers, either to Maſters in the Family, or to Magiſtrates in the Commonwealth; whereas the Word calleth for theſe duties upon this very ground, becauſe we are made free by Chriſt, that is, more ready and apt to diſcharge the duty we owe to God and man: in this ſence 'tis ſaid, 1 Cor. 7. 22. That a ſervant is the Lords freeman; and 1 Pet. 2. 16. Obey Governours as free, but as ſervants of the Lord: Chriſtianity giveth us a greater aptneſſe, layeth on us a greater engagement, the bond of conſcience; ſo that there is, as Sadvian ſpeaketh, in maximâ libertate minima licentia, a great deal of liberty by Chriſt, and yet the ſtrongeſt engagement to ſervice that may be. Let us now apply the point. It ſerveth to inform us in the firſt place, that carnal men are ill skilled in conſequences, from the very Goſpel would they draw a liberty to ſinne, than which from ſuch premiſes no concluſion can be more ſtrange; 'tis well worth the obſerving to note the different arguings in Scripture from the ſame principles, as ſee ſome inſtances, compare 1 Cor. 7. 29 with 1 Cor. 15. 22. the principle in both places, is, the time is ſhort: Now the Apoſtle in the former place draweth from it concluſions of ſtrictneſs, temperance, and mortification; Let us uſe the World as if we uſed it not, &c. But in the latter the diſſolute Epicure argueth quite otherwiſe, Let us eat and drink for tomorrow we ſhall dye, a quite different concluſion from the ſame principle: So here, Grace aboundeth, let us be much in duty ſaith the ſpirititual man, let ſin abound ſaith the carnal. Again, compare 2 Sam. 7. 2. with Hag. 1. 2. I dwel within a houſe of Cedar (ſaith David) but the Ark of God dwelleth within curtains. Surely I ſhould have had more care of the Ark of God, now God hath built me ſuch a ſtately Palace: But they in Haggai, We dwel in ſieled houſes, therefore the time to build the Lords houſe is not come; ſo they might live in pomp and eaſe they little cared how matters went with Gods houſe. Once more, I Sam. 3. 18. It is the Lord, let him doe what ſeemeth him good: he argueth from thence to meekneſs, and a ſubmiſlive patience; but now compare 2 Kings 6. 33. This evil is from the Lord, why ſhould I wait upon him any longer; from the ſame principle he argueth himſelf into a murmuring, and fit of impatience. Thus▪ carnal men are alwaies out in their reaſonings: A Parable in a Fools mouth (ſaith Solomon) is like a thorn in the hand of a Prov. 26. 9. drunkard: When the ſpirits are diſturbed by exceſs of drink, men have not an even touch, and ſo when they would uſe a Thorn, or any ſharp thing they wound and gore themſelves, ſo do wicked men being beſotted with luſts, argue falſly from the Grace and the holy principles of the world to their own deſtruction. Again, it ſerveth for caution, when you meet with ſuch Ʋſe 2. baſe inferences from Evangelical principles doe not blame the Goſpel, or the Miniſtry and diſpenſation of the Goſpel. 1. Not the Goſpel, as if it were not clear enough, or faithfull enough or wary enough, ſuch thoughts are wont to haunt us when we ſee groſſe errours creeping under a ſhelter and pretence of Scripture, fooliſh men would give Laws to heaven, we think God ſhould ſpeak more plainly, as if the Lord ſhould make a ſun for them to ſee that ſhut their eyes: vain man will ſtumble in Gods plaineſt waies, ſhould things be never ſo clearly carried, a perverſe apprehenſion would make them obſcure, Parables (which are the livelieſt and moſt ſenſible repreſentations of things) hardned the Phariſees, Mark 4. 11, 12. If men ruin themſelves by their own falſe Logick we ſhould not therefore accuſe God: they that have a mind to fall ſhall not want a ſtone of ſtumbling; they that will onely be feaſted with comforts, no wonder if they contract a ſpiritual ſickneſs, and undoe their ſouls by a miſunderſtood, and miſapplyed Goſpel. 2 Doe not blame the Miniſtry, and diſpenſation of the Goſpel, becauſe ſome abuſe Free grace, others cannot endure to hear it preached; but children muſt not be kept from their bread, becauſe Doggs catch at it; becauſe ſome are drunk with wine, and others eat to exceſſe, ſhall the hungry man want his food? Shall hungry conſciences loſe their portion for others abuſe? No, no, if carnal men ſerve their luſts of theſe truths, we cannot help it, we are not in the place of God; we can onely deliver the Doctrine, we cannot give them gracious hearts to improve it. The Papiſts will not let the people have the Scriptures upon this reaſon, for fear of abuſes; and Gardiner would not have this gap of free Grace opened to the people▪ &c. The Devill hath ever maligned a Goſpel diſpenſation: Let not us withhold the truth for fear of inconvenience: Let us look to our commiſſion, preach the Goſpel to every creature, if men abuſe it we are clear, their destruction is juſt, as the Apoſtle ſpeaketh to this very caſe, Rom. 3. 8. Some ſlanderouſly report that we ſay, let us doe evil that good may come thereof, whoſe damnation is juſt: ſome gave out that Paul taught that they might ſinne freely, that God might have the more glory in pardoning, their damnation is juſt, if they went away with ſuch a vile conceit (ſaith he) they learned it not from me. Muſculus complaineth in one of his books, that no place was ſo prophane and irreligious as thoſe where the Goſpel had been preached; and Adamus contzenius in Mat. cap. 24. Contzen a Jeſuit, citing this paſſage, cryeth out, See the fruit of Proteſtantiſm, and their Goſpel preaching; many are of his ſpirit, doe even hate the publication of the doctrin, of Grace, as if theſe were the cauſe of mens miſcarriage: If men abuſe the truth we cannot help it, however viſible miſtakes muſt be prevented, leſt men goe away with a Scorpion inſtead of Fiſh, and a ſtone inſtead of Bread. 2. The next point, that though Grace its ſelf be not pliable Obſervat. 2. to ſuch concluſions, yet wicked men are very apt to abuſe it to the countenancing and cheriſhing of their ſinnes and luſts. You ſee here the abuſe of the Doctrine of the Goſpel was very ancient, this ſpirit of Errour wrought betimes, the former dayes were no better than theſe, Eccl. 7. 10. In the Apoſtles dayes, vile hearts did abuſe good doctrine, Men were the ſame then which they are now. when ſuch kind of Errours have a ſecond ſpring and revolution▪ Indeed of all Errours theſe ſeem to be very natural; we greedily drink in the poyſon of carnal liberty, but let me give you the reaſons why ungodly men take liberty and occaſion from the Grace of God to ſerve their ſinful lusts and pleaſures. 1. Becauſe carnal hearts do aſſimulate all that they meet Reaſons. with, and turn it into the nouriſhment of their carnal lusts, as the ſalt ſea turneth the freſh Rivers, and the ſweet Showres of Heaven into Salt waters, ſo do carnal men pervert the holy principles of the Goſpel, or as ſweet Liquours are ſoon ſowred in an unclean veſſel, ſo doe truths loſe their uſe, and efficacy when layd up in a carnal heart, and are quite turned to anopurpoſe. 2. Becauſe they would fain ſin ſecurely, & cum privilegio, with a free diſpenſation from God, and therefore ſeek by all means to entitle God to the ſin, and the ſin to God; they would finde a great deale of eaſe from gripes of conſcience if they could make God the Author, or at leaſt the countenancer of their evill practices, and therefore when they can rub their guilt upon the Goſpel, and pretend a liberty by Chriſt, the deſign is accompliſhed. Auguſtine often taketh notice, that the Heathens took the moſt liberty to ſin, becauſe their Gods were repreſented as approvers and countenancers of ſuch kind of actions; if men could once make God an approver of ſin, and giving leave to ſatisfie our deſires, the deſign of carnal nature were at an end, and they would be freed of that awe of a divine power which is only left in nature as the check and reſtraint of ſinne; and therefore becauſe God hath revealed ſo much of his indulgence to the faln creature in the Goſpel, they ſtrive to draw all the paſſages of it that way, as if God had given leave to ſinne freely. 3. Becauſe man is obedient naturally no longer than when under impreſſions of awe and fear, the Hoſ. 11. 4. cords of a man work little with us, like beaſts we onely put forward when we feel the Goad: Violent means doe more than gentle perſwaſions, and the ſweet ſtrains of Grace. Uſually where we are dealt with in that kinde, we Deut. 32. 15. wax wonton and kick with the heele, as an Aſſe-colt being ſuckled and full, kicks her dam in the fore-head. 4. Becauſe we all naturally deſire liberty, carnall liberty, to be left to our own ſway and bent, and therefore we catch at any thing that tendeth that way, we would be as Gods, Lords of our own actions, and ſo are very apt to dream of an exemption from all kind of Law but our own luſts, the Seducers bait was a promiſe of liberty, 2 Pet. 2. 19. We would all be above check and controle, and have ſcope and roomth from our luſts, Pſal. 12. 4. Our lips are our own, who is Lord over us? We would fain bring it to that, to be at our own diſpoſe, to be anſwerable to none, that ſhould call us to an account: The tumult of the Nation againſt Chriſt was about bonds and yokes, Pſal. 2. 3. The pale or the yoke is grievous to us, ſee Job 11. 12. Jer. 31. 18. Now being ſo reſolved to be free, we are, willing to hear of liberty, and apt to abuſe whatever ſounds to that purpoſe. But now let us ſee how many wayes the grace of God may be turned into wantonneſs; a right knowledge of the evil may be a means to prevent it. There is a Grace diſpenſed in the way of Gods providence which may be called, the Grace of God, and is very lyable to; abuſe; a word of that before I come to the main thing here intended. Thus we finde the patience of God often abuſed, when the Lord keepeth ſilence in heaven, and doth not preſently thunder down vengeance on the heads of ſinners, wePſa. 36. 2. Zeph. 1. 12. wallow in eaſe and fleſhly delights, and dream of a perpetual happineſs, and think we ſhall doe as well as the preciſeſt of them all; Eccleſ. 8. 11. Becauſe vengeance is not executed ſpeedily, therefore the heart is ſet in them to do evil: Thus doth mans venemous nature, ſuck poyſon out of ſo ſweet an Attribute as Gods patience! And as Gods patience is abuſed, ſo is alſo his goodneſs and Bounty. When we are full and enjoy plenty, we grow wanton, and either deſpiſe our mercies, Mal. 1. 2. Wherein haſt thou loved us? or, which is worſe, deſpiſe God himſelf; turn back upon the Mercie-ſeat, grow very negligent, cold and careleſs in the Worſhip of God: nay many times the minde is efferated, and grown bruitiſh and inſolent both towards God and man, Hoſ. 13. 6. According to their Paſture ſo were they filled, they were filled and their heart was exalted, they have forgotten me. Men have large Paſtures, and ſtrong luſts, and then God is forgotten, there is not that care of God, that ſenſe of duty, that meekneſſe of ſpirit, this is growing wanton with Gods; goodneſs. Once more, there is another Grace of Providence which is apt to be abuſed, and that is, the vouchſafement of Ordinances, or the meanes of Grace, in great plenty a Mercy prized when it firſt cometh among a people, but within a little while they grow wanton, 1 Sam 3. 11. The Word of God was precious in thoſe dayes, for there was no open viſion: whilſt Viſions are ſcarce they are higly prized, but when they are open aud publick, men begin to grow giddy, cannot be contented with the ſimplicity of Gods Ordinances, but muſt be fed with ungrounded ſubtleties, and quinteſſential extracts, when ſpiritual appetite groweth wanton, it is an ill ſign, when plain truths will not down, and all things muſt be carried in an airie, ſubtile, and notional way, God will have a ſcourge for ſuch a wanton people. But let us come cloſer to the matter in hand: This Text ſpeaketh of Doctrinal diſcoveries of grace, of the abuſe of the Goſpel, and the principles thereof: now 'twere an hard task to give you an account of all the paralogiſms and corrupt inferences, which men draw from the Goſpel, there is no Doctrine, but one way or another, a carnal heart is apt to abuſe it: the moſt uſual abuſes are theſe. 1. The Doctrine of Election is abuſed, men ſay they may live as they liſt: If God hath elected them, they ſhall be ſaved, and ſo allow themſelves in their careleſs neglect of the means of ſalvation be not deceived: God that decreeth▪ the end, decreeth the means: God hath predeſtinated us to be conformed to the Image of his Son, Rom. 8. 29. in grace here as well as in glory hereafter. 2. The Doctrine of the Attribut's of Gods mercy and long ſuffering. Men will ſay they are ſinners and ſo are others but God is merciful, and ſo poor ignorant drunkards, Adulterers and ſwearers as they are, they dye with this principle in their mouths, God is merciful, but be not deceived, neither Fornicators nor Adulterers, &c. ſhall enter into the Kingdome of God: 1 Cor. 6. 9. So Eph. 5. 6. Let no man deceive you with vain words for becauſe of theſe things commeth the wrath of God. Both theſe places ſhew there were divers which had ſuch deceitful thoughts, as if living and dying drunkards, Adulterres, &c. they ſhould go to Heaven: others abuſe the long ſuffering of God to their delaying and putting off their repentance, as if after a long vitious life provided they could be devote at the laſt gaſp, they ſhould at length be ſaved, and of▪ a ſuddain from Swine become Saints: as many delayed their Baptiſm heretofore, becauſe they would have longer time to ſin in, and to walk after their own luſts, and when they were warned of their licentious courſe; their anſwer was, Tunc demum a peccatis de[illegible: 1 letter]ſtam cum baptizatus ero; When I am baptized I will live otherwiſe: Thou fool, beſides the uncertainty of thy having time or grace to repent; this is a manifeſt abuſe of Gods patience, and will turn to thy greater ruine, Romans 2. 4. 5. 3. The Doctrine of Goſpel grace is abuſed many wayes. Sometimes to exclude the fear and reverence of God, as if fear were an antiquated grace ſuiting onely with a legal diſpenſation: whereas the children of God think the more grace, the more fear, Pſal. 130. 4. There is mercy with thee, therefore thou ſhouldſt be feared, and Hoſ. 3. 5. They ſhall fear the Lord and his goodneſs: the goodneſs of God doth not make them preſumptious; but is the greater matter of reverence and holy trembling: fear is ſo far from being aboliſhed in the Goſpel, that it continueth in Heaven, it being an eſſential and neceſſary reſpect from the Creature to the Creator. Again, 'tis abuſed to deny all humiliation and ſorrow for ſins; yea all confeſſion of ſins, as if to be humbled for ſins were legal, whereas repentance and all the acts of it, is a meer Goſpel duty, the Law knew no ſuch thing, and the trueſt and moſt genuine ſorrow ariſeth from a ſenſe of pardon, Zek. 12. 10. They ſhall look upon him whom they have pierced, and mourn, So Luk. 7. 47. that Chriſtian Niobi loved much and wept much, and all becauſe much was forgiven; John ſpeaketh to beleevers to them that walked▪ in the light to confeſs their ſins, 1 Joh 1▪ 9. we cannot have pardon in Gods way till this be done: if we confeſs, &c. tis a condition not for which, but without which pardon is not obtained: it doth not ſhew the cauſe but the order of graces working: again, ſometimes tis abuſed to the neglecting of circumſpection and heed in us: we are preſerved in Chriſt (ſay they) and therefore we may be careleſs, and though we caſt our ſelves upon ſnares, temptations and occaſions to ſin: be confident that God will keep us; the Devil ſets upon Chriſt with ſuch a temptation, Mat. 4. 6. Caſt thy ſelf down, and he ſhall give his Angels charge over thee. Libertines ſcoff at the niceneſs and ſcrupulouſneſs of former profeſſors, that were willing to keep at ſuch a diſtance from a temptation, as if their ſtrict and exact walking were a fruit of their darkneſs and legal ſpiritedneſs: whereas the Apoſtle maketh it a main property of of children of light; thus to do Eph. 5. 15. So Gods doing all in the covenant of Grace, is abuſed to exclude all care of duty: and to keep men in a lazy oſcitancy, and gaping for grace without all care or endeavour on our part: whereas God loveth to be met with in his own way, and commeth in with ſupplies of grace, according to our diligence in the uſe of means: See Mark. 4. 34. and as 'tis abuſed to ſhut out all endeavours after grace; ſo all actings and operations under grace: as if we were meer logs rather then rational agents, and God ſo did all, that the act of our own faculties were quite aboliſhed, or ſuſpended: whereas though the grace be from God, yet the act is ours, for otherwiſe the faintneſs and defectiveneſs of the operation would be chargeable upon him, and the Lord doth ſo draw us, that we have a motion of our own; draw me and we will run after thee, Cant. 1. 4. 'Tis he that treads down Satan, but under our feet, Rom. 16. 20. the Doctrine of Chriſtian liberty, which is one part of the Goſpel is abuſed to exclude the Moral Law, as a rule of duties to God and man: whereas the Apoſtle ſaith, I am not [non-Latin text not transcribed], not without the Law to God, but under the Law to Chriſt, 1 Cor. 9. 20. ſometimes 'tis abuſed to a living to the height of the Creature, (as ſome carnal wretches phraſe it) or an immoderate uſe of carnal comforts: whereas to reſtrain us in this kinde the Scripture forbiddeth licentiouſneſs in the uſe of the creatures under ſuch tearms as do imply the lawful uſe; See Luk. 17. 27 and Iſa. 22. 13. the things mentioned there are neceſſary for the ſupportation of life; but the immoderate uſe is intended, becauſe they did nothing elſe but minde theſe things, He that will do all that he may, will ſoon do more then he ſhould. The doctrine of ſpiritual worſhip, and aboliſhing the ſhaddows of the Law, which is another part of the Goſpel, is abuſed to the neglect and contempt of Ordinances, and acts of ſolemn worſhip, as if all were but formes, not ſuiting with that ſpirituality unto which they thinke they are called in theſe dayes of the Goſpel, and ſo conſtant prayer is layed aſide as a form, whereas God calleth for dayly worſhip in this kinde, Mat. 6. 11. and making conſcience of hearing the word: a form too low for them that pretend to live immediately upon the ſpirit: whereas the Scripture joyneth word and ſpirit together, as inſeparable in the diſpenſation, Iſai. 59. 21. and the Apoſtle in one Verſe, ſaith deſpiſe not propheſcying, 1 Theſ. 5. 19. and preſently Verſe 20. Quench not the ſpirit: implying, whoſoever doth the one, will, certainely do the other; ſo the Ʋſe of the Seals, Baptiſm, and the Supper, as forms fit for Novices; but they are of a more elevated ſtrain, and above theſe lower helps, enjoying ſo much in the inward and hidden man; whereas Chriſt hath injoined theſe Ordinances for the uſe of al ſorts of Chriſtians till he come again to judge the World, ſee Mat. 28. 20. and 1 Cor. 11. 26. ſo instructing Children, a form, though we have expreſs command for it in Scripture, Eph. 6. 4. 'twere eaſie to rake in this Puddle, but this taſt may ſuffice. Ʋſe 1. The Uſe of all is to make us more cautious and wary, that we may not be guilty of this great ſin. 'Tis the errour of the wicked, 2 Pet. 3. 16. 'tis a black mark to grow the more wanton for mercies; ſecure, for patience; ſenſual, vain, negligent careleſs, becauſe of the free tenders of grace in the Goſpel; there cannot be a more evident marke of a man in a carnal condition: 'tis ſad when our Table is made a ſnare; but 'tis worſe when the very Goſpel is made a ſnare; for the better things are, the worſe is the abuſe and more dangerous; look as 'tis a mark of the Love of God to have all things work together for good to us, Rom. 8. 28. So 'tis an argument of the hatred of God, when all things prove a ſnare, and the very Goſpel it ſelf, the bleſſed Goſpel of the glorious God is curſed to us, Oh how ſaid is their condition! 2. 'Tis a ſin againſt Mercy, and thoſe of all others are moſt dangerous, when you abuſe Grace, you make Grace your enemy; and 'tis ill for creatures when Grace is their enemy, and there is nothing left for them but Juſtice and Wrath; Juſtice will take up the quarrel of abuſed Mercy, and as Grace is deſpiſed, ſo wrath taketh place; they treaſure up wrath, &c. Rom. 2. 4, 5. 3. 'Tis ſoul ingratitude to turn our mercies into a provocation, to make a Calf of our Earings, and to ſerve our luſts of Gods Providence, as he ſaid of Adam, that what he received [non-Latin text not transcribed] a Rib he returned [non-Latin text not transcribed] a Dart, alluding to his fall by Eve; ſo he fight againſt God with his own weapons, what vile ingratitude is that? See Jer. 5. 7. Ezek. 7. 20. To make Plenty the fuel of our luſts, what is it but to Iſa. 43. 24. make God ſerve with our ſinnes, and to grow worſe for the Goſpel, black and tauny becauſe the Sun of Righteouſneſs hath looked upon us? 'tis as it were to give it out to the World, as if he did ſerve with our ſins by his own conſent, and we had a licenſe from heaven to doe what we do. 4. 'Tis a great grief to the Spirit of God▪ when you abuſe Grace, you doe as it were put your miſcarriages upon him, when you call licentious walking, Chriſtian liberty; and neglect of duty, Goſpel freedom; and godly ſorrow, legaliſm; and ſtrict walking, ſuperſtitious niceneſs; you doe as it were Father your baſtards upon the Spirit, and intitle the monſtrous conceptions and births of your own carnal hearts to his incubation and over-ſhaddowing; you think God warranteth you in all this, and that's a high wrong to him, which he wil avenge in due time; ſee Pſal. 50. 21, 22. I remember the Prophet ſaith, Jer. 4. 10. Oh Lord thou haſt greatly deceived this people, becauſe the falſe Prophets had done it in his name; falſe doctrines make God to be the deceiver, and theſe ill conſequences drawn from the Goſpel, are in effect charged upon the Spirit who is the author of it. Well then, learn the truth as it is in Jeſus. Epheſ. 4. 21. Firſt, Make him your Teacher; fleſh and blood will ſtumble in Gods plaineſt wayes, we cannot learn any Goſpel truth of our ſelves, but we are apt to pervert it to an ill uſe. 2. Take the whole doctrine together; for it is the truth as it is in Jeſus, otherwiſe 'tis the truth as 'tis in the mouth of a falſe Teacher, half truth, hath filled the world with looſneſs, when men divide between Chriſts comforts, and Chriſts graces, his Prieſthood and his Regality, his Benefits and his Laws, theſe partial apprehenſions ſpoyl all. 3. As to your maner of learning, let it be ſaving, and ſuch as tends to practice; 'tis not enough to make Chriſt our Teacher, by uſing his Word, and looking for the direction of his Spirit, and to make the whole counſel of God our leſſon, but alſo we muſt learn to a ſaving purpoſe, to put off the Old man, to put on the New, and not to ſtore the brain with knowledge ſo much as the heart with grace: for to this end is the Goſpel given to us not for ſcience ſo much as practies, to make us better rather than wiſer and more knowing. Another Uſe is Examination, to put us upon tryal, whether Ʋſe 2. we doe not, yea, or no turn the Grace of God into wantonneſs: A man may be right in Doctrine, and yet the conſtitution of his ſpirit may be naught. Again, there may be a fond dotage on the name of Chriſt, and yet no real reſpect to him, therefore it behoves us to ſearch how the Goſpel works with us. 1. Are you not the better for the knowledge of it, if you are not the better, you are the worſe; if you know Chriſt, and come ſhort of the houre of his Grace, you know him in vain, you make Chriſt and the Goſpel an uſeleſſe thing, compare 2 Cor. 6. 1. with Col. 1. 6. there is a receiving the Grace of God in vain, and a knowing the grace of God in truth, we receive it in vain when we are nothing the better for it; and we receive it in truth when we feel the ſweetneſs and power of it upon our hearts and conſciences; thoſe that know the grace in truth, are the more vigilent, more humble, more holy, they are more diligent for the grace of God hath a mighty conſtraint to urge us to duty, 2 Cor. 5. 14, 15. more humble, nothing ſo melting as Grace, Zech. 12. 10. Ʋnkindneſs after ſo much Grace as we have received in Chriſt is the great reaſon and cauſe of godly ſorrow: More holy, nothing kindles ſuch a rage and indignation againſt ſin as Grace doth, Ezra 9. 14 Should we again after ſuch a deliverance, &c. nothing perſwadeth by ſuch powerful arguments to the practice of holyneſs, as grace doth, See Tit. 2. 11. 12, 13, 14. Therefore what are you the better, if it worketh not thus 'tis ſad. 2. Are you the worſe ſenſibly for the knowledge of the Goſpel. Firſt, Do you grow more careleſs and neglectful of duties, as if now there were not ſo much required of you? The Goſpel never taught you that; but your own corrupt hearts; 'tis true, the more Chriſt is preached, the more Evangelical a man is in his duties; his heart is taken off more from reſting in them, he doth not pitch his hopes upon the tale of number of his duties, and he doth not perform them out of bondage, but more clearly, knowingly, comfortablely, as upon Goſpel grounds; but ſtill he will be performing: as knowing that duties can never have too much of our care, and too little of our truſt: in the Goſpel we have more help, therefore in all reaſon we ſhould perform more work: well then to grow more lazy, and leſs frequent in the worſhip of God, and the uſe of the means of grace: the more we are acquainted with Gods grace in Chriſt, is to abuſe grace, which was given us to make us more chearful, not more ſlack and negligent. Secondly, Leſs circumspect and wary in your converſations, looſe walking is an ill ſign: Chriſt himſelf taught us, To enter in at the ſtreight gate, and to walk in the narrow way, Mat. 7. 14. When men ſeek more roomth and breadth for their luſts, they pervert the end of the Goſpel, for the Goſpel onely ſheweth, That the greateſt ſin is pardonable, but the leaſt is not allowable: the world is much for a ſhorter cut to Heaven; but when you have done all, you will finde that the good, old, long way is the neereſt way home; ſtill we muſt make ſtreight ſteps to our feet: mortify luſts, bridle vile affections, and keep cloſe to Rule. Sin is the ſame that ever it was, and the Law is the ſame, and God is as Holy and as much delights in holyneſs as ever he did; we therefore muſt be as ſtrict as ever: 'tis but a carnal liberty to have leave to be wanton, to be free to ſin: Nature is very apt to hear in that ear, See 2 Pet. 2. 18. 19. but grace counts it no priviledge. Thirdly, If leſs humble, ſtill you are guilty, a man committeth ſin and findeth no remorſe, upon the pretence of Gods free grace in pardoning, this is ſtill the wantonneſs which ariſeth from the abuſe of the Goſpel; Gods children never loath themſelves more then upon the remembrance of mercy, Ezek. 36. 31. never melted for ſin more, then when the warm beams of Gods love thaw their hearts, that they ſhould ſin againſt a pardoning God, a gracious Father: a good Maſter, &c. every mercy is a new ſtab at heart, Chriſts look made Peter weep bitterly, nothing affects them ſo much as grace. The third point is taken from that Particle [Our] [non-Latin text not transcribed],Obſervat. 3. he mentioneth their intereſt in God to provoke them ſo much the more to zeal, againſt errours, that were ſo ſcandilous to his grace. Note, That ſenſe of Intereſt in God begets the beſt zeal for the truths and glory of God. The point conſiſts of two Branches. 1. That Intereſt in God will beget a zeal for God: it troubleth a good man to ſee any one wronged, much more to ſee his own relation wronged, moſt of all to ſee his God wronged: can a man profeſs love to God, and not eſpouſe his quarrel? freinds have all things common, common love and common hatred, wrong the one, and the other is not well at eaſe; ſo it is in the ſpiritual friendſhip between us and God, Pſal. 69. 9. The reproaches of them that reproached thee, are fallen upon me: injuries done to God and Religion, will as neerly affect us, as thoſe done to our perſons; certainly they that can be ſilent in the cauſe of God, have little affection to him, and are ſo tender of wordly intereſts, do little value an intereſt in God: Wiſdom is juſtified of her children, Mat. 11. 19. they are Baſtards and not Children, that are afraid or aſhamed to own their mothers defence, or can hug thoſe in their boſoms that are enemies to God and his grace, Pſal. 139. 21. Doe not I hate them O Lord that hate thee? am not I greved with them that riſe up againſt thee? 'Tis an Argument of his ſincerity, that God and he had the ſame enemies, that he could finde no room in his heart for affection to them, that he had no affection to God, when we came into covenant with God: we made a League with him offenſive and defenſive, to count his friends ours, and his enemies ours, to hate what he hateth, and to love what he loveth; therefore without breach of covenant we cannot be ſilent in Gods cauſe▪ and friends to the enemies and abuſers of his grace. 2. The next Branch is, That their zeal who have an inteeſt in God, is the beſt zeal: now 'tis the beſt partly becauſe 'tis hoteſt, they that conteſt meerly for an opinion, are not ſo earneſt as they that contend out of affection, as a ſtranger ſeeing a man oppreſſed, may chide him that did the wrong, but a meet relation, he will interpoſe and venture himſelf in the quarrel. So will one that loveth God, ſacrifice all his intereſts for Gods ſake: partly becauſe 'tis pureſt; carnal men may ingage in Religious controverſies, out of paſſion they may ſtikle for their own opinion; but this fire is taken from a Common heart, not from the Altar, it doth not ariſe from any love to God, from any inward reliſh, and taſte of the ſweetneſs of grace, but onely from humour and obſtinacy, and wordly i[illegible: 1 letter]tereſt, we may as well be afraid of ſome mens zeal againſt errour, as of other proneneſs to it: Carnal perſons keep a great coyle, and fill the world with clamour and rage, but their hearts do not flame with zeal upon a proper intereſt and do not carry on things in Gods way. The Uſe is to inform us of the reaſon why the ſpirits of godly men are ſo keen againſt ſuch errours as intrench upon the grace of God; why errours about Chriſt are horrible to them, a very abomination to their thoughts; becauſe thereupon are built all their hopes, and in ſuch matters they have moſt experiences, therefore their hearts ſparkle within them, others feel a cold indifferency, but they a mighty preſſure upon their ſpirits. I now come to the laſt part of their diſcription. [And denying the onely Lord God, and our Lord Jeſus Chriſt] obſerve their ſin [denying.] The Object [the Lord Jeſus Chriſt,] who is here deſcribed three ways. 1. By his abſolute rule and ſupremacy [non-Latin text not transcribed] the onely Lord. 2. By his Eſſence, [non-Latin text not transcribed] God. 3. By his Headſhip over the Church, [non-Latin text not transcribed], our Lord Jeſus Chriſt I ſhall firſt vindicate and then open the words, divers take words disjunctively, applying the firſt clauſe to the father: the ſecond to the Son: So Eraſmus tranſlateth it: God who is that onely Lord, and our Lord Jeſus Chriſt: But as Beza obſerveth: this is not the firſt time that he is taken tripping in thoſe places, which ſeem manifeſtly to aſſert the Godhead of Chriſt; briefly then that the whole clauſe is to be underſtood of Chriſt, may be proved by theſe arguments. 1. Becauſe the paralel place in Peter, from whence this ſeemeth to be taken, maketh mention onely of Jeſus Chriſt, where [non-Latin text not transcribed], the word of abſolute Sovereignty is aſcribed to him [denying [non-Latin text not transcribed], the Maſter that bought them,] 2 Pet. 2. 1. 2. Becauſe to me it ſeemeth that Jude would lay down all the prorogatives of Chriſt in his Natures, as God as man: In his relation to the world, ſo a Maſter, to the Church, ſo a Lord, 3. By the tennor of the words in the Original, where there is no new Article to divide them and therefore all theſe Titles belong to the ſame perſon, [non-Latin text not transcribed]. 4. Many old Coppies (as Calvin ſaith) read thus: denying Chriſt who is onely God and onely Lord. 5. Becauſe the hereſie of theſe times ſtruck at Chriſt, more then God the Father, and onely at the Father for Chriſts ſake; and therefore John in his Epiſtles, ſpeaketh often of thoſe that denyed Christ: See 1 John 2. 22. and 1 John 4. 3. 'tis true the School of Symon and ſome other Sex, held forth many fabulous things of God, and introduced multitude of Rulers by whom the world was governed; but this was to exclude Chriſt, and to make voyde that Soveraignty which the Scriptures aſſert to be committed into his hands: The moſt ancient Hereſies were thoſe of the Simonians, Menandrians, Saturninians, who denyed the perſon of Chriſt; affirming Simon Magus to be Chriſt. And the Valentinians, who denyed his humane Nature, affirming that he brought his ſubſtance from Heaven, and onely paſſed through the Virgin Mary, like water through a Conduite: there is but one Objection againſt this expoſition, and that is, if it be meant of Chriſt; then the Father will be excluded from being God, for Chriſt according to the ſenſe alledged, is ſaid to be onely Maſter, onely God and onely Lord; I Anſwer, The expreſſion doth not exclude either of the Perſons of the Godhead, the Father or the Son; but onely the Creatures, and foigned Gods, eſpecially thoſe feigned Rulers and G[illegible: 1 letter] vornors of the world▪ which the School of Simon, and the Nicholaitans introduced under the horrid names of Barbel, Abrakan and Kavlakan, &c. and indeed ſuch kinde of expreſſions are frequent in Scripture, as Iſa. 44. 8. Is there a God beſide me? yea there is no God, I know not any: So Iſa. 45. 5. I am the Lord, there is none elſe, there is none beſides me: All which expreſſions are meant of Chriſt, as appeareth not onely by the Titles of Saviour and Redeemer, given to the God that there ſpeaketh; but alſo by divers paſſages therein proper to him; yea by a quotation of the Apoſtles. Compare Iſa. 45. 22. 23. with Rom. 14. 11. and Phil. 2. 2. Again you ſhall finde like paſſages of God the Father, where [illegible: 1 letter]e is ſaid to be onely true God, Joh. 7. 3. This is life eternal to know thee the onely true God, and Jeſus Chriſt whom thou haſt ſent; which is not excluſive of other perſons, but of other Gods, and the Scriptures ſpeak thus, becauſe of the unity of the Divine Eſſence, which all the perſons communicate one with another. The Expoſition of the words now they are vindicated will be eaſie, [And denying] this is done either openly or covertly. Openly, when Chriſt is cleerly renounced and oppoſed. Covertly, Chriſt is denyed either by the filthy converſation of Chriſtians, or elſe by Heretical inſinuations, ſtriking at his perſon and natures at a diſtance, both are intended for theſe ſeducers, though they denyed Chriſt, yet they had▪ their pretences and illuſions, this Chriſt whom they denied is deſcribed, by his relation in the World [the onely Maſter, or Ruler] this word is oppoſed to their doting conceit of many Rulers, between whom the Regiment of the World was divided, the next Title is [[non-Latin text not transcribed] God] ſo Chriſt is called becauſe of his divine nature, and then [our Lord] he ſaith [our] partly to ſhew that this was the Title that he bore in relation to the Church, they being his peculiar people by his fathers gift and his own perchaſe, partly to awaken their zeal by a conſideration of the intereſt, which they had in this Lord, thus denied; and then the other word [Lord] is proper to Chriſts Mediator-ſhip, ſee 1 Cor. 8. 5. there remaineth but Chriſts name [Jeſus Chriſt] the word [Jeſus] is opened Math. 1. 21. Thou ſhalt call his name Jeſus, for he ſhall ſave his people from their ſins, and it implieth here that Chriſts Lordſhip ſhal be adminiſtred for the ſalvation of the Church; the other word [Chriſt] ſignifieth anointed, which noteth his deſignation from God to be King, Prieſt, and Prophet, I do thus particularly open the terms, becauſe I ſuppoſe the Apoſtles ſcope is to give us a ſum of the Chriſtian Doctrine, concerning the perſon, natures and Offices of Jeſus Chriſt, all which were one way or other impugned by the ſeducers of that age. The points that might be drawn hence are many, for a taſt take theſe. That Jeſus Chriſt is M[illegible: 1 letter]ſter and Lord, [non-Latin text not transcribed], King of nations, Jer. 10. 7. and King of Saints, Rev. 15.Obſervat. 1. 3. or as the Apoſtle in one place, Head over all things to the Church, Eph. 1. 22. he is over all things Supream and abſolute, but the Churches head, from whom they receive all manner of influence, he hath a rod of Iron to rule the Nations, and a golden Scepter to guide the Church, in the World he ruleth by his Providences, in the Church by his Teſtimonies, Pſal. 93. per totum. In the World the attribute manifeſted is Power, in the Church, Grace; well then, here is comfort to Gods people, your Lord is the Worlds Maſter, let the waves wave, the Lord reigneth, Pſal. 93. You need not fear, he is not onely Lord to protect you, but Maſter of them that riſe up againſt you: Again, who would not chuſe him to be a Lord when whether we will or no, he is our Maſter; and bow the knee to him, that will elſe break the back; and touch his g[illegible: 1 letter]lden Scepter, leaſt we be broken with his Rod of Iron; and take hold of his ſtrength by faith, leaſt we feel it in diſpleaſure; Lord let me feel the efficacy of thy grace, rather then the power of thine anger. Obſerve again: That Chriſt is Lord and Jeſus, he cameObſervat. 2. to rule, and he came to ſave: I ſhall handle theſe two Titles. 1. Conjunctly, and then, 2. Singly and apart. 1. Conjunctly, Let all Iſrael know that God hath made this Jeſus whom ye have crucified Lord and Chriſt, Acts 2. 36. 'Tis uſual to obſerve in Chriſts ſtile and Title, a mixture of words of power, and words of goodneſs and mercy. See Iſa. 9. 6. & a tibi paſſim, now for what end? partly to ſhew that he is a deſireable friend, and a dreadful adverſary: partly to ſet forth the myſtery of his perſon, in whom the two Natures did meet, partly to ſhew that he is not good out of impotency and weakneſs; if we pardon and do good 'tis out of need; God is ſtrong enough to revenge, but gracious enough to ſave and pardon: Power maketh us cruel; Who findeth his enemy and ſlayeth him not? if we forbear, 'tis out of policy, not out of pitty: the ſonnes of Zerviah may be too hard for us, but Chriſt who is the great Lord, he is alſo Jeſus, he hath the greateſt power, and the greatest mercy; mighty, but yet a Saviour: Partly to ſhew how we ſhould receive him; we ſhould not onely come to him for eaſe, but take his yoke, Mat. 11. 28, 29. Give him your hearts as well as your conſciences; if Chriſt ſave, let not ſin Lord it. What a pittifull thing is it when men would have Chriſt to redeem them, and Sathan to rule and gov[illegible: 1 letter]rn them? [non-Latin text not transcribed], we will not have this man to reign over us, Luke 19. 14. There the buſineſſe ſticks; the carnal mind is enmity to the Law, Rom. 8. Luſts cannot endure to hear of a reſtraint, and therefore we oppoſe moſt Chriſts Nomothetick power; like angry Dogs we gnaw the chain: the language of every cardal heart is, our lips are our own, who is Lord over us? Pſal. 12. 4. To be controled for every word, every thought, every action, we cannot endure it. Oh conſider Chriſt hath many enemies, but they are his chief enemies that doe withſtand his reigning, Luke 14. 29. Thoſe mine enemies that would not that I ſhould reign over them, &c. Secondly: Let us handle theſe two titles ſingly and apart. 1. He is Lord, Acts 10. 36. Jeſus Chriſt he is Lord of all. As he is God he hath the ſame glory with the Father; as Mediatour there is a dominion that reſults from his Office; for ſo he is the heir of all things, the head of all creatures, and King of the Church, and at the laſt day the Judge of all men. But he is chiefly a Lord becauſe of his heritage in the Church; a Lord over his own people, who are given to him for a poſſeſſion by God the Father, Pſal. 2. 8. and bought with his own blood, Acts 20. 28. and taken into a Marriage-covenant with him, Eph. 5. 25, 26, 27. And as Sarah called her husband Lord, ſo muſt the Church own Chriſt for Lord and Huſband. Well then, let us acknowledge the dominion of Chriſt, let him be Lord alone in his own houſe; let us yeeld ſubjection and obedience to him; let us beware of depriving him of that honour to which he hath ſo good a right: You will ſay, who are thoſe that deny Chriſt his Lordſhip? I anſwer. 1. They that will not hear his voice, that ſlight his calls; he inviteth them and prayeth them that they will look into their hearts, conſider their eternal condition, but they quench the Spirit, ſmother light, reſiſt all theſe motions; theſe will not hear Chriſts voyce; he intreateth, prayeth that we will come and put our ſouls under his Government, and we in effect ſay, we are Lords and will not come at thee, Jer. 2. 31. We are well enough, and ſhall doe well enough without any ſuch care and ſtrictneſs. 2. They that cannot endure his restraints, Jer. 31. 18▪ Thou art as a bullock unaccuſtomed to the yoke. They cannot endure to hear of denying their faſhions, their luſts, their pleaſures, their vain thoughts, when every thought, and every deſire muſt be under a Law; ſo much time ſpent in duties, ſuch gravity in the converſation, ſuch awe in their ſpeechs, they break off like a wanton heifer; vain and licentious ſpirits will not be yoked and clogged thus, Mal. 1. 14. What a wearineſs is it? Sacrifice upon ſacrifice! ſuch waiting upon God! they cannot endure it. Man is compared to a wild Aſſe-col[illegible: 1 letter], not onely for groſneſs of conceit, but for un[illegible: 1 letter]a[illegible: 1 letter]edneſs and wildneſs, Job 11. We would roam abroad without reſtraint. 3. They are given up to ſtrong and inordinate deſires of liberty; when men quarrel at duties rather than practice them, think it a kind of happineſs to be free, and that there is no freedom but in ſinn[illegible: 1 letter]ng, and following the bent and ſway of their own hearts, are all for breaking bands, and diſſolving cords, Pſal. 2 4. 4. Theſe are bewrayed by a proud contempt, and obſtinacie againſt inſtruction and reproof, Jer. 5. 5. I will goe to the great men and ſpeak to them, but theſe have altogether burſt the yoke, and broken the bands, they had caſt off all reſpect and obedience to God, Jer. 13. 15. Hear, give ear, be not proud, &c. So Heb. 13. 12. Suffer the words of exhortaiion, &c. Some ſpirits are impatient and recoile with the more violence upon a reproof, and ſtorm and vex, which argueth much unſubjection of heart to Chriſt. Secondly: he is Jeſus, which ſignifyeth a Saviour; now Chriſt is a Saviour poſitively as well as privately, he giveth us ſpiritual bleſſings, as well as freedom from miſery, Joh. 3. 17. That they ſhould not periſh but have everlaſting life. Again, he is a Saviour, not onely by way of deliverance but by way of prevention, he doth not onely break the ſnare, but keep our feet from falling: He is as a Shepheard to lead the flock, as well as a Phyſitian to heal the diſeaſed: We doe not take notice of preventive mercies, and yet prevention is better than eſcape. Again, he is a Saviour by merit, and by power; for he hath not only to doe with God but with Sathan; God is to be ſatisfied, and Sathan overcome, and therefore he reſcueth us out of the hands of Sathan, and redeemeth us out of the hands of Gods Juſtice. To reſcue a condemned Malefactor, and take him by force out of the Executioners hands, is not enough, the Judge alſo muſt be ſatisfied, and paſſe a pardon, or the man is not ſafe: Chriſt hath pulled us out of the power of darkneſſe, Col. 1. 13. and in him the Father is well pleaſed, Mat. 3. 17. There needeth alſo power to work upon our hearts, as well as merit to ſatisfie God. Before his Exaltation he redeemed us, then he deſerved it, and therefore 'tis ſaid, We have ſalvation by his death, 1 Theſ. 5. 9. After his exaltation he worketh it, and ſo we are ſaved by his life, Rom. 5. 10. So that living and dying he is ours, that living and dying we may be his; we have the power of his Exaltation as well as the merit of his humiliation. Once more, he ſaveth us not onely for a while, but for ever, and therefore 'tis called an eternal ſalvation, Heb. 5. 9. not onely from temporal miſery but from hell and damnation, not only the body is ſaved but the ſoul, and the ſoul not onely from hell but the fear of hell, Heb. 2. 14. from the fear as well as the hurt, from deſpair and want of hope, as well as from the miſery it ſelf. Yet again, he ſaveth us not only from the evils after ſin but the evil of ſin, Mat. 1. 21. He ſhall ſave his people from their ſins, there is the chiefeſt part of his ſalvation. He doth not onely ſave us in part, but ſaves us to the uttermoſt, Heb. 7. 25. He giveth us life, and all things neceſſary to life. Well then, 1. Bleſſe God for Jeſus Chriſt, that he took the cure of our ſalvation into his own hands, he would not truſt an Angel, none was fit for it, Iſa. 59. I looked and there was no Saviour, therefore mine own arm wrought out ſalvation; there are poor creatures, like to periſh for want of a Saviour, I will goe down and help them, as Jonah when he ſaw the tempeſt, Caſt me into the ſea; ſo when we had raiſed a tempeſt, caſt me in (ſaith Chriſt) Lo I am come to do thy will. 2. Get an intereſt in Chriſt, Luke 1. 47. My ſpirit hath rejoiced in God my Saviour. Intereſt is the true ground of comfort and rejoycing, what muſt we doe to get this intereſt? I anſwer, 1. Reject all other Saviours, Acts 4. 12. There is ſalvation in no other: nothing could ſave Noah and his Family but the Ark; if they had deviſed Ships, they would not hold out againſt the deluge; eſpecially take heed of making Chriſt of ſelf, ſetting up thy own merit, or thy own power, the one in effect renounceth his humiliation, the other his exaltation: Chriſt came to ſave that which was loſt; the ſinking Diſciples cryed out, Maſter ſave us, we periſh. 'Tis long ere God bringeth us to this; till you are loſt, why ſhould you make choice of a Saviour; ſwimming is not a thing that can be practiſed a ſhore or on firm land; till we are brought into diſtreſs we will never look for a Saviour. 2. Be earneſt with God for an intereſt, and for the manifeſtation of it, Pſal. 35. 3. Say unto my ſoul I am thy ſalvation: When the Soul hath choſen God, Lam. 3. 24. The Lord is my portion ſaith my ſoul, I'll have no other Saviour, but I'll deſire the Lord to ratifie it by his conſent; I am thy ſalvation. Thoſe that would make uſe of Chriſts ſalvation in a temporal way preſſed on him, untiled the houſe to come at him, ſo ſhould we force our ſelves upon him by an holy boldneſs. Again, from the words obſerve, The Son of God was Obſervation. Chriſt that he might be Lord and Jeſus; anointed of the Father that he might accompliſh our ſalvations. This anointing ſignifieth two things. 1. The quality and kind of his Office. 2. The Authority upon which it was founded. Firſt, it noteth the nature of his Offices under the Old Teſtament three ſort of perſons were anointed, Kings, Prieſts, and Prophets, and all theſe relations doth Chriſt ſuſtain to the Church. Men that were to be ſaved lay under a threefold neceſſity, ignorance, diſtance from God, and inability to return to him; ſuitably Chriſt is a Prophet to ſhew us our miſery; a Prieſt to provide a remedy; a King to inſtate us in that remedy; therefore according to theſe three Offices doth the Scripture uſe words in deſcribing the benefits we have by Chriſt, John 14. 6. I am the way, the truth, and the life. Chriſt is the way As a Prieſt, for his oblation and interceſſion, we have the boldneſſe to come to God; the truth as a Prophet, the life as a King; take life either for the royal donatives of Grace or Glory. So 1 Cor. 1. 30. He is made to us wiſdom, righteovſneſs, ſanctification, and redemp[illegible: 1 letter]ion. We are ignorant, fooliſh creatures, therefore Chriſt is made to us Wiſdom as a Prophet; we are guilty creatures, and therefore righteouſneſs as a Prieſt; ſinfull creatures, therefore ſanctification; miſerable creatures, liable to deach and hell▪ therefore redemp[illegible: 1 letter]ion, and both theſe as a King: 'twas neceſſary that the way of our ſalvation ſhould be opened, effected, and applyed, therefore did Chriſt firſt come from heaven as a Prophet to preach the Goſpel, and then offer up himſelf through the eternal Spirit as a Prieſt, and laſt of all ſeiſe upon the Mediatorial throne, as King of the Church. Well then, if our blindneſſe and ignorance troubleth us, let us make uſe of Chriſts Prophetical Office, that he may teach us the whole counſel of God; if we are haunted by troubles, and the accuſations of our own conſcience, let us ſprinkle our hearts with the blood of our high Prieſt, that they may be pacified; if we have any deſire to be granted, let us make uſe of his interceſſion; if we be diſcouraged by our own weakneſſe, and the power of our ſpiritual enemies: let us run for protection to our King through whom the Saints are more then Conquerors. 2. It noteth the Authority upon which his Office is founded, he was annointed thereto by God the Father, who in the work of Redemption is repreſented as the offended party, and ſupream Judge; and ſo 'tis a great comfort to us that Chriſt is a Mediatour of Gods chuſing: when Moſes interpoſed of his own accord, he was refuſed; blot me out of thy book: no ſaith the Lord, The ſoul that ſinneth, him will I blot out of my Book: but now Jeſus Chriſt took not this honour upon him, but was called of God thereunto; 'twas the will of the Father: ſo that when we come to God, though we cannot ſay he is mine, yet we can ſay, Lord he is thine: a Saviour of thy ſetting up, thou haſt Authorized him, and wilt own thine own way, &c. Once more obſerve, (which indeed is a point that lyethObſervat. 4. full in the eye of the Text) That Jeſus Chriſt the maſter of the world and Lord of the Church is true God. For 'tis ſaid here [denying the onely Lord God, and our Lord Jeſus Chriſt] It would ſeem a ſtrange thing that I ſhould go about to prove the God head of Chriſt were not blaſphemy grown ſo common, and appearing abroad with ſo bold a forehead; heretofore it was a grievous abhomina[illegible: 1 letter]ion to the children of God, when ſuch a thought ruſhed into their minds; but now ſome promote it as a ſettled oppinion: 'tis Satans policy to looſen a corner stone, though he cannot wholly pull it out, he ſtriveth all that he can to make the main Articles of Religion ſeem at leaſt queſtionable: But Chriſtians be not ſhaken in minde, the foundation of the Lord ſtandeth ſure; I confeſs I ſhould wholly omit ſuch diſputes; in fundamental Articles, we ſhouldnot allow a ſcruple; Thou ſhalt not enquire after their Gods, Deut. 12. 30. But when ſuch conceits are not onely Sathanical injections, but mens ſettled opinions, 'tis good to eſtabliſh the heart in ſuch principles as this is: that Chriſt is God, appeareth by expreſs Scripture, where he is called th[illegible: 1 letter] true God, 1 John 5. 20. the great God, Tit. 2. 13. to ſhew that he is not a God Inferiour to the Father, but equal in power and glory, and that not by courteſie and grant, but by Nature. So he is called the Mighty God, the everlaſting father Iſa. 9. 6. and God over all, Rom. 9. 6. proofs ſo evident and pregnant, that they need no illuſtration, and that he is a God equal to the Father, appeareth alſo by expreſs Texts of Scripture, Phil. 2. 6. He was in the form of God, and thought it no robbery to be equal with God, and Col. 2. 9. in him dwelleth the fulneſs of the God-head bodily: the Saints are made partakers of the Divine nature, 2 Pet. 1. 5. but in him the whole God-head dwelt perſonally, and all this was no uſurpation of a mothers right; the Jews would have ſtoned him, becauſe he ſaid God was his Father, making himſelf equal with God; therefore he meant it not in an ordinary ſenſe, and indeed if he be a God, he is a God by Nature, for God will not give his glory to another. Again, God he muſt needs be, if you conſider the work he ought to do: the work of the Mediator could be diſpatched by no inferiour agent: as Prophet, he was to be greater then all other Prophets and Apostles; for the great Doctor of the Church ought to be Authentick a Law-giver from whoſe ſentence there is no appeal: A Lord in his own houſe, Heb. 3, 6 one to whom Moſes was but a ſervant, for to him he gave the Law, Heb. 12. 29. One that is to be a Foun[illegible: 1 letter]ain of▪ wiſdom to all the Elect, 1 Cor. 1. 30. One that muſt not onely teach but give eyes to ſee, and ears to hear, and an heart to learn: conſider him as a King, a finite power cannot break the force of enemies, pour out the ſpirit, raiſe the dead, beſtow grace and glory, and become an original fountain of life to all the Elect; all theſe things are proper to God, the glory which he will not give to another: Conſider him as a Prieſt, and there is two Acts, Oblation and Interceſſion, and ſtill you will finde that he muſt be God; for his Oblation, he muſt be one that could offer up himſelf, Heb. 9. 14. and therefore muſt have power over his own life, Iohn 10. 18. to lay it down and take it up, which no creature hath: And he muſt offer himſelf one for all, 2 Cor. 5. 15. the perſon that ſuffered was to be infinite, as good and better then all theirs that ſhould have ſuffered, as they ſaid to David, thou art better then a thouſand of us; and this ſuffering was to be but once: now the wages of ſin are eternal death, ſomething there muſt be to compenſate the eternity of the puniſhment, and nothing could counterpoſe eternity, but the infiniteneſs and excellency of Chriſts perſon, as a payment in Gold taketh up leſs room, then a payment in ſilver, but the value is a[illegible: 1 letter] much: 'twas neceſſary that he ſhould overcome the puniſhment, for if he were always ſuffering, we could have no aſſureance that God were ſatisfied, and the end was to expiate ſin, nothing but an infinite Good could remedy ſo great an evil, the perſon wronged is infinite, ſo is the perſon ſuffering; and then his death was not only to be a ranſome, but a price, not only [non-Latin text not transcribed], but [non-Latin text not transcribed]: a ſurety to an ordinary creditor, payeth the debt, and freeth the debtor from bonds; Chriſt was to bring us into grace and favour with God, and to merit Heaven for us: now for the other act of his Prieſthood his Interceſſion; ſo he was to know our perſons and our wants and neceſſities, as the high Prieſt had the names of the twelve▪ Tribes on his Breaſt and ſhoulders, Exod. 28. 12▪ 29. and then he is to negotiate with God in the behalf of all beleevers, and to diſpatch bleſſings ſutable to their ſtate: and who can do this but God who knoweth the heart, and tryeth the reins? in ſhort, to be a [illegible: 1 letter]it Interceſſ[illegible: 1 letter]ur for all the El[illegible: 1 letter]ct he is to know our needs, thoughts, ſins, prayers, deſires, purpoſes, and to waite on our buſineſs day and night, that wrath may not break out upon us, ſo that his work as mediatour, ſheweth him to be God. Well then we learn hence. 1. That Chriſt is a proper Object for faith, faith is built Ʋſes. on God, 1 Pet. 1. 21. and Chriſt is God, and therefore his merit was ſufficient to redeem the Church, who is therefore ſaid to be purchaſed by the blood of God, Acts 20. 28. this maketh him able to ſanctifie us, and purge us, for his blood was offered through the eternal ſpirit, Heb. 9. 14. as God he knoweth our wants; for as to his divine nature he knoweth all things, and then he hath an humane nature, that hath had experience of them he is able as God, to give in the ſupplies of the ſpirit, to ſave to the uttermoſt, Heb. 7. 25. God manifeſted in our fleſh, is a firm Baſis for [illegible: 1 letter]aith and comfort. 2. Since he was God by Nature, let us obſerve the love of Chriſt in becomming man; men ſhew their love to one another when they hang their Picture about their neck: what did Chriſt when he took our Nature? to ſee the great God, in the form of a ſervant, or hanging upon the Croſs, how wonderful! God manifeſted in our fleſh is a myſtery fit for the ſpeculation of Angels, 1 Tim 3. 16. with 1 Pet. 1. 11. it would have ſeemed a blaſphemy for us to have thought it; to have deſired it: among the Fryars, they count it a mighty honour done to their order, if a great Prince when he is weary of the world, commeth among them and taketh their habit, and dyeth in their habit: certainly 'tis a mighty honour to mankinde that Chriſt took our nature and dyed in our nature, and that he was made ſin, made man, made a curſe: Let us deſire to be made partakers of his nature, as he was of ours, this is our preferment to be be partakers of the divine nature, 2 Pet. 1. 5. as this was his abaſement, the Sun of righteouſneſs went backward, there was the miracle; and let us uſe our ſelves more honourably for the time to come that we may not defile that nature which the Son of God aſſumed. 3. 'Tis an invitation, to preſs us to come to Chriſt, and by Chriſt to God: The great work of the Miniſters is like that, of Eli[illegible: 1 letter]zer, Abrahams ſervant, to ſeek a match for our Maſters ſon; our way to win you, is to tell you what he is, he is God man in on perſon, he is man that you may not be afraid of him: God that he may be ſufficient to do you good; the Lord of Lords, King of Kings, the heir of all things: the Saviour of the world: this is your beloved, ye daughters of Jeruſalem: He knoweth your wants, is able to ſupply them, though you are unworthy: come, he needeth no portion with you, we can bring nothing to him, he hath enough in himſell, as Eſther the poor virgin, had garments out of the Kings Wardrobe, Eſther 2. 12. and the perfumes and odors given her on the Kings coſt; therefore come to him, 'tis danger to neglect him: ſee that ye refuſe not him that ſpeaketh from Heaven, Heb. 12. 25. 'tis God wooeth you, hee'l take you with nothing▪ he is al ſu[illegible: 3 letters]cient, you bringing him nothing but all▪ neceſſity, [illegible: 1 letter]e will protect you, maintain you, give you a Dowry as large a[illegible: 1 letter] heart can wiſh: Therefore leave no[illegible: 1 letter] till you come to I am my Beloveds, and he is mine. I come now to the Word, implying their guilt, [non-Latin text not transcribed],Obſerv. 5. Denying▪ Obſerve, That it is an horrible▪ Impiety to deny th[illegible: 1 letter] Lord Jeſus: When he would make theſe Seducers odious, [illegible: 1 letter]e giveth them this character. Now C[illegible: 1 letter]riſt is many ways denyed, I ſhall refer them to two heads, In Opinion, and Practiſe. 1. In Opinion, So Chriſt is denyed when men deny hi[illegible: 1 letter] Natures or Offices. 1. His Natures; His Deity or Humanity: As thoſe ancient and wicked Hereticks [illegible: 2 letters]ion and Cerinthus; and that's the reaſon why John beginneth his Goſpel (which was laſt written) with a deſcription of his God-head, and is ſo zealous againſt them in his Epiſtles; as alſo Jude and Peter. E[illegible: 1 letter]ion, Cerinthus, and [illegible: 2 letters]arpocrates, and others, held▪ he was begotten as others are, by the help of a man. M[illegible: 4 letters] held the Son of God to be a part of his [illegible: 1 letter] thers ſubſtance. Satur[illegible: 1 letter]ius, Baſilides, Cordion, with other[illegible: 1 letter] denyed the Humanity of Chriſt, ſaying, He only appe[illegible: 1 letter]r[illegible: 2 letters] in the ſhape of a man. Samoſatenus held God was not otherwiſe in Chriſt then in the Prophets. Eutiche[illegible: 1 letter] held there was in Chriſt but one Nature which was made up of the c[illegible: 1 letter]mmixture of his Fleſh with his Divinity, as water is m[illegible: 2 letters]ed with Wine▪ Neſtorius would give him two Perſonalities, becauſe he had two▪ Natures. The Marcio[illegible: 1 letter]ites▪ affirmed▪ Chriſt ſuffered not really, but in ſhew. Thus you ſee how buſie the Divel hath been, and always is, about this main Article. 2. His Offices of King, Prieſt, and Prophet have been denyed by none, as I remember, but yet often made void, and of none effect. Antichriſtianiſm is perfectly the evacuating of Chriſts-Offices: The Papiſts ſet up Head againſt Head, which is the ſpirit of Antichristianiſm; They make void his Prieſtly Office by Indulgences, Purgatory, Doctrine of Merit: Hi[illegible: 1 letter] Prophetical Office, by Doctrines of men, and unwritten Traditions. So Socinians make void his Prieſthood, by denying his ſatisfaction; and Papiſts make void the other act of his Prieſthood, by ſetting up Mediators of Interceſſion, &c. 2. Chriſt is denyed in Practiſe; and ſo 1. By Apoſtaſie, and total Revolt from him; Matth. 10. 33. Whoſoever ſhall deny me before men, &c. None ſin as Apoſtates do; for they do as it were, after Tryal, and upon deliberate judgement, acknowledge the Divel the better Maſter; they firſt for ſook Sathan, and then came to Chriſt, and then they go back again from Chriſt to Sathan; and ſo do as it were tell the world, that with him is the beſt ſervice; and therefore it were better they had never known the way of righteouſ[illegible: 1 letter]eſs, &c. 2 Pet. 2. 22. 2. By not profeſſing Chriſt in evil times, for no[illegible: 1 letter] to profeſs, is to deny: ſee Matth. 10. 32, 33. and Mark 8. 38. in an age when men prove diſloyal in the Duty of the Covenant, called there an Adulterous generation: Some are aſhamed for fear of Diſgrace, as well as afraid for fear of danger to own Chriſt, and the ways beſt pleaſing to him, this is to deny him. 3. Men deny Chriſt, when they profeſs him, and walk unworthily and diſhonourably to their Profeſſion: Actions are the beſt Image of mens Thoughts; now their Actions give their Profeſſion the Lye; Titus 1. 16. They profeſs they know God, and in works they deny him. So 1 Tim. 5. 8. If any provide not for his own houſe, he hath denyed the Faith; that is, done an act incompatible with the Chriſtian Faith, of which he maketh profeſſion; which is Interpretative, a denying the Faith. For the more clear opening of this, conſider theſe Propoſitions. 1. An empty profeſſion of Chriſt is not enough, Now Chriſt is every where received, 'tis eaſie to profeſs his Name. To be a Chriſtian in [illegible: 1 letter]eart and Conſcience was far more eaſie to them in the Primitive times, then be ſo in Name and Profeſſion, the Powers of the world being againſt that way: whereas the difficulty on our part lyeth on being Chriſtians in heart; 'tis no diſgrace now to be a Chriſtia[illegible: 1 letter] outwardly; that oppoſition and ſcorn which was then caſt upon Chriſtianity, would now be caſt upon Judaiſm, or Turciſm, or Paganiſm: The winds blow out of another corner, and that which was their diſcouragement, may be our Motive, to wit, The Countenance of Civil Powers; all advantages lie this way. If in Chriſt's time they followed him for the loaves, nowJohn 6. 28. Gilbert. in Cant. they may much more: Quandoquidem panis Chriſti jam pinguis, factus eſt (ſaith Gilbert) tractatur in Conciliis, diſceptatur in Judiciis, di[illegible: 1 letter]putatur in Scholis, Cantatur in Eccleſiis, quaeſtuoſa res eſt nomen Chriſti: The world is well altered ſince the firſt flight of Chriſtianity abroad; the Kings, and Princes, and Wiſe men of the World were then againſt it, every where was it hooted at as a novel and improbable Doctrine, but ſince (by long preſcription of time) it hath gotten eſteem in the world, and is made the publike profeſſion of Nations; and Kings and Princes have brought their glory into the Church; now Chriſt is handled in Councils, diſputed of in the Schools, and preached of in the Aſſemblies▪ ſo that the general profeſſion of Chriſtianity is a matter of no thanks: 'Tis eaſie to be good where there nothing to draw us to the contrary; and therefore when Chriſt cometh to judgement, Paganiſm and looſe profeſſion of Chriſtianity ſhal fare alike; for looſe Chriſtians are but Pagans under a Christians name: ſee Jer. 9. 25▪ 26. The days ſhall come, that I will puniſh all them that are uncircumciſed, with them that are circumciſed; Egypt, and Judah, and Edom, and the children of Ammon, and Moab; for theſe Nations are uncircumciſed in fleſh, and the houſe of Iſrael are uncircumciſed in heart. 'Tis no advantage to bear Gods mark in our Bodies, and to hove no fruit of it in our Souls; This is but to cloath our ſelves with the leaves of the Vine, without partaking the ſap. What difference is there between thoſe who in a looſe Chriſtian profeſſion are addicted to Luxury, wantonneſs, quarrelling, prodigious luſts, and the Votaries or Worſhippers of Mars; Venus, Bacchus, and Priapus? Only the one appear in their own colours, and ſhew what they are; and the other, though they are as low and brutiſh in their practiſes, pretend to an higher Name, even to the ſacredRom. 2. 25. and excellent name of Chriſtians: Alas! your Circumciſion ſhall be reckoned Ʋncircumciſion, when you have not the fruit of it. 2. Profeſſion of Christianity without anſwerable practiſe, maketh us in worſe caſe than an Heathen, that is ignorant of Chriſt, and ſalvation by him: ſee 1 Tim. 5. 8. He is worſe then an Infidel. Poor Pagans are not ſo well enlightned, inſtructed, and acquainted with ſuch rich and glorious mercy, with the great things of Eternity, with the aſſiſtances of God the Spirit; they have not ſuch Rules as we have, nor ſuch Advantages as we have, nor ſuch Obligations as we have, nor ſuch Encouragements as we have: If a man on Horſeback cometh ſlower then a man on Foot, we blame him the more, becauſe he had more help: So are Carnal Chriſtians in worſe caſe then the Heathen, becauſe God may juſtly expect more from them. To be brought up in a Princes Court and to be ſtill of rude and ſervile conditions, is worſe in them then in thoſe that follow the Plough all days of their lives: So to be trained up in the Courts of Chriſt, and to come ſhort of the Heathens in Morality and ſtrictneſs of converſation 'twill be worſe taken of us, then of thoſe that never heard of Chriſt: The more we profeſs the Truth, the more we condemn ourſelves in our evil practiſes, and therefore muſt needs be worſe then Heathens, for we practiſe that by voluntary choiſe, and perverſe inclination, which they practiſe by education, they know little better: So that the more excellent the Religion is which we profeſs, the more vile and baſe is our diſobedience; for our profeſſion will be a ſore witneſs againſt us, that we knew better, and had encouragements to do better; we juſtifie the Heathen, but we condemn ourſelves, as Iſrael juſtified Sodom, Ezech. 16. 5[illegible: 1 letter]. but by her profeſſion ſo much the more diſproved her own carriage; ſee verſ. 63. time will come when you will wiſh you had never known the way of righteouſneſs; and as Job curſed the day of his Birth, ſo will you the memory of that day wherein you were added to the Church. 3. Profeſſion accompanied with ſome raſh and fond affection to Chriſt, is not enough to acquit us from denying him. Many in an heat and humour will be ready to die for their God, and yet deny him ordinarily in their lives: as a quarrelling Ruffian will ſtand up for the honour of his Father, who yet by his debauched courſes is the very grief of his heart; it may be he wiſheth his death to enjoy the Inheritance, yet if any other ſhould ſpeak a diſgraceful word of him, he is up in Arms preſently, and ready to fight with him▪ So ſome [illegible: 3 letters] pretend much affection to their Religion, and are ready to [illegible: 2 letters] him that ſhall queſtion it, or to venture their own lives in the quarrel; and yet none do this Religion ſo great a deſpite and diſhonour as they do themſelves by their ungodly converſations: The Apoſtle ſuppoſeth that ſome may give their Bodies to be burned, that have not Charity, 1 Cor. 13. 1. for all this ado is not for their Religion, but their humour: If their Religion were rightly underſtood, they would not endure it, becauſe it altogether diſproveth ſuch practiſes as they delight in; and all that they do is no more then they would do for an Idol, if they were born there where Idols are worſhipped. The Blaſphemies of a Pagan, or an open Enemy to Religion, do not touch Chriſt ſo near in point of honour, as the ſcandalous Behaviour of a Chriſtian; when Pagans declaim againſt him, 'tis but the malice of an enemy; Dogs will bark, 'tis their kind; but your diſobedience to his Laws, and unſuitable carriages, doth far more diſhonour and repreſent him as an ulcerous Chriſt to the world▪ becauſe you pretend ſo much affection to him, and can live in ſuch a faſhion; you would be taken for his greateſt friends, and ſo in effect you make the world believe that he doth approve your Doings. 4. Chriſt may be denyed, though there be a ſtricter Profeſſion of his Name, and ſome faint love and reliſh of his ſweetneſs. Beſides the looſe National Profeſſion of Chriſtianity, which God in a wiſe Providence ordaineth for the greater ſafety and preſervation of his Church, there may be a ſtrict perſonal profeſſion, taken up from inward conviction, and ſome taſt and feeling, and yet Chriſt may be denyed for all this; as ſome that had taſted the good Word, turned aſide to the world, and ſo are ſaid to crucifie him, rather then to profeſs him, Heb. 6. 4, 5, 6. The Apoſtle intendeth ſome Hebrews that did mix Moſes with Chriſt and Judaiſm, to ſave their goods: So elſewhere he ſpeaketh of ſome, that had a form of godlineſs, but denyed the power thereof, 2 Tim. 3. 5. By the Form, meaning the ſtricteſt garb of Religion then in faſhion: this is to deny Chriſt, when we deny the Virtue and Power of that Religion which he hath eſtabliſhed, and will not ſuffer it to enter upon our hearts. 5. The means to diſcover falſe Profeſſion is, to obſerve how we take it up, and how we carry it on; whether we embrace it upon undue grounds, or match it with unconſonant practiſes. 1. We embrace it upon undue grounds, if we take it up meerly upon Tradition, without a [illegible: 1 letter]ight of that diſtinct worth and excellency which is in our Religion; for then our Religion is but an happy miſtake; the ſtumbling of blind zeal upon a good object; and all the difference between you and Pagans, is but the advantage of your Birth and Education, ſtanding upon an higher ground doth not make a man taller then another of the ſame growth and ſtature that ſtandeth lower; their ſtature is the ſame, though their ſtanding be not the ſame: So you are no better then Pagans, only you have the advantage of being born within the pale, and in ſuch a1 Chron. 17. 4. Eph. 1. 3. Country where the Chriſtian Religion is profeſſed. You do according to the Trade of Iſrael, and live [non-Latin text not transcribed], as the faſhion of your Country will carry it; and as Beaſts follow the Track, ſo you take up that Religion which is entayled upon you. 2. If we match it with unſutable practiſes. Theſe may be known, if we do conſider what is moſt excellent in theSee my Comment on James from pag. 146. to page 149. Chriſtian Religion. Elſewhere I have ſhewed that the glory of the Chriſtian Religion lyeth in three things; In excellency of Rewards, and purity of Precepts, and ſureneſs of Principles of Truſt. [illegible: 1 letter]. In the Fulneſs of the Reward▪ which is the eternal enjoyment of God in Chriſt; therefore they that do not make it their firſt and chief care, to ſeek the Kingdom of God, and his righteouſneſs Matth. 6. 33. that are like Swine, in preferring the will of carnal pleaſures before communion with God, or in the Scripture expreſſion, Love pleaſures more then God, or prefers the profers of the world before everlaſting happineſs; they whoſe lives are full of Epicuriſm, Atheiſm, Worldlyneſs, 'tis not a pin to thoſe whether they be Pagans or Chriſtians; for acting thus heatheniſhly, thus brutiſhly, they do but polute that Sacred and Worthy Name. 2. The perfection of the Percepts, which require a full conformity of the whole man to the Will of God; More particularly Chriſtian precepts are remarkable for Purity and Charity: for Purity, and therefore revellings and banquettings and chambering, are made to be cuſtoms of the Gentiles; 1 Pet. 4. 3. things abhorrent from the Chriſtian Religion; they that are yokeleſs, and live according to the ſwinge of their own luſts, or elſe that only faſhion the outward Therefore a mercileſs diſpoſition is made a denying the Faith. 1 Tim. 5. 8. man, make no conſcience of thoughts, luſts, &c. they do not live as Chriſtians: for Charity, nothing is more preſſed then giving▪ 'twas Chriſts maximé, It is better to give then to receive, Acts 20. 35. and alſo forgiving; one great ſtrain of his Sermon is Love to enemies, Matth. 5. 43, 44, 45, 46, 47, 48. Chriſt when he brought from heaven the diſcovery of ſuch a ſtrange love from God to man, would ſettle a wonderful love on earth between man and man. 3. For ſureneſs of Principles of Truſt, the whole Scripture aimeth at this, to ſettle a truſt in God, and therefore it diſcovereth ſo much of Gods mercy, of his particular providence of the contrivance of ſalvation in and by Chriſt; ſo that to be without hope, is to be like a gentile for they are deſcribed to be men without hope, 1 Theſ. 4. 13. and carking and diſtruſtful care is made the ſin of the Gentiles, Matth 6. 31, 32. this kind of ſolicitude is for them that know not God, or deny his providence over particular things. Well then, Take heed of denying Chriſt, 'tis an heavie ſin, it coſt Peter bitter ſorrow Matth. 26. 75. Will you deny Chriſt that bought you? 2 Pet. 2. 2. Now they deny Chriſt, whoſe hopes and comforts are only in this world; Chriſt is not their God, but their Belly, Phil. 3. 19. Libertines are not Diſciples of Chriſt, but Votaries of Priapus. Mercileſs and revengeful men do cond[illegible: 1 letter]mn that Religion which they do profeſs: in ſhort, they do not only deny Chriſt that queſtion his Natures, or make void his Offices, but they that deſpiſe his Laws, when they do not walk anſwerably, or walk contrary.

VERSE 5. I will therefore put you in remembrance, though ye once knew this; how that the Lord having ſaved the People out of the Land of Aegypt, afterwards deſtroyed them that believed not. WE have done with the Pre[illegible: 1 letter]ace, I come now to the examples by which the Apoſtle proveth the danger of defection from the Faith; the firſt is taken from the murmuring Iſraelites; The ſecond from the Apoſtate Angel; the third from the be[illegible: 1 letter]ſtly Sodomites. T[illegible: 1 letter]at you may ſee how appoſite and apt for the Apoſtle's purpoſe theſe inſtances are, I ſhall firſt inſiſt upon ſome general Obſervations. Firſt Obſerve. That Gods ancient Judgements were ordained Obſerv. 1. to be our warnings and examples. The Bible is nothing but a Book of Preſidents, wherein the Lord would give the world a Document or Copie of his Providence; All theſe things are hapned to them for examples: 1 Cor. 10. 11. When we blow off the duſt from theſe old experiences, we may read much of the counſel of God in them; their deſtruction ſhould be our caution: His Juſtice is the ſame that ever it was, and his Power is the ſame, his vigour is not abated with yeers, God is but one, Gal. 3. 20. that is, always the ſame, without change and variation, as ready to take vengeance of the Tranſgreſſors of the Law as of old; for that's the point there diſcuſſed: So 2 Tim. 2. 13. He abideth [illegible: 1 letter]aithful, he cannot deny himſelf: In all the changes of the World God is not changed, but is where he was at firſt: Surely we ſhould tremble more when we conſider the examples of thoſe that have felt his Juſtice; for God keepeth a proportion in all his diſpenſations: If he were ſtrict, and holy, and juſt, then he is ſtrict, and holy, and juſt now. He that ſtruck An[illegible: 1 letter]nias, and Saphyra dead in the place for a lie, that made Z[illegible: 1 letter]chary dumb for unbelief, that kept Moſes out of the land of Promiſe for a few unadviſed w[illegible: 1 letter]rds that turned Lot's wi[illegible: 1 letter]e into a Pillar of Salt for looking back, is the ſame God ſtill, not a jot altered; his judgements may be more ſpiritual, but then more terrible. Again, Anſwerable practiſes make us partakers of their guilt, and therefore involve us in their puniſhment[illegible: 1 letter] Imitation is an evidence of approbation; A man may have more ſins charged upon him then thoſe committed in his own perſon; you are partakers of their evil deeds that lived before you, if you do as they did; it may be the memory of thoſe that formerly fell under the weight of Gods diſpleaſure is execrable to you, yet your walking in the ſame courſe is a ſigne that you like their practiſes, and therefore you muſt expect their judgements with advantage and uſury▪ Matth. 23. 35. That upon you may come all the righteous blood that was ſhed upon the earth, from the blood of righteous Abel, to the blood of Zechariah the ſon of Barachia[illegible: 1 letter]; whom ye ſlew between the Temple and the Altar. Why upon them? And how did they ſlay him? No doubt the memory of Cum was accurſed among the Jews, but they walked in the way of Cain, and ſo were to receive Cain's judgement with advantage; No doubt the memory of the murtherers of Zechariah the Prophet was hateful to them, but they continued Prophet-killing, and Prophet-huting; and therefore did implicitely approve his murder, and ſo are ſaid to ſlay him: Jude 1[illegible: 1 letter]. 'tis ſaid, Theſe periſhed in the gain ſaying of Kora[illegible: 1 letter] ▪ How can that be, when they were not as yet born? Theſe Seducers lived long after, but following them in their ſin, in their rui[illegible: 1 letter]e they had a ſure pledge of their own deſtruction: when we ſee others fall into a deep pit, and yet will adventure the ſame way, as we ſin the worſe, ſo our judgement will be the greater. Well then, Let us make every inſtance of the word à Ʋſes. warning, and apply it for our Uſe; 'tis excellent when we read the Scriptures with a ſpirit of Application in the miſcarriage of others, we have experience at a cheap rate, and in their miſery we have as ſure a proof of the evil of ſin, though not as coſtly, as if we had felt it our ſelves. Again, When wicked men flouriſh, be not diſmayed: How hath God judged ſinners of like kind? What ſay your Scripture preſidents? I went into the Sanctuary, there I underſtood their end, Pſal. 73. 17. Again, it ſheweth how vain their conceit is, that God will not deal ſo ſeverely with us if we continue in our ſins as he hath done with others in former times, when the Scriptures were written; Gods judgments (I confeſs) are more ſpiritual, but every way as ſevere to them that continue in their ſins; heretofore they were written with death, now with deadneſs: Nadab and Abihu were quickly diſpatchedLev. 10. 3. &c for their unhallowed approaches to God in worſhip; many come now that do not ſanctifie God in their hearts: their judgement is more ſpiritual, the Ordinances which ſhould quicken, harden them: Bears devoured the children that2 Kings 2. 23▪ 24, 25. mocked the Prophet; many ſit taunting by the walls that are not torn [illegible: 1 letter]n pieces by Bears, but they are poſting to hell apace; tarry but a little while, and God will tear them in pieces, [illegible: 1 letter]nd there ſhall be none to deliver, Pſal. 50. Korah, Dathan, and Abiram were ſwallowed up quick; the earth Num. 16. cleaves to receive them that made a cleft in the Congregation: Many act as tumultuouſly as they, and no doubt their day is coming: Lot's wife whoſe heart hankred after her poſſeſſions, was turned into a pillar of Salt for lookingGen. 19. back: They that revert, and after they are embarked with Chriſt, run aſhore again, aſſoon as they ſee a ſtorm a coming, ſhall have their reward in due time. The next thing which I obſerve in theſe inſtances is, TheObſerv. 2. impartiali[illegible: 1 letter]y of Divine Juſtice; for in all the examples brought, there are ſome circumſtances upon which others would expect an exemption from wrath, as the intereſt of the Iſraelites, they were God's own people; the dignity of the Angels they were as it were fellows of God, and Courtiers of Heaven: the beauty and excellency of the country of Sodom: and in all the inſtances ye may obſerve the judgements fell on multitudes and ſocieties, or collective B[illegible: 1 letter]dies: All the murmuring [illegible: 1 letter]ſraelites, All the Apoſtate Angels, All the Inhabitants of the four Cities. Obſerve then, That no outward Priviledge can avail us in the day of wrath▪ and ſo 1. Gods [illegible: 1 letter]uſtice knoweth no relations; He ſpared not Chriſt, Rom. 8. 32. He ſpared not the Angels, 2 Pet. 2. 5. He ſpared not his people of Iſrael, &c. 2. None have a priviledge to ſin▪ and th[illegible: 2 letters]efore none are exempted from puniſhment, the Law includeth all, the Son, the Servant, them that ſit on the Throne, and thoſe that grinde at the Mill, none have a licenſe from heaven, and a priviledge to ſin above others. 3. Wicked men do not ſpare God, and therefore God doth [illegible: 2 letters]t ſpare them; They abuſe his Juſtice, his Mercy, they ſpare not his glory, his Laws, and as they are impartial in ſinning, no reſtraints with-hold them, ſo God is impartial in puniſhing. Lean not then upon theſe reeds, when wrath maketh inquiſition Ʋſes. for ſinners, outward privile[illegible: 1 letter]ges are of no uſe, 'tis happy for them alone that are found in Chriſt Phil. 3. the Avenger of blood had nothing to do with the man-ſlayer in the Ci[illegible: 1 letter]y of Refuge; when God is about to ſtrike, no[illegible: 1 letter]e but Chriſt can hold the blow; See the vanity of other things; 1▪ Outward Profeſſion is nothing, your Circumciſion becometh uncircumciſion; God diſclaimeth intereſt in a ſinful people; Thy people which thou haſt brought out of the land of Egypt (ſaith God to Moſes) when they had corrupted themſelves, Exod. 32. 7. in ſcorn and diſdain. Thy people, he will not own them for his Sheep, Deut. 32. 5. 2. No dignity can exempt us, the Angels were caſt down t[illegible: 1 letter] places of darkneſs. Dignity doth not leſſen, but aggravate ſin; where much is giv[illegible: 1 letter]n, much is owed, and much will be required. Tophet is prepared for Kings▪ for Princes is it prepared. 3. Not outward excellency, as the pleaſant Land of Sodom: The Diſciples thought the goodly buildings of the Temple, would move Chriſt to pity, Luk. 21. 5, 6. but Chriſt telleth them, not one ſtone ſhould be left upon another: Saul was checked for ſparing the beſt: Juſtice is not dazled with outward ſplendor. The Lord threatneth to puniſh the dainty Daughters of Sion with a ſcab▪ Iſa. 3. 17. &c. 4. Not any ſociety or multitudes of m[illegible: 1 letter]n: He ſpared not the old world, 2 Pet. 2. 5. No leagues and combinations can maintain your cauſe againſt God, though the wicked go hand in hand, they ſhall not ſcape unpuniſh[illegible: 1 letter]d Pro. 11. 21, Briars and Thorns may be intricated, and infolded one within another, but when a devouring flame cometh amongſt them, they do not hinder, but increaſe the burning. Univerſal evils are above mans puniſhment▪ but not Gods; there is no ſafety in following a multitude to do evil. So that nothing will ſerve as a fit ſcreen to interpoſe between wrath and you, but only Chriſt. Thirdly, I obſerve, that in all theſe inſtances, there wasObſerv. 3. ſome preceding mercy, more or leſs: The Angels had the dignity of their Nature; the Iſraelites had the Teſtimony of Gods preſence, and were delivered out of Egypt; the Sodomites had Eternal Bleſſings, and the preaching of Lot, Gen▪ 19. 9. It's Gods uſual courſe to give a people a taſte of his mercy, ere he di[illegible: 1 letter]cover the power of his anger: Judgment is his laſt work there is ſome mercy abuſed before it cometh, which doth abundantly clear God in the judgements that come upon the ſons of men: Their ruine may be ſad but never undeſerved; God hath not left himſ[illegible: 1 letter]lf without a witneſs, but we are leſt without [illegible: 1 letter]xcuſe. Fourthly, Once more I obſerve, that in all theſe InſtancesObſerv. 4. God had ſtill a care to put a diſtinction between the juſt and the unjuſt; the race of [illegible: 1 letter]ſrael was not deſtroyed, but only them that believed not: The good Angels were preſerved▪ the bad only fell from their firſt eſtate: Sodom periſhed in the flames, but Lot eſcaped; when the multitude is ſo corrupt, that we know not how they ſhall be puniſhed, and the reſt preſerved, let us think of theſe inſtances, let us refer it to God, he knoweth &c. 2 Pet▪ 2. 9. I come now to the words, in which you have a preface; and the firſt inſtance of Gods judgement, which was on the unbelieving Iſraelites. In the Preface you may take notice of his purpoſe [I will put you in remembrance] his inſinuation [though ye once knew this] I begin with the firſt part, his purpoſe [I will put you in remembrance] from thence ob[illegible: 1 letter]erve, That it is a great part Obſerv. 5. of a Miniſters duty to be a Remembrancer. We are remembrancers in a double ſenſe. 1. From the people to God, to put God in mind of his peoples wants; ſo 'tis ſaid Iſa. 62. 7. Ye that are t[illegible: 1 letter]e Lord's remembrancers: Chriſt is the Church[illegible: 1 letter]s advocate, but we are the Churches Solicitors, to repreſent the ſ[illegible: 1 letter]d condition of the Church to God. 2. From God to the people; and ſo we are to put them in mind of the being of God, the riches of his grace, the neceſſity of obedience, the preciouſneſs of their ſouls▪ the many dangers that lye in their way to Heaven, &c. Theſe are ſtanding diſhes at Chriſts Table: That this is a great part of our Office, appeareth by thoſe places, 1 Tim. 4. 6. I[illegible: 1 letter] thou put the Brethren in remembrance of theſe things, thou ſhalt be a good Miniſter of Jeſus Chriſt: And Paul ſpeaking of his Apoſtleſhip, ſaith, Rom. 15. 15. As one that putteth you in remembrance, through the grace given to me, See 2 Tim. 2. 14. Tit. 3. 1. 2 Pet. 1. 12. 13, 14. 2 Pet. 3. 1. So there are two Pſalmes that bear that Title; A Pſalme of David to bring to remembrance. Pſal. 38▪ and Pſal. 70. The great uſe of Sacraments is, to put us in remembrance of Chriſt, 1 Cor. 11. 24. Yea, one great employment of the Spirit, is to bring things to our remembrance, Ioh. 14. 26. all which intimateth. 1. Our forgetfulneſs and incogitancy, Truths formerly underſtood are ſoon forgotten, or not duly conſidered and kept in the view of conſcience. 2. The benefit of a good memory: A bad memory is the cauſe of all miſchief; but a lively remembrance of truths, keepeth the mind in a good frame. 3. That however it be with natural, yet ſpiritual knowledge, is a reminiſcence, or reviving the1 Cor. 15. 2. Heb. 12. 7. ſeeds infuſed in the New Creation. 4. That a Miniſter diſchargeth his duty, when he teacheth his people things vulgar and already known, as well as thoſe which are rare and leſs known; if he be but a remembrancer tis enough; we are to bring forth things both new and old; we count him a wanton prodigal that only furniſheth his Table with rarities, neglecting wholeſome meats becauſe they are uſual. 5. The neceſſity [illegible: 1 letter]f a ſtanding Miniſtry, if not to inſtruct, yet to keep things in remembrance, becauſe the moſt neceſſary truths are few and ſoon learned; men preſently begin to think they know as much as can be taught them, and ſo neglect Ordinances; whereas one great uſe of the Miniſtry, is to keep truths freſh and ſavory in the thoughts and memory; the Heathens [illegible: 1 letter]oon loſt the knowledge of God▪ becauſe they were without a publike Monitor, that might keep this knowledge ſtill on foot; the ſound of the Trumpet infuſeth a new courage; ſo doth every Sermon beget new affections, though we knew the Truths delivered before: Coals will die without continual blowing; ſo will graces languiſh, without often warnings and admonitions. The next thing in the Preface is the Inſinuation [though ye once knew this.] That word [once] needeth to be explained; his meaning is not that formerly they had known, but now forgotten it; neither is [once] to be referred to [non-Latin text not transcribed] as if the ſenſe were, I will once put you in remembrance, but by [once] is meant once for all; that is, ye have certainly and irrecoverably received this as a Truth: This clauſe will yeild us theſe Notes. 1. That it is the duty of every Chriſtian to be acquainted Obſerv. 6. with the Scriptures; the Apoſtle preſumeth it of theſe Chriſtians to whom he wrote: Now this is neceſſary in regard of our ſelves, that we may know the ſolid grounds of our own comfort: every man would look over his charter, Search the Scriptures, for in them ye think to have eternal life: John 5. 39. Particular and diſtinct Scriptures are a great advantage in temptations; Sic ſcriptum eſt, is Chriſt's own argument againſt Sathan, Matth. 4. No Chriſtians ſo unſetled in point of comfort or opinion, as thoſe that are unskilful in the word. Heb 5. 14. In regard of others 'tis neceſſary, that we may diſcharge our duty to them; Let the word d[illegible: 3 letters]ll in you richly, teachi[illegible: 1 letter]g and admoniſhing one another, &c. Col. 3. 16. None but full veſſels will run over:Job 32: 18. Ignorant Chriſtians are barren and ſapleſs in diſcourſe; Private Chriſtians muſt be full of knowledge, not only to have knowledge enough to bring themſelves to heaven, but to admoniſh others, ſee Rom. 15. 14. Well then, do not put off this care to others, as if it were proper only to Scholers, and men of a publike calling, this is every mans work that hath a ſoul to be ſaved, 'tis popiſh ignorance to be contented with an implicite belief, you may beſt truſt your own eyes; when the Sun ſhineth, every man openeth his windows to let it in; we buſie our ſelves in other books, why not in the Word? Auſtin was pleaſed with Tully's Hirtenſius, but he caſt it away, becauſe he could not find the name of Chriſt there: 'tis the deſcription of a godly man, His delight is in the Law of God, and in his Law doth he exerciſe himſelf day and night Pſal 1. 2. There are the chaſt delights of a child of God, not in Play-books, and idle Sonnets; How many ſacrilegious hours do moſt ſpend in theſe trifles? Good Books ſhould not keep us from the Scriptures; Water is ſweeteſt in the Fountain: Luther profeſſeth Luth. in Gen▪ cap. 19. that he could wiſh all his books forgotten and utterly laid aſide, rather then that they ſhould keep men from reading the Scriptures themſelves. Chriſtians ſtudy the Word more, that you may have Promiſes, Doctrines, Examples ready, and more familiar with you; to be ignorant in a knowing age, is an argument of much negligence, Heb. 5. 14. Now Religion is made every one's Diſcourſe, Will you alone be a ſtranger in Iſrael? As the many helps [illegible: 1 letter]all upon us to ſtudy the Word more, ſo the many Errors which are abroad: all errour cometh from unskilfulneſs in the Scriptures, Matth. 22. 29. Ye err, not knowing the Scriptures; in the dark a man may ſoon loſe his way. To cure this miſchief, let me preſs you 1. To read the Scriptures in your Families, ſe[illegible: 1 letter] up this Ordinance among other parts of Worſhip there, 'tis a Family Exerciſe, that your children may be trained up in them, 2 Tim. 3. 15. 'Tis a good Cloſet exerciſe for your own private inſtruction, none of you is in too high a Form; the Prophets ſearched them diligently, 1 Pet. 11. 12. 2. Read them with profit, ſo as you may underſtand them, and apply the Doctrines and Examples you meet with there; Ask thy ſoul, Ʋnd[illegible: 1 letter]rſtandeſt thou what thou readeſt? Acts 8. 30 or as Paul▪ Rom 8. 31. What ſhall we ſay to theſe things? The Scriptures are not to be read for delight, but for ſpiritual profit and uſe. 3. In caſes of difficulty uſe all holy means, pray to God, the Spirit is the beſt Interpreter; Pray before, Pray after, as you do for food, if God anſwer not at firſt, cry [illegible: 1 letter]or knowledge, li[illegible: 1 letter]t up thy voice for underſtanding: Call in the helps which God hath given, many private helps of Commentaries, but above all, deſpiſe not Propheſying. Conſult with the Officers and Guides of the Church, Epheſ. 4. 14. Mal. 2. 7. 2. Obſerve again, That thoſe Truths which we underſtand Obſerv. 7. already▪ they had need be preſſed again, and revived upon us, See 1 John 2. 21. Our Knowledge is but weak, the eye of the mind is opened by degrees; our Memories are weak, and commands muſt be repeated to a forgetful Servant; our Affections are ſlow, not eaſily wrought up to the love of good things. When the Wedge will not enter with one blow, we follow it home with blow upon blow: Well then we ſay, 1. Repetitions are lawful for you, 'tis a ſure▪ thing, Phil. 3. 1. Chriſt in the Goſpels, and Paul in the Epiſtles do often repeat the ſame paſſages: Till you be affected with them, we muſt inculcate neceſſary Principles again and again: God ſpeaketh once, yea twice, when men regard it not, Job 33. 14. Conſider men are dull to conceive, ſlow of heart to believe: The way to pierce the hard ſtone, is by often dropping: apt to forget heavenly Truths: Leaky Veſſels muſt be filled again, Heb. 2. 1. We muſt repeat, to make ſhame more ſtirring. Peter was troubled when Chriſt ſaid the third time, Loveſt thou me, John 21. 17. Let this which hath been ſaid prevent cenſure, look upon it as a providence, when the ſame Truth or Sermon is preſented again, Surely I have not meditated enough of this truth, I am not enough affected with it, therefore the Lord hath again brought it to my thoughts, or there is ſome new temptation that I ſhall meet with, that I may find the need of this old Truth, &c. 2. That it is a ſpiritual diſeaſe, a Surfet of Manna, when men muſt ſtill be fed with new things; no truths are too plain for our mouths, or too ſtale for your ears; the itch of novelty puts men upon ungrounded ſubtleties, and that maketh way for errour, or hardneſs of heart, though you hear nothing but what you are acquainted with be content; they were carnal people that complained they had nothing but the old Burden, Jer. 23. 33, 34. Take heed of the Athenian itch, many times it argueth guilt: we cannot endure to have an old ſore rubbed again; as Peter was troubled when Chriſt ſpake to him the third time (as I noted before) that his Apoſtacie ſhould once more be revived. 3. It may juſtifie two duties of great uſe, Meditation, and Repetition in our Families. Meditation, for 'tis good to remember Truths that we do already know. Once hath God ſpoken, and twice have I heard it, Pſal. 62. 11. we ſhould go over and over it again in our thoughts▪ firſt we learn, and then we meditate; S[illegible: 1 letter]udy findeth out a truth, and Meditation improveth it; as firſt the meat is taken in, and then the digeſtion is afterward: Conſcience preacheth over the Sermon again to the heart; while the thing is new, it doth more exerciſe ſtudy then meditation; but when we have once learned it, then our thoughts ſhould work upon it; for meditation is the improvement of a known truth. 2. Repetition in our Families, let them hear it again and again, the third blow may make the nail go: If people were humble and ſober, they would have new and freſh thoughts every time a truth is revived upon them: at firſt hearing many are loſt through the wandring and diſtraction of our thoughts▪ things which upon the review may be brought to hand again, at leaſt youth and children muſt have line upon line, as when they learn to write the ſame letters, and the ſame Copie are written over again and again, till the figure of them be formed in their fancies. I have done with the Preface, I come now to the firſt inſtance produced [How that the Lord having ſaved the people out of the Land of Egypt, afterward deſtroyed them that believed not] [non-Latin text not transcribed], the term is of an honourable uſe in this place [the people] for the peculiar people of God, the holy and elect Nation▪ that had the Law and the Covenants of Promiſe, this people after they were delivered, and that by ſo great and ſolemn a deliverance as that out of the Land of Aegypt, were afterwards deſtroyed; ſo that 'tis ill ſtanding upon priviledges: Though many of them to whom the Apoſtle wrote, had renounced Gentiliſm, and were (as it were) come out of Aegypt, and made God's people by viſible profeſſion; yet after all this, they might be deſtroyed in caſe of diſproportionable practiſe, or diſobedience to God in that profeſſion. Of Iſrael's deſtruction, ſee Num. 14. 37. 1 Cor. 10. 10. Libertine Chriſtians ſhall fare as bad as obſtinate Jews, that's the drift of his Argument. From this clauſe obſerve, That after great mercies, there Obſerv. 1. do uſually follow great judgements, if great ſins come between: as after their deliverance out of Aegypt, they were deſtroyed for Ʋnbelief: This may be proved from Chriſt's advice to the man cured on the Sabbath d[illegible: 1 letter]y, John 5. 14. Thou art made whole, ſin no more, leſt a worſe thing come unto th[illegible: 1 letter]e. There is the mercy, the duty thence inferred, and the judgm[illegible: 1 letter]nt that doth avenge the quarrel of the abuſed mercy: Often it cometh to paſs that many mens preſervation is but a reſervation to a worſe thing, to a greater judgement; So ſee Joſhua 24. 20. He will turn again, and do you hurt, after he hath done you good. So Iſa. 63. 10. He b[illegible: 1 letter]re them in the arms of his Providence, but they rebelled and vexed his ſpirit, and he was turned to be their enemy. None uſually have greater judgements, then ſuch as formerly have had ſweet experience of mercy: Why? There is no hatred ſo great as that which ariſeth out of the corruption of love: Diſappointed love, abuſed love groweth outragious. When Amnon hated Tamar, 'tis ſaid, The hatred wherewith he hated her, was greater then the love where with he loved her. As 'tis thus with men, ſuch a proportionable ſeverity we may obſerve in the Diſpenſations of God, after a taſte of his mercies, Joſhua 23. 15. It ſhall come to paſs, as all good things are come upon you, which the Lord your God promiſed you, ſo the Lord ſhall bring all evil things upon you, until he hath deſtroyed you, when ye have tranſgreſſed the Covenant of the Lord your God. No evils like thoſe evils which come after mercy. No ſins are ſo great as thoſe ſins which are committed againſt mercies; there is not only filthineſs in them, but unkindneſs, Pſal. 106. 7. They provoked him at the Sea, even at the red Sea: Mark, 'tis ingeminated for the more vehemency, that at the Sea, even at the red Sea, where they had ſeen the miracles of the Lord, and had experirience of his glorious deliverance, that there they durſt break out againſt God. See the contrary in Judges 2. 7. Certainly the more reſtraints, the greater the offence, when we ſin not only againſt the laws of God, but the loves of God, &c. Well then, 1▪ It informeth us, that there may be danger after deliverance; there are ſtrange changes in providence, Man in his beſt eſtate is altogether vanity, Pſal. 39. When you are at your beſt, as the Sun at the higheſt, there may be a Declenſion. 2. 'Tis a warning to thoſe that enjoy mercies; Sin no more, leſt a worſe thing come unto you: The next judgement will be more violent. There are ſome ſpecial ſins which you ſhould beware of, even thoſe which teſtifie our unthankfulneſs after the receipt of mercies: As 1. Forgetting the vows of our Miſery. Jacob voweth Gen. 28. 22. but he forgets his vow, and what followed? Horrible diſorders and confuſions in his Family: Dinah deflowred, Reuben goeth into his Fathers Bed, a murder committed upon the Sichemites under a pretence of Religion, and then Jacob remembreth his Vow: We promiſe much when we want deliverance, and when we have it, God is neglected; but he will not put it up ſo, by ſad and diſaſtrous accidents he puts us in mind of our old promiſes. 2. When you kiſs your own hand, bleſs your dragge, aſcribe it to your merit and power: Habb. 1. 16. Deut. 9. 4. for theſe things are our mercies blaſted. 3. When we grow proud, ſelf confident: If you were never ſo high, God will bring you low enough; 'tis a great skill to know how to abound. She remembred not her laſt end, therefore ſhe came down wonderfully, Lam. 1. 4. when we forget the changes and mutations to which all outward things are obnoxious, God will give us an experience of them. 4. When you continue in your ſins, the judgement is but gone cum animo revertendi, to come again in a worſe manner: See Pſal. 106. 43. 2. The next obſervation is taken from the cauſe of their deſtruction, intimated in thoſe words [that believed not] Many were the peoples ſins in the wilderneſs, murmuring, fornication, rebellion, &c. But the Apoſtle comprehendeth all under this [they believed not] Ʋnbelief is charged upon them as the root of all their miſcarriages elſewhere, as Numb. 14. 11. and Deut. 1. 32. Whence obſerve, That Obſerv. 2. unbelief bringeth deſtruction, or is the cauſe of all the evil which we do or ſuffer. In handling this point, I ſhall open 1. The hainouſneſs of Ʋnbelief. 2. The Nature of it. 3. The Cure of it. 1. The hainouſneſs of the ſin, that we will conſider in1. Hainouſneſs. general, or more particularly. The general conſiderations are theſe. 1. No ſin doth diſhonour God ſo much as unbelief doth, 'tis1. In general. an interpretative blaſphemy. a calling into queſtion of his mercy, power, juſtice, but eſpecially of his truth; 1 John 5. 10. He that believeth not God, hath made him a lyar; You judge him a perſon not fit to be credited; the giving of the lye is accounted the greateſt injury and diſgrace amongſt men; for truth is the ground of commerce and humane ſociety: So that to ſay a man is a lyar, is as much as to ſay a man is unfit to keep company with men: But eſpecially is this a great injury to God, becauſe he ſtandeth more upon his word, then upon any other part of his name, Pſal. 138. 2. He hath magnifyed his word above all his Name: We have more experience of God in making good his word, then in any other thing. As faith honoureth God, ſo doth unbelief diſhonour him; what God doth to the creature, that doth faith to God; God juſtifieth, ſanctifieth, glorifieth the creature, and faith is ſaid to juſtifie God, Luke 7. 29. To juſtifie, is to acquit from accuſation; So doth faith acquit Gods truth in the word, from all the jealouſies which the carnal world, and our carnal hearts do caſt upon him. Faith is ſaid to ſanctifie God, Numb. 20. 12. To ſanctifie, is to ſet a part from common uſe; and God is ſanctified when we ſet God aloof, above all ordinary and common cauſes, and can believe that he will make good his word, when the courſe of all things ſeems to contradict it. Faith is ſaid to glorifie God, Rom. 4. 20. We glorifie him declaratively, when we give him all that excellency which the word giveth him: Now becauſe unbelief accuſeth God, limiteth him to the courſe of ſecond cauſes, and denyeth him his glory, therefore is it ſo hainous and hateful to God. 2. 'Tis a ſin againſt which God hath declared moſt of his diſpleaſure. Search the Annals, ſurveigh all the monuments of time, ſee if ever God ſpared an Unbeliever: Hence in the wilderneſs the Apoſtle ſaith they were deſtroyed for Ʋnbelief: Many were their ſins in the Wilderneſs, Murmurings, Luſtings, Idolatry but the main reaſon of their puniſhment was, they believed not; look to their final exciſion and cutting off, why was it? [non-Latin text not transcribed] for unbelief were they broken off, Rom. 11. 20. not ſo much for crucifying the Lord of life; the Goſpel was tendred to them after Chriſt was ſlain; 'twas for not believing or refuſing the Goſpel: If you will know what company there is in hell, that Catalogue will inform you, Fearful, and Ʋnbelievers, &c. Rev. 21. 8. if you look to temporal Judgements, that Nobleman was trodden to death for diſtruſting Gods power 2 Kings 8. 2. and could only ſee the plenty, but not taſte of it: Nay 'tis ſuch a ſin as God hath not ſpared in his own children: Moſes and Aaron could not enter into the land of promiſe, becauſe of their unbelief; Numb. 20 12. So Luke [illegible: 1 letter]. Zechary was ſtruck dumb for not believing what God had revealed. Chriſt did never chide his Diſciples ſo much for any thing as for their unbelief, Luke 24. 25. O ye fools, and ſlow of heart to believe: and Why doubt ye, O ye of little Faith? Matth. 8. 26. he chideth them before he chideth the wind, the ſtorm firſt began in their own hearts. 3. 'Tis the mother of all ſin; the firſt ſin was the fruit of [illegible: 1 letter] Qualitas malae vitae initium habet ab infidelitate. Aug. unbelief, we may plainly obſerve a [illegible: 1 letter]aultring of aſſent, Gen. 3. 3, 4, 5. and ſtill, 'tis the ground of all miſcarriages, of hardneſs of heart, and Apoſtaſie, Heb. 3. 12, 13. He that believeth not the judgements and threatnings of the word, will not ſtick to do any evil; and he that doth not believe the promiſes, will not be forward to any good: All our neglect and coldneſs in holy duties, cometh from the weakneſs of our faith, there is a decay at the [illegible: 1 span] did we believe heaven, and things to come, we ſhould be more earneſt and zealous: Many are aſhamed of Adultery, Theft, Murder, but not of Ʋnbelief, which is the mother of all theſe. 4. Final Ʋnbelief is an undoubted evidence of Reprobation. See John 10. 26. Ye believe not, becauſe ye are not of my ſheep: And Acts 1[illegible: 1 letter]. 48. Unbelief is God's priſon, wherein he keepeth the reprobate world, Rom. 11. 32. He hath ſhut them up under unbelief, &c. And ſhall I continue ſuch a black note upon my ſelf? I know not how ſoon God may cut me off, and if I die in this eſtate, I am miſerable for ever; Lord I deſire to believe, help my unbelief. 5. 'Tis a ſin that depriveth us of much good, of the comforts of providence. Nothing doth ponere obicem, bar and ſhut out God's operation in order to our relief, ſo much as this ſin; Mark 6 5. He could do no mighty work &c. So John 11. 40. Said I not unto thee, if thou would'ſt believe, thou ſhouldſt ſee the glory of God. So alſo of the comfort of Ordinances, Heb. 4. 2. The Word profited not, becauſe it was not mixed with faith in them that heard it. So for Prayer, James 1. 7, 8, 9. Nay it barreth heaven gates. it excluded Adam out of Paradiſe, the Iſraelites out of Canaan, and us out of the Kingdom of heaven, Heb. 3. 17, 18. Well then, Let us ſee if we be guilty of this ſin; Take heed (ſaith the Apoſtle▪ Heb. 3. 12.) leſt there be in any of you an evil heart of Ʋnbelief; Many have an unbelieving heart when they leaſt think of it: 'Tis eaſie to declaim againſt it, but hard to convince men of it, either of the ſin, John 16. 9. or of lying in a ſtate of Ʋnbelief; 'tis the Spirit's work, The Spirit ſhall convince of ſin, becauſe they believe not in me. There are many pretenſes by which men excuſe themſelves, ſome more groſs, others more ſubtile. Many think that all Inſidels are without the pale among Turks and Heathens, alas, many too many are to be found in the very boſome of the Church: The Iſraelites were God's own people, and yet deſtroyed becauſe they believed not: Others think none are unbelievers but thoſe that are given up to the violences and horrors of deſpair, and do groſly reject, or refuſe the comforts of the Goſpel; but they are miſtaken, the wholl word is the object of Faith, the commandments and threatnings, as well as the promiſes, and careleſneſs, and neglect of the comforts of the Goſpel, is unbelief, as well as doubts, and deſpairing fears: Matth. 22. 5. But they made light of it: He is the worſt unbeliever that ſcorns and ſlighteth the tenders of Gods grace in Chriſt, as things wherein he is not concerned. Briefly then, Men may make a general profeſſion of the name of Chriſt, as the Turks do of Mahomet, becauſe 'tis the Religion profeſſed there where they are born; a man may take up the opinions of a Chriſtian Country, and not be a whit better then Turks, Jews, or Infidels; as he is not the taller of ſtature that walketh in an higher Walk then others do: They may underſtand their Religion, and be able to give a reaſon of the hope that is in them, and yet lie under the power of unbelief for all that; as many may ſee Countries in a Map, which they never enter into. The Divel hath knowledge, Jeſus I know, and Paul I know, &c. And thoſe that pretend to knowledge without anſwerable practiſe, do but give themſelves the lye, 1 John 2. 29. Beſides Knowledge there may be aſſent, and yet unbelief ſtill; the Divels aſſent as well as know; they believe there is one God, James 2. and 'tis not a naked and inefficacious aſſent, but ſuch as cauſeth horrors, and tremblings. They believe and tremble: and they do not only believe that one article, that there is one God, but other articles alſo, Jeſus thou Son of God, Art thou come to torment me before my time? was the Divel's ſpeech; where there is an acknowledging of Chriſt, and him as the Son of God, and Judge of the world, and increaſe of their torment at the laſt day upon his ſentence: Aſſent is neceſſary, but not ſufficient; Laws are not ſufficiently owned when they are believed to be the Kings Laws, there is ſomthing to be done as well as believed: In the primitive times Aſſent was more then it is now, and yet then an unactive aſſent was never allowed to paſs for faith. Confident reſting on Chriſt for ſalvation, if it be not a reſting according to the word, will not ſerve the turn, there were ſome that leaned upon the Lord, Micah 3. 11. whom he diſclaimeth; 'tis a miſtaken Chriſt they reſt upon, and upon him by a miſtaken Faith. 'Tis a miſtaken Chriſt, for the true Chriſt is the eternal Son of God, that was born of a Virgin, and died at Jeruſalem; Bearing our ſins in his Body upon a Tree, that we being dead unto ſin, might be alive unto righteouſneſs, 1 Pet 2. 24. the true Chriſt is one that gave himſelf for us, that he might purifie us to be a peculiar people, zealous of good works, and is now gone into heaven, there to make Interceſſion for us, and will come again from heaven in a glorious manner, to take an account of our works, Tit. 2. 13, 14. But now when men lie under the power and reign of their ſins, and yet pretend to reſt upon Chriſt for ſalvation▪ they ſet up another Chriſt then the word holdeth forth; and as the Chriſt is miſtaken▪ ſo is the Faith: 'tis not an Idle truſt, but ſuch as is effectual to purge the heart; for the true faith purifieth the heart, Acts 15. 9. If beſides profeſſion, knowledge, aſſent, and a looſe truſt, they ſhould pretend to aſſurance, or to a ſtrong conceit that Chriſt died for them, and they ſhal certainly go to heaven; this will not excuſe them from unbelief, this is [non-Latin text not transcribed], the grand miſtake, that the ſtrength of Faith lieth in a ſtrong perſwaſion of the goodneſs of our condition, and the ſtronger the perſwaſion, the better the faith. If this were true, hardneſs of heart would make the beſt faith, and he that could preſume moſt and be moſt ſecure and free from doubts, would be the truest believer, and the goodneſs of our condition would lie in the ſtrength of our Imagina ion and conceit: Alas, many make full account they ſhall go to heaven, that ſhall never come there▪ The fooliſh Virgins were very confident, and the fooliſh Builder goeth on with the building, never ſuſpecting the foundation: nay, let me tell you, Aſſurance of a good condition as long as we lie under the power and reigne of ſin, is the groſſeſt unbelief in the world; for 'tis to believe the flat contrary to that which God hath revealed in the word: therefore none abuſe the Lord, and queſtion his Truth ſo much as theſe do; Where hath God ſaid that men that live in their ſins ſhall be ſaved? nay, he hath expreſly ſaid the contrary, be not deceived, neither Fornicators, nor Adulterers, nor Idolaters, &c. 1 Cor. 6. 9. ſo that you give God the lie, or conceit that he will break his word for your ſakes; nay (in a ſenſe) you even dare him to make good his truth: He hath ſaid, Be not deceived; you ſhall never enter, &c. and you ſay, Though I am an Adulterer, a Drunkard, a Worldling, I ſhall go to heaven for all that, Now in a little while you ſhall ſee whoſe word ſhall ſtand, God's or yours. Jer. 44. 28. Once more, The word is not ſuppoſed to be without all kinde of power; men may have ſome reliſh of good things, and ſome experience of the powers of the world to come, and yet be in an unbelieving ſtate: See Heb. 6. 5. Where the Apoſtle ſpeaketh of a common work, oppoſed to [non-Latin text not transcribed], to things that do accompany ſalvation, v. 9. or have ſalvation neceſſarily annexed to them; they may have ſome feeling of the power of the truth, and yet afterwards make defection out of a love to the world, and worldly things; they may have many ſpiritual gifts, change their outward converſation, make a glorious profeſſion▪ and be thereupon enrolled among the Saints, yea be of great uſe and ſervice in the Church, though for their own ends and intereſts, remaining all this while unrenewed, and having their worldly inclinations to honour, eſteem, pleaſure, profit unbroken and unmortified; for there is no ſuch enemy to faith, as a carnal worldly heart: Therefore let men pretend what they will, when they are as eager upon the world, as if they had no other matters to mind, and the love of outward greatneſs doth ſway with them more then the love of heaven, and the praiſe of men, more then the approbation of God, and carnal eaſe and pleaſure more then delight in God, How can they be ſaid to believe? John 5. 44. for ſuch kind of luſts and earthly affections are inconſiſtent with the power and vigour of ſaving faith, therefore till the bent of the heart be towards heavenly things, and carnal affections be ſoundly mortified, unbelief reigneth; I pitch it upon this evidence, partly becauſe the great drift of converſion is to draw off the ſoul, as from ſelf to Chriſt, and from [illegible: 1 letter]in to holineſs, ſo from the world to heaven; See 1 Pet. 1. 3. Begotten to a lively hope: and 1 John 5. 4. He that is born of God, overcometh the world: Aſſoon as we are converted, the heart is drawn and ſet towards heavenly things; partly becauſe the main thing to be believed, next to God's Being, is his Bounty, Heb. 6. that we may make God our rewarder: and partly becauſe the main work of Faith is to draw off the ſoul from ſenſible things to things unſeen, and to come, Heb. 11. 1. ſo that whatſoever glorious profeſſion men make, or whatſoever ſervice they perform in the Church, or whatſoever experience they have in the enlargement of gifts, yet if they be careleſs of things to come, and eager after the things of the world; Faith is not throughly planted: for a main thing wanting in theſe temporaries, was a reſolution to ſerve God for God's ſake, or to make him their pay-maſter, which can never be, till carnal inclinations to the honours, pleaſures, and profits of the world be ſubdued, and we are willing to lay down all theſe things at Chriſt's feet, taking only ſo much as he ſhall fairly allow us for our uſe. Thus much for the hainouſneſs of unbelief in the General. 2. Let me tell you, that all unbelief is not alike hainous, 2. In particular. as will appear by theſe conſiderations. 1. Total reigning unbelief is a black mark, ſuch as lie under it, are in the high way to hell. John 3. 18. He that be-@2lieveth not, is condemned already: The Law hath condemned him, and whileſt he remaineth in that eſtate, the Goſpel yeildeth him no hope, John 3. 36, The wrath of God abideth on him; and if he die in it, he is miſerable for ever, Rev. 21. 8. Fearful and Ʋnbelievers are reckoned among the Inhabitants of hell. Firſt he is condemned by that ancient ſentence, That whoſoever ſinneth ſhall die; which is not reverſed, but ſtandeth in full force till faith in Chriſt, John 8. 24. If ye believe not that I am he, ye ſhall die in your ſins: and if we continue refuſing the counſels of the Goſpel, to the condemnation that is already, to the condemnation of the Law, there is added a new condemnation, for deſpiſing the Goſpel: But now partial unbelief where faith prevaileth, though there be many doubts and fears, leaveth a man obnoxious to temporal judgements, but not to eternal ruine. 2. All unbelief is the more hainous, the more means you have to the contrary, as counſels, warnings, promiſes clearly held forth; See John 15. 22. If I had not ſpoken to them, &c. and John 2 19. Light is come into the world, &c. The word is preached [non-Latin text not transcribed], for a witneſs, Matth. 24. 14. with Mark 13. 9. firſt to them, and if not received, then againſt them; Did not I warn you ſaith Reuben to his Brethren? Every offer and warning will be as ſo many ſwords in your Conſciences. One obſerveth well, That twice Deſpaigne on the C[illegible: 1 letter]eed. Chriſt marvelled, once at the unbelief of his Countrymen the Galileans, that had ſo much means, Mark 6. 8. and another time at the faith of the Centurion a ſtranger, Mat. 8. 10. who had ſo little means: 'tis a thing to be marvelled at, that a people ſhould have ſo much means, and profit but little: Wonder is a thing that proceedeth from ignorance, and Chriſt though not ignorant, yet would expreſs all humane affections; and the rather, that we might look upon it as a ſtrange and uncomly thing, not to believe after ſo many helps vouchſafed to us. 3 The more experiences, comforts, evidences, and manifeſtations of God's power and preſence we have had, the great[illegible: 1 letter]r the unbelief: This was that which provoked the Lord againſt Iſrael, to deſtroy them in the Wilderneſs. Numb. 14. 11. How long will it be ere ye believe in me for all the words that I have ſhewed? God traineth up his people by experience, that they may know what he can or will do for them; and therefore by every experience we ſhould grow up into a greater courage and ſtrength of faith and as David, draw inferences of hope againſt the preſent danger from the Lyon and the Bear, 1 Sam. 17. 36. or as Paul he hath and doth, and therefore will, 2 Cor. 1. 10. otherwiſe theſe experiences are given in vain: Chriſt was angry with his Diſciples for not rememb[illegible: 1 letter]ing the miracle of the loaves, Matth. 16. 9. when they were in a li[illegible: 1 letter]e ſtra[illegible: 1 letter]t again; when we ſhew a child a letter here, and the ſame letter again in another word, and the ſame again in a third, if he ſhould be to ſeek when we ſhew him again the ſame letter in the next word, we are angry, and think our teaching loſt: So when God giveth an evidence of his power and care in this ſtrait, and in a condeſcention to our weakneſs, giveth us a like evidence again, and in a third ſtrait he teacheth us how to read and apply a promiſe, and yet upon the next difficulty we are to ſeek again, God is angry with us, becauſe his condeſcentions are loſt: and in this ſenſe God is more angry with the unbelief of his children then of others, becauſe they have more experiences, and are ſo ready to diſtruſt him that never failed them. 4. The more deliberate our unbelief is, the worſe, in times of inconſiderate paſſion, and in a fit of temptation it may break out from God's children. David when he ſpake in haſte, was fain to eat his words, Pſal. 116. 11. I ſaid in my haste all men are lyars, Samuel, and all who had told him of the Kingdom, I ſhall never live to ſee the promiſe fulfilled; ſo Pſal. 31. 22. I ſaid in my haſte I am cut off, nevertheleſs thou heardeſt the voice of my Supplications: in a fit, diſcontent may break out, but 'tis preſently oppoſed and checked, but when it groweth into a ſetled diſt[illegible: 1 letter]mper, then 'tis worſe: as that in Pſal. 73. was a more laſting temptation; therefore David calleth himſelf Be[illegible: 1 letter]ſt, verſ. 22. for his fooliſh and brutiſh thoughts of providence. 5. Where unbelief is expreſſed and put into words, there 'tis more hainous: Ʋnbelieving thoughts are a great evil, but when they break out into murmurings and bold expoſtula[illegible: 1 letter]ions, with or againſt God, then they are worſe; 'tis better to keep the temptation within doors, that if the fire be kindled, the ſparks may not fly abroad to enkindle others; you grieve God by your thoughts, but you diſhonour and diſparage him when they break out into words, Mal. 3. 13. Your words have been ſtout againſt me, ſaith the Lord: 'Tis a greater daring to avow openly, and publiſh our ſuſpicions of God, [illegible: 1 letter]nd diſcontents againſt him, Deut. 1. 34. The [illegible: 1 letter]ord heard he voice of your words, and was wroth, ſaying, not one of theſe ſhall enter my reſt. Others may be perverted, and make ill uſe of our infirmities. 6. Where there are profeſſions to the contrary, there the unbelief is the worſe. After theſe things do the Gentiles ſeek, Matth. 6. 32. Chriſtians are not only inſtructed to do better, but profeſs to do otherwiſe; Diſtruſt is a Pagan ſin, you are acquainted with a particular providence, with an heavenly father, with the happineſs of another world, and for you to be worldly, diſtruſtful, to make it your buſineſs what you ſhall eat and drink, that's a moſt unworthy thing: for a profeſſed Infidel that believeth not eternity, that never heard of God's fatherly care, nor of heaven or hell, to be altogether in the world, this were no ſuch marvel; but for you that profeſs to believe the Goſpel, to have your hearts fail and ſink upon every occaſion, and to be under the tyrannie of diſtracting cares, how ſad is it! Thus much for the hainouſneſs of Ʋnbelief, which I was willing to repreſent thus at large, that you might ſee what juſt reaſon there was that God ſhould deſtroy thoſe in the wilderneſs that believed not. The next thing thing is to open the nature of it. I ſhall here give 1. The kinds. 2. The Notes whereby this ſin2. The nature of Unbelief. may be diſcovered. For the kinds of it: Unbelief is two-fold, Negative. Poſitive. 1. Negative Ʋnbelief is found in thoſe to whom the1. The kinds of it. ſound of the Goſpel never came, or to whom God hath denyed the means whereby faith might be wrought in them, the want of means is not their ſin, but their puniſhment, or miſery at leaſt; and therefore they are not condemned ſo much for want of Faith in Chriſt, as for not obeying the Law of Nature, for ſinning againſt that knowledge which they received in Adam; now they never received the light of the Goſpel in Adam, neither had Adam the knowledge thereof revealed to him, but by ſpecial grace after the fall, when he ſtood in the quality of a private perſon, then was the promiſe of the Womans ſeed revealed to him, therefore they that never heard of Chriſt, are not condemned ſimply for not believing in him; [illegible: 1 letter] for their ſins againſt the law At the laſt day there is a difference made between them that know not God (i. e.) by the light of nature, and thoſe that obey not the Goſpel (i. e.) anſwer not Gods ends in revelation of the Goſpel. 2 Theſſ. 1. 8. they are condemned, not for their unbelief againſt the Goſpel; that's the reaſon why Chriſt when he had ſaid John 3. 18. Every one that believeth not, is condemned already, preſently addeth by way of explication, This is the condemnation, that light is come into the world, &c. as reſtraining it to poſitive Infidelity; though without Chriſt they can never be ſaved, yet God will not damn them for this reaſon, for not believing in Chriſt, for he never gave them the means of the knowledge of Chriſt. 2. Poſitive Ʋnbelief, which is found in them that have means to believe in Chriſt, and yet neglect and refuſe him, and the offers of grace and life in him, and ſo continue in the ſtate of nature. This is two-fold. 1. Total. 2. Partial. 1. Total unbelief, in thoſe that continue profeſſed Infidels after the tenders of the Goſpel; as the Word where it came found different ſucceſs, as at Antioch, Acts 13. 48. at Iconium, Acts 14. 1, 2. at Athens, Acts 17. 34. many refuſed to make any profeſſion. 2. Partial, When men are luſtred with ſome general profeſſion, and gained to ſome owning of Chriſt, but do not fully believe in him, not cordially embrace him; either through the weakneſs of their aſſent looking upon the Goſpel only as probable, or out of the ſtrength of their worldly and carnal affections, they reliſh not, and eſteem not the counſels and comforts of the Goſpel, not the comforts and hopes of the Goſpel, becauſe they are matters of another world, and lie out of ſight and reach, but worldly comforts act more forcibly upon them, as being more ſuited to their hearts, and at hand, and ready to be enjoyed: Thus Iſrael out of Unbelief deſpiſed the pleaſant land, Pſal. 106. 24. counted it not worth the looking after; and the counſels of the Goſpel they refuſe out of an indulgence to fleſhly luſts: as there is in the Goſpel the Hiſtory and Doctrine of ſalvation, ſo there are counſels of ſalvation which muſt be obeyed, and therefore we hear of obeying the Goſpel, 2 Theſ. 1. 8. and the obedience of Faith elſewhere. This unbelief is again two-fold, 1. Reigning. 2. In part broken, though not wholly ſubdued. 1. Reigning Ʋnbelief is in all natural men, who are not only guilty of unbelief, but deſcribed by the term unbelievers, as being perſons never throughly gained to the obedience of the Goſpel, or the acceptance of Chriſt, and life and peace in him. It bewrayeth it ſelf, 1. By hardneſs of heart; they are not moved nor affected with their own miſery▪ nor with redemption by Chriſt, and the great things of eternity depending thereupon; nor the invitations of grace, calling them to the enjoyment of them, Acts 19 9. And divers w[illegible: 1 letter]re hardned, and believed not, &c. an hard heart is one of the Divel's impregnable Forts, not eaſily attached by the force and power of the Word: Men are born with an hard heart; we bring the ſtone with us into the world, and by poſitive unbelief, or by ſlighting offers of grace made to us, it increaſeth upon us: Hardneſs of heart is known by the fooliſhneſs of it, when ſeeing we ſee not, and hearing we hear not, Acts 28. 26, 27. when we have a grammatical knowledge of things, but no ſpiritual diſcerning; 'tis alſo known by the inſenſibleneſs of it, when men have no feeling of terrors by the Law, of peace, joy, and hope by the Goſpel, no taſte of the good word at all, but are as ſtones, unmoved with all that is ſpoken. 2. By a neglect of ſpiritual and heavenly things, they do not make it their buſineſs and work to look after thoſe things, Matth. 22. 5. [non-Latin text not transcribed], They would not take it into their care and thoughts. But they made light of it, and went one to his Farm, another to his Merchandiſe. Your callings are not your [non-Latin text not transcribed], your work and main buſineſs, that is to look after an intereſt in Chriſt, therefore when, this is the leaſt thought of, and the Farm and the Merchandiſe ingroſſeth all our time and care men believe not; Could they ſlight Chriſt and holy things if they did ſoundly and throughly believe the Word of God? Would they not find ſome time to mind their ſouls? Looking after the inward man, that's the main care; and men would firſt regard it, if they did believe that the ſoul were ſo concern'd both in point of danger and hope, ſurely when men take no heed to the great offers of the Goſpel, they do not look upon it as a certain truth. 3dly. By ſecret ſuſpicions in their own ſouls againſt the truth of the Goſpel; that prophane wretch ſaid hae[illegible: 1 letter] fabula Chriſti▪ they look upon it as a Golden dream to make fools fond with it, and that all opinions in religion are but a Logomachy, a meer ſtrife of words, or a Doctrine to ſet the World together by the ears, as Gallio, Acts 18. 15. or a fancy and fond ſuperſtition, Acts 25. 29. and that we need not trouble our heads about it, theſe are the natural thoughts which men have of the Goſpel, ſuch thoughts may ruſh into the heart of a Godly man, but they are abhominated and caſt out with indignation, but in wicked men they reign and dwell, they live by theſe kind of principles: I remember Chriſt ſaith of his Diſciples, [non-Latin text not transcribed], John 17. 8. they have known ſurely that I came out from thee, the light of faith is an undoubted certain light; but in wicked men, their aſſent is mingled with doubting, ignorance, errour, and ſottiſh prejudices againſt the Doctrine and Worſhip of God, Matth. 3. 14. natural Atheiſm in them is not cured; and that faith which they pretend to, and profeſſe, is but a looſe wavering opinion, not a grounded and ſetled perſwaſion of the truth of the Goſpel, Coll. 2. 2▪ the aſſurance of underſtanding (as the Apoſtle calleth it) dependeth upon experience and an inward ſenſe of the truth, and is wrought by the holy Ghoſt. 1 Cor. 2. 4. and therefore (I ſuppoſe) proper to the Godly. 4 By rejecting the counſels of Salvation, ſee Acts 13. 46. Luke 7. 31. all natural men, are children of diſobedience, [illegible: 1 letter]ph 2. 2. out of pride ſcorning either the meſſages of God, folly [illegible: 1 letter]o him, 1 Cor. 2. 14. or the meſſengers, [illegible: 1 letter]s not this the Carpenters Son? Mark 6. 3. [illegible: 1 letter]oining and fencing with the word, and defeating the methods of Grace uſed to gain them, Rom. 10. 21. guilty of an obſtinate frowardneſſe it is a people that do erre in their hearts, Pſal. 95. 11. not in their minds onely, but their heart▪ as if they did ſay, we deſire not the knowledge of t[illegible: 1 letter]y w[illegible: 1 letter]i[illegible: 1 letter]s Job 21. 14. 5. By the unholineſſe of their lives, the Apoſtle ſaith, 2 Peter 3. 11. We that look for ſuch things, what manner of perſons ought we to be in all holineſſe and godlineſſe of Converſation? from whence we may plainly infer; that they which are not ſuch manner of perſons, do not look for ſuch things as faith inferreth, obedience: where the Prince is, there his train will be, ſo is unbeleef known by diſobedience; when men live as carnally and careleſly as an Infidel, there is not a pin to chuſe between them. 6. When men hear the Word, and never make application, or convert it to their own uſe, 'tis a ſign they are under the power of reigning unbelief, in faith there is aſſent or believing the Word to be the Word of God; or that it is a faithfull ſaying▪ 1 Tim. 1. 15. and then conſent or approbation of the Word, as a good word or worthy ſaying, and then application or converting the Word to our own uſe; ſo in unbelief many doubt of the truth of the Word, others acknowledge not the worth of it, they do not glorifie the word, Acts 13. 48. moſt that ſpeaks well of the word and approve it in their conſciences, do not urge their own hearts with it▪ What do we ſay to theſe things, Rom. 8. 32. and know it for thy good, Job 5. 27. the Word is far ſooner approved then applied, and yet till it be applied it worketh not, when we ſee our ſelves involved and included in the general promiſe and precept, and are accordingly affected, then are we ſa[illegible: 1 letter]d to believe, in Pſal. 27. 8. the injunction is plural, ſeek ye my face; but the anſwer is ſingular, thy face Lord will I ſeek, thus muſt all truths be applied, and that in their method and order, for there is an Analogy and proportion between them, as the Doctrine of mans miſery, that I may conſider this is my caſe, and having a feeling of it may groan for deliverance, the Doctrine of redemption by Chriſt, that we may put in for a ſhare, and aſſure our own intereſt; the Doctrine of the thankfull life, that we may deny our ſelves, take up our croſſe and follow Chriſt in the obedience of all his Precepts. The firſt Doctrine muſt be made the ground of complaint; the ſecond of comfort [illegible: 1 letter]nd hope; the third, of reſolution and practiſe: But when we ſuffer theſe truths to hover in the brain without application, or hear them onely as children learn them by rote, never thus reflecting▪ What am I? What have I done? What will become of me? &c unbelief remaineth undiſturbed. 7. By Apoſtacy or falling off from God, the great buſineſſe of faith, is by patient continuance in welldoing, to look for glory, honour, and immortality, Rom. 2. 8. but now to tire and grow weary, or to fall off from God as not worthy the waiting upon argueth the heighth and reign of unbelief, what ever faith we pretended unto for a flaſh and pang. 8. Deſperation, when conviction groweth to an heighth, and legal bondage, gets the Victory of carnal pleaſure, Gen. 4. 13. My ſin is greater, &c. and Jer. 18. 12. Th[illegible: 1 letter]re is no hope, &c. when men think 'tis in vain to trouble themſelves, their damnation is fixed and therefore reſolve to go to hell, as faſt as they can, ſuch deſperate wickedneſſe may there be in the heart of a man. 2. Unbelief in part broken, and ſo it implyeth the remainders of this natural evil in the Godly; in whom though faith be begun, yet it is mixed with much weakneſſe, Mar. 9. 24. Lord I beleeve, help my unbeleef, this unbelief is manifeſted. 1. By a loathneſs to apply the comforts of the Goſpel; 'tis the hardeſt matter in the World to bring God and the ſoul together, or to be at reſt in Chriſt, when we are truly ſenſible we draw back, Luke 5. 8. depart from me (ſaith Peter) for I am a ſinfull man, and he ſhould rather ſay, draw [illegible: 1 letter]igh to me, the poor trembling ſinner thinketh ſo much of the judge that he forgets the father, though the ſoul longeth for Chriſt above all things, yet it is loath to take him for comfort and reconciliation, but floateth up and down in a ſuſpenſive heſitancy. 2. By calling Gods love into queſtion upon every affliction, and in an hour of temptation unravelling all our hopes, See Iſa. 49. 14. and Judges the 6 and 13. ſee Pſal 77 7, 8, 9, 10. If the Lord were the God of the Mountains and not of the Valleys, we are wont to ſay if God did love us, why is this befallen us? thoſe are fits of the old diſtemper, Chriſt when crucified would not let go his intereſt, but crieth out, My God, My God. 3. By fears in a time of danger, carnal fears ſuch [illegible: 1 span] do perplex us, when we are imployed in Chriſts work and [illegible: 1 letter]ervice, as the Diſciples that were imbarked with him, were afraid to periſh in his company, Why are ye ſo fearful, O ye of little faith, Matth. 8. 26. filial fear or reverence of God is the daughter of faith; as diſtruſtfull fear is the enemy of it; trouble is the touch-ſtone of faith, if we cannot commit our ſelves to God in quietneſſe of heart, it argueth weakneſſe; God hath undertaken to bring his people out of every ſtreight, in a way moſt conducing to his glory, and their welfare, Rom. 8. 28. and therefore when the word yeeldeth up no ſupport, Pſalm 119. 50. and the promiſes of God cannot keep us from ſinking and deſpondency of heart we bewray our unbelief. 4. By Murmurings in caſe of carnal diſappointment, diſcontent argueth unbelief, they quarrel with Gods Providences, becauſe they believe not his promiſes, Pſal. 106. 24. They believed not his Word, but murmured in their Tents, 'tis ill and they cannot ſee how it can be better: So Deut. 1. 32. with 34. in this you believed not the Lord your God. 5. By carking in caſe of ſtreights, bodily wants are more preſſing then ſpiritual; here faith is put to a preſent tryal, and therefore here we bewray our ſelves, Matth. 6. 30. Shall he not much more cloath you, O ye of little faith, he doth not ſay of no faith, for the temptation is incident to a Godly man; they do oftener bewray their unbelief in diſtruſting God about outward ſupplies then about eternal life, which yet I confeſſe is very irrational; for if a man cannot truſt God with his eſtate, how ſhall he truſt him with his ſoul, and to a conſiderate perſon there are far more prejudices againſt eternal life, than againſt temporal ſupplies, look as it was a folly in Martha to believe that Lazarus ſhould riſe at the general reſurrection, and to diſtruſt his being raiſed from the dead after four days lying in the Grave, John 11. 24. ſo 'tis a great folly to pretend to expect life eternal, and not to be able to depend upon God for the ſupplies of life temporal. 6. By coldneſs and careleſneſſe in the ſpiritual life▪ if men did beleeve that heaven were ſuch an excellent place, they would not ſo eaſily turn aſide to the contentments of the fleſh, and the profits of the world, men have but a conjectural apprehenſion of things to come of the comforts of another World; as things at a diſtance, ſometimes we ſee them, and ſometimes we loſe their ſight, ſo that we are not certain whether we ſee them, yea or no; ſo it falleth out in heavenly matters, we are poor ſhort ſighted creatures, 2 Pet. 1. 9. ſometimes we have a glimpſe of the glory of the World to come, ſome flaſhes, and again the mind is beclouded; and that's the reaſon why we mind theſe things ſo little, and ſeek after them ſo little, a ſteady view and ſound belief would ingage us to more earneſtneſſe: they that beleeve the high price of our calling, will preſſe on to the mark, Phil. 3. 14. ſurely men do not believe that heaven is worth the looking after, otherwiſe they would ſeek it more diligently, Heb. 6. 14. a poor beaſt that is going▪ homeward goeth chearfully. 8. Indirect courſes to get a living and ſubſiſtance in the World, as if God were not All-ſufficient, Gen. 17. 1. to break through where God hath made up the hedge, argueth that we do not depend upon him, as by temporiſing, or by unjuſt gain: This for a fit and in ſome diſtemper may be incident to Gods Children. 3. The laſt thing in the method propoſed, is the cure of 3. The cure of Unbelief. unbelief, God by his mighty power can onely cure it, Eph. 1. 19. but the means which we muſt uſe may be reduced to two hearts, 1 Cautions, 2 Directions. 1. Cautions, 1 Take heed of ſetting God a task, Pſalm 78. 20▪ Can the Lord prepare a Table in the Wilderneſſe, &c. ſo Matth. 26, 40. if thou be the Son of God, come down from the Croſſe, this is to go beyond the promiſe, and to indent with God upon conditions of our own making, ſo Matth. 4. if thou be the Son of God turn theſe Stones into Bread, ſo when we preſcribe to God in matter of allowance. We would have God maintain us at ſuch a rate, be ſo fed, ſo cloathed, have ſo much by the year, ſuch Portions for our Children, he that will be rich, &c. 1 Tim. 6. 9. God never undertook to give us meat for our luſts, when we ſubject his Providence to our direction, and preſcribe what he ſhal do for our ſatisfaction, we do but make a ſnare for our ſelves. 2. Take heed of betraying faith, by diſtruſting preſent means, 'tis an uſual thing. Luke 16. If one come from the dead they would beleeve, if we had Oracles or Miracles, or God did ſpeak to us from Heaven as heretofore, then we ſhould not faulter in our truſt as we now do; but by this excuſe you impeach the Scriptures, Moſes and the Prophets are a ſufficient ground for ſaith, and extraordinary means will not work on them, upon whom ordinary do not prevail there were weakneſſes then, and ſo there will be, whatſoever Diſpenſation God uſe, Man is Man ſtill they beleeved not though he opened the Clouds, and commanded Manna from Heaven, Pſ. 78. 23. 3. Take heed of [illegible: 1 letter]ff's in principles of Faith, Foundation ſtones if laid looſe indanger the whole building, take notice of the firſt heſitancy, Gen. 3. Yea hath God ſaid? So Matth. 4. 3. If thou be the Son of God, &c. there was a plain Oracle from Heaven determining it a little before, Thou art my beloved Son, but the Divel would fain draw it to an IF. 4. Beware of ſin, doubts are the fumes of ſin, like the vapours that come from a foul ſtomack, uprightneſſe begetteth ſerenity and clearneſſe, as in nature there is often a [non-Latin text not transcribed], a circular generation, vapours beget ſhowers, and ſhowers beget vapours; ſo in moral and ſpiritual things, there is ſuch a circular generation, unbelief maketh way for ſin, and ſin for unbelief, ſin will weaken truſt, it cannot be otherwiſe; ſhame, and horrour, and doubt, theſe are the conſequences of ſin, God never undertook to bear us out in the Divels work. 2. Directions. 1. Strengthen your Aſſent to the Word of God, fire if well kindled will of it ſelf burſt out into a flame, ſo aſſurance and comfort would more eaſily follow, if there were a through and undoubted aſſent, to the truths of the Word, we take them up hand over head, and then when a temptation commeth, no wonder that the building tottereth, when the foundation is ſo weak, there are ſeveral degrees of aſſent, conjecture which is but a lighter inclination of the mind to that which is probable; opinion, which is a ſtronger inclination to think, that, that which is repreſented is true; but there is formido oppo[illegible: 1 letter]ti, 'tis mixed with heſitancy and doubts, [non-Latin text not transcribed] weak faith; or firm adherence upon ſufficient conviction, yet doubts may ariſe and in time of temptation, this degree of Aſſent may be overborn; but above this, there is a through certainty or aſſurance of underſtanding, Col. 2. 2. We ſhould never ceaſe till we come to this; 'tis a great miſtake to think that we need not look after the ſetling of our aſſent to the truths of the Word: but take theſe for ſuppoſed, but in an hour of temptation we are made ſenſible of our folly herein; and if I am not miſtaken much of our careleſſeneſſe and unſetledneſſe of life doth proceed from hence. 2. In ſetling aſſent begin with natural principles, and then go on to thoſe which are spiritual and myſtical. As Gods Being, and Gods Bounty in the everlaſting rewards, Heb. 11. 6. the neceſſity of purity and holineſſe, Heb. 12. 14. the fall and miſery of the creature, and then our redemption by Chriſt, &c. I obſerve the Apoſtles when they came to gain men to faith; began with truths ſuited to their capacity and preſent underſtanding: With the vulgar they evince Creation and Providence, by arguments taken from ſhowers of rain, and the courſes of nature, Heb. 14. 16, 17. with the Philoſophers they urge the notions of a firſt cauſe, and a firſt mover, and thoſe inclinations in nature towards an eternal good, Acts 17. 3. Urge your hearts with the truths you aſſent too, and work them upon your affections, Rom. 8. 31. Heb. 2. 3. and Job 5. 27. 4 They obſerve the diſproportion of your reſpects to things preſent, and things to come. If the Judgement Seat were fi[illegible: 1 letter]ed, and the Books opened, how would natural men tremble, now faith ſhould make it as preſent, Heb. 11. 1. the Apoſtle [illegible: 1 letter]aith, I ſaw the dead ſmall and great ſtand before the Lord, &c. Revel. 20. 12. faith which is the evidence of things not ſeen, ſhould ſee it, as if it were in being▪ the light of faith, differeth not from the light of Prophecy▪ in regard of the certainty of the thing which is to come or the aſſured expectation of it, the light of Prophecy requireth a ſpecial Revelation▪ and differeth in degree from the light or ſight of [illegible: 1 letter]aith, as it cauſeth rapture and exſtatick motions; but as to the ſeeing of things to come with certainty there they agreed; well then if you would diſcern the ſtrength or weakneſſe of your faith; obſerve how differently you are affected with what is preſent, and what is future. So alſo how differently you are [illegible: 1 letter]ffected with things viſible, and things inviſible, with things temporal and eternal; if upon eaſie terms you might have a good bargain for lands and riches, how readily would men imbrace the offer? for temporal profit what pains will they take? but now in things of ſoul-concernment we are not alike affected, which is an argument we do not beleeve them; in all caſes tis good to put ſpiritual things in a paralel temporal inſtance we are taught that wiſdom▪ Mal. 1. 8. Offer it now to the Governour, &c. would we do thus to an earthly Potentate as we do to God? If an able potent friend promiſe help in troubles, how are we cheared with it? If God promiſe the ſame things we are little comforted; if every offence that we commit were liable to the notice of man, & our puniſhment ſhould be to hold our hand in ſcalding Lead for half an hour▪ men would be more afraid to offend (then now they are) in the ſight of God, who knoweth all their thoughts, and hath threatned eternal torment; if the taſting of ſuch a meat would bring preſent death, who would be ſo fool-hardy as to meddle with it; nay, when a thing is but likely to do us hurt, as ſome meats, in caſe of the Cholick, Gout, or Stone, how cautious are we? To conclude all, let me give you Chryſoſtomes ſuppoſition, for beſides unbelief there is ſomewhat in the ſtrength of evil inclination, ſuppoſe a man mightily deſirous of reſt and ſleep, ſo that he can hardly hold open his eyes, and there were an offer made him of free and undiſturbed reſt for one night; but in caſe he gave way to it, to be held under an hundred years torment, would he venture and with ſo great an hazard gratifie his drowſie humour; yet ſuch is our fearleſſeneſſe and ſecurity, that we can run the hazard of eternal torment, for a little carnal ſatisfaction; if a man were ſentenced to death and in danger of execution every moment, would not he beſtir himſelf and improve all his intereſt for a pardon, we are all cond[illegible: 1 letter]mned already; but how few are ſolicitous to get a copy of their diſcharge. 5. Bewail the relicks of unbelief▪ Mar 9. 24. 6. Chide your hearts for your dejection and diſtruſt of Gods providence, as Pſ▪ 42. 5. Why art thou ſo diſquieted O my ſoul, &c. and Pſal. 77. 10. this is my infirmity, 'tis the duty of a gracious man to rebuke his fears, to chide himſelf for admitting miſtakes of Gods love, ſuggeſtions of unbelief and diſputes againſt the promiſes. 7. Conſider how willing Chriſt is to help you, he carryeth home the ſtray lamb upon his own Shoulders rejoicing, Luke 15. 5. how he prizeth the weak beginnings of faith, ſmoaking Flax will he not quench, Matth. 12. 20. taketh notice of the green Figs, Cant. 2. with a mild condeſcenſion indulgeth our infirmities, reach hither thy fingers Thomas, John 20. This for the Cure of Ʋnbelief.

VER. 6. And the Angels which kept not their firſt eſtate, but left their own habitation, he hath reſerved in everlaſting Chains under darkneſs unto the judgement of the great day. IN this Verſe you have the ſecond inſtance from the Apoſtate Angels, who notwithſtanding the dignity and heigth of their nature, upon their rebellion were left to a dreadful puniſhment, in this inſtance there is an argument not a pari (as in the former verſe) but a majori ad minus, not from a like caſe, but from the greater to the leſs; for if God ſpared not ſuch creatures, as by the grace of Creation were advanced to ſuch an excellency of being; certainly he will not ſpare us what ever Goſpel priviledges we have, if we walk unſuitably. In theſe words obſerve 1. The Sin of the Angels [they kept not their firſt eſtate] 2. Their Puniſhment which is twofold. 1. Preſent and felt. 2. Future and decreed. 1. Preſent which is alſo double: 1. Paena damni their leſſe [they left their own habitation] 2. Paena ſ[illegible: 1 letter]nſas, their puniſhment of pain or ſen[illegible: 1 letter]e [he hath reſerved in everlaſting Chains under darkneſſe.] 2. Future and Decreed [unto the judgement of the great day.] Becauſe I will not perplex the diſcourſe by graſping at too much at one time, I ſhall diſcuſſe each circumſtance a part, and in diſtinct explication. I begin with the phraſesThe Angels Sin. implying their ſin and fall. [And the Angels] the expreſſion is plural, to no[illegible: 1 letter]e the great number of thoſe which fell [their firſt eſtate [non-Latin text not transcribed]] the word may be tranſlated either their principality or their beginning, and which is all one; firſt eſtate, if you tranſlate it principallity, it will well enough ſute with the ſcope of the Apoſtle, and the Angels are often called Principallities in Scripture, becauſe of their great power and excellent nature: So Col. 1. 16. Thrones, Dominions, Principallities and Powers; all which terms imply the dignity of the Angelical nature; nay, the Divels themſelves becauſe of that power and cunning which they ſtill retain, are called principallities, Eph. 6. 12. We wreſtle not againſt Fleſh and Blood, but againſt Principallities and Powers, againſt the Rulers of the darkneſſe of this World. If you tranſlate it beginning or firſt eſtate; it will more fully expreſſe the miſery and fall of the Apoſtate Angels, they being not onely departed from the excellency and p[illegible: 1 letter]w[illegible: 1 letter]r, but from the integrity and righteouſneſſe▪ wherein they were firſt created: So that the point is, that the Angels are fallen from: the condition of their original excellency and integrity. So Peter, 2 Pet. 2. 4. [non-Latin text not transcribed], God ſpared Doct. not the Angels that ſinned, &c. and John 8. 44. the Divel abode not in the truth, becauſe there is no truth in him; that purity and integrity wherein they were created is there called truth, becauſe truth is the perfection of any rational creature, and that holineſſe which they had was onely to be kept up by the truth or right notions of God; in opening this point I ſhall inquire 1▪ Wh[illegible: 2 letters] was this [illegible: 1 span] 2. What was their ſin, or how they departed from it▪ 3. How they came to ſin. 4. The number of them that fell. 5. The Time. I do confeſſe the Scriptures do ſpeak ſomewhat ſparingly of the nature or fall of Angels, it being calculated chiefly for the uſe of man; but ſome hints there are which we ſhal take notice of, and improve not to ſatisfie curioſity, but to ſerve profit. 1. What is this firſt eſtate from which they are departed. I anſwer their original condition of holineſſe and happineſſe; every creature which the Lord made, he ſaw it to be good, much more the Angel whom God created for his own train and company, they are called the Sons of God, Job 38. 7. becauſe they bore his Image, and that in a more eminent degree then man, as being wholly ſpiritual ſubſtances, juſt, holy, pure, in all qualities repreſenting God their father; 'tis ſaid of man, thou haſt made him little lower than the Angels, Pſal. 8. 5. when man was at his beſt there was an inferiority, the image of God was given to us in a leſſe degree, although we were placed above all viſible creatures, yet then the Angels we were a little lower; that they were excellent, appeareth in that the Angelical obedience is made the pattern of ours, Matth. 6. 10. And our happineſſe in heaven is expreſſed by the condition of their nature, Matth. 22. 30. They are as the Angels of God in Heaven; yea, 'tis notable that when the Scriptures would expreſſe any excellency, they uſe to ſay 'tis fit for Angels; thus Manna is called Pſal. 78. 25. Angels food, not as if they needed food, ſpirits are not capable of corporal refreſhments; but if ſo high a creature ſhould need food, he could have no better. So the tongue of Angels 1 Cor. 13. 1. that is, with a tongue becomming creatures of ſo perfect an underſtanding; but you will ſay theſe expreſſions are meant of the good Angels; I anſwer that at their firſt creation, they had the ſame common nature and excellency, as appeareth by the name of Thrones, Dominions, and Powers, which they yet retain in common with the good Angels; yea and by that power, wiſedom, and knowledge which is yet left; in their innocency they were alike good, and alike happy, and could contemplate and behold God, and embrace him with delight as others did; all that is Super-natural in the good Angel, is, the grace of confirmation; by which they abide in the knowledge and l[illegible: 1 letter]ve of God, whereas others left [non-Latin text not transcribed] their firſt eſtate, and 'tis probable this grace was given to the good Angels, in the very mome[illegible: 1 letter]t of their creation, before any merit of theirs, or uſe of their natural abilities, as appeareth by the others ſudden fall, and becauſe they are choſen in Chriſt who is the head of Men and Angels, Col. 1. 16. 2. What was their ſin, there is a great deal of difference among Divines about it, for herein they proceed by gueſſe and conjecture, rather then any c[illegible: 1 letter]rta[illegible: 1 letter]n proof. Howbeit there is enough to vindicate Gods juſtice againſt them, quae vis peccata (ſaith Aquinus) ſunt in malis Angelis; according to his opinion they have the guilt of all ſin upon them, as tempting man to every ſin; but what was the ſpecial formal ſin, is not ſo eaſily determined, ſome ſay, affectati[illegible: 1 letter]n of the Divi[illegible: 1 letter]ity; others ſay, flat Rebellion againſt the Law of their Creation, or raſh attempts againſt the Empire and Soveraignty of God; others envy, becauſe of the humane nature exalted above the Angelical in Chriſt, he took not the ſeed of Angels, Heb. 2. 16. but whether that myſtery were made known to them is uncertain, rather there are probabilities to the contrary; for the good Angels know it now by Gods diſpenſations to the Church, Eph. 3. 10. others think R[illegible: 1 letter]bellion againſt a particular Law given to them, as that concerning eating the forbidden fruit was to man, whether it were affecting an higher degree above their Creation, or refuſing their office and miniſtration about man, or confidence in their own gifts and received excellency, in a matter of ſo great incertainty; 'tis hard to determine. To ſtate their ſin, take theſe Propoſitions. 1. The Law which made their act to be ſin, was the Moral Law, as being the Copy of Gods holineſſe, his revealed will to all rational creatures, and they are ſaid to ſin, 2 Pet. 2. 4. and [non-Latin text not transcribed] ſin is [non-Latin text not transcribed], a 1 John 3. 4. tranſgreſſion of a Law; and of no other Law do we read, but of the moral Law, which (as is probable) was given to the Angels, excepting onely ſuch things as are not ſuitable to a ſpiritual nature; the Commandement concerning Adultery or unlawfull Propogation, for they Mat. 22. 30 neither marry nor give in marriage, a thing proper to the bodily life. 2. The moſt likely thing in their ſin was Pride, there is Pride in every ſin, namely a deſpiſing and contempt of the Commandment; and this is a ſin agreeable enough to a ſpiritual nature, as Adultery, Drunkenneſſe, and ſuch ſins are proper to a corporal and ſenſitive n[illegible: 1 letter]ture, [non-Latin text not transcribed] (ſaith Chryſoſtome) [non-Latin text not transcribed]: To prove it, the Gregory. Auſtine. D[illegible: 1 letter]maſcen, &c. Fathers uſually quote that place Iſa. 14. 12. How art thou fallen from H[illegible: 1 letter]aven O Lucifer Son of the morning, for thou haſt ſaid in t[illegible: 1 letter]y heart, I will aſcend above the heights of the Clouds, I will exalt my Throne above the Stars of God, I will be like the moſt high: But theſe are but metaphorical Paſſages concerning the King of Babylon, and the ground of the miſtake was; becauſe the Angels are often in Scripture ſet forth by Stars, as Job 38. 7. That teſtimony which is moſt cogent, is in 1 Tim. 3. 6. Ordain not a novice, leſt being lifted up with Pride he fall into the Condemnation of the Divel; this is, leſt he make himſelf guilty of that ſin for which the Divel was condemned and rejected of God, namely, of Pride, and See my notes there. James 3. 15. Pride is called Diveliſh Wiſedome; the ſin is often to be read in the judgement that followeth it, Gods throwing them down from the dignity of their eſtates, was a ſign that they aſpired above it, and it may bee collected from the firſt temptation, ye ſhall be as Gods, as himſelf ſaid in the ſenſe of the fathers, eri ſicut altiſſimus. ſo to our firſt Parents he ſaid, eritis tanquam di[illegible: 1 letter]: 3. They do beſt that make it a compound ſin, accommodating all opinions; for look as there are many ſins in that one Act by which Adam fell, Ʋnbelief, Pride, Ingratitude, Diſobedience, &c. ſo in this act of the Angels there might be many ſins▪ for though Pride be a chief ſin in it, yet what kind of Pride it was, or how diſcovered it cannot be determined every opinion is affected with equal probability, it might be envy at man, as we ſee the good Angels rejoiced at their happineſſe, Job 38. 7. Luke 2. 14, 15. and [illegible: 1 letter]uke 15. 7. or affectation of worſhip, as we ſee now they delight in it, or any other rebellion againſt Gods Empire and Majeſty. 3. How they came to ſin the Angels being created pure, they had no luſt within to incline them, being in heaven they had no object without, to draw and allure them, there was no evil [illegible: 1 letter]racture, no tempter how could they ſin? I anſwer 'tis probable that many of the Angels ſinned by temptation, and ſeducement, and that one great Angel now called Beelzebub firſt fell, and drew the reſt after him, Mat. 25. 41. the Divel and his Angels, and Mat. 10. 25. Beelzebub the Prince of Divels, it was the name of the Idol of the Ekronites, 2 Kings 1. 2. and ſignified the God or Lord of flies, now becauſe the Jews knew that they were Divels, that were worſhipped in the Idols of the Gentiles▪ they gave the names of the Idols to the Divels or evil Angels, and the chief of the Divels they called by the name of Be[illegible: 1 letter]lzebub. So Matth. 12. 24. implying, one that was the Prince of the unclean ſpirits called Divel, Sathan, the great Dragon, and the God of this World; from all which we may probably collect, that there was a Prince or Chief of the Apostate Angels, who was the Ring-leader in this Faction and Rebellion againſt God. 2. Becauſe the queſtion returneth how came the firſt Angel then to fall? I anſwer 'tis hard to conceive how ſin came into the Angels firſt; all that we can ſay, is this, that the Angels were created good, yet mutable and free, and they voluntarily choſe not to abide in their own eſtates. All the anſwer Auſtine would give to this queſtion was, Deus non ſunt, they are not God; 'tis God's Prerogative alone to be immutable, they might ſin becauſe they were creatures; and Aquinus giveth this reaſon, God cannot ſin, becauſe his act is his rule, but all creatures though never ſo pure, if not aſſiſted by Grace may ſin, Job 4. 18. he chargeth his Angels with folly; there is mutability in the Angelical nature, there called folly: Certainly God was not the cauſe of their fall, by infuſing evil to them; 'twas the errour of the Manichees, to ſay they were created evil, nor by his preſcience for that inforceth not, nor his voluntary permiſſion, for they were left to their own ſway, nor his decree, for that is within himſelf, and doth not compel the creature; neither is God to be looked upon as conſenting to the action, in that he did not hinder them from it; or in that he did not ſuſtain them by his own Grace, for he oweth this Grace to none, and giveth it when and to whom he pleaſeth; and in the Angelical nature, as well as the humane, he would diſcover his juſtice and mercy, and the freedom of his diſpenſations. 4. The number, how many fell? the Schoolmen are too raſh; ſome ſay, juſt as many fell as ſtood; others, that a third part fell, abuſing that place, Rev. 12. 4. That the Dragon drew a third part [illegible: 2 letters] the Stars of Heaven after him: Whereas that is meant of defection in the Church▪ certain we are, many fell, and therefore 'tis ſaid Angels in the Text; that the number is great appeareth in that the World is full of theſe evil ſpirits, and an whole Legion which containeth ſome thouſands, is ſaid to poſſeſſe one man, Luke 8. 30. 5. For the time, in the general very ſoon, therefore 'tis ſaid, John 8▪ 44. That Sathan was a Murtherer from the beginning: And 1 John 3. 9. The Divel ſinneth from the beginning, that is, preſently after his Creation, created theſe Angels were, 'twas the errour of Ʋ [illegible: 1 letter]le[illegible: 2 letters]ius and Baſilides in the age next the Apoſtles, that they were not crea[illegible: 1 letter]ed but begotten of God, theſe primitive Monſters broached it to the diſgrace of Jeſus Chriſt, the onely begotten Son of God, but that they were created, ſee Coll▪ 1. 16. and Pſalm. 148. 2. and created they were in time ſome of the Gr[illegible: 1 letter]ek Wri[illegible: 1 letter]ers ſuppoſed the Angels to be made before [illegible: 2 letters]e World; but there is no ground for that, there being but one beginning of all created Beings; and 'tis ſaid, before t[illegible: 1 letter]e beginning nothing was made Jo[illegible: 1 letter]n▪ 1. 3. therefore created they were the ſeco[illegible: 1 letter]d day with the Heavens as being of the ſame matter, as man was made when his ſea[illegible: 1 letter] and dwelling place was perfected; ſo the Angels, when their ſeat and place of reſidence was prepared, Moſes mentioneth▪ them, not becauſe he treateth of the viſible World, and corporal Beings, now 'tis certain that being created, the[illegible: 2 letters] ſinned ere man fell, for the Divel in and by the Serpent ſeduced Eve, 2 Cor. 11. 3. therefore probably they fell a little after their Creation, not in the very inſtant that it might appear they were not naturally evill, 'tis probable that ſome time interceded between their creation and defection but a very little time, to ſhew the mu[illegible: 1 letter]uability of the Creature. Let me now apply what hath been ſpoken, and preſſe you Ʋſe. to conſider it in your thoughts, & to conſider it with obſervation and application to your ſelves. 1. Conſider it with obſervation, and there is ſcarce a matter that can be more profitably▪ amplified in your thoughts, we have the moſt impartial view of things in another perſon: Oh think of this dreadfull inſtance the fall of the Angels. 1. Obſerve that ſuch excellent creatures fell, Angels themſelves were created excellent but mutable; certainly, we that Job 4. 18. dwel in houſes of clay, and whoſe foundation is in the duſt had need be more cautious, if they be mutable, we are weaker and more mutable, to ſee ſuch glorious ſtars leave their ſtation: and fall from heaven like lightning, it ſhould make us poor creatures tremble and look to our own ſtanding, leſt we alſo fall, 1 Cor. 10. 12. ſelf confidence is the next way to ruine, God onely cannot ſin becauſe his act is his rule, there may be a great height, ſtrong abilities, rare accompliſhments of nature and grace; and yet you ſee theſe cannot exempt us from ſhamefull falls without the divine concurrence, the Angels were the Courtiers of Heaven, the glory of the Creation in the firſt rank of the created Beings, and yet they fell, who can preſume to ſtand when Angels fall? 2. They fell ſoon, a little after their Creation, there is no created excellency but if left to it ſelf, will quickly undo it ſelf; how ſoon do creature perfections fade? Surely there is no ſtability but in Chriſt; as the Angels, ſo Adam fell a little after his Creation, Pſalm 49. 12. Adam being in honour abideth not, in the Original, abideth not for a night; and if it be applyed to the firſt Adam, it implyeth that he left the honour of his innocency the firſt day▪ in the morning innocent, and at night a ſinner: our new ſtate in this regard is better then innocency, and the grace of regeneration 2 Tim. 2. 1. My Son be ſtrong in the Grace that is in Chriſt Jeſus exceedeth that of creation: the Lord would ſtill keep the creature depending, our eſtate in Chriſt onely is ſure, becauſe there our ſtrength lieth in another: let us then work out our Salvation with fear and trembling: If Angels fell, and Adam fell, when they had no ſuch mixt nature and divided principles as we have, what will become of us? Neither Man nor Angel can be kept without a ſurety; and unleſs Chriſt be continually preſent with his own gifts, there is no ſtanding. Thirdly, they fell dreadfully, and from Angels became Divels, exerciſing theſt, lying, envy, murther towards men: the beſt things corrupted, become worſt; as no Vinegar ſo tart as that which is made of the ſweeteſt Wine; when men ſinne againſt light and grace they become cruel▪ the revolters are profound to make ſlaughter, ſaith the Prophet, Hoſea 5. After profeſſion the fall is moſt deſperate: their latter end is worſe then their beginning, 2 Pet. 2. 20. What a malice have theſe evil Angels now againſt God and man, they go about ſeeking whom they may devour, none ſo bad as Apoſtates. Fourthly, their fall made way for ours, by this means there came to be a Tempter in the World, the fall of Angels occaſioned the fall of man, and the fall of man the comming of Chriſt: do but go home with reverence, and obſerve how by the bare permiſſion of God the Divine Decrees were accompliſhed, and wonder at the purity of that unſpotted providence that is converſant above ſin and evil, but not conſcious to it: the Angels led the way, and man followed, and ſo occaſion was given for the diſcovery of the manifold wiſdom of God to men and Angels, Eph. 3. 10. Fifthly, ſo many fell as were not elected by God, there was Election and Approbation among the Angels, among the moſt glorious Creatures God would ſhew the liberty of his Counſels, not onely amongſt men, the lower ſort of rational Creatures, but among Angels: Therefore the Apoſtle ſpeaketh of Elect Angels, 1 Tim. 5. 2. Why ſhould Clay murmer, when Gold is refuſed? if ſome of the Angels were appointed to be veſſels of diſhonour, who art thou that replieſt upon God; [non-Latin text not transcribed], Rom. 9. 20. that will be diſputing the ſoveraignty of God: And ask the reaſon why he giveth grace to ſome and not to others, wonder at it, till thou canſt underſtand it, diſputare vis mecum? mirare mecum▪ Auguſtine. & clama O Altitudo! Gods Decrees are hard meat, not eaſily digeſted by carnal reaſon: a proud creature cannot endure to hear of Gods ſoveraignty, it awakeneth our ſecurity to hear of a diſtinction in the Counſels of God, and that grace runneth in a narrower channel then whole Mankind; do but conſider amongſt the Angels, ſome are paſt by, and others confirmed: and who art thou O man that replyeſt? Sixthly, In the Election of Angels pardoning mercy is not ſo much glorified as in the election and calling of men; then was grace ſhewed but not mercy, Vide▪ Irenaeum lib. 4. cap. 78. Damas lib. 2. Orth. fid. cap. 3. Et Neiremb. Theoph. &c. none of the fallen▪ Angels were ſaved, but fallen man is called to grace in Chriſt: we were all in our blood when God ſaid Live, the whole lump and maſs of mankinde was fallen; probably next to the free Counſels of God, that was the reaſon the whole humane nature fell, but not the whole Angelical nature, but onely a part of it, ſo that the Kinde it ſelf needed not to be repaired; their ſins argued more malice becauſe of the height of their underſtanding; they ſinned without a Tempter, but the reaſon of reaſons is the will and gracious good pleaſure of God, who was willing to ſhew pardoning mercy to us, and not to them, the good Angels had confirmation but we redemption, we are reconciled, they continued, love after a breach made, is more remarkable. Seventhly, from the ſin in general, by which they fell, was by pride; ſee the danger of this ſin it alwayes goeth before falling, the Angels loſt their holineſs out of a deſire of greatneſs, they would be over all and under none; tis dangerous when men minde rather be great then good. In Scripture we have two notable inſtances of the fall by pride, and our reſtoration by humility, the Angels fell by pride and aſpiring; and Chriſt reſtored mankinde by being humble, lowly, and ſubmitting himſelfe even to the death of the Croſs: Adam would be as God, and ſo ruined us; and Chriſt that was God became as man, and ſo ſaved us: to counterwork Sathan, he layeth aſide the glory of his Godhead, he layeth aſide the glory of his Godhead and puts on an humble garb; ſaving as not by power, but by ſuffering: well then, look upon pride as the ſure forerunner of a fall. Eighthly, Obſerve the particular fact is uncertain though the general ſin may be known, as how this pride was diſcovered, whether in a thought, or by ſome bold attempt is not known; it doth not ſo much pertain to edification and ſalvation to know their ſin, as to know our own: The Scriptures direct us to look inward, 'tis more for our profit to keep out Sathans power, then to know the circumſtances of his fall; let us not fall with him, Peter would know Johns end, but Chriſt rebuketh him, what is that to thee? follow thou me; Joh. 21. 20, 22. We betray our duties by our curioſity, ſurely we ſhould be more at home, and look to our beame, that we may not aſcite others before the chair of cenſure, but our ſelves before the tribunal of conſcience. Ninthly, Obſerve that the firſt ſin that ever was, was a puniſhment to its ſelfe, they kept not their firſt eſtate, the ſin is expreſſed in ſuch a phraſe as doth imply their loſs, duty hath its reward in its mouth, as the ſacks of the Patriarchs their moneys; ſo ſin its puniſhment, never think that you ſhall get any thing by offending God, you do but defile, and debaſe, and degrade your ſelves from your own excellency when you ſin: 'tis Hell enough to turn away from God, and miſery enough to polute and ſtain an image in our ſoules; the fall of the Angels is deſcribed to be a departure from their own happineſs. Secondly, Conſider it with Application to your ſelves, Firſt, apply it for humiliation, we left [non-Latin text not transcribed], our firſt eſtate as well as the Angels, God made man upright, but they ſought out many inventions, Eccleſ. 7. 29. Read your own guilt and Apoſtacy in the ſin of the Angels; uſually the Page is whipped to ſhew the Prince his fault; but here the Princes and nobleſt part of the world are ſet out to us for examples, that in their ruine and dreadful fall we might underſtand our own. Do but obſerve the Parable, they had [non-Latin text not transcribed], an original eſtate of happineſſe and holineſſe, and ſo we, they fell ſoon, ſo we; they fell by Pride, ſo we; the Angelical fall is our glaſs; we are a kind of Divels, and Apoſtates from God: they were driven out of Heaven, ſo we out of Paradiſe: they are puniſhed with darkneſs, and ſo we. Secondly, apply it for Caution, there is a new beginning in Chriſt, the Apoſtle ſaith, Heb. 3. 14. We are made partakers of Chriſt if we [illegible: 1 letter]old [non-Latin text not transcribed], the beginning of our confidence ſteadfaſt unto the end. If we ſhould break with God again upon this new ſtock, there will be no more ſacrifice for ſin, faith which is the gift of Gods grace, is the beginning and root of a new life in Chriſt: if we ſhould forfeit this, we cannot expect God will deal with us any more. We are now come to the phraſes that imply their puniſhment, Secondly the puniſhment of the Angels. and that we made to be two-fold, Preſent and Future, the firſt part of the preſent puniſhment is paene d[illegible: 1 letter] ni, their loſs implyed in that clauſe [leaving their own habitation] in which their guilt is further intimated, for the Apoſtle here maketh it to be their act, but Peter in the paralel place maketh it Gods act, 2 Pet. 2. 4. God ſpared not his Angels that ſinned, but caſt them down to Hell, without further diverſion we may take up the point thus, That the Apoſtate Obſerv. Angels upon their ſin and fal departed from that place of happineſs and glory which before they enjoyed. So Rev. 12. 8. Their place was found no more in heaven, and the great Dragon was caſt out, that old Serpent called the Divel and Sathan, which deceiveth the whole world, he was caſt out into the earth, and his Angels were caſt out with him. That Scripture I confeſs is myſtical, and ſpeaketh of the overcumming of Sathan in this preſent world, and caſting him out of the Church, which is there expreſſed by Heaven, as the World by Earth: For I obſerve in that book the Church is ſometimes expreſſed by terms ſuitable to the Jud[illegible: 1 letter]ical ſtate. So in Rev. 11. 2. The Church is called the Temple, and the World the Court, and ſometimes by the Celeſtial ſtate, and ſo the Church is called Heaven▪ and the World Earth; but however there is a plain alluſion to Sathans firſt fall from Heaven, as the ground of theſe expreſſions, and therefore I may uſe that place as a proof in this matter, that you may underſtand the loſs of the Angels: give me leave to lay down theſe propoſitions. 1. The place of their Innocency was Heaven, round about the Throne of God, where the good Angels do continually behold his face, and ſtand before him, Dan. 7. 10. In ſuch a bleſſed place, and in ſuch bleſſed company was their [non-Latin text not transcribed], their abode or habitation: when God diſpoſed the ſeveral Creatures into proper manſions and places of abode, he took the Angels into his own train and glorious attendants, that they might be ſtill with him, other Creatures were his Servants, thoſe his Courtiers, that is, his Houſhold and ordinary Servants that were to attend as in his Chamber of Preſence. 2. In this place they were to enjoy God and glorifie God, their happineſs was to enjoy God, their duty to glorifie him; Cor. 13. 12. there they behold his face, Matth. 18. 10. for viſion and ſight of God is the happineſs of rational Creatures, and therefore our happy eſtate is expreſſed by beholding him▪ face to face: and David ſaith, Pſal. 16. 11. in thy preſence, or in thy face is fulneſſe of joy, in Heaven then did God manifeſt himſelfe to them, there they were to applaud his Counſels, receive his Commands, to love God with the moſt perfect embraces of their will, and to fulfil his Commandments, hearkning to the voice of his Word. 3. From this place they are now driven into the lower parts of the World▪ as being a place more fit for ſin and miſery: that the place into which they are driven is the bottom and center of the Earth, cannot be ſhewen out of Scripture, rather the contrary; for ſometimes they are ſaid to fly up and down in the air, and therefore is Sathan called the Prince of the power of the air, Eph. 2. 3. and the other Divels, Principalities and ſpiritual wickedneſſes in high places, Eph. 6. 12. They aſpire to get as high as they can, but they can get no further then the Regions of the [illegible: 1 letter]ire; and ſometimes they are ſaid to compaſſe the earth to and fro, Job 1. 7. The Earth is Sathans walk and circuit, where he ſeeks to do miſchief, and ſometimes they are in the Sea, Matth. 8. 33. for as yet they are not in that priſon and place of torments▪ where they ſhall abide for ever under the wrath of the Lord: therefore when Chriſt checketh their power in the world, they expoſtulate with him, Jeſus thou Son of David, ar[illegible: 1 letter] thou come to torment us before our time, Matth. 8. 29. and beſought him that he would not cast them into the great deep; by which ſome underſtand the final place of their reſidence and torments, even the loweſt place of the world, moſt remote from the higheſt Heavens, which place as yet they have not entred: but how is it ſaid that they are already caſt down into Hell, 2 Pet. 2. 4. [non-Latin text not transcribed], I Anſwer, that expreſſion doth onely note the dreadfulneſſe of their fal from ſo glorious a manſion, to ſuch a place of miſery, and becauſe where ever they are, they carry their own Hell with them, though by Gods permiſſion they are as yet ſuffered to remain in the Air or Earth. 4. Departing from Heaven, they departed from all the happineſs and glory which they enjoyed there, namely, that light, which they had in their underſtandings to behold God, that power in their wills to love and ſ[illegible: 1 letter]rve him, in ſtead of which they are filled with darkneſſe and malice and become the unreconſilable enemies of God and Man; as to their light, their gracious knowledge is quite extinct, their natural knowledge much Eclipſed, and their experimental knowledge, not enongh to engage their hearts to God; as to their integrity and holineſs, in ſtead of a will to love and ſerve God, there are nothing but obſtinate purpoſes to do evil, and endeavours to hinder the glory of God, and the good of Man, 1 Pet. 5. 8. leſt we ſhould enjoy that happineſs which he hath left. Hence thoſe titles given then in Scripture, as Rev. 12. 9. Divel, which ſignifieth a Slanderer, Sathan which ſignifieth an Enemy, the Tempter, Matth. 4. 1. becauſe he dayly ſolliciteth us to evil, [non-Latin text not transcribed], the evil one, Matth. 5. being full of wickedneſs himſelfe, he maketh it his ſtudy and care to propagate it in others; Belial, 2 Cor. 6. 15. unprofitable, as good for nothing, [non-Latin text not transcribed], the deſtroyer, becauſe he worketh miſchief; the old Serpent, Rev. 12. 6. becauſe under the ſhape of the ſerpent he poyſoned Eve; as to their power, it is much broken and limitted, they are held in the chains of providence, they could not do hurt to the herd of Swine without permiſſion, Luke 9. 26. 5. Though they have loſt much of the glory and power annexed to their habitation, yet many tokens of the divine image do as yet remain in them: holineſs is (as we ſaid) utterly loſt, he ſinneth from the beginning, 1 John 3. 8. that is, doth nothing elſe but ſin; and Acquinas ſaith well, Hoc eſt Angelis caſus, quod hominibus mors, their fall into ſin to them is as death to us: but now in other things they have much left, as man after his fall is like a driſled picture, and had onely enough left to ſhew what he once was, ſo the Angels though they are much fallen from the excellency of their nature, yet there is enough left to ſhew that once they were glorions creatures: that which remaineth may be referred to two heads, their great cunning and active power. 1. Their knowledge and cunning is great, they have much natural and experimental knowledge, ſo as they can diſcern hidden cauſes, and virtues which ſcape the flight of mans reaſon and underſtanding; they know how to apply active to paſſive things, can gueſs notably at future events, but as for a certain knowledge of them (unleſs of ſuch things as depend upon neceſſary cauſes) that is proper to God, and accordingly he challengeth it, Iſa. 41. 23. ſhew the things that are to come, that we may know that ye are Gods, &c. Therefore the Divels Oracles were either falſe or doubtful, as 2 Kings 22. 16. great skill in Arts and tongues they have as appeareth by their teaching thoſe things with wonderful facility to thoſe that have familiarity with them See my Notes on Jam. 2. 19. in divine things, they know enough of God and his juſtice, as to feel an horror impreſſed upon themſelves, Jam. 2. 19▪ Luk. 4. 34. Acts 19. 15, beſides they are of wonderful ſagarity to judge of mens hearts by the geſtures, the motion of the blood and ſpirits, and other ſuch external ſignes, for directly they do not know the thoughts. that is the priviledge of God. 2. Their power is great ſtill, though limited, ſo that it cannot be exerciſed but when and where, and as God will; they are able to raiſe tempeſts, to bring fire from Heaven, as they did, to ruine Jobs houſe and children, Job 1. they can deceive with lying miracles, but true miracles can onely be wrought by a divine power; being of much ſagacity and skill in the ſecrets of nature, they may poyſon the air, deſtroy the bodies of men, infeſt and trouble beaſts and cattel, in ſhort do all that lieth within the compaſs of a natural cauſe where God permitteth: Again they may poſſeſs the bodies of men, hinder the Godly in the execution of their duty; over rule the ſpirits of wicked men, and act and ſtir them up to wrath, luſt, filthineſs, Eph. 2. 3. beſot them with error, &c. it would require a diſtinct diſcourſe, to open this power to you: they cannot create new beings, nor raiſe dead bodies, nor compel the will of man, they can do mira, but not miracula, &c. Let me now come to obſerve ſomewhat of practical concernment from what hath been ſpoken. 1. That God hath proper places where the Creatures Partical Obſervations thence. ſhall perform their duty and injoy their happineſſe, as the Angels had Heaven which was [non-Latin text not transcribed], their proper place, ſo Adam▪ had Paradiſe, and the Saints the Church; 'tis miſery enough to be thrown out of that place where God manifeſteth himſelf, he that was caſt out of the Church was given up to Sathan, 1 Cor. 5. 5. in the Church, Chriſt ruleth; in the World, Sathan; 'tis good to keep to the Shepheards Tents, Cant. 1. 8. the Angels left their firſt eſtate, at the ſame time that they loſt their own habitation, 'tis dangerous to leave our own place, to be caſt out of the Congregations of the Faithfull, where God dwelleth and is glorified, he inhabiteth the praiſes of Iſrael, Pſalm 22. 3. that is in the Church where he hath praiſe, and we have benefit, the Church is the Gate of Heaven, Gen. 28▪ 17. where God is, there Heaven is; Cain himſelf could bewail his miſery in being turned out from the Church, he had the whole earth before him, but (ſaith he) I ſhall be hid from thy face, Gen. 4. 14. that is, I am turned out from the place of thy worſhip, and where thy name is called upon: 'tis ſad to be baniſhed from the Lords gracious preſence. 2. Sin depriveth us of Gods preſence, this is the Wall of ſeparation between us and God, Iſa. 59. 2. Your ſins have ſeparated, &c. it not onely provoketh God to ſtand at a diſtance from us, but worketh a ſtrangeneſſe in us, and maketh us ſhie of his preſence, it caſt the Angels out of Heaven, Adam out of Paradiſe, Cain out of the Church; well then, when you are tempted to folly, bethink with your ſelves, God could not indure the ſight of Angels, when once they were defiled with ſin; if I ſhould yeeld to this temptation▪ I ſhould never indure God, nor he me; this will either cauſe the spirit to leave me, or me to leave the Throne of Grace; guilty ſouls cannot ſuſtain the preſence of God, and God doth not own the preſence of guilty ſinners. Peter ſaid Luke 5. 8. Depart from me, for I am a ſinfull man: And God ſaith, Depart from me into everlaſting torments, Mat. 25. 3. Obſerve again Jude maketh it their act, and Peter Gods Act: Jude ſaith, they left their own habitation, and Peter, God caſt them down: and puniſhments are voluntarily contracted, founded upon ſome act of ours: God may paſſe by a creature out of his meer will, but he damneth not, till we provoke him; firſt there is a voluntary averſion from God, and then God turneth away from us, Hoſea 13. 9. O Iſrael thou haſt deſtroyed thy ſelf, our ruine is cauſed by the free motion of our own wils: God puniſheth not willingly, and as delighting in our deſtruction; we ſin, and ſo freely depart from our own happineſs; we leave, and then he caſteth down. 4. God caſteth Sathan out of Heaven. Do you imitate your heavenly Father, caſt Sathan out of your hearts. Who would entertain him whom Heaven hath ſpued out? 'tis ſaid Rev. 12. 8. That Sathan and his Angels found no more place in Heaven; Oh then, give him not place to dwell in your hearts, Eph. 4. 17. do not entertain wrathful, or luſtful motions: God decreed that the evil Angels ſhould be caſt out of Heaven, and Chriſt died that they might be caſt out of your hearts, Joh. 12. 21. Now ſhall the Prince of this world be caſt out: Oh let him not erect a new Heaven and Empire in your ſoules! his great aim is, now he cannot get into Heaven, to dwell in the hearts of men. 5. Angels, Creatures of the higheſt exeellency are not ſpared when they ſin; 2 Pet. 2. 4. God ſpared not the Angels, &c. wonder at the patience of the great God to us ſinners; if a King be angry with his offending Nobles, ſhould not the skullions tremble? how come we to be of this ſide Hell? Go home and adore that Grace that hath kept you out of the chains of darkneſs, Lam. 3. 23. It is of the Lords mercy that we are not conſumed, not ſwallowed up quick not caſt down to Hell; if the Angels in the very Infancy of their Creation were ſo ſoon puniſhed for the firſt offence, Lord what didſt thou ſee in us, that after ſo many offences we ſhould be yet alive? tis mercy, pardoning mercy that giveth us our beings! we fail not becauſe compaſſions fail not 6. Angels were forced to leave their habitation; when they changed their nature, they changed their eſtate: let all ſinners tremble! conſider the inſtance, and you wil ſee that no dignity and worth of the Creature is of any avail, nothing can keep off the ſtroakes of vengeance, but the blood of Jeſus Chriſt; they were Angels, glorious Creatures, their ſin but one, and probably that in thought, yet how dreadful is their puniſhment? caſt out of Heaven, kept in chains of darkneſs for a ſeverer vengeance! Oh then, how ſhould we tremble that have drunk in iniquity like water? ſurely God is the ſame, he doth no leſs hat[illegible: 1 letter] pride, obſtinacy, and contempt of his grace now, then he did in times paſt, God is but one, Gal. 3. 20. he acteth according to the ſame tenour of juſtice now as heretofore, &c. 7. From the word [non-Latin text not transcribed], their own place, obſerve the true dwelling place and reſt is Heaven; 'twas the habitation of the Angels, and the reſt of the Saints; Oh long for your home, let your hearts and your hopes be there, enter upon your eternal inheritance by degrees; the Angels left their habitations, do you be always travelling thither, let your▪ Col. 3. 1. hearts be in Heaven; Phil. 3. 20. your converſations be in Heaven ere your perſons, there are good Angels ſtill, bleſſed companions, Heb. 12. 22. 23. an innumerable company of Angels and Spirits of juſt men perfect▪ An Heathen could ſee out of a glimp[illegible: 1 letter]e of the ſoules immortality, O preclamor illum diem, cum ad illud animorum concilium atumque proficiſcar. There you ſhall ſee the vacant rooms of the Apoſtate Angels occupied by the Saints. Say wo is me, that my pilgrimage is prolonged, Pſal. 20. 5. 8. They were caſt from Heaven into this world; do but look-upon the World in a right notion; Sathan that was not fie for Heaven, is caſt out into the Earth, as a meet place for miſery and torment▪ he is called the Ruler of the darkneſs of this world▪ Eph. 6. 12. and the God of this World, 2 Cor. 4. 4. 'tis puniſhment enough to the Apoſtate Angels to be caſt out into the World: the World is the Divels work-houſe and priſon; one calleth it Sathans Dioceſs; who would be in love with a place of bondage and puniſhment? 9. The Divel and his Angels are in the World, let us be the more cautious; he compaſſeth the Earth to and fro, no place can ſecure you from his temptation, he is every▪ where ravening for the prey with an indefatigable and unwearied diligence, 1 Pet. 5. 8. Let us look about us, Wo to the inhabitants of the Earth and the Sea; for the Divel is come down to you, Rev. 12. 12. Where ever you are, Sathan is, neer you, the World is full of Divels; when you are in the Shop, the Divel is there to fill your hearts with lying and deceit, as he did the heart of Ananias, Act. 5. when you are in your cloſets, and when you have ſhut the door upon you, you do not ſhut out Sathan, he can taint a ſecret duty; when you are in the houſe of God, Miniſtring before the Lord, Sathan is at your right hand ready to reſiſt you, Zach. 3. 1. He is ready either to pervert your aimes, or to divert your thoughts; We had need keep the heart in an humble, watchful praying frame; God hath caſt out the Angels out of Heaven, and now they are here upon earth, tempting the ſons of men to folly and inconvenience: be watchful, the world is the Divels Cheſs-board; you can hardly move back or forth, but he is ready to attach you by ſome temptation. 10. When grace is abuſed, our dejection i[illegible: 1 letter] uſually according to the degree of our exaltation, the Angels from Heaven are caſt down to Hell, the higheſt in the rank of creatures are now made loweſt; corruptions of the beſt things are moſt noyſome. Thou Capernaun which are exalted to Heaven, art now brought down to Hell, Matth. 11. 23. 'Twas one of the chiefe Cities of Galilee, and where our Saviour uſually converſed; 'tis a kind of Heaven to enjoy Chriſt in the Ordinances, but now to ſlight this mercy, will bring ſuch confuſions and miſeries as are a kind of Hell to you; ſlighting of grace (of all ſins) weigheth heavieſt in Gods ballance. 11. Spiritual judgements are moſt ſevere, and to be given up to obſtinacy in ſin is the foreſt judgement; 'tis diabolical to continue in ſin; the Angels left their habitation, and what followed? they loſt their holineſs. 12. Loſs of happineſs is a great judgement, 'tis Hell enough to want God; the firſt part of the ſentence, depart from me, Matth. 25. 41. is moſt dreadful, loſs of Heaven is the firſt part of the Angels puniſhment; we in effect ſay now, depart from us, Job. 21. 14. but God will then ſay, depart from me; ye ſhall ſee my face no more, &c. Thus we have diſpatched the firſt part of the Angels puniſhment, their loſs, we now come to the other part, their poena ſenſus, their puniſhment of ſenſe, or pain, [b[illegible: 1 letter] hath reſerved in everlaſting chains under darkneſs] where there is an alluſion to the ſtate of Malefactors or condemned men, who are kept in priſon till execution: now the evils of a priſon are two. 1. The darkneſs of the place. 2. The hard uſage of the evil doer, ſuitably to which the Apoſtle uſed a double notion, 1. They are reſerved in everlaſting chains. 2. Ʋnder darkneſs. 1. Begin with the firſt part [In everlaſting chains.] Whence two notes, 1. That the Angels are kept in chains, 2. That thoſe chaines are everlaſting. 1. They are kept in chains. But what chains can hold Angels? can Spirits be bound with Irons? I Anſwer. I Anſwer they are ſpiritual chains, ſuitable to the ſpirituall nature of Angels: ſuch as theſe, 1. Guilt of conſcience, which bindeth them over to judgement; the conſciences of wicked Angels know that they are adjudged to damnation for their ſin; this is a ſure chaine, for it faſteneth the judgement ſo as you cannot ſhake it off, 'tis bound and tied upon us by the hand of Gods juſtice. The condition of a guilty ſinner is frequently compared to a priſoner, Iſa. 42. 7. Iſa. 49. 9. Iſa. 61. 1. and ſin to a priſon wherein we are ſhut up, Rom. 11. 32. Gal. 3. 22. and guilt to chains or bonds laid upon us by God the Judge, Prov. 5. 22. Lam. 1. 14. 2. Their obſtinacy in ſinning, They are fallen ſo as they cannot riſe againe, they are called Eph. 6. 12. Wickedneſſes as ſinning with much malice and obſtinacy; as if you ſhould ſay, wickedneſs it ſelfe; the Divels ſin is as the ſin againſt the Holy Ghoſt, a malicious, obſtinate, ſpiteful oppoſition againſt the Kingdom of Chriſt: ſuch an hatred againſt God and Chriſt, that they wil not repent and be ſaved; their deſpair begetteth deſpight, and being hopeleſs of reliefe, are without purpoſe of repentance: they do, fooliſh creatures, adde ſin to ſin, and harden themſelves in an evil way, which is as a chaine to hold them in Gods Priſon, till their final damnation, ſee 2 Theſ. 2. 11, 12. Where error and wilful perſiſting in diſobedience, is made to be Gods priſon, wherein reprobate creatures are held till their puniſhment be conſummate. 3. Ʋtter deſpair of deliverance, they are held under their torment by their own thoughts, as a diſtreſſed conſcience is ſaid to be bound up, Iſa. 66. 1. to them here remaineth nothing but a certain fearful looking for judgement and fiery indignation, Job 10. 37. releaſe they cannot look for, more judgement they do expect, Matth. 8. 31. Art thou come to torment us before our time; their priſon door is locked with Gods own Key, and as long as God ſitteth upon the Throne they cannot wreſt the Key out of his hands. 4. Gods power and providence by which the Angelical ſtrength is bridled and overmaſtered, ſo as they cannot do what they would; thus Rev. 20. 2. Sathan is ſaid to be bound up for a thouſand years, that is, in the chains of Gods power, which are ſometimes ſtreighter and ſometimes looſer: the Divel was fain to ask leave to enter into the herd of Swine, Matth 8. 5. The chaines of Gods eternal decree. As there is a golden chain, the chain of Salvation, which is carried on from link to link, till the purpoſes of eternal grace do end in the poſſeſſion of eternal glory, ſo there is an Iron chain of reprobation, which begins in Gods own voluntary preterition, and is carried on in the creatures voluntary Apoſtacy, and endeth in their juſt damnation; and when once we are ſhut up under theſe bars, there is no opening, Job 12. 14. Secondly, Theſe chains are eternal chains, becauſe the wicked Angels ſtand guilty for ever, without hope of recovery or redemption. Every natural man is in chains, but there is hope to many of the priſoners: Chriſt ſaith, go forth, but thoſe chains upon the evill▪ Angels are for ever and ever, now ad cuſtodium, [illegible: 1 letter]o keep them and hold them in their loſt eſtate; hereafter ad poenam, they are continued upon them as a part of their final puniſhment, when much of the liberty which now they have, ſhall be abridged▪ From hence obſerve theſe practical Inferences. 1. That ſins are as it were bonds and chains: a wickedSee my notes on James 1. 25. man is in bondage here and hereafter; now in ſnares, and then in chains, here taken captive by Sathan in his ſnares, 2 Tim. 2. 26. and hereafter bound up with him in chains. Sin it ſelfe is a bondage, and Hell a priſon: were there nothing in ſin but the preſon[illegible: 1 letter] ſlavery; 'tis enough to diſſwade us; but alas this is not all, there are not only ſnares, but chains; in the fall of the Angels, how many notions are there offered to us to diſcover the evil of ſin? they left their beginning, and loſt their habitation, and then chains of darkneſs: he that hath a mind to be a beaſt, or a divel, let him be a ſinner. If you mean to quench your reaſon, to eclipſe the glory of your Creation, to diſturb the quiet of your ſpirits, and inſtead of calmeneſſe and ſerenity of conſcience, to bring in horror and confuſion; if you mean to enthral and captiva[illegible: 1 letter]e your ſoules to every baſe affection, and to be at the command of every corrupt deſire, then go on freely, as you do in ſinning againſt God; but alas the preſent thraldome is nothing to what is future, all the ſins that you commit will be as ſo many Chains, binding you over to an eternal and juſt damnation. The good Angels are at liberty to ſerve God, when the evil Angels are ſhut up in the priſon of their own obſtinacy and wickedneſs: remember this when you are convinced of a ſin which you cannot leave, and fear leſt it prove a chaine of everlaſting darkneſſe. Secondly, thoſe chains & bonds can never be broken by us; the Angels cannot break them themſelves, and Chriſt will not, for their day of grace is paſt; every ones chains would be eternal, if Chriſt did not looſe them, and open the priſon door to poor Captives, Iſa. 61. 1. this is our advantage above the Angels, that an year of liberty is proclaimed to us, and an opening of the priſon to them that are bound; Chriſt himſelfe was bound with our chains, the Prophet ſaith, Iſa. 53. 8. he was taken from priſon, and from judgement, he was in priſon that we might go free[illegible: 1 letter] If the [illegible: 1 letter]edge had given us up to the Officer, and the Officer had caſt us▪ into pr[illegible: 1 letter]ſo[illegible: 1 letter], how long would it have been, [illegible: 1 letter]re we had payed the ulmoſt farthing, Luk. 12. 58. others that reject the mercy offered in Chriſt, can never wreſt themſelves out of the hands of juſtice, but do for ever remain under the power and wrath of the living God▪ Hebr. 10. 30. Thirdly, The Divel is in chains, a cruel ſpirit, but under bonds: his power is leſſe then his will and malice, he is wrathful, that we may not be ſecure; he is chained, that we may not deſpair: he hath no power, but what is given him from above, and when God putteth any of his ſervants into Sathans hands, he keepeth Sathan in his own hands: if you be in Sathans hands for your exerciſe, remember Sathan is in Gods hands for your comfort and ſafety: He had not power over the herd of Swine without leave, Matth. 8. 31. ſuffer me, &c. ſo Luk. 22. 31. he could not ſift Peter till he had a commiſſion, Sathan hath deſired, &c. Ioh. 1. 12▪ Job 2. 7. Sathan could not ſo much as touch Jobs eſtate or skin till leave obtained, nay he could not deceive Ahab a wicked man, till God ſaid Go, 1 King. 22. 21, 22. he is but Gods executioner, he ſent his evil Angels among them, Pſal. 78. 49. God gave commiſſion for the plagues of Egypt, and then the evil Angels had power to execute them: the godly need not fear Sathan, as a diſobedient Angel, he is caſt into the chains of Gods juſtice and power; and as head of the Kingdome of darkneſſe, his power is more reſtrained by the death of Chriſt, John 12. 29. Fourthly, Obſerve how weak the Creatures are, when God marcheth in judgement againſt them: guilt of conſcience is one of the fallen Angels chains, if God will but arm our own thoughts againſt us, he needeth not bring forces from without, there is enough in that to ſink us into Hell: The Law needeth not bring Brimſtone from Heaven to burn ſinners, nor open the mouth of the great deep to drown them, nor ſhatter the frame of nature about our heads; alas, we cannot bear up under the burden of our own conſciences, or the weight of our own grief, when he layeth his finger upon the conſcience, who can bear it? The Angels excel in ſtrength, and yet the impreſſions of honour laid upon them, are too hard for them to grapple with all, Prov. 18. 14. a wounded ſpirit who can bear? as if he had ſaid, I challenge all the world, to bring me a man that is able to deal with his own conſcience when God armeth it againſt him. Fifthly, That ſpiritual judgements of all others are moſt ſecure, to have ſin puniſhed with obſtinacy and hardneſſe in ſinning. This is nothing but to have the Divels chains layed upon us, a ſad intimation, that we are given up to chains of darkneſſe, frogs and lice, and hailſtones were but ſoft judgements to Pharaoh's hard heart: unleſſe God ſhould ſend us quick into Hell, there cannot an heavier judgement befal us, nay certainly it were better to be given up to Hell torments, if there could be any expectation of deliverance, then to be given up to a ſpirit of ſinning; for there is no end of that; ſay then, Lord what ever judgement thou bringeſt upon me, bring not thy heavy judgement of an hard heart; 'tis better by far that you ſhould live miſerably, then ſin freely without remorſe. But what ſins bring on this ſpiritual judgement? I anſwer, 1. an unthankful abuſe of Gods gifts, The Divels had a glorious and excellent nature, but they were not thankful, obſerve it when you will, you will find it true, that no man was ever puniſhed with hardneſs of heart, but ſome former merciful diſpenſation was abuſed: the Heathens were not thankful for the light of nature, and therefore God gave them up to vile affections Rom. 1. 22, 24. Others received not the love of a truth, and therefore God gave them up to believe a lye, that they might be damned. 2 Theſſ. 2. 11, 12. the very ſin againſt the Holy Ghoſt is ſo called becauſe 'tis a deſpighting grace received, or a divelliſh oppoſing of the grace and ſupernatural work of the ſpirit, by which the mind is convinced of the truth. 2. Sinning againſt the light, that was Sathans ſin, who was full of light, and ſinned in the very face of God, and 'tis his ſin ſtill, malice having onely put out the light of prudence, but not of his underſtanding, ſo that he knowingly ſinneth; ſo wicked men Rom. 1. 8. impriſon the truth in unrighteouſneſs, and then God giveth them up to the ſway of their own luſts and paſſions: there is more of malice in ſins againſt light, you laugh at Chriſt before his face, out-dare Heaven and Conſcience, Eſther. 7. 8 will he force the Queen before my face▪ &c. 3. Sinning with the light, When malice ſets wit a work (as it doth in the Divels) againſt God and the Church; 'tis Sathanical to be wiſe to do evil, to make no other uſe of our parts then to plot wickedneſſe, pervert the truth, and undermine religion, Jer. 4. 22. They are wiſe to do evil, but to do good they have no knowledge: when you make religion yeild to policy, or bend policy to ruine religion, then your wiſedome hath undone you, Iſa. 48. 4. Malice againſt God and goodneſſe, This is Sathans direct ſin, when men will not onely be wicked themſelves, but adverſaries and malicious oppoſers of all that is good: This is not onely to be ſinn[illegible: 1 letter]rs, but Sathans, Acts 13. 10. O thou Child of the Devil and Enemy of all goodneſſe, Cain that hated his Brother, becauſe his works were righteous, was the Divels Patriarch. 5. A ſottiſh obſtinacy and wilfulneſſe, When will and humour is lifted up againſt conviction, Jer. 2. 25. Ier. 44. 18. they will not, becauſe they will not, fooliſh wilfulneſs meeteth with penal hardneſs, he that will wink ſhall not ſeethe Sun, ſhine it never ſo brightly, ſuch men do but lay Sathans chains on their own will and underſtanding. 6. A ſenſeleſs ſecurity, notwithſtanding the growth and increaſe of ſin, when men loſe all feeling and reſtraint, and grow more wicked, but leſs tender, Eph. 4. 19. and ſo men ſin freely, foully, wax worſe and worſe, and adde new lincks to the chains of darkneſs. Sixthly, There is little reaſon that we ſhould adore him, whom God holdeth in chains of darkneſs, that we ſhould exalt him whom the Lord hath caſt downe, and make a God of him; who hath made himſelfe a Divel. All ſins do, as it were, ſet the Crown upon Sathans head, theſe eſpecially. 1. Falſe Worſhip, Sathan is the Head of Idolaters, if the ſacrifice were offered in an unbecomming manner, God ſaith, it was a ſacrifice offered unto Divels, Levit. 17. 7. In all falſe worſhips the Divel is ſerved either directly, or obliquely, either by conſequence or in the intention of the worſhippers, thence thoſe expreſſions, Table of Divels 1 Cor. 10. 21. they ſacrificed to Divels and not to God, Deut. 32. 17. You gratifie Satan if you be not right in worſhip; thoſe among Chriſtians that worſhipped towards an Idol of Gold and Silver, are ſaid to worſhip Divels, Rev. 9. 20. Sathan is (ſaith Syneſius) [non-Latin text not transcribed]. a lover of Images, and a Patron of falſe worſhip. 2. Worldly converſation; he is called the God of this World, 2 Cor. 2. 4. ſenſual, covetous, proud men are Sathans Votaries, at his beck and pleaſure, and will you be one of the number? when Chriſt came to diſſolve Sathans works, Iohn 3. 8. will you uphold them? 3. B[illegible: 1 letter]ſe fear of wicked men; you do but fear the Divel in them, Rev. 2. 10. Fear not, behold the Divel ſhall caſt ſome of you into priſon, He that will deny the truth for fear of men, preferreth the Divel before God. 4. Being of the faction of the wicked, there is a corrupt party in the world, over whom Sathan uſurpeth Empire and Domination; Rulers of the darkneſs of this World, Eph. 6. 14. Col. 1. 13. cry not up a confederacy with theſe, take heed how your ſoule entreth into that ſecret. I confeſs 'tis ingeniouſneſs, a matter of Chriſtian skill and art, to find out the ſnare that we may eſcape it: Generally they are the Antichriſtian dark part of the world ſuch as are led with a blind zeale and rage to oppoſe the intereſt of righteouſneſſe; ſuch as oppoſe the Goſpel with rage and lyes, Iohn 8. 44. Ye are of your father the Divel, and his l[illegible: 1 letter]ſts will ye do. Many that deny Sathan, yet may be of his Faction and Party We are now come to the ſecond part of the puniſhment of paines, taken from the other inconvenience of a priſon [[non-Latin text not transcribed] under darkneſs] in alluſion to Malefactors, who are caſt into Dungeons, where beſides the load of Irons, the very darkneſs of the place concurreth to their miſery; light is pleaſant, as giving us the ſight of what is grateful in the world, of which when we are deprived, the mind like a Mill falleth and worketh upon its ſelfe. Peter ſaith [in chains of darkneſſe] as implying that God did bind them faſt with their darkneſſe and horror, as with a chain, but our Apoſtle here ſeemeth to make them two diſtinct parts of their torment, as certainly it is a more full deſcription of it. Well then, the propoſition will be, That the Apoſtate Angels are kept under darkneſs. Darkneſs in Scripture repreſenteth three things, firſt,Obſerv. Ignorance, ſecondly, Sin, thirdly, miſery; as light the contrary quality, implyeth Knowledge, Holineſs, and Happineſs, becauſe light diſcovereth all things. 'Tis put for knowledge, becauſe of all bodily qualities, 'tis moſt pure and unmixed, therefore 'tis put for holineſs, becauſe 'tis wonderfully pleaſing and delightful to ſenſe, therefore 'tis put for glory: ſo contrarywiſe darkneſs, which is nothing elſe but the abſence and privation of light, ſignifieth ignorance, Rom. 2. 19. Sin, 1 Pet. 2. 9, Miſery: Pſal. 107. 11. Now all theſe three make way for one another, Ignorance for Sin, and Sin for Miſery, the underſtanding being the great Wheel of the Soule, if it be not right, nothing can be right, Matth. 6. 22. ignorance maketh us ſtumble upon ſin, and by ſin we fall into the pit of everlaſting darkneſſe. If you ask what kind of Darkneſs is intended here? I anſwer, though all may be implyed; yet chiefly the darkneſs of miſery is here intended, they being caſt down from the light and glory of the higheſt Heavens, into dark and obſcure babitations, where they want the ſight of God, and the light of his countenance, as when the Sun is gone, there is nothing but darkneſſe in the world; ſo being baniſhed out of the preſence of God, they are fitly ſaid to be held under darkneſs; for as the Sun is to the corporeal world, ſo is God to the world of Spirits, Pſal. 4. 6. now their Sun is Eclipſed, and by the interpoſition of the dark cloud of their ſin and obſtinacy; they cannot have the leaſt comfortable glimpſe and fruition of God: to which alſo may be added, the horrible apprehenſion of their loſs, and that terrour and diſcomfort that lyeth upon them, for they have onely ſo much light left, as ſerveth to encreaſe their torment; I confeſſe 'tis diſputed by Divines, whether the Devils can grieve for the loſſe of the light of Gods countenance, or the want of the beatifical viſion, and the ground of doubting is, becauſe there is in the Divels an extream averſeneſſe, enmity, and hatred of God and his Glory; but certain, as they are rational creatures, they cannot but be ſenſible of their loſſe, as alſo the damned ſpirits are, and ſo great a loſſe of happineſſe (for that is the conſideration under which they are ſenſible of it) muſt needs breed horror and torment; they do, not mourn for the abſence of God as the Saints do. out of a principle of holineſſe, and becauſe God is lovely in himſelf, but as profitable to them; & this ſenſe as 'tis accompanied with deſpair, ſo with blaſphemy and hatred of God, ſurely every part of the ſentence that is pronounced upon wicked men, is fitted to beget terrour in them, and therefore depart from me, is apprehended as a miſery, as well as go into everlaſting torments. Add further to their darkneſs that deſpair that is upon them, and fearful looking for of the fiery indignation of the Lord, which deſperate ſorrow is expreſſed by utter darkneſs, and gnaſhing of teeth, Matth. 22. 13. Let me now come to ſome obſervations. 1. Darkneſſe is the Divels puniſhment, the higheſt miſery of the higheſt rank of reaſonable creatures. Oh why ſhould we love that which is the miſery of the fallen Angels! as our Saviour ſpeaketh of ſome that love darkneſſe rather then light, Iohn 3. 19. that is errour rather then truth, l[illegible: 1 letter]ſts rather then Chriſt, ignorance rather then knowledge. 'Tis one of the ſaddeſt arguments of mans dreadful fall, that he [illegible: 1 letter]s in love with his own miſery, we ſhould hate ſin, and we hate the light that reproveth it: ignorant people love a fooliſh Miniſtry, Gods faithful witneſſes are their torment. Rev. 11. 10. the carnal world would faine lie down upon the bed of eaſe and ſleep▪ light is troubleſome, thoſe that let them alone are their Idols and darlings, the blind lead the blinde, and both fall into the ditch, 'tis evil not to know the will of God, 'tis doubly evil when we deſire not to know; the one ſort erre in their minds, the other in their hearts: ſpiritual darkneſs is far worſe then bodily, when Ely was ſtricken blinde he deſired ſ[illegible: 1 letter]me body to lead him by the hand, Acts 13. 11. In ſuch a caſe we count our happineſſe to light upon fit guides, in ſpiritual darkneſs 'tis quite otherwiſe, we cannot endure a faithful guide the Prophets propheſie lyes, and the people love to have it ſo, a blind people are al for blind guids. 2. Light that yeildeth us no comfort is but darkneſſe, Sathan hath knowledge left, but no comfort, Jam. 2. 19. they believe and tremble, the more ſenſe they have of Gods being and glory, the greater horror have they upon their ſpirits: 'tis very miſerable when we have only light enough to awaken conſcience, and knowledge enough to be ſelf condemned To know God but not to enjoy him, that's the Divels puniſhment, Oh then never leave till your thoughts of God are ſweet and comfortable, Pſal. 104. 34. Sathan cannot but abhominate his own thoughts of God, for he cannot think of him without torment; but 'tis otherwiſe with gracious hearts, that meditation which is the Divels terrour, is their ſolace and ſupport, Gods name to them is as an oyntment poured out, Cant 1. 3. full of fragrancie and reviving: reſt not then, till you can ſee God with ſuch a light as giveth you fruition and comfortable enjoyment of him, in thy light ſhall we ſee light, Pſal. 36. 9. there is light in thy light, but all other light is but darkneſſe. 3. Do but bſerve the difference between God and Sathan God is light, 1 John 1. 5 and Sathan darkneſs, God dwelleth in light, and Sathan is reſerved in chains under darkneſſe the firſt creature that God made in the world was light and the firſt gift of the ſpirit is illumination, but now all Satans aim & work is to bring in darkneſs, to blind the mind, 1 Cor 4. 4. ignorance is the very foundation of his kingdom Eph. 6. 12. Wel then, the more dark, the more like Sathan a Child of God is a Child of light, and what have we to do with works of darkneſs, Eph. 5. 11. there ſhould be ſuch a contrariety between you and ſin as there is between God and Sathan; ſay then theſe actions would only become my night of ignorance and folly, night work is unſeemly for the day, Rom. 13▪ 12. the day is at hand let us caſt off the workes of darkneſs; leave theſe things to the Bats and the Owls, if there be a difference, and contratrariety b[illegible: 1 letter]tween Chriſt and Belial, who are the chiefes of either ſtate, ſo between the perſons that heard under them; What communion is there between Chr[illegible: 1 letter]ſt and Belial, between light and darkneſs, 2 Cor. 6. 14. 4. So much darkneſſe as remaineth in you, ſo much advantage hath Sathan againſt you. The dark part of the world is the ſeat of his Empire; Rulers of the darkneſſe of this World, Eph. 6. 12. His ſubjects are the children of darkneſſe, and all the advantage that he hath over the Children of Light, is, becauſe of the darkneſſe that is in them: whoſoever therefore lyeth under a ſtate of darkneſs, is under the power of Sathan. The great work of the Miniſtery, is to recover them, to turn them from darkneſſe to light, Acts 26. 18. and ſo from Sathan to God: Oh the ſad condition of ſuch perſons that are bound together with Sathan in chains of darkneſſe! Poor Creatures, how are they hurried to and fro? from wrath to Pride, from Pride to Luſt, from Luſt to Filthineſſe, from Filthineſſe to Worldlineſſe: Oh then! awake you that ſleep, and the Lord ſhall give you light, Eph. 5. 14. What a bleſſing is it, when it can be ſaid of us, what the Apoſtle ſaid of the Epheſians, ye were darkneſſe, but now are light in the Lord, Eph. 5. 8. As ſoon as you have received light and grace, you are tranſlated out of Sathans Power and Kingdom, and put into the Lords. 5. The darkneſſe of ſin is puniſhed with the darkneſſe of miſ[illegible: 1 letter]ry. The light whereby we are directed and perfected is the ſame; the ſtate of grace is a marvelous light, 1 Pet. 2. 9 and the ſtate of glory, the inheritance of the Saints in light. Col. 1. 12. So ſin is but darkneſſe begun. Hell is called utter darkneſſe, Matth. 8. 12. [non-Latin text not transcribed], a darkneſſe beyond a darkneſſe; as Auguſtine gloſſeth in his Homilies, In tenebras ex tenebris in foeliciter excluſio, the damned are but thruſt out of one darkneſſe into antoher; from ignorance to ſin, from ſin to torment: 'tis very obſervable, when Solomon compareth the way of the juſt and the way of the wicked, he compareth the one to light the other to darkneſſe, Prov. 4. 18. 19. The way of the juſt is as the ſhining light, that ſhineth more and more unto the perfect day; and the way of the wicked is as darkneſs. By the rule of contraries, as one is a growing light, ſo the other is an encreaſing darkneſſe: from twy-light to ſtar-light, from ſtar-light to thick darkneſſe: they quench the light of nature, chuſe worldly happineſſe, grow regardleſſe of eternity, are hardened in their way, and at length given up to everlaſting horror and confuſion of faces, to whom the miſt of darkneſſe is reſerved for ever, 2 Pet. 2. 18. Miſts of error are juſtly puniſhed with miſts of darkneſſe. The men there ſpoken of, were clouds and miſts in the Church; and therefore the miſts of eternal darkneſſe are kept for them, as a fit and proper portion. 6. The danger of refuſing and abuſing light. Thoſe that were Angels of light, are now held in the chains of darkneſſe: ſee it every where made good; the blackeſt evening hath been ſent uſually after a glorious day; thoſe that once enjoyed Noahs preaching, were afterward the ſpirits in priſon, 1 Pet. 3. 18, 19. He that had not a Wedding Garment on for the feaſt, was caſt into utter darkneſſe, Matt. 22. 13. Abuſe of light, and meanes, and priviledges, will ſurely make our condition gloomy and uncomfortable. 7. When we are caſt out from God, nothing but darkneſs enſueth, utter darkneſſe, and weeping and gnaſhing of teeth. 'Tis our utmoſt happineſſe to enjoy God, and 'tis our utmoſt miſery to want him; the Divels know it, and we ſhall one day know it: pray for the light of Gods countenance more then for Corn and Wine, and Oyl, Pſal 4. 6. One glimpſe of the favour of God would turn Hell into Heaven, and give us ſuch a ſtrong and ſweet joy, as would ſwallow up all kinde of ſorrows; 'tis the abſence of the Sun maketh night; certainly they have hard hearts that do not mourn when they have loſt the ſight of God: When the Bridegroom is gone, then ſhall they mourn, Mat. 9. 15. Alas, how the drooping hearts and withered face of Nature, ſeem to mourn for the abſence of the Sun? and how are all things cleared and revived at Spring again? and ſhal not we mourn for God the Sun of the intellectual world? Pharaoh was moſt affrighted with the Plague of Darkneſs, Exod. 10. 4. Yea the Divels themſelves are ſenſible of the loſſe of the light of Gods countenance: when God ſhuteth up himſelf in a cloud, let our bowels be troubled for him, Lam. 3. 44. 8. The World in compariſon of Heaven is but a dark place. 'Tis the place where the Divels are caſt, and they are held under darkneſſe. 'Tis an obſcure corner of the Creation; a place fit for our tryal, but not for our reward; in a ſpiritual conſideration 'tis but a great and vaſt dungeon, where we cannot have ſo dear ſight of God as elſewhere. 'Tis Sathans walk, a place of danger and defilement: 'tis much if we can keep our ſelves unſpotted in ſuch a naſty hole, James 1. 27. 2 Pet. 2. 18. The inheritance which is given to the Saints, is given to them in light; let us look for that, and long for that, andCol. 1. 12. God dwelleth in light, 1 Tim. 6. 16 he dwelleth there, where he diſcovereth moſt of his glory, and that's in heaven. We have done with the preſent puniſhment of the Angels; we come now to that which is future, implyed in thoſe words [unto the judgement of the great day] by judgment is meant the ſentence of condemnation which▪ ſhall paſſe upon them, before the eyes of the whole world, and then the conſequents, which are eternal miſery and torment. Obſerv. That at the day [illegible: 1 letter]f judgement the puniſhment of Obſerv. the Divels will be greater then now it is. The Divels puniſhment is for the preſent great, as you have heard, but they are in expectation of greater, Mat. 8. 31. Art thou come to torment us before our time? There is a time comming, when the wrath[illegible: 1 letter] of God ſhall be encreaſed upon them, and this time is the day of judgment, the great day of the Lord, when they ſhall be brought▪ forth before the Tribunal of Chriſt and his Saints: the good Angels ſhall come as Chriſts companions, and the evil Angels as his priſoners. See▪ Matth. 25. 31. and 2 Theſſ 1. 7. and 1 Cor. 6▪ 3. This is a day that will work upon their envy, thwart their pride, to ſee the glory of Chriſt and of the good Angels, and the Saints: after this they ſhall be adjudged to horrible torments. Hell is their Free-hold and Portion, prepared for the Divel and his Angels, Matth▪ 25 41. The Quality and Nature of their torment we cannot ſo eaſily determine, nor what that fire that ſhall burn ſpirits, onely the Scripture ſheweth they are Rev 30. 7. caſt into the Lake that burneth with Fire and Brimſtone, where they ſhall ſuffer torments without end, and without eaſe. When Heavens joyes are full, then are Hell torments full alſo: and therefore though for the preſent, they are under Gods wrath, yet they do not taſte the dregs of it; he exerciſeth ſome patience towards them; they have an Empire and a Miniſtry in the world, but when all former things are done away, and Chriſts glory is fully ſhewen to the world, then will he take full vengeance of his enemies. Well then, from hence Learn. 1. That the wicked's judgement is not as yet full. At the great day, then ſhall it be more encreaſed, upon the Union of Body and Soul; they ſhall drink the dregs of the Cup of Wrath unmixed. In this life we are adding ſin to ſin, and in the next God will be adding torment to torment; Oh what a ſad train of judgements followeth a ſinner! for the preſent he hath Hell in his own Conſcience; they ſip of the cup of wrath in the bondage and horrors now upon them, and at death theſe are more revived, and made more lively and active: but conſider, after all this there is worſe behind, torments inſufferable, preſently upon the ſeparation, for then they are in priſon, 1 Pet. 3. 9. detained in a fearful expectation of further judgement, Luk. 16. 14. I am horribly tormented in this flame; but after this at Chriſts comming to judgement, theſe torments are encreaſed; and therefore the Apoſtle ſpeaketh as if he did not take vengeance before, 2 Theſſ. 1. 7. He ſhall come in flaming fire to render vengeance, &c. Becauſe then 'tis fully executed; do not adde drunkenneſſe to thirſt, leſt God adde to your plagues▪ 2. The moſt miſerable Creatures are ſuffered to enjoy ſome degree of Gods patience. For the preſent God is patient, as to the fallen Angels, ſure I am to ſinning man, in the day that thou eateſt thereof thou ſhalt dye: the full execution of that ſentence is put off to the day of judgement; Reprobates are endured with much long-ſuffering, Rom. 9. 22. Intermiſſions God gives in this life, reſpite to bodies till the laſt day: adore his goodneſſe, do not abuſe it. 3. Origens charity was too large, who dreamed of [non-Latin text not transcribed] ▪ a flaming River, through which all creatures were to paſſe, and ſo to be purged, and then at length to be ſaved, even the Divels themſelves, whereas they are kept for a ſeverer judgment. 4. When you ſee wicked men endured, and not preſently caſt into Hell, be not aſtoniſhed, God hath a Miniſtry for them as for the evil Angels: Some are reſerved to the day of judgement, 2 Pet. 2. 9. that is, their puniſhment reſpited for the greater triumph of that day. 5. One judgement may make way for another, the chains of darkneſſe for the judgement of the great day. Let no man pleaſe himſelf, in that he ſuffereth afflictions in this world, theſe may be but the beginnings of ſorrow; God is terrible to poor ſinners as well as rich; you may be miſerable here, and yet not eſcape in the world to come: do not think the worſt is paſt, ſome have a double Hell, ſuch miſeries here as are pledges of everlaſting torments hereafter. 6. Divels fear the great day. An Atheiſtical loſe Chriſtian is worſe then Sathan, he ſcoffeth at that at which the Divel trembleth. There are Atheiſts in the Church, but there are none in Hell. 7. Angels are brought to judgement. None are exempted, at the great day you ſhall ſee thoſe glorious Creatures bound with chains of Darkneſſe; the Kings and Captains are brought in trembling before the Lambs Throne, Rev. 6. 20. and great as well as ſmall appear before that great Tribunal, Rev. 20. 12. 8. The Angels are plunged into the depth of Hell, when Saints enter into their Maſters joy. God loveth a returning ſinner, before an Apoſtate Angel. There is one point yet behind, with which I ſhall concludeObſerv. this verſe; and that is, That the day of judgement is a great day. 'Tis ſo in many regards. 1. Becauſe 'tis the conſummate Act of Chriſts regal Office. Rea. 1. Of all Offices Chriſts Kingly Office is the moſt eminent: now the Kingly Office was never diſcovered with ſo much luſtre and glory to the world as then: the eminent act of other Offices do more belong to his abaſement; as his Oblation an eminent act of his Prieſtly Office was to be performed upon earth, ſo his Prophetical Office was much diſcharged in delivering the Doctrine of the Goſpel whileſt he was here; but of his Kingly Office we had but a very little glimpſe, during his abode upon earth, in his whipping the buyers and ſellers out of the Temple, and his entrance into Jeruſalem, when they cryed Hoſanna in the ſtreets, Matth. 21. And now in Heaven Chriſt is ſupream, but his ſoveraignty lieth under a cloud and vail. All things are put under him. But carnal ſenſe objects, We ſee not as yet all things put under him, Heb. 2. 8. But at the laſt day Chriſt will ſhew himſelfe to be King indeed, both in rewarding his friends, and in an abſolute conqueſt over his Eenemies, which are the two great parts of his Regal Office: therefore the day of judgment is called [non-Latin text not transcribed], the day of the Lord, 2 Pet. 3. 10. as being the day wherein Chriſt ſhall manifeſt himſelfe to be a Lord indeed. Firſt, in rewarding his friends. When David was Crowned at Hebron, then all that followed him in the wilderneſs, were rewarded according to the merit of their place and ſervice; before they had hard ſervice, and little wages, but then were made Captains of thouſands, and Captains of hundreds, and Captains of fifties. So they that are true to the intereſt of Chriſt, may meet with many a frown and hard entertainment in the world, but you will not repent of it in the day of Chriſts Royalty, Matth. 25. 34. Then ſhall the King ſay, &c. He is called the Son of man before; but then you will find a King rewarding all his ſubjects. Peter was troubled about his petty loſſes, Maſter (ſaith he) we have forſaken all and followed thee; what had Peter to forſake? A Net? a Cottage? a Fiſhing Boat? A great All! We are apt to think much of what we part with upon Chriſts ſcore; if we ſuffer but a diſgraceful word, a ſmall inconvenience, a frown, we preſently ſay, what ſhall we have therefore? But we need not ſeek another pay-Maſter then Chriſt, he will not be behind hand with us when the day of payment cometh. See Matth. 19. 27, 28. [non-Latin text not transcribed], In the regeneration ye ſhal ſit with me on thrones of glory, &c. that is, at the day of judgement, which is the great regeneration when Heavens are new, Earth new, Bodies new, Soules new, all is new, then we ſhall be no loſers by Chriſt. 2. In an abſolute conqueſt over his enemies, the ſtouteſt faces ſhall then gather blackneſſe, and the ſtiffeſt knees bow to him: There is an expreſſion, Iſa. 45. 23. I have ſ[illegible: 1 letter]orn by my ſelfe▪ and the words ſhall not returne, that to me every knee ſhall bow, and ev[illegible: 1 letter]ry mo[illegible: 1 letter]th ſhall ſwear. Now this expreſſion doth concern Chriſts ſoveraignty and ful victory over his enemies; for this Scripture is twice alluded unto in the New Teſtament, and in both places applyed to Chriſt. The firſt place that I ſhall take notice of is Phil. 2. 10. where the Apoſtle ſaith, That to Chriſt ev[illegible: 1 letter]ry knee ſhall b[illegible: 1 letter]w, and every tongue ſhall call him Lord, which is the ſame with that which is ſpoken in the Prophet, and is there made to be the firſt of Chriſts Aſcenſion when he was ſolemnly inaugurated into the Kingly Office; but the Prophecy receiveth not its full and final accompliſhment till the day of judgement; to which purpoſe the ſame Scripture is cited by the Apoſtle, Rom. 14. 10. We ſhall all ſtand before the judgement ſeat of Chriſt, for 'tis written, As I live (ſaith the Lord) to me every knee ſhall bow, and mouth ſhall confeſſe. So that the bowing of knees, or ſtooping of enemies is not fully accompliſhed till then. Chriſt doth now often over-rule the councils and projects of his enemies, and ſmite them with a ſoar deſtruction, but there is not ſuch crouching and trembling, ſo ſenſibly now to be diſcerned as there will be at that day. Secondly, the day of judgement is a great day, becauſeReaſ. 2. great things are then done, which will appear if you conſider the preparations for that day. 2. The day it ſelfe. 3. The confequence of it. 1. The preparations for Chriſts approach, the Scripture mentioneth two, 1. The Arch-Angels trumpet. 2. The ſign of the Son of Man. 1. There is that great noiſe and terrour of the voice of the Lord, which is to be managed by ſome ſpecial Angels, by which all the world ſhall be, as it were, ſummoned to appear before Chriſts Tribunal, See 1 Theſſ. 4. 16: and Matth. 24. 31. Some expound this Trumpet Analogically, ſome Literally: they that expound it Analogically, think it ſignifieth the power and virtue of Chriſt forcing all the world to appear before his judgement ſeat, which is therefore called a trumpet, becauſe the ſolemn Aſſemblies among the Jews were ſummoned by ſound of Trumpet; but why may we not take it Literally, and in propriety of ſpeech, for the audible ſound of a Trumpet? ſure I am at the giving of the Law, the voice of the Trumpet was exceeding loud; and the like may be, when he commeth to take an account of our keeping the Law, a ſound of a Trumpet, as a terrible ſommons to all the world, and a near ſign of Chriſts approach, as Iohn Baptiſt was the fore-runner of his firſt coming, who was the voyce of one crying in the wilderneſs; So is the Arch. Angel at his ſecond comming, a terrible blaſt there ſhall be, ſuch as ſhall be heard all the world over, ſtartling the dead out of their graves; men do not here the voice of God now, for now he ſpeaketh by his Angels or Meſſengers, in a ſtill voice: but then all the dead ſhall hear and live. 2. The ſign of the Son of Man, ſpoken of, Matth. 24. 30. what it is we cannot certainly tell, till experience manifeſt it; ſome think a ſtrange Star as at his firſt comming, the wiſe men were conducted to him by a Star; others the ſign of the Croſſe, as being Chriſts badge, by which he is known in the world; for the great ſubject of the Goſpel is Chriſt crucified, called therefore the Word of the Croſs, and this they think ſhall appear in the Heavens, as it did to Conſtantine when he went to fight againſt Maxentius with this word, [non-Latin text not transcribed], by this ſh[illegible: 1 letter]lt thou overcome; though by the way Euſebius deſcribeth that viſion as in the figure of χ the firſt critical letters of Chriſts name: This way go many of the Ancients, making the Croſſe to be Chriſt Enſign and Royal Banner which he will diſplay in the Heavens, as Kings when they make their triumphant approach, have their Banners carryed before them. But I dare not thus dogmatize: others more probably interpret it of ſome forerunning beames of Majeſty and Glory (like thoſe ſtreaks of light before the Sun be riſen) which ſhall darken the great luminaries of the world, and ſtrike a terrour into the hearts of men, as Paul was ſtricken with ſuch a terror at the ſight of Chriſt Acts 26. 13. He ſaw light from Heaven, above the brightneſs of the Sun, ſhining round about him: noteable it is, that theſe fore-running beames of Chriſts Majeſty and Glory are ſometimes expreſſed by light, and ſometimes by fire; by light to expreſſe the comfortableneſſe of it to the Godly, as the light of the Sun doth not ſcortch but revive and refreſh: by fire, 2 Theſſ 1. 8. [non-Latin text not transcribed], to ſhew the dreadfulneſſe of it to the wicked, to them 'tis as flames and devouring burnings. 2. Let us conſider the day it ſelfe, and the great things done therein, 'tis a day of Congregation of all mankinde, there Adam may ſee all his poſterity at once; but eſpecially is it a day of Congregation, in reſpect of the Saints who are now ſcattered in divers Countries, Towns, Houſes, where God hath any work and ſervice for them; but then ſhall meet together in one Aſſembly and Rendezvouz called, Pſal. 1. 6. called the great Congregation of the juſt, as the wicked ſhall be herded together like ſtraws and ſticks bound in a bundle, to ſet one another on fire, Drunkards together, and Adulterers together, They ſhall be bound in bundles, &c. Matth. 13. 41. and ſo encreaſe one anothers torment; So ſhall the Godly meet in a Congregation, and never ſeparate more: here the Godly are diſperſed as the Stars are ſcattered throughout the firmament; here they live intermingled with wicked men, Jacobs Cattel and Labans Cattel together; but then the Sheep ſhall be ſeparated from the Goats, and be all drawn into a body by themſelves. Again tis a day of manifeſtation, the Lords Decrees and Counſels are manifeſted; creation and providence are but ſubſervient means in order to the triumphs of this day, that the glory of his grace may be advanced in the ſalvation of the Elect, and the glory of his juſtice in the puniſhment of the wicked; who upon this account are ſaid to be made for the day of evil. Pro. 16. 4. where the Holy Ghoſt pitcheth upon that part of the decree which is hardeſt to be digeſted. The making of the wicked for the glory of the Lords juſtice in that day. The wiſedome of God in the courſes of his providence is then manifeſted, for the ſtory of the world is brought before the Saints; we ſee providence now by pieces, but then the whole contexture of it; the ſecrets of men are then manifeſted; and upon what principles and ends they have acted, 1 Cor. 4. 6. The truth of the promiſes and threatnings is then manifeſted, in the day of Gods patience there is a darkneſſe and vail upon the Scriptures, we cannot ſee how they are made good; but in the day of Gods recompenſe we ſhall: what promiſes, threatnings, propheſies mean: but chiefly is it a day of manifeſtation in regard of the Sons of God, Rom. 8. 19. All is now hidden, Chriſt is hidden, and the Saints are hidden, their life is hidden, Gal. 3. 3. their glory is hidden, 1 John. 3. 2. but then Chriſt ſhall appear, and we ſhall appear with him in glory, as Moſes told the Rebels, Numb. 16. to morrow the Lord will ſhew who are his; the firſt born and onely begotten ſon of God then is manifeſted, Chriſt will appear in all his royalty and glory, as the great God and Saviour, and Judge of the world, as the great God; therefore 'tis ſaid, he will appear in the glory of the Father, Matth. 24. 13. Matth. 16. 27. the myſtery of his perſon will now be diſcovered to the uttermoſt, and therefore he will appear in ſuch a glory as never creature was capable of, nor can he gueſſe at it, we may by the glory diſcovered at the giving of the Law, when Moſes ſhook for fear, Heb. 12. 19. by the light that ſhone at his Incarnation, Luk 2. at his Transfiguration, Matth. 17. by thoſe beames of Majeſty which broke out from him when the Souldiers came to take him, John 18. 6. by his appearance to Paul; it ſtruck him blinde for three days, Acts 9. by Iſaiahs terrour, when he ſaw God in a viſion, Iſa. 6. And as he will manifeſt himſelfe to be the great God, ſo the true Saviour of the world: the manner of his appearance ſhall make a full recompenſe for his abaſement: at his firſt comming John was his fore▪ runner (as we have ſaid) now an Arch Angel, then he came with a few fiſher-men, now with a multitude of Angels; then riding on the Colt of an Aſſe, now up [illegible: 1 letter]n the Clouds; then as the Son of Man, now as the Son of God; then in the form of a Servant, now in the glory of the Father; then Crowned with Thorns, now Glory and Ho[illegible: 1 letter]ou[illegible: 1 letter]; then to teach righteouſneſſe, now to reward righteouſneſſe; then in the ſimilitude of ſinful fleſh, Rom. 8. 3. now the ſecond time without ſin, Heb. 9. 27. At his firſt coming▪ he was not a ſinner, b[illegible: 1 letter]t he came in the garb of a ſinner▪ [illegible: 1 letter]fflicted, miſerable, we judged him as one forſaken of God, but now he cometh as one diſcharged of that debt and burden, and as one highly honoured by God the Father. Once more he cometh in all things befitting the worlds Judge, accompanied with Angels as his attendance, ſitting upon a viſible Throne that he may be ſeen of all, heard of all; in earthly Judicatories, when great Malefactors are to be tryed the whole majeſty and glory of a Nation is brought forth; the Judge in gorgeous apparel, accompanied with the flower of the Country, Nobles and Gentry, and a great conflux of people: So hear, Chriſt cometh forth as the Judge, accompanied with Angels and Saints, powerfully executing the work of that day; And the onely begotten Son of God is manifeſted: but this is a day of manifeſtation, not onely of the Son, but of the Sons of God; namely, the Saints, who are then ſet forth in their beſt robes. In Winter the tree appeareth not what 'tis, the ſap and life is hidden in the roo[illegible: 1 letter], but when Summer cometh all is diſcovered: ſo now it doth not appear who are Gods, nor what they ſhall be, but at this day all is manifeſt; When Chriſt ſhall appear, we ſhall appear with him in glory; they ſhall attain to that fulneſs of glory, as their hearts could never conceive: 'tis ſaid 2 Th[illegible: 1 letter]ſſ. 1. 10. Chriſt will be admired in them, the Angels ſhall ſtand wondering what Chriſt is about to do with Creatures that but newly crept out of duſt and rottenneſs; every one of them ſhall ſhine as the Sun; and what a great and glorious day muſt that be, when there is a conſtellation of ſo many Suns? They ſhall ſhare with Chriſt in the glory of his Kingdom, as being aſſociated with him in judging the world: The upright ſhall have Dominion over them in the morning, Pſal. 49. 14. thoſe that are now ſcorned, perſecuted, oppoſed every where, in the morning of the Reſurrection, when they awake to meet Chriſt, then ſhall they have dominion over the carnal world; therefore ſentence▪ beginneth with the godly, as execution doth with the wicked; the Elect are firſt acquitted before the ungodly are condemned, that they may joyn afterwards with Chriſt in judging the world, 2 Cor. 6. 2. Again, 'tis great in regard of the manner of proceſs, but of that ſee verſe 15. 3. The conſequences of this day they are three. 1. The ſending of the perſons judged into their everlaſting ſtate. 2. The reſigning up of the Kingdom to the Father. 3. The burning of the world. 1. The ſending of the perſons judged into their everlaſting eſtate, the Elect into glory, and the wicked into torments, Matth. 25. 34. Come ye bleſſed of my Father, &c. you have been too long abſent from me, come receive the fruit of your faith and hope; but verſe 41. Goe ye curſed &c. they are baniſhed out of Chriſts preſence with ſuch a terrible ban and proſcription, as ſhall never be reverſed As Humans face was covered and ſo led away to execution: ſo are they chaſed out of Chriſts preſence with horror, yelling, and houling, with the voice of Dragons, and begging for mercy, but find none. Now from this ſentence there is no appeal, 'tis pronounced by Chriſt as God-Man. On earth many times Gods ſentence is repealed, if the nation will rep[illegible: 1 letter]nt, &c. Jer. 18. 8. and ſo though God doth never change his d[illegible: 1 letter]cree; he doth often change his ſentence; but the day of patience is now paſt. and therefore this ſentence can never be recalled. Again, the execution is ſpeedy. Here many times the ſentence is paſſed, but ſentence is not ſpeedily executed upon an evil doer. Eccleſ. 8. 11. Once more, this execution beginning with the wicked in the ſight of the juſt, [non-Latin text not transcribed], gather ye firſt the Tares, &c. Matth. 13. 30. which worketh the more upon the envy and grief of the wicked that they are thruſt out whiles the godly remain with Chriſt, ſeeing execution done; and the godly have the deeper ſeuſe of their condition [non-Latin text not transcribed], &c. Contraries put together do more heighten one another, in the execution of the wicked they may ſee from what they are delivered by grace. Again the ſentence is executed upon the whole man, and that for ever, body and ſoule are partakers as in the work, ſo in the puniſhment and reward; and 'tis eternal for the reward is built on an infinite merit, and the puniſhment is eternal, becauſe an infinite Maj[illegible: 1 letter]ſty is offended; and in the next world [illegible: 1 letter]on are in their final eſtate without poſſibility of change; therefore God is never weary bleſſing the good and [illegible: 3 letters]ſing the wicked. 2. The next conſequent is, the reſigning and giving up the kingdom to the Father ſpoken of▪ 1 Cor. 15. from 24, to 28. Kingdom may be put for Ro[illegible: 1 letter]al Authority or Subjects governed▪ as the people we call ſometimes the Kingdom of England, or Kingdom of France, Chriſt is ever head of the Earth and in Heaven we ſubſift not onely by virtue of his everlaſting merit, but everlaſting influence, for he is the life, Iohn 14. 6. And therefore I take Kingdome here in the latter ſenſe for the ſubjects or the Church who are reſigned or preſented to God, Eph. 5. 27. as the fruits of Chriſts purchaſe, as a prey ſnatched out of the teeth of Lyons: the form of preſentation you have, Heb. 2. 13. Behold I and all the little ones which thou haſt given me: Oh what a great and glorious day will this be▪ when we ſhall ſee Chriſt and all his little ones following him, and the great Shepherd of the Sheep going into his everlaſting folds, and all the Elect in his company, with their Crowns on their heads, ſinging O grave! where is thy victory? O death! where is thy ſting? when all enemies ſhall be broken, and the Church lodged in thoſe bleſſed manſions, what applauſes and acclamations will there be between them and Chriſt, between them and the Angels, them and their fellow Saints? how ſhould we ſtrive to be ſome of this number? 3. The next conſequence is, the burning of the World, which is ſet forth at large in 2 Pet 3. per totum. The paſſages there are literally to be taken; for the fire there ſpoken of, is compared with the Waters of Noah, which was a judgement really executed; and by this fire (it is probable) the world will not be conſumed but renewed and purged; for 'tis compared to a melting fire, 2 Ret▪ 3. 10. And the Apoſtle ſaith elſewhere, the creature ſhall be delivered from the bondage of corruption, Rom. 8. 21. And in the everlaſting eſtate God will have all things n[illegible: 1 letter]w, even the world it ſelf: the uſe of this renewed world is either for an habitation to the juſt, or that it may remain as a ſtanding monument of Gods wiſedome and power. 1. This burning doth not go before the day of judgement, but follow after it; for it ſeemeth to be an inſtrument of vengeance on the wicked, 2 Pet. 3. 7. I will not be ſo bold with the Schoolmen, as to ſay that the faeculent and droſſie parts of this fire are reſerved for the torment of the wicked in Hell for ever: but in the general we may ſafely ſay that 'tis an inſtrument of Gods vengeance on them. Well now, that day which hath ſuch an end and cloze, muſt needs be a great day: Sodoms fire was dreadful, but nothing to this burning; that was of one particular place, but this of the whole world; that was a preparative warning, but this the laſt expreſſion of his wrath againſt the ungodly world. Many give divers witty reaſons for this burning, a taſte may not be unwelcom, under the Law the veſſel that held the ſin-offering was to be purged with fire, ſo the world, where ſin hath been committed. The object of our Adulteries is burnt and defaced, that we may know the anger of the Lords jealouſie Ludolphus in vita Chriſti. the old world was deſtroyed by Water, propter ardorem libidimis, becauſe of the heat of luſt, and the preſent world burnt with fire, propter temporem charitatis, becauſe of the coldneſs of love in the latter dayes. But of ſuch kinde of alluſions more then enough. You ſee then by all this, that the day of judgement is a great day, let us now apply it. If it be a great day, let us regard it more ſeriouſly;Application. for all things ſhould be regarded according to their weight. This is the greateſt day that ever we ſhall ſee, and therefore we ſhall be more affected with this day then with any thing elſe; we have ſlight thoughts of things to come; and therefore they do not work with us, can we expect ſuch a day, and not ſpend a thought upon it? Oh Chriſtians look for it more, long for it more, provide for it more. 1. Look for it, Phil. 3. 21. Titus 2. 13. Every time you look up to the clouds, remember you have a Saviour, that in time will come from thence, and call the world to an account; faith ſhould alwayes ſtand ready to meet him, as if he were upon his way, as Rebecca ſpied Iſaac afar off; ſo doth faith which is the evidence of things not ſeen. Look within the curtain of the Heavens, and ſpy out Chriſt as preparing for his comming. If he tarrieth longer then we expect, he is not ſtack. 2 Pet. 3. 9. But we are haſty; he wants no affection to us▪ his delights were with the ſons of men before they were created, Prov. 8. 31. And certainly now he is ſo deeply intereſted in u[illegible: 1 letter], as having bought us with his blood▪ he deſireth to enjoy what he hath purchaſed: 'tis not want of love keepeth [illegible: 1 letter]im away, nor want of truth, God is punctual in his promiſes even to a day, Exod. 12. 41. even the ſelſe ſame day▪ &c. If all things were ready he would come preſently: therefore wait and look ſtill, they were not deceived that expected his firſt comming in the fleſh; 'twas ſaid, a Virgin ſhall conceive, was it not done? that God would bring his Son out of Egypt; was it not done? that he ſhould ride to Jeruſalem upon the foal of an Aſſe, and was it not done? Surely the God that hath been faithful all along hitherto, will not fail at laſt. 2. Long for it. The faithful, love his appearing, 2 Tim. 4. 8. This is the great day which they long to ſee, that they may meet with their beloved, and ſee him in all his Glory and Royalty. They have heard much of Chriſt and taſted much of Chriſt, and they love him much, but yet they have not ſeen him; they know him by hearſay, and by ſpiritual experience, but never ſaw his perſon, whom having not ſeen you love, &c. They have ſeen his picture crucified before your eyes, Gal. 3. 1. beholding at in a glaſs the glory of the Lord, 2 Cor. 3. 18. therefore they cannot be ſatisfied till this day cometh abou[illegible: 1 letter]; Oh when ſhall it once be, the ſpirit in the Bride ſaith come▪ Rev. 22 17. Nature ſaith not come, but tarry ſtill; if it might go by voices, whether Chriſt ſhould come, yea, or no, carnal man would never give their voice this way. The language of corrupt Nature is, depart, Job 22. 14. Carnal Men are of the Divels mind, art thou come to torment us before our time? Matth. 8. they cannot endure to hear of it, but come, Oh come, ſaith Grace: this day we have cauſe to long, for not only upon Chriſts account but our own; 'tis the day of our perfection as well as Chriſts royalty: now every thing tendeth to its perfect ſtate, ſo doth a Chriſtian, then there is perfect holineſs and perfect freedom: we never find Chriſt a Saviour to the uttermoſt till then, to the glorified ſpirits; he is but a Saviour in part, ſome fruit of ſin is continued upon the body; but then body and ſoul are united and perfectly glorified to enjoy God in Heaven: Chriſt then cometh to make an end of what he had begun; he firſt came to redeem our ſouls, and then our bodies from corruption, the body is a captive in the grave, when the ſoul is ſet at liberty; 'tis held under the power of death till that day: the Butler was not afraid to go before Pharaoh, becauſe Joſeph told him he ſhould be ſet at liberty, lift up your heads, 'tis a day of redemption, Luk. 17. 28. Chriſt cometh to looſen the bands and ſhackles of death, to think and ſpeak of that day with horror, doth ill become him that looketh for ſuch great priviledges. 3. Provide for that day▪ 'Tis called the great and noteable day of the Lord, Acts 2. 20. it ſhould be the whole employment of our lives to prepare for it; but how ſhall we provide for that day? I anſwer, by making peace with God in and by Jeſus Chriſt. When Jacob heard that Eſau was comming with a great power and force, he ſendeth to make peace with him: we hear of a great day comming, when the Lord ſhall deſcend from Heaven with a ſhout, and all his holy Angels with him. 1. Let us compromiſe all differences between us and him, we are adviſed ſo to do, Luke 14. 32. While he is yet a great way off, he ſendeth an Embaſſage, and deſire[illegible: 1 letter]h conditions of peace. We need not ſend to the Lord, God maketh the offer to us; let us lay down the weapons of our defiance, and accept of the terms propoſed. 2. If you would provide for this day, clear up your union with Jeſus Chriſt, he is the Judge, and there is no condemnation to them that are in Chriſt, Rom. 8. 1. Will the head contemn his own members. If we abide in him, we ſhall be able to look him in the face, we ſhall have boldneſs in that day, 1 Joh. 2. 28▪ then though it be a great day, it will not be a terrible day to us. 3. Frequent Communion with him at the Throne of Grace. When familiar friends meet together after long abſence, what a ſweet interview is there? what mutual embraces and endearments paſſe between them? So acquaint your ſelves with Chriſt aforehand, Job 22 common acquaintance with them in external worſhip will not ſerve the turn, Luk▪ 13. 27. We have eaten and drunk in thy preſence, and heard thee in our ſtreets; and yet Chriſt ſaith, I know you not; there muſt be an holy intimacy and ſweet experience of him, you muſt know him in the ſpirit. 4. By holy converſation both as to the matter and end of it. For the great end of this day is, that grace may be glorious; other things are honoured in the world, as power, and ſtrength, and cunning, and civil endowments, but then eminency in grace cometh to be crowned, 2. P[illegible: 2 letters]. 3. 12. We that look for ſuch things, what manner of perſons ought we to be in all holineſſe and g[illegible: 1 letter]dlineſſe of converſation? There are two words there uſed, holineſſe and godlyneſſe; the one relateth to the matter of our actions, that we ſhould do things good, and juſt, and pure. The other to our end and aime; we muſt do all this as in and to the Lord, making him the ſupream end of all that we do. 5. We may preſs you to heavenlineſs in your choice, where lieth your Treaſure? If the enjoyment of the world be your chiefeſt good, that will be of no uſe to you, in that day, in a diſdain to our choice, all worldly things are burnt before our eyes; but if your happineſs lieth in heaven, thither you are going to take full poſſeſſion of it; at the laſt day wicked men cannot murmer; Gods judgements are but their own choice, if the Goates be placed on the left hand, and the Sheep on the right, 'Tis but according to their propoſterous affections here in the world, Prov. 3. 16. Length of dayes are in her right hand, and in her left hand riches and honour. Eternity is the right hand bleſſing. Now if you deſpiſe a bleſſed eternity in compariſon of thoſe left hand bleſſing, riches and honour, no wonder that your own meaſure is recompen[illegible: 1 letter]ed into your boſomes. 6. Love the breathren. This is the great day when all the Saints meet together; and how can we expect to meet with them with comfort, if we ſhould not love them, 1 Iohn 4. 16, 17. There we ſhall have boldneſs, &c. It will be a joyful meeting when thoſe whom we have loved, prayed for, faſted with, and (if neceſſity did require) relieved, ſhall then be found in ſuch eſteem and honour. 7. Mercifulneſs to the poor, ſee Matth. 25. 35. 36. with 42. and 43. verſes. Chriſt hath told us aforehand what queſtions he will ask when he cometh, have you fed? have you viſited? have you cloathed? &c. 'Tis good that we ſhould be prepared of an Anſwer. 8. Faithfulneſs it Gods ordinances, and the matters of his houſe. Our Lord is gone, but he will come again to take an account how matters have been managed during his abſence; the uſual period which is fixed to Ordinances, is the Lords comming to judgement. 1 Cor. 11. 26. Ye do ſhew forth the Lords death till he come. And 1 Tim. 6. 14. Keept his Commandment without ſpot, until the appearing of the Lord Ieſus Chriſt. He hath left his Ordinance in his Church as a pledge of his coming, and to keep the great promiſe ſtill afoot, therefore above all things they ſhould be kept pure and uncorrupt.

Verſ. 7. Even as Sodom and Gomorrah and the Cities about them in like manner, giving themſelves over to fornication, and going after ſtrange fleſh, are ſet forth for an example, ſuffering the vengeance of eternal fire. IN this verſe is the third example, fitly ſuited to the former, the Angels had the bleſſings of Heaven, the Iſraelites of the Church, and Sodom of the World. But the Angels upon their Apoſtaſie loſt Heaven; the murmuring Iſraelites were ſhut out of Canaan; and the Sodomites were together with their fruitful ſoil and pleaſant land deſtroyed; you ſee Heaven mercies, and Churth mercies, and World mercies are all forfeited by the Creatures ingratitude. This laſt inſtance is propounded as the firſt part of a ſimilitude, the reddition of which is in the next verſe. In the words obſerve, 1. The places or people judged, [Sodom and Gomorrah, and the Cities round about them in like manner] thoſe two Cities are onely mentioned here, as alſo Gen. 19. 14. becauſe the principal, in Hoſea 11. 8. two others are onely mentioned Admah and Zeboim, but Deut. 29. 23. all four are mentioned, the whole land is brimſtone, ſalt and burning like the overthrow of Sodome and Gomorrah, Admah and Zeboim which the Lord overthrew in his anger and in his wrath. Now the Cities are mentioned rather then the Perſons to note the utter deſtruction of the places together with the inhabitants; for that clauſe [the Cities about them in like manner] in the original [non-Latin text not transcribed], the word for [them] is in the maſculine gender; whereas [Cities] the next Antecedent is in the feminine; therefore ſome refers it to the remote Antecedent▪ the Angels and Iſraelites as they were puniſhed, ſo Sodom and thoſe Cities in like manner. So Junius, but I ſuppoſe becauſe [Cities] doth not only imply the places but the inhabitants; therefore the maſculine gender was uſed by the Apoſtle. 2. Their ſin is ſpecified [giving themſelves over to fornication and going after ſtrange fleſh.] Here are two great ſins charged upon them. 1. The firſt is [giving themſelves over to fornication▪ ] [non-Latin text not transcribed], the word is unuſual, and therefore diverſly rendred. One tranſlation, [defiles themſelves with fornication] the vulgar, [illegible: 1 letter]x fornicatae, as noting the ſtrangeneſs and abhominableneſſe of their luſt, but that is implyed in the next expreſſion, our tranſlation fitly rendereth it by ſuch a phraſe as ſignifieth their exceſſe and vehement addictedneſs to unclean practices. 2. The next fin is [going after ſtrange fleſh] 'Tis a modeſt and covert expreſſion, implying their monſtrous and unlawful luſts, contrary to the courſe and inſtitution of nature, a fil[illegible: 1 letter]hineſſe ſcarſe to be named, from them called Sodomies; the Apoſtle Paul expreſſeth it thus, Rom 1. 27. Leaving the natural uſe of the Woman tkey b[illegible: 2 letters]ned in their luſt [illegible: 1 letter]ne t[illegible: 1 letter]wards another, men with men working that which is unſce[illegible: 1 letter]ly. 'Tis called here [ſtrange fleſh] [non-Latin text not transcribed] ▪ other fleſh, as being other then what nature hath appointed, or becauſe 'tis impoſſible that man and man in that execrable Act ſhould make one fleſh, as man and woman do. 3. Their judgement is ſet down [ſuffering the vengeance of eternal fire] Sodom we know and the Cities round about it were conſumed by fire and brimſtone rained down from Heaven; which though a dreadful, was but a temoral fire: in what ſenſe doth the Apoſtle call it here eternal life? ſome to mollifie the ſeeming auſterity of the phraſe, read thus, [were made an example of eternal fire ſuffering vengeance] that is, in that judgement which was executed upon them. God would give the world a Type and Figure of Hell. Others by eternal fire? underſtand the duration of the effects of the firſt temporal puniſhment; the ſoil thereabout wearing the marks of Gods curſe to this day. Others not much differing from the former: by eternal fire underſtand an utter deſtruction▪ and labour to evince it from the uſe of the phraſe in a like ſenſe, and the paralel place in Peter, 2 Pet. 2. 6. he turned the Cities of Sodom and Gomorrah into aſhes, and condemned them with an overthrow, that is, utterly deſtroyed them; but why we need to be ſo tender I know not, the Sodomites being generally repreſented as men under everlaſting judgement, Matth. 11. 24. and the temporal judgement making way for eternal▪ though as to the ſtate of particular perſons we judge not. See Rivet in Gen. exercit. 97. pag. 474. 4. Here is the end and all of the judgement [are ſet forth for an example] that is, to be a noteable document and inſtruction to the world, to keep them under the law of God; and therefore every in the prophetick threatnings of the word is this inſtance alluded unto. The words are explained, but how ſhall we accommodate them to the Apoſtles purpoſe? I anſwer, very well; there is a fit correſpondency between the caſe in hand and this example, the Sodomites went after ſtrange fleſh, and theſe Apoſtles after ſtrange opinions: Theſe errors and opinions of theirs tended to ſenſuality, and ſo ſtill there is a greater ſuitableneſſe; The School of Simon, the Nic[illegible: 1 letter] laitans, the Gnoſticks did defile themſelves with monſtrous and abominable luſt as the Sodomites did: and therefore he threatneth them with a deſtruction like to that of Sodom, yea with eternal fire figured thereby eſpecially they having been formerly enlightned with ſome knowledge of the truth, which the Sodomites were not. Let me now come to the Obſervations. Cities and Countries ſuffer for the evil of the Inhabitants, Obſerv. 1. as Sodom and Gomorrah and the Cities round about them were conſumed with fire and brimſtone, and turned into a dead like. Original ſin brought on an Original curſe; Adams fall, a curſe upon the whole earth, Gen. 3. 17. Curſed is the ground for thy ſake, thorne[illegible: 1 letter] and thiſtl[illegible: 1 letter]s ſhall it bring forth to thee: and actual ſins do bring on an actual curſe, Pſal. 107. 34. He turneth a pleaſant land into ſaltneſs, for the wickedneſs of them that dwell therein. A Traytor forfeits not onely his life but his goods, ſo do we not onely forfeit our perſons, but all our comforts into God hands, and 'tis but fit that the earth ſhould be to us after all our labours, what we are to God after all his huſbandry beſtowed upon us; we are barren of good fruits as to God, and ſo juſtly may the land be to us. I Remember the Apoſtle ſaith the Creature was made ſubject to vanity, [non-Latin text not transcribed], not willingly, Rom. 8. 19. the creature hath onely a natural tendency and inclination, and that carries it to its own good; we had free-will and choice, but abuſed it, and ſo brought our ſelves and the creature under the bondage and thraldom of corruption, ſo that the earth which was intended to be a monument of Gods glory is now a great part a monument of Gods diſpleaſure and our rebellion; 'Tis obſervable on the contrary ſide, that the glorious times of the Goſpel are expreſſed by the reſtoration of the creatures, Iſa. 30. 23. 24, 25, 26. and Iſa. 11. 6, 7, 8. For as the condition of the Servant doth depend on the Maſter, ſo doth the ſtate of the creature upon our conformity or diſobedience to God. Well then avoid ſin, if not in pity to your poor ſouls, in pity to the poor creatures, to your poor countrey; as David ſaid, What have theſe poor Sheep done? So what have the Creatures done that you kindle a burning under their glory? See Jer. 2. 18 19. The land is laid waſte, an Citie burnt without an inhabitant; What is the cauſe of all this? even our ſins againſt the Lord, that a man ſhall be the ruine of his Country and native ſoile; this ſhould go nere to us; ſhal we turn this pleaſant land into ſaltneſs and lay theſe dwellings waſte! theſe ſtreets into aſhes! carnal men are uſually moved by carnal arguments, and tremble more to hear of the loſs of their eſtates then of their ſoules: we are ſtartled to hear of ſcarſity, and famine, and fires, and peſtilences: all theſe are the fruits of ſin. Thoſe Cities were utterly deſtroyed, and accordingly isObſerv. 2. the deſtruction of Sodom put for an utter overthrow. See Iſa. 13. 19. Zeph▪ 2 9 Jer. 48. 18. Jer 50. 40. 2 Pet. 2. 6. Thence, that in judgements wicked men may be brought to an utter deſtruction. The Synagogue of Sathan may be utterly deſtroyed but not the City of God, in the ſaddeſt miſeries there is hope of Gods Children that their dead ſtock will bud and ſent again, Zach. 9. 12. Priſoners of hope, the cutting off of root and branch, is the judgement of the wicked, Mal. 4. 1. Their memorial may be blotted out but Syons cannot, 'tis the deſign of the enemies to extinguiſh the memory of the Church, and many times to appearance there is none left, yet out of their ruines and aſhes, there ſpringeth up a new brood, and holy ſeed to God, they are ſorely afflicted, Pſal. 129. 1, 2. yet Chriſt ſtands his ground, they are not wholly prevailed over, the Church may viſibly faile but not totally; well then, in the middeſt of ſad miſeries; bleſs God for a remnant, it may be bad▪ but 'tis not as Sodome, Iſa. 1. 9. In times of general defection there will be two or three berries in the top of the uppermoſt bough, Iſa. 17. Some that may continue the name of God, and ſurvive the Churches troubles, that may yet praiſe him. Again, do not inhaunt with the wicked, and ſuffer your ſoules to enter into their ſecret evil ſocieties, may be abſolutely deſtroyed root and branch: Sodom was condemned with an overthrow; 'tis ſeaſonable advice, come out of her my people, leſt you partake of her plagues, Rev. 18. 4. Babylon that was a neſt for unclean ſinners, will be made cage for unclean birds. From that [and the Cities about them in like manner.] Obſerve, likeneſs in ſin will involve us in the ſame puniſhment; Obſerv. 3. they periſhed and the other Cities in like manner: none had ſafety but Lot, who conſented not, but grieved for theſe impurities, 2 Pet. 2. 8. Gods wrath maketh no diſtinction Quos una impietas prophanavit, una ſententia delicit (ſaith Ambroſe) they were found in the ſame ſin, and therefore ſurprized by the ſame judgement, the deſtruction of the tranſgreſſors and ſinners ſhall be together, Iſa. 1. 28. That is the one as well as the other, by what names or titles ſoever diſtinguiſhed. Why? I anſwer, fellowſhip in evil can neither excuſe ſin, nor keep off wrath: it cannot excuſe ſin, nothing more uſual then for men to ſay; they do as others do; if you do as others do, you ſhall ſuffer as others do: example doth not leſſen ſin but encreaſe i[illegible: 1 letter], partly becauſe their own Act is an approbation of the Act of others: immitation is a poſtconſtat, and ſo beſides your own guilt, you are guilty of their ſins that ſinned before you, partly becauſe 'tis hard to ſin againſt example, but we ſin againſt conſcience; we allowing that in our ſelves which we formerly condemned in another: partly becauſe 'tis a ſin againſt warning to ſtumble at the ſtone, at which we ſee others ſtumble is an errot, and without excuſe:Non ego ſum ambitioſus ſed nemo aliter Romae vivere poteſt, &c. Say not then 'tis the faſhion and guiſe, how can we do otherwiſe? be not conformed to the faſhions of this world: you ſhould be like Lot, chaſt in Sodom, or like thoſe Chriſtians that were godly in Nero's Court. Again, it doth not keep off wrath; multitudes and ſingle perſons are all one to avenging Juſtice, the devouring burning of Gods wrath can break through Bryars and Thorns. 'Tis ſaid Prov. 11. 21. Though hand joyn in hand, the wicked ſhall not be unpuniſhed. Conſederations and ſocieties in evil are as nothing to the power of God: though ſometimes the Sons of Zerviah, powerful oppreſſors, with their combined intereſts may be too hard for men. Well then, learn to live by rule, and not by example, and propoſe the ſins of others to your griefe, not imitation: have no fellowſhip with the unfruitful works of darkneſs, b[illegible: 1 letter]t reprove them rather, Eph. 5. their practice will never afford you excuſe, nor exemption. Your duty is to be good in a wicked age, ſreſh like fiſh in the ſalt water, follow not a multitude to do evil, wickedneſs is never the leſs odious becauſe 'tis more common, 'tis not ſafe alwayes to keep the road, the bad way is known by the breadth of it, and the much company in it, Matth. 7. 13. to walk with God is praiſe worthy, though none do it beſides thy ſelf, and to walk with men in the way of ſin is dangerous, though millions do it beſides thee. Again, from that. [And the Cities about them in like Obſer 4. [illegible: 1 letter] ▪ manner] the leſſer Cities imitated the greater, Admah and Zeboim followed the example of Sodom and Gomorrah; An error in the firſt concoction is ſeldome mended in the ſecond, if ſin paſſe the heads and chiefes of the people, 'tis taken up by others under their command; when the firſt ſheet is done off, others are printed by the ſame ſtamps. Majeſtrates are publike fountains of good or evil, to the people over whom they are ſet: if they be cold and careleſſe in the worſhip of God, given to contempt of the Miniſtery, enemies to Reformation 'twill be generally taken up as a faſhion by others. When the head is ſick, the whole heart is faint, Iſa. 1. 5. Diodorus Sieulus telleth us of a people in Ethiopia, that if their Kings halted, they would maim themſelves that they might halt likewiſe, if they wanted an eye, in a fooliſh imitation they would make themſelves blind, that they might comply even with the defects and Diſeaſes of their Princes: the vices of them in place and power are authorized by their example and paſs for virtues; if they be ſlight in the uſe of Ordinances, 'twill be taken up as a piece of Religion by inferiors to be ſo too. From the firſt crime here ſpecified [giving themſelves Obſerv. 5. over to Fornication] That Adulterous uncleanneſs doth much diſpleaſe God. When they were given over to fornication, they were given over to judgement. 1. This is a ſin that doth not onely defile the Soul but the Body, 1 Cor. 6. 18. Every ſin that a man doth is without the body, but he that committeth Adultery ſinneth againſt his own body: moſt other ſins imply an injury done to others, to God or our Neighbour: this more directly an injury to our ſelves, to our own bodies: 'tis a wrong to the body conſidered either 1 Theſ, 4. 4. as our veſſel, or as the 1 Cor. 6. 9. Temple of the holy Ghoſt: if you conſider it as our veſſel or inſtrument for natural uſes, you wrong it by uncleanneſſe: namely, as it deſtroyeth the health of the body, quencheth the vigour of it, and blaſteth the beauty, and ſo 'tis ſelfemurder: if you conſider it as Temple of the Holy Ghoſt, 'tis a diſhonour to the body to make it a channel for luſt to paſſe through, ſhall we make a ſty of a Temple? abuſe that to ſo vile a purpoſe which the Holy Ghoſt hath choſen to dwell in, to plant it into Chriſt, as a part of his myſtical body, to uſe it as an inſtrument in Gods ſervice, and finally to raiſe it out of the grave, and conform it to Chriſts glorious body? The dignity of the body well conſidered, is a great preſervative againſt luſt. 2. It brawneth the ſoul, the ſoftneſſe of all ſenſual pleaſures hardneth the heart, but this ſin as being the conſummate act of ſenſuality much more, Hoſea 4. 11. Whoredom and Wine take away the heart; theſe two are mentioned, becauſe uſually they go together, and both take away the heart, beſot the conſcience, take away the tenderneſs of the affections: ſo that men are not aſhamed of ſin, inſenſible of danger, and unfit for duty; and ſo grow ſapleſſe, careleſſe, ſenſeleſſe. 3. Next to the Body and Soul, there is the name, now it blotteth the name, Prov. 6. 33. a wound and a diſhonour ſhall [illegible: 1 letter]e get, and a reproach that ſhall not be wiped off. Senſual wickedneſſe is moſt diſgraceful, as having turpitude in it, and being ſooner diſcerned then ſpiritual. 4. It blaſteth the eſtate, Heb. 13. 4 Whoremongers and Adulterers God will judge; he will [illegible: 1 letter]udge others, but ſurely theſe, and that remarkably in this life 5 This doth exceedingly pervert the order of humane ſocieties, Solomon maketh it worſe then theft. Prov. 6. 29, 30, 31. 32. A Thiefe ſtealeth out of neceſſity, but here is no [illegible: 2 letters] gent neceſſity; the loſſe here is not repairable, as that which is made by theft: it bringeth in great confuſion in families, &c. therefore Adultery under the Law was puniſhed by death, which theft was not. 6. It is a ſinne uſually accompanied with impenitency; namely, as it weareth out remorſe, and every ſpark of good conſciences; read thoſe cutting places, Prov 22. 14. The mo[illegible: 1 letter]th of a ſtrange woman is a deep pit, and he that is abhorred of the Lord ſhall fall therein: ſo Prov. 2. 19. none that go unto her return again, do they take hold of the ways of life? So ſee Eccleſ. 7. 26, 27, 28. verſes. It is ſin into which God uſeth to give over Reprobates; Solomon ſaith he knew but one returning. Well then, be not drunk with the Wine of Sodom, and do not ſcruze out the cluſters of Gomorrah: Whoredom is a deep ditch or gulf, wherein thoſe that are abhorred of the Lord are ſuffered to fall; beware of all tendings that way; do not ſoak and ſteep the ſoule in pleaſures; take heed of effemina[illegible: 1 letter]y [non-Latin text not transcribed], the ſoft or effeminate ſhall not enter into the Kingdom of God, 1 Cor. 6 9. Beware of luſtful glances, Matth. 5. 28 Of rolling the fancy upon undone objects heart defilement maketh way for corporal; luſt beginneth in wanton eyes many times, and 'tis fed by a delicacy and unworthy ſoftneſs Guard the ſenſes, cut off the proviſions of the fleſh, avoid occaſions, be employed. Again, if you have ſtumbled into this deep ditch, repent the more ſpeedily, the more ſeriouſly, the caſe is ſad▪ but not altogether deſperate; we read of a poſſibility for Publicans and Harlots entring into the Kingdom of God. Bewaile your eſtate as David doth, Pſal. 51. His Adultery leſt a ſtain upon him, Except in the matter of Ʋriah, &c. Job ſaith, 'tis a fire that conſumeth to deſtruction and will ro[illegible: 1 letter]t out all your encreaſe, Job 31. 12▪ therefore quench it the ſooner, &c. Again, from the other ſin, [and going after ſtrange Obſer. 6. fleſh] Obſerve ſin is never at a ſtay; firſt, uncleanneſſe, and then given over to uncleanneſſe and then ſtrange fleſh; when a ſtone runneth down hill it ſtayeth not till it cometh to the bottom; a filthy ſinner is growing more filthy ſtill, untill he hath out grown the heart of a man, as the Sodomites did, m[illegible: 1 letter]n with men working that which is unſeemly; a ſin which none but a Divel in the likeneſſe of a man would commit, a ſin that hath filthineſſe enough in it, to defile the tongue that ſpeaketh of it. Well then, here is a glaſs wherein to ſee the wickedneſs of our natures, who would think reaſon ſhould invent ſo horrid an Act? Rom 1. 27. they had no more original corruption, then thou and I have; if God remove the bridle, whither ſhall ſhall we run? Let wicked men conſider hence, how fooliſhly they promiſe themſelvs immunity from drunkeneſs adultery, or any groſs wickedneſſe. Caution any of them againſt thoſe things, no I warrant you (ſay they) do you think I am ſuch a wretch? is thy ſervant a dog? 2 King. 8. 13. From that, [the vengeance of eternal fire] The wickedObſerv. 7. Sodomites were not onely burnt up by that temporal judgement, but caſt into Hell, which is here called Eternal fire: Hell is ſet forth by two notions, a Worm that nev[illegible: 1 letter]r dyeth, and a fire that never goeth out, Mark 9. 44. In both which expreſſions there is an alluſion to the Worms that breed in dead bodies, and the fire wherewith they were wont to burn their dead in former times. And the one implyeth the Worm of Conſcience, the other the fire of Gods wrath. 1. The Worm is bred in the body its ſelfe, and therefore fitly repreſenteth the gnawings of Conſcience; the Worm of Conſcience conſiſteth in three things, there is memoria prae[illegible: 1 letter]eritorum, ſenſus praeſtutium, & metus futurorum. Firſt, Conſcience worketh on what is paſt the remembrance of their former enjoyments and paſt pleaſures Luk. 16. 25. Son remember that thou in thy life time, &c. ſo of time waſted, opportunities of grace ſlighted, the folly of their own choice, &c. all which are ſad reflections to them. Secondly, There is a ſenſe of the preſent pain; here when they were corrected they were ſenſeleſſe, like ſtocks and ſtones; but then there being nothing to mitigate their grief or beguile the ſenſe of it, no carnal pleaſures wherein to ſteep conſcience: there muſt needs be ſenſe and feeling joyned with a bitter diſcontent at their condition. Thirdly, For the future their condition is hopeleſs; deſpair is one ingredient into their torment, Heb 10 27. there remaineth nothing but a fearful looking for the fiery indignation of the Lord. Thus for the Worm. 2. The next notion is that of the Text fire, or the wrath of God tranſacted upon them. In the ſufferings of the damned God hath an immediate hand, H[illegible: 1 letter]b. 10. 33. no creature is ſtrong enough to convey all his wrath; in being this wrath the capacity of the creature is enlarged to the uttermoſt; and in their puniſhment God ſets himſelfe a work to ſhew the glory of his ſtrength, Rom. 9. 22. he with-holdeth the Creature with one hand, and puniſheth it with the other: If his anger be but kindled a little, and a ſpark of it fly into the conſcience, the poor Creature is at his wits end: but how dreadful will their portion be, againſt whom Pſal 78. [illegible: 2 letters]. he ſtirreth up all his wrath? the humane nature of the Lord Chriſt in a juſt abhorrency recoyled when he was to taſte of this cup: we that cannot endure the gripes of the Chollick, the torment of the Stone, the pain of the Rack, how ſhall we dwell with devouring burnings? and all this is for ever. As our Obligations to God are infinite, and as we turn back upon eternal happineſſe offered in the Goſpel, uſed as the Majeſty offended by ſin is infinite, ſo that we cannot reſtore the honour to God which we have taken away. Therefore by juſt reaſon is our puniſhment eternal. In the other World men are in their final eſtate; the fuel continueth for ever, the Creature is not aboliſhed, and the fire continueth for ever, the breath of the living Lord ſtill keepeth the flame burning We think a Prayer long, a Sermon long; what will Hell be? In the night if we cannot ſleep, we count the hours, and every minute ſeemes tedious. Oh what will they do that are tormented night and day for ever and ever? Rev. 20. 10▪ Now this is the portion of all that forget God; Oh who would run this hazard for a little temporal ſatiſfaction? the ſcourges of conſcience that we meet with here, are too great price for the ſhort pleaſures of a bruitiſh luſt, much more the Worm that never dyeth, the Fire that ſhall never be quenched. There is one note more, and that is from that clauſe [are ſet forth for an example.] Obſerve thence, That Sodoms Obſerv. 8. deſtruction is the worlds great example. Both Peter and Jude ſhew that this was the end of Gods judgements upon Sodom, that they might be an example to all that live ungodly. You will ſay, what have we to do with Sodom? their ſinnes being ſo unnatural, their judgements ſo unuſuall 1. As to their ſins, I enquire, are there none of Sodoms ſins amongſt us? If not going after ſtrange fleſh, yet fornication; if not fornication, yet pride, and idleneſſe, and fulneſs of bread? I ſay again, though our ſins be not ſo great in themſelves, yet by neceſſary circumſtance and aggravation, they may be greater; as impenitency, unbelief, abuſe and neglect of the Goſpel, deſpiſing the offers of grace; the groſſeſt ſins againſt the Law are not ſo great as ſins againſt the Goſpel, Matth. 11. 24. It ſhall be more tolerable for Sodom, &c. We ſin againſt more light, more love, &c. 2. As to the judgements, though God doth now adays ſmite a Countrey with judgments immediately from Heaven, or make it utterly unuſeful, as he did Sodom; yet his diſpeaſure is no leſs againſt ſin; and if not the ſame, a like judgement, one very grievous may come upon us. This being premiſed, let us come to open this example, in which theſe three things are conſiderable. 1. TheIngentia. Beneficia. Flagitia Supplicia. ſtate of Sodom. 2. The ſins of Sodom. 3. The judgement. The firſt will ſhew you Gods mercy, the ſecond their guilt, the third Gods juſtice. Uſually theſe three follow one another, great mercies make way for great ſins, and great ſins for great judgements. 1. I begin with the ſtate of Sodom. There 1. the quality of the place; there were ſundry goodly Cities, of which Sodom was the principal, fairly ſituated in the plain of Jordan, full of people, and well ſupplyed with Corn, Wine and Oyl, and all earthly contentments; 'tis ſaid, Gen. 19. 10. Sodom was pleaſant, and as the Garden of the Lord. And yet afterwards this was the place which was the Scene of ſo much wrath & utter deſolation. What may the wourld learn from hence? that we muſt give an account for common mercies; God reckoned with the ſervant that had but one Talent, Matth. 25. The world is a place of tryal, all men have a truſt committed to them; The Talents of the Heathens were fruitful ſeaſons, food and gladneſſe. Act 14. 17. God that never left himſelfe [non-Latin text not transcribed], without a witneſs, hath left us [non-Latin text not transcribed], without excuſe: a plentiful ſoil doth not argue a good people, but a good God. Sodom was pleaſantly and richly ſituated. If we had nothing elſe to anſwer for, but an Iſland of bleſſings, how poorly have we diſcharged this truſt? 2. Take notice of their late deliverance, four Kings made war upon them, by whom they were carryed captive, and reſcued by Abraham, Gen. 14. 15, 16 Deliverances from war and captivity leave a great engagement; When God hath once ſpared us, if we repent not, the next turn is utter deſtruction. Deliverances if not improved, are but reprivals; we are not ſo much preſerved, as reſerved to a greater miſery; hoiſted up, that our fall may be the more dreadful; ſnatched out of one miſery, that we may be caſt into a worſe: Oh what have we to anſwer for our late deliverances! Sodom was but once ſaved in war, we many times; 'tis to be feared that paſſage recordeth our doom, Pſal. 166. 43. Many times did he deliver them, but they provoked him by their counſel, and were brought low for their iniquity: deliverances not improved are pledges of certain ruine. 3. Gods patience in bearing with them: Sodom for a long time ſlept quietly in their ſins unmoleſted, undiſturbed; Miſericordia mea ſuadet ut parcam peccatorum clamor cogit ut puniam. Salvianus. the times of Sodom cry to me: the Lord profered Abraham, if there were but ten righteous perſons found there, he would ſpare the Cities: in four Cities not ten righteous perſons! God is ſilent as long as their ſins would let him be quiet; but then when he could no longer bear, he goeth down to take vengeance: how long doth the Lord protract the ruine of theſe wicked Cities? juſtice is his ſtrange work, but 'tis his work; mercy doth much with God, but not all, juſtice muſt be heard, eſpecially when it pleadeth on the behalfe of abuſed mercy; God that would ſpare the ſinner, yet hateth the ſinne. When a people do nothing but weary juſtice, and abuſe mercy Dominus Chriſtus a dcmino patre Concil. Syrm. the Lord will raine from the Lord, &c. Gen 19. 24. Chriſt will enterpoſe for ſuch a peoples deſtruction; Heaven will rain down Hell upon a people ſo obſtinately wicked. The Lord is gracious, but not ſenſeleſſe: as he will not always contend, ſo not always forbear. 4. Lots admonition, it ſeemeth he frequently reproved them, and therefore do they ſcorn him, Gen. 19. 9 This one fellow came in to ſojourn amongſt us, and he will needs be a Judge; his ſoul was not only vexed with thoſe leud courſes, but as occaſion was offered, he ſought to diſſwade them. Thence learn, That God ſeldome puniſheth without warning: the old World had Noahs miniſtry, and Sodom Lots admonitions: the Lord may ſay to every puniſhed people, as Reuben to his breren, Did not I warn you, and you would not hear? Gen. 42. 22. Seldome doth he hew a people with the ſword, but firſt he heweth them by Prophets: means of conviction aggravate both the ſin and the judgement: Ah we have a clearer light, and therefore muſt expect an heavier doome, Matth. 10 15. ſins are aggravated not onely by the foulneſſe of the Act, but the degrees of light againſt which they are committed Sodom ſinned ſorely, as to the act, but they could not ſin againſt ſo much light as we do; therefore it ſhall be eaſier for them at the day of judgement. 5. They had the benefit of Magiſtracy, thoſe were Cities that were brought into government, we read of the King of Sodom, Gen. 14 2. but it ſeems he did not enterpoſe his Authority, but rather connive at, and tolerate the wickedneſſe of this people; yea rather approve and partake with them in their abominations. Conſider when the vices of inferiours are diſſembled and winked at by Governours, the Lord himſelfe taketh the matter in hand: and then look for nothing but ſpeedy ruine, the guilt of a Nation is much encreaſed when ſin is tolerated, yea favoured and countenanced, eſpecially when righteouſneſſe is rather reſtrained and curbed then ſin, as the affronts done to Lot witneſſed; the end why Magiſtracy was ordained is then perverted, 1 Tim. 2. 2. Rom. 13. 5. namely, for the puniſhment of evil doers and that goodneſſe be encouraged; they were puniſhed for allowing the filthineſſe of ſtrange fleſh. What will become of us if Magiſtrates ſhould be careleſſe and wink at, yea countenance strange opinions, as horrid and as much againſt the light of Chriſtianity, as that was againſt the light of Nature. Secondly, let us look upon the ſinnes of Sodom. See Ezek. 16. 49. Loe this was the iniquity of thy Siſter Sodom, pride, fulneſs of bread, and aboundance of idleneſs, neither did ſhe ſtrengthen the hand of the poor and needy; to which adde the ſins of the Text, and then this black roll is compleat. I ſhall conſider, 1. The Sins▪ 2. The Aggravations. 1. The Sins. 1. Pride; 'Tis hard to enjoy plenty, and not to grow haughty; proſperous Winds ſoon fill the Sailes, but blowing too ſtrongly, overturn the Veſſel; how few are able to carry a full Cup without ſpilling? to manage plenty without pride? men grow rich and then high minded, and that's the next way to ruine. 2. Idleneſſe, an eaſie careleſſe life maketh way for danger, God ſent all into the world for action, ſtanding pooles putrifie, and things not uſed, contract ruſt; ſo doth id[illegible: 1 letter]e perſons ſettle into vile and degenerate luſts. 3. Fulneſſe of bread; that is corporal delights, Luk. 17. 28. They eat, they drunk, they bought, they ſold, they builded; their whole lives were but a diverſion from one pleaſure to another; how ſoon are earthly comforts abuſed into luxury and exceſſe? Fulneſſe of eſtate maketh way for fulneſſe of bread, and many beaſtly ſins. 4. Ʋnmercifulneſſe, you never knew any Prodigal, but they were alſo uncharitable; as Sodom here and the Epicure, Luk. 16. and you ſhall ſee James 5. 4, 5▪ thoſe that nouriſhed their hearts as in a day of ſlaughter, oppreſſed the labourers; they that ſet their hearts for eaſe and pleaſure, know not the bitterneſſe of griefe, and therefore do not compaſſionate it in others, Amos 6. 6. 5. Ʋncleanneſſe, and fornication, this followeth on the former; fulneſſe of bread muſt be emptied and unladed in luſt. 6. That beaſtly wickedneſſe implyed in the Text. When the Angels came to deſtroy them, becauſe they were of a comely viſage, they came raging at the doors, Gen. 19. as uſually wickedneſs is encreaſed to the height when God cometh to puniſh it. Well then if we put all theſe together, they were a lazy, eaſie, ſecure, oppreſſing, filthy and unclean people: we may wonder more at Gods patience that he bore with them ſo long, then at his juſtice, that he puniſhed them ſo ſorely. 2. The Aggravations: 1. Shameleſneſſe, Iſa▪ 3. 9. they declare their ſin as Sodom, they publiſh it as Gomorrah▪ when a people are paſt ſhame they are paſt hope, ſuch do dare God to puniſh them. 2. Contempt of reproofe, a ſure fore-runner of ruine, when the reprover of ſin is blamed more then the actor. Lot ſeemed as one that mocked, Gen. 19. 14. when Gods Meſſengers are contemned, he can hold no longer. Thirdly, their judgement. The Lord rained from the Lord fire and brimſtone upon them. Obſerve here, 1. The ſuddainneſſe the Sun ſhone in the morning as at other times, Gen. 19. 23. they had not the leaſt fear of any ſuch miſchief at hand; God uſually ſurprizeth a people in their ſecurity▪ after a great calm cometh a ſtorm. Periſh in the mid way, Pſal 21. 11. in their full carere,Sulpher futorem hab[illegible: 1 letter]t[illegible: 1 letter]ignis ardorem. when they dream of no ſuch matter. 2. The equity; The ſin was like the puniſhment. They firſt burned with luſts, and then with fire: they burnt with vile unnatural luſts, and therefore againſt the ordinary courſe of nature, fire falleth down from Heaven: in this fire there was ſtink for their filthineſſe. Thus doth God retaliate; Nadab and Abihu offered ſtrange fire, and they were conſumed with ſtrange fire comming down from Heaven. Job profeſsing his innocency in caſe of Adultery, otherwiſe let my Wife grind to another, and a ſtranger bow down upon her, Job 31. 11. implying that God would puniſh him in his own bed, if he had violated anothers: in the Goſpel we read, Luk. 16. that he was denied a drop that would not give a crumb▪ &c. 3. Obſerve the power of God, God a little before had drowned the world with Water, now he conſumeth Sodom by fire, all the Elements are at his beck, the Creatures are his Hosts, Job. 37. 6. If God ſay be thou upon the earth, they preſently obey; if we find ſins God will find puniſhments, he can execute judgements by contrary meanes, now drown and then burn. 4. The ſeverity of God, he raineth down fire and brimſtone, which is Map and Type of Hell, Iſa. 30. laſt, Rev. 21. 15. The calamities that light upon the Godly arePhil. 1. 28. a token of Heaven; namely, as they work to purifie us from ſin; but thoſe on the wicked are Types of Hell, preambles to future woes, as darkneſſe on the Egyptians was a figure of utter darkneſs. So theſe were firſt turned to deſtruction, and then into Hell; 'tis ſad to think of the judgement paſt; worſe, of judgement to come. Thus God delighteth to make thoſe that have been examples to others in ſinning, examples to them in puniſhment.

Verſ. 8. Likewiſe alſo theſe filthy Dreamers▪ defile the fleſh, deſpiſe dominion, and ſpeak evil of dignities. IN this verſe you have the Apodoſis of the former inſtance [likewiſe] is the Adverb, that implyeth the connection between the the two terms of a compariſon, they periſhed that went after ſtrange fleſh, ſo theſe filthy Dreamers that defile the fleſh, &c. ſhall periſh. In the words you may obſerve, 1. A deſcription of their perſon [filthy Dreamers] 2. A diſcovery of their ſins two are mentioned in this verſe. 1. [non-Latin text not transcribed], their impurity [they de l▪ the fleſh▪ ] 2. [non-Latin text not transcribed], their tumultuous carriage toward[illegible: 1 letter] ſuperiours, expreſſed in two phraſes. Firſt they de p[illegible: 1 letter]ſed domini n Secondly, they ſpeak [illegible: 1 letter]vil of dignities. What theſe two phraſes import is ſome queſtion, ſome think the firſt noteth their judgement and affection, the ſecond▪ their ſpeech and practice▪ Some think two kindes of government are here underſtood, and refer diſpiſing of Dominion to contempt of Magiſtracy and publike Government, and ſpeaking evil of Dignities to the private Government of Maſters, 1 Tim. 6. 1. 2. which was alſo deſpiſed by theſe wretches, under the pretence of Chriſtian liberty. Others more properly underſtand the firſt cauſe of Civil Government, uſually expreſſed in Scripture by [non-Latin text not transcribed], or Domination: and ſpeaking evil of Dignities, is fitly referre[illegible: 1 letter] to the traducing and oppoſing of Government and Governours Eccleſiaſtical, as Apoſtles, Paſtors▪ Teachers, and Elders. The Officers of the Church are called [non-Latin text not transcribed], the glory of Chriſt, 2 Cor. 8. 23. and what we tranſlate [ſpeak evil of Dignities] is in the original [ſpeak evil of Glories] but of this more anon. Let me open the words [likewiſe] In the original there are many words▪ [non-Latin text not transcribed], likewiſe notwithſtanding, that is, though there be ſo many▪ and ſuch apparent inſtances of Gods judgement, and thoſe ſet before us for an example; yet they being blinded with their wicked paſſions, are not afraid▪ but boldly caſt themſelves upon the hazard of the ſame ruine. [Filthy Dreamers] the word in the original is [non-Latin text not transcribed] lead, inſpired▪ or acted by Dreams, or deluded by Dreames. Beza rendreth it Sopiti, being lulled aſleep, as noting their ſecurity. I ſuppoſe rather the dotage of error, by which they were as it were bewitched and inchanted: our tranſlation ſeemeth to carry it another way, as applying it to nocturnal polutions, becauſe dreaming is joyned with defiling the fleſh. And Peter chargeth theſe perſons with rolling their fancies upon unclean objects, 1 Pet. 2. 14. or poſſibly it may be taken literally, the perſons here noted pretending to dreams inſpired by aſſociate and aſſiſtant ſpirits. See Euſeb▪ l[illegible: 1 letter]b 4. cap. 7. The next phraſe is [defile the fleſh] that is, polute themſelves with libidinous practices, 2 Pet. 2. 10. they walked after the fleſh in the l[illegible: 1 letter]ſt of uncleanneſſe; and that under a pretence of the Goſpel, Vide [illegible: 1 letter]renaeum paſſim de Haer. Valentin. The Nicholaitans taught community of Wives, and that it was an indifferent thing to commit Adultery▪ Rev 2. 6. 14▪ The Gnoſticks gave themſelves up to all manner of prodigious and inceſtuous polutions: whence from their obſcenity and beaſtly life, they were called Borborites. See again Euſeb. lib. 4. cap. 7. Epiphan. har. 26. How many ways they did defile the fleſh we cannot with modeſty expreſſe: the Heathens who made no diſtinction, charged theſe impurities upon the Chriſtians in the general, as if they uſed the unlawful company of their Mothers, and Siſters, &c. The next phraſe is [deſpiſe Dominion▪ ] [non-Latin text not transcribed], the word [non-Latin text not transcribed], ſignifieth to remove a thing out of its place, with ſome ſcorn and indignation; and ſo it implyeth their utter enmity to civil policy and government, 2 Pet. 2. 10. They deſpiſe Government, preſumptuous are they, and ſelfe willed: [[non-Latin text not transcribed], Dominion] ſome apply this to the Dominion of Chriſt, which by their fables of the Aeones, or Lords Rulers they did ſet at naught, but of that in the fourth verſe, but now he ſpeakes of the Government of Men; and there is an emphaſis in the word [[non-Latin text not transcribed], Dominion] which is more then if he had ſaid [non-Latin text not transcribed], Rulers, for they did not onely deſpiſe their Magiſtrates, or men inveſted with Superiority, but Magiſtracy it ſelfe, as a thing unfitting for believers, and ſuch as were made free by Chriſt to endure? The laſt part of the charge is [they ſpeak evil of Dignities] or as 'tis in the original [blaſpheam Glories] by which ſome underſtand Angels, as Clemens Alexandrinus; theſe impure Hereticks deviſing things unworthy, and miſ-beſeeming the Angels; rather I ſuppoſe it implyeth their ſcorns, curſes and reproaches caſt upon the Officers of the Church, who are the Glory of Chriſt, and the practice is afterward compared with the rebellion of Corah, who roſe up, not onely againſt Moſes but Aaron, Numb. 11. In the whole you have a lively deſcription of our modern Ranters, Level [illegible: 2 letters]rs, Familiſts, Quakers▪ who by dreams are led on to defile the ſleſh, and to deſpiſe all Authority▪ both in Church▪ and Common wealth, and that with bitter curſes and evil ſpeakings, ſo that our dayes afford us but too clear a comment on the expreſſions of this Scripture: 'tis ſadly fulfilled before our eyes! I come to the Obſervations. From that [filthy Dreamers] Note That the erroneous Obſerv. 1. thoughts of wicked men are but a Dream. 'Tis but Fryerlike, to follow an alluſion too far, onely a little for illuſtration: wicked men are Dreamers: 1. In regard of their ſtate and condition, every carnal man is in a ſtate of a deep ſleep, Iſa. 29. 10. ſnorting upon the bed of eaſe, without any ſenſe of the danger of their condition, as Jonah in the ſhip was found aſleep when the ſtorm aroſe, they ſleep, but their damnation ſleepeth▪ not, 2 Pet. 2. 3. 2. In regard of the ſuitableneſſe between their vain thoughts and a dream. A dream you know tickleth with a falſe delight, and deceiveth with a vain hope. 1. Tickleth with a falſe delight, they hug a cloud (as we ſay) inſtead of Juno, and embrace the contentments and pleaſures of the World inſtead of the true riches, a carnal mans running from pleaſure to pleaſure, is but a ſweet dream, a fit of mirth and pleaſure while conſcience is aſleep, Pſal 39. 6. they walk in a vain ſhadow, they imagine a great deal▪ of felicity and contentment in their condition; but when they come to Iſa. 50. 11. warm themſelves by their own ſparks they lie down in ſorrow. 2. Deceiveth with a vain hope, as where the Prophet compareth the dream of the enemies of the Church, to the dream of a night viſion, Iſ. 29. 7. 8. And it ſhal be as an hungry man dreameth, and behold he eateth, but he awaketh & his ſoul is empty: or when as a thirſty man dreameth, and behold de drinketh, but be awaketh, and behold he is fain[illegible: 1 letter], and his ſoul hath appetite. So 'tis with them, all their hopes are daſhed in an inſtant: the fooliſh Virgins ſlept, Mat▪ 25. and when they ſlept they dreamed, that the door of grace would ſtill be open to them, but they found it ſhut: many flatter themſelves with fair hopes, till they awake in flames, but then all is gone. Take heed then of being deceived by your own dreams▪ and the fictions of your own braine: there are no dreams ſo fooliſh as thoſe we dream waking, as Epiphanius ſaith of the Gnoſticks: 'twas not [non-Latin text not transcribed], a ſleeping Dream that they were guilty of, but [non-Latin text not transcribed], the dotage of their minds, putting them upon fancies, as monſtrous and incoherent as mens thoughts in a dream: waking dreams are moſt pernitious: There are two ſorts of theſe dreams, 1. Dreams in point of opinion, when we hug errour inſtead of truth. 2. Dreames in point of hope, when we cheriſh preſumption in ſtead of faith. 1. Dreames in opinion, which are very rife now, the Mundus ſeneſ[illegible: 1 letter]ens patitur phantaſi[illegible: 1 letter]s. Gerſon. old world is apt to dote: Idle and ungrounded nations how plauſible ſoever, are but the dreames of a miſty ſleepy braine: to prevent theſe take theſe Rules. 1. If you would beware of Dreams, beware of a blind minde, men ſleep in the dark, and in ſleep fancy gets the ſtart of reaſon, indiſtinct thoughts do eaſily diſpoſe to error; and an half light will certainly abuſe you, the ſimple believeth every word, Prov. 14. 15. 2 Suffer not your ſelvs to be blinded, 1. Not by vile affections: men would fain have that true which is pleaſing, and moſt accommodate to their own intereſts: vile affection taketh away tht light of reaſon, and leaveth us onely the pride of reaſon: and therefore none ſo confident and touchy in their opinions, as they that are miſled by luſts and intereſts; how eaſily do we exaſperate our minds, and invent prejudices againſt an hated truth: if the weights be equal, yet if the ballances be not equall, wrong will be done, when the heart is biaſſed before the ſearch and ſwayed with ſome carnal deſire or intereſt, the judgement is obſcured and cannot conſider of the weight of what is alledged, there is an Idol in the heart, Ezek. 16. 4. 2. By vulgar prejudice, that the Divel may keep the world aſleep, 'tis his uſual trick to burden the wayes of God with clamour, and vulgar prejudice, a dream or lye dareth not combate with truth in open field, and therefore fortifying againſt it with popular arguments, that the ways of God may be ſuſpected rather then tryed; and uſually it falleth that error is more ſpecious at the firſt bluſh; Gods providence ſuffering his own wayes to be under the croſſe, and the worlds diſpleaſure; now in ſuch a caſe men keep at a diſtance, and are loath to ſearch leaſt they meet with trouble of conſcience for not obeying the truth, or trouble from the world for croſſing their cuſtomes and faſhions. 3. By perſonal adminiſtration, in ſpiritual things we learn to dream from one another, Deut 13. 3. Zech 10. 2. No man muſt be ſet up in Gods chaire, and their dictates followed, as if they were infalliable. 3. Study the word, elſe there is no light in what isIſa. 8. 21. brought to you, 'tis but only a dream and dotage of mens braines, and the cloſer you keep to the Letter of the Word▪ the better: many are perverted by myſtical interpretations when men bring that to the word, which they do not find there; the Letter muſt not be receded from, as long as 'tis capable of any commodious interpretation: now this word muſt be hidden in the heart, Pſal. 119. 9. and dwell in us richly, Coll▪ 3. 16. 2. There are dreames in point of hope, and ſo 1. Some wholly miſtake in the object, and dream of an eternal happineſs in temporal enjoyments, Pſal. 49. 11. So Luke 12▪ 19▪ Rev. 18. 9. 2. Others dream of attaining the end without uſing the meanes; they live in ſin, and yet hope to dye comfortably, and go to Heaven at length for all that, as if it were but an eaſie and ſuddain leap, from Dal[illegible: 1 letter]lahs lap, to Abrahams boſome; and the pleaſures of ſin for a ſeaſon would be no hinderance to the enjoyment of the pleaſures of Gods right hand for ever more. A vain Dream, ſee Luk. 16 25 & Jam. 5▪ 5. 3. Others miſtake about the means, becauſe they have a cold form, they are apt to be conceited of their ſpiritual condition and eſtate, Rev. 3▪ 17. If you would not Dream in this kind, examine your hearts often, examination is like a rubbing of the e[illegible: 1 letter]es after ſleep, and reviving of conſcience, the recollection of▪ our dreams; a man laugheth at his dreams when he is awake, and fancy is ſited before the tribunal of God, vain apprehenſions flye away. Again, be ſober and watchful, 1 Pet. 5. 9. 2 Theſſ. 5. 6 Confeſſing ſin 'tis telling our dream, when we are awake and come to our ſelves, Jer. 31. 17. From that [defile the fleſh] Obſerve, That dreams of Obſerv. 2. error diſpoſe to practices of ſin and uncleanneſſe, and impurity of Religion is uſually joyned with uncleanneſſe of Body: which cometh to paſſe partly by the juſt judgment of God, who puniſheth ſpiritual fornication with bodily, Hoſ. 4. 12. 13. They have gone an whoring from their God, therefore their Daughters ſhall commit whoredom, and their Spouſes adultery. That is Gods courſe, that the odiouſneſſe of the one may make them ſee the heinouſneſſe of the other: ſee Rom. 1. 24. Partly by the Anima quae fornicata eſt Deo caſtaeſſe non poſſet. Aug. influence of error, it perverteth the heart, a frame of truth preſerveth the aw of God in the ſoul, and a right beliefe maketh the manners Orthodox: all ſins are rooted in wrong thoughts of God, 3 Ep. John 11. Either in unbelief or miſbeliefe; unbeliefe is the Mother of ſin, and miſbeliefe the Nurſe of it; it ſpringeth from diſtruſt, and is countenanced by error: Partly becauſe the deſign of moſt errors is to put the ſoule into a liberty which God never allowed; ſome errors come from the pride of reaſon, becauſe it will not vaile and ſtrike ſaile to faith; but moſt come from vile affection, a carnal heart muſt be gratified with a carnal Doctrine, 2 Pet. 2. 18. They promiſe liberty, &c. Errors are but a device to caſt off Chriſts yoak, and to [illegible: 1 letter]ull the conſcience aſleep in a courſe of diſobedience. Well then, avoid error of judgement if you would avoid filthineſſe of converſation; men firſt dream, and then defile the fleſh, abominable impurities (unleſſe temper of nature and poſture of intereſts hinder) are the uſual fruit of evil opinions: Truth is the root of holineſs, ſanctifie them by thy truth thy word is truth, Joh. 17. 17. Gods bleſſing goeth with his own doctrine, 2 Pet 1. 22. Again, thoſe that have taken up the profeſſion of a right way of Religion ſhould beware of ſtaining it by ſuch kinde of practices, nothing maketh the wayes of God ſuſpected ſo much as the ſcandals of thoſe that profeſſe to walk in them, walk in the light as children of the light; Eph. 5. otherwiſe you will be a reproach to the truth, and deprive it of its teſtimony. Again, obſerve, That ſin is a defilement, it ſtaineth andObſerv. 3. darkneth the glory of a man, Matth. 15. 20. this defilement was implyed in the waſhings of the ceremonial Law, and in Baptiſm, we are waſhed as ſoon as we are born▪ becauſe we are ſinners as ſoon as we are born; ſurely they that glory in ſin, do but glory in their own ſhame; 'tis but as if a man ſhould boaſt of his own dung, and count his ſpittle an ornament, when you count graceleſſe ſwearing, mightineſſe to drink, revenge, pride, a glory to you, you do the ſame: there is nothing maketh us ſtink in Gods noſtrils but ſin. Pſal. 14. 3. They are altogether become filthy, ſo much ſin as you have about you ſo much naſtineſſe; gain is pleaſant to thoſe that are taken with that kind of luſt; but the Scripture calleth it filthy lucre, 1 Tim. 3. 3. all ſins▪ are compared to filthy garments, Zech. 3. 4. Jude 19. and Iſa. 30. 22. deſire to be waſhed and that thoroughly, Pſal. 51. 2. Again obſerve, That of all ſins, the ſin of uncleanneſſe Obſerv. 4. or unlawful copulation is moſt defiling: it defileth the whole man, but chiefly the body: and therefore 'tis ſaid [they defile the fleſh] it ſtaineth the ſoul with filthy thoughts, Matth. 15. 20. it ſtaineth the Name, Prov. 33. But in a ſingular manner it poluteth the body, 1 Cor▪ 6. 18. in all other outward ſins, though the body be the inſtrument, yet it is not the object of them; all other ſins do abuſe objectum extra poſitum (as Piſcator explaineth it) as a Drunkard, Wine; an Epicure, Meats; a Worldling, Riches; all theſe are objects without us: but here the body is not onely the inſtrument but the object, Rom. 17. 24. God gave them up to uncleanneſſe to diſhonour their own bodies. So ſee 1 Theſſ. 4. 4. it waſteth the ſtrength, and beauty of the body, Prov. 5. 9, 10, 11. hindreth our ſerviceableneſs, and doth not conſider that this body is conſecrated to God, Rom. 12. 1. & 1 Cor. 6. 15 a Temple of the holy Ghoſt, 1 Cor. 6. 19. intereſted in hopes of Glory, Phil. 3. 21. and therefore puts it to ſo vile an uſe as to be an inſtrument of luſt. Chriſtians, ſhall thoſe2 Pet. 2. 14. eyes which are conſecrated to God to behold his works be windows to let in ſin? that body which is the holy Ghoſts Temple be made the member of a Harlot? and ſo waſted in the ſervice of luſt, as to become a clog to us, and wholly uſeleſſe, as to any gracious purpoſes: are not your beauty, health, ſtrength, concernments too good to be ſpent upon ſo vile an intereſt? take heed then of all uncleanneſſe, both conjugal conſiſting in exceſſe, and immoderating of luſt in the married eſtate, ſi vinim ex Apothecâ tuâ, &c. you may not be drunk with your own Wine; nor quench the vigour of nature by exceſſe in thoſe pleaſure which the Laws of God and men do allow you: and alſo of uncleanneſſe Adulterous, which is more bruitiſh when men ſcatter their luſts promiſcuouſly without confinement to one object. From that [Deſpiſe. Dominion] Obſerve, that errors eſpecially Obſerv. 5. ſuch as tend to ſenſuality, make men unruly and Antimagiſtraticall. Dreamers that do defile themſelves, do alſo deſpiſe Dominion; Now this cometh to paſſe, partly from the permiſſion of Gods wiſe and juſt providence, who ſuffereth ſuch miſcarriages to awaken the magiſtrate to a care of truth, if not in zeal for Gods glory, yet out of a ſenſe of his own intereſt, and upon reaſon of ſtate; the Common-wealth being troubled by thoſe who firſt began to trouble the Church, [non-Latin text not transcribed]; new Doctrines put men after an itch upon new Laws, and falſe Religions are uſually turbulent; partly becauſe perſons looſe and erroneous would free themſelves from all awe, both of God and Man, as 'tis ſaid of the unjuſt Judge, that he feared neither God nor Man, Luk. 18. So with thoſe men, error taketh off the dread of God, and ſedition the dread of the Magiſtrate, that ſo they may more freely defile the fleſh. God hath two Deputies to keep a ſinner under awe, Conſcience and the Magiſtrate; now falſe doctrine benummeth conſcience, and then that all Authority may be laid aſide, the rights of the Magiſtrate are invaded, that as conſcience may not ſtand in the way of their luſt, ſo not the Magiſtrate in the way of their ſin, that there were anciently ſuch libertines in the Church appeareth by Gal. 5. 13. and 1 Pet. 2. 16. and 1 Cor. 7. 20, 21, 22, 23▪ vain man would fain be free and yoakleſſe, neither would he have his heart ſubject to God, nor his actions to mans cenſure: partly, becauſe all errors are rooted in obſtinacy, and that will bewray its ſelfe, not onely in Divine and Spiritual, but in Civil things, ſee 2 Pet. 2. 10. But chiefly them that walk after the fleſh in the luſt of uncleanneſſe: Preſumptious are they and ſelfe willed▪ they are not afraid to ſpeak evil of dignities. Uſually errours ſear the conſcience, and give the ſinner a front and boldneſſe, ſo that God is not onely diſhonoured, but civil ſocieties diſturbed as Nazianzen obſerveth of the Arians; they began in blaſphemous language againſt Chriſt, but end in tumultuous carriage againſt the peace of the Common-wealth; for [non-Latin text not transcribed]. Nazian. Orat. 25. (ſaith he) how ſhall we hope that they will ſpare men, that would not ſpare God? Often it falleth out that they that pleaſe not God are alſo contrary to all men, 1 Theſ. 2. 15. Tully an Heathen obſerveth the ſame, [illegible: 1 letter]ietate adverſus Deos ſublatâ fides etiam & ſoci[illegible: 1 letter]tas humani generis, &c. Partly becauſe oppoſition to Magiſtracy is a kind of indirect blow and aim at God, and that either as 'tis his ordinance, Rom 13. or a kind of reſemblance of his glory; I have ſaid you are Gods, Pſal 84. 6. So that 'tis a contempt of God in his image and picture; look as under the Law God forbade men cruelty to the beaſts, as not to deſtroy the Dam from the Young, loſeth the Kid in the Mothers milk, &c. but ſuch kind of Prohibitions might be as a fence and raile about the life of man; ſo reſpect to Magiſtracy is a kind of fence about his own. Dignity and divine Glory: Magiſtrates being repreſentative Gods [non-Latin text not transcribed]; and therefore through their ſides they ſtrike at God himſelfe. Partly becauſe the end of Magiſtracy is to ſuppreſſe evil, Rom. 13. 5. an indeſinite ſpeech is equivolent to an univerſal, in a matter of neceſſary duty, and the univerſal particle is expreſſed elſewhere, Prov. 20. 8. A King that ſitteth upon the Throne of judgement ſcattereth away all evil with his eyes: all evil that falleth under his cogniſance, whether it be of a Civil or Spiritual concernment; we muſt not limit and diſtinguiſh where the word doth not; I know there be ſome that do defulcate and cut off a great part of that duty which belongeth to the Magiſtrate, confining his care onely to things of a civil concernment, but prepoſterouſly, truths according to godlineſſe, belonging alſo to his inſpection, upon which ground we are bound to pray for them, that they may come to the knowledge of the truth, 2 Tim. 2. 2. and under them we may lead a quiet life in all godlineſſe and honeſty; where it is plainly implyed that the converted Magiſtrate is to look to the countenance and maintenance of godlineſſe as well as honeſty. Well then, ſenſual Hereticks being doubly obnoxious, as ſenſual, as venting errors, no wonder that they riſe up in defiance of Gods Ordinance. It ſheweth us the evil of inordinate luſtings; we may Ʋſe 1. learn hence whence they proceed, and whither they tend; they proceed from the pride and obſtinacy of error: Men dream and are then licentious, and it tendeth to the caſting off of all duty to God and Man; nip this diſpoſition in the bud; 'tis in all our natures, man is born like the wild aſſes colt, Job. 11. 12. not onely for rudeneſs of underſtanding, but untamedneſs of affection: we love to break through all bonds and reſtraints, as if none were Lord over us, Pſal. 12. 3. It informeth us what will be the iſſue when libertiſm Ʋſe 2. aboundeth, even an utter confuſion. See Socrates Sch[illegible: 1 letter] laſt. lib. 5. Eccle. 4. 11. in proem. Non nunquam tumultus Eccleſiarum antegreſſ[illegible: 1 letter], reipublicae autem confuſiones, conſecuta ſunt. The ruine of the Weale publike is brought on▪ by peſtilent and evil doctrines. So our Divines at the Synod of Dort. Cavendum eſt, ne qui magiſtratu conniver[illegible: 1 letter]e res novas in Eccleſia meliantur, eodem etiam repugnante idem in republica. effi[illegible: 1 letter]iunt. Tully in his Book De legibus, ſaith, That the glory of Greece preſently declined, when the people were given malis ſtudiis, maliſque doctrinis, to evil manners, and evil opinions; let us lay theſe things to heart. I do not love to enveigh againſt the times, and to endulge the petulancy of a miſtaken zeal, but the Kings danger made Croeſus dumb ſon to ſpeak. It may take off the prejudice that is often caſt upon Religion, Ʋſe 3. and the true ways of God, 'tis not truth that troubleth Iſrael, but error; 1 Kings 18. 18. I have not troubled Iſrael, but thou and thy fathers houſe, in that ye have forſaken the Commandements of the Lord; 'ts an old ſlander that ſtrict Religion is no friend to Common-wealths: as ſoon as Chriſtianity began to fly abroad in the world, it was objected againſt her, as if it were prejudicial to civil power and greatneſs, thereby to defeat her of the patronage of Princes, and to hinder them from becomming nurſing fathers, Iſa. 49. 25. Magiſtracy being that power which is left able to ſuppreſſe or advance Religion: the Divel ſtriveth all that he can to incenſe it againſt her: there is a natural and wakeful jealouſie in Princes over their Dignities and Prerogatives, and therefore the enemies of the Church have ever ſought occaſion to repreſent the people of God as enemies to their juſt power; So Chriſt was accuſed, Luk. 23. 2. and Paul, Act. 24. 5. But altogether without cauſe, 'tis true, if Religion be not kindly received, it bringeth a judgement there where 'tis tendered, as the Ark where it was irreverently handled, brought a plague upon the Bethſhemites, 1 Sam. 6. 19 but yet a bleſſing upon the houſe of Obed Edom, ſo Religion wher it is worthily treated bringeth a bleſſing, otherwiſe a judgement: let the world ſay what it will, 'tis a friend to Magistracy, partly by its commands enforcing civil duties by a ſacred bond and obligation, See Prov. 24. 21. Matth. 22. 21. 1 Pet. 2. 17. Eccleſ. 8. 2. Partly by its influence, meekning the hearts of men, and obliging them to faithfulneſs, [non-Latin text not transcribed]. Vid. E[illegible: 1 letter] ſeb lib. 2. de vit â Conſtant. Sozom lib: 6. Thoſe that are faithful to God, I ſhall expect them to be faithful to me (ſaid Conſtantines Father) certainly none live▪ ſo ſweetly under the ſame government as thoſe that are united in the ſame faith, or cemented together with the ſame blood of Chriſt. Partly, by the indulgence of Gods providence, who is wont to favour thoſe States, where true Religion is countenanced and vigorouſly owned; Oh that our Magiſtrates would regard this; there wiſedom lieth in kiſſing the Son, Pſal. 2. 10. Chriſt came not to gain perſons but nations to his obedience, and the more that is effected, though it be but by a publike profeſſion, the more ſafety may they expect; 'tis but a neceſſary thankfulneſſe of the powers of, the world to him, to whom they owe their Crowns, Prov. 8. 17. Let us pray for them that God would raiſe their zeale, and make them more cordial in the ſupport of Religion. An Heathen ſaid, aut undiqua que religionem tolla, aut uſ que qua que conſerva, either wholly abandon Religion, or maintain it more entirely. It ſheweth us what little reaſon Magiſtrates have to Ʋſe. 4: countenance, and ſpread their skirt over obſtinate and impure Hereticks; ſuch ſpirits being uſually moſt oppoſite to Magiſtracy. They do but nouriſh a Snake in their own boſomes, and cheriſh a Faction, that in time will eat out their bowels: were there no reſpects of Religion but onely thoſe of Civil Policy, they ſhould not be ſo ſleepy in this caſe; but you will ſay, is it lawful for them to intermeddle in matters of Religion, and to uſe any compulſive power? I anſwer, yes verily; they bear not the Sword in vain; we have frequent inſtances in the word of good Kings, whoſe zeal is commended for ſo doing, and frequent injunctions: alſo to this purpoſe, the Levites are commended for aſſiſting Moſes in the execution of thoſe that worſhipped the Calfe, Exod. 32. 26, 27, 28. Abraham was to command his Children, Gen. 18. 29. Aſa commanded Judah to worſhip God, and the thing was right in the eyes of the Lord, 2 Kings 14. 23, 24. So ſee 2 Kings. 15. 23. & Eſra 10. 8. So 2 Kings 34. 32, 33. And that promiſe. Iſa 43. 23. I know I touch the ſoar of this age, and that this is a truth much prejudiced, therefore I ſhall firſt remove the prejudices, and then ſtate the queſtion. 1. Remove the prejudices; The firſt is taken from the Auſtine changed his his mind twice and was at laſt for compulſion. Fathers or Primitive Chriſtians, who almoſt generally expreſſe themſelves againſt planting Religion by the Sword and compulſive force; defendenda est Religio non [illegible: 1 letter]ccidendo ſed monendo non ſaevitia ſed patientia, ſo Lactantius: and ſuitably others: I anſwer, were Religion now to be planted, theſe ſayings would take place, Pagans are not to be compelled, but enlightned, taught, not deſtroyed; and yet in ſuch a caſe 'tis a queſtion not eaſily reſolved, whether the Magiſtrate, if he had power, were not bound to compel his people, though profeſſed Pagans, to hear or attend upon the Miniſtry of the Word, it being the ordinary meanes of working faith. Auguſtine determineth that a Chriſtian in ſuch a caſe ſhould improve his power for Chriſt. Faelix neceſſitas quae ad meliora nos cogit, foris inveniatur neceſſitas & naſcitur intus voluntas; & a little after, non quia cogantur reprehendant, ſed quae cogantur attendant, 'tis a favour that the Magiſtrate wil take care to bring them to the means of ſalvation. Again, in ſuch a caſe they are to be kept from ſcandalizing & blaſpheaming the true Religion; that's the leaſt a Magiſtrate can do for Chriſt: But where a people are Chriſtianized, and do profeſſe the true Religion, they ſhould not be ſet free to Ateh[illegible: 1 letter]iſm, Error, and Apoſtaſie. 2. Another prejudice is, that the examples before mentioned are brought from the Old Teſtament, and ſo propoſe to the policy of the Jewes. I anſwer, ſome alledged were before Moſes Law, as that of Abraham and Jacobs commanding his family to put away their Idols, Gen. 35. 2. And the injunctions in the old Teſtament were built upon reaſons of imm[illegible: 1 letter]table equity, as Gods glory, the danger of infection, &c. and ſo concern us as well as them, and the thing in queſtion is agreeable to the light of nature, there being inſtances of Pagan Princes, who were ſo far convinced of their duty to the true God, that they enjoyned his worſhip, puniſhing the contempt thereof; See Eſra 6. 11. ſo Eſra 7. 26. & Dan. 3. 29. The Gentiles by the light of nature ſaw it to be ſuitable and agreeable to right reaſon. Ariſt. Polit lib. 7. cap. 8. ſaith the firſt thing that falleth under a Magiſtrates care is [non-Latin text not transcribed], a care of divine worſhip. The Athenians baniſhed Protagoras for ſpeaking doubtfully, and by way of extenuation of their Religion, and burnt his Books: beſides all this the reaſon why we have onely preſidents in the old Teſtament, is, becauſe the people of the Jews were the onely State that were acquainted with the knowledge of the true God: we have ſome propheſies that the like ſhould be done in the New, Iſa. 49. 23. & Zech. 13. which concerneth Goſpel-times, Iſa. 60, 10. Rev. 21. 24. we were worſe provided for then they were in the Old Teſtament, if men that had the Plagneſoar of Hereſie running upon them, ſhould without reſtraint be permitted to come into all companies. 3. Another prejudice is 'twill make men Hypocrites; I anſwer with Athanaſius, would to God all were got ſo far as Hypocrites, it would certainly be better for the Chriſtian world; but however duties muſt not be left undone for ill conſequences. 4. Prejudice, this will make way for perſecution, and the calamities of the Godly upon every change of the Princes mind. I anſwer, if the Lord ſee perſecution neceſſary for the Church, we muſt endure it, and ſo we ſhall be gainers, both by good Princes and bad: by the perſecution of evil Princes, Truth is made glorious; by the miniſtry of the good, error is ſuppreſſed and diſ-countenanced; God would oblige us the more to pray for them in power, Pſ. 72. 1. & 1 Tim. 2. 2. and he hath promiſed to hear ſuch prayers & provide Nurſe Fathers for the Church. Sometimes a wicked Magiſtrate underſtanding his duty, may by the over-ruling power of God in his conſcience, be with-held from perſecuting the Truth, yea carried out to the ſuppreſſion oferror. When Paulus Samoſatenus revolted from the Orthodox Chriſtian Faith, and would yet retain the Biſhoprick of Antioch, the buſineſſe was brought to Aurelian a Pagan Emperor, who removed him. Secondly, I ſhall ſtate the point, and ſhew you how far compulſion it neceſſary. 1. The Magiſtrate ſhould uſe no compulſion before care had, for better information, and reſolution of the doubting Conſcience, otherwiſe the practice were fell & cruel, like that of falſe Religions that brook no contradiction; conſc ences ſcrap[illegible: 1 letter]lous muſt not be too hardly dealt with all: Ex officin â curvi[illegible: 1 letter]ium ſolunt argumenta & quos ſerm ribus decip[illegible: 1 letter] e[illegible: 1 letter]on poſſunt gladits [illegible: 1 letter]l[illegible: 1 letter] m[illegible: 1 letter]nt [illegible: 1 letter]ſſ[illegible: 1 letter] f[illegible: 1 letter]riendos. Ambroſ. to anſwer arguments by a Priſon, or the Fires, is a Popiſh Topick, and to ſupply in rage what wanteth in ſtrength of reaſon, and clearneſſe of light, is but a butcherly violence; puniſhment and compulſion ſhould not be haſtned as long as there appeareth a deſire to be informed, with meek endeavours after ſatisfaction. The Apoſtle Paul is for two Almonitions b[illegible: 1 letter] fore Church cenſure, Titus 2. 10. And the cen[illegible: 1 letter]ure of the Magiſtrate ſhould no[illegible: 1 letter] p[illegible: 1 letter]ecede that of the Church. 2 In things indiſferent, Chriſtian toleration and forbearance take places, all men never were nor ever will be in this world of one and the ſame opinion▪ no more then of the ſame feature and complexion. There is a due latitude of allowable differences, wherein the ſtrong ſhould bear with the weak, `Rom. 15. 1. Eph. 4. 2. Gal. 6 1. There are ſome leſſer miſtakes of Conſcience, and infirmities incident to all men; namely, ſuch as are conſiſtent with Faith, the main and fundamental truths and principles of ſalvation and charity, as not tending to foment Faction in the Church, or Sedition in the Common-wealth; but if either of theſe limits be tranſgreſſed, circumſtances may make theſe leſſer things intolerable, as Paul withſtood Peter to the face, though otherwiſe he did not count the matter great, Gal. 2. 11. yet when it was urged to the ſcandal of the Churches, he thought it worthy of a Conteſt: and here it belong[illegible: 1 letter]th to Chriſtian Princes, as to defend truth, ſo to ſee that Peace be not violated for Rites and Ceremonies, and leſſer differences that lie far from the heart of Religion. I am perſwaded that want of condeſcention to brethren, hath brought all this confuſion upon us, &c. 3. A groſſe error kept ſecret, cometh not under the Magiſtrates cogniſance, but the diffuſi[illegible: 1 letter]n and diſſemination of errors he muſt take notice of, as when men infect others, and openly blaſpheam Chriſtian Doctrine, he beareth not the ſword in vain. The minde and conſcience as to any power under God is ſui juris, thoughts are free; 'tis a ſaying in the Civil Law, Cogitationes poenam nemo patitur, all command is exerciſed about ſuch things as fall within the knowledge of him that commandeth; now God onely knoweth the heart, quis mihi im o[illegible: 2 letters]t neceſſitatem creden[illegible: 1 letter]i quod nolin (ſaith Lictantius) v l quod v. lim non credendi. Theodoſi[illegible: 1 letter]s and Valentinian in their Law concerning the Heretick, give this limitation▪ ſibi tantummodo nocitura ſentiat, aliis ob [illegible: 1 letter]utura non panda▪ Subſcriptions and Inquiſitions into mens conſciences, we cannot but juſtly condemn. 4. Error▪ according to their nature and degree merit a different puniſhment, Jude [illegible: 1 letter] 9. and Eſra 7. 26. 5. Blaſphemy, Idolatry, and groſſe Hereſie are to be put into the ſame rank with groſſe, vicious actions and ſuppoſed (if entertained after the receiving of the truth) to be done againſt light and conſcience. Paul ſaith of the Heretick that he is [non-Latin text not transcribed], after due admonitions, Ti[illegible: 2 letters]s 3. 11. Therefore in ſome caſes theſe may be puniſhed with death; as Baals Prophets were ſlain, 1 Kings 18. 40. & E[illegible: 1 letter]. 21 20. Lev. 24 16. But of the whole Queſtion elſewhere. Again, I obſerve from the ſame clauſe, That 'tis a ſin to deſpiſe Dominions; For 'tis here charged uponObſerv. 6. theſe Seducers. 'Tis a ſin, becauſe 'tis againſt the injunctions of the world, Rom. 13. 1. Titus 3. 1. We are apt to forget our civil duties, or to count them Arbitrary, as if the ſame Authority had not eſtabliſhed the ſecond Table as well as the firſt, and 'tis a ſin becauſe Magiſtracy is Gods Ordinance, the general inſtructi[illegible: 1 letter]n of it is of God though the p rticular constitution of it be of man. Compare Rom. 13. 1 with 1 Pet. 2 13 Government it ſelf is of God, but this or that ſpecial maner or form o[illegible: 1 letter] government is not determin'd b[illegible: 1 letter] God, which is the difference between Civil and Eccleſi ſtical Government, for there the particular form is ſpecified, as well as the thing it ſelf appointed. Again, 'tis a ſin becauſe dominion preſerveth human S[illegible: 1 letter]cieties; ſo that we ſhould treſpaſſe againſt the common good and publike order if we ſhould deſp[illegible: 1 letter]ſe this help, yea againſt the Law of our own Natures; man being by nature a ſociable creature. Well then, let us obey every Ordinance of man for the Lords ſake. The publike welfare is concerned in our obedience, as alſo the honour of Religion, both which ſhould be very dear to one that feareth God: the publike wellfare better bare many inconveniencies then embroyl the Country in War and Blood. We are bidden be ſubject [non-Latin text not transcribed], to the froward, 1 Pet. 2. 18. And the honour of Religion, God will have the world know that Chriſtianity is a friend to civil policy, ſee 1 Pet. 2. 15. & Matth. 7. 27. We learn hence too, that they are but libertines that think that Religion freeth them from the ſubjection which they owe to God or man; it doth not exempt us from our duty, but enable us to perform it: may take ſuch a liberty in civil things that they begin to grow contemp[illegible: 1 letter]uous even in divine, and ſo caſt off Gods yoak, as well as the Magiſtrates. The laſt expreſſion is that [ſpeak evil of Dignities] or of [Glories] by which probably Church-Officers are intended,Obſerv. 7. ſuch being ſpoken againſt in that age, John. Ep. 3. 10. and expreſſed by the word [Glories] a term given both to the Apoſtles and other Officers of the Church. Note, There is a reſpect due to perſons inveſted with Church power. This is eſtabliſhed by Gods Ordinance, and therefore ſhould not be ſet at naught, neither ſhould the perſons inveſted with it, be evil ſpoken of, that obedience is required to them, ſee Heb. 13. 17. and reſpect and honour, ſee 1 Theſſ. 12. 13. & 1 Tim. 5 17. that they ſhould not be lightly evil ſpoken of, 1 Tim. 5. 19. though for their perſons and outward eſtate they are mean and deſp[illegible: 1 letter]cable, yet they are called to an high employment, and have the promiſe of a great pow r and preſence with them Matth. 16. 19. John 20. 23. Their regular proceedings are ratified in the Court of Heaven; we are fallen into an age wherein no perſons are more contemptible then Miniſters, nothing leſſe valued then Church-Authority: 'tis become the eye-ſoar of the times; not to ſpeak of thoſe barking Shim[illegible: 1 letter]is the Quakers, and their [illegible: 1 letter]oul mouthed language taught them by the Father of lyes; ſurely others have not ſuch a reverence of Gods Ordinance, as they ſhould have.

Verſ. 9. Yet Michael the Arch-Angel, when contending with the Divel, he diſputes about the body of Moſes, durst not bring againſt them a railing accuſation, but ſaid, the Lord rebuke thee. THe Apoſtle had charged the Seducers, againſt whom he wrote, with oppoſition of Magiſtracy, and contemptuous ſpeaking againſt thoſe lights which God had ſet in the Church; he now cometh to aggravate their effrontery and impudence, by the carriage of Michael the Arch-Angel towards the Divel In the Compariſon there is an Argument a majori ad minus, from the greater to the leſſe, which is evidently ſeen in all the circumſtances of the Text. 1. In the perſons contending, Michael the Arch-Angel with the Divel: If Michael ſo Excellent in nature, ſo high in Office, contending with Sathan an impure Spirit, already judged by God, uſed ſuch modeſty and awe, who are they, ſorry Creatures, that dare deſpiſe perſons inveſted with the Dignity and Height of Magiſtracy. 2. There is an aggravation from the Cauſe [when he diſputed with him ab[illegible: 1 letter]ut the body of Moſes] a matter juſt, and in which the mind of God was clearly known, and dare they ſp[illegible: 1 letter]ak evil of things they know not? that is, in matters ſo far above their reach, to take upon them to enſure and determine. 3. There is an aggravation taken from the diſpoſition of the Angel [he durſt not bring againſt him a railing accuſation] His holineſs would not permit him to deal with the Divel in an und[illegible: 1 letter]cent and injuri[illegible: 1 letter]us manner. But theſe raſhly belch out their reproaches and curſes againſt Superiours without any fear. 4. In the manner of ſpeech [the Lord rebuke thee] The whole judgement of the cauſe is referred to God; but theſe Gn[illegible: 1 letter]ſticks take upon them, as if the whole judgement of Things, Perſons and Actions were left in their hands, as our modern Quakers take upon them to curſe, and to pronounce dreadful judgements upon Gods moſt holy Servants according to their own pleaſures. The ſum of the whole is this, if an Angel that is great in power durſt not bring againſt the worſt Creatures in the very heat of contention about a good cauſe, any undue language and reproach, certainly 'tis an horrible impudence in men to ſpeak contemptuouſly, yea in a curſing and blaſpheming manner, of thoſe whom God hath advanced to Superiority in Church or Common-wealth. This is the ſum of the words, but becauſe this Scripture is difficult, before I come to the Obſervations, I ſhall premiſe ſome explicatory Queſtions. Queſt 1 Whence had the Apoſtle this ſtory? the Scriptures making no menti[illegible: 1 letter]n of it? Anſw. 1. The ſubſtance of it is in Scripture, we read, Deut. 34. 6. that the body of Moſes was ſecretly buried by the Lord; but now for the circumſtances of it, he might receive them by divine Revelation; which are here Authoriſed and made Scipture, and indeed 'tis uſual with the Pen-Men of holy Writ, to adde ſuch circumſtances as were not mentioned in the place where the Hiſtory was firſt recorded, as in Exodus we read of the oppoſition of the Magicians to Moſes; but their names are mentioned, 2 Tim. 3. 8. As Jannes and Jambres withſtood Moſes. The whole ſtory of their conteſt with him is in the Talmud and in Apulei[illegible: 1 letter]s and other. Hiſtories; we read, that theſe were famous Magiti[illegible: 1 letter]ns, So Pſal. 105 18. we read that Joſephs f[illegible: 1 letter]et were hurt in Fetters, and he was layed in Iron, which in the ſtory in Geneſis appeareth not; ſo Moſes quaking, Heb. 12. 21. and the following of the Water of the Rock, 1 Cor. 10. 1, 2. Thoſe things might be received by Tradition, or Divine Inſpiration, or were extant in ſome known Book and Record then in uſe. Origen quoteth a Book [non-Latin text not transcribed], about the aſſumption of Moſes for this Hiſtory, ſome remainders of which are in the Books of the Jews unto this day. Capellus I remember repeateth a long tale out of the Book called Rabbah, or the myſtical Expoſitions of the Pentateuch, concerning the alteration between Michael and Samuel, or the Arch-Angel and the Divel about the body, or rather ſoul of Moſes. And how God to ſave it from Samuel, ſucked out his Soul from the Body by a kiſſe; but the ſtory is ſo fabulous, that I ſhall not repeat it: ſee Cappelli Spicelug. in locum pag. 128, 129. Queſt. 2. Is this a real Hiſtory, or an Alluſi[illegible: 1 letter]n? Anſw. 2. There are three opinions about this. 1. One is, that 'tis a figurative expreſſion of Gods care for his Church; and they that go this way by the body of Moſes, underſtand either the whole body of the Levitical worſhip, or elſe the community of Iſrael repreſented in Joſhua the High Prieſt, who ſtood before the Angel of the Lord Zech. 3. 1, 2. and Sathan at his right hand ready to reſiſt him, and the Lord ſaid unto the Lord, the Lord rebuke thee, the Lord that hath choſen Jeruſalem rebuke th[illegible: 1 letter]e; In Joſhua the L[illegible: 1 letter] vitical worſhip newly reſtored is figured, and the Angel of the Lord, before whom he ſtood, is Christ the Judge, Advocate, and Defender of the Church, and the Lord, that is the Lord Chriſt, called the Angel before, puts forth the efficacy of his mediation againſt this malicious oppoſition of Sathan. So ſome accommodate this Text to the ſenſe of that place, and the main reaſon is, becauſe of the form here uſed, The Lord rebuke thee; this ſenſe is argute, but not ſo ſolid. Junius who firſt propounded it, ſeemeth to diſtruſt it; the reaſon is of no force, for the ſame form might be uſed on divers occaſions: and my reaſons againſt it are, becauſe theſe expreſſions are Typical and Viſional, now to make a Type of a Type eſpecially in the New Teſtament, which uſually explaineth the difficulties of the Old, ſeemeth irrational, and though by Michael Chriſt may be intended; yet the change from Joſhua to Moſes is too much forced. 2. Others conceive that 'tis not an Hiſtory, but a Talmud[illegible: 1 letter]ck fiction and Parable: and that Jude in citing it doth not approve the ſtory as true, but onely urgeth it upon them for their inſtruction, who were mightily pleaſed with theſe kind of Fables; as the Fathers againſt the Heathens did often make uſe of their own ſtories and fictions concerning their gods, ſuch condeſcentions are frequent: But againſt this opinion, it ſeemeth to be urged here by way of down right aſſertion, not as an argument ad homines, and by Peter on the like occaſion, 2 P[illegible: 1 letter]t. 2. 11. Whereas Angels that are greater in might and power bring not a railing accuſation againſt them before the Lord. I ſay, he doth not try it as a Jewiſh Fable, but as a real argument taken from the nature of the holy Angels. 3. There is another opinion, That it is a real Hiſtory, namely, that the Devil was earneſt to diſcover the place of Moſes grave, and to take up his body again, wherein he was reſiſted by Michael, ſome principal and chiefe Angel, and his attempts made fruitleſſe by this holy and modeſt addreſſe to God, The Lord rebuke thee. Queſt. 3. The next queſtion is, who is meant by Michael the Arch-Angel. Anſw. 3. Michael is the name of his Perſon, and Arch Angel of his office; Michael ſignifieth, he is ſtrong God, or who is like the ſtrong God; and therefore ſome apply it to Jeſus Chriſt, who in many places of Scripture is ſet forth, as head of Angels, See Exod. 3. 2. with 4. & Exod 23. 20, 21. 22 Gen. 48. 16. and in Dan. 12 1. & Dan 10. 13. Jeſus Chriſt ſeemeth there to be intended by Michael, he being the Prince of Iſrael. But there is no neceſſity of interpreting thoſe places in Daniel, of Chriſt; much leſſe is he in[illegible: 1 letter]ended here, it being beneath the dignity of his perſon to contend with the Devil, which though he did in his humiliation, Matth. 4. yet to do it before, that was unworthy of him; beſides that phraſe [he durſt not] is not ſo applicable to Jeſus Chriſt; and beſides Chriſt and the Arch-Angel are in Scripture diſtinguiſhed, yea Peter applieth this to Angels in general, whereas Angels, 2 Pet. 2. 11. But you will object how can any creature be called Michael, equal to God in power and ſtrength? I Anſwer, it may be taken abſolutely, and ſo 'tis proper to Chriſt, who is Gods fellow, Zech. 13. 7. 2. Comparatively, and ſo it may be applyed to him who is higheſt in dignity among the Creatures, and is next to God in excellency, and ſtrength, and ſo it may imply the higheſt Angel, as in Hell therei[illegible: 1 letter] a Beelzebub, or a chief Divel; therefore 'tis ſaid, Matth. 25. The Divel and his Angels, ſo in Heaven there may be a Michael, one higheſt in order among the bleſſed Angels. Queſt. 4. Why ſhould the Divel ſo earneſtly diſpute about the body of Moſes? Anſw. 4. The Rabbins among other of their Fables, interpret it of the deſire which the Divel had to deſtroy Moſes by death, there being no man like Moſes, that ſaw God face to face; therefore his rage was great againſt him, and he ſought to deſtroy him; and to this purpoſe apply that of the Pſalmiſt, Pſal 37 1. The wicked watcheth the righteous, and ſeeketh to ſlay him. Among Chriſtians ſome ſay this ſtriving was before, ſome after his burial; ſome before his burial, as Junius, that his body might not be removed out of ſight, but he might ſatisfie his rage and malice upon it, in abuſing it. But that is not ſo probable, the body being ſuddenly diſpoſed of by God to ſome ſecret place of burial Some ſay after burial the Divel ſought to take it up again▪ and upon that ground aroſe this contention between him and Michael. But why ſhould the Divel contend ſo much about the buried body of Moſes? To anſwer this we muſt conſider what might be the ends of Gods concealing his burial; poſſibly this might be one, Leaſt in a prepoſterous zeal, they ſhould yield honour to the dead body of ſuch a famous and excellent Prophet, and ſo it might become a ſnare to the people: poſſibly there might be ſomething Typical in it; the dead body of Moſes was buried in an unknown place, leaſt they ſhould take it up, and carry it into the Land of Canaan, to ſignifie the abolition of the legal Ordinances, under the Evangelike flate: So that to revive the Antiquated Ceremonies of the Law now, is to but rake up Moſes his dead body; Now the Devil may be ſuppoſed to contend for the body of Moſes, partly out of obſtinate curioſity, whereby ſinful creatures are ſtrongly inclined to deſire things forbidden: Partly to defeat the purpoſes of God: but chiefly by dead Moſes, to ſet up himſelf in the hearts of the living▪ ſeeking thereby to provoke them to a worſhip of his relicks or remains. Theſe queſtions premiſed, the explication of the words is eaſie, [Michael the Arch-Angel] that is ſome principal Angel deputed to this Miniſtry and ſervice [when he contended with the Devil, [non-Latin text not transcribed]] the word ſignifieth an altercation or contention in words, a diſpute with the Devil [about the body of Moſes] about the knowledge of the place of his Burial; [durſt no[illegible: 1 letter] ] his ſear of God, modeſty and meekneſs would not permit him, [bring againſt him a rayling accuſation] [non-Latin text not transcribed], the judgment of blaſphemy, or ſuch unworthy Language as the heat of contention is wont to provoke and extort from us. [But ſaid, The Lord rebuke thee] 'tis a modeſt referring of the matter to Gods cogniſance, or a prayer that the Lord would check this malicious oppoſition. Obſervations are many. 1. Obſerve, That to aggravateObſervat. 1. their virulency, he compares it with the modeſty of an Arch-Angel, whence note, That pride and contempt in them of a low degree, is leſs tolerable then in thoſe whom God hath advanced to an higher rank and ſphere Partly becauſe th[illegible: 1 letter]ſe have leſs temptation to be proud; and when a ſin is committed without a temptation, 'tis a ſign that the heart is ſtrongly inclined that way; as there needeth no force to make a bowl run downhill, becauſe of its natural tendency: their wants and meanneſs ſhould keep them humble, we look that the fire ſhould go out when the fuel is taken away, when men have nothing to be proud of, the want of an opportunity ſhould make men at leaſt forbear the ſin. Partly, becauſe they have more reaſon to be humble, as the rich and grea have reaſon to be thankful, ſo the poor have reaſon to be humble; with a low condition there ſhould be a lowly mind, 'tis better to be of an humble ſpirit with the lowly, &c. Prov. 16. 19. Well then, poverty and pride are moſt unſuitable, pride is allowable in none, but in the poor moſt prodigious; 'tis an odd ſight to ſee thoſe of the higheſt Rank to turn faſhioniſts, and diſplay the E[illegible: 1 letter]ſigns of their own vanity, but when ſervants, and thoſe of a low degree, put themſelves into the Garb, theſe are prodiges of pride; as the modeſty of the Arch-Angel, was an upbraiding to the pride of the Gnoſticks, ſo ſhould thoſe that are advanced to the higheſt degree of honour, ſhame the meaner ſort, with your comely plain. Again, to ſee men of the greateſt ſufficiences, humble in ſtile and mind, and denying their great Parts for the ſake of the ſimplicity of the Goſpel; 'tis a ſhame that perſons of low parts ſhould be puffed up, and appear flaunting in the pomp of words, or bluſtring in Greek and Latine ſentences, as if all reading and learned worth, were their own; as the Apoſtle condemned the Corinthians for the pompous uſe of Tongues in the Church, and ſhameth them by his own example, 1 Cor. 14. 18. I thank God I ſpeak with tongues more then you all, yet rather, &c▪ Again, To take down pride, look to others whom God hath ſet higher, and yet are more humble, as uſually the higher the Sun, the leſs ſhadows it caſteth. Uſually Gods children carry a low mind in an high condition; James▪ 1. 10. they are rich, yet made low, that is, lowly. If in the fulneſs of Riches, Honours, Parts, and Enjoyments, they are ſo meek and humble, why ſhould I that have leſs temptations, be more proud? They are lifted up by God, but not in their own ſpirits, I am a worm in a much lower Sphere, and yet of a prouder heart! they are aff[illegible: 1 letter]ble, meek, modoſt▪ why am I ſo fierce and impatient of contradiction? Once more, If the judgments of God light upon greater Perſonages for their pride; ſay, what will become of me? in me 'tis more odious: If God deſtroy thoſe whoſe height is as the height of Cedars, Amos 2. 9. ſurely the Reed ſhould tremble: Many times mean and baſe people that have no tincture of ingenuity; and are of no name or quality in the world have pride enough to be bitter enemies to Gods children, David ſaith, Pſal. 35. 15. The abjects gathered themſelves together to make Songs againſt me, when as God rebuketh Kings for their ſakes; If he viſit the Throne, will he not viſit the Ale bench? What ſcorn will he caſt upon this ſawcy duſt? theſe ſpightful worms that have only malice enough to ſnarle, and can go no further; If the great men of the earth tremble, ſhall the bondmen go free? Rev. 16. 15. But chiefly upon this occaſion would I commend to you, the example of the Lord Chriſt, to take down pride; this is an example that will ſhame us indeed, what ever the pride be; are you puffed up with pride of vain conceit? Chriſt ſtripped himſelf of all his glory, Phil. 2. 7. with pride of revenge? men are loath to ſtrike ſale, to ſeek to an enemy, they ſcorn it: Jeſus Chriſt, though ſuch an excellent perſon, loved us firſt, 1 John 4. 19. ſued to his enemies: is it diſdain of our condition, pride of murmurings? he made himſelf a worm and no man, and when he was rich in the glory of the God-Head, became poor for our ſakes, Matth. 10. 24. The Deſciple is not above his Maſter, nor the ſervant above his Lord: if we be ſcorned, would we be better dealt with, then our maſter was; many times you have ſeen a Maſter do the work of a ſervant to ſhame him, ſo did Chriſt: do but think of Chriſts excellency, and your own baſe condition, as here, to ſhame the brutiſh Gnoſticks, the Apoſtle telleth them, they took more upon them then a glorious Angel. Again, From the Arch-Angels contending about the body Obſervat 2. of Moſes: The Devil would diſcover Moſes his Grave, and the Arch-Angel is ready to reſiſt him: The Note is, That God hath Angels, and Arch-Angels, that are always ready to defend a good cauſe; They are many, the King of Heaven hath a brave Court. Dan. 7. 10. A thouſand thouſand Miniſter to him, and ten thouſand times ten thouſand ſtand before him, Chriſt ſaith he could pray for twelve Ligions in an inſtant, Mat. 26. 53. Now a Legion in the leaſt computation is ſix thouſand Foot▪ and ſeven hundred Horſe: they are able, they excell in ſtrength; one Angel ſlew 185000 in one night, Iſa. 37. 36. They are always ready attending on Gods commands, Pſal. 103. 20. They rejoyce in names of ſervice, more then names of honour. They are ſwift in execution, they are deſcribed to have ſix wings a piece▪ Iſaiah 6. 2. as being at the Lords beck, and ready to execute his Command as ſoon as▪ they hear the word: All which, Firſt, Informeth us of the danger of wicked men in oppoſing a good cauſe; they fight not only againſt men, but againſt Angels. 2. That Angels have more to do in humane affairs then we are aware of; there are evil Angels aſſiſting in the Counſels againſt the Church, and good Angels reſiſting, in thoſe days of conflict; The Combate is not only between men and men, but between Angels and Angels, Dan. 10. 13. The protection of the holy Angels is inviſible, but true and real. 3. Here is comfort to Gods children, when they are imbarked in an hazardous, but in an holy buſineſs; there are far more with us, then can be againſt us, 2 Kings 6. 16. there is God the Fathers power on the Churches ſide; The Son puts forth the ſtrength of his Mediation, Zech. 3. 2. The ſpirit comforts and animateth us, and then holy Angels are imployed as inſtruments; The Lord Jeſus and his Angels will ſtick to the Church, when none elſe dare, Dan. 10. 21. There is none holdeth with me in theſe things, but Michael your Prince When all humane ſtrength falleth, Chriſt by their Miniſtry can uphold the affairs of the Church, omnipotency is a great deep; uſually we look to means, and can better conceive, of the operations of finite Creatures, then of the infinite God, therefore doth the Lord repreſent the help of the Church, as managed by theſe powerful inſtruments: only now take heed that you do not betray your ſuccors, nor defraud your ſelves of their protection. 1. By neglecting to ſeek to the God of Angels. Dan. 10. 12. From the first day thou didſt ſet thine heart to underſtand, and didſt chaſten thy ſelf before thy God, &c. we are not to pray to them, but for them, to the Lord. 2. By unwarrantable practiſes, for then you joyn with Satan to their grief, Pſal. 34. 7. The Angel encampeth about them that fear him. A good cauſe ſhould be well managed, and then truſt God, who, if he ſeeth fit to glorifie himſelf by our deliverance, rather then our ſufferings, can finde means enough to ſave us, when men fail. Obſerve again, That Angels have a care not only of the Obſervat. 3. ſouls, but of the bodies, yea even of the dead bodies of the Saints▪ as Michael diſputed with the Devil about the body of Moſes. That you may underſtand the particular care which the Angels have about the people of God, I ſhall open it to you in ſeveral Propoſitions. 1. 'Tis certain, The Angels had a great care about the people of God in ancient times, Examples are, found every where in the word of God; Lot was led out of Sodom by Angels, Daniel taught by an Angel, Cornelius anſwered by an Angel, an Angel withſtood Balaam in the way, Numb. 22. An Angel walked with the three children in the fiery Furnace, Dan. 3. 25. An Angel ſhutteth up the mouths of Lions, that they might not hurt Daniel in the Den, Dan. 6. 22. An Angel comforted Paul in the Tempeſt, Act. 27. 23, 24. Scarce any remarkable thing befell the people of God, but it was accompliſht by their miniſtry. 2. The Miniſtry of Angels though not ſo viſible and ſenſible, as heretofore i[illegible: 1 letter] not wholly ceaſed; The priviledge of it belongeth to all Saints, Heb. 1. 14. Are they not miniſtring ſpirits ſent forth for the Heirs of ſalvation? all that are called to inherit a bleſſing, were under their tutelage, ſo ſee, Pſal. 91. 12. and thoſe inſtances alledged in the former Propoſition, are patterns and preſidents by which▪ we may know what to expect; their tutelage then was more viſible and ſenſible, becauſe the Church newly planted, needed to be confirmed, but God would have us live by faith, and expect all our ſupports in a more ſpiritual way▪ though we have not viſible apparitions, yet we have real experiments of their ſuccour; the evil Angels appear not, yet we doubt not of the hurt done by them; in the firſt times of the Goſpel, Chriſts bodily preſence was neceſſary, but now onely his ſpiritual. 3. The proper object of their Miniſtry and care▪ are the children of God, wicked men are not under their covert and protection; 'tis true, they may be▪ under a general care, as Hagar and Iſhmael, who are ſet out in Scripture, as the Types of thoſe that are rejected by the Lord, yet Gen. 21. 17. An Angel of the Lord came and ſtood by Hagar, and ſaid, the Lord hath heard the cry of the ſad: though poſſibly this might be, as he was Abrahams Son; dogs in the Houſe have the Crumbs. 4. The Miniſtry of the Angels is over all the children of God, without exception, not only Moſes, but the meaneſt Saint is under their care; Gods love to his people is not diſpenced with reſpect to their peculiar pomp and greatneſs, Mat. 18. 10. Offend not theſe little ones, for their Angels beheld my Fathers face; 'tis chiefly meant of thoſe that are little in eſteem and account in the world; the meſſage of Chriſts birth was brought by Angels to Shepherds, feeding their flocks in the fields, Luke 3. 5. As no Saints are excepted from receiving the benefit of their Miniſtry, ſo no Angels are excepted from being imployed in i[illegible: 1 letter]: Michael contendeth with Satan, and the Apoſtle ſaith, [non-Latin text not transcribed], Are they not all, &c. Heb. 1. 14. The Arch-Angels themſelves are miniſtring ſpirits; 'tis a raſh boldneſs in the Schoolmen to exempt any from this Office, what an inſtance is here of Gods love, that the higheſt Angel ſhould not be exempted from a care of the loweſt Saint. 6. That every ſingle beleever hath his proper and alotted Angel to attend him from his birth to his death, is rather matter of problem and diſpute, than poſitive aſſertion; there are ſome Scriptures make it probable▪ but not certain; ſometimes we read of one Angel attending many men▪ and at other times of many Angels attending one man, as Jacob had many, Gen. 32. 1, 2. Gods Hoſt, &c. ſo Eliſha, 2▪ Kings 6. 17. Eliſha prayed and the Mountains were full of Chariots and Horſes of fire, that is, that is of Angels comming to offer help in that caſe: 'Tis true, the opinion of a particular Angel Guardion was antient, Plato ſaith, [non-Latin text not transcribed], and among the ancient Fathers, places of Scripture are brought for it, that are full of probability, not cogency; one is that of the old Teſtament, Gen. 48. 16. The Angel which redeemed me from all evil, bleſs the Lads, &c. in which paſſage he ſeemeth to aſcribe his preſervation and deliverance to▪ ſome particular Angel; but to this may be replied what was before alledged of the Hoſt of God, going along with him, and by this Angel is meant the Lord Chriſt, who is alone the object of worſhip, and adoration; and who becauſe of the frequency of his perſonal appearance and mediation between God and man, is ſet forth under the term of an Angel: The Rabbines expound it of the Angel of Gods preſence: Another place is, Mat. 18. 10. Their Angels ſee my Fathers face, not the Angels, but their Angels; but the word there may only imply their common intereſt in the whole Hoſt of God; Chriſt doth not ſay that every one of them hath an Angel: as for inſtance, it may be ſaid, theſe Priſoners have their Keepers, theſe Scholars have their Maſters, theſe Souldiers have their Captains, it doth not follow that every one hath a particular Keeper, Maſter, Captain, &c. Another place is Acts 12. 15. When the Maid ſaid Peter was at the door, they diſtruſting her report, ſaid, 'tis his Angel; This place may be anſwered thus, That ſayings of men in Scripture are not all Scripture, or a part of our rule; and that many things were ſpoken by the Diſciples in their rudeneſs, which are not altogether juſtifiable; but becauſe this place is the main▪ let me examine it a little: Three opinions there are about the place: Some underſtand it Johns Diſciples are called [non-Latin text not transcribed], Angels, or Meſſengers of John Luke 7. 24. Appellativ[illegible: 1 letter]ly, 'tis his Angel, or Meſſenger, ſent by him out of Priſon. But R[illegible: 1 letter]oda heard Peters voice, and that was the ground of the ſayings: Others underſtand it of ſome Angel come to give notice of his death, but that is groundleſs: Laſtly, ſome as Chryſoſtom, of a particular tutelar Angel; but whence doth it appear that theſe Angels had the ſhape and habit of thoſe they kept, and Angels do not uſe to knock at doors, and wait for opening: and if Peter had a ſpecial Angel, it followeth not that all have; the meaning probably is, 'Tis a ſpirit that hath aſſumed his ſhape. 7. Though it be not certain that every particular believer hath an Angel deputed to his attendance, yet in the general, there is an aſſurance of a Guardianſhip, and Tutelage from the Angels; the Heirs of ſalvation have them among them; if the whole City hath a ſufficient Guard, 'tis as good as if every Citizen had a diſtinct Souldier to defend him; nay, 'tis more for our comfort that we have many rather then one, we have to do with many enemies, and therefore we need much aſſiſtance, Pſal 91. 12. He ſhall give his Angels charge over thee: Many Angels are charged with our ſafety, and though they be not ſo particularly converſant about us (as the other opinion conceiveth) yet they behold the face of God, and are always in his preſence, and wait for his command, Pſal. 103. 20. who ſo careth for every one as if he had none to care for beſides him. 8. This Tutelage is from their firſt conception in the womb, till the tranſlation of body and ſoul into glory; ſurvey all the paſſages of life from the Womb to the Grave, nay, after death, till the Reſurrection, the Miniſtry of Angels doth not wholly ceaſe: their care beginneth as ſoon as the child is quickened in the womb, for then they have another diſtinct charge to look after; and as they are ſervants of providence by their help they are born and brought into the world, Gods providence taketh date thence, Gal. 1. 15. and they, I ſay, are inſtruments of providence, they watch over us in infancy and childhood; little ones are committed to their cuſtody, and Babes and Sucklings have their Angels, Mat 18. Jeſus Chriſt was provided for in his Cradle by an Angel, Mat. 2. 13. The Devil rampeth about the Elect whilſt they are yet in their ſwadling cloaths; That expreſſion, Rev. 12. of the Dragons ſeeking to devour the man▪child, as ſoon as he was born, is figurative, but it alludeth to what is true: Again, as we grow up they rejoice at our converſion Luke 15▪ we read of joy in Heaven over a▪ ſinner that repente[illegible: 1 letter]h; you cannot gratifie the Angels more then in your converſion to God; the Devil ſeeks to hinder it as much as he can, but they rejoice when a brand is pluckt out of the burning Zech▪ 3. Again after converſion, they watch over us in duty and danger, and temptations, in duties where Satan is moſt buſie to hinder, Zech. 3. 1. they are moſt helpful; the Angels are in the Aſſemblies of the faithful, 1 Cor. 11. 10. So in dangers, when Peter was in priſon, God ſendeth him an Angel to bring him out, Acts 12. Ruffinus ſpeaketh of a young man, a Martyr on the Rack, that had his face wiped by an Angel, and refreſhed by him in the midſt of his pains: nay, in caſual dangers, which we cannot foreſee and prevent, Pſal. 91. 12. He ſhall give his Angels charge over thee, that thou daſh not thy foot againſt a ſtone; ſo in Temptations, Mat. 4. 11. they miniſtred to Chriſt, when he was tempted by the Devil; they came to ſhew how God will deal with his people in like caſes: Once more, they are with us to comfort us in death; in the midſt of his Agonies the Lord Jeſus was comforted and refreſhed by an Angel, Luke 22. 43. ſo they are with the faithful, helping and eaſing them in their ſickneſſes: After death they carry our ſouls to Heaven, as Lazarus was carryed into Abrahams boſome, Luke 16. 22. Though the body had not the honour of a pompous burial, yet the ſoul is ſolemnly conveyed by Angels, and gathered up into the communion of the ſouls of juſt men made perfect; as Chriſt himſelf alſo aſcended into Heaven in the company of Angels, Acts 1. Once more, after death they guard our bodies in the Grave, as the Angels guarded Chriſts Sepulchre, Mat. 28. 2, 3, 4. God did ſet his Guards, as well as well as the High-Prieſts: Their laſt Miniſtry and ſervice about the faithful, is to gather up their bodies at the laſt day They ſhall gather up the Elect from the four winds, Mat. 24. 31 and then their Office and charge ceaſeth. 9. This Tutelage is ever adminiſtred according to Gods pleaſure, Pſal. 103. 21. Ye Miniſters of his that do his pleaſure, not their own, not ours, but his pleaſure; the help of Angels is more powerful, but no more abſolute then the help of other means, for it dependeth ſtill on the will of God, as all other means of defence and outward ſupport do; their imployment is to attend us, and ſerve us, according to the Lords direction. Let us now apply what hath been ſpoken. Firſt, It ſerveth for Information, to ſhew us, 1. The care of God for the Elect; He ingageth his own Uſe 1. power for our preſervation, as alſo the Mediation of Chriſt, the conduct of the Spirit, and the Miniſtry of Angels: In Zech. 1. you have a Schem of providence, the man that ſtood among the Mirtle Trees, ſent the Angels too and fro, throughout the earth, and then they come and give him an account of what paſſeth in the world; The Man is Jeſus Chriſt, who to pre-figure his Incarnation, is thus repreſented, and he hath all the Angels at his command, to ſend them forth as the condition of his Church requireth; and they as his Intelligencers and Agents, are to bring him notice how all affairs and matters paſs in the world; Thus doth the Lord ſet forth himſelf to our capacity, and that we who are uſed to means, may the better believe in him. 2. The Condiſcention, and humility of the Angels, they rejoice in names of ſervice▪ more then in names of honour, and will perform Offices of reſpect to the meaneſt Creatures an Angel cloathed with light and glory, would come to the Shepherds, and do not refuſe at Chriſts direction to wait upon thoſe who are deſpiſed and rejected of men. 3. It informeth us of their mankindneſs, which ſhameth our envy, their love is great to mankind, and are affectionately deſireous of our good, and therefore decline no Office of love and ſervice to us; they rejoiced when the world was created as a dwelling place for man, Job. 38. 7. And again at the comming of Chriſt, which was mans reſtoring, Luke 2. 13. And ſo at the calling and converſion of a ſinner, Luke 15. 7. when we come to be poſſeſſed of our priviledges in Chriſt. 4. It informeth us of the dignity of the Saints, what a price doth the Lord, and the holy Angels ſet upon the meaneſt Chriſtian; Gods own Court is their Guard: certainly a godly man though of the meaneſt calling, ſhould not be contemptible; there is ſomewhat in holineſs more then the world ſeeth; ſome worth in it, or elſe God would not ſet ſuch a Guard upon it, a Guard ſo full of ſtate and ſtrength; 'twas a mighty favour for Mordicai to have a Courtier of a great King to wait upon him for one hour: We have Angels that ſtill attend and wait for our good. 5. It informeth us of the obedience of the Angels in the loweſt ſervices; God ſaith, go, and they go, though it be to wait upon poor and mean Creatures; we uſually diſpute commands when we ſhould practice them, and ſtick at duties that have any thing of abaſement, and ſelf-denyal in them, in the Lords Prayer we are brought to this pattern, Mat. 6. Thy will be done in earth as it is in Heaven, that is, by the holy Angels; it ſhould be done by us with like readineſs and ſubmiſſion: No Office or employment that God calleth us to, ſhould be looked upon as too mean and baſe for us, the Angels that excell in ſtrength, when God commandeth, being willing to condiſcend to the Guardianſhip of men. Secondly, It ſerveth for Exhortation to the children ofUſe 2. God. 1. To wait for the Angels help, Do you keep in Gods ways and in your Callings, and you ſhall have ſafety and defence, when the Lord ſees it fit for you; remember you are a ſpectacle to God, Men and Angels, in all your actions, tryals and ſufferings, and bear up with a confidence, becoming Chriſtians, though you can do little as to the promotion of Chriſts intereſt; What cannot God do by his Angels? 2. To behave our ſelves as thoſe that do expect this help, not tempting God, not grieving the Angels; We ſhould take heed how we carry our ſelves in regard of this honourable attendance; our ſins and vanity offendeth them, as it doth God▪ Let was a man of a mixt nature, yet vexed with the impure converſation of the Sodomites, 2 Pet. 2. 8. Angels are pure and holy Creatures, that ſtill abode in the truth; pride, luſt, and vanity, is very offenſive to them, eſpecially impurities and undecencies in Gods worſhip, about which they have a ſpecial attendance; therefore the Apoſtle bideth the women to cover their heads becauſe of the Angels, 1 Cor. 11. 10. their faſhion being to come into the Congregation with looſe diſhevelled locks, he mindeth them of the preſence of the Angels: We may uſe a like Argument to women to cover their naked Breaſts, now their immodeſty is grown ſo impudent as to out-face the Ordinances of God. 3. To obſerve this when 'tis beſtowed upon us; The Angel of the Lord encampeth round about them that fear him; and then, Oh come taſt and ſee, Pſal. 34. 7, 8. When deliverances are ſtrange and wonderful, and there is the leaſt concurrence of viſible cauſes to defend Chriſts intereſt, remember that all things viſible and inviſible, were created by Chriſt, and for Chriſt, even Thrones, Principalities and Powers, Col. 1. 16. Thirdly, Here is Reproof to wicked men that perform theUſe 3. Divels Miniſtry act the part of the bad Angels rather then the good; deſpiſe, ſlaunder, oppoſe, ſeduce, and tempt the children of God: how dareſt thou deſpiſe thoſe whom the Angels honour? you think them unworthy of your countenance and company▪ when Angels diſdain not to vouchſafe them their ſervice and attendance; you ſlaunder thoſe whom they defend, and oppoſe and perſecute them whom they are engaged to protect; and wrong them whoſe Angels behold the face of God; and tempt and ſeduce them, whom they rejoyce to ſee brought home to God. I have but one word more, and I have done with thisObſervat. 4. Point. Get this intereſt if you would be under this Tutelage; get an intereſt in Chriſt, and then you get an intereſt in the Angels, their Angels, &c. Mat. 18. 10. they are not called Gods, but theirs, hereafter the Saints ſhall be [non-Latin text not transcribed], like the Angels in Heaven, Luke 20. 30. and here, till we have this glory, we ſhall have their defence. In the next place, ſomewhat may be obſerved from the ſtile and Character of this Angel, Michael the Arch-Angel▪ That there is an order among the Angels, both good and bad; they have their diſtinct heads, we read of Michael, and we read of Beelzebub; there is an order in Hell, thence that expreſſion, Mat. 25. 41. The Divel and his Angels, which ſeemeth to intimate a Prince among the unclean ſpirits; much more is there an order among the good Angels. God that made all things in order, would not endure confuſion among thoſe heavenly Creatures, for that would ſeem to infringe their happineſs: but now to define this Order, and the ſeveral degrees of it, were but to intrude our ſelves into things we have not ſeen, Col. 2. 19. See Rivets Cathol. Orthodox. de Aug. Grad. Cyril calleth it [non-Latin text not transcribed], the domineering of bold ſpirits: The School-men take upon them as if they knew all the particulars of their government and diſtinction; but in things not revealed there can be no certainty; the Apoſtle indeed ſpeaketh of ſeveral ranks of inviſible Creatures, Col. 1. 16. Thrones, Dominions, Principalities, and Powers; but who can particularly define their Office and Order? a diſtinction there is, but what it is we know not: however, the general conſideration is uſeful. Partly to ſhew us the neceſſity of order and ſubordination, no Creatures can ſubſiſt without it; they that are againſt Magiſtracy, are againſt peace and happineſs; the Angels and Devils are not without their Heads and Princes. Partly to repreſent to us the Majeſty of God; He hath Angels, and Arch-Angels, Thrones' Dominions, Principalities and Powers; our eyes are dazled at the magnificence and luſtre of earthly Kings, when we ſee them ſurrounded with Dukes, Marqueſſes, and Earls, and Barons: Oh what poor things are theſe to thoſe Orders and degrees of Angels, with which God is invironed? Partly to acquaint us with the happineſs of the everlaſting eſtate: 'Tis the miſery of the wicked, that they ſhall be caſt out with the Devil and his Angels, and our happineſs that we ſhall make up one Church and Aſſembly, with Angels, and Arch-Angels, Heb. 12, Somewhat may be obſerved from the matter of the contention,Obſervat. 5. the body of Moſes, which the Devil would abuſe to Idolatry, that is the reaſon why he was ſo earneſt in the conteſt: Note, That the Devil loveth Idolatry; all falſe worſhips either directly, or by conſequence, tend to the honour of the Devil; therefore Idol▪ Feaſts are called the Table of Devils, 1 Cor. 10. 31. Now 'tis obſervable that thoſe Sacrifices which were offered to the true God, but in an unbecoming manner, are called the Sacrifices of Devil, Levit. 17. 7. compare it with verſ. 3. 4. Though they killed a Goat, or an Ox, or a Lamb, to the Lord for a Sacrifice, becauſe 'twas in the Camp, and not before the Tabernacle; God ſaith▪ they ſhall no more offer Sacrifice to Devils: ſo 'tis ſaid of Gods own people▪ Deut. 32. 17. They ſacrifice to Devils, and not unto God; in their intention it was unto God, but in the iſſue, and neceſſary interpretation of it, 'twas to the Devil: Now the Devil delights in Idols and falſe worſhips: Partly in malice to God: the Lord▪ above all things is moſt tender of his worſhip, and therefore Satan is moſt buſie to corrupt it: There are two things that are dear to God. His Truth, and his Worſhip; now Satan bendeth his ſtrength and ſpight, to corrupt this Truth with errour, and his Worſhip with ſuperſtition. Partly in malice and ſpight to men, God is a jealous God; Satan knoweth that corruptions of worſhip do not go unrevenged, Pſal. 16. 4. Sorrows ſhall be multiplyed on them that haſten after another God, of all ſinners they ſhall not eſcape; the ſevereſt revenges of God have been occaſioned by prevarications in worſhip, as Lev. 10. 3. on Aarons ſons, ſtrange fire in the [illegible: 1 letter] enſors brought down ſtrange fire from Heaven, ſo 1 Sam. 6. 20. There were 50000 Bethſhemites ſlain for an undue Circumſtance: ſo the breach made upon Ʋzzah, 2 Sam. 6. 6, 7. the Devil is not ignorant of this, and therefore longing for mans deſtruction, ſeeketh to haſten it as much as he can by Idolatry, and falſe worſhip. Partly out of pride, he is conſtant in evil, and abode in pride, though he abode not in the truth, he would fain be worſhiped, and aſſumed into a fellowſhip of the Divine Honour and glory; he [illegible: 1 letter]aith to Chriſt, Mat 4. 9. Fall down and worſhip me, and I will give thee all theſe things, the Devil is not Changling though he doth not retain his place, he retaineth his pride; nothing ſo pleaſing to him as Worſhip and Adoration, and ſo he can get it any way from the creatures, be is contented. Well then, it ſheweth us. 1. What care we ſhould take to be right in worſhip▪ bothUſe 1. for the object and manner: 'tis Idolatry not only to worſhip falſe Gods in the place of the true God, but to worſhip the true God in a falſe manner, and both ſorts do gratifie the Devil; when he cannot hold the people under utter blindneſs and Paganiſm, he is glad if he can draw them to undue Rites and Ceremonies in worſhip; therefore let us hate the leaſt kind of Idolatry, if we would not prog for the Devils Kingdom: David ſaith, Pſal. 16. 4. I will not take their name into my lips, that he would abhor the very mention of Idols: ſo Hoſea 2. 16. God would no more be called Baal, though it ſignified Lord and Husband, becauſe the Title had been applyed to Idols; The Iſraelites when they took Cities, they changed their names if they had any tincture of Idolatry, Numb. 32. 38. Nebo and Baalmeon, their names being changed; ſo exact ſhould we be in keeping from Idols. 2. Let us beware of Idolatry, Satan loveth it, and that is motive enough; we ſhould hate as Chriſt hateth, and love as he loveth, Rev. 2▪ 6. and on the contrary, love what Satan hateth, and hate what he loveth, naturally we are wondrous prone to this ſin, and therefore Idolatry is reckoned as a work of the fleſh, Gal. 5. 20. man naturally hath a corrupt, and working fancy and imagination, which depending upon ſenſe, formeth fleſhly conceptions, and notions of God; and therefore are we ſo prone to erre in this worſhip: 'tis not needful, (I hope) to ſpeak to you of Paganiſh, and Popeiſh Idolatry: Let me only now diſſwade you, Firſt from making the true God an Idol in your thoughts, by forming apprehenſions unworthy of the glory of his Eſſence, Pſalm. 50. 21. Thou thoughteſt that I was altogether like thy ſelf; Now thus we do when we conceive him of ſuch a mercy as to hold fellowſhip with one that continueth under the full power of his ſins, ſo weak as not to be able to help in deep extremities, Zech. 8. 6. Of a rigorous and revengeful diſpoſition, as not to pardon injuries and offences, upon ſubmiſſion and repentance, Hoſ. 11. 8. of a fickle nature, ſo as to fail in his promiſes, Numb. 23. 19. Thus 'tis eaſie to turn the true God into an Idol of our own brains. To remedy this, conſider God in his works, and in Chriſt. In his works, Cyril I remember obſerveth that before the flood, we read of no Idolatry. Aquinas addeth a reaſon to the obſervation, becauſe the memory of the Creation was then freſh in their thoughts: Again, look upon God in Chriſt, you heard before in Levit. 17. if they did not bring their Sacrifice to the Tabernacle, it was called a Sacrifice of Devils; The Tabernacle was a Type of Chriſt; you make God an Idol▪ when you worſhip him out of Chriſt, For the Father will be honored in the Son▪ John 5. Therefore when ever you go to God, take Chriſt along with you. Secondly, From ſetting up any Idol againſt God in your affections, when you ſet up any thing above God in your eſteem, eſpecially in your truſt; that's an Idol, covetouſneſs is twice called Idolatry, Col. 3. 5. Eph. 5▪ 5. becauſe it doth withdraw our affections from God; yea our care, our eſteem, our truſt, which is the chiefeſt homage and reſpect which God expecteth from the Creature: I mention theſe things becauſe I would ſpeak ſomewhat to practice, and becauſe Satan is gratified with ſpiritual Idolatry, as well as with that which is groſs and bodily. From that Clauſe [about the body of Moſes] once moreObſervat. 6. obſerve, That of all kind of Idolatry, the Devil abuſeth the world moſt with Idolatrous reſpects to the bodies and Relicks of dead Saints. If you ask why, I anſwer. Partly becauſe this kind of Idolatry is moſt likely to take, as being moſt plauſible and ſuitable to that reverend eſteem which we have of thoſe that are departed in the Lord; and ſo our Religious affections become a ſnare to us: Partly becauſe when men become objects of Worſhip and Adoration, the God-Head is made more contemptible, and mens conceits of a divine power, run at a lower rate every day. Partly becauſe this malicious fiend hopeth this way to beat the Lord with his own weapon; when the bodies and Relicks of thoſe Saints, who by the famouſneſs of their examples were likely to draw many to God, do as much, or more, withdraw men from him; and ſuperſtition doth as much hurt, as their example did good. Partly becauſe the Devil by long experience hath found this to be a ſucceſsful way in the world, Lactantius proveth it, that the Idolizing of famous men, was the riſe of all Idolatry; and Tertullian in the end of his Apology, obſerveth the ſame, that Heathen Idolatry came in this way; ſub nominibus & imaginibus mortuorum, by a reverence to the images of dead men, whoſe memory was precious amongſt them: Nin[illegible: 1 letter]s or Nimrod, the firſt Idolater, ſet up his own dead Father B[illegible: 1 letter]lus; whence came the names of Baal and Bel, for an Idol: The Teraphim▪ ſtolen by Rachel▪ Gen▪ 31. 35▪ were the images of their Anceſtors, whom Laban worſhipped; ſo in the primitive times, before any other Idolatry was brought into the Church, they began with the Tombs and Shrines of the Martyrs. Firſt, It ſheweth us the firſt riſe of Idolatry; reſpect toUſe 1. the Relicks and Remains of ſome men, famous in their generations: Satan attempted it betimes, not only among the Heathens, but among the people of God; he contended for the body of Moſes, that he might ſet it up for this uſe; but that which he could not obtain then, he hath effected now in the Roman Synagogue, by the Arms, the Legs, the Hands, the Feet, the Pictures of the Martyrs: ſurely ſuch a known Artifice, and ancient method of deceit, (a man would think) ſhould long ere this have been diſcerned, but that God hath given them up to beleeve a lye: Well might the Anti-Chriſtian ſtate be called, Rev. 11. 8. Babylon, Sodom, and Aegypt; that is, Babylon for Idolatry▪ S[illegible: 1 letter]dom for filthyneſs, and Aegypt for Ignorance and darkneſs; the ſame Idolatry being practiſed, which was in uſe in the darkeſt times of Paganiſm: Heatheniſm and Popery differ but little, only the names are changed, a new Saint for an old Heathen Idol; their canonizing, and the Heathens [non-Latin text not transcribed], are much alike; ſo are their Saints, and the Heathens and Heroes and middle poners: only that the Papiſts have put many in the Calender, which either never were in the world or elſe were wicked and traiterous; as our B[illegible: 1 letter]cket, and St. George, an Arrian Biſhop, that ſo the Devil might be doubly gratified, by the Shrine it ſelf, and that by the canonization of the infamous perſon, ſin might become leſs odious. Secondly, It ſheweth the perverſeneſs of men, who are apt ſuperſtitiouſly to regard the Relicks of them dead, whom they deſpiſed living: Moſes was often oppoſed living, and after death likely to be adored; as 'tis often the condition of Gods people, to live hated, and dye Sainted. Vetus morbus eſt (ſaith Salvian) quo mortui ſancti coluntur, vivi contemnuntur: The Scribes and Phariſees garniſhed the Tombs of the dead Prephets, and killed the living, Mat 23. 29, 30. And the Jews in the fifth of John, pretended love to Moſes, and ſhewed hatred to Chriſt; poſterity honoureth them whom former ages deſtroyed: living Saints are an eye-ſore, they torment the world, either by their example, or their reproofs, Rev. 11. 10. Heb. 11. 7. but objects out of ſight, do not exaſperate, and ſtand in the way of our luſts; this fond affection is little worth; thoſe that were ready to adore Moſes would not imitate him. Again from that [He durſt not] [non-Latin text not transcribed], he had notObſervat. 7. the boldneſs to do any thing contrary to the Law of God, or unbeſeeming his Rank and Miniſtry: Note, That ſin is a bold conteſt, or a daring of God: Every ſin is an affront to the Law that forbiddeth it, 2 Sam. 12. 9. Wherefore haſt thou ſinned in [illegible: 1 letter]eſpiſing the Commandment? a ſinner doth in effect ſay, What care I for the Commandment? I will go on for all that; but a godly man feareth the Commandment, Prov. 13. 13. If a Law of God ſtandeth in his way, he durſt not go forward; he feareth more to break a Law, then to meet with the Devil in all his ruff, or any oppoſition from the world; this is a holy timerouſneſs: whereas on the contrary, no ſuch boldneſs as in ſinning: 'tis not onely a deſpiſing of the Law, but a conteſt with God himſelf, 1 Cor. 10. 22. Do we provoke the Lord to jealouſie, are we ſtronger than he? will you enter into the liſts with God? as if you could make your part good againſt him? Ezekiel 22. 14. He that ſins againſt light and conſcience, he biddeth open defyance to the Majeſty of God; and his luſt and Gods will do contend for the maſtery. Let this make us afraid of ſin, 'tis a daring attempt of the Creature againſt his Maker; a challenging of God to the Combate; well might the Apoſtle ſay, that the carnal mind is [non-Latin text not transcribed] enmity againſt God, Rom. 8. 7. Therefore when you are tempted, conſider, What am I now a doing? Shall I challenge the Combat of my Maker? Draw Omnipotency about my ears? An Angel durſt not: How can I do this wickedneſs, and ſin againſt God? Gen. 39 9. Again, It informeth us what is the proper remedy againſt ſin; an holy awe and fear; therefore the firſt and chiefeſt point of true wiſedom, is made to be the fear of God, Prov. 9. 10 ſo Prov 14. 21. this keepeth the ſoul from daring. Jobs eſ[illegible: 1 letter]hewing evil is aſcribed to his fearing God, Job 1. 1. There are two Grounds of this fear, Gods Power, and Goodneſs. 1. Gods Power, Shall we contend with Him who can command Legions? ſurely he will always overcome [illegible: 1 letter]hen he judgeth, Rom. 3. 4. and have the beſt of it at laſt, and ſo this ſin will be my ruin: there is a difference between ſtriving with him in a ſinfull, and wreſtling with him in a gracious way, there God will be overcome by his own ſtrength, Command ye me, &c. Iſaiah 45. 11. but when you have the confidence to conteſt with him in a ſinfull way, what will become of you? Pſalm 76. 7. Thou, even thou art to be feared, and who can ſtand in thy wrath when thou art angry? Man may make his part good againſt man, but who can cope with the Lord himſelf? 2. Gods Love and Mercy. That ſhould beget a fear, or an unwillingneſs to diſpleaſe God, Hoſea 3. 5. They ſhall fear the Lord and his goodneſs; not only abſtain from ſin (as a Dogg from the bait, for fear of a Cudgel) out of bondage, or ſervile fear, but out of an holy childlike affection to God, and ſo do not only forbear ſin, but abhor it; 'tis baſe and ſervile, when we are moved with no other reſpects but our own danger; there is an holy fear, which ariſeth from grace, and partly of nature: an Arch-Angel durſt not, that is, the holineſs of his Nature would not permit him; there is an holy reverend fear, by which we fear to offend our good God, as the greateſt evil in the world; and it ariſeth partly from the new Nature; and partly from thankfulneſs to God, becauſe of his Mercy in Jeſus Chriſt. I have done with this Note when I have told you, That boldneſs in ſinning, reſembleth the Devil; but an holy fear reſembleth Michael; 'tis Devil like to adventure upon ſin, without fear and ſhame: Satan had the impudency to ſeek to defeat the Lords purpoſe of burying the body of Moſes, but the good Angel in oppoſing him, durſt not bring a railing accuſation. Certainly, They that fear neither God nor man, Luke 18. 7. have out-grown the heart of a man, and are next to the Devils; many account it a praiſe to themſelves when they are bold to ingage in vilanous actions and attempts; Oh to be preſumptious and ſelf-willed, is the worſt2 Pet. 2. 10. Character that can be given to a man; a ſtubborn boldneſs argueth a ſeared conſcience. Once more from that [[non-Latin text not transcribed] He durſt not] That Obſervat. 8. the Angels are of a moſt holy Nature, which will not permit them to ſin: Therefore they are called holy Angels. Mat. 25. 31. and the Devils unclean ſpirits: In their Apparitions they uſually came in a Garb that repreſented their innocency, as at Chriſts Sepulchre, there were two Angels in white, the one at head, the oth[illegible: 1 letter]r at feet, where Jeſus had lain, Mat▪ 28. 4. ſo to Daniel, Dan 10. 5. one appeared having his loins girt with fine Gold of Ʋphaz, with long white Robes; Gold, to ſhew his Majeſty; in white Robes, as an Emblem of purity and holineſs: ſee Acts 10. 2. Now this holineſs they have partly by the gift of God in their Creation, God made them ſo at the firſt, which may beget an hope in us men; the ſame God muſt ſanctifie us, that made the holy Angels: ſurely he can waſh us, though never ſo filthy and make us whiter then ſnow, Pſalm 51. 7. Partly by the merit of Chriſt, which reached to things in Heaven as well as in earth Col. 1. 20▪ Eph. 1. 10. if thoſe places be not cogent, but be thought to intend the glorified Saints; yet becauſe they are called Elect Angels, 1 Tim. 5. 21. And all election is carryed on, in and by Chriſt, Eph. 1. 4. It ſeemeth probable at leaſt, that they have benefit by him; yea Heb: 12▪ 22, 23. they are made a part of that general Aſſembly, of which Chriſt is the Head, and ſo by conſequence, they are members of the redeemed ſociety, which ſhould incourage us the more to come to Chriſt: Angels have much of their whiteneſs from being waſhed in Chriſts blood; they are preſerved in Jeſus Chriſt as well as we, and have their confirmation from him, or elſe they had faln with the other Apoſtate Spirits. Again, This Holineſs is the more increaſed and augmented, 1. By their conſtant Communion with God, for their always beholding his Face, muſt needs beget the more holy awe and reverence: Michael durſt not, &c. 'Tis a great advantage to holineſs, to ſet God before our eyes, and to foreſee him in all our ways, Pſalm 18. 23. I was upright before thee; that is, the thought of his being before God made him more ſincere; He that doth evil hath not ſeen God, in the third Epiſtle of John, verſ. 11. that is, hath no acquaintance with him, the good Angels being ſo neer the chiefeſt good, are at the greater diſtance from evil. 2. By their continual obedience; They do his Commandments, hearkening to the voice of his word, Pſalm 103. 20. exerciſe perfecteth and ſtrengthneth every habit; the Angels, the more they do the will of God, the more they hate what is contrary to his will; the evil Angels grow worſe by frequent acts of ſpight and malice, and the good Angels better by frequent acts of duty: For the firſt, ſee 1▪ Iohn 3. 8. The Devil ſinneth from the beginning, Satan is ſtill a ſinning, and his whole life a continued act of Apoſtacy: ſo the good Angels, are always doing, they reſt not day and night, Rev. 4. 8. Surely 'twill be a matter of great advantage to exerciſe our ſelves unto godlineſs, the greater will be our hatred of ſin, and delight in obedience: as on the other ſide, the exerciſing of the heart unto ſin, doth much ſtrengthen and increaſe it, 2 Pet. 2. 14. In Heaven, whereUſe 1. there is continual duty, there is no ſin. Let us apply it now. Firſt, It ſerveth to humble us, we are the next rank of reaſonable Creatures, but how do we differ from them? their natures ingage them to holineſs, and ours being corrupted engage us to ſin; their nature will not permit them to ſin, and our nature will not permit us to do that which is good, Rom. 7. 21. and yet the Angels are aſhamed of this their nature; they cover their faces, when they behold Gods▪ Job. 15. 14, 15. What is man that he ſhould be clean? and he that is born of a woman that he ſhould be righteous? Behold he putteth no truſt in his Saints; yea the Heavens are not clean in his ſight. Theſe holy Angels, when they compare themſelves with God, are abaſed; and ſhould not we much more? See alſo Job 4. 19. Secondly, It ſerveth to stir us up to holineſs: you will ſay, where lyeth the Motive? I Anſwer, 1. We are bound as well as they; they behold his face, and we behold his face in a glaſs; we are under a Law as well as they, yea commanded to obſerve their pattern, Mat. 6. 10. Thy will be done on earth as it is in Heaven. The examples of the Saints on earth, are no fit Copy for us to write after, for there we ſhall find many of the Letters ſet awry; in their lives, corruption is more viſible then grace; therefore Chriſt giveth us a Copy from Heaven that we might aim at the holineſs and perfection of the Angels: 'tis but equal that we who expect to be like the Angels in glory, Luke 20. 36. [non-Latin text not transcribed], ſhould be like them in grace now: many would ſtrive to be as Angels for gifts and par[illegible: 1 letter]s, but not for holineſs; for exact purity, and chearfulneſs. and readineſs in ſervice, which yet are the things propounded to our imitatation; the Devil retaineth cunning ſince his Apoſtacy; to be wiſe to do evil, is to be like the bad Angels, not the good; if you would not be caſt out with them hereafter, you ſhould not take their Copy and example for imitation, but that of the holy Angels. 2. We are bound more then they, as being of an inferior rank: and acts of ſubmiſſion and obedience, do chiefly oblige inferiours, the Angels themſelves are inferiour to God; but dwellers in Houſes of clay, much more; that paſſage of the Pſalmiſt is emphatical, Pſal. 103. 20. The Angels that excel in ſtrength do his Commandments: ſhall the Peaſant ſcorn that work in which the Prince himſelf is engaged? if the glorious mighty Angels durſt not ſin againſt God, we ſhould not much more: When John would have worſhipped the Angel, he ſaith, Rev. 22. 9. See thou do it not, for I am thy fellow ſervant: Ah who would decline the work, when an Angel is our fellow ſervant? when theſe mighty ſpirits put their necks to the work of the Lord, ſhall ſorry man be excuſed? 3. We are the more bound for their ſakes, becauſe of their Tutelage, they are preſent with us: we are awed by a man of gravity, much more ſhould we be by the preſence of an Angel: When Cato was upon the Stage, they durſt not call for their obſcene Sports; there is an Angel always by you; What reports (think you) will they carry to Chriſt, if they ſhould ſee any thing that is unſeemly? 1 Tim. 5. 21. I charge you before God, and our Lord Jeſus Chriſt, and the Elect Angels, &c. The holy Angels are as it were, the Spies, and Intelligencers of Heaven, and do acquaint Chriſt not only with our miſeries, but our ſins: Gods omni-preſency is a great depth, we cannot fathom it with our thoughts, and therefore it worketh but little with us; the nearer things come to the manner of our preſence, the more do they affect us: conſider the Angels are preſent with you in the Room where (it may be) you are acting your privy wickedneſs. Again we had need be holy, the rather for the Angels ſake, becauſe elſe we ſhall loſe their Tutelage; they care not to take notice of an impure, obſtinate ſinner, Pſalm 34. [illegible: 1 letter] ▪ The Angel of the Lord encampeth round about them that fear him: they that fear God themſelves, delight moſt in them that do likewiſe: ſutableneſs of Spirit and life, breedeth an holy and ſweet familiarity between us; they delight to keep us, and go with us here, that they may lay a Foundation for a more familiar acquaintance in Heaven: Now ſhall we grieve ſuch bleſſed companions! When Balaam went to curſe the people of God, a good Angel reſiſteth him, Num. 22. 22. If an Angel ſtood in the way of a Sorcerer, much more do they ſeek to ſtop and prevent the miſcarriages and offences of Gods children; will you break forth or go on violently, when an Angel ſtandeth in the way? and leave their Tutelage for a luſt? they are holy, and diſallow all carnal enterpriſes, and would withſtand the execution of them: will you conſtrain them to forſake you? You know how it ſped with Joſiah, when he would not turn his face, but go out without the defence of God and his Angels, ſee 2 Chron. 35. 22. He was wounded in the battel, and goeth home and dyeth, Thirdly, It teacheth us to be more awful, all fear is not ſlaviſh; the Angels that have a pure nature, are afraid to ſin, we have a mixed nature: corruption is already gotten into our ſouls, and therefore have more need of caution; as they that have an enemy without, and a treacherous party within, have need to watch and ward; fear is all the remedy left us: we cannot ſtop the flux of natural corruption, but we may withſtand an actual temptation; as the Angels reſiſt the admiſſion of ſin: ſo let us withſtand the increaſe and propagation of it; we are always in the preſence of God, and ſhall we affront him to his face? fear keepeth the Angels pure, and us holy, them from the admiſſion of ſin, and us from the commiſſion of it: ſo Solomon ſaith, Bleſſed is he that feareth always, Prov. 28. 14. that is, not that perplexeth himſelf with needleſs terrors and ſcruples, that were a torture, not a bleſſedneſs; that's the Devils fear, who believe and tremble: But when we are always cautious, out of a deep reſpect to God, that we dare not offend him at any time, this is a bleſſed fear, like the good Angels fear; as Michael here durſt not bring a rayling accuſation. The next Point is from that [a railing Accuſatio[illegible: 1 letter]] in the Original 'tis [non-Latin text not transcribed], the judgment, or ſentence of Obſervat. 9. Blaſphemy, or evil ſpeaking: The meaning is, ſuch unworthy Language as would not become any ſerious judgment or proceſs; and becauſe the Angel▪ was a party, not a Judge, we tranſlate it not a railing Judgment, but a railing Accuſation. Thence obſerve▪ That to the worſt▪ Adverſary, in the b[illegible: 1 letter]ſt cauſe, railing and reviling muſt not be uſed. Michael when contending with the Devil about the body of Moſes, &c. The Reaſons are, 1. Becauſe ſuch Reproches come from an evil principle, contempt or paſſion; both of which argue pride; one that over-valueth himſelf, diſdaineth others, and ſtormeth when he is croſſed, as a full ſtream roareth and ſwelleth, when it meeteth with a dam and obſtruction. 2. Such Reproches are moſt unſuitable to matters of Religion; the God of peace will not be ſerved with a wrathful ſpirit, and Chriſts warfare needeth no carnal weapons. Chriſtianity of all Religions is the meekeſt and moſt humble; the Foundation of it is the Lamb ſlain; and the conſignation, and ſealing of it, is by the Spirit, who deſcended in the form of a Dove, both emblems of a modeſt humility; and ſhould a meek Religion be defended by the violence and fury of our paſſions? Curſing doth ill become them that are called to inherit a bleſſing, 1 Pet. 3. 9. 3. They are flatly againſt the word; the Scripture is a great friend to the peace of humane ſocieties, for it condemneth the leaſt offenſive word and geſture, Iſa. 58. 9. Thou ſhalt put away from thee the yoke, and the putting forth of the finger; a geſture of indignation, and therefore God would have it layd aſide, even the putting forth of the finger, as well as the yoke broken: So ſee Mat. 5. 22. But I ſay unto you, whoſoever is angry with his brother without a cauſe, is in danger of the judgment: and whoſoever ſhall ſay unto his brother Racha, is in danger of the Council: and whoſoever ſhall ſay thou fool, ſhall be in danger of Hell fire. The Scribes and Phariſees had reſtrained the fifth Commandment, to the groſs act of murder; Chriſt telleth them, that raſh anger, with all the expreſſions of it, is murther: His expreſſions allude to the Courts of the Jews, three there were eſpecially among them; the loweſt, the middle, and the higheſt: There loweſt Judicatory was of three men, who took cognizance of lighter matters; as injuries and ſtrifes about goods, and things of a pecuniary concernment: this Court was ſet up in leſſer Towns, that had few inhabitants: The ſecond Court was of three and twenty men, before whom the weightieſt cauſes were brought; concerning the life of a man, all Capital crimes, or if an Ox had goared a man or woman; or in caſe of any abominable commixtion with a Beaſt, if a woman approched to a Beaſt, &c. Levit. 20. 16. This Court was ſet up in all the Cities of P[illegible: 1 letter]laeſtina, and was called the leſſer Sanhedrim; and becauſe Jeruſalem was the head City, the Seat of the Prince, and Temple was there; therefore in that City were two of theſe leſſer Sanhedrim, the lower Sate in the Gate of the Mountain; that is, that Gate which gave entrance to the Mountain of the Temple; the other being the higher, Sate in the Gate of Efra, neer the Porch of the Temple. The third Judicatory was the greater Sanhedrim, which conſiſted of ſeventy men, in imitation of the Council of God to Moſes, Numb. 11. 16. This was the higheſt Judicatory, from whence there was no Appeal, as there might be from the lower Courts to this: into this Aſſembly were choſen ſuch as did excell others for Nobility and Wiſdom; and that by a ſolemn laying on of hands; ſtrangers or unclean perſons, or common people, might not come nigh unto them: To this Tribunal were referred all doubtful matters, too hard for inferiour Courts to decide, Deut. 8. 8. 9. as alſo all things that did belong to the twelve Tribes, or to the whole Nation; all things that concerning the High Prieſt, matters of war, and peace, the falſe Prophet, &c. therefore Chriſt ſaith, Luke 13. 33. It cannot be that a Prophet ſhould periſh out of Jeruſalem, that being the City where the Sanhedrim ſate, by this Court was Chriſt condemned, and the Apoſtles, Acts, Chap. 4. 5. and Steven, Chap. 6, 7. and Paul, Acts 23. 1. They ſate in a part of the Temple, called Gaſith; their puniſhments were ſtrangling, beheading, ſtoring, burning; thoſe that were condemned to be burned, were burnt in the Valley of Hinnon, and in great caſes beſides his co[illegible: 1 letter]p[illegible: 1 letter]ral death, the Malefactor was appointed and accurſed to the judgment of Hell: Let me apply all to the preſent caſe: Chriſt doth not meddle with the loweſt Court▪ the judgment of three men, becauſe Capital matters did▪ not belong to their cognizance; and his intent is to ſhew what a Capital matter the leaſt expreſſion of anger is: Whoſoever is angry▪ with his Brother without a cauſe (ſaith he) is in danger of judgment; that is, of the judgment of twenty three men, to ſhew that raſh anger is before God a Capital matter. And whoſoever ſhall ſay to his brother Racha▪ thou vain and w[illegible: 2 letters]leſs f[illegible: 1 letter]llow; this was the loweſt kind of contumely, then in uſe; ſome make it only an Interjection of indignation: [is in da[illegible: 1 letter]ger of the Council] that is, of the Sanhedrim, which noteth, that Anger expreſſed, though in the loweſt way, is an higher fault then ſingle and b[illegible: 1 letter]re anger, as the fault was greater for which they appeared before the higher Sanhedrim, then that for which they appeared before the twenty three Judges: [But whoſoever ſhall ſay thou fool] This noteth a higher contempt, as implying a charge, not only of weakneſs of nature, but of ſin and wickedn[illegible: 1 letter]ſs, [he is in danger of Hell fire] which was the higheſt judgment of the Sanhedrim, to burn them in the Valley of Hinnom, and to leave them accurſed till the Lord come; and ſo proportionably it noteth the greatneſs of the crime, which is committed in ſlandering and reproching our brethren; 'tis a moſt odious ſin before God: for in alluſion to mans judgment, he ſheweth, that though there be degrees in the ſin, and will be in the puniſhment, yet the whole kind is very diſpleaſing to the Lord. 4. Becauſe Reproches have an influence, and do exaſperate rather then convince: The Dog that followeth the game with barking and bawling, loſeth the prey; and there is not a more likely way to undermine the truth, then an unſeemly defence of it: Satan is mightily gratified (if men had eyes to ſee it) with the ill managing of Gods cauſe. Firſt it ſerveth for Information, to ſhew us the vanity of Uſe 1. thoſe excuſes by which men would diſguiſe their wrath and paſsion; What will you plead, I am in the right way, 'tis Gods cauſe. Anſw. Paſſion is blind, and cannot judge, James 1. 20. The wrath of man worketh not the righteouſneſs of God; the wrong way may be uſually deſcryed by the exceſſes and violences of thoſe that are engaged in it: if we be in the right, extremities and furies of paſſion, are not lawful, our religious affections may over-ſet us; when Religion which ſhould limit us, is made a party to engage them; 'tis hard to keep bounds; a ſtone the higher the place from whence it falleth, giveth the more dangerous blow; ſo the higher the matter about which we contend: uſually our Anger falleth with the more violence, and is the more unmortified, becauſe of the pretence of zeal: if the erring parties offend through ignorance, remember a bone out of joint muſt be ſetled again with a gentle hand, Gal. 6. 1. Are they oppoſite ſtubborn? in meekneſs instruct thoſe that oppoſe themſelves, 2 Tim. 2. 25. when their abſurd oppoſing is apt to tempt us to rage, paſſion and reproch, we muſt contain our ſelves; the haſty Diſciples knew not what ſpirit they were of. Do they provoke, revile, wrong us firſt? Anſw. The railing and ill dealing of another, doth not diſſolve the bond of our duty to God; to return injury for injury, is but to act over their ſin; 'twas bad in them, and tis worſe in us; for he that ſinneth by example, ſinneth doubly, as having had experience of the odiouſneſs of it in another: Qui malum imitatur, bonus eſſe non poteſt: revenge and injury differ only in order of time, the one is firſt, the other ſecond in the fault, and 'twas no excuſe to Adam that he was not firſt in the tranſgreſſion: Chriſtianity teacheth us a rare way of overcoming injuries, not only by patience, but doing good to thoſe that wrong us, Rom. 12. 17. and 1 Pet. 3. 9. render not reviling for reviling, but contrarywiſe bleſſing; we have for our pattern Chriſt, who being reviled, reviled not again, 1 Pet. 2. 23. and herein he was imitated by his Diſciples, 1 Cor. 4. 13. [non-Latin text not transcribed], being defamed we intreat, a Motto which I would have prefixed to all rejoynders, or replies to a virulent oppoſition; Calvins modeſty concerning Luther, is notable; Etiam[illegible: 1 letter]i me diabolum vocarit eum tamen inſignem Dei ſer[illegible: 1 letter]um agnoſcam, Though he ſhould call me Devil, yet God forbid but I ſhould account him an eminent ſervant of Chriſt. 'Twas once an Argument for the truth of our Religion, that the Scriptures contained a Doctrine that could not be of men; as forbidding revenge, which is ſo ſweet to nature, and commanding us to do good to them that hate us. But ſhall I ſuffer my ſelf, and in me the cauſe of Chriſt, to be trampled upon? Anſw. You are allowed a modeſt vindication of the truth, and your own innocency, Prov. 26. 4, 5. Anſwer not a fool according to his folly, leaſt thou be like him. Anſwer a fool according to his folly, leaſt he be wiſe in his own conceit. You will ſay here is hot and cold, in one breath: I anſwer, Solomon ſpeaketh of a ſcoffing, railing fool; and the meaning is, do not imitate him in his fooliſh paſſion; this were to be evil, becauſe he is ſo; and 'tis againſt reaſon, that becauſe I am ſenſible of undecent carriage in him, therefore I ſhould allow it in my ſelf; but yet Anſwer him that is to the purpoſe, and with ſolid reaſon beat down his preſumption and ignorance, with a meek, but a ſtrong reply; ſuch as may check his pride, but not imitate his folly: 'Tis obſervable, when 'twas ſaid to Chriſt, John 8. 48, 49. Thou art a Samaritan, and haſt a Devil; he anſwered not a word to the perſonal reproch, but where his Commiſſion was touched, to that he replyeth, ſaying, I have not a Devil, but I honour my Father: 'tis but weakneſs of mind, or ſtrength of paſſion, to regard perſonal invectives. In ſhort, we may anſwer, but not with harſh and contumelious language. Secondly, Here is a Direction to publick perſons, and thoſe that can handle the Pen of the Writer; Paſſion is apt toUſe 2. teint our Religious defences, but check it, Michael durſt not bring a railing accuſation, leave all unhandſomeneſs of proſecution to them that defend an evil cauſe; The ſervant of God muſt be gentle and patient, 2 Tim. 2. 24. Opprobrious Language doth but darken a juſt quarrel and contention: But you will ſay, may we not reprove the ſins of men, and that ſomewhat ſharply? I Anſwer yea, 'tis lawful, as appeareth both by the practice of the Prophets and Angels, yea of Christ himſelf, and alſo by the precepts of the word; Paul ſaith, Tit. 1. 7. That a Biſhop muſt not be ſelfwilled, and ſoon angry; and yet he biddeth him [non-Latin text not transcribed] to rebuke ſome gainſayers ſharply; there is a great deal of difference between railing and a reproof: a Sermon without ſome warmth and keenneſs in it, is but like a Cold oration; men that ſpeak from their brain will ſpeak coldly, becauſe they only declaim againſt things for faſhions ſake, without any ſenſe or touch upon their hearts; an affectionate pleading, for Chriſt, is like ſtrong-water; whereas a formal narration is but like River water, without any ſtrength and vigor: They that love Chriſt, will be zealous for his Truths and Ordinances, and zeal cannot deliver▪ it ſelf without ſome ſmartneſs and earneſtneſs; but a cold indifferency, is more [illegible: 1 letter]ame and [illegible: 1 letter]lat: But then this muſt be done with great caution, you had need look to your ſpirits. Partly becauſe Satan loveth to corrupt a Religious affection. Partly becauſe in theſe buſineſſes God is not only engaged, but our ſelves; and many times the ſavour of the main River is loſt, when 'tis mingled with other ſtreams; too too often do we begin in the ſpirit and end in the fleſh: The Cautions which I ſhall give, reſpect. 1. The Object, or Cauſe. 2. The Perſons. 3. Manner. 4. Principle. 5. End. 1. The Cauſe muſt be regarded, that it be real and weighty; weighty it muſt be, 'tis prepoſtreovs to be all of a fire, about queſtionable truths, and matters of a leſs regard: the flaming Sword was ſet about Paradice: And real it muſt be, the ſin we reproove muſt be manifeſt, and the faults we charge, apparent, Mat. 5. 22. If any be angry with his brother without a cauſe, &c. otherwiſe Chriſt and his Apoſtles called Racha, Mat. 23. 17. O fools and blind, and Luk. 24. 15. O fools and ſlow of heart to beleeve, &c. and Gal. 3. 3. Oh fooliſh Galatians, and James 2. 20. O vain man, &c. but in all theſe caſes, there was a cauſe; falſe and raſh imputations, are but railing, zeal being a fierce and ſtrong paſſion, you muſt not let it fly upon the throat of any thing, but what is certainly evil. 2. The Perſons muſt be conſidered, weak ſinners are to be diſtinguiſhed from the malicious, and the tractable from the obſtinate; Gods tender Lambs, though ſtraying, muſt be gently reduced; put a difference, ſaith our Apoſtle, verſ. 19. Ad evangelizandum non maledicendum miſſus [illegible: 1 letter]s, ſaid Oecolampadius to Farrell, who was a good man, but a little too violent, Thou wert not ſent to revile, but to preach the Goſpel; but on the other ſide, there is a difference to be uſed in the caſe of Hypocrites, that gain by that repute and eſteem which they have; Chriſt himſelf inveyed againſt the Phariſees, aſperrimis verbis, in the rougheſt ways, Mat, 23. Woe unto you Scribes and Phariſees, Hypocrites, &c. we may pluck off the diſguiſe from an Hypocrite, eſpecially when they ſeduce and deceive the miſerable multitude by an opinion of holineſſe; the Phariſees and Sadduces to keep up their repute, ſubmitted to Johns Baptiſm, but doth he treat them gently? no, Mat. 3. 7. O generation of Vipers, &c. So Paul to Elymas the Sorcerer, Acts 13. O thou full of all ſubtilty and miſchief, thou child of the Devil, and enemy of allrighteouſneſs, wilt thou not ceaſe to pervert the holy ways of the Lord? in theſe cafes there is a regard had to others, that they may not periſh by too good an opinion of ſuch deceivers; and here that of Solomon is of regard▪ Prov. 28. 4. They that forſake the Law, praiſe the wicked, and they that keep the Law, ſet themſelves againſt them; a vigorous oppoſition doth better here then a cold diſlike. 3. For the manner, with our zeal we ſhould ſtill manifeſt love and compaſſion; and our way of dealing muſt rather be rational then paſſionate; there is an holy contemperation of zeal and meekneſs it we could hit upon it; the ſame ſpirit that appeared in cloven tongues of fire, appeared alſo in the form of a Dove: the work of righteouſneſſe may be ſown in peace, Jam. 3. 18. The Churches Garden thriveth by the cool gales of the North wind, as well as the ſuliry heat of the South, Cant. 4. laſt, Gods cauſe ſhould neither be neglected nor a[illegible: 1 letter]ſparaged by an indiſcreet carriage. 4. Concerning the principle, ſee that it be good, it muſt not be zeal for our private concernments, but for the glory of God not a ſtrange fire, but an holy: fire; Moſes was the meekeſt man upon earth in his own cauſe, Numb 12. 3. When Miriam and Aaron▪ ſpake against Moſes, the man Moſes was meek above all mon of the earth: when our zealous conteſts come from an heart bleeding for Gods diſhonour, from hatred of ſin, a fear of the publick, then they are right: Lot was vexed not with Sodoms injuries, but Sodoms filthineſſe, 2 Pet. 2. 8. When love of our neighbor, deſire of his amendment, we are loth to ſuffer ſin upon him▪ puts us upon this earneſtneſs, your heart is upright with God: but when we ſeek to diſgrace the men rather then to condemn the ſins, and we rage moſt upon the hazard of our own intereſt, and can be earneſt againſt ſome ſins and errors, and comply with worſe; 'tis not zeal for God, but for a purity. 5. Great regard muſt be had to the end; a Reproof aimeth at the conviction or converſion of a ſinner, but cenſure at his diſgrace and confuſion: our aim muſt be as right as our paſſion is ſtrong, what ever we do muſt not be done out of a ſpirit of oſtentation or popularity, or to keep up a devotion to our own intereſts: John Baptiſt ſharply reproved the Phariſees, not when contemuing his perſon, but when coming to his Baptiſm. There remaineth nothing of the ninth Verſe to be diſcuſſedObſervat. 10. but the laſt Clauſe, [The Lord rebuke thee] Though Michael doth not rail, yet he referreth the matter to God: Whence obſerve, That in Religio[illegible: 1 letter]s conteſts we muſt carry we the oppoſition, though not in an unſeemly manner. Michael doth not let Satan alone, ſo we muſt not let errors alone, and the Devil to carry it clearly without rub and oppoſition; many under a pretence of meekneſs, are ſtill and ſilent in the cauſe of Chriſt: curſed is this peace, and meekneſs when we let the envious man ſow his tares, & we never give warning. Gods Meſſengers are compared to watchful Dogs when the Wolf cometh we muſt bark, if the ſleepy world be troubled at it, we muſt bear their reproch. Again, He referreth it to God, who is the fitteſt PatronObſervat. 11. of his own cauſes: In our conteſts about Religion, God muſt eſpecially be ſought unto for a bleſſing. Michael contended but ſaid, the Lord rebuke thee; diſputing times ſhould alſo be praying times: prejudices will never vaniſh, till God ſend out his light and truth, Pſal. 43. 3. and if the Devil be not prayed down as well as diſputed down, little good cometh of our conteſts.

VERS. X. But theſe ſpeak evil of the things they know not, but what they know naturally, as bruit Beaſts; in thoſe things they corrupt themſelves. IN this Verſe he ſheweth the diſproportion between them and the Arch-Angel; he was modeſt in a known good cauſe, but theſe are contemptuous, and given to railing in matters of which they are wholly ignorant: Two faults are charged upon them in this Verſe. 1. Pride, in condemning things without knowledge. 2. Wickedneſs, in abuſing the knowledg they had. [But theſe, [non-Latin text not transcribed]] the Seducers ſpoken of in the Context, [ſpeak evil, [non-Latin text not transcribed]] take liberty to belch out their reproches [of the things they know not] what are thoſe things? Some ſay, the Dignities before ſpoken of; others the Myſteries of the Chriſtian faith: For the former opinion, that clauſe may be alledged, verſ. 8. [non-Latin text not transcribed] ſpeaking evil of dignities; and ſo it will imply that they were ignorant of the nature of Angels, with whom they pretended ſo great a familiarity; as to know their courſes, ſervices, [non-Latin text not transcribed], Vide Iraeneum. conjugations; or elſe of the nature of Church-Ordinances, they taking upon them to ſpeak ſo reprochfully of the Offices which God hath ſet in the Church: or of the nature of civil power and Magiſtracy, they allowing themſelves in ſuch intemperate Language: But for the latter opinion, the univerſal Particle in the Text, [non-Latin text not transcribed], Whatſoever things they know not; ſo Peters phraſe is general, 2 Pet. 2. 12. But theſe as natural bruit beaſts, made to be taken and deſtroyed, ſpeak evil of the things they underſtand not: The ſcope of both theſe Apoſtles being to ſet out theſe deceivers as ignorant and bruitiſh ſenſualiſts; and yet under a pretence of great and more curious knowledge than others had (wherefore they were called Gnoſticks) for my part, I ſhall interpret the clauſe generally of their ignorance in all truly ſpiritual matters, which was bewrayed in that they did deliver their ſenſe in matter of Magiſtracy, and Church Miniſtries, with ſome impudence and reproach, [But what they know naturally, as bruit Beaſts, in thoſe things they corrupt themſelves] before I come more particularly to open the words, let me tell you, that there is ſome difference about that clauſe [as bruit Beaſts] to what part of the ſentence it is to be referred; if to the former part, thus [What they know naturally, as bruit beaſts] then the ſence will be that knowledg which they have in common, with the beaſts: man is in part an Angel, in part a Beaſt; in his reaſon, and upper part of the ſoul, he reſembleth an Angel; and in his appetite and ſenſes, a Beaſt. What they know by their ſenſes and brutiſh deſires; that wil be the ſenſe, if you allow of this firſt reference: If to the latter part, thus, [in thoſe things as bruit beaſts they corrupt themſelves] then it will ſuit with the parallel place in Peter, 2 Pet. 2. 12. [non-Latin text not transcribed] as natural bruit beaſts, made to be taken and deſtroyed; and it will imply that they degenerated into beaſts, notwithſtanding that natural knowledge wherewith they were endowed; but to ſpeak my own thoughts in this matter; the former reading is more agreeable to the poſture of the words in the Original, [non-Latin text not transcribed], What they naturally as bruit beaſts know, in thoſe things they are worſe then beaſts, corrupting and defiling themſelves, by the exceſſes of the ſenſual appetite; as in eating and drinking and the uſe of the woman in common copulation, as if there were no Law, nor limited uſe of thoſe things which yet they might diſcern in the beaſts themſelves, and the dictates of their own conſciences. This being premiſed, I come to explain the words [what they know [non-Latin text not transcribed], naturally] There is a three fold light. 1. Senſe or Instinct. 2. Reaſon. 3. Grace, and accordingly as a man is furniſhed, he may ſaid to be [non-Latin text not transcribed], ſpiritual, or furniſhed with the light of grace, or [non-Latin text not transcribed], which we tranſlate natural, 1 Cor. 2. 14. it ſignifieth one that hath nothing but the light of a reaſonable ſoul. Laſtly, [non-Latin text not transcribed], meerly natural, which ſignifieth one guided by the blind motion, and inſtinct of nature, without reaſon, counſel and choice, as the beaſts are, ſo 'tis ſaid here, what they know naturally; that is, what they underſtand by natural inclination, or the meer judgment or preception of ſenſe to be good or evil [in thoſe things they corrupt themſelves] [non-Latin text not transcribed], are corrupted, ſo Eraſmus, but the word is not ſimply paſſive, but after the form of the Congregation, Hitkp[illegible: 1 letter]ph among the Hebrews which infert paſſionem in ſe, it implyeth ſuch a paſſion as we cauſe to our ſelves, But how do they corrupt themſelves, ſinfully or penally? I anſwer both ways, ſinfully they corrupt and defile themſelves, and ſo drive down puniſhments, both upon their ſouls and bodies, 2 Pet. 2. 12. They ſhall periſh in their corruption. Having made this way, I come to the Obſervations: AndObſervat. 1. in the firſt place obſerve, That truth is uſually ſlandered out of ignorance, becauſe men do not underſtand the ways and things of God, therefore they do condemn them: in the Apoſtles days, the Doctrine of the Croſs was accounted fooliſhneſs by thoſe that knew leaſt of it; and afterward the Chriſtian Religion was condemned, becauſe it could not be heard; Simul ac deſinunt ignorare, deſinunt odiſſe, ſo Tertullian in Apol. when they knew it, they could not hate it: 'tis the Devils cunning to keep us at a diſtance from truths, and therefore burdeneth them with prejudices, that we may ſuſpect rather then ſearch; and condemn that out of ignorance, and upon vulgar clamour, which upon knowledge, we could not chooſe but love and profeſs: and 'tis mans perverſeneſs, and pride, to ſpeak evil of things above his reach, and to diſprove that which they have not attained unto or cannot underſtand: Nazianzen ſpeaks of ſome ignorant people that condemned learning, becauſe they had not the happineſs to attain to it [non-Latin text not transcribed], ſaith he, Orat. 20. that their own deficiency being the more common, might be leſs odious; or to inſtance in an higher caſe, Papiſts and carnal men, ſcoff at imputed righteouſneſs, aſſurance or ſalvation, and the teſtimony of the ſpirit, becauſe they are things they are utterly unacquainted with: Well then, when we declaim againſt things, we ſhould ſpeak out of adviſed knowledge, not raſh zeal, See John 3. 11. We ſpeak that which we know and teſtifie, that which we have ſeen: zeal, as it muſt have a right aim, ſo a ſolid ground, to proceed upon: 'tis a vain thing to begin at the affections, and to hate before we know, Prov. 18. 13. He that anſwereth a matter before he heareth it, it is a folly and ſhame to him, if you light right, 'tis but an happy miſtake and ſtumble: quid i[illegible: 1 letter] quies quam ut oderint homines quod ignorant, eri[illegible: 1 letter]r[illegible: 1 letter]ſi res meretur odium, Tertul. ut ſupra. When our affections out-ſtart our judgment, men grow obſtinate in their ignorance, and will not know what they have a mind to hate; Malunt neſcire quia jam [illegible: 1 letter]derunt, as Tertullian goeth on: raſh prejudices ingaging men in oppoſition; they will not own the truth when repreſented to them having hated it without knowledg, they hate it againſt knowledg, and ſo are hardened againſt the ways of God, which is the caſe of many, who in a blind zeal have appeared againſt the publique Miniſtry and Ordinances; and being engaged, are loath to ſtrike ſayl, and lay down their defyance, when ſufficient conviction is offered. Obſerve again, Blockiſh and ſtupid men are moſt bold in reproching: Obſervat. 2. a fools wrath falleth very heavy, becauſe it falleth with all its weight, there being nothing to reſtrain and ſtop it, Prov. 27. 3. A ſtone is heavy, and ſand is weighty, but a f[illegible: 2 letters]ls wrath is heavier then them both, when the mind is void of judgment, 'tis more overcome and carryed out in the way of a naughty paſſion; uſually we find it, the weakest ſpirits are moſt violent, there being nothing of judgment to counter-ballance affection; men are all flame and rage: Liquors when they run low, and are upon the dregs, they grow more tart and ſowr, ſo 'tis uſually with the dregs of men, for when they are weak and run in low parts, their oppoſition is moſt troubleſome: What ado in the Miniſtry have we with young heady Profeſſors, that have more heat than light? And how trouble ſome are thoſe wild ſectuaries, that have only knowledg enough to prate a little againſt the undoubted Ordinances of Jeſus Chriſt? or there being nothing of knowledg and civility to reſtrain them, they eaſily give vent to the exceſſes of their paſſion, by clamor and evil ſpeaking. From the ſecond part of the charge, obſerve, That men Obſervat. 3. of corrupt minds are uſually ſenſual, and ſenſual men are uſually men of corrupt minds, an unſound heart is beſt ſheltred under unſound Doctrine; and earnal delights blunt and weakens the edge and intention of the mind, ſo that they are very liable to miſtakes: Therefore on the one ſide, we ſhould labour to keep the mind right, and ſound in the faith: fiſh flinct firſt at the head, when the judgment is poiſoned, the teint is ſoon conveyed to the affections: On the other ſide, add to your knowledge temperance, 2 Pet. 1. 6. The Apoſtle joineth theſe, becauſe many times men of the greateſt parts are overcome by appoſite; and ſome ſay, that temper of body which is fit for ▪wit and Schollarſhip, is much inclined this way. Solomon ſo famous for wiſdom and knowledge, was entiſed by women: Oh let not fleſhly luſts betray you, that's the beſt knowledge that endeth in temperance, or begets an holy moderation in the uſe of ſenſual pleaſure; if we cannot govern our affections, we know nothing as we ought to know; nay otherwiſe, your knowledge will be corrupted by your affections; many Errors take their riſe and beginning from evil manners, and filthy luſts. Obſerve again, That wicked men left to themſelves, do but Obſervat. 4. abuſe and corrupt that natural goodneſs and knowledge which they have in them. Natural abilities are ſoon depraved with evil habits; he that had but one Talent is called a wicked and ſlothful ſervant, Mat. 25. 26. ſlothful for not growing better2 Pet. 1. 2. and wicked for growing worſe: naturally we are blind, and we cannot endure to be enlightned, 2 Pet. 3. 5. Ye rather we put finger in natures eye, and then there cometh on judicial blindneſs, Rom. 1. 28. we ſuffer luſts to blow ou[illegible: 1 letter] the candle of reaſon, and then we are juſtly left to the power of vile affections; certainly they do but flatter us that ſay there is a power in nature, as to converſion, and turning to God; we are ſo far from improving our ſelves, that we corrupt our ſelves in what we know naturally, and ſuffer bruitiſh luſts to blind the mind and harden the heart. Once more obſerve, Sin where it reigneth, turneth a man Obſervat. 5. into a bruit beaſt, Pſal. 49. 12. Man being in honour, abideth not, he is like the beaſts that periſh; the meaning is, [illegible: 1 letter]he abode not in the honour of his creation; hence compared to Wolves for their cruelty, Doggs for their filthineſs; to Horſes and Mules for the rage of luſt[illegible: 1 letter] to a wild Aſſes Colt; for wildneſs and dulneſs of underſtanding, See Jer. 5. 8 Eze[illegible: 1 letter]. 20. 23. Job 11. 12. Rev. 22. 15. You may ſee here, to what ſin will bring you, with Nebuchadnezar we out-grow the heart of a man, what he did through that deep melancholy that f[illegible: 1 letter]ll upon him by Gods judgment, Dan. 4. 32. we do ſpiritually; if we had the head of a Horſe, or the face of a Swine, or the Hoofs of an Aſs, how ſhould we be looked upon as Monſters; but to have the hearts of the beaſts, is worſe, to be like them in the inward man, is more monſtrous in the ſight of God: Conſider this, ſin maketh a beaſt of you; nay, it maketh you worſe then the beaſts; The Aſs knoweth his owner, &c. Iſai. 1. 3▪ they are ſerviceable to their benefactors, but thou art a Rebel againſt God that made thee, and hath kept thee all thy days. The ſluggard is put to ſchool to the Ant, Prov. 6. The beaſts know their ſtint and meaſure; an Horſe or a Dogg will not be drunk, &c. Shall I ſpeak one word more? Sin doth not only make a beaſt of you, but a Devil of you, Joh. 6. 70. One of you is a Devil; the Devils ſaid, What have we to do with thee, Jeſus thou ſon of David? and wicked men, What is the Almighty? depart from us we deſire not the knowledge of thy ways. Again obſerve, 'Tis a ſign of a man turned beast, to follow the paſsions and luſts of corrupt nature, Why? For then theObſervat. 6. government of reaſon is renounced, and all is yielded up into the hands of Luſt and Appetite; in men reaſon ſhould have the chief governance, and exerciſe a coercion and reſtraint over our affections; but now when we yeild up our ſelves to the paſſionateneſs of luſt, and are tranſported with violence of it, it anſwereth to that rage which reigneth in the beaſts: I ſhall take occaſion here; to ſhew you how many ways a man turneth beaſt. 1. By an addictedneſs to ſenſual pleaſures and delights: 'tis the beaſts happineſs to enjoy pleaſures without remorſe, they have no conſcience, they are not called to an account, &c Now he is not worthy the name of a man (ſaith Tully) that would willingly ſpend one whole day in pleaſure; We may take pleaſures ſometimes, but they ſhould not take us, that is, we ſhould not be vehemently addicted to them. 2. When in the uſe of theſe delights we keep neither modeſty nor meaſure, this is but like ſwine to wallow in our own filthineſs, a beaſt can do no more; nay, many a beaſt would not do ſo much. 3. When men live by Appetite rather than Reaſon and conſcience, feeding without fear, and nouriſhing the body, but taking no care to refreſh the ſoul, This ſhould humble many that think highly of themſelves, they do but carry a beaſts heart under a mans ſhape; while they are wholly given up to ſenſual delight, pampering the body, when in the mean time, the precious, but neglected ſoul, may juſtly complain of hard uſage. In the laſt place obſerve, That ſenſuality doth but make Obſervat. 7. way for corruption, you may counterpoiſe the temptation to the ſin, with the puniſhment; uſually ſecret ſins, and ſweet ſins, meet with an heavy puniſhment: ſecret ſins that do not betray us to ſhame, may yet beget horror, when we think of what will enſue; and ſweet ſins, that entice our affections, to prevent them we may counterballance one affection with another, delight with fear: Well then, to check the bruitiſh rage of ſenſual inclinations: Say, This will tend to my corruption, and periſhing for ever; They that ſow to the fleſh ſhall reap corruption, Gal. 6. 8. carnal pleaſures turn to an ill account in the iſſue, ſo Rom. 8. 13. If ye live after the fleſh, ye ſhall dye. The Lord fenced Edom with a flaming Sword, ſo is the Garden of carnal delights fenced with the wrath of God; we ran a great hazard to enter in: ſay then, ſhall I for a ſuperfluous Cup adventure to drink a Cup of wrath unmi[illegible: 2 letters]ed? For pleaſures here, for feit the pleaſures at Gods right hand for evermore? For a little wanton dalliance, looſe the embraces of Chriſt, when he cometh out to receive the Saints to himſelf at the laſt day? God forbid.

VERS. XI. Wo unto them, for they have gone the way of Cain, and ran greedily after the error of Balaam for reward, and periſhed in the gain-ſaying of Corah. HEre the Apoſtle commeth to reckon up their ſins, and he doth it by examples, which are ſuited ſo, that they may imply both the ſin and the puniſhment: Three are produced in this Verſe; That of Cain, to note their malice and cruelty: That of Balaam, to note their covetenſneſs and ſeduction: That of Corah, to note their faction and ſedition, againſt Magiſtracy and Miniſtry, as Corah and his accomplices roſe up againſt Moſes and Aaron. [Wo unto them] 'tis Prophetically ſpoken, not execrat[illegible: 1 letter]rily as a threatning, or denuntiation, not as a curſe. [For they have gone in the way of Cain] Cains example is produced, becauſe he was the firſt and chief of them that departed from the true Church and pure ſervice of God, Gen. 4. 16. Cain went out from the preſence of the Lord, and dwelt, &c. Tertullian ſaith he was the Devils Patriarch, the firſt root of the carnal ſeed, or of the ſeed of the Serpent, in whom perſecution began: Now Cains way was a way of murther, he ſlew his Brother, becauſe he was more righteons and godly then himſelf, 1 Joh. 3. 12. and ſo they go in his way, that have an envy and hatred againſt their holy brethren; which many times proceedeth ſo far as violence, perſecution and murder: This inſtance is fitly applyed to theſe Seducers; for (if the Targum of Jeruſalem ſay true) beſides the particular grudge, which Cain▪ had againſt Abel, about the acceptance of his Sacrifice: There was a diſpute which happened between them in the field, concerning the providenes of Gods laſt judgment, and world to come Vide Nieremberg. Strom. 1. cap. 17. & Glaſſium. l. 1. Philol. ſacrae. pag. 60. & Chriſtolog. Moſaicae diſſert. 5. p. 165. Non est judicium nec judex nec ſaculum aliud, nec merces bona pro justis nec paena pro impiis: nec Dei miſericordia creatus eſt, mundus nec ejus miſericordia regitur, eo quod ſuſcepta eſt oblatio t[illegible: 1 letter]a cum benepla[illegible: 1 letter]it[illegible: 1 letter], mea ver[illegible: 1 letter] [illegible: 2 letters], Tarq▪ Hieroſ. So were theſe Seducers exaſperated againſt the Orthodox, not only becauſe of the greater preſence of God among them, but alſo becauſe of difference of judgment, about Chriſt, the world to come, and Providence, with other wholeſome Doctrines, by which godlineſs is maintained: Again, Cain ſlew Abel, ſo were theſe Gnoſticks ready to break out into all violence againſt thoſe that diſſented from them, and ſtirred up the Jews to perſecution againſt the Chriſtians: Cain after this murther was haunted with his own Ghoſt, and trembled where ever he came; ſo doth Cains end attend Cains courſe, ſuch quakings and fears of conſcience following them, where ever they went: 'tis ſaid, The Lord ſet a mark upon Cain, Gen. 4. 15. what this mark was, is much diſputed; moſt ſay it was a continual trembling and quaking throughout his body, Vide Aug. lib. 12. contra. Fauſt. cap. 12. Chryſoſt. hom. 19. in Gen. And the Sept. render that, Ge[illegible: 1 letter], 4. 12. [Thou ſhalt be a Vagabond upon the earth] [non-Latin text not transcribed], Thou ſhalt be groaning and trembling upon the earth; and the word Nod, the name of the place where he ſojourned, is by interpretation, agitatio commotio, quaking or trembling: [non-Latin text not transcribed], and Baſil ſeleuc. apud Neiremb. ſtromat. 1. pag. 23. which if ſo, our wicked Quakers may ſee who was their Patriarch. Now from this firſt inſtance obſerve. Firſt, That the practice of wicked men now, and the practice of Obſervat. 1. wicked men from the beginning, is ſtill the ſame Multi adhuc ſunt qui clavum ſanguine Abelis rubentem circumferunt.: Cains Club (as Bucholcer ſpeaketh) is ſtill. carryed about in the world ſtained with the blood of Abel, ſee Gal. 4. 29. But as then, he that was born after the fleſh, perſecuted him that was born after the ſpirit, even ſo 'tis now: So 'twas then, ſo 'tis now, ſo it will be while the ſpirit of the Devil worketh in the world; we have the ſame original ſin which they had in former times for a long time a diſeaſe runneth in the blood, and is continued in a line and family; but after ſome generations 'tis worn out; but this filth will ſtill run as long as there is a channel of carnal generation to convey it: Again, we have the ſame Devil to tempt us, who ever is converted, he will never turn Chriſtian to be ſure; and there are the ſame provocations and occaſions to exaſperate mens corruptions: Well then, let us not be over troubled, there is no new thing under the Sun; the ſame Devil that rageth now, hath been a murderer from the beginning, John 8. 44. The ſame Devil that deceiveth now, was a lyar from the beginning: are there thoſe now that ſeparate from all Churches of Chriſt? there were Donatists in former time, are there now that deny the God-Head of Chriſt? There were Arians then, are there now Ranters, Familiſts? and there were Gnoſticks then, are there bloody enemies of the truth? every Age can yield its Cains: Again, if we would better know the ſtate of our times, let us blow off the duſt from our old preſidents; the Devil doth but play over the old game, and though the Scene be ſhifted and furniſhed with new Actors, the Plot is the ſame. Obſerve again, Hereticks and Libertines uſually turn perſecutors, Obſervat. 2. for 'tis ſaid here, They go in the way of Cain: Satan that is a lyar is alſo a murtherer, a falſe way cannot ſubſiſt without the props of blood and cruelty, witneſs the Circumcellians the Priſcillianiſts, the Arians, the Donatiſts; the Tragedies at Munſter: An erroneous opinion is touchy, and therefore efferates the minds of men againſt thoſe that oppoſe it: beleeve not Seducers then, when they come in ſheeps clothing, 'tis but that they may get a power to play the Wolves the better: and when Libertines encreaſe, let Magiſtrates look about them, there are Clouds gathering together towards a diſmal ſtorm; and though they ſeem to be meek and full of love, while their party is contemptible; yet when they grow conſiderable they appear in their colours: Again, let us bleſs God for the peace we enjoy; there are ſwarms and droves of Locuſts abroad, but bleſſed be God that there is a reſtraint upon them, that there is a ſpirit of perverſity mingled with their counſels: I tell you, the great danger of the latter times, is from Libertines, many fear a ſecond deluge of Anti-Chriſtianiſm; but that is not ſo probable as the ſeditious inſurrections of Sectaries: What ſad havock will be made of the people of God, when once theſe bloody minded wretches get power? The latter times [non-Latin text not transcribed], perilous times, 2 Tim. 3. 1. Why? from what ſort of men will the danger ariſe? not from the Anti-Chriſtian, or Popiſh party, ſo much as from a Libertine party, from Quakers, Ranters, Anti-Scripturiſts, Familiſts, &c. The Anti-Chriſtian party carrieth things by power, and wordly greatneſs, but this party there deſcribed, is a creeping party, that gets into houſes, leadeth captive ſilly women, verſe 6. the Anti-Chriſtian party abuſeth the Sword of the Magiſtrate; but this is a trayterous party, heady, high minded, verſe 4. a party riſing up againſt Magiſtracy: The Anti-Chriſtian party are ſtiffe and obſtinate in their old forms, but this is a party of ſeekers, looking for new diſcoveries, holding nothing certain in Religion; ever learning, and never coming, [non-Latin text not transcribed], to the acknowledgment of the truth, verſ. 7 In ſhort, the party there deſcribed, are a party that deny civil reverence, natural affection, and are contemptuous deſpiſers of the true and holy ſervants of Chriſt; and all this carryed on under a pretence and form of godlineſs; this is the party from whence I fear ſuch danger and diſturbance, if the Lord put not an hook into their Jaws, or do not awaken the Magiſtrate to look to the ſafety, not only of Chriſts intereſts, but his own: Curſing Balaams will ſoon prove bloody Cains, and wicked ſeducers, tyrannous oppreſſors. The next part of the Deſcription is [And ran greedily after the error of Balaam for reward. His ſtory beginneth Numb. 22. and his Tragedy you have, Numb. 31. 8. Baalam curſed Iſrael for hire againſt his own conſcience, ſo did theſe pervert the truth. Balaam had linguam venalem, Oracles to [illegible: 1 letter]ell; ſo they adulterated the Doctrine of the Goſpel out of covetouſneſs and filthy lucre. Simon Magus, out of whoſe School the Gnoſticks came, would you know, buy and ſell the holy Ghoſt, Acts 8. Now after this errour 'tis ſaid, they ran greedily, [non-Latin text not transcribed], were poured out, 'tis a metaphor taken from a River overflowing the banks, or from a thing poured out from a Bucker, with a full current or ſtream. Now from hence Obſerve, 1. That the Devil en[illegible: 1 letter]iceth his ſlaves to divers ſins; as toObſervat. 3. the malice of Cain, ſo to the covetouſneſs of Balaam. 2. That men are uſually carried into errours by the bait of Obſervat. 4. gain and worldly profit, 2 Pet. 3. 3. Through covetouſnes ſhall they with feigned words make merchandiſe of you; that which is the root of other evils, is often the root of Hereſies or ſect making: ſouls are a precious commodity, Chriſt thought them worthy of his own blood, but ſeducers count them cheap ware, for their own gain and worldly intereſts, they care not how they they betray ſouls; yea, Chriſt himſelf is ſold by them as Judas purchaſed a field with the reward of iniquity, Acts 1. 18. Oh then beware of covetouſneſs, 'tis a great ſnare; a covetous man, the Devil hath him upon the hipp, and how far, or whither he will carry him, he cannot tell: Balaam had many good gifts, God is ſaid to have put words into his mouth, Numb. 23. 26. he asked councel of the Lord, loath to go; yet covetouſneſs by degrees wrought upon him. 3. From the word [non-Latin text not transcribed], Men ſin with full bent of Obſervat. 5. heart, a[illegible: 1 letter]d are carried out violently againſt all reſtraints of conſcience; as Balaam, notwithſtanding the checks and diſappointments which he met with in the way; The dumb Aſs forbidding the madneſs of the Prophet, 2 Pet. 2. 16. yet was ſtill hurried on by the violent impulſions of his own luſt, and greedy deſire of reward; ſo the Apoſtle ſpeaketh of ſome that work uncleanneſs with greedineſs, Eph. 4. 19. The motions of luſt are rapid and violent, we are in earneſt when we do the Devils work; a ſtone runneth down-hill with a ſwift motion, becauſe of its propenſion and tendency that way: Oh when ſhall we learn to ſerve God as we have ſerved Satan; our work is better, our wages better, and our Maſter beſt of all: When ſhall we pour out our hearts▪ in prayer, as we do in ſin? In the buſineſs of Religion we act with a great deal of dividedneſs and partiality; our evil works are meerly evil, but our good by no means can be purely good. 4. Again obſerve. That covetouſneſs is a violent, headſtrong luſt; you would think uncleanneſs is moſt violent, asObſervat. 6. having a rage, and a paſſionateneſs in it, it is ſo; but covetouſneſs is more ſtrong, as engaging not only the lighter part of the affections, but the will it ſelf, 1 Tim. 6. 19. He that will be rich, &c. fits of luſt are earneſt for the preſent, but this is the conſtant and more deliberate bent of the heart towards that which is evil; watch the more, that your feet be not taken in this ſnare. The laſt inſtance is, [periſhed in the gainſaying of Corah] this is produced to note their factious practiſes; you have the ſtory of him, Numb. 16. being overcome with ambition, he would take upon him the Prieſthood; he and his accomplices made head againſt Moſes and Aaron, but he periſhed in the attempt; and ſo will theſe likewiſe that riſe up againſt Magiſtracy and Miniſtry, as ſurely as if it were already accompliſhed; and therefore though they were not as then born, yet they are ſaid to periſh when Corah periſhed: From hence note. That ambition breedeth faction, hence Corah gainſayed; Obſervat. 7. Diotrephes loveth the preheminence, and therefore troubled the Church, in the 3 Epiſtle of John 10. All ſtirs begin firſt in our own luſts, men are diſcontented with their eſtate, would be higher, and therefore break rank: Lanctantius obſerveth of the troubles of his age, thus. Fuerunt quidam noſtrorum vel minus ſtabilitâ fide, vel minus docti, vel minus eauti; qui diſsidium facerent unitatis & eccleſiam diſsiparent, ſed ij quorum fides fuit lubrica, cum deum noſſe ſe & colere ſimularent, augendis opibus & honori ſtudentes, affectabant maximum ſacerdotium, & a potioribus victi, ſecedere cum ſuffragatoribus ſuis maluerunt quam eos ferre prae poſitos, quibus concupiebant ante praeponi, &c. Lactant. de vera ſapientia lib. 4. to cap. 30. 'tis an excellent thing to be contented with our own ſtation; Jeſus Chriſt was chadal iſchim, Iſa. 53. 3. the leaving off of men, or contented to be in the loweſt rank, if God hath denyed thee any condition in the world which thou affecteſt, thou art not worthy of it, or it is not fit for thee, &c. 2. Obſerve, Ambition that carrieth men againſt Miniſtry Obſervat. 8. carrieth them againſt Magiſtracy alſo: Corah and his companions roſe up againſt Moſes and Aaron, the Church and Common-wealth, are like the ſoul and the body; the one fareth the better for the welfare of the other; and ſeditions ſpirits will brook no reſtraint, let them alone in the Church, and they will ſoon diſturb the State alſo. But of this before, verſe 8. Once more, The levelling humour is no new thing in the Obſervat. 9. Church of God; their plea was, Numb. 16. 3. all the Lords people are holy, or Saints, and why ſhould any be ſet over them? let us beware then of that parity which ſome affect; there muſt be Rule and Superiority, or all will come to nought: God made the world to conſiſt of Hills and Valleys, and in Church and State there muſt be Governours, and governed, Teachers and taught; 'tis Corahs ſin to invade Offices without a call, and to deſtroy that Order which God hath eſtabliſhed. Again Obſerves Schiſms and factions in the Church, bring Obſervat. 10. deſtruction in the end: Thoſe that made a cleft in the Congregation, the earth cleaved to ſwallow them up; Chriſt ſaith, Woe be to that man by whom offences come, Mat. 18. 7. 'tis ſad to take offence, but worſe to give it, all the miſchief that enſueth will be reckoned to your ſcore; ſurely men would be more tender in this Point, if they did but think of, the puniſhment that ſenſibly overtaketh the diſturbers of a well ordered ſociety. Again Obſerve, The Scripture ſpeaketh of things to come Obſervat. 11. as already paſt, for 'tis ſaid, theſe periſhed, &c. ſo Rev. 14. 8. Babylon is fallen, is fallen, what is threatened is as certain as if it were already accompliſhed; ſo alſo for promiſes, you have the mercy, if you have the promiſe; by Gods word all things were created and do ſubſiſt: Let it be, was enough to make a world, when God ſaith in ſhall be, is not the thing ſure, though unlikely? hath Gods word loſt any thing of its creating power? God counteth our work done, when but intended, Abraham offered, &c. Heb. 11. 17. Well then, let us be able by faith to ſee the ruin of wicked men when they reign moſt. Laſtly Obſerve, Wicked men may read their deſtruction in Obſervat. 12. the deſtruction of others that ſinned before them: They tranſgreſs the ſame Law, and God is as tender of it as ever; and there is the ſame providence to take vengeance, which is as mighty as ever; and they act out of the ſame luſts which God hateth as much as ever, ſin is not grown leſs dangerous now in the latter days, ſurely then a man would think the old world ſhould grow wiſer, having ſo many preſidents: Pride may ſee its downfall in Nebuchadnezar, ſedition in Corah, Rebellion in Abſalom, violence in Cain; painted adulterouſneſs in Jezebel, diſorders in worſhip, in the fall of the Bethſhemites, the breach made upon Ʋzziah; the uſurping of ſacred Offices without a Call may ſee its danger, in the leproſie of Ʋzziah: there is ſearce a ſin of the peſtilent influence, of which we have not ſome example, which is ſet up like a mark in the way, in effect ſaying, Take heed, enter not here, it will prove your ruin and deſtruction; or Look upon me and be godly.

VERS. XII. Theſe are ſpots in your Feaſts of Charity, when they feaſt with you, feeding themſelves without fear. Clouds they are without water, carried about of winds, Trees whoſe fruit withereth, without fruit twice dead, plucked up by the roots. IN the former Verſe the Apoſtle ſetteth them forth by examples, in this by ſimilitudes: Let us go over the expreſſions a part, as the Text offereth them [Theſe are ſpots in your Feaſts of Charity] [non-Latin text not transcribed], the word alſo ſignifieth Rocks, but is fitly here rendered ſpots, for 'tis in Peter, [non-Latin text not transcribed], 1 Pet. 2. 13. ſpots they are and blemiſhes—ſo he called them as being in themſelves defiled, and to others diſgraceful: or becauſe defiling with their preſence, and infecting by their example, [in your Feaſts of love or charity] theſe were Suppers uſed in the primitive times, either to manifeſt their brotherly union, or for the comfort and refreſhing of the poor in obedience to Chriſts Injunction. Luke 14. 12, 13. though little obſerved for the ends for which they were at firſt appointed; diviſions being hereby nouriſhed, 1 Cor. 11. 21. each faction by themſelves taking their own ſupper, and the poor excluded, 1 Cor. 11. 22. Some diſpute the lawfulneſs of them, it being an addition to the Lords Supper, taken up in imitation of the Heathens, and blaſted by Gods providence in the very beginning, never approved, and (it ſeemeth) but ſlightingly ſpoken of: Your love Feaſts, ſaith our Apoſtle; however, they might be lawfully uſed. Tertullian ſheweth a lawful uſe of them in his time, Tert. in Apol. cap▪ 39. Coimus in Caelum ut ad Deum quaſi manu fauſtâ, &c. We meet together (ſaith he) that by an holy conſpiracy we may ſet upon God by a force that is welcome to him, where prayers are made, and the Scriptures opened; and after this meeting a Supper began with prayer, Non prius diſcumbitur quam oratio ad deum praeguſtetur editur quantum eſurientes capiunt bibitur quantum pudicis eſt utile; and their diſcourſes were ſuch as did become the ears of God, and after waſhing they ſang a Pſalm, and ſo ſoberly departed: Now theſe ſenſual perſons did defile the love Feaſt, the infamy of their lives being a ſcandal to the meeting, and the Church far'd ill for their ſakes, for Peter maketh them to be ſpots, not only for their diſorderly cariage at the meeting it ſelf; but becauſe of their conſtant courſe, 2 Pet. 2. 13. They count it pleaſure to riot away the day time: Partly by their undecent words and actions, when the Chriſtians were met together, giving up themſelves to exceſs, 1 Cor 1. 21. ſome are drunken, and libidinous practiſes, for this was frequent in the meetings of the Gnoſticks. Obſerve hence, That ſenſual perſons are the ſpots of a Chriſtian ſociety; they are not only filthy in themſelves, but bring a diſhonour upon the whole Church, whereof they are members, Heb. 12. 15. Take heed leſt any root of bitterneſs ſpring up amongſt you, whereby many may be defiled; now what that root of bitterneſs is he ſheweth you, verſ. 16. Leſt there be any fornicator or prophane perſon as was Eſau, who ſold his Birthright for a meſs of Pottage. When any root ſpringeth up, or breaketh out into a ſcandalous action, the whole ſociety is defiled, therefore it ſheweth that ſuch are diſcovered, for otherwiſe we ſhould turn a Church into a Stye, their ſpot is not as the ſpot of his children, Deut. 32. 5. they have not Gods mark, but Satans: Calvin obſerved, that nothing doth miſchief the Church ſo much as remiſneſs, and kindneſs to wicked men; partly as they do infect by the taint of their evil examples, and partly as they bring infamy upon the Body; therefore cut off theſe ulcerous members: Again, we learn that the pureſt Churches have their ſpots: In Chriſts Family there was a Divel, John 6. One of you is a Divel: You would be ſcared to ſee a Divel come among you; every malicious ſinner is a Divel, and every ſenſnal ſinner is a Beaſt; ſuch may now and then creep into the Church, but they ſhould not be allowed there; they that put off the nature of man, are unfit for the communion of Saints; theſe are ſpots to be waſhed off: Holineſs is the Churches Ornament, Pſal. 93. laſt▪ Holineſs becometh thy Houſe, O Lord, for ever. Again, they that are in a Church ſhould be the more careful; you defile your ſelves elſe, and the ſociety whereof you are members; yea, your miſcarriages reflect upon Chriſt himſelf: Carnal Chriſtians carry up and down in the world the picture of the Divel, and put Chriſts name upon it, and ſo expoſe it to ſcorn and deriſion in the world. 'Twas an old complaint of the Gentiles, mentioned by Cyprian in his Book de duplici Mar[illegible: 1 letter]yrio, the words are theſe, Ecce qui j[illegible: 1 letter]ctant ſe redemptos a Tyrannide Sathanae; qui praedicant ſe mortuos mundo, nihilo minus vincuntur a cupiditatibus ſuis, quam hos quos dicunt, teneri ſub regno Satha[illegible: 1 letter]ae, quid p[illegible: 1 letter]odeſt ill[illegible: 1 letter]s Baptiſmus, quid prod[illegible: 1 letter]ſt Spiritus ſanctus, cujus arbitrio dicunt ſe temperari? &c. So in Salvians time, the Heathens were wont to upbraid the Chriſtians thus, Ʋbi eſt Catholica Lex quam credunt? Ʋbi ſunt Pi[illegible: 1 letter]ta is & C[illegible: 1 letter]ſti atis exempla quae diſcunt, Evangelia lgunt & impudici ſunt, Apoſtolos audiant & ineb[illegible: 1 letter]iantur, Chriſtum ſequu[illegible: 1 letter]tur & capiunt? &c. They talk of an holy Chriſt, and yet are unjuſt unclean, wrathful, covetous; of a meek patient Chriſt, and yet are rapacious and vi[illegible: 1 letter]lent; of holy Apoſtles, and yet are impure in their converſations: Our Author goeth on thus, Sancta a Christianis [illegible: 1 letter]ierens [illegible: 2 letters] ſancta Chriſtu[illegible: 1 letter] do[illegible: 2 letters]iſſet▪ aeſtimari a culioribus poteſt iste qui colitur, quomodo bonus magiſter cujus tam m[illegible: 1 letter]los [illegible: 1 letter]ſſe videmus Diſcipulos: If their Chriſt were an holy meek Chriſt, they would be better. Now judge you whether ſuch wretches be not ſpots both to Chriſt and the Church, a diſgrace to Head and Members; therefore all Church members ſhould be more watchful and circumſpect than others, le[illegible: 1 letter]t they give occaſion to thoſe that watch for their halting, to ſpeak evil of the way of God. The next clauſe is [When they feaſt with you.] The word ſignifieth, to feaſt liberally together: this is added, to ſhew, that they perverted the nature of the meeting, and made that an action of Luxury, which was at firſt an action of charity; in the Feaſts of the godly there was moderation and temperance, but theſe were blithe and jocund, filling their paunches at the charge of the Church: What we tranſlate feaſting with you, others read feaſting upon you; and Peter 2 Pet. 2. 13. Sporting themſelves with their own deceivings, while they feaſt with you: that is, by carnal Goſpelling, and ſubtle devices, juſtifying their own intemperance. Whence note, That 'tis an odious filthineſs to make Religion ſerve our Obſervat. 2. bellies, and to turn charity into luxury. This is here charged upon them, and often practiſed in the world, Rom. 16. 17. They ſerve not our Lord Jeſus Chriſt, but their own belly; Chriſt hath the name, but the belly the reſpect: ſo Phil. 3. 19. whoſe God is the belly. When men aim at nothing but their own eaſe and pleaſure, they ſet the belly in Gods ſtead: Among the Papiſts, Religious houſes are but ſo many ſ[illegible: 1 letter]yes of filthineſs; and the charity of well meaning perſons diverted, to feed the luxury of a few ſlow-bellies: Well then, thoſe that live upon Church maintenance, ſhould be the more ſober and temperate; though a double portion will well become them that take double pains, yet you ſhould take heed of luxury, that you may not be corrupted with eaſe, that you may have enough for charity; that you may ſilence the clamours of the world, your temperance and ſobriety ſhould be known to all men. Paul giveth ſuch an account of his life, as will ſhame moſt miniſters when they think of it, 2 Cor. 11. 27. In wearineſs and painfulneſs, in watchings often, in hunger and thirst, in faſtings often, in cold and nakedneſs; and Paul had his enforced faſts, his voluntary faſts, notwithſtanding his great pains; our lives ſhould carry ſome proportion; we do not always ſuffer perſecution▪ but we ſhould ſtil have a weaned heart in the fulleſt eſtate that doth befal us: certainly maintenance would be more cheerfully given, if well uſed, Feeding themſelves without fear,] [non-Latin text not transcribed], feeding themſelves as a Shepherd doth his ſheep; it noteth their exceſs, eating beyond all meaſure, and without reſpect to that communion that ſhould be among Saints: they fed themſelves, not others; their own bodies, not others ſouls, Ezek. 34. 2, 3. Ye feed your ſelves, but the flocks have ye not fed. Whence note, That at our Meetings and Feaſts we ſhould have reſpect to Obſervat. 3▪ Chriſtian communion; Not only take in meats, but give out gracious diſcourſes and inſtructions: Chriſt when he ſate at meat, raiſeth their thoughts to a better Banquet, Luke 14. 15. Bleſſed is he that ſhall [illegible: 1 letter]at bread in the Kingdom of God: when the body is fed, let not the ſoul be neglected; the word of God is [non-Latin text not transcribed], the food of ſouls, it ſhould not be wholly baniſhed from our Tables, at every meal, the divel uſually bringeth his diſh, when our hearts are warmed with the uſe of the creature, he ſetteth our corruptions a working, and we are ready to cenſure, or to brawl, or jeſt in an unſeemly manner; 'tis but reaſon that Chriſt ſhould ſet his diſh upon our Tables alſo; and it being a ſolemn time of coming together, we ſhould take occaſion to quicken each other to the love of God, and an affectionate remembrance of our Creator, by whoſe bounty we enjoy what is ſet before us, that the ſpiritual appetite may be refreſhed as well as the bodily. Here is yet another word in this clauſe, [non-Latin text not transcribed] [without fear.] The meaning may be either without fear of God, or without fear of the Church, or without fear of the ſnare in the creature. If you take the firſt ſenſe▪ without fear of God, you may either underſtand it of his preſence or judgments. 1. Of his preſence, They had no dread of him before whom the Aſſembly was met. Note thence, 'Tis ſinful to ſit down at meat, without thoughts of God. Obſervat. 4. You ſhall ſee 'tis ſaid Exod. 18. 12. That the Elders of Iſrael did eat bread with Moſes his father in law before the Lord; that is, in his preſence: when thou art eating bread, thou art before the Lord; as the Pſalm 145. 15. eyes of all things look up unto him for meat in due ſeaſon, ſo are Gods eyes upon us, upon our carriage and behaviour, therefore ſtill retain a dread of his preſence; the fear of God is a grace that is never out of ſeaſon: Be thou in the fear of God all the day long; not only in the morning, when immediately employed in acts of worſhip, but in thy ſhop, at thy meals; as the lungs are in continual exerciſe whether we are ſleeping or waking, ſo are ſome graces: Who is it that giveth us food and gladneſs? Acts 14. Shall we forget God, when he remembreth us moſt? The Lord forbid; when his creatures▪ are in our hands, let his eye be in our thoughts, Deut. 8. 10, 11. when thou haſt eaten, and art full, beware that thou forget not the Lord thy God, 'twill be a good curb to our looſe and vain affections. 2. Without a fear of his judgements. Thence note, That Obſervat. 5. riot and voluptuous living, bringeth a brawn upon the heart, and men that are given up to a luxurious courſe, grow ſecure. They that did drink wine in bowls, did put far away the evil day, Amos 6. 3. that is, all thonght and ſenſe of approaching judgements: When Jeruſalem was grown riotous, ſhe grew careleſs; and therefore God biddeth the Prophet, to eat his bread in trembling, Ezek. 18. 22. well then, avoid immoderation in carnal pleaſures, as you would avoid ſecurity and hardneſs of heart. We loſe our tenderneſs, by bathing and ſteeping the ſoul in theſe delights; Epicures are paſt feeling, Eph. 4. 19. and the Wanton is ſaid to be dead while ſhe liveth, 1 Tim. 5. 6. Wine and women take away the heart, Hoſ. 4. 11. as they do extinguiſh every ſpark of conſcience, and abate of the vigour and tenderneſs of our affections: 'Twas and 'tis the opinion of Libertines, that 'tis perfection to get the victory of conſcience, and to live as we lift, without any trouble and ſenſe of danger, poſſibly ſuch a thing may be aimed at here; 'tis the perfection of ſinning (I confeſs) to do evil, and then to choak the Conſcience with carnal pleaſures, that we may not fear evil. 2. You may expound it, without fear of the Church then aſſembled, in ſuch an holy meeting they were not awed from riotous practiſes: Whence Note, That ſenſuality maketh men impudent. Partly becauſeObſervat. 6. where ſpiritual ſenſe is gone, ſhame is gone; partly becauſe when the bodily ſpirits are warmed with wine and meat, men grow bold and venturous; Solomon ſaith Prov. 23. 33. the drunkards heart ſhall utter perverſe things; in ſuch a caſe men take a liberty to ſpeak or do any thing that is unſeemly: I do not exclude this ſenſe, becauſe Peter in the paralel place maketh them all along preſumptuous and ſenſual, 2 Pet. 2. 10, 11, 12, 13, 14. 3. You may expound it, without fear of the ſnare in the creatures. Whence obſerve, In the uſe of pleaſures and outward comforts there ſhould Obſervat. 7. be much caution. When Jobs ſons feaſted, he falleth to ſacrifice, l[illegible: 1 letter]ſt they ſhould have ſinned againſt God, Job 1. 5. 'Tis good to be jealous of our ſelves with an holy jealouſie, leſt unawares we meet with a ſnare in our Cup, or Diſh: At a feaſt there are more gueſts then are invited, evil ſpirits haunt ſuch meetings, they watch to ſurprize us in and by the creature, and therefore we ſhould watch, eſpecially if we be given to appetite, then put a knife to thy tbroat, as Solomon ſaith, that which is ſweet to the palate, may wound the ſouls, and gluttony may creep upon good men before they are aware, as Auſtin confeſſeth, that he was far from drunkenneſs but crapula nonnunquam ſurrepit ſervo [illegible: 1 letter]uo; ſomtimes he would eat too much, but (ſaith he) Lord thou haſt now taught me to uſe my meat as my medicine, to repair nature, not to oppreſs it; an holy courſe, and to be imitated: Chriſtians you may think it needleſs that we ſhould ſpeak to you about your meat and drink, as if the light of Conſcience were pregnant and active enough to warn you in ſuch caſes: Oh! but you cannot be too cautious the throat is a ſlippery place, and a ſin may get down ere you are aware: Chriſt did not think it needleſs to warn his own diſciples of exceſs, Luke 21. 34. Take heed to your ſelves, leſt ye be overcharged with ſurfetting and drunkenneſs, &c. The next clauſe is [Clouds. They are without water, carried about of winds] Here now comes in an heap of ſimilitudes to expreſs their vain arrogancy and oftentation, in profeſſing themſelves to be far above what indeed what they were; though they were unapt to teach, and to every good work reprobate, yet they gave out as if they were illuminate men, and of an higher attainment than others. The firſt ſimilitude is in theſe words [[non-Latin text not transcribed], clouds without water.] Ariſtotle called barren and light clouds, ſuch as are carried up and down with the winds, [non-Latin text not transcribed]; and to theſe are the Seducers likened; becauſe, though they ſeem to look black, and promiſe rain, yet they do not give us one drop, one wholeſom notion that may occaſion more light in the underſtanding of ſaving Doctrine, or any further relief for the poor thirſty conſcience▪ or any more2 Pet. 2. 17. forcible excitement to the practiſe and power of godlineſs: The Apoſtle Peter hath two ſimilitudes, Wells without water, and Clouds carried about with a tempeſt, but here they are contracted into one; if you will have the holy Ghoſts own comment upon this ſimilitude, ſee Prov 25. 14 He that boaſteth of a falſe gift is like clouds and wind without rain: That which is obſervable is: 1: That the word of God is like a moyſtening rainy cloud, Obſervat. 8. Deut. 32. 2. My doctrine ſhall diſtil like the dew, and my▪ ſpeech like the ſmall rain; among the Hebrews the ſame word ſignifieth to teach and to rain; Well then▪ let us as parched ground, wait for the droppings of Gods clouds: in this time of drowth, when you go abroad into the fields, you ſhall ſee the graſs burnt, and turned into ſtubble, and the earth gaping for a refreſhing, and with a ſilent eloquence begging for the influences of the Heavens, every chap is a mouth opened to ſwallow up the clouds as ſoon as they fall, or a cry to the God of Heaven for a little rain; juſt ſo ſhould you come to wait upon God in the word; My ſoul deſireth after thee as a thirſty Land, Pſal. 143. 6. Oh for a little refreſhing from the preſence of the Lord in his Ordinance; promiſe your ſelves alſo that from the word which you would from rain, Iſa. 55. 10, 11. this is the means by which the grace of God ſoaketh into the heart to make it fruitful. 2. Falſe Teachers are Clouds without rain; 'Tis the propoſition of the Text; Partly becauſe they make ſhew ofObſervat. 9. more then they have, they boaſt of a falſe gift, Prov. 25. 14. There is a great deal of ſhew to affect the minds of the ſimple, but little of ſubſtance and truth, like boxes in the Apothecaries Shop, that have a fair Title, but no Medicine in them; much pretence of light and ſpirit, and when all comes to all, there is nothing but pride and boldneſs: Aperiunt fontes doctrine, ſed non habent aquam ſcientiae; they will adventure to rain, when they have but a few heat drops, a few poor fragments of truth, which being diſguiſed and transformed into ſome ſtrange conceits, are cryed up for rare myſteries and attainments: However, thus much we learn from them, That 'tis ſeducer-like, to promiſe more then we can perform, and to be much in the pretence, when we have little of real and true ſolid worth. Partly becauſe they do not that good to others which they promiſe to do; Satan will always be found a lyar, 'tis the property of his inſtruments to beguil men into a falſe expectation: Papiſts cry up their Maſſes and Indulgences, which yet do not one penny worth of good: Preachers that ſtudy pomp and edification come with much fancy and appearance; but alaſs theſe airy notions are too fine for the conſcience; ſeducers pretend to ſome heights of diſcovery, as if they would carry you into the third Heaven, but you are where you were at firſt; they promiſe you hidden Manna, rare diſcoveries of Chriſt; but is your heart the better? two things they never do, which may be explained by two properties of rain: Namely, Refreſhing the earth and making it fruitful. 1. Refreſhing the earth, Do they offer any Doctrine that will give the conſcience ſolid comfort and relief in diſtreſs? here you will find them barren Clouds; the Locuſts tormented the dwellers on earth▪ Rev. 9 5. they tickle the fancy for a while, but when you come to dye, and are ſerious, you muſt return to the old truths to find reſt for yourIer. 6. 16. ſouls; your fancies then are like the Brooks of Teman conſumed out of their place: when Pharaoh was under any trouble, Moſes and Aaron muſt be ſent for, his Magicians could not ſatisfie him nor eaſe him. 2. To make the earth fruitful, do you find holineſs improved by their Notions, 2 Pet. 2. 19. They promiſe liberty when you are the ſervants of corruption; they promiſe a new way of mortification, but ſtill your bondage under your luſts is increaſed. Again in the third place, falſe Teachers are light, eaſily driven up and down in various motions: Carried about of winds 'tit ſaid in the Text, ſometimes with this opinion and ſometimes with that; as light clouds yeild to the motion of the winds, the winds are there corrupt paſſions, luſts, and intereſts, Eph. 4. 14. Be not t[illegible: 1 letter]ſſed about with ever wind of Doctrine, [non-Latin text not transcribed], carried round the Card and compaſs; when the chain of truth is once broken man is at large, and being taken off from his bottom, left looſe to ſtrange contrary winds; we ſee many ſcrupulous perſons, that at firſt made conſcience of all things, afterward to grow ſo looſe as to make conſcience of nothing. Again, they are as clouds driven with a tempeſt, ſo Peter, they do not yeild rain, but breed Factions and Schiſms and turbulent Commotions; light Clouds are driven with great violence: Well then, Mark them that cauſe div[illegible: 1 letter]ſions and off[illegible: 1 letter]nces, Rom. 16. 17 they are not what they ſeem to be; you will ſind in the end that you get nothing by dancing after their pipe. We go on with the Verſe [Trees whoſe fruit withereth, twice dead▪ pluck[illegible: 1 letter]d up b[illegible: 1 letter] the roots] this is the ſecond ſimilitude; here are four Properties of evil Trees reckoned up by way of Gradation▪ The firſt is [Trees whoſ[illegible: 1 letter] fruit withereth] let us firſt look to the Grmatical interp[illegible: 1 letter]etation of theſe words, and then the ſenſe and accomodat[illegible: 1 letter]on of them: [non-Latin text not transcribed], the vulgar readeth [illegible: 1 letter]bores Autumnales Lethifer Autumnus Juvenal., in Autum things begin to decay and Trees looſe both fruit and leaves, and ſo would ſome explain it like trees that looſe their leaves in Harveſt time, and bring forth no fruit: ſome go another way making it an alluſion to a particular experiment of young plants, who if they flowre at Autumne, husbandmen take it for a ſure ſign that they will dye: But ſimi[illegible: 1 letter]itudes are taken from things uſual and known; I ſuppoſe therefore the Apoſtle uſeth the word in its native and original signif[illegible: 1 letter]cation, 'tis derived [non-Latin text not transcribed], from corrupting fruits, and the mean[illegible: 1 span]g is, they bring forth no fruit but what is rotten and withered; and ſo 'tis applyed to theſe ſeducers, whoſe lives were not full of good fruits; they pretend much, but what fruits do you find? more Holineſs, true Mortification, Strictneſs, Piety to God, or Equity and Mercy to men? nay rather all manner of bruitiſhneſs diſobedience to civil powers, neglect of God, abuſe of Goſpel, contempt of their Betters, &c. Obſerve, Corrupt Doctrine produceth corrupt fruits: Obſerv. 10. Principles have an influence upon the life and converſation, our Saviour directeth us to this way of ſcrutiny and tryal, Mat. 7. 16 By their fruits you ſhall know them; How can that be ſince they do eaſily counterfeit an holineſs; '[illegible: 1 letter]i; ſaid before, they come in ſheeps cloathing. I Anſwer, Pretences will not laſt lo[illegible: 1 letter]g; obſerve them narrowly, and you will find the wolf breaking out; I, but may not a good way be promoted by men of an ill life? Anſw Look to the See Dr Hammond pract. Cat. p. 14[illegible: 1 letter]. 145. fruits of the Doctrine, if it hath no influence upon ſtrictneſs, but be only curious, and tend to foment pride, malice, envy▪ ſedition, and turbulent practiſes, and contempt of Superiours, certainly 'tis naught, who ever brings you that Doctrine, what ever holyneſs they pretend in other things: on the contrary ſide, the wiſdom that is from above, is full of good fruits, J[illegible: 1 letter]mes 3. 17. Mercy, Juſtice, Piety, Strictneſs, meekneſs, &c. The Lord ſealeth the integrity of faithful Teachers by guiding them to holineſs; and by his judgements ſuffereth Hypocrites and Seducers to diſcover their filthineſs and ſhame, that they may be manifeſted to the Congregation, Prov. 26: 26. Holineſs hath been the uſual badge of truth, and the profeſſors of it, when watched have been in no point liable to exception, but in the matter of their God. Pliny could find no fault with the Chriſtians, but that they worſhipped one Chriſt, whom they owned for a God, and had their Hymns Antelucanos, their morning meetings, and Songs of praiſe to him: one of the Notes by which the inquiſitors of the Waldenſes deſcryed them, was that they were ſobrii & modeſti vultu & habitu, of a ſober deportment, and modeſt garb: But may not ſeducers put on a demure garb, as Swenckfield, prayed much, lived ſoberly, but his Doctrine tended to looſeneſs, deſtroyed the perſon of Chriſt, &c. I Anſwer as before, you muſt conſider the aim of the Doctrine, which is not always to be diſcovered by the life of the firſt br[illegible: 1 letter]acher of the errour; Satan may transform himſelf into an Angel of light; to ſet on a deſign of darkneſs, paint will in time wear away. Cito ad naturam ficta reciderunt ſuam, 2 Tim. 3. 9. They ſhall proceed no further, for their folly ſhall be made manifeſt to all men, they begin with great ſhews at firſt to gain credit and entrance, but a diſcerning eye may find the deceit, and in due time God will diſcover them to the Congregation: Well then, trye ways and perſons by this Note, 1. Ways, men do not eaſily teach point blank contrary to their manners, ſurely the Devil would not aſſiſt to bring holineſs in faſhion, and promote Chriſtian practice; obſerve the fruits and evils both of their lives and Doctrines, in two caſes 'tis a pure Note: 1. When there is a fair compliance between principles and practiſes, if neglect of God, mutinous practiſes, fraud, injuſtice, contempt of civil dignity, be the very aim and deſign of the Doctrine, and accordingly men live, this is of the Devil. 2. If it be ſo generally, and in the moſt zealous of this way, ſome men are of a reſerved temper, not diſpoſed to groſs and ſenſual wickedneſs, and ſo can counterfeit the better; and poſſibly▪ ſo much of truth as they do retain, in the midſt of their errours may ſomewhat operate to ſanctification; [illegible: 2 letters]d on the other ſide, a true way may be prejudiced if we ſhould look to one or two, a ſtreet is not meaſured by the ſink and channel, but if it be uſual, and for the moſt part ſo, then their principles are corrupt. 3. We may not be always inticed to a courſe of weakneſs, or groſs wickedneſs; if it be to a dead powerleſs courſe, or formality, if it weaken the life and power of godlineſs in you, from ſuch turn away, 1 Tim. 3. 5. your love to God, and delight in God, and converſe with him in the ſpirit, is forcecibly leſſened, fear the influence of ſuch an opinion. 2. You may judge Perſons by it, eſpecially your ſelves; where ever there is grace, there will be fruits of grace, and corrupt fruits ſhew a naughty tree; if the cluſters be cluſters of Sodom, and the grapes grapes of Gomorrha, it ſheweth the Vine was of that race and kind. Eph. 5. 9. The fruit of the ſpirit is righteouſneſs, goodneſs and truth; the Apoſtle inſtanceth in ſuch fruits as concern civil commerce; partly becauſe by theſe we adorn our profeſſion, and ſet it off to others; partly becauſe here we have a frequent tryal, theſe graces being of a daily uſe and exerciſe. But I would rather apply it, by way of Exhortation to thoſe that profeſs the truth, to honour it in their lives; let your Manners be Orthodox, leaſt you expoſe the ways of God to ſuſpicion, Mat. 3. 8. Bring forth fruits worthy of repentance, [non-Latin text not transcribed], beſeeming the change of your minds. 2. The next evil property is [non-Latin text not transcribed], without fruit, andObſervat. 11. in the Application it implyeth that they bring no honour to God, no good to others, neither are they wiſe for their own ſouls: To be barren and unfruitful under a profeſſion of Chriſt, is a ſigne of great Hypocriſie; he that hid his Talent is called a naughty ſervant, and becauſe of his unprofitableneſs caſt into utter darkneſs Mat. 25. A Vine is good for nothing if it be not fruitful, not ſo much as to make a pin in the wall Now God compareth Iſrael to an empty vine, Hoſ. 10. 11. becauſe they poured out all their ſtrength, and time, and care upon their own intereſts: Well then Be not barren and unfruitful in the knowledge of Jeſus Chriſt, 2 Pet. 1. 8: Grace is an active thing where it is, it will ſhew it ſelf; garden trees muſt not be like the trees of the forreſt, if you would be fruitful. 1. You muſt be planted with a right ſeed; a wild vine will yeild but wild grapes: The Trees of righteouſneſs are of the Lords own planting, Iſa. 61, 3. and when you are grafted into the Noble Vine, Chriſt Jeſus, then are you loaden with Cluſters, like the Vine of Eſhcol, John 15. 2. In me ye ſhall bring forth much fruit. 2. There muſt be good husbandry and culture, Iſa. 5. 2. 3 Pſal. 13. 14. Planted in the Courts of God, &c. thats the kindly ſoil; good fruit needeth the manure of Ordinances, wild plants grow and bear of their own accord. 3. This fruit muſt be ripe, not buds and bloſſoms, but fruit; you muſt not be almoſt, but altogether; there muſt be not only the flowers and leaves of profeſſion, but the ſolid works of godlineſs; 'tis ſaid here, trees without fruit, but 'tis not ſaid here, trees without leaves, ſee Iohn 15. 4. here are branches in the Vine that are only Pampinarii. 4. Fruit is for the owner, the profit of trees returneth to the husband man and maſter, ſee John 15. 8. and Phil. 1. 11. the ſpiritual life beginneth in God, and its tendency is to him: God muſt have the glory of all, but you ſhall not be without the comfort of it, Rom. 6. 22. Ye have your fruit to holineſs, and the end everlaſting life, the grave is but a winter, it taketh off your leaves and verdure for the preſent, the ſap and life remaineth in the roots. The next evil property taken from trees, and applyed to men, is [[non-Latin text not transcribed], twice dead] if you apply this to the trees, they may be twice dead, either in regard of fruit, as a barren thing is ſaid to be dead, as the deadneſs of Sarahs womb, Rom. 4. 19. Or in regard of ſubſtance, rotten, and like doaty trees, growing worſe and worſe; or twice dead, by an Hebraiſme, very dead, as double is put for much; but now if you look to the reddition of this ſimilitude, theſe ſeducers are twice dead, both in regard of their natural eſtate, dead in trespaſſes and ſins, and their Apostaſie, or decay of that life which they ſeemed to have by the grace of the Goſpel: wilful defection making their caſe incurable, Heb 6. 5, 6. 2 Pet. 2. 20. Now in this deſcription you may obſerve a gradation, 1. Whoſe fruit withereth. 2. Without fruit. 3. Twice dead. Firſt bad fruit, and then leaves, and then rottenneſs. Note,Obſervat. 12 That deceivers and hypocrites grow worſe and worſe: you have it from the Apoſtle Paul alſo, 2 Tim. 3. 13. But evil men and ſeducers ſhall wax worſe and worſe, deceiving and being deceived; they deceive others, and the divel deceiveth them; the two ſtates are now at a ſtay, wicked men grow worſe and worſe, and godly men grow better and better: obſerve then which way is your progreſs and growth; the glory of the Lord in Ezekiel, departed by degrees, firſt, from the holy place, then from the Altar of burnt offering, then the threſhold of the houſe, then the City, then the mountain which is on the Eaſt ſide of the City; it ſtood hovering there as loth to be gone: So the Spirit of God doth not all at once depart from men, but by degrees: firſt men ſuſpect duties, then diſpute againſt them, then ſhake them off, and then come to beaſtlineſs and profaneſs: Or if you will take the graduation thus, firſt God is caſt out of the Cloſet, private intercourſes are neglected, then out of the Family, then out of the Congregation, and publike Ordinances ſeem uſeleſs things, and then blaſphemies, and a profane vertiginous ſpirit enſueth: firſt men begin to wrangle, and ſceptically to debate matters of Religion, and within a while to oppoſe the truth, the beginning is fooliſhneſs, and the latter end is miſchievous madneſs, Eccleſ. 10. 13. Again, I obſerve, Men that fall off from the profeſſion of Obſervat. 13 the truth, are twice dead. To natural, they bring on judicial hardneſs; when they ſeemed to make ſome eſcape from the miſery of nature, they relapſe into it again, and then their chains are doubled: As a priſoner that hath once broken priſon, if taken again, is loaden with irons; Two ways do natural men come to be twice dead, By cuſtom in ſinning, and by a revolt from God after they had given their names to him: By cuſtome in ſinning, for by that means they are hardned in their way, and given up to a reprobate minde, ſo as to loſe all ſenſe of ſin, Rom. 1. 26. 28. and by revolt from God, thoſe that will after tryal forſake him, no wonder if God leave them to their own choice, to be held under the power of the Divel, by a dark and fooliſh heart. There is one clauſe yet remaining [[non-Latin text not transcribed], plucked up by the roots.] and then trees are paſt all hope of ſpringing and ſprouting again; and ſo it fitly noteth their incurable Apoſtacy; in this latter clauſe is ſet forth, 1. Their being deprived of all ſpiritual communion with Chriſt and his myſtical body. 2. Their incapacity to bring forth fruit. 3. Their readineſs for burning and deſtruction. Note, That barren and corrupt Trees ſhall utterly be rooted out of Obſervat. 14 Gods Vineyard: they ſhall not have a viſible abode and ſtanding there: Now this is brought to paſs, partly by their own act, 1 John 2. 19. They went out from us, becauſe they were not of us; for if they were of us, they would have continued with us: they ſeparated themſelves from the communion of the faithful, to which they did never truly belong, both from the doctrine profeſſed in the Church, and fellowſhip with them in the uſe of Ordinances, partly by Gods act, an act of judgement on his part, Rom. 11. 20. for unbelief were they broken off; partly by the act of the Church, by which ſcandalous ſinners are taken from among them, 1 Cor. 5. 13. Put away from among your ſelves that wicked perſon: well then, let us walk ſo, that this heavie judgement may never be laid upon us, let us get a real union with Chriſt, for then we can never be broken off, you can no more ſever the leven and the dough, then a Chriſt and a Believer, &c. Walk with the more caution, Be not high minded, but fear, 'tis dreadful to be caſt out of the true Church; the finger that is cut off from the hand, is alſo cut off from the head: That cenſure, if rightly adminiſtred againſt us, ſhould be matter of great ſorrow and humiliation to us, &c.

Verſe 13. Raging Waves of the Sea, foaming out their ſhame; wandring Stars, to whom is reſerved the blackneſs of darkneſs for ever. HEre are two other compariſons, the one taken from raging Waves, the other from wandring Stars: For the firſt [Raging Waves of the Sea, foaming out their own ſhame] There is a great deal of variety among Interpreters in the application or accomodation of this ſimilitude, ſome go one way, ſome another; Waves are not more various and uncertain in their motions, then they in their expoſitions; ſome apply it to their levity and inconſtancy, ſome to their reſtleſs activity in ſin, ſome to their turbulency, others to their pride and oſtentation; in ſuch uncertainty what ſhall we fix upon? Two things will direct us, the ſcope, and the force of the words: The ſcope of the Apoſtle in all theſe ſimilitudes is to ſhew, that theſe ſeducers were nothing leſs then what they pretended to be: Clouds, but dry barren clouds; Trees, but ſuch as bore either none, or rotten fruit: Waves that ſeemed to mount up unto heaven, and to promiſe great matters, as if they would ſwallow up the whole earth, but being daſhed againſt a Rock, all this raging and ſwelling turneth into a little foam and froth. So Calvin applyeth it to the Libertines, who ſcorn and diſdain the common forms of ſpeech, and talk of illumination and edification, ſo that their hearers ſeem to be wrapt into the heavens, but alas they ſuddenly fall into beaſtly errours. From the ſcope obſerve, That ſpiritual Boaſters will certainly Obſervat. 1[illegible: 1 letter]. come ſhort of their great promiſes: All is but noiſe, ſuch as is made by empty veſſels; in the latter times you are troubled with boasters, 2 Tim. 3. 2. men that boaſt of depths, and ſeem to be wiſe and knowing above the ordinary ſort, that will pretend to ſhew you new ways; a ſhorter cut to heaven, and rare diſcoveries of Chriſt, and Goſpel light, &c. but alas to the iſſue, they leave you much more the ſervants of ſin then you were before. But leaue a little examine the force of the words; the whole ſimilitude alludeth to what is ſaid of wicked men in general, Iſa 57. 20 The wicked are like a troubled Sea, that cannot reſt whoſe water c[illegible: 1 letter]ſt up [illegible: 1 letter]ire and dirt. Obſerve in the firſt place that they are Waves▪ whichObſervat. 2. noteth their Inconſtancy, Gen. 49 4. Reuben is as unſtable as water▪ water▪ you know) is moveable, ſoon furled and driven too and fro by the winds, ſo were theſe carried about with every wind of Dostrine, Eph. 4. 14. Note thence, That Seducers are unſe[illegible: 1 letter]l[illegible: 1 letter]d and uncertain in their opinions; ſo 2 Pet. 3. 16▪ Ʋnlearned and unſtable; if you ask why? Becauſe they are not rooted and grounded in their profeſſion, but led by ſudden affection and intereſts▪ rather then judgement; they are unſtable, becauſe unlearned; ſuch as do not proceed upon clear and certain grounds, and thoſe whom they work upon are of no principles, beguiling unſtable ſouls: well then, diſcover them by their levity, you will never have comfort and certainty in following them, who like weather cocks turn with every winde. Ecebolius is infamous to all ages, ſee Socrat▪ Scholaſt lib. 3. cap. 2▪ He was Profeſſor of Eloquence at Conſtantinople under Conſtantius, zealous of Chriſtian Religion under Julian a P[illegible: 1 letter] gan, and when he was dead, he profeſſed Chriſtianity again; but, then he came weeping to the Church [non-Latin text not transcribed], Tread upon me unſavoury [illegible: 1 letter]lt, and caſt me to the dunghill, Conſtantius Colorus▪ though an Heathen both Zozomen and Euſebius give us the ſtory) yet loved conſtancy and faithfulneſs in men as to their profeſſion; he made proclamation, that whoſoever would not ſacrifice, ſhould be diſcarded, and no more retained in pay with him; but when many falſe▪ Chriſtians h[illegible: 1 letter]d renounced their profeſſion for gain, and pre er[illegible: 1 letter]ing their civil Intereſts, he would not receive them ſaving, [non-Latin text not transcribed]: How can they keep [illegible: 1 span] with their King and Emperour, that would faulter in an higher matter in the buſineſs of their God and Religion, for a ſmall and petty Intereſt. Much to the ſame purpoſe there is a paſſage of Theod[illegible: 1 letter]rick King of the Goths, who loved a Deacon who was of the Orthodox profeſſion, though he himſelf was an Arrian; the Deacon to pleaſe the King the more, changeth his Religion, and profeſſeth Arrianiſm alſo; but he beheadeth him, ſaying, [non-Latin text not transcribed], If thou haſt not kept thy faith with God, how wilt thou preſerve a good Conſcience in thy duty to men? The ſtory is in Theodoret: Some are meerly Waves, rolling hither and thither in a doubtful uncertainty. 2. Waves of the Sea; There you have their reſtleſs activity, they are always toſſed too and fro, Jer. 46. 23. The Lord ſhall trouble Damaſcus, that ſhe ſhall become like a fearful Sea that cannot reſt, ſo theſe cannot reſt from evil, 2 Pet. 2. 14. Eyes full of Adultery, that cannot ceaſe from ſin. Obſerve. Ʋſually wicked men are of an unquiet ſpirit, reſtleſs in evil: Obſervat. 3. They are acted by Satan, who is a reſtleſs ſpirit, and there is a great correſpondency between their activeneſs in ſin, and the importunity of Sathans malice, 1 Pet. 5. 8. He goeth about like a roaring Lyon, ſeeking whom he may devour: Now you ſhall ſee the like diligence and readineſs in his inſtruments, they walk the divels round, Matth. 23. 15. Wo unto you Scribes and Phariſees, Hypocrites; for ye compaſs Sea and Land to make one Proſelyte, &c. Blind zeal leadeth on men with an inceſſant rage, to poyſon others with their errour, and draw them to their ſect: Well then, we may learn diligence from our enemies; Shall they be more buſie to pervert the truth, then we to propagate it? Dan. 12. 4▪ Mary ſhall run too and fro, and knowledge ſhall be increaſed: Once more learn, that 'tis a ſigne of a naughty heart to be reſtleſs in ſin, Prov. 4. 16. They ſleep not unleſs they have done miſchief, and their ſleep is taken from them unleſs they cauſe ſome to fall. 3. Raging waves of the Sea, there you have their turbulency, they fill all places with troubles and ſtrifes. Wicked Seducers are uſually of a turbulent and impetuous Obſervat. 4. ſpirit. Why? Becauſe they are urged by their own pride and vanity, and have loſt all reſtraints of modeſty, and are uſually (as to their conſtitution) of violent and eager ſpirits: Well then, be not born down with impudence and rage, there may be during attempts, and much reſolution in an ill cauſe: Beſides, 'tis an hint to the Magiſtrate to look to ſeducers betimes, for they are raging waves. 4. The next expreſſion is [foaming out their own ſhame,] as a raging ſea caſteth up mire and dirt; or it alludeth to that ſcum and froth which the Waves leave upon the rocks, and ſo it noteth the abominab[illegible: 1 letter]eneſs of their opinions and practiſes. Whence note, That though Errours come in bluſhing, and with a modeſt Obſervat. 5. dreſs, yet uſually they go out of the world with a great deal of ſhame. They daſh againſt the rock upon which the Church is built, and what is the iſſue? They are covered with froth and foam; 1 Cor. 3. 13. The day ſhall declare it, that is time, whoſe daughter truth is; have a little patience, and you ſhall ſee, that all that is but hay and ſtubble, which is accounted gold; when worldly intereſts are unconcerned, and the heat of contention a little allayed, that men may have more clear diſcerning, and the world hath had a little more experience of the fruit of falſe ways and opinions, there will not need any great confutation; evil men will ſufficiently bewray their own filthineſs: Guicciardine ſaith of the expedition of Charls the 9th into Italy, that he came in like lightning, and went out like the ſnuff of a Candle; ſo errours come in like a raging wave, as if they would bear all before them, but they go out like foam and froth, in ſcorn and infamy: Well then, obſerve the fruitleſneſs of all Sathans attempts; the gates of hell ſhall not prevail againſt this Rock, Matth. 16. 18. By the gates of hell, is meant ſtrength and counſel power and policy; for in the gates was their Ammunition, and ſeats of Judicature: they that ſeek to ſlaver the Church▪ or deface the truth, which is the foundation of it, they do but ſpit againſt the wind, the drivel is returned upon their own faces: We often betray our truſt and faith by our paſſions; we have not an holy greatneſs of mind to look above every trouble; contend for God, but wait upon him; Sathan may prevail a long time, but he can never carry it clearly from Chriſt: the Arrians had a day of it, but they ſoon grew infamous for their cruelty and baſeneſs. We come now to the next ſimilitude [wandring stars,] [non-Latin text not transcribed], it may be taken two ways, properly, or improperly. 1. Properly, for the ſtars which we call Planets, or wandring, though indeed no ſtars wander leſs then they do; they have their name from the opinion and common judgement of ſenſe, becauſe they are not carried about the whole circuit of the heavens, but in a ſhorter orb and courſe, in themſelves they have certain ſtated motions, and do keep thr juſt points of their compaſs; the Sun knoweth his going down, Pſal. 104. 2. Improperly, There are a ſecond ſort of wandring ſtars, which Ariſtotle calleth [non-Latin text not transcribed], running and gliding ſtars; not ſtars indeed, but only dry exhalations inflamed, which glare much, and deceive the eye with an appearance of light, but ſoon vaniſh, and are quenched: Now theſe glancing ſhooting ſtars, do excellently expreſs the quality of theſe Seducers, who pretended great knowledge, being therefore called Gnoſticks, and gave out themſelves for illuminate and profound Doctors, but were various and uncertain in their motions, and ſoon extinguiſhed and obſcured. 'Tis notable that the Apoſtle ranſacketh all the elements for compariſons whereby to ſet them forth; The Ayr, Clouds without water; the Earth, barren rotten Trees; the Water, there he compareth them to raging Waves; the Fire, to wandring stars, which are of a fiery nature: A fruitful fancy can make uſe of all the world, and a willing mind cannot want objects of meditation. But let us come to obſerve ſomthing from this ſimilitude. The guides of the Lords people ſhould be ſtars▪ but not wandring Obſervat. 6. gliding ſtars. Theſe ſeducers pretended to be ſtars, and great lights of the Church (which is the office of the miniſters) but were indeed wandring ſtars, and ſuch as did ſeduce, and cauſe to err. Firſt, Stars they ſhould be, 1. In regard of the light of doctrine. Matth 5. 14. Ye are the light of the world, thats Chriſts honour, John 1. 9. but he taketh his own crown, and puts it upon his ſervants heads, they are the light in a ſubordinate ſenſe; ſtars, though not the Sun; he is the original and fountain of all light, and we are uſed as a means to convey it to others; thus John is called, John 6. 35. a burning and a ſhining light: He uſeth our ſervice to diſpel the miſts of errour, the right of profaneſs, and the darkneſs of falſe worſhip: you had need prize thoſe whom God hath ſet over you, they are light, and will 2 Sam. 21. 17 you quench the light of Iſrael. 2. In regard of the luſter of their converſations; 'tis ſaid of all Chriſtians, Phil. 2. 15. that they ſhould ſhine as lights in this world; they are the bright part of the world, as the ſtars are the ſhining part of heaven; as the ſtar directed the wiſe men to Chriſt, ſo they muſt ſhine to light others by their example to him, as 'tis required of all Chriſtians, much more of Miniſters, who are placed in an higher orb and ſphere; alas we are but dim lights, we have our ſpots and eclipſes, but this ſets the world a talking. Secondly, They muſt not be gliding falling ſtars, thats charged upon theſe ſeducers, a falſe teacher, and a falling ſtar ſymbolizeth in three reſpects. 1. 'Tis but a counterfeit ſtar; ſo is he an Angel of light only in appearance, 2 Cor. 11. 14. a true Chriſtian ſhould covet more to be▪ than to ſeem to be; to be light in the Lord, before he is a light in the world; Hypocrites are all for appearance 2. In reſpect of the uncertainty of its motion; falling ſtars are not moved with the heavens, but with the motion of the Ayr, hither and thither, and ſo are no ſure direction; ſo are they unconſtant and unſtable in the doctrines which they teach, running from opinion to opinion; vagabond lights, that ſeduce, not direct; as meteors, miſlead travellers out of the way. 3. In regard of the fatal iſſue; a wandring ſtar falleth to the ground, and becometh a dark ſlime and jelly; ſo their pretences vaniſh at length, and they are found to be thoſe that were never enlightned and fixed in the firmament of God; counterfeits cannot laſt long, we ſee ſtars ſhoot in the turn of an eye, and Sathans inſtruments fall from heaven like lightning. Well then, for a guide to heaven, chuſe a ſtar, but not a wandring ſtar; n[illegible: 1 letter]w light is admired, but it ſhould be ſuſpected rather; uſually we are rather for things new than excellent, homini ingenitum eſt magis nova quam magna mirari, ſaith Seneca, We gaze more on a Comet than the Sun: check this itch, thoſe that are various, and given to changes, are no lights for you; and if they be not burning and ſhining lights, avoid them; true ſtars have influences, they do not only enlighten and fill you with notions, but enflame and ſtir you to practiſe. The laſt clauſe of the Text is [To whom is reſerved blackneſs of darkneſs for ever.] having deſcribed them in ſeveral Metaphors, he cometh to ſpeak again of their puniſhment, continuing the laſt Metaphor, (as ſome ſuppoſe) as garing Meetors after a while vaniſh into a perpetual night and darkneſs, and are no more ſeen and heard of; ſo theſe vaniſh, and are ſwallowed up of the horrours of eternal darkneſs: In this threatning three things are noteable. 1. The dreadfulneſs of the puniſhment. 2. The ſureneſs. 3. The ſuitableneſs of it. 1. The dreadfulneſs in two circumſtances, 1. The nature of it, 2. The duration of it. 1. The nature of it, [non-Latin text not transcribed], the blackneſs of darkneſs; 'tis an Hebraiſm for exceeding great darkneſs, called in the Goſpel [non-Latin text not transcribed], outer darkneſs; as being furtheſt from God the Fountain of life and glory, and ſo expreſſing that extream miſery, horror and torment which is in Hell. Hell is a da[illegible: 1 letter]k and diſmal region, where men lye deprived of the light of Gods cou[illegible: 1 letter]tenance; tormented with preſence of Devils, and become the burden of their own thoughts▪ calling to remembrance their paſt ſins, and having an active ſenſe of their preſent pains, and dreadfully looking ſtill for future judgment; but of this See verſe 6. on thoſe words, [chains of ever laſt[illegible: 1 letter]ng darkneſs] and ve. ſe 7. thoſe words [ [illegible: 1 letter]t[illegible: 1 letter]rual ſire] before▪ Well then, let us not begin our Hell our ſelves, by ſhunning Gods preſence; by preferring carnal pleaſures before the light of his countenance: by remaining in the night or darkneſs of ignorance or errour; by darkning the glory of our holy profeſſion▪ through ſcandalous living; by ſinning againſt conſcience, and ſo providing food for the gnawing worm, or matter of deſpair to our ſelves to all eternity; Briefly, let us beware of a dark and doubtful condition, it carrieth too great a proportion with Hell, the more bondage we have, the more fearful looking for of judgment, the more are we like the damned, as the more aſſured and poſſeſſed of Gods love▪ the more like the bleſſed; joy in the Holy Ghoſt is the Subburbs of Heaven. 2. The next thing is the duration [The blackneſs of darkneſs FOREVER,] Thetorment prepared for the wicked is everlaſting, their worm dyeth not, and their fire is not quenched, Mark 9. 44, This is the Hell of Hell, that as the torments there are without meaſure, ſo without end; vivere nolunt mori neſciunt, here they might have life and would not, and now would have death and cannot▪ Rev. 20. 10, tormented for ever and ever: Wo alaſs, 'tis for ever! Poor wicked wretches, whoſe bodies ſhrink at the prick of a Pin, or the flame of a candle, how will they endure thoſe endleſ[illegible: 1 letter] pains? when their reſtleſs thoughts ſhall have run through thouſands of years, they muſt look for more; the the pains of the damned are eternal: partly becauſe of the greatneſs of the Majeſty againſt whom they have ſinned; we are finite creatures, and ſo not fit to judge of the nature of an offence againſt an infinite God; the Law giver beſt knoweth the merit of ſin, which is the tranſgreſſion of the Law, as a Jeweler knoweth the price of a Jewel, and can beſt give ſentence in the caſe what he is to pay that hath loſt or ſpoiled it; with man offences of a quick execution meet with a long puniſhment, and the continuance of the penalty in no caſe is to be meaſured with the continuance of the act of ſin; Saelus non tempor is magnitudine ſed iniqu tatis magnitudine metiendum eſt: Partly becauſe man ſinneth as long as he can, he ſinneth in aeterno ſuo (as Aquinas) and therefore is puniſhed in aeterno Dei; we would live for ever to ſin for ever▪ Wicked men are not changed in Hell; melted mettle groweth hard again; the bad theif had one foot in Hell, and yet dyeth blaſpheming; their Iudgments are changed not their hearts; they would have dallyed with God longer, greeved his ſpirit here in the world longer, but that their Candle went out, &c. in Hell the deſire of ſinning is not extinguiſhed or mortified: Partly becauſe they deſpiſed an eternal happineſs, and therefore do juſtly ſuffer an eternal torment: Partly becauſe they are in their final eſtate peace upon earth, Luk. 2. 14. here God is upon a Treaty with us; but there we are beyond a poſſibility of repentance and pardon. Partly becauſe their obligations to God are infinite, and ſo their puniſhment riſeth according to the exceſs of their obligations: Well then, this repreſenteth the folly of ſinners, that will run the hazard of eternal torments for a little temporal ſatisfaction, as he cryed out, For how ſhort a pleaſure have I loſt a Kingdom? When he had parted with his Soveraignty for a draught of water; ſo you, out of a deſire of preſent contentment, forfeit Heaven, and run the hazard of the horrours of everlaſting darkneſs; therefore to counter-ballance the violence of a temptation, 'tis good to think of it: Can I dwell with everlaſting burnings? if a man be ſick in the night, he tumbleth and toſſeth and telleth the hours, and wiſheth it were day: Oh what will a man do that is h[illegible: 1 letter]ld under an everlaſting night and darkneſs? We are wont to think a Sermon long, a Prayer long; what will hell be? When conſcience ſhall repeat over the paſſages of our lives, and remember us of the wrath of God that endureth ſor ever? here ſin is ever working, all the day it runneth in the mind, all the night it playeth in the fancy; we begin the morning with it, and end the day with it, and in the viſions of the night it eaſily gets the ſtart, and out runneth reaſon and conſcience, there the guilt of it will torment us day and night, and man is ever haunted with his own horrours, and the wrath of God inflicted upon him. So much for the terribleneſs of the judgement, now ſecondly let us conſider the ſureneſs of it, [non-Latin text not transcribed], 'tis reſerved: Obſervat. 9. Hell sorment is ſure, prepared, kept, for the wicked: ſo Mat. 25. prepared for the Devil and his Angels; Heaven is prepared for the Saints, and they for it; in one place 'tis ſaid, The Kingdom prepared for you; in another, Veſſels of mercy aforehand prepared unto glory: ſo is Hell, fitted for the wicked, and they fit themſelves for Hell; God prepareth the Saints and ſitteth them, but endureth the wicked, and beareth with them whilſt they fit themſelves for deſtruction, ſee Rom. 9. 22, 23. Carnal men may lord it abroad for a while, and ruffle and ſhine in worldly pomp, but the blackneſs of darkneſs is kept for them. 3. Obſerve the ſuitableneſs of the judgment to the ſin, he ſaith darkneſs, not fire: Clouds that darken the truth are justly puniſhed with the miſts of darkneſs for ever, ſee 2 Pet 2. 17. they that would quen[illegible: 1 letter]h the true light, are caſt into eternal darkneſs, God loveth to retaliate, that men may read their ſin in their judgment here in the world, we may do it in mercy to the Saints; Jacob that came the younger, for the elder, to blinde Iſaac, had the elder daughter given him inſtead of the younger. Aſa that put the Prophet in the ſtocks, was diſeaſed in his feet; but in Hell he doth it for the greater horror to the wicked; they that chuſe left hand bleſſings, Prov. 3. 16 are juſtly placed with the Goats on the left hand, Mat. 25. he that denyeth a crumb, could not receive a drop; they that cared not for Gods company, are then baniſhed out of his preſence, and to thoſe that loved darkneſs more then light, is the miſt of darkneſs reſerved for ever.

Verſe 14. And Enoch alſo the ſeventh from Adam, Propheſied of theſe, ſaying, Behold the Lord cometh with ten thouſands of his Saints. THe Apoſtle urgeth another Argument to imply the deſtruction of thoſe Seducers; and that is, The Propheſie of Enoch: whether this Propheſie were written or no[illegible: 1 letter], the ſame ſpirit that ſpake in Enoch inſpired our Apoſtle, if he received it by Tradition, 'tis here made Authentick and put into the CanonVid. Bez. & Eſtium in loc. ; The Jews have ſome Relicks of this Propheſie in their Writings, and ſome talk of a Volume extant in the primitive times, conſiſting of 4082. lives, called ſhe Propheſie of Enoch; but that was condemned for ſpurious and Apocryphal: Tertullian ſaith there was a Propheſie of Enoch kept by Noah in the Ark, which book is now loſt, be it ſo; many good books may be loſt, but no Scripture; but moſt probably, 'twas a Propheſie that went from hand to hand, from father to ſon; Jude ſaith Enoch Propheſied, he doth not ſay 'tis written, as quoting a paſſage of Scripture: But why ſhould he rather produce Enochs Propheſie, rather then a paſſage out of the Authentique books of Scripture, where are many ſuch to this purpoſe. I Anſwer, 1. It was done by the providence of God, to preſerve this memorial to the Church. 2. Becauſe ancient things are more venerable, for by all mens confeſſion thoſe times were moſt ſimple and free; partium ſtudio, from factions and partialities, therefore all along the Apoſtle bringeth inſtances of the moſt ancient date. [And Enoch the ſeventh from Adam,] that is incluſive, putting Adam for the firſt; but why is this circumſtance mentioned? I Anſwer, 1. To commend the Antiquity of the Doctrine, the ſeventh in diſcent from Adam, intimates that judgment was to be adminiſtred by Chriſt, 2. Some obſerve a myſtery, the ſeventh perſon was a Prophet, as the ſeventh day was holy. 3. I think 'tis to diſtinguiſh him from Enoch the ſon of Cain, who was the third from Adam, as Enoch the ſon of Seth was the ſeventh, ſee Gen. 4. 17. [Propheſied] that Enoch was a Prophet is clear here, and may begathered from Gen▪ 5 2[illegible: 1 letter]. where he is ſaid to walk with God, a phraſe proper to thoſe that ſerved the Lord in ſome near way of miniſtration; 'tis there applyed to Enoch who was a Prophet, and to Noah Gen. 6. 9. who was a Preacher of righteouſneſs, 2 Pet. 2. 5. and to Eli. 1 Sam, 2. 30. who was a Prieſt [Of theſe ſaying] Of theſe, becauſe of ſuch like, 'tis a general Prophe. ſie brought down to a particular caſe and inſtance. [The Lord cometh] that is, the Lord Jeſus appointed to be the Judge of the world; nay mark it, [Behold the Lord cometh] as putting it before their eyes: [commeth] [non-Latin text not transcribed], is come, that is, he ſhall as certainly come as if he were come already: the Jews ſay the great excommunication Maranatha, was inſtituted by Enoch, the word ſignifieth, The Lord commeth [with ten thouſand of his Saints] it may be rendred with his holy Myriads, or ten thouſands, an uncertain number for a certain, that was their higheſt and roundeſt reckoning; the meaning is with huge multitudes of Angels and Saints: as the Apoſtle, 1 Theſ. 3. 13. At the coming of the Lord Jeſus with all his Saints, Zech. 14. 5. The Lord my God ſhall come, and all thy Saints with thee, not only the Angels, but the Saints do help to make up the tryumphs of that day. The Notes are theſe. 1. That what is ſpoken in the word in general doth as much concern us as if it were ſpoken to our own perſons; Enoch Propheſied of theſe, &c. Particulars are comprized in their generals, ſome Scriptures ſpeak directly to every ſingle perſon; the Decalogue is moſt expreſs this way, Thou, thou, &c. as aiming to awaken every one to a ſenſe of their duty, God doth as it were talk with every of our perſons imediately: the Goſpel indeed ſpeaketh largely, come all yee, &c. as excluding and exempting none out of the hopes of it, yet ſometimes the Goſpel ſpeaking as particularly as the Law, eſpecially where the condition is annexed to the offer, as Rom. 10. 9. If thou beleeveſt in the Lord Jeſus with thine heart, &c. if you, as ſpeaking to me, if thou, as ſpeaking to thee, and every other man in particular: Well then, though the word ſpeaketh generally, take home your own ſhare, as men cut a paſſage out of the common River to water their own fields, let not the Scriptures ſpeak in vain, James 4. 5 we are all concerned, when his ſpeech is directed to men of our condition: Pſal. 27. 8. Thou ſaideſt ſeek ye my face, and David ſub-ſumeth, Thy face Lord will I ſeek. 2. Propheſie or Preaching the word is ancient, for Enoch the ſeventh from Adam Propheſied, ſtill ſome have been ſet a part for this work; Enoch was a Prophet, and Noah a Preacher of righteouſneſs; 'tis ſaid that in the latter end of ſix thouſand years, we ſhould be rooting up an ancient Ordinance, that hath ſtood from the beginning of the world till now; in the old time before the Law, there were ſome to teach, every maſter in his family, churches were then in houſes, and ſome ſpecial Prophets to inſtruct in publique, and continue the tradition: under the Law alſo there were ſome ſolemnly ſet apart for the work of the Tabernacle, and Prophets immediately called to deliver the ſpecial meſſages of God, not only for the inſtruction of the preſent age, but to increaſe the Canon, or rule of faith and manners, even for our comfort; and in Chriſts time Apoſtles were added to unvail the figures of the Law, and deliver the Goſpel more clearly; and when once the Canon was ſetled, and enough delivered to make us wiſe to ſalvation, ſome were ſet apart by the conſtitution of Chriſt as Paſtors and Teachers to explain and apply Scripture; and though all the Saints be Kings and Prieſts to God, yet the office miniſterial muſt not be invaded; for as ſpiritual Kingſhip is no warrant to diſturb the Magiſtrate, or to wreſt the exerciſe of authority out of his hands, ſo ſpiritual Priesthood doth not lay the Miniſtry in common, but ſtill there muſt be ſome ſet apart for that work; if we grudge at the inſtitution, we repine at Chriſts bounty to us, and in effect, bid him take his gift to himſelf, for in the day of his Royalty, or Aſcention, he gave gifts to men, ſome to be Apoſtles ſome Prophets, ſome Pastors, ſome Teachers, &c. Eph. 4. 11. 3. That the Doctrine of the day of Judgement is ancient, Obſervat. 3: long ſince foretold. Enoch propheſied of it, yea the ſentence of death pronounced in Paradiſe did imply it, and the Lords meſſengers have ever urged the terrour of it: many paſſages in Moſes may be applied to this purpoſe, Deut. 32. David clearly ſaith, Pſal. 50. 22. I will ſet thy ſins in order before thee; now conſider this, ye that forget God, leſt I tear you in pieces, and there be none to deliver. So Solomon, Eccleſ. 11. 9. Remember that for all theſe things thou ſhalt come to judgement. 'Twere needleſs to tell you of Daniel, Joel, Malachy, Chriſt, Paul, Peter, John, Jude: ſtill this truth was preſſed in the Church, nay the Lord was pleaſed to grant ſome intimation of it to the heathens, [non-Latin text not transcribed], &c. in the fragments of the Sybils, in Euſebius by the light of nature the Philoſophers had ſome dark and uncertain gueſſes at ſuch a thing, Conſcience is ſoon ſenſible of the truth of it, as Felix trembled when it was mentioned, Acts 24. the ancient judgements of drowning the world, and burning Sodom, were types and forerunners of it: Well then, entertain this doctrine with the more certainty, verum quod primum, that which is first, is true: we are ſecret Atheiſts, can a man believe judgement to come, that walloweth in ſin and profaneſs? Our actions are the beſt image and expreſſion of our thoughts; the Apoſtle ſaith, the latter days ſhall yeild ſcoffers and mockers, 2 Pet. 3. there may be Atheiſts in the Church, but there are none in hell, we deny and doubt of that at which the divels tremble, if the Spirit, Scripture, Conſcience, Reaſon will not teach men, there is no other way of learning but by feeling and experience. Enoch propheſied, the man that walked with God, he could ſee the day of judgement, though ſo far off: Thoſe that have moſt communion with God, do most diſcern Obſervat. 4. his mind. Let a man walk humbly and cloſely with God, and he is near, not only the root of life, but the fountain of light, Pſalm 25 14 The ſecret of the Lord is with them that fear him: when the Diſciples doubted of any thing, they pointed to him whom Jeſus loved, and who leaned in Jeſus boſom, John 13. 21, 22, 23, 23▪ thoſe that are in Chriſts boſom, know his mind; well then, if we would pry more deeply into the things of God, walk humbly and cloſely with him; there is a promiſe, John 7. 17. He that will do the will of God, ſhall know what doctrine is of God: [non-Latin text not transcribed]. Naz. Pure ſouls are ſooneſt enlightned, and they diſcern moſt of the Lords counſel, who are not darkned wits Luſts and Intereſts. 5. From that [Beh[illegible: 1 letter]ld] he ſpeaketh of this day of theObſervat. 5. Lord, as if it were inſtant, and before their eyes: We ſhould always real[illegible: 1 letter]ize the day of the Lord, and repreſent it to our thoughts as near at hand. 'Tis the work of faith to give things abſent, and at a diſtance, a preſent being in the heart of a Believer, Heb. 11. 1. Six thouſand years agone Enoch ſaid, Behold he cometh; 'tis not for us to fix the ſeaſons which the Father hath put in his own hands, there may be much of ſnare and temptation in that; therefore the Apoſtle Paul reproveth them, that confidently gave it out, that the day of the Lord was at hand, 2 Theſſ▪ 2 24. [non-Latin text not transcribed], inſtantly to come, * Auſtin giveth a reaſon of it thus, ne forte cum [illegible: 1 letter]ranſiſſet tempus, tempus quo eum credebunt eſſe futurum de ipſa mercede fidei deſperarent; ſelf they ſhould queſtion all, when deceived in the time of their fore-ſetting; which indeed experience hath verified: In the year of Chriſt one thouſand and one, when many vain opinions and conceits of the end of the world were diſappointed, men began publikely to aſſert, Mundus eſt incorruptibilis, Bar. ad annum 1001. The faith of all truths is ſhaken, by the diſappointment of a raſh confidence: but though we are not punctually to ſtate the time, yet the thing being certein, faith ſhould repreſent it to the thoughts as actually preſent, and we ſhould live as if the Trumpet were always ſounding in our ears, and the Judge were ſate, and the books opened, to put off the thought of that which will one day, and within a ſhort time come about▪ is a ſpice of Atheiſme, Amos 6. 3. for things foretold in the Word ſhould be as certain, and have a like influence upon us, as if they were already accompliſhed. Behold the Lord is come. 6. From that [with ten thouſand of his Saints,] When Obſervat. 6. Christ cometh to judgement, his Saints come to judge the world with him. When the wicked are filled with amazement, they come in Chriſts company; partly that the world may know what ſhall be done to the men whom God will honour, and that Chriſt may be admired in the glory he putteth upon them, 2 Theſſ. 1. 10 partly that Chriſt may make them partakers of the mediatory Kingdom, therefore they are aſſociated with him in judging the world, Matth. 19. 28. their ſuffrage is required, as approving the ſentence of the Judge, 2 Cor. 6. 2. partly for the greater ſorrow of the wicked, they ſhall be judged by mean men, whom they once hated and perſecuted, Pſal▪ 49. 12. The upright ſhall have dominion over them in the morning, that is of the reſurrection, they counted their lives madneſs and folly, but now they are exalted: partly to make amends for the perverſe cenſures of worldly men, now they are judged every day; counted the off ſcowring and reproach of men, but then the Lord will clear up their innocency, and they ſhall ſit as Juſtices with the Judge upon the Bench. Well then 1. Be Saints, if you would have a Saints priviledge; Fellons may be jovial in the Priſon, but they tremble at the Bar; they are happieſt that have joy and boldneſs at Chriſts appearance; when wicked men come like miſerable captives, how ſhall the Saints ariſe out of their graves like ſons of the morning? They and Angels intermixed in the train of Chriſt, what is wanting here, is richly made up there. 2 Walk as thoſe that ſhall be aſſociated with Chriſt in judging the world; walk with Chriſt now, and you ſhall come with him then; follow the Lamb whereſoever he goeth, when he is crowned at Hebron, he will not forget his old companions, cleave to him, cry not up a confederacy with them, that cry up a confederacy againſt him; he will ſay to you, you have been with me in all my ſufferings and ſorrows, now you ſhall be with me in my glory, Matth. 19. 27, 28. Again, Judge the world now, condemn them by your lives, as knowing that you ſhall condemn them hereafter by your vote and ſuffrage. N[illegible: 1 letter]a[illegible: 1 letter] condemned the world, Heb. 11. 7. a ſerious Chriſtian is a living reproof; a carnal profeſſing hypocrite, juſtifieth the wicked; ye have juſtified your ſiſter Sodom, ſee Ezek. 16. but a ſincere Chriſtian condemneth them. 7. From that [with ten thouſand of Saints] At Chriſts Obſervat. 7. appearance his train ſhall conſiſt of multitudes of Saints and holy Angels. Now they are but as two or three Berries upon the top of the uppermoſt bough, ſcattered here and there, as God hath work and ſervice for them to do, but when they appear together in that great rendezvouz, they are a number which no man can number, ſee Rev. 5. 11. and Rev. 7. 9. 'tis a comfort againſt the paucity and ſmalneſs of thoſe that are upright with God; in heaven we ſhall have company enough, Gods family when it cometh altogether, is very numerous, or rather innumerable, Heb. 12. 23, as the wicked ſhall be expoſed to the fellowſhip of divels, and perſons like themſelves, where the company ſhall add to the torment, ſo ſhall we be called to Pſal. 1. 5. a great Aſſembly, and to bear a part with that glorious train which cometh with Chriſt.

Verſe 15. To execute judgement upon all, and to convince all that are ungodly amongst them, of all their ungodly deeds, which they have ungodly committed, and of all their hard ſpeeches which ungodly ſinners have ſpoken againſt him. HAving deſcribed the Judge, with his attendants, he cometh to deſcribe his work, which is to convince, and execute judgement, together with the perſons againſt whom he will thus proceed [All that are ungodly amongſt them] as alſo the grounds and reaſons of the Proceſs, becauſe of their ungodly practiſes, and hard ſpeeches againſt Chriſt. Some ſay the 14th verſe doth only contain the propheſie of Enoch, and that theſe words are the Apoſtle's application or explication of it, but improbably, the words running on in a continued ſenſe or form of ſpeech, and the application is at the 16th verſe. [To execute judgement] 'tis an hyſteron proteron, the laſt act is put firſt, execution before conviction or arraignment, [upon all] that is, upon all ſuch as are here ſpoken of, upon all the ungodly, for judgement is not executed upon the Saints, but for them. [And to convince] [non-Latin text not transcribed], it implyeth ſuch a clear proof, that we ſee 'tis impoſſible things ſhould be otherwiſe at the day of judgement, wicked men are ſpeechleſs, Matth. 22. and ſelf condemned [all that are ungodly amongſt them] that is, amongſt the wicked, and the ſeverity of the proceſs is chiefly bent againſt thoſe that are ungodly [of all their ungodly deeds] in the Greek, the deeds of their ungodlineſs; now ungodlineſs here is not taken in its proper ſenſe for denying God his due honour and worſhip, but for any oppoſition againſt his ſervants, worſhip, truth [which in an ungodly manner thy have committed] [non-Latin text not transcribed], which argueth the malice ſpite which they bewrayed in their oppoſitions and reproaches [and of all their hard ſpeeches] [non-Latin text not transcribed], [hard] as applicable to things as well as ſpeeches; our ſpeeches are here intended, as appeareth by the following clauſe; wicked practiſes and an evil tongue are ſeldom ſevered; that by hard ſpeeches is meant any proud, taunting, curſed, or contumelious language, ſee 1 Sam. 2. 3. in the Hebrews, and Pſal. 94. 4. How long ſhall they utter and ſpeak hard things, and the workers of iniquity boaſt themſelves [which ungodly ſinners] not only ſinners, but ungodly ſinners, for the greater emphaſis, ſee Pſal. 1. 1. [againſt him] that is, againſt himſelf, againſt his perſon, or meſſengers, or truths, ordinances, for what is ſpoken againſt any of theſe, is ſpoken againſt Chriſt himſelf. This verſe is large, and full of points; but becauſe the doctrine of the day of Judgment hath been already touched upon, and ungodlineſs opened at large verſe 4. therefore the briefer notes will ſerve the turn. 1. Chriſts ſecond coming is to judgement; ſo 'tis ſaid in the Text, He ſhall come with ten thouſand of his Saints to execute judgement. Of his firſt coming 'tis ſaid. John 3. 17. God ſent not his Son to judge the world, but that the world through him ſhould be ſaved; he came not then as a Judge; but as a Redeemer, offering and procuring grace and life, when we fruſtrate the end of his coming as a Redeemer, we make way for the end of his coming as a Judge, and he that then came to us, will now come againſt us. 2. When Chriſt cometh to judgement, one great part of his work will be, to convince ſinners, and that openly, publiquely. Some think that the whole work will be diſpatched in the Conſcience, without any audible and external voice, both▪ as to ex[illegible: 1 letter]mination and ſentence; others think the tryal and conviction ſhall be in the conſcience of a ſinner, but the ſentence audibly pronounced, and becauſe the puniſhment is too light upon body and ſoul, the ear is to receive it, as well as the Conſcience feel it: I conceive, that conviction, tryal, and ſentence, will be all open and publique, though I cannot expreſly ſay, that every particular ſin ſhall be diſcovered before the whole world, yet enough manifeſted to ſhew the ſentence juſt, as their unfaithfulneſs in their callings, their oppoſition of God and Godlineſs, their oppreſſion of his ſervants, their neglect o grace, &c. with all the circumſtances and aggravations of it, as the gracious opportunities and means which they have enjoyed, ſtirring ſerm[illegible: 1 letter]ns, motions of the ſpirit, checks of Conſcience, bleſſed methods of love and mercy, &c. God keepeth an account of theſe things; thoſe paſſages which imply Gods reckoning with his people in the world, are but pledges of what he will do at the day of our laſt account: now here God taketh exact notice of the long time, and many means which we have enjoyed, as Luke 13. 7. theſe three years &c. it alludeth to the time of Chriſts miniſtry, he was juſt then entring upon his laſt half year, as by a ſerious harmonizing the Evangeliſts will appear, John 2. 54. This ſecond miracle did Jeſus in Canah of Galilee; account is kept of a former: 1 Kings 11. 9.—appeared to him twice, ſo theſe 23. years, and J[illegible: 1 letter]r. 25. 3. all this is remembred and produced to convince the ſinner. This conviction implyeth two things. 1. The opening of the Conſcience, Rev. 20. 12. The books were opened, that is, the book of Conſcience, and the book of Gods remembrance; the conſciences of men ſhall then be extended to an exact view of all their works and deeds paſt; 'tis wonderful, but it ſhall be done by the mighty power of God; for 'tis ſaid here, he ſhall convince them of all their ungodly deeds, and hard ſpeeches; their works and words are not loſt and forgotten, but do follow them into the other world, and ſtand in the view of Conſcience, challenging the ſinner, tu nos See Hoſea 7. 2. Pſalm 49. 5. egisti, opera tua ſumus; ſinner, theſe are the things which thou haſt done and ſpoken, we will not leave thee, but bring thee to judgement; then is that expreſſion made good, Numb. 32. 23. their iniquities ſhall find them out, our old ſins, and carnal practiſes were long ſince forgotten and worn out of memory, ſo that we think we ſhall never [illegible: 1 letter]ea[illegible: 1 letter] of them more, but there they find us out, and purſue us to Chriſts Tribunal. 2. There is an outward publication and manifeſtation of all theſe ſins, or of moſt of them, before the world; for the Apoſtle ſaith, 1 Cor. 4. 5. hidden things ſhall be brought to light in that day; that is, not only called to remembrance by the ſinner himſelf, but expoſed to the notice and cenſure of others, as the context there ſheweth: ſo Eccleſ. 12. 14. 'tis ſaid, ſecret ſins ſhall be brought to judgment, if only diſcovered to the conſcience of the ſinner, they are ſtill kept ſecret: wicked men are already in a great meaſure convinc'd, yea & condemnd in their own conſciences, 'tis then Gods deſigne to ſhame them before all the world, how otherwiſe ſhall the ſuſpected innocency of his ſervants be vindicated, and Saints and Angels applaud the equity of his judgements, unleſs they have ſome cogniſance of the matter for which wicked men are condemned? Now theſe ſins may be diſcovered many ways, either by their own confeſſions, and pitiful complaints extorted from them by the power of God, they ſhall wail and bemoan their caſe thus probably, Oh that ever I deſpiſed Chriſt, oppreſſed his ſervants, oppoſed his truth, ſlighted the ſeaſons of grace, &c. ſee Rev. 6. 16, 17. or by the ſentence of Chriſt, in the pronouncing of which, there is ſome repetition of their ſins, ſee Matth 25. 41, 42, 43. and alſo by the teſtimony of the good and bad Angels againſt them: The good Angels and Guardians of the Saints, are ſenſible of the injuries done to them, and may poſſibly accuſe you to Chriſt upon that ſcore, Matth. 18. 10. the Divel, who is now a Tempter, will then be an Accuſer: One of the Fathers bringeth in the Divel pleading thus, Domine ſit meus per culpam, qui tuus eſſe noluit per gratiam, &c. Lord let him be mine by ſin, who would not be thine by grace; I never died for him, had no heaven to offer him, only a little carnal pleaſure or profit, and this was enough to draw him from thee, &c. yea further, the Miniſters, and other godly perſons, by whoſe example they have been reproved or condemned, may give teſtimony againſt them, John 5. 45. there is one that accuſeth you, even Moſes, &c. the cries of thoſe whom they have oppreſſed and wronged, may poſſibly be renewed, James 5. 4. Abel's blood may cry out againſt Cain afreſh, ſtarved ſouls may cry out againſt a lazy Miniſter, oppreſſed ſubjects againſt a bloody Magiſtrate, the neglected poor againſt thoſe that have ſhut their bowels againſt them; as on the other ſide the godly poor that have bin refreſhed and relieved by the bounty of the rich, are ſaid to receive them into everlaſting habitations, Luke 16. 9. Again, the example of thoſe that have had leſs means may be produced againſt them, becauſe they went further in a way of compliance with the Lords purpoſe, Matth. 12. 41, 42. Others with whom we have ſinned may complain of us; Dives was afraid leſt his Brethren ſhould come into the place of Torment, Luk. 16. 28. which might be a means to increaſe his anguiſh, they ſinning by his example; I have produced theſe ſuppoſitions, only to make the conviction at the day of judgement more intelligible and effective. Again obſerve, when Chriſt hath convinced, he will condemn, Obſervat. 3. and when he hath condemned, he will execute: Conviction now maketh way many times for converſion, but then for confuſion; now God killeth, that he may make alive, but then they are preſently tranſmitted and ſent into their everlaſting eſtate: Let us imitate the method of Chriſts proceſs in our judging our ſelves, let us examine judge, execute, not our ſelves, but our ſins; voluntary acts prevent enforced. From that [Of all their ungodly deeds, &c.] Obſerve, That the proceſs of the laſt day chiefly lieth againſt the ungodly. Obſervat. 4. Theſe are expreſly mentioned in the Text, unrighteouſneſs is a cauſe of Gods wrath, as well as ungodlineſs, Rom. 2. 18. But ungodlineſs doth chiefly provoke; for the firſt part, and chiefeſt part of the Law, provideth for our duty to God, ex ordine modum, ex loco ſtatum, & dignitatem Tertullian. uniuſcujuſque praecepti &c. The dignity of every command is known by the command of it; now in the firſt place, godlineſs is required, and then righteouſneſs, or a care of moral duties. If you would know who are ungodly, ſee the notes on verſe 4. where they are deſcribed at large, all Atheiſts, peeuliative and prastical Pagans, ſinners that ſlight the offers of Chriſt, that neglect communion with God, and are touched with no reverence and dread of his Majeſty, all theſe are ungodly perſons, and alſo all that ſcof at Religion, and holineſs of converſation, that deſpiſe the Ordinances of God, oppreſs and perſecute his ſervants; hate his truths, theſe are all in the Scripture branded with the ſame mark, as I could eaſily ſhew you, if I l[illegible: 1 letter]ſted to dilate upon this argument. Now none of theſe will be able to hold up the head in the day of Judgement, Pſal. 1. 5 The ungodly ſhall not ſtand in judgement, nor ſinners in the congregation of the righteous; for ſince they hate or neglect God, how ſhall they be able to look him in the face, or appear among his ſervants? They that have deſpiſed the 1 Tim 3. 6. 1 Tim. 6. 3. myſterie of godlineſs, how can they expect the reward of godlineſs? You that mock at godlineſs, make Duties the objects of your ſcorn, not your care; how will Chriſt ſcorn you at the laſt day? Well then, if you would have the day of judgement comfortable to you, be not only juſt and ſtrict, but godly, for godlineſs is a notion diſtinct from holineſs, 2 Pet. 3. 11. 'tis not enough to do actions just and good, but we muſt do them upon the ſight of Gods will, and with aims at his glory: Holineſs implyeth a conformity to the Law of God, but godlineſs an enlightned reſpect to his glory, now a Chriſtians whole life ſhould have ſuch a tendency and ordination, for 'tis called a living to God, Gal. 2. 19. Once more obſerve, Theſe ungodly men are the rather Obſervat. 5. judged, becauſe they commit ſin with an ungodly mind, or ſin with a ſinning mind; for ſo 'tis in the Text; ungodly deeds ungodly committed: A child of God may fall into wickedneſs, but he doth not commit it wickedly, with a full conſent; men are not condemned for infirmities but iniquities; as a child of God cannot act with ſuch liberty, purity and perfection in the ways of God, as he doth deſire, ſo in the ways of ſin he cannot do what he would, nor be carried out with ſuch a full bent and purpoſe of heart, as wicked men are, becauſe of the oppoſition of the new nature; to this latter ſenſe is it ſaid, Gal. 5. 17. Ye cannot do the things that ye would, as will appear by a ſerious inſpection of the context: wicked men follow the Derils work with all their might, Micah 7. 3. They do evil with both hands, earneſtly, the Lord that is tender of thoſe that ſin through infirmity, yet taketh notice to the purpoſe when men ſin for ſins ſake, and their hearts are largely and eagerly ſet upon it; thoſe that are diſcaimed at the day of judgment, are called workers of iniquity, Mat. 7. 23. ſuch as make a buſineſs and a trade of it; a godly man doth not ſo much act ſin as he ſuffereth by it, peccatum patitur non facit, Bernard. He doth not pour out his whole heart this way, there are conſtant diſlikes in the ſoul, which are a let and reſtraint to him; uſually the ſins of the godly are either ſins of ignorance, incogitancy, ſuddain ſurreption, and daily incurſion, if they ſin deliberately there is not ſuch a ſpight and rage, as there is to be found in the ſins of the wicked. From the next clauſe [and their hard ſpeeches] Obſerve,Obſervat. 6. Not only the deeds of ungodly men, but their ſpeeches are brought into judgment; words do not periſh with the breath with which they are uttered, no, they remain upon record and we are to give an account of them at the laſt day, Mat. 15. 36. and James 2. 12. Men are more ſerious in their actions, but in their ſpeeches raſh and inconſiderate, and thoſe that dare not act evil, dare yet ſpeak; Oh conſider if Chriſt did only call us to an account for our actions, and our words were free, 'twere another matter; but he reckoneth with us about our ſpeeches, therefore ſo ſpeak, and ſo do, as thoſe that would be judged by the Law of the liberty. Once more from thence obſerve, That of all ſpeeches mens hard ſpeeches ſhall be produced at the day of judgment: Now what are theſe hard ſpeeches? I Anſw. either ſuch as have anger in them, as Solomon ſpeaketh of the froward mouth and perverſe lipps, Prov. 4. 22. when men breath nothing but fire, and drop coals inſtead of words; or ſuch as have pride in them, or contempt of others, as when we leſſen their abilities, inſult over their miſeries, They ſpeak to the grief of thoſe whom thou haſt wounded, ſee Pſal. 94. 4. or triumph over their ſlipps and failings: this is to pour ſalt and vinegar into new wounds. Again, ſuch as have bitterneſs and malice in them, as calumnies and reproaches, Pſal. 64. 3, 4. They bend their bows to ſhoot their Arrows, even bitter words; By whiſperings and clancular ſuggeſtions they wound the credit of Gods ſervants, and ſo bring them into diſ-eſteem with others. Well then, be not haſty to utter hard ſpeeches, eſpecially againſt Gods children, Numb. 12. 8. Were ye not afraid to ſpeak againſt my ſervant, againſt Moſes? The repetition of theſe hard ſpeeches will be ſad notes to your ears at the laſt day. The next Note is, That of all hard ſpeeches thoſe are the Obſervat. 8: worſt which do moſt directly reflect upon the honour and glory of Chriſt; for ſo 'tis in the Text [hard ſpeeches ſpoken againſt him,] Now hard ſpeeches againſt Chriſt are either blaſphemies againſt either of his natures; the Ebionites denyed him to be God; the Valen inians made him a phantaſtical man, or a man only in appearance, or murmurings againſt his providence and regiment of the world: Your words have been ſtout againſt me, Mal. 3. 15. When we tax and excuſe providence, as if the Lord were blind careleſs, unjuſt or injurious in his dealings: The Lord ſhall not ſee, he ſhall neither do good nor evil, how ſhould the moſt high know? or when we ſcoff at his word, as theſe, Jer. 23. 33. The burden of the Lord, the burden of the Lord, everymans word ſhall be his burden, becauſe the Prophets uſually began their Sermons with this Preface, The burden of the Lord, they ſcoffingly were wont to ſay, what burden have you for us to day? Now ſaith the Prophet, this ſhall return into your boſoms, your words ſhall be your burden: So alſo when we ſpeak againſt his ways, calling zeal fury, ſtrictneſs a fooliſh preciſeneſs, and godlineſs puritaniſm: Oh Chriſtians, theſe hard ſpeeches will coſt dear, here or hereafter; Mat. 12. 32. [illegible: 1 letter] 'tis poſſible that blaſphemy repented of may be forgiven, but when you are brought home to Chriſt, 'twill coſt you bitter pangs, and a ſound remorſe.

Verſe 16. Theſe are murmurers, complainers, walking after their own luſts, and their mouth ſpeaketh great ſwelling words, having mens perſons in admiration becauſe of advantage. HEre the Apoſtle commeth to make Application, and to prove that theſe were ſuch as Enoch had deſcribed, and therefore liable to the judgment threatned: Here are ſeveral things charged; I ſhall take them in order: The firſt thing is, their unſatisfiedneſs with their preſent condition, expreſſed in two words, 1. Murmurers, 2. Complainers. The firſt word [non-Latin text not transcribed], ſigniſieth ſuch a muttering as men uſe when they are under a paſſion and diſcontent: The other word [non-Latin text not transcribed]. ſignifieth blamers of their lot and portion; namely, of that portion which is ſet out for them by God; the one implieth their diſcontented thoughts the other their qeurelous expreſſions. Note hence, That murmuring is a great ſin; 'Tis ſo charged hereObſervat. 1. upon the Seducers. I ſhall firſt ſhew what murmuring is: Secondly prove that 'tis a great ſin. 1. What it is, Or Sibbus. [illegible: 1 letter] one ſaith well, it muſt needs be known becauſe 'tis ſo commonly practiſed; but if you will have me deſcribe it, I ſhall ſay 'tis the ſcum of diſcontext, or the vent of impatience, or ſuch bold expoſtulations and complaints as flow from an exulcerated mind: In the Text, you ſee firſt men mutter, and then complain, the heart boyleth with impatience, and then the froth is caſt out in paſſionate ſpeeches and complaints: humble complaints are not murmuring, elſe there would be no room for prayer; but bold expoſtulations are murmurings, when we complain rather of God then to God, taxing the adminiſtration of his providence, as if he dealt too hardly with us; ſo that in effect murmuring is an anti-providence, firſt cheriſhed by repining thoughts, and then vented and uttered in bold and uncomely ſpeeches; thoughts are audible with God, but 'tis worſe when thoughts are not controled, but break out openly in words tending to Gods diſhonour; if the fire be kindled in our boſoms 'tis ſome kind of victory if we ſmother it, and will not let the ſparks fly abroad. There are ſeveral kinds of murmuring, either against men, or againſt God, though in the iſſue all be againſt God, againſt God about men. 1. Againſt men, and ſo either againſt our equals or ſuperiours. 1. Equals, when we murmur becauſe they are admitted to the ſame priviledges with our ſelves, ſee Mat. 20. 11. They murmured againſt the good man of the louſe, ſaying, theſe last wrought but one hour; ſo Luk 15. This thy ſon devoured his living with harlots, &c. and Beza, of ſome that reproached him with the ſins of his unregenerate condition: Hi homines invident mihi gratiam divinam, ſurely theſe men are angry becauſe God hath ſhewed me mercy: there is an envious nature in man, we would all ſhine alone, and incloſe the common ſalvation; to upbraid men with late converſion is all one as to make it a crime, becauſe they are born but yeſterday, 'tis to take up that filth which God would have covered. 2. Againſt Superiours, eſpecially becauſe inveſted with Magiſtracy or Miniſtry, ſome men are of a yokeleſs libertine ſpirit, will acknowledge no other Law but their own luſts, as in the Text: Murmurers, walking after their own luſts, think Magiſtracy to be an incroachment upon their freedom, and therefore cannot away with any eſtabliſhed order; and as for Miniſtry, that all the Lords people are holy, Numb. 16. 3 what need any to be ſet a part for that work; thus would they level all things in Church and Common-wealth, as thoſe Rebels roſe up againſt Moſes and Aaron: but though not againſt the Office, we may murmur at the perſons that are advanced, as if we would teach God how to govern the world, and whom to lift up and caſt down: or elſe by finding fault with their government without a cauſe; ſome preſumptuovs perſons that never learned obedience, are always unſatisfied; 'twas * obſerved of Egypt, that it was Loquax eſt ingenioſa in contumeliam praefectorum provincia, ſi quis forte vitaverit culpam, contumeliam non [illegible: 1 letter]ff[illegible: 1 letter]git; many ſuch ungoverned ſpirits there are that are always traducing publick government, eſpecially when 'tis moſt faithfully manag'd, and to the diſcouragement of Opinioniſts and evil-doers; God will not ſuffer this evil to go unpuniſhed, Exod. 16 8. and 1 Sam. 18. 7. the calling is his Ordinance, the perſons are deſigned by his providence, and the work concerneth his glory, and therefore God taketh himſelf to be much intereſted in the querrel. 2. There is a murmuring which is immediately againſt God himſelf, ſince the fall man is always quarrelling with his Maker, either againſt his Decrees or his Laws or his Providence. 1. Againſt his Decrees, proud man cannot endure to hear of Gods abſolute Soveraignty, we will do what we will but we will give leave to God to do what he will: The good man of the houſe was fain to plead his right, Mat 20. 15 Shall I not do with my [illegible: 1 letter]wn, &c. we can ſee no reaſon, why God ſhould paſs by one and chuſe another; though we can ſee no reaſon, 'tis enough 'tis Gods pleaſure, Mat. 11. 26. God hath his arcana imperii, as well as earthly Princes, and we have cauſe to admire what we cannot underſtand, things may be juſt, though his reaſons appear not to us; God is not bound to give us an account, or to tell us all his ſecrets; humane reaſon groweth giddy by prying into the depth of Gods Decrees; 'tis good to change diſputes into wonder and reverence, Rom, 9. 10 Who art thou Oh man that diſputeſt with God? we may chop Logick one with another, the potſheards of the earth with the potſheards of the earth, but Gods prerogative is above the tribunal of our reaſon. 2. His Laws, a proud creature cannot endure to hear of reſtraints, we could love other things in God, but not his legiſlative power, Rom. 8. 7. the carnal mind will never ſtoop, but complaineth of him as harſh and ſevere, as if he had forbidden us the ſatisfying of thoſe deſires which he hath planted in us; the Iſraelites murmured thus, the Land was a good Land, but there were Gyants and Sons of A[illegible: 1 letter]ak: Numb. 13. 32. the Heaven promiſed is a good Heaven, but the way is rough and unpaſtable, duties are difficult and 'tis cumberſome to thwart our luſts; the project of carnal nature is to find out an eaſie and ſmooth path to etern[illegible: 1 letter]l happineſs, ſee Pſal. 106 24 25. They deſpiſed the pleaſant land, they b[illegible: 1 letter]leeved not his word, but murmured in th[illegible: 1 letter]ir Tents, Heaven figured by the Laud of Canaan, is not counted worth the pains and difficulty of getting thither. 3. His Providence, in general when the wicked proſper; 'tis a temptation that hath ſhaken the talleſt Cedars in Lebanon; David, though a Steward, he was aſhamed of it, and counts it bruitiſh ignorance Pſal. 73. 22. ſo Jerem. 12. 1. 2, 3. and Habakkuk chap. 1, But let us come to temptations that are of a more particular and private experience: We murmur either for what we want, or for what we have loſt, or for what we affect. Firſt for what we w[illegible: 1 letter]nt, as ſoon as we are ſtreightned, we complain preſently, this is not ſo bad as when we murmur out of wan onneſs, the Iſraelites (I obſerve) did ſall a murmuring either out of want, and then they were ſpared, as for want of waters, Exod. 5. 14. for want of meat Exod. 16 2. want of bread, Numb. 20. 3. but at other times out of wantonneſs; they loathed Manna, muſt have Quails, but then ſome ſpecial judgment or other brake out upon them; but however 'tis bad enough, when our neceſſities extort theſe complaints from us; want is a time of praying not of murmuring, the Throne of Grace was erected for a time of need, Heb. 4. 16. but 'tis mans uſual cuſtome to change duties into ſins, as admonition into cenſuring, inſtead of ſpeaking to men, we ſpeak of men, ſo inſtead of complaining to God, we complain of God, and ſo make murmuring take the room of prayer. Neceſſity is a time to put the promiſes in ſuit, to try faith, to awaken affections, not to provoke murmurings; I was dumb and opened not my mouth, ſaith David, Pſal. 39. We may open our mouths in confeſſions of ſin, humble narratives pleading of promiſes, but not in ſelf justifications, ſtormings against Providence, or words of unbelief and impatience, ſo we muſt be dumb and not once open our mouths. Secondly, For what we have loſt, we complain when God taketh away ſuch a child, or ſuch a comfort, or blaſteth ſuch a confidence of ours, as our affections were much ſet upon, and in bitterneſs of heart ſpeak unworthily of God and his diſpenſations, ſee 2 Sam. 18 33. we hate going back a degree or two, and count it miſerable to be once happy, &c. but oh Chriſtians remember when any thing is loſt 'tis a wonder all is not gone; Job loſt all, and yet bleſſed God, Job 1. 23. Sencea. abſtulit ſed & dedit, He took, but he gave firſt: That we were once happy, ſheweth we have not always been miſerable, our Pilgrimage might have been wholly evil and uncomfortable, ſhall we receive good and not evil at the hands of the Lord, Job 2. there is much gone, but ſomewhat left, that little that is left is more then we have deſerved; many in the world would be glad of our Relicks, hath he taken ought from us? he might have taken more, he taketh part that giveth all; all is his own, he reſerved the property to himſelf; as much right as we had to our comforts was long ſince forfeited: If God hath lent us bleſſings and demand them again, ſhall we grudge them to the right owner? 'tis needful now and then that God ſhould take our comforts from us, when we have gotten a carnal pillow under our heads, we are apt to fall into a deep ſleep, and dream many a fond dream till God take it from under us; he withdraweth comforts to ſee how we will take it, and bear up upon our great and everlaſting hopes, Heb. 10. 33. Ye took joyfully the ſpoiling of your goods, &c. you will ſay that was by Martyrdom, but your loſs by an ordinary providence; and will not you let God take us willingly as thieves and perſecutors, you have the ſame incouragements, a beter and enduring ſubſtance. Thirdly, For what we affect: We are wont to murmur at the ſmalneſs of our portion, we have not ſo much as others, our condition in the world is not ſo great, ſo rich, ſo honourable, as theirs; we have but a ſingle, but they a double, a Benjamins portion: Oh but conſider this it meer murmuring, God never undertook to maintain all his children at the ſame rate, and we cannot expect ſo much; variety of conditions is neceſſary for the preſervation of the world, levelling is not Gods diſpenſation; ſome muſt be high and ſome low; the wiſe preſerver of all things diſtributeth his gifts variouſly, wealth to one, skill to another, ſtrength to a third, one muſt reign, another ſerve, and all for the common good▪ a piece of Arras is compoſed of ſeveral parcels; we ſhould all famiſh for company, if all were of one ſort, who ſhould endure the handy labours? how low ſoever thou art, thou art there where God hath ſet thee, and there thou muſt tarry till the ſaid invitation of providence call thee higher. Look backward thou haſt made ſome increaſe: Jacob took notice that his was become two droves, Gen. 32. 10. though when he firſt came into the Country he had nothing but his ſtaff in his hand: many of Gods children are not ſo high as thou art, if you murmur; what ſhould others do that have leſs; we caſt our eyes forward on thoſe before us, and becauſe we have not ſo much as they, ſo good trading, houſes ſo well furniſhed, ſuch honour and eſteem in the world, all is as nothing; h you do not look about you to the thouſands that come ſhort of you; you ſay why ſhould not we thrive as they? be preferred as they? Joſeph knew why Benjamin had a larger meſs, though the reſt at the Table did not; ſo doth the Lord know why he goeth to one, and not to another. Secondly, Let me ſhew you the hainouſneſs of the ſin, by the cauſes of it. 2. By the injuſtice of it. 1. The cauſes of murmuring are many, but all naught, as 1. Pride and Self-love, when men are conceited of themſelves, they ſtorm that others are preferred before them; a proud man muſt needs be diſcontented, becauſe he ſets an high price upon himſelf, and when others will not come up to his price, he is troubled; you will find ſuch a proud thought riſing in your heart, that men of your worth are not taken notice of, and yet they that deſerve leaſt, complain and murmure moſt; the beſt ſay, I am not worthy: real worth is humble, the loaden boughs hang their heads, the Nettle mounteth, when the Violet lyeth ſhrouded under its leaves, and is only found out by its own ſcent: All Gods bleſſings are low to him that is high in his own eyes. 2. Impatience. We cannot endure the leaſt inconvenience, touchy nature would be at eaſe, tumbling and wallowing in all kind of pleaſure; therefore as ſoon as we are touched in our skins, we fall a murmuring, Why is this evil befallen me? and Why ſhould I wait upon the Lord any longer? An unſubjection of Will to God, will inevitably put us upon repining. 3. Preſumption of merit, where all is of free coſt, there is no complaining; Men aſcribe to themſelves, when they preſcribe to God what he ſhall do for them▪ or how bleſs them; every thing is welcom, where nothing is deſerved; if you keep a man of Almes, you take it ill that he ſhould not be pleaſed with his Diet: when we look to deſert, we may wonder more at what we have, then what we want; God would do us no wrong, if we were reduced to a leſs pittance▪ if in a priſon, 'tis a favour we are not in hell: a Malefactor would be glad to commute his puniſhment, a greater for a leſs, death for exile; exile for loſs of eſtate, and then the whole for a part: Can a firebrand of hell murmure? there is our deſert, but we think God is bound and that 'tis a wrong that he taketh no more notice of us, wherefore have we faſted, &c. Iſa. 58. I am not as other men, &c. Luke 18. 4. Carnal affection, Quod enixè concupiſcunt ut ſit, contabeſcunt quod eſſe non poſſit. Gilbert in cant. 19. We are too ravenous and greedy upon outward things, and therefore the diſappointment breedeth the more vexation, our deſires and hopes of more, deſtroy the memory and conſideration of what we have: God giveth ſufficiently to ſatisfie our neceſſities, and we ſeek to ſupply our luſts: Luſt is more given to murmuring then neceſſity; Nature is contented with a little, 'tis ſoon ſatisfied, but luſt enlargeth the deſire as hell. 5. Ʋnbelief and Diſtruſt, Pſal. ro[illegible: 1 letter]. 24, 25. They believed not his word, but murmured in their tents: Men quarrel with Gods providence, becauſe they do not believe his promiſes; diſtruſt will be ſure to breed diſcontent; 'tis ill for the preſent, and they cannot ſee how it will be better; they could not believe that the wilderneſs was the way to Canaan; that God can love one whom he corrects; and therefore as ſoon as they feel the ſmart of the rod, they give vent to their paſſions. Secondly, The injuſtice of it, 'tis injurious to God, to others, to our ſelves: 1. 'Tis injurious to God; murmuring is a ſin that pulleth God out of the throne; you enter into judgement with him; as David on the other hand prayeth, Enter not into judgement with thy ſervant, O Lord, Murmurers either deny his providence, or tax it: Implicitely they deny it, as if God did not ſet out to every man his portion, if men did believe that God did govern the world, even as he made the world, why do they not complain of creation as well as providence; we would laugh at him that would murmure becauſe God did not make him an Angel, or a Star, why is it not as ridiculous to murmure becauſe God hath made thee a ſubject, and not a Prince, a begger, and not a rich man; a ſervant, but not a maſter; but that they own the hand of God in one, and not in the other; as if the world were governed by blind chance. Or elſe they tax providence, of indiſcretion or unrighteouſneſs: 'tis marvellous to ſee how murmuring robbeth God of all his attributes; it clippeth his Soveraignty we will not let him do with his own as it pleaſeth him; the great conteſt between him and us, is, whoſe will ſhall ſtand, his or ours; it limits his power, and ſlghts it; when God doth not ſatisfie us, we think he cannot, Pſal. 78. 20. We ſet him a task▪ and if God perform it not, we queſtion his ſufficiency; 'tis a contention with our Maker▪ an entring into the Liſts with God, as if we could make our party good againſt him, Pſal. 78. 17. We tax his wiſdom: Men will be teaching God how to govern the world for we preſcribe to him, as if he did not underſtand what is fit for us, he pleaſeth us not in his wiſeſt diſpenſations, and bear it out, as if we could mend his works, Job 21. 22. Shall any teach God knowledge, ſeeing he judgeth th[illegible: 1 letter]ſe that are high: They that diſallow of Gods proceedings, take upon them to be Gods Teachers: Twa[illegible: 1 letter] a blaſphemous ſpeech of Alphonſus, Si Deo a conſiliis ad[illegible: 1 letter]uiſſet in creatione Mundi, multa ſc conſulius ordinaturum. If he had been of Gods Council when he made the world, he would have ordered many things better. Many abhor the blaſphemy, and yet think almoſt to the ſame effect: if they had the governing of the world, ſuch men ſhould not proſper, and ſuch and ſuch things ſhould not be done: thus do weIob. 38. 0. darken counſel with wo ds without knowledge, and caſt a reproach of folly and injuſtice upon Gods providence.Quantum lib[illegible: 1 letter]t ſaepe obligati hoc ſolum memincr unt quod negatum eſt, Plin. Ep. 4. l. [illegible: 1 letter]. Non quod habit num[illegible: 1 span] quod non ab[illegible: 1 letter]t op[illegible: 1 letter]at. M[illegible: 1 letter]nil. Again, to his goodneſs▪ we are injurious, by diſvaluing what we have, in compariſon of what we expect, Mal. 1. 2 Wherein haſt thou loved us? As if they had nothing, becauſe not fully what they expected; 'tis mans nature to forget what is granted, and pitch only upon what is denyed; as children in a pet; throw away what they have, if you do not give them more: ſaith Haman, All this availeth me nothing, &c▪ Eſther 5. 13. and the whole Kingdom of Iſrael would not content Ahab when he falleth ſick for Naboth's V[illegible: 1 letter]eyand, 1 Kings 21. 4. As in the body, if one humour be out of order, or one joynt broken, the ſoundneſs of all the reſt availeth us nothing a little is enough to ſet the creature a complaining. His Juſtice alſo we tax, as if he did defraud us of our due; we think ſomwhat is due, or elſe why do we complain, Matth. 20. 13: Friend, I do thee no wrong, &c. 2. 'Tis injurious to others, it puts us upon acts of violence and ſedition, the murmurers are called rebels, Numb. 17. 10. Schiſme in the Church, and ſedition in the Commonwealth are but the fruits of murmuring; men do like their own rank and ſtation, and then murmure, and then perturb all; Oh that I were a Judge, ſaith Abſolom, and afterwards breaketh out into open rebellion; thin exhalations end in great ſtorms; ſervants would be maſters, and the poor would be rich, and ſubjects would be in office and power; and by giving vent to their repining thoughts, inflame the zeal of perſons like minded with themſelves, till all be embroyled in blood and confuſions. 3. 'Tis injurious to our ſelves, man is a fooliſh creature, what doth he get by complaining of God? Who ſhall right us? Before what Tribunal will you put him in ſuit? Of all ſins murmuring is moſt unreaſonable, but very peruitious; what do we get by it but diſquiet and judgement? 'Tis like ſpitting againſt the wind, the drivel is returned upon our own heads; diſquiet it breedeth us; a murmuring ſpirit is a greater evil then any affliction, like a ſour veſſel, it turneth all things that are put into it into ſowrneſs; moſt mens miſery ariſeth from their diſcontent, if their heart and their condition were ſuited, they would do well enough in the world, we trouble our own peace; if we could learn to frame our minds to our eſtates, as the skilful Muſician letteth down the ſtrings a peg lower when the tune requireth it, we ſhould paſs to heaven more comfortably. Again, it bringeth down judgement; expreſſions tending to Gods diſhonour, have a loud cry in his ears: Mi iam was ſmitten with leproſie for murmuring, and Dathan and Abiram ſwallowed up alive; fiery ſerpents, and plagues, and excluſion out of Canaan, were Iſraels judgements when they were ſick of the fret: ſee 1 Cor. 10. 10. Neither murmure ye, as ſome of them murmured, and were deſtroyed of the deſtroyer. Let us now make Application, Beware of murmurings, 'tis a greater ſin then the world taketh it to be; here I ſhall ſpeak of two things, 1. Murmuring at the Times and publike changes which have hapned amongſt us. 2. Murmuring in our own private caſe. 1. Murmuring at the Times, 'tis a repining age we live in, many factions are diſappointed, and therefore the moſt are full of diſcontent, forgetting that all this is the work of a wiſe God: Miſtake me not, I liſt not to become the Times Advocate, it little beſeemeth us to be Patrons of publike miſcarriages, or Factors for any Private Intereſt. Therefore let me proceed with the greateſt Scripture evidence and conviction, and ſtate what is murmuring at the Times: 'Tis forbidden Eccleſ. 7. 10. Say not thou that the former times were better then theſe; for thou doſt not enquire wiſely concerning this: Now what is the ſin taxed in this Scripture? I anſwer, 1. Not godly ſorrow, and complaining to God, and bewailing the corruptions of the times: No, the Mourners in Sion are marked for preſervation, Exek. 9. None are better friends to publike Intereſt; 'twere well if theſe Doves of the Vallies had more company; this is no ſin, for this is the only way of entring our proteſt, and being free from the corruptions of the age, God hath bound up all Politique Bodies in the ſame bundle, and we are concerned in others ſins; 'tis the art of divine mercy by this means to prevent publique ruine, by intereſting his people in the welfare of thoſe places where they live, that every man in this place may be ſenſible of preſent ſins, and approaching judgements, two dry sticks will ſet a green one a fire: Can you blame the children of God then if they mourn, and enter their proteſt againſt the iniquity of the Times? The Corinthians were not clear of the inceſt committed amongſt them, till they had mourned, then the Apoſtle ſaith, now ye are clear in this matter: 2 Cor. 7. 11. ſurely they that are involved in the guilt concerned in the judgement, had need mourn. 2. Not zeal in publique reproof. Iſa. 58. 1. C[illegible: 1 letter]y[illegible: 1 letter]aloud, ſpare not, &c. vitium ſaeculi is no excuſe; if we ſpare, God will not ſpare, i[illegible: 1 letter] we hazard our bodies in bearing our teſtimony, we ſave our ſouls: we muſt cry out upon ſin with a full throat, and that again and again, provided we be clear in our Principles and Ayms, and do it without clamour, and popular Invectives: When a fire is kindled in a City, we do not ſay coldly, yonder is a great fire, I pray God it do no harm: in times of publique defection, we are not to read taine Lectures of contemplative Divinity, or fight with Ghoſts, and antiquated Errors, but to oppoſe with all earneſtneſs the growing evils of the world, what ever it coſt us. 3. Nor yet an holy diſlike and ſingularity, ſtanding aloof from publique corruptions, as Lot in Sodom, and Noah walked with God in his generations, Gen. 6 9. Gods children moſt commonly are forced to walk in a counter motion to the times, Paul when he had accuſed the times as evil, adviſeth Chriſtians to walk circumſpectly, Gal. 5. 16. Worldly wiſdom would draw quite another concluſion. The times are bad, let us do as well as we can; theres no living in the world, unleſs we yeild a little; the Oak is rent to pieces with the fury of the wind, when the willow boweth and bendeth; ſhall we alone reſiſt ſuch a torrent? Thus would we reaſon; but the ſpirit doth not looſen the reins, but ſtraighten them upon this conſideration; the days are evil, therefore be circumſpect, that is, be careful to keep cloſe to rule, left you be blinded and perverted by the ſubtleties of thoſe that lie in wait to deceive, and elſewhere ſhine as lights in the midst of a perverſe generation: Dead fiſhes ſwim with the ſtream, there is a difference between ſubjection to God, and compliance with men, &c. But now poſitively, What is the fault there reproved? I Anſwer, 1. Fooliſh murmurings, or ſuch a fond and unthankful admiration of former times, that we have not a good word for the preſent; Tacitus obſerved it, vitio malignitat is humane vettra laudantur, praeſentia faſtidio ſunt; 'tis a common evil, men are praiſing paſt times, and declaiming againſt the preſent; querulous natures are never pleaſed, neither full nor faſting; paſt temptations are forgotten, and therefore preſent evils [illegible: 1 letter]eem worſt, and lazineſs many times occaſioneth complaints: Many repine againſt God becauſe he hath given us our lot in ſuch an age, wherein publick conteſts put us upon the trouble of prayer, diſcourſe, and diligent ſearching in the mind of God, now uſually to excuſe other duties, we fall a complaining. Again, private diſcontent may exaſperate ſome, things are not ſuitable to their humours and intereſts; no wonder if Demetrius and the Copper▪Smiths call thoſe evil times when the Goſpel is like to get up, becauſe their craft is like to go down and they are not▪ favoured as they do deſire: Again, ſottiſh carnality may be in the wind, carnal men will extol the happineſs of former times; their great hoſpitality and kind neighbourhood, their honeſt dealing, and good devotion; what a merry time it was, and how plentifull all things were before the new Goſpel came in, and they had nothing; but Moſs and Mattens, as thoſe ſots, Jer. 44. 18, 19. Formaliſts cry up the goodneſs of the old Religion to diſparage times of reformation; ſo the Roman Empire thrived more under falſe Gods; then under the Chriſtian Religion, wherefore Augustine wrote his Books, De civitate. Dei, to anſwer that charge; Chriſtians theſe times▪ may be the worſe for thoſe that went before, we may ſmart for their blood and Idols, and hatred of the people of God; judgments were then in the cauſes, as the clouds gather before the rain falleth. 2. When we paſs over the good, and look only upon the evil; we ſhould [illegible: 1 letter]counter ballance our affictions with our mercies; Shall we receive good and not evil at the hands of God Job 2. 'tis railing to gather up the failings of others and not to take notice of their graces; ſo 'tis a railing againſt providence, and an ill office to be only like flies pitching upon a ſore place: is there no bleſſing with all this bad? with our temporal calamities have we not ſome increaſe of ſpiritual priviledges? as in the wilderneſs they had Gods preſence, though they had a tedious paſſage of it; the free uſe of Ordinances will countervail all publique burdens, ſome ſuppoſe that Solomon in that Eccl. 7. 10. alludeth to the peoples murmuring in his time, there was a Temple building, but the Taxes were great, and therefore they cryed the former t[illegible: 1 letter]mes were better then theſe, ſee 1 King. 12. 4. 5. When we charge our guilt upon the times, man is apt to transfer his faults upon others, and obliquely upon God himſelf, The woman which thou gaveſt me, &c. and ſo uſually the times wherein we live are ſuch, &c. why? God ordered them, and if you were as you ſhould be, the times could not hurt you, a great deal of fire falleth upon a ſtone and it burneth not, but a dry chipp ſoon taketh fire; men think if they be corrupt the ſault is not theirs but the times; 'tis yours certainly, 'tis bad men make bad times, as I ſhall ſhew anon. Let me now give you a few Remedies. 1. When your hearts ſtorm, look back, there were inconveniences in the wilderneſs, but a ſore bondage in Egypt; a good memory is an help to thankfulneſs, for my owne caſe, when I am brimfull, I conſider the times that are paſt See 2 Chron. 15. from 3. to the 6. when there was no peace to him that w[illegible: 1 letter]nt out or came in, when private meetings were a conventicle, and in publick we could only ſigh, not ſpeak; when May poles and carnal ſports were preferred before the Sabbath, when afternoon Preaching was ſuppreſt to make way for thoſe ſports; when 'twas a crime to go from a doa[illegible: 1 letter]ing ſervice-Reader to hear the Preaching of the word; ſurely they that are ſo ready to return into Egypt, have forgotten their bondage; when their cry came up to God becauſe of the anguiſh of their ſouls; our hard task-Masters, the domineering Prelates, and their oppreſſing filthy Courts are forgotten, our promiſcuous communions, and the flat and cold repetitions of an impoſed liturgy quite forgotten; ſo the confinement of Preaching, and the reſtraint of Doctrines; theſe things are out of feeling, and therefore out of remembrance: one great defect the people of God are troubled withal, is a bad memory, Mich. 6. 5. Oh my people remember, &c. I tell you if we did but remember how we were Prelate-bitten, we would not murmur, but give thanks. 2. There is nothing now under the Sun, Eccleſ. 1. 7. We ſay, Is there any ſorrow like unto my ſorrow? things never were as they are now; certainly you do not rightly enquire after this matter, the world is the world ſtill, men have ever had the ſame principles, the ſame corruptions, the ſame temptations, there were Donatiſts then, as well as Separatiſts now, Pelagians then as well as Arminians now, Arians then as well as Socinians now, all new lights are but old darkneſs revived, neither new, nor lights; 'tis eaſie to parallel what is moſt odious; there is a circular motion of opinions and faſhions, as the Sun returneth every year to the ſame points of his compaſs. 3. All commeth to paſs by Gods providence, he is the great Maſter of the Scenes, that preſents the world with a new Stage, both of Acts and Actors, 1 Sam, 2. 7, 8. The Lord maketh poor and maketh rich; he bringeth low, and he lifteth up; he raiſeth up the poor from the duſt, and lifteth up the beggar from the dunghil to ſet them among the Princes, [illegible: 1 letter]nd make them inherit the Crown of glory, for the pillars of the earth are the Lords, and he hath ſet the world upon them: The government of the world is in Gods hands, and he caſteth down ſome, and raiſeth up others from beggery to Soveraignty, from the dunghil to glory: you ſee there his courſe is contrary to levelling, he will have ſome upon the Throne of glory; and you ſee again, that God hath an hand in all the mutations and changes that fall out in the world: and that theſe mutations are frequent, the world is toſſed to and fro like a bill from hand to hand, that Gods Soveraignty and Dominion over events may the better appear, and that power may not want a bridle, nor the low condition, a comfort; again, that all the Kings of the earth do hold their eſtates of God; ſay then, If God hath ſet up theſe perſons, let me ſee what God will do with them. 4. The good of times is not to be meaſ[illegible: 1 letter]red by the carnal quiet of them; Phyſick provoketh ill humours, better they ſhould be ſtirred then lye ſtill and foment a diſeaſe; God uſually commeth with a Fan and a Sword, we ſhould not murmur againſt the Sword, becauſe of the benefit of the Fan, 5. If every one did amend himſelf, the times would ſoon amend: M[illegible: 1 letter]nd thy ſelf and as many as are under thy charge, and mourn for others, and thou haſt no cauſe to compl[illegible: 1 letter]in, Joſhua 24. 15. I and my houſe will ſerve the Lord, if every one did ſweep before his own door, the common filth would be ſooner carryed away, uſually complainers do leaſt, as the crafty Lapwing will go up and down fluttering and crying, to draw the fowler from her own neſt; we have ſome ſecret neſt of our own, and we are loath it ſhould be rifled and expoſed to publick view. 6. The worſe the times are, the more exerciſe for grace; we have more opportunities of ſhewing love to God then formerly, and zeal for his intereſts, and induſtry in finding out the right way; man is never contented, ſometimes we queſtion Gods love if we meet with no oppoſition, and a[illegible: 1 letter]d yet we complain when the ways of God are oppoſed. 7. There is an Antiperiſtaſis in grace as well as nature, you ſhould be better in bad times, as fountain water is hotteſt in winter, and fire ſcaldeth moſt in froſty weather, or ſtars ſhine brighteſt in the darkeſt night, ſee Phil. 2. 15. when the air is infectious we are the more carefu[illegible: 1 letter] of our diet. 8. Complaining will not excuſe duty, it argueth little faith, is not Chriſt King? doth not he reign? little obedience, and care of reformation; a gracious heart is moſt apt to return upon 'its ſelf; if the times be bad, what have I done to make them better? if not, thou art one that haſt made them worſe. 9. He that is not good in bad times, will be naught in better, Iſa. 26. 10. In the Land of uprightneſs will he ded vnjuſtly, a ſick man thinketh to have eaſe in another bed in another room carry him thither his pain continueth; if a carnal man had lived in the Prophets times, or the Apoſtles time, he would be the ſame as now, ſee Mat. 23. 29, 30. A bryar is a bryar where ever it groweth, change of times will not do the work without a change of heart: Adam ſinned in Paradiſe, the Apoſtate Angels in Heaven; Lot was unchaſt in the Mountains, where were none but his own family, in an howling Wilderneſs where they had no outward enticements, the Iſraelites were given to fleſhly luſts. 2. The next Part of Uſe is to rebuke murmuring in our own priuate caſe; by way of conſideration take theſe helps. 1. A little is enough, too much is a ſnare, Luk. 12. 15. Mans life conſiſteth not in the abundance of what he poſſeſſ[illegible: 1 letter]th, the wants of nature are very few, till luſt make it ravenous, a garment too long will ſoon prove a dirty ragg, the greater gates open to the greater temptations and cares; 'tis an hard leſſon to learn to abound, Phil. 4. 12. we ſay ſuch an one would do well to be a Lord or a Lady, 'tis an harder thing than you think it to be, a little ſufficeth to keep us till we come to Heaven; if we have cloaths for warmth, though not for pomp, 'tis enough, Qui Chriſtum curat non multum curat quam de pracioſis cibis ſtercus conficiat. Hierom. what need a Chriſtian care how finely duſt and aſhes be wrapped up, or of what ſtuff his excrements be made of. 2. God hath an hand in all things, Pſal. 39. 9. Iſa. 38. 15. God is the Party with whom we have to do in ſickneſs, or any other trouble, every wheel moveth according to the motion of firſt, when we ſee the hand of God 'tis a piece of religious manners to keep ſilence. 3. God ſeeth what is fitteſt for us, if a man ſhould be left to carve out his own portion, he would be his own greateſt enemy; none hath more love then God, more wiſedom, and juſtice, then God; therefore count the preſent eſtate beſt, becauſe 'tis of his chuſing, ſhould the ſhepherd chuſe the paſtures or the ſheep? we are all for the delicacies of pleaſure and proſperity; children think green fruit the beſt diet becauſe it ſuiteth with their appetite; what a ſtrange creature would man be if he were what he would be himſelf? well then, let us leave it to God to chuſe our portion and to appoint us what part we ſhall act in the world, uſually we ſet up a court in our own affections, and enact Laws; preſcribe to providence, we would have this and we would have that, and when our expectations are not anſwered, we fall a murmuring, 'tis very hard to repeal the decrees of our own will, therefore 'tis good to reſign our ſelves to the diſpoſal of providence, as David doth, 2 Sam. 15. 26, 27. and to keep our deſires low, till Gods will be declared; 'tis eaſier to add then to ſubſtract, and to aſcend with providence, when the maſter of the feaſt biddeth us to ſit higher, then to be compelled to deſcend and lye in the duſt. 4. If it be bad, it might have been worſe, in regard of Gods abſolute power and our deſert; your ſuffrings are not ſo great as your ſins, Ezra. 9. 13. Thou haſt puniſhed us leſs then we have deſerved▪ God is too juſt to do us wrong; if he will exchange Hell for Babylon▪ there is much of mercy in it nothing of injuſtice; if you do not deſerve this uſage from the hands of men, you have deſerved this, and much more from God; 'tis deſerved of God, and therefore to be born patiently, 'tis not deſerved of men, therefore to be born chearfully; whoſe croſs would we bear, Chriſts or the Theeves Croſs? when we ſuffer deſervedly and as Malefactors, we bear the Theeves Croſs. 5. The Lord diſpoſeth all for the benefit of his own people, ſo that if it be not good for the preſent, it will turn to good. Rom. 8. 28. if God ſhould not thus exerciſe us, we would have more cauſe to complain; he is too gentle a Phyſitian that lets his Patient dye for want of putting him to the trouble of phyſick; conſult with Gods aim, rather then your preſent feeling; let him cut and burn here, that he may ſave hereafter, Domine hic ure, hic ſeca, &c. 6. Murmuring is ſo bad in none as in Gods children, it doth not become their priviledges▪ their vows, their hopes; God, in covenant, is theirs, and he hath all things that hath him that made all things, all things are compriſed in God; if our lumber be changed into ſilver, our ſilver into Gold, our gold into one rare Pearl, that's all the other virtually; if God hath given us himſelf, his Chriſt, his Spirit will not all this content us? It doth not become our vows, and the promiſes which thou m[illegible: 1 letter]d'ſt to God when thy terrours were upon thee; then thou didſt ſay, Oh Lord let me have Jeſus Chriſt, and I will be content, though I ſhould begg my bread, and be reduced to raggs and extremity of want; when thy heart was ſtung with ſin, thus deſireous wert thou to reckon upon Chriſt as thy all-ſufficient portion; how grew the * conſolations of God to be ſmall with thee, now God tryeth whether thou wilt ſtand to thy word, and thou falleſt a murmuring; it may be juſt with God to dipp his Arrows in venom and vengeance, and ſhoot them into thy ſoul again: Once more, 'tis below your hopes, you ſhould have a ſpirit as high as Heaven, and will you ſtorm at every petty loſs, as he ſaid, Art thou the Kings ſon in law, and art ſo lean from day to day? are you Heirs of glory, and ſtand ſo much upon triffles? it ſhould not be. Having given you ſome general Conſiderations againſt murmuring, I now come to particular Caſes. 1. Doeſt thou lye under deep preſting wants? divers have been put to great ſtreights, that have done God more glory: Muſculas a great Divine, yet forced to ſerve a Weaver for his ſubſiſtance: Paul made Tents that he might not be burdenſome, and ſo prejudice men againſt the Goſpel; the more deſtitute, the more ſenſible of the care of providence; God beareth the Purſe for us, when we have but from hand to mouth, we are ſtill ſupplyed; the more immediately you liue upon God, the more you begin the life of Heaven, where God is all in all: Deep poverty is is the ſauce of the preſent life; Austin ſaw a beggar frisking after his belly was filled, he could find no ſuch delight after the uſe of the creatures, being daily and abundantly ſupplyed; the ſpectacle much wrought upon him. 2. Haſt thou ſuſtained great loſſes? If God hath lent us bleſſings, and taken them again, ſhall we grudge them to the right owner, he took part that gave all. 3. Doſt thou endure great pains? there is a gradation in miſeries, thoſe that lite upon the eſtate, do not ſit ſo cloſe as thoſe that lite upon the body, and thoſe that lite upon the body are not ſo terrible as thoſe that lite upon the ſoul; a wounded ſpirit who can beat? bodily pains is the caſe we now ſpeak too, you are full of pains, but Chriſt on the Croſs ſuffered more; but he was God-man; the Martyrs ſuffered more, Heb. 11. 35. they were tortured, [non-Latin text not transcribed], they were ſtretched out like a Drum; but thoſe were rare inſtances, and had a ſingular aſſiſtance, Pauls was an ordinary caſe, his thorn in the fleſh, 2 Cor. 12. was ſome great bodily pain; but Paul was a choice ſpirit, heathens have born it ſtoutly; Epicurus was full of ſolace in a fit of the Cholick, ob memoriam inventorum, by calling to mind his inventions in Philoſophy; and Tully ſpeaketh of Poſſidoni[illegible: 1 letter]s the Philoſopher, that whilſt he was under a great fit of the ſtone, could diſcourſe freely that nothing was good but vertue, nothing evil but vice, and when his pain twinged him, would ſay, Nihil agis dolor quamvis ſis moleſtus nunquam confitebor te eſſe malum; Pain thou doſt nothing alter my opinion, though thou art troubleſom yet thou art not evil; but theſe were men that obſtinately maintained an inſenſibleneſs; little children have endured great pains, and wilt thou ſtartle at that which poor little children have ſuffered? Beſides all this, 'tis Gods deſign to try you; Virtus etiam lecto exhibetur. there is a great deal of valour to be ſhewed in the ſick bed, either the end of it will be life or death, if death, 'tis the laſt brunt, bear it patiently, Exod. 14. 13. thoſe enemies which ye now ſee ye ſhall them ſee no more, Heaven will make amends for all: If life, you will be aſhamed when well, that you had no more patience whilſt ſick; paſſive valour is the glory of a Chriſtian, active volour that is fomented with plenty of blood and ſpirits, is a poor thing to it, great Souldiers that will venture upon the mouth of a Canon, yet tremble at a diſeaſe, and lingring death, when they are ſick they are under gods arreſt, &c, That I have given you remedies againſt murmuring by way of conſideration: Now by way of practice. 1. Divert the ſtream another way, as to the diſpoſition of heart, take this rule; Be ſtill examining thy ſelf, rather then judging God, Pſal. 4. 4. If God ſeemeth to neglect me, have not I neglected him, &c. as to the outward expreſſion of murmuring, turn the ſtreams again; expreſs thy ſorrows often in a way of prayer, thy rejoycings in a way of praiſe: prayer cureth murmuring, for that's a duty wherein we profeſs ſubjection and dependance; and beſides, utterance giveth eaſe to the ſoul, an Oven ſtopped is the more hot within, complain more to God, and we ſhall not complain of God: Praiſe cureth murmuring, Job 1 23. as long as we can give thanks, we will not be querulous; but when we are disdainful of bleſſings, and we ſay, what no more? Mal. 1. 2. the diſtemper is getting ground upon the ſoul. 2. Affect rather to be good then great, none murmur becauſe of the ſmallneſs of grace, that's not their complaint; but becauſe of the lowneſs of their condition in the world▪ a man that looketh after the increaſe of grace, he can bleſs God for his outward decays, 2 Cor. 4. 16. and look upon murmurings as worſe then pains or loſſes, thoſe are afflictions, theſe are ſins: So much for the firſt crime charged. The next part of their Character is [walking after their own lusts,] This is fitly ſubjoined to the former; for luſts make men froward and hard to be pleaſed; and the perſons here deſcribed were exact Libertines, making their luſts their rule and their law; yea, the moſt bruitiſh of all luſts, the luſts of the fleſh; and therefore in Peter 'tis 2 Pet. 2. 10. That walk after the fleſh in the luſt of uncleanneſs; how portentous they were for impurities in this kind, we told you before; their [walking after their luſts] implyeth their giving up themſelves to ſuch a courſe, contrary to all fear of God, care of Laws, or reſtraint of nature. The Point is, That 'tis an Argument of ungodlineſs when men walk after their own luſts: The Apoſtle appling the Propheſie of Enoch againſt ungodly men, bringeth this as a part of the charge, that they walk after their own luſts: I ſhall enquire 1. What luſts are. 2. What 'tis to walk after their own luſts. 3. Prove it to be a note of ungodlineſs. 1. What luſts are? This I have Anſwered elſewhere; ſee my Comentary on James 1. 14. pag 105. and 106. for the preſent let it ſuffice to note, that luſt is either original, or actual. 1. It ſignifyeth our original pronnneſs to all that is evil, James 1. 14. 2. Actual luſt, ſo it ſignifieth any evil motion of the heart that ſwerveth from the Law of God, more eſpecially our inordinate deſires and inclinations to pleaſures, honours or profit; ſometimes they are called fleſhly luſts, 1 Pet. 2. 11. as carrying us out to the ſatisfaction of our bodily and bruitiſh appetites; ſometimes worldly lusts, Tit 2. 12. becauſe they are ſtirred by worldly objects; luſts are the fever of the ſoul, unnatural heats, tranſgreſſing the Laws of reaſon, and bounds of Religion. 2. What doth this walking imply; 'tis elſewhere expreſſed by ſerving divers luſts and pleaſures, Tit. 3. 3. and by fulfilling the deſires of the fleſh and the mind, Epheſ. 2. 3. It noteth, Firſt, a willing ſubjection to luſt, as a law or as a Master, the one is implyed in walking after our luſts, the other in ſerving our luſts; when men do as they pleaſe, and let their ſenſual heart give Law to the whole man: a child of God may be overcome by his luſts, but he doth not walk after them, or ſerve them, he may be foiled, hut he doth not give over the combate, and is ſtill reſiſting, ſtriuing, praying, calling in the help of the ſpirit, his ſoul ſuffereth a rape by luſt, there is not a plenary conſent on his part. 2. Cuſtomary practice and obſervance, walking is a progreſſive motion, and ſo implyeth mens courſe, and the tenour of their lives: a child of God, his walking is in the ſpirit, Gal. 5. 16. and doth not fulfil the luſts of the fleſh; but 'tis a wicked mans work and employment. 3. A fond indulgence; they are ſo far from thwarting luſts that they provide, contrive for them, Rom. 13. 14. Make not proviſion for the fleſh, to fulfil the luſts thereof, they nouriſh their hearts, fondle luſt, and make a wanton of it, they do not crucifie it, and ſet up a courſe of mortification againſt it. Thirdly, This is a note of unregeneracy, or a ſtate of ungodlineſs; the Apoſtle deſcribeth the natural ſtate by this ſerving, Tit. 3. 3. and this fulfilling, Eph. 2. 3. and when the Holy Ghoſt doth derive the pride and folly of young Job. 15. 11. [illegible: 1 letter] men in giving themſelves up to a courſe of luſt and vanity; he ſaith, go walk in the way of thine own heart, Eccleſ. 11. 9. and the negative or privative work of regeneration is called a putting off the old man with his deceitful lusts, Eph. 4. 22 and it ſtandeth with good reaſon. 1. Becauſe they that walk after their luſts ſeek to cheriſh that which Chriſt came to deſtroy, and ſo go about to defeat the Redeemer, and to hinder him from obtaining his purpoſe in their hearts; Chriſt came to deſtroy the works of the Devil, 1 John 3. 8 [non-Latin text not transcribed], to unty and looſen thoſe cords of vanity wherewith Satan hath bonnd us; the works of the Devil are lies which are of his inſpiring and cheriſhing, John 8. 44. Ye are of your father the Devil, and the luſts of your father ye will do: Now when Chriſt cometh to loſe theſe cords, carnal men tye them the faſter, and therefore certainly are to be reckoned to the devil, and not unto God; every degree of ſervice done to Satan, is an act of treaſon and diſloyalty to Chriſt, therefore when men make it their work to fulfil their luſt, they renounce all allegiance to Chriſt. 2. They that walk after their luſts have not taken the rule of the new creature upon them; the new man hath another Maſter and another rule, the renewed ſoul is not governed by luſt, but by the Law of God, Gal 6. 16. it we have not changed our rule, 'tis a ſign we have not changed our Maſter. 3. They that walk after their luſts, never felt the power of grace for the grace of God teacheth us to deny all ungodlineſs and worldly luſts Tit. 2. 11, 12. how doth it teach us? I Anſwer, partly by diverſion, by acquainting us with better things in Chriſt, Rom. 13. 14 Put ye on the Lord Jeſus, and make not proviſion for the luſts of the fleſh; love cannot lye idle in the ſoul, the mind of man muſt have ſome oblectation and delight, either love runneth out in luſt, or in reſpects to God; either to heavenly or worldly things: when we only ſavour the things of the fleſh, 'tis a ſign we never taſted how ſweet God is in Chriſt. 2. Partly by way of help and ſupply; it planteth oppoſite principles and makes uſe of an oppoſite power, it plants oppoſite principles, a new nature that hath new deſires and delights, 2 Pet. 1. 4. and maketh uſe of an oppoſite power, which is the ſpirit of God, Rom. 8. 13. 3. Partly by way of argument; grace out▪ pleadeth, luſt it urgeth the unſuitableneſs of it to our condition, ſee Rom. 13. 13. 1 Pet. 4. 3. and 1 Pet. 1. 14. Rom. 6. 2. to our vows; Baptiſm implyeth a renunciation of ſins, 1 Pet 3. 21. 'tis an anſwer to Gods demands, Credis? Credo, ab renuncias? Ab renuncio, ſpondes? ſpondeo. Therefore he that liveth under the full power of luſt, hath forgotten his Baptiſmal vows, 2 Pet. 1. 8. forgotten that he was purged from his old ſins: it pleadeth alſo the unſuitableneſs of it to our hopes, 1 Pet 2. 11. we are paſſing on to another Country, where we ſhall enjoy a price, and ſinleſs eſtate. Let us now apply the point. It diſſwadeth us from walking after our own luſts: you Ʋſe 1. that are Chriſtians ſhould deny them, and not gratifie them, otherwiſe you renounce your allegiance to God; Luſt ſets up another Lord, and maketh us ſtand in defiance with the God that made us; his Laws call for one thing, and your luſts crave another: God ſaith, put off the old man with his deceitful luſts, and you ſay, we will keep them: Can they be good ſubjects that live in defiance of their Soveraigns Laws? If a Prince ſhould ſend a meſſage to a City not to harbour ſuch and ſuch Traytors, but to ſearch them out, and bring them to condigne puniſhment, if they never look after them, yea are angry with thoſe that diſcover them, it argueth they do inhaunt with Traytors, and are enemies to their Prince: We are often warned in Gods name to look to our ſinful luſts, to put them away, and we go home, and never regard it, nay are angry with thoſe that grate upon the Conſcience: Herod would not have his Herodias touched; we take it hainouſly when the Word beareth hard upon our hearts, what do we but ſhew our ſelves Traytors to the Crown of heaven? 2. Otherwiſe you ren[illegible: 1 letter]unee your interest in Chriſt, Gal. 5. 24. They that are Chriſts, have crucified the fleſh, with the affestions and luſts thereof: He doth not ſay, they are Chriſts that take up this opinion and naked belief, that he was crucified, or died for ſinners, but they are Chriſts, that feel that he was crucified, that by the vertue of his Croſs do crucifie their own luſts and ſinful affections; What? a Chriſtian, and yet worldly! A Chriſtian, and yet ſenſual! A Chriſtian, and yet proud! You that are given to pleaſures, do you believe in Chriſt that was a man of ſorrows? You that are carried after the pomp and vanity of the world, do you believe in Chriſt, whoſe kingdom was not of this world? You that are proud and lofty, do you proſeſs an intereſt in Chriſt, who ſaid, Learn of me, for I am humble and lowly? 'Tis in vain for you to talk of his dying for ſinners, and boaſting of his Croſs, when you never felt the vertue of it, Gal 6. 14 What experience have you, that his Croſs was the Croſs of the Son of God, when your hearts linger as inordinately after carnal things as ever? Have you gotten any thing by it? Do you feel any weakning of luſts? Any decay of ſin? Are you planted into the efficacy of his death? Rom. 6 5. If not how can you glory in the Croſs of Chriſt? 3. Otherwiſe you are not acquainted with the ſpirit, his work is to mortifie luſts, Rom. 8. 13. and they that are after the fleſh, do ſavour of the things of the fleſh; and they that are after the ſpirit, the things of the ſpirit; Rom. 8. 5. After whom do ye walk? After your own luſts? Or after the Spirit of God? 4. God doth not only require you in point of Soveraignty, to put away your luſts, but alſo pleadeth with you upon terms of grace, Titus 2. 14. The grace of God that bring th[illegible: 1 letter] ſalvation, teacheth you to deny worldly luſts: Grace hath denyed us nothing, it hath given us Chriſt, and all things with him; and ſhall we ſtick at our luſts, that are not worth the keeping? Nature is much addicted to theſe luſts, but ſurely God loves Chriſt much more then we love the world; his love is infinite and unlimitted, like his eſſence, yet God gave up the Son of his love; Grace counteth nothing too dear for us, not the blood of Chriſt the joys of Heaven, and ſhall we count any thing too dear to part with for Graces ſake? God forbid. A Mat. 5. 19. right eye, and a right hand, cannot be ſo dear to us▪ a▪ Chriſt was to God: At what coſt hath Grace been at to redeem us, and ſave us! And ſhall Grace be at all this coſt for nothing? If God had commanded us a greater thing, ought we not to have done it? If to give the body to be burnt, to offer the firſt born for the ſin of thy ſoul? conſidering his abſolute right over the cre[illegible: 1 letter] ture, he might have require[illegible: 1 letter] thy life, and thy childrens life, but he only requireth thy luſts, things not worth the keeping, the bane of the ſoul, a bad inmate; which if we know its peſtilent influence, we needed no more arguments to turn it out of doors; thy luſts God requireth, things we are bound to part with, to preſerve the integrity and perfection of our natures, if God had never dealt with us in a way of grace; but now ſhall grace plead in vain, when it preſſeth to deny luſts, will be the ſhame and horrour of the damned to all eternity, that they have ſtood with God for a trifle, that they would not part with d[illegible: 1 letter]ng for gold, with a little brutiſh contentment, for the conſolations of the Spirit, eſpecially when grace which hath ſo deeply p[illegible: 1 letter]e-engaged us, pleadeth for it. 5. Conſider what luſt is; 'tis the diſeaſe of the ſoul: Natural deſire is like the Calor vitalis, the vi[illegible: 2 letters]l heat but luſt is like a feveriſh heat, that oppreſſeth nature, we ſhould get rid of it, as we would of a diſeaſe, the ſatisfaction of it is ſweet to carnal nature, ſo is drink to a man in a fever; who would deſire a Feven to relliſh his drink? Better be without the diſeaſe, then enjoy the pleaſure of the ſatisfaction, better mortifie luſt, then ſatisfie it, in the iſſue 'twill be ſweeter; I am ſure the pains of mortification will not be ſo bitter as the h[illegible: 1 letter]rrours of everlaſting darkneſs: luſt let alone beginneth our hell, 'tis a burning heat, that at length breaketh out into everlaſting flames: Again, luſt is the diſorder of nature, as 'tis monſtrous in the body, if the head be there where the feet ſhould be, and the feet there where the head ſhould be; ſuch a deordination is there in the ſoul when the affections carry it, and when Reaſon ſhould be in dominion, we ſuffer luſt to take the throne; man rightly conſtituted, his actions are governed in this manner, the underſtanding and conſcience preſcribe to the Will, the Will according to right reaſon and conſcience moveth the affections, the affections according to the command and counſel of the will, move the bodily ſpirits and members of the body, but by corruption there is a manifeſt inverſion and change, pleaſures affect the ſenſes, the ſenſes corrupt the fantaſie, the fantaſie moveth the bodily ſpirits, they the affections, and by their violence and inclination the Will is enſlaved, and the mind blinded, and ſo man is carried headlong to his own deſtruction; now ſhall we cheriſh theſe luſts and brutiſh appetitions? The Lord forbid. 6. 'Tis luſts that hinder the peace of the world, our own peace: how quietly and happily would men live, if they were more mortified? Men deſire more then they have, and ſo are made poor, not by want, ſo much as deſire; he that expects little, is ſoon ſatisfied: 'tis our own paſſions that raiſe a ſtorm in the ſoul: a man that is vile and little in his own eyes, when others contemn and ſlight him, they do but ratifie his private opinion of himſelf, and who can be angry with others, becauſe they are of the ſame judgement with our ſelves? Take away the luſt, and the trouble ceaſeth: What need Haman be troubled that Mordecai did not bow the knee, but that he looked for it? Nay, Luſts trouble our p[illegible: 1 letter]ace of Conſcience: Luſts let alone, end in groſs ſins, and groſs ſins in deſperation: love of pleaſures, if uncontolled will end in drunkenneſs, or adultery and envy in murder and violence: ſins unchecked, grow lic[illegible: 1 letter]ntio[illegible: 1 letter]s and unruly: Judas allowed his covetouſneſs and it brought him to betray his Maſter, and that Brought him to the halter: Gehazi was firſt blaſted with covetouſneſs, and then with leproſie. and ſo became a burden to himſelf: Ananias and Sap[illegible: 1 letter]ira taken off by a ſudden judgeme[illegible: 1 letter]t: The divel loveth by l[illegible: 1 letter]st to bring us to ſin, and by ſin to ſhame, and by ſhame to horrour and deſpair; ſo that if we walk after our luſts, it proveth a ſad walk in the iſſue: Again it diſturbeth ou[illegible: 1 letter] peace with others, theſe Libertines were yokeleſs, and could not endure reſtraints, becauſe wedded to their own luſts, 'tis not opinions divide the world, ſo much as luſts and intereſts. 7. The more you walk after your luſts, the more you may: they are not quenohed when they are ſatisfied, but increaſed rather, as the fire is, by laying on of new fewel, the diſtemper groweth every day, till you are quite enſlaved: Titus 1. 7. Titus 2. 3. given to much wine, 'tis [non-Latin text not transcribed], enſlaved to wine in the Greek: In this ſenſe we are ſaid to be brought under the power of the creature, 1 Cor. 6. 12. ſo that what ever ſhame or loſs enſueth, you cannot leave your luſts. Jer. 18. 12. There is no hope, &c. they ſee 'tis bad, and cannot ſee how it ſhould be otherwiſe. 8. What can we get by ſin but a little pleaſure? Tit. 3. 3. ſerving divers luſts and pleaſures, this is the great Sorcereſs that inchants the whole world, the root of all ſin, they loved pleaſures more then God, 2 Tim. 3. 4. 'tis not imaginable that an intelligent creature ſhould reſt in his own action, we aim at ſomwhat in walking after our own luſts, if we balk that which is honest, it muſt be profit or pleaſure: now that a man ſhould enſlave himſelf forever, and that for a little pleaſure, which is baſe in it ſelf, and loſt as ſoon as enjoyed, is monſtrous and abſurd: Breve eſt quod delectat, [illegible: 1 letter]ternum quod cruciat; the pleaſure is but ſhort, vaniſhing, but the pain is for ever? and will you for a thing of nought break with God, and forfeit your immortal ſouls? Oh let it not be. Let all this now perſwade you to deny your luſts, rather then to feed or cheriſh them, to renounce them, and not to walk after them: There are three degrees of this denial: 1. They muſt be prevented, and kept from riſing. 2. Suppreſſed, and kept from growth. 3. We muſt not accompliſh them, and if they gain conſent, keep them from execution: Suitable to which three degrees, there are three duties, 1. Mortification, that we may prevent them. 2. Watchfulneſs, that we may ſuppreſs them. 3. Reſolution, that we may not accompliſh them. 1. To begin with the top and higheſt degree is to prevent the luſt, 1 Pet. 2. 11. Abſtain from fleſhly luſts, 'tis not enough to abſtain from acts of ſin, but we muſt abſtain from lusts, yea the root muſt be deadned, Gal. 5. 24. Crucifie the fleſh, ſhe is chaſte that checketh an unclean ſolicitation, but ſhe is more worthy praiſe whoſe grave carriage forbiddeth all aſſaults and attempts in that kind, ſo ſhould we be ſo mortified as to prevent a temptation, not to have a luſt ſtirring: but becauſe this cannot always be, 2. The next degree is, timely to ſuppreſs them, laus eſt aliqus in ſecundis ſtare, to conquer luſt when we cannot curb it, and wholly keep it under: Daſh Babylons brats againſt the ſtone, and take the little foxes, ſmother it in the conception, Jam. 1. 15. 'tis a great ſin to quench the ſpirits motions, ſo 'tis a great neglect not to take notice of the firſt thoughts and riſings of ſin; the little ſticks kindle firſt, and ſet the great ones on fire, cruſh the Cockatrice in the egg, the fleſh riſeth up in arms againſt every gracious motion, ſo ſhould the ſpirit, the better part, againſt every ſinful motion, Gal. 5. 17. chide away your carnal thoughts, and let them not finde harbour; if the envious man throw weeds over the Garden wall, the gardner will not let them root there; if Sathan caſt in thoughts, caſt them out again with indignation. 3. Let not worldly luſts be put in execution. If thou haſt neglected the mortifica ion and deadning of the affections, if ſin hath got the ſtar[illegible: 1 letter] of thee & gained a conſent, yetat leaſt reſtrain the practice, Jam. 1. 15. L[illegible: 1 letter]ſt when it hath conceived, bringeth forth ſin, that is, an external ſinful action, there are works of the fleſh, that follow the l[illegible: 1 letter]ſts of the fl[illegible: 1 letter]ſh Gal. 5. 19. 'tis good [illegible: 1 letter]o ſtop at luſt, though the luſt grieveth the ſpirit of God, yet the work, beſide the grief b[illegible: 1 letter]ingeth diſhonor to God, giveth an ill example, bringeth ſcandal to Religion, maketh way for an habit and further proneſs to ſin; therefore if thou haſt not prevented the luſt, act not the ſin, Micah 2. 1, 2. Wo be to them that deviſe evil upon their beds, and when the morning is light, they practiſe it: 'tis naught to harbour the motion, to plot and muſe upon ſin, but 'tis worſe to practiſe it, for every act ſtrengthens the inclination, as a brand that hath been once in the fire, is more ready to burn again, if the divel have kindled a fire in thy boſom, let not the ſparks fly abroad, but keep the temptation within doors, left thou more betray thy ſelf into Sathans hands. The third clauſe in this Application of Enochs propheſie is, that [their mouth ſpeaketh great ſwelling words.] In Enochs propheſie not only ungodly deeds are noted, but hard ſpeeches; theſe Gnoſticks were faulty both ways, both in word and deed: that which is charged here, is a fault in their ſpeech. 'Tis ſaid Dan. 11. 36. The King ſhall ſpeak marvellous things againſt the God of gods. In the Septuagint the ſame phraſe is uſed that is here, [non-Latin text not transcribed] and ſo poſſibly it may imply their blaſphemies againſt God, a crime of which theſe wretches were guilty in exalting Simon Magus▪ above the true God: or elſe theſe ſwelling words may relate to their boaſting of their own knowledge, from whence they were called Gnoſticks, and Tertullian ſaith of them, omnes tument, omnes ſcientiam pollicentur ipſae mulieres haereticae quam ſunt procaces! They all ſwell with pride, and make oſtentation of deeper knowledge, their very women▪ how conceited are they! Or elſe it may ſignifie their proud cenſures of others, their ſcorning of the Guides of the Church, as 'tis ſaid of ſome, Pſal. 73. 9. They ſpeak loftily, they ſet their mouth againſt the heavens, their tongue walketh through the earth, they took a liberty to ſpeak of all things and perſons at pleaſure, without any reſtraint, which was and is the very genius of theſe and other Seducers: rather I ſuppoſe, though not excluding the other ſenſes, theſe ſwelling words relate to their phraſ[illegible: 1 letter]ologie and unſavoury gibberiſh which they uſed in repreſenting their opinions, Peter calleth them, ſwelling words of vanity, 2 Pet. 2. 18. The Note hence is this. That the pride and vanity of Seducers, is uſually bewrayed Obſervat. 3. in the fondneſs and affectedneſs of their expreſſions. The affected language of the Gnoſticks and Valentinians, may be ſeen in Iraeneus; and how much this pattern hath been improved by men of a fanatical ſpirit, may be found in thoſe that have written of the Hereſies of ſucceeding Ages? Jerome taxeth Jovinian withDiſcripſit Apoſtolus Jovini[illegible: 1 letter]num loquentem buccis tumentibus & inflata verba trutinantem. Hieron. lib. 1. adverſus Jovin. his ſwelling▪ words: In times more modern, Swinkfield was obſerved to be always talking of Illumination, Deification &c. and the Famuliſts cant is not unknown, of being godded with God, and chriſted with Chriſt; ſo Jacob Behmens▪ greening of the inward root, &c. and Calvin ſaith of the Libertines of his time, communi ſermone ſpreto, exoticum neſcio quid idioma ſibi fingunt, interea nihil ſpirituale afferunt; they pretend to matter more ſpiritual, and when all cometh to all, 'tis but noiſom errours diſguiſed, or common things repreſented in uncouth forms of ſpeech which the Scriptures own not, rational and truly ſpiritual men underſtand not; the ſame unſavory & unintellegible forms of ſpeech may be obſerved in a wicked Book, lately put forth by a Knight of this Country, called The retired mans meditations, wherein the higheſt principles of our moſt holy faith are endeavoured to be undermined by this Artifice of covert and affected ſpeech, but that by the providence of God the Book fell under neglect and ſcorn, preſently upon the publication; Now the reaſon of this affectation is (I ſuppoſe) to amuze the Reader with the pretence of myſtery and depths, Rev. 2. 24. that deſpiſing the ſimplicity of the world, and the common and avowed principles, he may be the more pliable to their carnal fancies, which if naked y expoſed at firſt, would have nothing of allurement and temptation in them to any well diſpoſed minds: well then, be not wrapt into admiration with novel and conceited expreſſions, nor troubled with oppoſitions of ſcience falſly ſo called, 1 Tim. 6. 20. This is the Devils device, firſt to maze people, (as brids are with a light and a bell in the night) and then to drive them into the net: if you would keep to wholſome Doctrine, keep to a form of wholeſome words; and do not place Religion in conceited ſpeaking; an holy dialect I know becometh Saints; but an affected p'raſeology is one of Satans lures, and a means to corrupt many. The fourth Clauſe is [Having mens perſon in admiration becauſe of advantage.] Junius applyeth this to thoſe that ſet up Angels and unknown names, and perſons in the Church inſtead of Chriſt, but I think 'tis rather to be applyed to men; perſon is therefore put for the outward ſtate and appearance, in which ſenſe 'tis ſaid, Thou ſhalt have no reſpect of perſons in judgment, that is, of their outward condition and eſtate; As Ge. 19. 21. Naſhati panecha, the word ſignifyeth I have accepted thy face, or lifted up thy face the Sept. render [non-Latin text not transcribed]. We, I have accepted thee concerning this thing. accepting of perſons is rendred by the Septuagint by [non-Latin text not transcribed], wondring at a mans face or outſide, as being overcome and dazled at the ſplendor of it, accordingly our Apoſtle ſaith here▪ Having mens perſon in admiration; now this they did for advantage, that is, either to gain men to their party, by crying them up as holy and knowing, to the contempt of others who were more valuable for the ſincerity of Religion; or elſe for worldly profits ſake, thoſe whom they feared, or from whom they expected any worldly profit, as the rich and powerful, upon theſe would they fawn, and with theſe in a ſervile manner inſinnuate themſelves, commending their actions, and magnifying their perſons. Having been ſo long in the former part of the Verſe, I ſhall but mention the Notes here. 1. None ſo fawning and baſe ſpirited as the proud for their Obſervat. 4: advantage; theſe ſpoke ſwelling words, and yet baſely crouching for profits ſake. Ambroſe noteth it of a ſpirit of ambition; ut dominetur aliis prius ſervit curvatur obſequio ut honore donetur; none ſtoop ſo as they that have a mind to riſe, Dr. Jackſon in his Treatiſe of faith. one obſerved of our late Prelates, That they were willing to take Chams curſe upon them to domineer in the Tents of them, that is, would be ſervants o[illegible: 1 letter] ſervants ſlaves to great mens ſervants, that they might lord it over Gods Heritage; men of proud inſulting ſpirits, how low for their own ends? as Abſolom courteth the people to juſtle his father out of the Throne, 2 Sam. 15. 2, 3, 4, 5. and Tacitus obſerveth the like of Othe, that he did proiicere oſcula, adorare vulgus & omnia ſerviliter pro imperio: adore the people, kiſs the meaneſt, baſely diſpenſe his courteſie to the vileſt, all to further his deſigns upon the Empire; ſo Ammianus Marcelliuus, lib. 25. obſerveth the ſame of Julian, that out of affectation of popularity he delighted to converſe with the meaneſt of the people; certainly a proud ſpirit is no great ſpirit, no more then a ſwoln arme can be accounted big. 2. Having mens perſons in admiration for advantage, is a Obſervat. 5. ſin: we may admire the gifts of God in others, ſo as to praiſe the giver; but not ſo as to be guilty of anthropolatry, or man worſhip, 1 Cor, 3. 21. not ſo as to deſpiſe others, who have their uſefulneſs, and it may be as excellent a gift in another kind, 1 Cor. 12. 7, 8, 9, 10, 11. not ſo as to promote our intereſts thereby; this is ſervile flattery condemned in the Text; and Hoſea 7. 8. not ſo as to be afraid to tell them their own, or for their fear or favour to wreſt the truth of God▪ Mat. 22. 16. Thou teacheſt the way of God in truth neither careſt thou for any man, for thou regardeſt not the perſon of men; let all regard this, eſpecially the Miniſters of Chriſt. 3. That ſeducers are apt to inſinnuate with great perſons, Obſervat. 6. and men of power and intereſt, that having their ear and countenance, they may ingage them againſt the truth: having not truth of their ſide, they uſe the more craft: as the Ivy not being able to ſupport it ſelf, twineth about the Oak till it ſucketh out its heart; Gods Meſſengers carry it more openly, and with a ſingle plainneſs, ſee 2 Cor. 1. 12. creepers and fawning paraſites do but draw a ſuſpicion upon themſelves; ſurely Gods cauſe is able to ſtand upon its own legges, and needeth not the ſupport of ſo baſe an Artifice. But is it not lawful to uſe ſome prudence in this kind, and to inſinnuate with great men for the advantage of a good cauſe? I Anſwer, To be over ſolicitous in this kind, argueth diſtruſt of Gods providence, and draweth ſuſpicion upon the way which we would need maintain; that matter is not very cumbuſtible where men blow ſo hard: what favour commeth in the fai[illegible: 1 letter] way of Gods providence we may accept; All men ſeek the Rulers face, but every mans judgment is of the Lord; and what may be gotten by honeſt; open, and lawful means, as by humble addreſſes, and the magnetick virtue of truth its ſelf, and the holineſs of them that maintain it may be ſought after; thus the Apoſtles dealt with the Rulers and great ones, to gain their reſpect to Chriſtianity, that they might with leſs prejudice inſinnuate the truth to the people, Acts 18. 8. and Acts 19. 31. Some of the chief of Aſia were friends to Paul: but now when this reſpect is to be gotten by clamular and diſhoneſt arts, and cannot be kept without flattering them in their ſins, or complyance with their luſts and carnal deſigns, and men ſtretch their conſciences, and make it their buſineſs to humour thoſe that they may advance them; and trample upon all that may be called right and honeſty, to accompliſh their ends, and magnify thoſe whom they would have ſcorned, if their ſtation had not been ſo high; This is to have mens perſons in admiration for advantage. 4. Ʋſually men of a falſe way in Religion admire thoſe of Obſervat: 7. their own party above others of known worth and integrity; this is one part of the ſenſe; all of their own way they accounted Gnoſticks, that is knowing perſons, as if others, how much ſoever owned by God, as having the ſtamp and impreſs of gifts and graces upon them, were not to be compared with them; this is the genius of all Sectaries, illi[illegible: 1 letter] ipſum eſſe eſt promereri, ſaith Tertullian, 'tis religion enough to be one of them.

Verſe 17. But Beloved remember ye the words which were ſpoken before of the Apoſtles of our Lord Jeſus Chriſt. HAving deſcribed theſe Seducers, he exhorteth thoſe to whom he wrote, to beware of them, aliedging the warning of the Apostles, to ſhew that not only Enoch, who might be ſuppoſed to ſpeak of the wicked men of his own time; but the Apoſtles, who expreſly ſpake of the preſent age, foretold that ſcoffers and ſons of Belial ſhould ariſe in the Church. There is nothing difficult in this Verſe, only a doubt is to be diſcuſſed; doth not this paſſage yeild an Argument againſt the Authority of this Epiſtle? he ſpeaketh of Apoſtles, and [non-Latin text not transcribed]. of of words ſpoken before by them, as if he were of an inferiour orbe, and writing long after their publication of the word. I Anſwer no. 1. Peter maketh mention of the Epiſtles of Paul, yet it doth not weaken his Authority, 2 Pet. 3 15, 16. 2. In the place exactly parallel to this, 2 Pet. 3. 2, 3. that Apoſtle citeth other writings, yet avoweth his Apoſtolical Authority; Be mindful of the words ſpoken before by the holy Prophets, and the commandment of us the Apoſtles of Jeſus Chriſt. 3. This term [before ſpoken of] only ſheweth that he wrote late, when either the Apoſtles were dead, or their writings were common in the Church: But why doth he quote the words of the Apoſtles, neither urging his own Authority, nor including himſelf as Peter doth: I Anſwer, partly out of modeſty to point at the place whence he had taken theſe thing[illegible: 1 letter], and to ſhew that he was not aſhamed to uſe and alledge the writings of his fellow Apoſtles. 2. To declare their mutual conſent: In the mouth of two or three witneſſes ſhall every word be eſtabliſhed. 3. His own Authority is implyed in vouching theirs, and before expreſſed, when he calleth himſelf [The Brother of James.] Notes from this Verſe are theſe. From that [Beloved] which compellation is uſed to note his affection in this writing, the like is uſed by Peter, 2 Pet. 3. 1. Beloved I thought meet, &c. When we declaim againſt errours, we ſhould do it out of love, and a tender reſpect to the good of ſouls: In all conqueſts we had need watch our own hearts; people ſuſpect us to act out of peeviſhneſs and ſininiſter affections, to ſerve a ſect and party, and our ingagement to be faction, not zeal, therefore be the more careful that the flame be pure, incenſe muſt not be kindled with ſtrange fire, nor zealous ingagements ariſe from a carnal impulſe. Again, we may be earneſt againſt errour, when corrupt men are gotten into eſteem; but 'tis in love to you, if we expreſs our ſelves with ſome warmth and affection, 'tis for God, and your ſouls are concerned: 'tis obſervable John, the Diſciple of love, is moſt earneſt againſt deceivers; bid them not good ſpeed ſaith he, 2 Ep. John 7. 10. and every where in his Epiſtles, My little children beleeve not every ſpirit, &c. there are many Anti. Christs, men that lye and have not the truth; 'tis ſad your Miniſters ſhould be looked upon as enemies, becauſe they love you, and warm you; But you will ſay 'tis out of perverſeneſs, to ſerve their faction, and to caſt an odium upon parties oppoſite to themſelves: I Anſwer, Charity thinketh no evil, we ſhould not interpret the worſt; thoſe that ſtorm at a warning, give a ſhrewd preſumption of their own guilt: uſually perſons that object thus, are ſuch as would have us tamely to ſuffer the honour and intereſt of our Lord and Maſter Jeſus Chriſt, to be trampled under foot; but 'tis our hearts deſire that tender conſciences may know, that 'tis not the ſhame of others, but their good, which we aim at. From that [Remember,] Seaſonable remembrance of truths is a great help and relief to the ſoul; John 2. 22. When he was riſen from the dead, the Deſciples remembred, &c. in events 'tis good to remember Propheſies, they confirm the ſoul, and ſupport it againſt the preſent diſtreſs and temptation, both ſins and diſcomforts ariſe from forgetfulneſs moſtly, and want of actual remembrance; Have ye forgotten, Heb. 12. 5. but now when the ſpirit is ready with the remedy, as the fleſh is with the temptations, 'tis a mighty ſupport; in the debates between the carnal and ſpiritual part, ſeaſonable thoughts carry it, I do not ſay bare thoughts do it, unleſs God be in them; there may be gracious diſſallowing thoughts, and yet the fleſh go away with the victory for all that; but this is the way by which the ſpirit of God worketh by freſh and ſeaſonable thoughts, he poyſeth the heart, and inclineth it to the better ſide: Well then, let your memories be as an Ark or Cheſt, in which the Tables ore kept; lay up a good ſtock of knowledge, that you may have truths always freſh and preſent with you, will be an help to prayer, Eph. 6. 17, 18 Take the ſword of the ſpirit which is the word of God, praying always, &c. a check to temptations to ſin, Pſal. 119. 9. I have hid thy word in my heart, that I might not ſin againſt thee; a ſupport in afflictions, Heb. 12. 5. a remedy againſt errour, John 14, 26. The next Clauſe is [the words ſpoken before] The Propheſies Obſervat. 3. of Scripture evince the truth of it; things are there ſpoken long before they fall out, not only before the event, but before the cauſes, or remorſe tendencies to ſuch an event; wiſe men may gueſs when they ſee probabilities, and foretel that which dependeth on natural cauſes; the Devil can many times ſhrewdly interpret the predictions of the word, but a certain precience of what is future, and meerly in it ſelf contingent, is the prerogative of God, Iſa. 41. 22. Let them foretel things to come, &c. this is done in the Scripture, Cyrus is mentioned by name an hundred years before he was born, Iſai. 25. 1. The birth of Joſiah 300. years before it came to paſs, 1 King. 13. 2. The building of Jericho 500. years before it was re-edified, Joſh 7. 26. with 1 King 16. 34. The great promiſe of Chriſt in Paradice, accompliſhed a thouſands of years afterward; the people of the Jews were ever warned by Propheſie of the good or bad that befel them; Scripture was to them not only an Authentick Register, but an infallible prognoſtication; theſe two ſignal providences of the reje[illegible: 1 letter]ion of the Jews, and the calling of the Gentiles, were they not abundantly foretold, and accordingly came to paſs? Can there be any compact here? When the Jews were the keepers of the Oracles of God, would they foyſt in Propheſies againſt themſelves? Well then, venture upon the truth of the word more than you have done; God hath ever hitherto ſtood to his word rather then he would go back from it, he would not only caſt off his ancient people, but ſend his own Son, to ſuffer a ſhameful and an accurſed death; he that hath been faithful hither to, is he like to fail at laſt? I go on in the Text, [of the Apoſtle of our Lord Jeſus,]Obſervat. 4. That the words of the Apostles are the Rule of faith; theſe were legati a latere, ſent from the ſide of Chriſt; they had an extraordinary miſſion and call immediately from Chriſt, as Chriſt from the Father, John 17. 18, and John 20. 21. they had extraordinary gifts, as infallibility, quod hoc, as to the work of an Apoſtle, the power of working miracles, &c. and ordinary gifts in an extraordinary manner, as tongues, &c. they were to write Scripture, and to conſign a Rule to the uſe of the Church in all ages: This word of the Kingdom muſt be Preached till the end come, Mat. 24. 14. and Chriſt prayed for no more then do believe through their word, John 17. 20. and to them he ſaid, Matth 28. I am with you to the end of the world, no other doctrine can we expect till we come to ſtudy Divinity in the Lambs face. Once more, theſe Apoſtles of the Lord, were Paul and Peter, 2 Tim. 3. 1, 2, 3, 4 Peter, 2 Pet. 3. 2, 3. FromObſervat. 5. whence Jude taketh many paſſages. 'Tis not unlawful to make uſe of the writings of other men. Compare the fifteenth and ſixteenth Chapters of Iſaiah with the 48 of Jeremiah, eſpecially Iſa. 16. 8, 9, 10, 11, verſes, with Jer. 48. 32, 33, 34, 35, 36. and you ſhall ſee how they agree almoſt word for word; the gifts and labours of others are for our uſe, not to [illegible: 1 letter]eed lazineſs, but to exerciſe induſtry, in ſome caſes if we ſpeak, iiſdem paene literis & ſyllabis▪ (as Melanchthon wiſhed Divines would) in the ſame words, 'tis not a fault in controverſies and poſitive truths, better make uſe of old words, then coin n[illegible: 1 letter]w matter: many now ſcoff at common truths, as if Preachers did but talk like clocks, one after another; Doctrine cannot be varied; a good ſcribe indeed muſt bring forth out of his Treaſury things both new and old, repreſent common things in a freſh ſavory way; yet 'tis not altogether unlawful to make uſe of the words of others, where they are poinaunt and emphatical, not lazily to go on in the tract, but as improving their conceptions. Yet again, Jude an Apoſtle▪ quoteth Apoſtles; Daniel aObſervat. 6. Prophet read in the Propheſies of Jeremiah, Dan. 9. 2. Peter was converſant in the Epiſtles of Paul, 2 Pet. 3. 16. Paul himſelf had a care of the Parchments, that is (as ſome ſuppoſe) the Volumes and Books of Scripture, 1 Tim. 4. 13. Certainly the Scripture is not only for novices and young beginners, but for the higheſt, a ſtudy becomming the moſt eminently gifted; there is a paſſage, Pſal. 119. 75. Let thoſe that fear thy name turn unto me, & thoſe that have known thy teſtimonies; that turning to him, ſome underſtand of joyning with him in friendſhip and familiarity, as certainly godly men by a ſecret inclination, are moved to joyn one with another; others make the end of turning to him to behold in him a pattern and example of the Lords grace; but the Chaldee paraphraſe thus, turns to my Doctrine▪ thoſe that know let them come to know more. Well then, do not reſt in the light you have, and think that you are above theſe helps, you may be further inſtructed and eſtabliſhed, if you had all knowledg there are affections to be wrought upon; you may be quickned if not learn; Miniſters and thoſe that abound in knowledg may be ſtirred up by the admonitions and exhortations of others.

Verſe 18. How that they told you that there ſhould be Mockers in the laſt time, walking after their own ungodly lusts. HOw that they told you] he meaneth not in word but in writings; they told the Church in general, but the Apoſtle applyeth it to them, places are every where, 1 Tim 4. 1. 2 Tim. 3. 1. Acts 20. 29, 30. [in the laſt time.] The days when the Goſpel was firſt Preached are ſo called in a double ſenſe, either with reſpect to the approaching judgements on the Jews, 1 Iohn 2. 18. Little children now it is the laſt time, the leaſe of our mercies was running out a pace; ſo James telleth the carnal Jews, Iames 5. 3. Ye have heaped up treaſure for the laſt days, when God was pulling down and plucking up, they were ſcr[illegible: 1 letter]ping and hoarding up wealth, and ſo became a greater prey to the deſtroyer. 2. Or becauſe then the laſt diſpenſation began, which God would continue without change unto the worlds end, Heb. 1. 2. He hath in theſe laſt days ſpoken to us by his Son; the Lord hath now fully revealed his mind, and the Doctrine of ſalvation is put into a ſettled courſe, never more to be altered. But why do the Scriptures ſpeak ſo much of Scoffers in the laſt time? I Anſwer, 1. Either by way of aggravation, that there ſhould be ſcoffers then, when God had ſealed Doctrine by the comming of his Son, beyond which godly men did not deſire a greater confirmation. 2. Or [non-Latin text not transcribed], by way of diſtinction, more Mockers in the laſt time rather than another; partly becauſe the world was ſtill continued, notwithſtanding the threatnings of its deſtruction, 2 Pet. 3. 4. partly becauſe the holy people were then devided, Jews and Chriſtians, and times of diviſion prove times of Atheiſm and ſcoffing: partly becauſe carnal hopes of a ten poral Meſſiah were diſſappointed, and by that means their aſſent was much weakned as to principles of faith. [mockers] ſome think it imlyeth Seducers, who by deluding, do as it were, make a mock of men; but I ſuppoſe 'tis rather taken properly, for ſuch as in the old Teſtament are termed ſcorners, Prov. 9. or ſcoffers; when men ſlight that of which themſelves or others have had an high eſteem they uſually do it by ſcorning and ſcoffing, thereby the more to deface all feelings of conſcience: if you enquire what they mocked at? I Anſwer in general, it ſeemeth to be the Lordſhip of Chriſt; in particular, the glorious exerciſe of it at the day of judgment; Where is the promiſe of his comming? 2 Pet. 3. 4. and therefore is Enochs Prophecy produced, which foretelleth the Lords comming with ten thouſands of his Saints, and Hieron in Iſa▪ lib. 14. cap. 51. telleth us of a diſcourſe between Peter and Simon magus, (againſt whoſe School and Sect our Apoſtle is ſuppoſed to write) concerning the deſtruction of the world: If God be good (ſaith Simon) why will he deſtroy that which is good; if the world be bad, how is God good that made it &c. Theſe Scorners are ſaid [to walk after their own ungodly luſts] walking implyeth their ſetled courſe and daily cuſtom of life, and their luſts are called ungodly luſts; partly to note the profane temper of their ſpirits, and partly to diſtinguiſh them from the motions and luſtings of the new nature. The Notes are theſe. 1. What is told to the Church in general, we muſt apprehend Obſervat. 1. it as told to us. Paul telleth Timothy, and Peter telleth the diſtreſſed ſtrangers, and Jude ſaith they told you: So Heb. 12. 5. the exhortation ſpeaketh to you, &c. As if the Hebrews were the perſons to whom the Proverbs were directly written: the Scriptures ſpeak to every age, every Church, every perſon, no leſs than to thoſe to whom they were firſt directed; well then, it ſheweth us how we ſhould be affected in reading the word, we ſhould read it as a letter written by the hand of God from Heaven to us by name, if an Angel ſhould bring us a letter from Heaven▪ certainly we would regard it; the Bible is a Meſſage ſen from Heaven to acquaint us with the mind of God, if we own the divine authority of it, why do we regard it no more? 2. We ſhould not be troubled at what is foretold, monſtersObſervat. 2. expected are not wondered at, expectation as it deflowreth any good thing that we expect, ſo it fore armeth the mind againſt evil, John 16. 4. theſe things I have told you, that when the time ſhall come ye may remember. I have told you, why? what good will that do? Anſ. we are the better prepared to entertain evils when we expect them before they come, and the evil to which the mind is accuſtomed ſeemeth the leſs; again, we have an experience of Gods truth in the prediction, which will help us to believe and depend upon other promiſes: finally it aſſureth us that the Lord hath a hand and a Counſell in all our troubles, for hee told us of them before. 3. That the Scriptures speak much of the evil of the latter Obſervat. 3. times, there is more knowledg and yet more ſin and error; knowledg where it is not ſanctified, puffeth up and maketh men curious, and ſo they have an itch after novelties, or elſe it maketh men wicked, exaſperating our evil affections, and ſo none ſo bad as they that ſin againſt light; thence much of the error and profaneneſs in the latter dayes: Again the latter dayes are as the bottom and ſink that receiveth the dregs of foregoing ages, and Mundus ſeneſcens [illegible: 1 letter]patitur phantaſias. Gerſon. as the world groweth old it is much given to dreams and dotage: Once more much diviſion there will be, and be[illegible: 1 letter]ting their fellow-ſervants, Matth. 24. 29 much Libertiniſm inſtead of caſting off ceremonies, they will caſt off O dinances, and deſire to be freed not only from the Popes Laws, but the very Law of Chriſt. Among other ſins that are found in the latter times, there Obſervat. 4▪ will be many Scoffers. Partly becauſe in times of controverſie men will loſe all awe, when truths are made queſtionable aſſent is weakened; partly becauſe in times of liberty men will g[illegible: 1 letter]ve vent to their thoughts; partly becauſe the ſcandals of profeſſing Chriſtians will make many turn Atheiſts▪ partly becauſe fabulous conceits concerning the coming and temporal Kingdom of Chriſt will make men queſtion the whole doctrine of his coming: Well then, wonder not if you find many ſcoffing at the authority of the Scriptures, God-head of Chriſt, Day of Judgment, the Ordinances, Fasting and Prayer. The latter age will yield ſuch kind of men, and 'tis one of the arts of Sathan, by his Inſtruments to make things of the ſaddeſt and moſt ſerious concernment to ſeem ridiculous, that when once the awe of theſe bleſſed truths is weakened, men may be more eaſily induced to caſt off both the concernment and profeſſion of them. Mockers and Scoffers are uſually the worſt of ſinners. InObſervat. 5. the firſt Pſalm there are three degrees of ſinners mentioned, and the higheſt rank are thoſe that ſit in the ſeat of ſinners, Pſal. 1. 1. the Sept. render there [non-Latin text not transcribed], the chair of peſtilence, theſe are the peſts of mankind, ſcorning commeth from custom in ſinning, and maketh way for freedom in ſinning; when Conſcience is ſeared and men have loſt not only reſtraints of grace but natural modeſty, then they they fall a ſcoffing; aud when once they are turned ſcoffers nothing will reclaim them, reproofs inrage them, rebuke a Scorner and he will hate thee, Prov. 9 8. yea, none do the Divel ſo much ſervice in preventing others as they; if your feet have been taken in this ſnare of death, extricate your ſelves betimes, beg earneſtly for the more grace, there is ſome hope, God inviteth Scorners, Pro. 1. 22. Again obſerve, Thoſe that caſt off the awe of the Lords Obſervat. 6. coming will certainly give up themſelves to bruitiſh luſts: Thoſe mockers that ſaid where is the promiſe of his coming, are ſaid here to walk after their own luſts, N[illegible: 1 letter]gantes enim paenam n[illegible: 1 letter]gant, & diſciplinam, ſaith Tertullian, de reſurrect. cap. 11. denying the Reſurrection of the fleſh, they muſt needs be fleſhly; for therefore they denyed the day of his coming to avoid the fear of his judgment. It a[illegible: 1 letter]gueth a state of wickedneſs to walk after our own luſts. Obſervat. 7. That is, when ſin and luſt is our conſtant practice, a godly perſon may too often do according to his luſts, but he does not walk therein, 'tis not his conſtant road and path, pag▪ 68. 21. he will wound the head of his enemies and the hairy ſcalp of ſuch an one as goeth on ſtill in his treſpaſſes, ſuch as go on ſtill are there accounted enemies to God, but what is to walk in ſin? Anſ. to make luſt our principle, our courſe, our end. Our principle, what ever a wicked man goeth about, he doth it out of ſome carnal impulſe, his good duties are either to hide a luſt or feed a luſt, if he abſtain from one ſin 'tis to feed another; again, when 'tis our way and courſe carnal men follow earthly things with greateſt earneſtneſs and delight, but heavenly things in a ſleight and overly manner, the world and the fleſh is their [non-Latin text not transcribed], their buſineſs, all their care and comfort is it; and this is their end to pleaſe themſelves, and to ſatisfie thei[illegible: 1 letter] luſts: Well then, walk in the ſpirit that you may not fulfil the luſts of the fleſh. See verſe 16.

Verſe 19. Theſe be they who ſeparate themſelves, ſenſual, having not the Spirit. HEre the Apoſtle cometh to inform them who theſe Mockers were of whom the Apoſtles of the Lord ſpake, he deſcribeth them by three notes. 1. They ſeparate themſelves, 2. Senſual. 3. Not having the Spirit. 1. [Theſe be they who ſeparate themſelves] [non-Latin text not transcribed], the old Engliſh Tranſlation had it thus, theſe are the Makers of Sects, the word ſignifieth thoſe which diſterminate and pluck up the bounds which God hath ſet The Apoſtle meaneth thoſe that without any neceſſity and warrant from God, cut off themſelves from the communion of the Church. 2 Senſual, [non-Latin text not transcribed], animal or Soul-men, men that have nothing but a reaſonable Soul which being corrupted, mindeth only the things of the fleſh, and ſo noteth fleſhly corrupt men Tertullian when leavened with Montaniſm, called the Orthodox pſychicos becauſe of they did not with Montanus, condemn ſecond marriages; the word is notable, it will be ſome advantage to us to conſider it a little more fully: 'Tis three times uſed in Scripture, as in 1 Cor. 2. 14. the natural man [non-Latin text not transcribed], who is oppoſed to [non-Latin text not transcribed] the ſpiritual men. So in James 3. 15, the wiſdom that is from above is earthly, ſenſual, [[non-Latin text not transcribed]] diveliſh▪ and then in this place, the word (as I ſaid before) properly ſigniſieth thoſe that have a Soul, and [non-Latin text not transcribed] is elſewhere uſed for the ſenſitive Soul, as where the Apoſtle diſtinguiſheth of body, Soul, and Spirit, 1 Theſ. 5. 23 [non-Latin text not transcribed], where by [non-Latin text not transcribed] ſpirit, he underſtandeth the intellectual or rational part, by [non-Latin text not transcribed] Soul, the meer animal or ſenſitive part, or that ſenſual appetite which we have in common with the beaſts, by [non-Latin text not transcribed] body, that which is commonly underſtood by it, the body as it is the Organ and Inſtrument of the Soul, and this is one reaſon why [non-Latin text not transcribed] cometh to ſignifie ſenſual▪ the other is becauſe man being left to himſelf to meer Soul-light or Soul-inclinations, can bring forth no other fruits then ſuch as are carnal; for whilſt men are deſtitute of ſanctifying grace, ſenſe and the fleſh do raign in their full liberty and power: Well then, theſe ſeducers▪ were ſenſual▪ given up to bruitiſh luſts and practiſes; they taxed others as carnal, and now none ſo libidinous, impure and carnal, at they. 3. Not having the ſpirit; this is added, not only to ſhew that they were deſtitute of true grace and regeneration: partly to rebuke their vain pretences; the Gnoſticks and other filthy ſeducers of that time, did arrogate to them▪ ſelves a ſingularity and peculiarity of the ſpirit, as if all others were carnal, they only had the ſpirit, whereas indeed the contrary was true, they giving up themſelves to ſuch filthy practiſes, ſhewed that they had nothing of the ſpirit in them; ſee Iraeneus, lib. 1. cap. 9. ſect. 6, 7. Partly to ſhew the incompatibleneſs of the ſpirit with a fleſhly and carnal life. Notes from hence are theſe. That ſeparation or dividing our ſelves from the fellowſhip of Gods Church is ſinful, or a work of the fleſh: The Apoſtle deſcribeth carnal perſons, and of them he ſaith, They ſeparate themſelves, and accordingly the Apoſtle reckoneth [non-Latin text not transcribed], ſeditious hereſies. or ſectmakings in the Church among the works of the fleſh, Gal. 5. 20. and with good reaſon, to leave the Church is to leave God; Cain was the firſt ſeparatiſt we read of, Gen. 4. 19. He went out from the preſence of the Lord, God is every where, how, from his preſence? the meading is, from the Church, where is the preſence of his grace; why ſhould we run from the Shepherds Tents where Chriſt feedeth at noon? Cant. 1. 9. 10. And as 'tis contrary to our love to God, ſo to our love to the Saints, to which we are ſo ſolemnly ingaged; the queſtion of ſeparation lyeth much in the dark, but obligations to love are clear and open, ſee Eph. 4. 4. 5, 6. 'Tis ſad that many that pretend much to Religion make no conſcience of Schiſm, and offending the brethren, by withdrawing from them, as if Chriſts precepts of love were not to be ſtood upon, as certainly they are not by them who draw their liberty to the higheſt, and in indifferent matters rather take that courſe which will offend. Once more, 'tis little for the honour of Chriſt, that his body is crumbled into ſmall bits and portionets; he prayed, Let them be one that the world may know that thou haſt ſent me, implying that our diviſions and breaking into ſects, would breed ſuſpicion of the Goſpel in the hearts of men, as if that great myſtery of redemption by him, were but a well deviſed fable: Yet again, this running into parties and ſects, is our great hindrance and diſadvantage: partly in ſpiritual things, for all duties of ſpiritual commerce and communion are fore-born; 'tis ſaid here, Theſe ſeparate themſelves, but beloved, do ye edifie one another in your holy faith, implying that though others withdraw and omit all duty in this kind, thoſe that continue in the body will contribute their mutual help and care to confirm and build up one another; a draught of wine is beſt preſerved in the hogſhead, and Chriſtians in their ſocieties; coals lying together, keep in the heat, Apoſtacy began in forſaking the aſſemblies, Heb. 10. 23, and 25. and 1 Iohn 2. 19. Partly as to our outward peace and welfare; ſeparation ſets others againſt us, and us againſt them, it exulcerateth mens minds againſt you, when you give out as if you were more pure and holy then others, Iſai. 65. 5. Stand by thy ſelf, come not near me, for I am holyer then thou: Gracious ſingularity is many times envyed and hated, but certainly peeviſh ſingularity draweth a juſt ſcorn upon its ſelf; and it ſetteth you againſt others, men ſeldom ſeparate, but their hearts are much eſtranged from thoſe from whom they ſeparate, for Religious ties being once broken are hardly made up again; civil ruptures are not carryed on with ſuch vehemency, and are ſooner cloſed again; but Religion being the higheſt bond and ligament, when 'tis once violated, the breach is the more irreconcileable. Thus you ſee the evils of Schiſm or ſeparation; but becauſe this is many times perverſely charged, we muſt look a little more into the nature of it; the Spouſe had her Vail rent, and Gods own people have been burdened with the imputation of Schiſm and Faction; it will concern us to ſtate what ſepara[illegible: 1 letter]ion is ſinful: In general, ſuch as diſſolveth that union and love which ſhould be among Chriſtians, or an unneceſſary, unjuſt or raſh departure from fellowſhip, and communion with one another in the Ordinances of Christ. This ſeparation 1. Suppoſeth that there was Once an union; we cannot be ſaid to ſeparate from the world of infidels, as Pagans, Turks, Jews, with whom we were never vnited, as water when the Ice is diſſolved cannot be ſaid to be ſeparated (in the ſenſe we now take it.) from bodies Heterogeneal, as ſtars, wood, &c. becauſe never united with them but by accident, agregation there is, but not properly a ſeparation; ſeparation is a diſſolution of union, as when one Church ſeparateth from another, who are united in the ſame body, as parts of the Church univerſal, or one or more perſons from the ſame particular Congregation of which they are members: I only add to this propoſition, That this union is to be underſtood not only of what it is de facto, but what ought to be, de jure; thus perſons that ought to join themſelves but out of ſchiſmatical principles do not, nor never did, join themſelves to the Churches of Chriſt, may be guilty of this ſinful ſeparation, becauſe there is an union required. 2 The fault and crime of the Schiſm is not always in thoſe that do actually ſeparate and withdraw, but in thoſe that cauſe it; a man threatneth death to his wife, hereupon ſhe ſeparateth, not ſhe, but he maketh the ſeparation; Rome obſtinately continuing her corruptions, and threatning death to thoſe that warn her, the cauſe of ſeparation is in Rome, not in us; ſtrings in tune muſt not be brought down to ſtrings out of tune, but the other ſet up to them; Go not thou to them (ſaith God to the Prophet) but let them return to thee. 3. Though th[illegible: 1 letter]ſe that ſeparate be the fewer yet that nothing varyeth the caſe; Noah and eight perſons went into the Ark, and left the world in infidelity; Lot got out of Sodom with one family; Elijah was left alone to conteſt with Baals Prieſts, not the greater, but the better part is to be regarded; Jacobs family was fewer then the Cananites, and Iſrael leſs then the reſt of the world; Gods witneſſes at the firſt may be but a very handful. 4. A ſeparation from corruptions, and a ſeparation from thoſe that are corrupt, are two diſtinct things; a ſeparation from corruptions is always injoyned, but not always from thoſe that are corrupted, thoſe Scriptures, Iſa. 52. 11. and 2 Cor. 6. 17. ſpeak of a fellowſhip with men in evil works; but now a ſeparation from men that are corrupt, is ſometimes lawful, Rev. 18. 4. Come out of her my people, &c. and Jer. 51. 9. She would not be healed, &c. we may ſeparate from ſuch as ſeparate from Chriſt, and continue obſtinate in their corruptions; and ſometimes 'tis not lawful, as when a Church is is reforming, and purging out theſe corruptions, or they are not of ſuch moment as that ſuch a deſparate remedy ſhould be uſed; a limb is not to be cut off as ſoon as it akerh, but when 'tis rotten and likely to endanger the whole body, when evils are incurable, deadly and contagious; and we can no longer maintain communion without ſin, at firſt 'tis good to try all things. 5. There are ſeveral ſorts of ſeparation, as theſe diſtinctions will manifeſt. Separation is either 1. Partial. 2 Total. 1. Negative. 2. Poſitive. 1. Ʋniverſal. 2. Particular. For the firſt diſtinction, there is a partial ſeparation when we withdraw from the communion of the Church in ſome Ordinances and not in other, as in the Supper, but not in praving and hearing of the word. The ſecond diſtinction beareth thus: There is a negative ſeparation, as when men do not hold communion with ſome Church, but yet do not joyn elſewhere, but continue waiting for the amendment of that Church: Poſitive ſeparation is when they embody in another Church way, ſetting up Altar againſt Altar, and threſhold againſt threſhold. The third diſtinction is to be underſtood thus. 1. There is a particular ſeparation whereby men renounce communion with the Churches of ſuch a kind and conſtitution, catholick or univerſal ſeparation by which men diſclaim all Churches extant in the world, as ſeekers, and many looſe and vagrant perſons, that are as yet to chuſe Religion, or look for new meſſengers from Heaven, to reſolve the queſtions that are now on foot. Now the more unjuſt the ground is, the more aggravated is the ſin by the degrees of it; if our ſeparation be total and poſitive, and to deny all Churches, of what conſtitution ſoever, argueth an high degree of pride and Schiſm. 6. Faulty ſeparation is that which is raſh, ſinful and unjuſt, raſh without any real[illegible: 1 letter]cauſe, meerly for our better accommodation, or when we require that of the Church which the Scripture doth not require; unjuſt without any ſufficient cauſe, occaſioning ſo many ſcandals and contentions for a trifle, and aggravating every diſcontent and diſſatisfaction to the higheſt; ſinful (I call it) when the grounds are as carnal as the practice, as revenge, perſonal diſcontent: as many in the primitive times went over to the Sect[illegible: 1 letter] in ſtomach and diſcontent; ſo Tertullian (is reported by ſome to do) to the Montaniſts: Or elſe corrupt aims to be in the head of a train or troop, Acts 20. 28. 'tis eaſie to abuſe the innocent credulity of the people, and therefore ſome wicked ſpirits make it their work to draw Diſciples after them: Or it may be carnal fear of the ſeverity of diſcipline or the cenſures of the Church, or out of love of gain, 2 Tim. 4. 10. or affectation of novelty, or an higher way than ordinary Chriſtians, or out of faction, in Corinth ſome of Paul. ſome of Apollos, ſome of Cephas, 1 Cor. 11. 21. 7. The only lawful grounds of Preparation are three. 1. Intolerable perſecution. 2. Damnable Hereſie. 3. Groſs Idolatry. 1. Intolerable perſecution, Under this head is compriſed ſinſul excommunication. See Joh. 9. 34. and Joh. 16. 2. when we are thruſt out Chriſt biddeth us flee into another City. 2. Damnable Hereſie, we cannot bidd them God-ſpeed, l ſt we be partakers of their evil deeds, John 2. ep. verſe 11. 3. Groſs Idolatry, when we cannot communicate in their worſhip without ſin. 8. The ſcandals of Profeſſors are ground of mourning, but not ground of ſeparation. 1 Cor. 5. 2. Church Guides muſt do their Office, diſcern between the precious and the vile, that the hearts of the righteous be not made ſad, yet if not, you have no ground to ſeparate, becauſe God may own them for a Church though they have many ſcandals among them, as in Corinth there was inc[illegible: 1 letter]ſt, hereſie, profaneneſs, many that never had repented, 2 Cor. 12. 21. yet to the Saints at Corinth: we may communicate with a Church without ſin, when we have done our duty, that is, informed, warned, mourned, if the▪ word and Ordinances be kept pure for ſubſtance though the perſons be corrupt, you may communicate without ſin, the Phariſees held the degree of Doctors and Expoſitors of the Law, and ſo far were to be owned though guilty of much perſonal wickedneſs, Matth. 23. 2, 3. The Prophets lived in corrupt times yet did they not ſeparate from the Aſſemblies of the Church; uſually lazineſs is the ground of ſeparation, they are loth to diſcharge their duty, to take pains, to convince, exhort, and warn their fellow members, or to call upon their Paſtors to take heed to their Miniſtry, and ſome Paſtors are loth to be at the labour to gain a rugged people to the obedience of the Goſpel, to uſe that frequent admonition, and thoſe ſerious addreſſes which are neceſſary for ſuch a purpoſe, and to expoſe themſelves to encounter thoſe exaſperations which the diſcharge of their duty will neceſſarily draw upon them, and therefore rnn into ſeparate aſſemblies where all things may be carried on more eaſily. 9. Lawful ſeparation muſt not be ſuddain, till all due courſes be tryed, 1. Cor. 13. 7. Love beareth all things, endureth all things, hopeth all things. Certainly we ſhould do much, endure much, ere we go off from the communion of any Church; it muſt be with grief when Phyſicians cut off an arm or leg, they do not de[illegible: 1 letter]ight in it, but are driven to it of neceſſity: So when a Judg condemneth a Malefactor, he delighteth not in the puniſhment, in a civil warre though the cauſe be juſt, yet to delight in the executions that are done upon the enemy is not without ſin, 1 Cor. 13. 5. Charity rejoyceth not in evil but rejoyceth in the truth. Ab Eccleſiâ Romanâ non alio [illegible: 1 letter]iſ[illegible: 2 letters]ſſimu[illegible: 1 letter] animo quam ut ſi correcta ad priorem Eccleſiae jormam redeat, nos qu[illegible: 1 letter] que a[illegible: 1 letter]ill[illegible: 1 letter]n revertamur, &c. See my Comment on James pag. 405. Again it muſt be with a mind to return when the evil is taken away. 10. For the degrees of ſeparation take theſe rules: If a afew ſeparated for a weighty cauſe they ſhould only withdraw, tarrying for the Reformation of the Church, but numerous bodies may go on to poſitive Seperation; for they ought not to be without Ordinances, but boldly to profe[illegible: 1 letter] the right way. Again as long as a lower degree of ſeparation will ſerve the turn, we ſhould not go to a higher; 'tis a great weakening to the Intereſt of Chriſt when we preſently draw things to an extremity: In ſmaller differences we muſt obſerve the Apoſtles rule, Phil. 3. 16. but enough of this matter, The next Point is taken from the ſeond ſin mentionedObſervat. 2. in this verſe [ſenſual] he chargeth it upon thoſe that ſeparate themſelves. Thoſe that ſeparate from the aſſemblies of the faithful, are uſually ſenſual, Diſcipline is too ſtraight for them that would live according to their own luſts; the Raven that was ſ[illegible: 1 letter]nt out of the Ark, finding carrion floating abroad, had no mind to be cooped up there, and therefore returned not, ſo theſe finding more liberty abroad, than in the Congregations of the faithful▪ ſeparate and inhaunt with ſuch among whom they may have room for their luſts: Moreover they loſe the benefit of thoſe that ſhould watch over them, Church communion is a good preſervative againſt luſts: Wo to him, that is alone Eccleſ 4. 11. Straglers are more eaſily ſurprized; they were ſ[illegible: 1 letter]a[illegible: 1 letter]tered and became meat to the beaſts of the field, Ezek 34. 6. they that ſeparate are the more eaſily perverted both in Judgment and practice, they tu[illegible: 1 letter]n Famuliſts, now Famuliſm is but painted Atheiſm, or Antimoniſts and Antimoniſm is but ſin licenſed and priviledged. Again, 'tis juſt with God to puniſh that pride wherewith ſeperation is accompanied with bruitiſh lusts, uſually unſanctiſ[illegible: 1 letter]ed knowledg runneth into pride, and then the affections are not governed; well then, obſerve the providence of God in ſetting a mark upon thoſe that ſeparate, they are men of unbridled affections, and without yoke, and are uſually given up to carnal pleaſures; and wonder not if ſenſual perſons caſt off communion with the Church, when they caſt off communion with God himſelf, thoſe that spent their dayes in mirth ſaid unto God dep[illegible: 1 letter]rt from us, Job 21. 14. Many now that are come to the height of pride and ſin, pretend to live to the height of the creature. The next Note is, That ſenſual perſons are evil perſons, Obſervat. 3. there are three ranks of ſinners, thoſe that are given to to fleſhly luſts, and they are the ſenſual, thoſe that are given to the luſt of the eyes, and they are the worldly; thoſe that are given to pride of life, and thoſe are the proud, the great ſpirits of the world, ſee 1 Iohn 2. 16. and Jam; 3. 15. with my comment there: our work now lyeth with the [illegible: 1 letter]enſual, who ſeem to be the worſt ſort of ſinners, and altogether unfit for any worthy action and exploit: To find them out let us conſider what ſenſuality is; 'tis an inordinate deſire and delight in ſoft and delicate living, there is a due care of the body to keep it ſerviceable, and an allowed delight in the creature; he that created water, created wine, creatures for our delight as well as our neceſſity; and falſe Teachers have often ſet off themſelves with the ſhew of a ſeverer abſtinence; Col. 2. 19. 'tic poſſible that by an undue rigor the body may be uſed a little too hardly and diſabled for better ſervices; but yet we are more uſually guilty of the exceſs, then of the defect, pleaſure is born and bred with us, and therefore hath a mighty force and inchantment upon the ſoul; the firſt years of humane life are meerly governed by ſenſe, and for a great while all our buſineſs is to live and grow, and therefore moſt men miſcarry by appetite, and an undue liberty in meats, drinks, and ſports; now to ſtate the due bounds, and limits which reaſon and Religion hath ſet, is very hard, different tempers and conſtitutions of body make rules uncertain: in the general, 'tis good to watch, leaſt pleaſure become a maſter, and reaſon a ſlave: The two general limits are, 1. The health of the body, 2. The welfare of the ſoul. 1. The health of the body muſt be regarded; too much care for the body deſtroyeth it, as too much oyl[illegible: 1 letter]pu[illegible: 1 letter]s ou[illegible: 1 letter] the Lamp, wine and women take away the heart, Hoſ. 4. 11. that is, the generouſneſs and ſprighrlineſs of a man, the vigor of nature is abated, gallant and active ſpirits effeminated, and brave hopes drowned and quenched in the puddle of ex[illegible: 1 letter]eſs, and maſculine agilioy and vivacity melted away in eaſe and pleaſure: The Romans were wont to have their ſunerals at the gates of Venus Temple. 2. The ſouls welfare is of chief conſideration; we muſt take [illegible: 1 letter]eed that the ſoul be not either diſfited▪ for duty or diſpoſed for ſin. 1. Diſ fitted for duty, when the ſoul cannot lift up it ſelf to God and divine things, and findeth leſs aptitude for his ſervice, you are inordinate: Luk. 21. 36. Let not your hearts be over charged with ſurfeitting and drunkenneſs, &c. the heart may be over-charged when the ſtomach is not; when we are warned of ſurfeitting and drunkenneſs, we think of vomiting, ſtaggering, reeling, fauliring in ſpeech, or gate; Oh Chriſtians! you are guilty of it when the heart is over-charged, and driveth on heavily in holy things: when we are warned of adultery we think only of defiling other mens wives, or ſcattering our luſts promiſ[illegible: 1 letter]uo[illegible: 1 letter]ſly as the beaſts do; but alaſs we are guilty of it when the inordinate uſe of a lawful wife doth quench our vigor and alacrity in our heavenly calling; ſi vinum [illegible: 1 letter]x [illegible: 1 letter] potheca tua, &c. a man may drink too freely of his hogſhead. 2. We muſt take care that the ſoul be not more diſpoſed to ſin; diver; luſts and pleaſures are fitly joined by the Apoſtle, Tit. 3. 3. if we do not watch over pleaſures, the heart groweth more wanton and libidinous, the reſtraints of grace are weaker, and carnal motions more urgent and violent, the heart is nouriſhed▪ &c, Jam. 5. 5. the enemy put in ſtrength and heart, 1 Pet. 2. 11. Well then, let us beware of ſenſuality, other things defile a part, as ceveto[illegible: 1 letter]ſneſs the ſoul, but ſensual luſts defile the ſoul and body to▪ they leave guilt upon the ſoul, and diſhonour upon the body, while 'tis made a ſtreiner for meats and drinks, and a channel for luſts to run in; other luſts ſeem to gratifie the ambition of man, and to exalt him, but theſe debaſe him, and turn him out among the beaſts: to renounce pleaſures is the firſt thing you muſt do if you mean to do any thing in Religion, otherwiſe you lye open to every temptation, Pro 25. 18. The water of the Sanctuary could not heal the mirery places, Ezek. 47. 11 which is uſually appled to ſenſual hearts; preaſures bring a brawn, and a deadneſs upon the conſcience, and a cloud upon the underſtanding: Daniel that had the high viſions of God, lived by pulſe: John Baptiſt that had the moſt eminent Goſpel diſpenſation, Mat. 11. fed upon locuſts and wilde honey; among the Heathens he was counted the moſt accompliſhed man Ebrietas longe eſt a me Domine crapula autem nonunquam ſurrepit ſervo tuo. Aug Confeſ. that ſpent more oyl in the Lamp [non-Latin text not transcribed] then wine in the bottle: certainly, the baſer a man is, the more he affects carnal delights, Eccleſ. 7. 4. The heart of a ſo[illegible: 1 letter]l is in the houſe of mirth, that which wiſe men prefer, is better then that which fools make choice of; pleaſures are the choice of fools, wiſe men know them to be baits and ſnares; that if they be not watched they ſoon put us out of frame, and unfit us for communion with God, Eccleſ. 2. 2. Once more, this ſort of ſins enſlaveth, and by cuſtome, gaineth upon the heart more then others do, and bringeth us under a power which we cannot eaſily break, 1 Cor. 6. 12 Therefore uſe pleaſures with care and caution, that when we take them, they may not take us: Gods people (I ſuppoſe) are not ſo eaſily tempted to adultery and drunkenneſs, but beware of gluttony, the throat is a ſl[illegible: 1 letter]pery place, and inſtead of ſupplying nature, we feed luſt; be not too much in the uſe of carnal delights, leaſt you ſuffer this diſtemper of ſpirit to take root; Dives fared deliciouſly every day, there are times of abſtinence, as well as liberal rejoycing in the creature; when our lives are but a diverſion from one pleaſure to another, nature groweth wanton and unſatisfied, and men live as if they were born to eat, drink, play, ſport and ſleep, Luk. 17. 27. Laſtly, take heed of ſolliciting luſts when you ſhould quench them, Rom. 13. 14.Obſervat. 4. The next thing that we may obſerve, is, That ſenſual perſons have not the ſpirit; theſe two are contrary fleſh and ſpirit, Gal. 5. 17. and they that cheriſh the one, do neceſſarily baniſh the other, and as they enlarge the one, they ſtreighten the other; the ſpirit is a free ſpirit, and ſenſual perſons are very ſlaves; the ſpirit is a pure ſpirit, and they are unclean; the ſpirit is active, and they are groſs and muddy, of a dull and ſtupid nature; the ſpirit worketh intellectual and chaſt delights, and they are altogether for baſe and dreggy pleaſures, ſuch a perfect contrariety is there between them: more diſtinctly take it thus. 1. Senſual men have little of the inlightning of the ſpirit, their palate is better then their underſtanding, Eph. 5. 16. Be not drunken with wine, wherein is exceſs, but be filled with the ſpirit; where the fumes of wine, and the motions of the ſpirit are compoſed as things incompatible, in mariſh countreys we do not expect a clear air; ſo ſenſual perſons have ſeldom any clear and raiſed thoughts of God; men given to pleaſures can taſte meats and drinks, but not Doctrines. 2. Senſual men have little of the quickenings and efficacy of the ſpirit; the more they diſſolve and melt away their precious hours and ſpirits in pleaſures, the more do they grow ſapleſs, dead▪ and careleſs▪ and looſe all tenderneſs of conſcience, and livelyneſs of affection; they quench the vigor of nature, much more do they quench the ſpirit; Voluptuaries are ſaid to be paſt feeling, Eph. 9. 19. 3. They have little of the comforts of the Spirit; the comforts of the ſpirit ariſe from meditating on the works of God, Pſal. 104▪ 34. or taſting his love, 1 Pet. 2. 3. or contemplating our great hopes, 2 Cor. 4. 18. Now carnal men can reliſh none of this, they cannot exerciſe love or faith, or hope, that they may delight themſelves in God, and have ſome lively taſts of eternal life; when the ſoul lyeth under the dominion of carnal and dreggy pleaſures, 'tis uncapable of thinking upon God, and his works, or reliſhing inward conſolation, love is pre-occupied. Well then, we ſhould the more take heed that we be not ſenſual; never had any ſenſual perſon any great meaſure and portion of the holy Ghoſt in gifts or graces; the Devil eaſily entereth into ſwine, but the holy ſpirit of God will not dwell there; a man is put to his choice which he wil have pleaſures or the ſpirit; 'twil be ſad for you, if you love pleaſures more then God, 2 Tim. 3. 4. and prefer theſe dreggy delights before thoſe maſculine joys▪ which will ac[illegible: 1 letter]rue to you by communion with God; if we were altogether to renounce delight, 'twould be more [illegible: 2 letters] ſome; no, you are only called to excharge it; which will you cauſe then, to live at large, and wallow in carnal contentments or be imployed in the ſerious and grave exerciſes of Religion? ſurely, one moment▪ communion with God is better then all the mirth we can get by the paſtime of an age.

Verſe 20. But ye beloved build up your ſelves in your moſt holy Faith, praying in the Holy Ghoſt. HEre the Apoſtle cometh to exhort, as all along, with the deſcription of Seducers he intermingleth exhortation, the ſumme of the exhortation is to quicken them to the uſe of the means of perſeverance and conſtancy. [Build up your ſelves, [non-Latin text not transcribed]] the word ſignifieth the going on with a building already begun, and fitly noteth that care they ſhould take for the growth of their ſpiritual eſtate [your ſelves, [non-Latin text not transcribed]] Some tranſl[illegible: 1 letter]t[illegible: 1 letter] i[illegible: 1 letter]vicem, build up one another, that I confeſs is the Apoſtles▪ [illegible: 1 letter]nte[illegible: 2 letters], but firſt to preſs them to a care of their own Salvation, and then mutually to care for one another▪ See 1 Theſ. 5. 11. Comfort your ſelves together and edifie one another, as ye alſo do, and poſſibly this is ſpoken here by way of oppoſition to thoſe that ſeparate themſelves [in your moſt holy Faith] By faith may be meant either the grate of ſaith of the doctrine of faith. I rather ſuppoſe the latter, that true and pure Religion which they had learned from the Apoſtles, which was the foundation already laid▪ unto which they ſhould keep cloſe: If it be meant of [illegible: 1 letter]aith the grace, the[illegible: 1 letter] he perſwadeth them to progreſs and to lay hold on the ſuperſtructure of good works and final perſeverance. Matth. 7. 24. This faith is called [moſt holy] in oppoſition to the profane myſteries of the Gnoſticks and Valentinians▪ 'tis an holy rule, and maketh us holy, John 17. 17. Sanctifie them by thy truth, thy word [illegible: 2 letters] truth. [praying in the Holy Ghoſt] [non-Latin text not transcribed] may be [illegible: 2 letters]nder[illegible: 1 letter]d, [illegible: 2 letters], with, or by the Holy Ghoſt, that is, by hi[illegible: 1 letter] motion and inſpiration▪ and gifts and graces received from him; elſewhere the Holy Ghoſt is ſaid to pray in us. Rom 8. 26. and here we pray in the Holy Ghoſt, he prayeth in us ſo as we pray in him, he prayeth in us to note the excitations of his grace, we pray in him to imply the concurrence of our faculties, which is to be noted againſt the Famuliſts who make the Spirit to be the immediate formal cauſe of all our actions, as if in the productions of grace the Spirit did only make uſe of us as Bilhah did of Rachel, to bring forth upon her knees, Gen. 30. 3. and the action were wholly his own. The Notes are theſe. 1. 'Tis not ſufficient to be eſtabliſhed or grounded in the Obſervat. 1. faith, but we muſt daily increaſe and grow more and more therein; when the foundation is laid the building muſt go on piece by piece, they that are contented with a little faith have no faith, graces though imperfect are alwayes growing, Luk. 17. 5. 'tis the holy ambition of Chriſtians to be more like God every day, certainly their temper is contrary to the temper of Gods people, that think they have learned enough, know enough, are holy enough, none are ſo knowing but they may know more, ſo eſtabliſhed but they may be more; here we are in a ſtate of progreſs not of reſt and perfection, the Corn in the field groweth though in the Barn it doth not, Eph. 21. 12. 13. Phil. 3. 13. A Chriſtian is alwayes reaching forth and preſſing onward, and the nearer he cometh to Heaven, his motions and tendencies arethe more earneſt, as a ſtone moveth faſter the nearer it cometh to the Center; the more he enjoyeth ſtill he hath new motives to ſeek more, Pro. 1. 5. A wiſe man will hear and will increaſe learning; a good man would go to Heaven as faſt as he can, not make an hard ſhift but enter abundantly, 2 Pet. 1. 11. 2. To grow in faith is a means to perſevere in faith, manObſervat. 2. is of an active nature, either he groweth better or worſe, we ſhall not keep what we have received if we do not labour to increaſe in it, as an houſe begun to be built goeth to decay, and droppeth down more and more if we do not go on to finiſh it; do we grow then or decline? Did we obſerve our firſt coolings, the miſchief would not be ſo great, but we like the Hen, as long as there is one egg in the neſt obſerve not how many are taken away, as long as we have any tolerable affections to the things of God, or ſomewhat to keep us alive we do not conſider how many degrees of grace we have loſt. Faith (take it for the grace) is the proper foundation of holineſs and good works. Works without faith are but a roof without a foundation, and faith without works is a foundation without a building, good fruit ſuppoſeth a good tree, Math. 7. The faith of Christians is a moſt holy faith, no doctrine hath ſuch pure precepts, ſuch high examples, ſuch raiſed motives, ſuch miſterious inforcements, ſuch bleſſed rewards, and all to encourage holineſs; if ever any thing were exactly fitted to its purpoſe, ſurely the word is fitted to promote holineſs, the percepts of the Law require it, the doctrine of the Goſpel ſheweth where vertue and power is to be had to perform it, the promiſes incourage it, the examples of God and Chriſt ſhew the height and exactneſs of it, the examples of the Saints ſhew 'tis poſſible, the word and ordinances work it, as being inſtituted by God for ſuch a purpoſe, and accompanied with the power of his grace. Eph. 5. 26. God hath reſerved this honour of ſanctifying the heart to the doctrine of the Scriptures, to evidence their divine original, James 1. 18. He hath begotten us to himſelf by the word of truth, this great change which is wrought in the heart of man, is by the word, a moral Lecture may a little faſhion the outward man, and reduce him to a civil courſe, as Xenocrates his moral Lecture made Polamo leave his vitious and ſenſual courſe of life, but regeneration is only found in the School of Chriſt: Well then, it you will know the beſt Religion obſerve where is there moſt holineſs diſcovered and wrought, Pſal. 19. 7, 8▪ 9. John 17. 17. In the word of God you have the copy of his holineſs, there is ſomewhat of good life and moral behaviour among Heathens, but nothing of regeneration and genuine holineſs. Once more, an impure life will not ſuite with an holy faith, you diſhonour God and diſparage your religion when you walk as Heathens: This holy faith is beſt kept in a pure conſcience, 2 Tim. 3. 9. From that [building up your ſelves] In building up that Obſervat. 5. is in growth and perſevereance, there is a concurrence of our own endeavours; we are living ſtones, 1 Pet. 2▪ 4. after we are converted, and are not altogether dead and paſſive, as in converſion; after we have received Chriſt we may walk with him, Col. 2. 6▪ motion and opperation followeth life, he that made thee without thee will not ſave thee without thee. From the other interpretation of the word [your ſelves]Obſervat. 6. that is, one another; Obſerve that Mutual conference is a means of perſeverance, Solomon ſaith, Eccleſ. 4. 10. When two lye together they have heat; ſurely good company preſerveth and keepeth up our warmth and vigor▪ as a remedy againſt Apoſtacy▪ ſpiritual communion and conference is often preſſed, ſee Hebr. 3. 13. and Hebr. 10. 24, 25. When Gods people did oftner meet and confer together, there was more life in them. Next to conference, prayer is required; note thence,Obſervat. 7. That prayer is a means of eſtabliſhment; We are kept by Gods Power, and Gods Power is ſet a work by prayer, this is the breath that keepeth in the fire; men that neglect prayer, finde ſenſible decays, when they ſuſpected ſome diſtemper upon Jobs ſpirit, they charge him with the neglect of prayer, Job 15. 4. ſurely thou reſtraineſt prayer, no wonder if men grow unſavory, worldly, voluptuous, when they let days go, and weeks go, and God never heareth from them. 8. Then we pray aright, when we pray in the holyObſervat. 8. Ghoſt; this concurrence is, neceſſary both with reſpect to acceptance and aſſiſtance. 1. With reſpect to acceptance, God will own nothing in prayer, but what cometh from his ſpirit, any other voice is ſtrange and barbarous to him, Rom. 8. 27. He knoweth the mind of the ſpirit, becauſe he maketh interceſſion for the Saints according to the will of God, the Lord delighteth no[illegible: 1 letter] in the flaunting of pates, and the unſavory belch[illegible: 2 letters] and eructations of an humane Spirit, the tun[illegible: 1 letter]able cadency of words is bu[illegible: 1 letter]an empty ring in Gods ears, the Pſalmiſt ſaith, Pſal. 19▪ 2. Let my pray[illegible: 1 letter]r be ſet forth before thee as [illegible: 1 letter]ncenſe: Now the Cenſers were to be kindled with holy fire before the ſmoak went up, the coal wherewith we are kindled muſt be taken from the Altar not from a common hearth, and then our prayer goeth up as incenſe: Gods courſe is to prepare the heart, and then to grant the requeſt, Pſal. 10. 17. Thou w[illegible: 1 letter]lt prepare their hearts and cauſe thine ear to hear, ſurely Gods ear will be opened if our hearts be opened, when he himſelf ſets us a work we need not doubt of audience; fire from Heaven to conſume the ſacrifice was the ſolemn token of acceptance heretofore, fire from Heaven is the token ſtill, even an holy ardor wrought in us by the Spirit. 2. In point of aſſiſtance prayer is a work too hard for us, we can [illegible: 1 letter]abble of our ſelves, but we cannot pray without the Holy Ghoſt, we can put words into prayer, but 'tis he Spirit puts affections, without which 'tis but a little cold prattle and ſpiritleſs talk, our neceſſities may ſharpen our prayers, but they cannot enliven our prayers, a carhal man may feel the impulſions of a natural fervency, and ſo cry unto God as the young Ravens cry unto him, and in all creatures there is a deſire of relief, the [illegible: 1 letter]ude Mariners in the tempeſt were very earneſt, Jonah 1. 6. but now gracious affection is quite another thing than this natural fervency; there may be cold and raw wiſhes after grace, but not ſerious volitions and ſpiritual deſires, theſe we muſt have from the Holy Ghoſt▪ ſurely if we did conſider what prayer is, we ſhould ſee the need of this aſſiſtance, 'tis a work which will coſt us travel of heart, Acts 1. 14. [non-Latin text not transcribed] and James 5. 16. [non-Latin text not transcribed], 'tis expreſſed by ſtriving, Rom. 15. 30. Strive with me in prayers, and Col. 4. 12. Labouring for you [illegible: 1 letter]ervently in prayers, &c. [non-Latin text not transcribed], 'tis a ſtriving with God himſelf, and then there is no ſetting upon God but by his own ſtrength, this was figured in Jacobs wreſtling, Gen. 32. 25. to the end, which is explained, Hoſea 12. 4. Yea, he had power over the Angel and prevailed, yea, he wept and made ſupplication, the party that Jacob wreſtled with is called a man, an Angel, and God; a man for the ſhape and form aſſumed, an Angel to note the ſecond perſon who is the Meſſenger of the Covenant, and God, Gen. 32. 30. 'Twas ſuch an Angel as bleſſed him, which is proper to God, now in the aſſumed body Jacob wreſtled with him, which was ſymbolical; the Prophet referreth it to his Prayers, but how is it ſaid he could not prevail againſt Jacob? With a blaſt of his mouth he might have confounded him, and it had been as eaſie for him to maim and deſtroy every joynt, as to make him halt and ſame of one thigh. I anſwer, he could not becauſe he would not, he gave out but ſuch a meaſure of ſtrength to the body aſſumed, and the Lord did wreſtle both in and againſt Jacob, in Jacobo Deus eſt ſeipſo fortior, he wreſtleth againſt us with his left hand, and ſtrengtheneth us with his right, ſo that Gods power prevaileth over himſelf; all this is ſpoken to ſhew what need we have of a divine power; when we ſtrive with God. But now what is it to pray in the Holy Ghost? I ſhall anſwer it in a word, the Spirit helpeth us in prayer in a way of gifts or graces, in a way of gifts, that the heart may not be bound up, and that we may have neceſſary words to give vent to affections: Adam maimed us both as to gifts as well as graces, and therefore that our ſupplies in Chriſt may be anſwerable, the Spirit beſtoweth upon us the gift of prayer, that we may inlarge our ſelves to God on all oncaſions, this gift was either extraordinary and proper to the firſt times of the Goſpel, when they were able of a ſudden to dictate a prayer in a ſtrange Language which they had never learned; ſo 'tis ſaid 1 Cor. 14. 15. I will pray with the Spirit, and with understanding alſo: Many did pray with the Spirit, that is, made uſe of this gift, but to the neglect of edifying, they did not pray ſo as they might be underſtood by the Hearers: Now ſaith the Apoſtle I would uſe the gift, but to edification, ſo as the underſtanding of the Auditory may go along with me. 2. The ordinary gift of the Spirit, is that ſpecial dexterity whereby men are able to put their meaning into apt words; 'tis not of ſuch a miraculous infuſion and ſo wonderful in its ſelf as the former, becauſe it dependeth much upon the temper and ſuitable conſtitution of the body; and is much bettered by induſtry, hearing, reading, meditation, conference, &c. As all other ordinary habits are, but ſuch a gift there is in the Church as we find by plain experience, many mens tongues being as the pen of a ready Writer, Pſal. 45. 1. All miraculous gifts are now turned into ordinary gifts ſomewhat like them, as diſcerning of Spirits into a ſagacity and ca[illegible: 1 letter]telous prudence, gifts of tongues into a ſpecial dexterity that way, and gifts of healing into skill in phyſick[illegible: 1 letter] ſo ſtraying with the spirit into readineſs of utterance and freedom of ſpeech: Now though we we are to covet the beſt gifts and ſtrive after them, yet we muſt be contented with our meaſures: Sometimes this gift is given to carnal men, becauſe of their▪ ſervice in the Church, gifts are for the body, they may have great abilities to pray and preach, and may be carried on with full gales of outward aſſiſtance: Uſually 'tis given unto men according to their conſtitution and natural receptivity, all cannot expect a like quickneſs and inlargement of ſpeech, in the Pen-men of Scripture you may obſerve a difference of character and ſtile according to their temper and education, though there aſſiſtance as to words was alſo infallible, Iſ[illegible: 1 letter]y writeth in a courtly stile, and Jeremiah in a prieſtly. and Amos his manner of ſpeech reliſheth of his calling; in the new Teſtament John is Seraphical, Paul argumentative, and Peter writeth in a milky, ſweet, middle-way &c. 2. There is the gracious aſſiſtance of the holy Ghoſt; now this is either Habitual or Actual. 1. Habitual grace is neceſſary to prayer, Zech. 12. 10. I will pour upon them a ſpirit of grace and ſupplications; where there is grace there will be ſupplications, as ſoon as we are new born we fall a crying: Behold he prayeth, Acts. 9. 11. is the firſt news we hear of Paul after his converſion; prayer is a kindly duty to the new creature, things of [illegible: 1 letter]n airy and fiery nature, a little thing will carry them upward; [illegible: 1 span] their natural motion and tendency; the regenerate are eaſily drawn into Gods preſence, 'tis the vent and utterance by which we diſcover the impreſſion that is upon us; the Prieſts were to waſh in the great l[illegible: 1 letter]vour, before they went to th[illegible: 1 letter] Altar; Tit. 3. 5. we are w[illegible: 1 letter]ſhed in the lavor of regeneration, and renewed by the holy Ghoſt, and ſo made fit to offer ſpiritual ſacrifices, acceptable to God by Jeſus Chriſt. 2. There is actual help and aſſistance which we have from the ſpirit; though a man be regenerate, yet he cannot pray as he ought unleſs we be ſtill moved and aſſiſted by the holy Ghoſt; this is continual, for we ſoon work out the ſtrength which we have received: Now theſe actual motions do either concern the time of prayer, or the matter and the manner of it. 1. The time of p[illegible: 1 letter]ayer, the ſpirit ſuggeſteth the fitteſt ſeaſons, he that ſearcheth out the deep things of God, knoweth the acceptable times, Pſal. 32. 6. and accordingly giveth notice to the heart, by ſetting it a work in ſerious addreſſes to God, Pſal. 27. 8. Thou ſaidſt ſeek ye my face, and my heart ſaid, thy face Lord will I ſeek; god ſpeaketh to us by holy motions, and the impulſions of his grace, and we anſwer God by a ready obedience; 'tis the worſt ſcorn we can put upon one whom we hate, when we deny to ſpeak with him when he ſendeth for us; by theſe motions we are invited to come and confer with God, do not ſay I am not at leaſure; I would not have this interpreted, as if every motion to prayer were from the ſpirit; 'tis poſſible Satan may oppreſs an anxious ſoul with the tyranny of unreaſonable impulſions to duty, I only underſtand ſuch motions as are regular and according to the word; neither would I again be ſo underſtood as if God were never to be called upon, or we were never to pray but when the ſpirit moveth us, that's one of the carnal fancies of many wretches now; no, no, God muſt have his dayly acknowledgment, give us this day our dayly bread; but my meaning is, that ſuch a ſeaſon when we are ſo ſtrongly moved by the ſpirit of God, ſhould not be neglected. 2. Thy matter of prayer is ſuggeſted by the holy Ghoſt, let a man alone and he will ſoon run into a temptation, and cry for that which it were cruelty in God to give him; therefore the direction of the holy Ghoſt is neceſſary that we may not ask a ſcorpion inſtead of a fiſh, and a ſtone inſtead of bread, Rom. 8. 27▪ He maketh interceſſion for the Saints, according to the will of God. We take counſel of our luſts and intereſts when we are left to our own private ſpirit, and ſo would have God to be a Minister of our carnal deſires, and would engage him in our quarrels and private revenges: or elſe ask meat for our luſts; now the holy Ghoſt teacheth us to ask not only what is lawful, but what is expedient for us, that ſo the will of God may take place before our inclinations. 3. For the manner in every moral action; the manner of working is a chief circumſtance, a man may ſin in doing good, but not in doing well: now in prayer where we have immediately to do with God, we ſhould take great heed in what manner we come to him; the right manner is when we come with affection, with confidence, with reverence. 1. With affection, 'tis the holy Ghoſt ſet us a groaning, Rom. 8. 26. He maketh interceſſion for the Saints with ſuch ſighs and groans as cannot be uttered; words are but the outſide of prayer, ſighs and groans are the language which God will underſtand, and theſe are the prayers which the holy Ghoſt maketh for us, and in us; we learn to mourn from the Turtle, from him that deſcended in the form of a Dove, he draweth ſighs from the heart and tears from the eyes; parts may furniſh us with eloquence, but the ſpirit giveth affection, that earneſt reaching forth of ſoul, that holy importunity, that ſpiritual violence, 'tis all of his working, many a prayer is neatly ordered, and tunably delivered, but this artifice of words ſmelleth of the man, then it ſavoreth of the holy Ghoſt, when there is life and power in it, and the poor ſupplicant ſets himſelf to wreſtle with God, as if he would overcome him by his own ſtrength. 2. With confidence, when we come in a child-like manner and call God father, Rom. 8. 16. We have received the Spirit of adoption whereby we cry Abba Father: Uſually we do not minde this part of the Spirits help in Prayer, we look to gifts and inlargements, but not to this child-like confidence, that we maybe able to cal God father without blaſphemy and reproach, tis an eaſie matter to language it with our mouths, but to have the ſenſe of our adoption in our hearts is a difficult thing, ſometimes the Spirit witneſſeth it more explicetly by expreſſions, as if it were ſaid when we go to prayer, Be of good cheer, thy ſins are pardoned, God is thy God at other times by impreſſions or more ſecret inſtincts, if not by working child like confidence yet child like affection, optando ſi non affirmando, that we may call God Father by option and choiſe, if not by direct affirmation or a clear ſenſe of our adoption. 2. With reverence, that we may be ſerious and awful, God is beſt ſeen in the light of his own Spirit; the Heathens could ſay non loquendum de Deo ſine lumine, we need light from God when we come to ſpeak of or to God. That ſenſe of the Lords greatneſs and thoſe freſh and awful thoughts that we have of his Majeſty in prayer they are ſtirred up in us by the Holy Ghoſt, he uniteth and gathereth our hearts together, that they may not be ravelled and flittered abroad by impertinent and vain thoughts, Pſal. 86. 11. Leave men to themſelves and they will do as fooliſhly as a man that is to gather a poſie for his friend and filleth it fuller of ſtinking weeds than flowers, we ſhall mingle many unfavoury worldly thoughts, or deal as baſely and affrontingly with God, as if a man under the Law ſhould mingle Sulphure and Brimſtone with the ſweet perfumes that were in the Cenſer, luſt will be interpoſing in prayer, and out-talking grace; therefore that we may be reverend and heedful, we muſt uſe the help of the Spirit, praying in the Spirit and watching thereunto with all perſeverance, Eph. 6. 18. Well then, when thou goeſt to prayer look upon the Holy Ghoſt as appointed by the Father and purchaſed by the Son to help thee in this ſweet and comfortable ſervice, Rom. 8. 26. the Spirit helpeth our infirmities, [non-Latin text not transcribed], goeth to the other end of the ſtaff and beareth a part of the burden, we are tugging and wreſtling at it and can make no work of it, but the Spirit cometh and puts under his ſhoulder, and then it cometh off kindly. 2. It informeth us how much they ſin that are ſo far from praying with the Holy Ghoſt, that they do not pray with their own ſpirit, alas this is but babling when the heart doth not go along with the lips. 3. It informeth us of the priviledges of the Saints. God is their Father, willing to hear prayers, Chriſt is their advocate willing to preſent their requeſts in Court and the Spirit a Notary to indite and draw up their requeſts for them, oh what incouragement have we to go to the throne of Grace! Surely we do not improve our priviledges or elſe we might have more comfortable acceſs to the Father through Chriſt by the Spirit, Eph. 2. 18.

Verſe 21. Keep your ſelves in the Love of God, looking for the mercy of our Lord Jeſus Chriſt unto eternal life. THe Apoſtle goeth on directing to the means of perſeverance, as before he mentioned two duties, Conference and Prayer, ſo here two graces, [illegible: 1 letter]ove and Hope. [Keep your ſelves] that is, uſe the means we are kept by the power of God unto Salvation, but becauſe of the concurrence of ou[illegible: 1 letter] endeavours 'tis aſcribed to us [your ſelves] Some interpret it as before, alii alios keep one another, [In the Love of God] it may be taken for that love which God beareth to us, or elſe for the Love wherewith we love God, which is fitly called the Love of God; partly becauſe God is the object of it, partly becauſe the Author of it be commandeth, or begetteth it, increaſeth it, perfecteth it in the Soul, in this ſecond ſenſe I take the Love of God here, namely for that grace wrought in us, and the great work committed to our care is to keep it, encreaſe it, and diſcover it in all the operations of it [looking] the formal act of hope, [for the m[illegible: 1 letter]rcy] the cauſe is put for the effect, for all that good which we ſhall receive at Chriſts coming, 'tis called mercy becauſe his proceeding with the Elect at the laſt day will be upon terms of grace [of our Lord Jeſus Christ] 'Tis ſo called becauſe 'tis purchaſed by Chriſt and diſp[illegible: 1 letter]nſed by him John 17 2 he h[illegible: 1 letter]th power to give eternal lif[illegible: 1 letter], and at his coming he introduceth his people into their happy eſtate, John 14 3 [unto everlaſting lif[illegible: 1 letter] ] our happineſs in Heaven is ſometimes called everlaſting life, at other times, everlaſting glory. Obſerve hence, 1. In perſeverance there is a concurrence Obſervat. 1. of our care and diligence, Ph[illegible: 1 letter]l. 2. 12, 13 Work out your own Salvation with fear and trembling for, &c. The main work is Gods, he that hath begun a good work muſt perfect it, Phil. 1. 6. and the ſame Jeſus that i[illegible: 1 letter] author is alſo finiſher, Heb. 12. 2. the deeper radication of the habit the defence of it, the growth and perfection of it, the ability to act is all from God, 1 Pet. 5. 10. The God of all grace make you perfect, ſtabliſh, ſtrengthen and ſettle you; but yet a concurrence there is of our care and endeavours, a child in the womb is nouriſhed by the mother, liveth by the life of the mother, feedeth by the food of the mother, but a child born liveth a more diſtinct and ſeparate life of its own though it ſtill be under the mothers care and proviſion; ſo 'tis with us after grace received, we have a power to act and do what is neceſſary for the preſervation of the ſpiritual life: Well then, let us not neglect the means, you muſt not lye upon the bed of eaſe and think that God muſt do all, he doth all indeed, but in us and by us. Idle wiſhes will do us no good as long as our hands refuſe to labour. Again, Men that have grace had need look to the keeping Obſervat. 2. of it. Why? firſt we our ſelves are prone to revolt Jer. 14. 10. this people loveth to wander, and Pſal. 95. 10. they erre in their hearts though under the immediate conduct of God: 'Tis noteable in Scripture that we read of a decay both of faith, love, and obedience; which are the three main graces; ſome that left their firſt faith, 1 Tim. 5. 12. Others that left their firſt love, Rev. 2. 4. and as to obedience we read of the firſt wayes of David, a[illegible: 1 letter] diſtinguiſhed from his latter, 2 C[illegible: 1 letter]ron. 17. 3. he walked in the firſt wayes of his father David, David in his latter time fell into ſcandalous crimes. 2. We are aſſaulted with continual temptations; an importunate ſuiter by perſeverance in his ſuit may at length prevail, Sathan will loſe nothing for want of asking, thoſe that refuſed at firſt may yield afterward: Long converſing with the world may taine the Spirit, a deformed object when we are uſed to it ſeemeth leſs deformed, in dwelling luſt though long reſtrained breaketh out afterward with the more violence: Roſe trees ſ[illegible: 1 letter]ipt in June, bear in the winter, many that in youth have held an hard hand over ſin, in their very old age have found their luſts more violent. 3. A man of long ſtanding is apt to grow ſecure and negligent, as if he were now paſt danger, when his condition was doubtful he ſeemed to be more diligent and ſerious; but when the labours and difficulties of our firſt entering into favour with God are well over, and a man hath gotten ſome freedom from the terrors of the Law and ſome peace and confidence, he is in danger of ſecurity, by which all runneth to waſte in the Soul, ſee Rev. 3. 17, 18, 19. Well then, this life is never exempted from care, either to get grace or to keep it, we need to be watchful and diligent to the very laſt; man is a changeable creature and Sathan is reſtleſs, either he continueth the old ſuite or altereth the courſe of temptations, 'tis his ſubtilety in that he doth not always play the ſame game, a man may ſtand one brunt and fail in another: Joab turned after Adonijah though not after Abſolon, 1 Kings 2. 28. every new condition bringeth new ſnares, Ephraim is a cake not turned, Hoſea 7. 8. A man may be well baked of one ſide and yet quite dough of another, the children of God proſperous, differ from the children of God afflicted, Phil. 4. 12. we had need to learn how to walk up hill and down hill, that we may keep with God upon all grounds: again, corruptions may be diſguiſed, a man may withſtand open enemies and yet fail by the inſinuations of thoſe that have a ſhew of goodneſs; the young Prophet withſtood the King ſtoutly, but yet was perverted by the inſinuations of the old Prophet, 1 Kings 13. 4. with nineteenth verſe. Meletius a Sufferer under Pagans but went over to the Arrians. Again where there ſeemeth to be leaſt danger there is moſt cauſe of fear. Lot that was chaſt in Sodom miſcarried in the mountains, where there were none but his own family: Conſcience that is now tender may be ſtrangely deaded and layed by for a time. Who would have thought that he whoſe heart ſmote him, for cutting off the lap of Sauls garment, ſhould afterward fall into uncleanneſs and blood, and lye aſleep in it for a long time: Confidence is ſure to be diſmounted, Peter is a ſad inſtance, he told his Maſter if all men deny thee yet not I, and he meant as he ſpoke▪ he ventureth on a band of men with a ruſty blade, followeth Chriſt into the high Prieſts Hall, who more ſecure than Peter? but all this confidence failed though it met but with a weak tryal, the ſoft words of a Damſels queſtion; ſuch feathers are we when the b[illegible: 1 letter]aſt of a temptation is let looſe upon us. Upon all theſe conſiderations now let us make it our care to keep what graces we have gotten, which will never be done without watchfulneſs and diligence: to quicken you further to it. 1. Unleſs you keep it all is in vain if ſo be it be in vain: Gal. 3. 4. 'tis in vain as to the final reward, 'tis not in vain as to the increaſe of puniſhment; you will loſe all your coſt you have been at for Chriſt, Ezek▪ 18. 24. John 2. [illegible: 1 letter]p 8. your watchings, ſtrivings▪ prayings, ſufferings come to nothing, the Nazarite was to begin all anew if the dayes of his ſeparation were defiled, Numb. 6. 12. nay 'tis not in vain as to puniſhment, 2 Pet. 2. 20. 21, 22. 2. To loſe any degrees of grace is a great loſs, 'tis the moſt precious gift, 2 Pet. 1. 1. conduceth to the higheſt ends, eternal happineſs, fitteth us for communion with God, all the world cannot repair this loſs, or purchaſe a ſupply for us; we are to be accountable for degrees as well as for the grace it ſelf, they that had five talents reckoned for five, a Factor that giveth an account only for a part of the eſtate received, is not accounted faithful: we may not be intruſted with ſo much again: a man that hath faln may recover his peace and joy but in a lower degree; a Prodigal that hath once broken is not truſted with a like ſtock again, & a man after a great diſeaſe may never come to the ſame degree and pitch of health; ſo Chriſtians may not recover that largeneſs of Spirit after their foul falls and fulneſs of inward ſtrength and comfort. 3. Thoſe that have made profeſſion of Love to God, and yet afterwards break with him, bring an ill report upon the Lord, as if he were an ill Maſter: I am perſwaded that the Divel in policy lets many men alone for a while to make a ſtrict profeſſion, and ſeem to be full of zeal and holineſs, that they may afterwards do Religion a miſchief, whileſt they act for God though they do ſome things excellently, Sathan never troubleth them, he is at truce with them, till they have gotten a name for the profeſſion of Godlineſs and ſtrictneſs of converſation, and when once they have gotten a name, their fall will be more ſcandalous, more ignominious to themſelves, and diſgraceful to Religion, verily this is a common experience, we ſee many forward; hot and carried out with great impulſions of zeal, and all this while Sathan lets them alone, he knoweth how mutable men are, and how ſoon they begin to tire in the ways of God, therefore lets them alone till they have run themſelves out of breath, that afterward by a more notable defection they may ſhame themſelves and harden others: If Judas will be a Diſciple he lets him alone, if Simon Magus will be baptized and Nicholas bear Office in the Church he lets them alone, he knoweth the beſt are mutable, that many take up their Religion out of intereſt, that men are ſoon weary of their own ſcrupulouſneſs and rigid obſervances, that they firſt make Conſcience of all things and then of nothing, and therefore he lets them go on without any notable defect or failing, to fly ſome youthful luſts, to renounce ſome intereſts, till they have gotten credit enough to diſcredit Religion▪ ſee 2 Tim. 2. 18. Oh Chriſtians, if you are not moved with reſpect to God, yet for your own cauſe, after a blaze will you go one in a ſtench? an houſe begun and not finiſhed is an habitation for ſcreech Owls; but on the contrary, what an honour is it to hold out to the laſt to be like MNaſon an old Diſciple? 4. The worſt is paſt, we have but a few years ſervice more, and we ſhall be happy for ever; Your ſalvation is neerer then it was when you firſt beleeved, Rom. 13. 11. a little more and you will land ſafe at the expected Haven; if we have a rough paſſage, 'tis a ſhort one; What will you not watch with me one hour, ſaith Chriſt to his Apoſtles, the longeſt life is no more in compariſon of eternity. Enoch lived longer then moſt men do, he lived 365. years▪ Gen. 5. 22. but all that while he walked with God, and is it ſo tedious to us co tell ouer a few ſummers and winters before we come to Heaven. The next Point is more particular and expreſs: That of Obſervat. 3. all graces, Love needeth keeping: Why? 1. Becauſe of all graces 'tis moſt decaying. Mat. 24. 12. Rev. 2. 4. Flame is ſoon ſpent, graces that act moſt ſtrongly, require moſt influence, as being moſt ſubject to abatemen[illegible: 1 letter]; we ſooner looſe our affections then any thing elſe. 2. Becauſe love is a grace that we can ill ſpare▪ 'tis the ſpring and riſe of all duties to God & Man. 1. To God, love is the firſt affection corrupted and renewed; the Schoolmen diſpute whether there be any thing a man doth, that had not its firſt riſe from love; 'tis love maketh us angry, and 'tis love maketh us Pſal. 97. 10. hate, and Joh. 11. 35, 36. love maketh us grieve, much more is it love that maketh us hope and deſire, and delight, ſo 'tis gracious Luk. 7. 47. love that ſets us a mourning for ſin, puts us upon hatred of evil, delighting in God and in his Laws, ſee 2 Cor. 4▪ 14. 1 Ioh. 5. 3. Gal. 5. 6. faith worketh by love, faith receiveth grace and love, exerciſeth it; if we would do any thing in the reſiſtance of ſin, in keeping the Commandments, we cannot ſpare our love. 2. As to man, love is a grace that will make us induſtrious for the good of others, and therefore we read of the labour of love, 1 Theſ. 1 3. 'tis gluten animarum, the glue of the ſouls, the cement, and ſoder of the Church; the jointing that runneth throughout all the living and ſquared ſtones, Col 3. 14. by this ſouls are mingled▪ and all mutual offices done cheerfully: want of love to the Saints is the cauſe of Apoſtacy, for the leſs we love them, the more we aſſociate to the wicked, and then zea[illegible: 1 letter] is damnifi[illegible: 1 letter]d and abated. Well then, watch the more earneſtly againſt the decays and abatements of love; leaving our firſt love is a diſeaſe not only incident to Hypocri[illegible: 1 letter]es, but ſometimes to Gods own children▪ Chriſtians go backward in the heat and light of their graces ten degrees, either through the badneſs of the times, Mat. 24. 12. or through a curſed [illegible: 1 letter]a[illegible: 1 letter]i[illegible: 1 letter]ty that is apt to creep upon us, aff[illegible: 1 letter]ctions are deadned to things to which we are ac[illegible: 1 letter]uſtomed; the Iſraelites cryed out nothing but this Manna, our deſires are not ſo freſh and lively▪ after long acquaintance: Sometimes it cometh from neglig[illegible: 1 letter]nce, or a ſluggiſh careleſneſs, we do not take pains to keep graces alive, nor [non-Latin text not transcribed], ſtir up the gift that is in us, 2 Tim. 1. 6. as the Prie[illegible: 2 letters]s in the Temple were to keep in the holy fire, ſo are we by prayers, and meditation, and conſtant wo[illegible: 1 letter]k, to keep our love al[illegible: 1 letter]ve; but when theſe exerciſes are neglected, it decreaſeth: Sometimes it falleth out through freeneſs in ſinning; neglect is like not blowing up the coals, ſinning is like pouring on waters, a very quenching of the ſ[illegible: 1 letter]irit, 1 Theſ▪ 5. 13. Again, through ſecure dalliance with the pleaſures of ſin, or cumbring the ſoul with the cares of the world▪ when the heart runneth out too much upon the creature God is neglected; Thus it may fall out. But now the decay of love is ſeen in two things. 1. The remiſſion of the degrees of love. 2. The intermiſſion of the acts of love. 1. A remiſſion of the degrees when the heart groweth cold, liſtleſs, and looſe; when there is not ſuch a ſtrong tendency and bent of ſoul towards God as formerly, not ſuch a ſenſe of unkindneſs, ſuch an awful reſpect to God, a care to pleaſe him, and deſire to enjoy him; nor ſuch complacency and delight in the thoughts of God; but now every loſs or abatement of degree doth not mount to a leaving of our firſt love, there are certain raviſhments and tranſports of ſoul, which we feel upon the firſt evidence of our being reconciled to God, or are ſtirred up upon ther ſpecial occaſions; theſe are accidental overflowings, which may come and go, we cannot always bear up under them, new things ſtrangely affect us, love is afterward more ſettled and d[illegible: 1 letter]ffuſed in the channels of obedience, and therefore no wonder if it do not run with ſo full a[illegible: 1 letter]yd[illegible: 1 letter] and current; this remiſſion of degrees then muſt be underſtood with reſpect to theſe conſtant dispoſitions of love, as care to pleaſe, fear to offend, deſire of, and delight in God, when theſe fail as to any degree, love is a chilling or growing cold. 2. An intermiſſion of the acts and exerciſe of love, when God is forg[illegible: 1 letter]tten, duty neglected, ſin unmo[illegible: 1 letter]tified, no ca[illegible: 1 letter]e of; or frequency in private communi[illegible: 1 letter]n with God, no ſweet thoughts of him, Pſal. 63. 6. Pſal: 104. 34. where we love there will be muſing on the object beloved, there will be familiarity and intimateneſs of converſe, there is not a day can paſs but love will find ſome errand and occaſion to confer with God, either to implore his help or ask his counſel; but now when men can paſs over whole days and weeks, and never give God a viſit, ſuch ſtrangeneſs argueth little love: Again, when there is no care of glorifying God, no plo[illegible: 1 letter]tings and contrivings how we may be moſt uſeful for him; when we do not mourn over ſin as we were wont to do, are not ſo ſenſible of offences, have not theſe meltings of heart, are not ſo careful to avoid all occaſions of offending God, are not ſo watchful, ſo zealous, as we were wont to be, do not riſe up in arms againſt temptations and carnal thoughts, love is decayed certainly, when the ſenſe of our obligations to Chriſt is warm upon the heart, ſin doth not ſcape ſo freely, love will not endure it to live and act in the [illegible: 1 letter]ear, Tit. 2 11. 12. Gen. 39, 9. but now as this is worn off, the heart is not watched; the tongue is not bridled, ſpeeches are idle, yea rotten and prophane, wrath and envy tyrannize over the Soul, all runneth to riot in the poor neglected heart; yea further, Gods publick worſhip is performed perfunctorily, and in a careleſs stupid manner, ſin confeſſed without remorſe and ſenſe of the wrong done to God, prayer made for ſpiritual bleſſings without deſire of obtaining, wrath deprecated without any fear of the danger, interceſſion for others without any ſympathy or brotherly Love, thanks given without any esteem of the benefits or affection to God in the remembrance of them, conference of holy things is either none at all, or very ſlight and careleſs, hearing without attention, reading without a deſire of profit, ſinging without any delight or melody of heart. All this is but the juſt account of an heart declining in the love of God. Now as you love your own Souls beware of this great evil, to this end. 1. Be rooted and grounded in love, Eph. 3. 17. Do not content your ſelves with flaſhes and good moods and meltings at a Sermon, but get ſolid grace and thorow experiences, glances and ſuddain affections will come to nothing, Matth. 13. 4. 5. with 20. 21. A tree that hath taken root is in leſs danger of withering. 2. Increaſe and grow in love, 1 Theſſa. 4. 10. Nothing conduceth to a decay more than contentment with what we have received, every day you ſhould love ſin leſs, ſelf leſs, world leſs, but Chriſt more and more. 3. Obſerve the firſt declinings, for theſe are cauſe of all the reſt, evil is beſt ſtopped in the beginning; if when we firſt began to grow careleſs, we had taken heed, then it would never have come to this, an heavy body moving downward, vires a[illegible: 1 letter]quirit [illegible: 1 letter]undo, it gathers ſtrength by running, and ſtill moveth faſter and faſter, look then to your firſt breaking off from God, and remitting your watch and ſpiritual fervour; 'tis eaſier to cruſh the egg than to kill the ſerpent: He that keepeth an houſe in conſtant repair, prevents the ruine and fall of it, ſtop every hole and chinck before the miſchief ſpread further. 4. Plead with thy heart, the higheſt degree of love doth not anſwer the dignity of Chriſt nor the duty that we owe to him; he is to be loved with all the Soul, and all the heart, and all the might; 'tis a diſgrace to him to give him leſs, ſurely he looketh to be much loved again who hath loved us ſo intirely, and tranſlated us out of darkneſs into marvelous light. 5. In caſe of decay take the advice which the holy Ghoſt hath given you, Rev. 2. 5. where three things are required, 1. Conſideration. 2. Humiliation. 3. Reformation. 1. Conſideration, Remember whence thou art fallen, ponder the caſe; in examination we compare our ſelves and the Law together, but in this recollection, our ſelves and our ſelves together; ſadly conſider then what a difference there is between thee and thy ſelf, recall former experiences and ſay as Job 29. 2. 3. Oh that I were as in moneths paſt, in the dayes when God preſerved me, when his candle ſhined on my head, or as the Churce, Hoſea▪ 2. 7. It was better with me than now, in our ſerious ſequeſtration and retirements we ſhould have ſuch thoughts as theſe are, I was wont to ſpend ſome time every day with God, I remember when 'twas a delight to me to think of him, now I have no heart to pray or meditate, no reliſh of communion with his bleſſed majeſty; 'twas the joy of my Soul to be at an Ordinance, the returns of the Sabbath were welcome to me, but now what a wearineſs is it! time was when I had ſweet experiences, and the graces of Gods Spirit were more lively in me, but now all is dead and inefficacious; time was when a vain thought was burdenſome unto me, but now I can away with ſinful actions; time was when the miſpence of ordinary time was a grief unto my Soul, now I can ſpend the Sabbath unprofitably and never be troubled, &c. Thus ſhould you conſider your eſtate. 2. Humiliation intimated in the word repent; 'tis not enough to know your ſelves faln, many are convinced of their collapſed and decayed eſtate, but do not judg themſelves for it in Gods preſence, go bewail it to God, ſmite upon the thigh, praying for pardon; thats the notion of the word [repent] here, 'tis not enough to repent of groſs whoredom, theft, drunkenneſs, we muſt repent alſo of the decayes of love, the blind world thinketh we are to repent of nothing but what is publikely odious: In friendſhip coldneſs is taken for a great injury, go arraign thy ſelf before God for growing cold in his Love and Service. 3. Reformation, do thy first works, we muſt not ſpend the time in idle complaints; many are ſenſible that do not repent, ſome may repent that do not reform, you muſt not be quiet till you recover your former ſtation; Chriſt puts Peter upon a trebble profeſſion becauſe of his trebble denyal, John 21. 17. The next note is from the coupling of theſe two, the love Obſervat. 4. of God, and looking for the mercy of Chriſt unto eternal life. Thence obſerve, That love to God will put us upon looking for Chriſts ſecond coming when this mercy is to be diſpenſed to us. See the like connection elſewhere; 2 Theſ. 3, 5. the Lord direct your hearts to the Love of God, and the patient waiting for Christ. Two reaſons may be given of it. 1. Love allayeth fear, 1 John 4. 17. 18. of whom ſhould a Chriſtian be afraid at that day? of the Divel? he is held in chains of darkneſs, and judged by the Saints together with Chriſt; of Chriſt? Shall the members be afraid of their head? the ranſomed of their Redeemer? the beloved of of their Saviour? Oh but then he cometh as a Judg, but 'tis to plead their cauſe, to right their wrongs, to revenge their enemies, to reward their ſervices; if he be then your Judg he hath ever been your Advocate hitherto, and ſurely he that hath interceded for you, will not cond[illegible: 1 letter]mn you. 2. Love quickeneth deſire, 2. Pet. 3. 12, Looking for and haſtening the coming of the Lord. ſee Cant. 8, 14. Rev. 22. 20 An Harlot would have her husband deferre his coming, but a chaſt ſpouſe thinketh he can never come ſoon enough, they that go an whoring after the world, neither d[illegible: 1 letter]ſire Chriſts coming nor love his appearing; but the Spirit of the Bride ſaith come, they that love God look for it, Phil. 3. 20. long for it, 2 Tim 4. 8. they love his appearing, corrupt nature ſaith depart, Job 22. 14. but grace ſaith come; the children of God would fain ſee him of whom they have heard ſo often, and ſo much, and of whoſe ſweetneſs they have taſted; they know him by hear-ſay and by ſpiritual experience, but they would fain ſee his perſon. 1. Ʋſe This now informeth us what a difference there is between a child of God and wicked men, they wiſh this day would never come, and would be glad in their hearts to hear ſuch news, the thought of Chriſts coming is their burden and torment, they have the spirit of the Divel in them, art thou come to torment us before our time, Matth. 8. 31. They cannot endure to hear or think of it; if it might go by voices whether Chriſt ſhould come or no, would they give their voice this way, and ſay Come Lord Jeſus, yea, come quickly? If Thiefs and Malefactors ſhould have the liberty to chuſe whither the Aſſizes ſhould be kept or no, would they ever fix it? and look for and long for the time of its approach? No no, but a child of God is waiting and looking for this happy time. But now here is an Objection, are Chriſtians alwayes inObject. this frame? What ſhall we ſay then to thoſe weak ones that tremble at the thought of it, for want of the aſſurance of Gods Love, and the beſt Saints that do not alwayes feel ſuch an actual inclination and ſtrength of deſire? I anſwer, the meaneſt Saint hath ſome inclination thisSol. way, can a man deſire that Chriſt ſhould come into his heart and not come to Judgment? Since comfort and reward is more naturally embraced than duty, the firſt work of grace is to raiſe us up to this hope, 1 Pet. 1. 3. but yet ſometimes there may be a drowſineſs and indiſpoſition, and then, their lamps may not be kept burning, Luc. 12. 35, 36. The wiſe Virgins ſtept as well as the fooliſh, Matth. 25. oftentimes they find themſelves indiſpoſed for his coming by careleſs carriage, remiſſion of their watch, and ſcattering their Love to the Creature; yea, much of their old b[illegible: 1 letter]ndage may remain through the imperfection of their Love; for his perfect love casteth out fear: A wife deſireth her husbands coming home, but it may be all things are not ready, and in ſo good order as they ſhould be, all Chriſtians deſire the coming of Chriſt, but ſometimes they are not ſo exact and watchful, and therefore their affections are not ſo lively. Here is a note of tryal whether we love God or Chriſt, Ʋſe. 2. how do we ſtand affected towards his appearing; the world cannot ſatisfie Chriſtians, they look beyond it; in things to come we are apt to feign, and becauſe we have not a ſufficient ſenſe of them, we think we have an affection to them, when we have them not, if there be looking, there will be preparing; when you expect a great eſtate for your children, you breed them accordingly; or rather thus, a man that expecteth the comming of a King to his houſe will make all things ready, ſurely you look for no body when you are not fitting and preparing your ſelves; what have you done againſt this great day? do you judge your ſelves? 1 Cor. 11. 31. do you get into Chriſt? Rom 8. 1. that you may be intereſted in Chriſts Righteouſneſs againſt you come to undergo Christs judgement? what purging of heart and life? 2 Pet. 3. 11. art thou in ſuch a caſe wherein thou wouldſt be found of Chriſt? To exhort thoſe that love God to look earneſtly for the comming of Chriſt; to this end 1. Conſider our relations to him, he is our Maſter, we are his ſervants, and good ſervants will wait for their Maſters comming, Mat. 24. 45. here we have our meals, but then our wages; 'tis but preſent maintenance which we have now, but behold I come and my reward is with me, Chriſt will not come empty handed: Again, he is our Husband, we his Spouſe, the Bride ſaith come, Rev. 22. 17. we are now but contracted to Chriſt, then is the day of ſolemn Eſpouſals: The Judge is the wicked mens enemy, but your Redeemer. 2. Conſider the priviledges we ſhall then enjoy; the day of Chriſts coming is 1. A day of manifeſtation, Rom▪ 8 19. all is now hidden, Chriſt is hidden, the Saints are hidden, their life is hidden, Col. 3. 3. their glory is hidden, 1 John 3. 2. but then Chriſt ſhall appear, and we ſhall appear with him in glory, as Moſes told the Rebels, Numb. 16. To morrow the Lord will ſhew who are his; Chriſt as the natural ſon ſhall then appear in all his Royalty and Glory, as the great God and Saviour of the world; ſo ſhall the Saints put on their beſt robes; in winter the tree appeareth not what it is, the ſap and life is hidden in the root, but when ſummer cometh, all is diſcovered. 2. 'Tis a day of perfection, every thing tendeth to its perfect eſtate; the little ſeed that is ſown in the ground, breaketh through the clods that it may be in flower and perfection, ſo a Chriſtian is working through, that he may come to an eſtate of perfect holineſs, and perfect freedom; here we are very weak, yea even to glorified ſpirits he is but a Saviour in part, there is ſome fruit of ſin continued upon the body, but then body and ſoul are united and perfectly glorified to praiſe God in Heaven, Chriſt cometh to make an end of what he hath begun he came firſt to redeem our ſouls from ſin, but then our bodies from corruption; then all priviledges are perfect regeneration, Mat. 19. 27. when Heaven's new, earth new, bodies new, ſouls new, that's a regeneration indeed; ſo adoption, we are ſons▪ but handled as ſervants, looking for the adoption, Rom. 8. 23. ſo juſtification, our pardon ſhall be proclaimed at the market croſs, publiſhed before all the world, Acts▪ 3. 19. ſo for Redemption, Luk. 21. 28. the body is a captive, when the ſoul is ſet at liberty, the body is held under death till that day. 3. 'Tis a day of Congregation, or gathering together; the Saints are now ſcattered, they live in divers Countreys, and in divers ages, but then all meet in one Aſſembly and Congregation Pſal. 1. 6. but of theſe things more largely, verſe 16. on theſe words [the great day.] From that [looking for the mercy, &c.] Obſerve, That Obſervat. 5. looking earneſtly for eteanal life, is a good means of perſeverance; for to that end is it urged by the Apoſtle here; I ſhall enquire 1. What this looking is. 2. What influence it hath upon our perſeverance. 1. What this looking is, it implyeth patience, but chiefly hope. 1. Patience, in waiting Gods leiſure in the midſt of preſent difficulties, Heb. 10. 36. Luke. 8. 15. 1 Theſ. 1. 3. Rom. 8. 25. 2. Hope▪ now becauſe there is a blind hope, and a good hope, a baſtard hope, and a genuine hope, good hope through grace, ſaith the Apoſtle, 2 Theſ. 2. 16. Let me tell you that this looking or expectation is not that blind hope that is found in men ignorant and preſumptuous, that regard not what they do, preſumption is a child of darkneſs, the fruit of ignorance and inconſideration, when men are once ſerious they find it an hard matter to fix an adviſed hope on things to come; for guilty nature is more inclinable to fear than to hope; this blind hope will certainly fail us, 'tis compared, to a Spiders web, Job 8. 12, 13. The Spider ſpinneth a web out of his own bowels, which is ſwept away as ſoon as the beſom cometh, ſo do carnal men conceive a few raſh and ungrounded hopes, but when death cometh or a little trouble of Conſcience, theſe vain conceits are ſwept away; this hope which I preſs you to is a ſerious act ariſing from grace aiming at its own perfection: again this looking is not ſome glances upon Heaven, ſuch as are ſound in worldly and ſenſual perſons, who now and then have their lucida intervalla, their good moods and ſober thoughts, as Balaam, Numb. 23. 10. a taſte they may have, Heb. 6. 4. a ſmatch of the ſweetneſs of Heaven and ſpiritual comforts; the moſt wretched worldlings have their wiſhes and ſuddain rap[illegible: 1 letter]s of Soul, but alas theſe ſuddain motions are no[illegible: 1 letter] operative, they come but ſeldom and leave no warmth upon the Soul, as fruit is not ripened that [illegible: 1 letter]ath but a g[illegible: 1 letter]a[illegible: 1 letter]ce of the Sun, and a ſuddain light rather blindeth a man than ſheweth him the way. So theſe ſuddain indeliberate thoughts vaniſh and leave men never the better: again 'tis not a looſe hope or a probable conjecture; this hath no efficacy upon the Soul; men that are under an anxious doubtful poſture of Spirit will be very uneven in their walkings, James 1. 8. when men are diſcouraged in a race they begin to ſlacken their pace; to which the Apoſtle alludeth when he ſaith, I run not as once, that is uncertain▪ 1 Cor. 9, 26. but when they begin ſenſibly to get ground, they hold on their courſe the more chearfully. Thus negatively I have ſhewed you what 'tis not, but now poſitively, tis an earnest well grounded expectation of bleſſedneſs to come, it bewrayeth it ſelf, 1. by frequent and ſerious thoughts, thoughts are the ſpyes and meſſengers of hope, it ſendeth them into the promiſed land to bring the ſoul tydings from thence; 'tis impoſſible a man can hope for a thing, but he will be thinking of it, by this means we prae-occupy and foreſtall the contentment of what we expect, and feaſt the ſoul with images and ſuppoſitions of what is to come, as if it were already preſent; if a beggar were adopted into the ſucceſſion of a Crown, he would pleaſe himſelf in imagining the happineſs and honour, and pleaſure of the Kingly State, ſo certainly if we did look upon our ſelves as Hoirs of the Kingdom of Heaven, and coheirs with Christ, we would think of that happy ſtate more then we do, and by a ſerious contemplation, our hearts would carry us above the clouds, and ſet us in the midſt of the glory of the world to come, as if we did ſee Chriſt upon his Throne, and Paul with his Crown of righteouſneſs upon his head, and all the bleſſed leaning in Abrahams boſome: a carnal expectation filleth men with carnal, muſings and projects, as Luk 12. 18. [non-Latin text not transcribed], he was dialoguing and diſcourſing with himſelf of pulling down Barns, and building greater, of beſtowing his fruits and goods, ſee the like. James 4. 13. 'tis uſual with men to foreſtall the pleaſure of their hopes, as young riotous heirs ſpend upon their eſtates before they come in hand; now ſo 'tis alſo in Heavenly things, men that expect them will be entertaining their ſpirits with the thoughts of them. 2. By hearty groans, and ſighs, and longings, Rom. 8. 23. We groan in our ſelves, waiting for the adoption, the redemption of our bodies, they have had a taſt of the cluſters of Canaan, and therefore long for more, they can never be ſoon enough with Chriſt, when ſhall it once be, the nearer enjoyment the more impatient of the want of his company; as the decays of nature do put them in mind of another world, they begin to lift up the head and look out, Rom. 8. 19. [non-Latin text not transcribed], the earneſt expectation of the creature▪ the word ſignifieth the puffing out of the head to ſee if it can ſpye a thing a great way of, and noteth the extenſion of the ſoul towards the fruition of things hoped for, they would have a fuller draught of the conſolations of the ſpirit, more freedom from ſin, more perfection of grace, &c. 3. By lively taſts and feelings, John [illegible: 1 letter]. a beleever hath eternal life, he beginneth it here; hope is called a lively hope, not only living, but lively, 1 Pet. 1. 3. becauſe it quickeneth the heart, and maketh us chearful and ſprightly, Rom. 5. 2. We rejoyce under the hope of the glory of God; joy is for enjoyment and poſſeſſion; but yet that pre-poſſeſſion which hope getteth, cauſeth all joy, ſee 1 Pet. 1. 8. I confeſs all feel it not in a like degree, becauſe it dependeth upon a ſenſe of grace, which beleevers always have not, yet all find a ſweetneſs and ſome comfort, when they think of what they look for: worldly hope is but the dream of a ſhadow, there is pain and trouble in the expectation, and no ſatisfaction in the fruition. 2. Let me ſhew you the influence it hath upon perſeverance. 1. It ſets us a work to purge out ſin, 1 John 3. 3. Every one that hath this hope purifi[illegible: 1 letter]th himſelf as Chriſt is pure; the things that we look for are holy, 'tis a great part of our portion in Heaven, to be free from ſin, and to be Conſorts of the immaculate Lamb; can we hope for theſe things and cheriſh wotldly luſts? if we did we look for a ſenſual Paradiſe, then we might indulge our luſts without any defyance of our hopes: but we look for a pure and holy as well as a glorious and bleſſed eſtate, and therefore we ſhould begin to purifie our ſelves. 2. It withdraweth our hearts from preſent things, Phil. 2. 20. Our converſation is in Heaven, from wh[illegible: 1 letter]nce we look for a Saviour; a man that hath been looking upon the ſun, findeth his eyes dazled that he cannot behold an object leſs glorious, the oftner we look within this vail, the more is the glory of the world obſcured; Abraham lived as a ſtranger in the promiſed land, why? becauſe he looked for a City &c. H[illegible: 1 letter]b. 11. 9, 10 deny deadly luſts (ſaith the Apoſtle) looking for the bleſſed hope, Tit. 2. 12, 13. a man who is much in Heaven, his affections are pre-ingaged and therefore the world doth him little hurt; birds are ſeldom taken in their flight, the more we are upon the wing of heavenly thoughts, the more we eſcape ſnares, hope ſets the wheels a going, Phil. 3. 13. I preſs onward becauſe of the high price of our calling; the thought of the end quickeneth to the uſe of means, we faint becauſe we do not conſider it more, 1 Cor. 15. 58. Heaven will pay for all. 4. It maketh us upright and ſincere, looking a ſquint on ſecular rewards is the cauſe of all our declinings, Mat. 6. 2. See the larger annotations. [non-Latin text not transcribed], they have their reward, hired Servants do not look for the inheritance, and therefore muſt have pay in hand, if they may have the world and live in honour and pleaſure, they will diſcharge God from all other promiſes; a ſincere man maketh God his Pay maſter, and that chiefly in the other world, Col. 3. 24. we have a Maſter good enough in him, we need not look for pay elſewhere. 5. It ſupporteth us under thoſe difficulties and afflictions which are wont to befall us in a courſe of godlineſs, we can counterballance what we feel with what we expect, we feel nothing but trouble and that which we expect is life and glory, Rom. 8. 18. 2 Cor. 4. 17, 18. in this reſpect hope is called an Anchor, Heb 6. 19. in the ſtormy guſts of temptation it ſtayeth the Soul, which hope we have as anchor of the Soul both ſure and stedf[illegible: 1 letter]ſt, and entereth into that which is within the vail, 'tis a weighty anchor that will not bow or break, and the ground is good, it entereth into that within the vail, and therefore though tempeſts ariſe it will keep us from floating and daſhing againſt the rocks: again 'tis called a Helmet, Eph. 6. 17. the Helmet of Salvation, ſo 1 Theſſ. 5. 8. the Helmet is for the Head, in conflict[illegible: 1 letter], as long as we can lift up our heads and look to Heaven we are ſafe. 6. It helpeth us to reſiſt temptations, ſin maketh many promiſes, and prevaileth by carnal hope, Balaam was enlivened by promiſes to curſe Gods people, Babylons fornications are preſented in a golden cup, men are corrupted with promiſes of preferment, and greatneſs, and preſent accomodations; now hope ſets promiſe againſt promiſe, Heaven againſt earth, pleaſures at Gods right hand againſt carnal delights and taking our f[illegible: 1 letter]ll of loves, as one hall driveth out another, ſo doth hope defeat the promiſes of the world by propounding the promiſes of God. Let us now apply this. 1. It informeth us, that we may look for the reward without ſin. Thoſe men would be wiſer than God that deny Ʋſe 1. us a liberty to make uſe of the Spirits motives, they begrudg Gods bounty, to what end ſhould the Lord propound rewards but that we ſhould cloſe with them by faith, graces may be exerciſed about their proper objects without ſin, it requireth ſome faith to aim at things not ſeen, the world is drowned in ſenſe and preſent ſatisfactions; they are Mercenaries that muſt have pay in hand, their Souls droop and languiſh if they do not meet with credit, applauſe, and profit, they make man their pay maſter, they have the ſpirit of a ſervant that prefer preſent wages before the inheritance; but to do all upon the incouragements of the mercy of Jeſus Chriſt unto eternal life argueth grace: 'Twas a relief to the Soul of Chriſt to think of the reward, Heb. 12. 2. Chriſt, as man, was to have rational comforts and humane incouragements; that is, ſinful indeed when we would have the reward but neglect the work, when we would be Mercenarii but not Operarii, we ſever the reward from the duty, & like Ephraim are willing to [illegible: 2 letters]ead the corn but not break the clods, Hoſ. 10. 11. Again, we look amiſs upon the reward when we have a carnal notion of heaven, as ſome Jews looked for a carnal Meſſiah, ſo do ſome Chriſtians for a carnal Heaven, for baſe pleaſure and fleſhly delights, for a Turkiſh Paradiſ[illegible: 1 letter], ſuch kind of hopes debaſe the heart, or elſe when we look for it as merited by us, as if we could challenge it by our works, then we are Mercinaries indeed, 'tis here looking for the mercy of Jeſus Chriſt, &c. Again, our own happineſs muſt not be our laſt end, there is a perſonal happineſs that reſults to us from the enjoyment of God, now the glory of God muſt be preferred before it. 2. If you would perſevere in the love of God and a good frame of heart, revive your hopes, and ſet the Soul a looking Ʋſe 2. and a longing for eternal life, if we keep the rejoycing of our hope firm to the end then we are ſafe, Heb. 3. 6. Courtiers are more polite in their manners than ordinary ſubjects, becauſe they are more in their Princes eye and company; the oftner we are in Gods Court the more holy: Well, then be as much as you can in actual expectation of this bleſſedneſs. To this end, 1. Believe it, there is a miſt upon eternity to a carnal heart, they are led by ſenſe and reaſon, and believe no more than is evident to a natural principle, but now faith is the evidence of things not ſeen, Heb. 11. 1. fancy and nature cannot ou[illegible: 1 letter]-ſee time and look beyond death, faith holdeth the candle to hope, and then we have a proſpect into the other world, and can ſee an happy eſtate to come. 2. Apply it, 'tis a poor, comfortleſs meditation to think of a bleſſed hope and the certainty of it, unleſs we have an intereſt in theſe things, an hungry man taketh little pleaſure in gazing upon a feaſt when he taſtes not of it; the reprobate hereafter are lookers on, and David ſpeaketh of a table ſpread for him in the ſight of his enemies; hope hath never a more lively influence than when we can make out our own propriety and intereſt, 1. Job 19. 26. I know that my Redeemer liveth. 2 Cor 5. 1. We know that if this earthly Tabernacle were diſſolved, we have a building not made with hands, eternal in the Heavens. 2 Tim. 4. 8. Hence forth there is laid up for me: &c, they do not only believe there is an Heaven, but apply it for me. You will ſay is hope only the fruit aſſurance. I anſwer 'tis the fruit of faith as well as of aſſurance or experience, but the ſenſe of our intereſt is very comfortable, and in ſome ſort neceſſary, before we can hope any thing for our ſelves, our qualification is to be ſuppoſed; in a matter of ſuch moment a man ſhould not be at an uncertainty, canſt thou be quiet and not ſure of Heaven? not to look after it is a bad ſign, a godly man may want it but a godly man cannot ſlight it: 'Tis poſſible a man may make an hard [illegible: 1 letter]hift to creep to Heaven through doubts and fears, and may be 2 Pet. 4. 17. ſcarcely ſaved, whileſt others have an abundant entrance, but then you loſe your Heaven upon earth, which conſiſteth in peace and joy in the Holy Ghoſt, and loſe much of the efficacy of hope; for uncertain wavering thoughts work little, therefore aſſurance cannot be ſleighted: further I adde by ſhewing what application there muſt be if we cannot attain to aſſurance, there are three deg[illegible: 1 letter]ees of application beneath aſſurance, there is acceptation, adherence, and affiance. 1. Acceptation of Gods offer upon Gods terms, Job 5. 27. Know thou it for thy good, put in for theſe hopes and take God to his word upon this confidence, make good thy part of the ſtipation in the Covenant, and he will not fail thee, this application there muſt be in all, an anſwer to the demands of the Covenant, 1 Pet. 3. 21. Exod. 24. 6, 7, 8. 2. Adherence, Stick cloſe to this hope in a courſe of obedience, if we do Gods work we ſhall not fail of wages, 1 Car. 9. 26. I run not as one that is uncertain. 3. Affiance, reſting, waiting upon God for the accompliſhment of this bleſſedneſs, though not without ſome doubts and fears as to our own intereſt, though you cannot ſay 'tis yours, yet you will caſt your ſelf upon the mercy of God in Chriſt as 'tis in the Text. Looking for the mercy of Chriſt, you dare venture your Soul in that bottom, this is that committing your ſelves to him as unto a merciful and faithful Creator, which the Apoſtle ſpeaketh of, 1 Pet. 4. 18. You will go on with your work and put your ſelves in Gods hand for your eternal happineſs, becauſe he is merciful, faithful: See alſo Rom. 2. 7. 3. Meditate on it often, med ta[illegible: 1 letter]ion is a temperate extaſie, a ſurvey of the Land of promiſe, God biddeth Abraham take a view of Canaan, Gen. 13. 14, 15. Surely the more we lift up our thoughts in the contemplation of this bleſſed eſtate, the more lively will our hopes be, if every morning we ſpent a thought this way, it would ſeaſon the heart againſt the love of preſent things, the morning is an emblem of the Reſurrection, when we awake out of the ſleep of death, and the day cometh which will never have night more, Pſal. 17. 15. So in time of troubles we ſhould be reckoning upon a better eſtate, Rom. 8. 18, ſo when you are by bodily ſickneſs ſummoned to the grave, and you are going down to converſe with worms and skulls, then think of a bleſſed eternity, Job 19. 26. The next Point is from that elauſe [the mercy] The Obſervat. 6. ground of our waiting and looking for eternal life is Gods mercy, not for any works and merits of ours, we cannot challenge it as a debt: ſin and death are as work and wages, but eternal life is a donative, Rom. 6. 23. eternal life is not the wages of obedience, as damnation is the wageso[illegible: 1 letter] ſin; why: wherein lyeth the difference? I anſwer, wicked men ſtand upon their own bottom, but Chriſt hath obtained this priviledge for us: Wicked works are ours, and they are meerly evil, the good that we do is imp[illegible: 1 letter]rfect, and Gods grace hath the main ſtroak, ſo that we are rewarded, rather according to what we have received, then what we have done; a ſervant is under a covenant of obed ence, and [illegible: 1 letter]radeth with his maſters eſtate, he doth but his duty, he deſerveth ſomething: we are bound to do good, and forbidden to ſin; when we do what is forbidden, we deſerve puniſhment; but when we do what is commanded, we do not deſerve the reward, becauſe we are bound, and becauſe we have all from Gods grace: as you muſt pray for eternal life, ſo muſt you look for eternal life; if you ſhould ſay give me Heaven for I deſerve it; natural conſcience would bluſh at the immodeſty of ſuch a requeſt; 'tis as great an abſurdity when you make your own works the ground of your hope, for in prayer our deſires and hopes are put into language, and made more explicite; ſo that which is our plea in prayer, muſt be the ground of our claim in point of confidence, unleſs we mean to complement with God. Well then, 1. Let this encourage us to wait with hope, notwithſtanding infirmities as well as affictions; what a good maſter do we ſerve? he hath provided comforts not only againſt our miſery, but againſt our unworthineſs, not only glory as a reward, but mercy as the cauſe of it, that we may take glory out of the [illegible: 1 letter]ands of mercy; he looked upon us not only as liable to ſuffering but ſinning, and therefore as he hath provided life and ſafety for us, ſo upon tearms of grace. 2. It ſheweth us how we ſhould aſcribe all to mercy, from the beginning to the end of our ſalvation: we were taken into a ſtate of grace at firſt out of meer mercy, 1 Tim. 1. 13. [non-Latin text not transcribed], I was all to be mercy'd, Tit. 3. 5. Not by works of righteouſneſs that we have done, but according to his mercy he ſaved us: he doth not barely ſay, not for our works, but not for our works, [non-Latin text not transcribed], not for our beſt works, thoſe works of righteouſneſs which might be ſuppoſed to be foreſeen as done by us: ſo alſo when we are taken into a ſtate of glory, 'tis ſtill mercy, we can merit no more after grace then before, 2 Tim. 1. 18, The Lord grant him that he may find mercy of the Lord in that day. Once more this mercy is called [the mercy of our Lord Jeſus Obſervat. 7. Chriſt.] Thence obſerve, That this mercy which we look for is diſpenſed by Jeſus Chriſt; he purchaſed it, and he hath the managing of it in the whole oeconomy of grace: he ſhall take of mine, ſaith he, concerning the holy Ghoſt, and in the laſt day he diſtributeth to ſome judgment without mercy, to others mercy, they are judged upon Goſpel terms. Well then, 1. Get an intereſt in Chriſt, otherwiſe we cannot look for mercy in that great day, 1 Iohn 2. 28. If we abide in him then ſhall we have boldneſs; they that ſleight Chriſt in the offers of the Goſpel have no reaſon to look for benefit by him, you will howl and tremble then, and call upon the mountains to hide you from the wrath of him that ſitteth upon the throne; they that prize the mercy of Chriſt now, they find it to be the very laſt, mercy that planted g[illegible: 1 letter]ace in their hearts, will then put the crown upon their heads; here 'twas their care to glorifie Chriſt, and to honour him though with the loſs of all, there will Chriſt glorifie them in the preſence of all the world. 2. It maketh for the cemfort of Chriſts people and members; our bleſſed hopes are founded upon the mercy of our Lord Jeſus Chriſt, and in his hands to diſpence them: from thence you may collect, 1. The fulneſs of this bl[illegible: 1 letter]ſſedneſs, and infinite merit, purchaſed it, an infinite mercy beſtoweth it: ſurely the building will be anſwerable to the foundation; 'tis no ſmall thing that we may expect from infinite mercy and infinite merit; would an Emperour give braſs farthings? do men that underſtand themſelves give vast ſums for trifles? 2. The certainty of this bleſſedneſs, Chriſt hath the managing of it; he never diſcovered any backwardneſs to thy good, nor inclination to thy ruine; he dyed for thee before thou wert born, he called thee when thou wert unworthy, warned thee of dangers which thou never fearedſt, inſtead of deſerved wrath ſhewed thee undeſerved mercy, interceedeth for thee when thou little thinkeſt of it, hath been tender of thee in the whole conduct of his providence, viſited thee in Ordinances, is mindful of thee at every turn, and will he be harſh to thee at laſt? The laſt Note is from that clauſe [unto eternal life] The great binefit which we have by Chriſt is eternal life. 1. There is life, all that you labour for is for life, that which you prize above other things is life; Skin for skin, all that a man hath will he give for his life; That is, he will part with all things, even to his very skin to ſave his life. 2. Called therefore a Crown of life, Rom. [illegible: 1 letter]. 10. 'Tis an excellent life, the life of ſenſe, which is the beaſts, is better then that vegetative life which is in the plants, and the rational life which is in men, is better then thee ſenſitive, and the ſpiritual exceedeth the rational, and the glorious life the ſpiritual. Vegetative life is the vigor of the ſap, ſenſitive life is the vigor of the blood, rational life is the union of the ſoul with the body, ſpiritual life is the union of the ſoul with Chriſt, and the life of glory exceedeth that in degree, for it ſtandeth in the immediate fruition of God. 3. 'Tis an happy life, not ſubjected to the neceſſities of meat and drink, we have then ſpiritual bodies, 1 Cor. 15. 45. 'Tis not encumbered with miſeries, as the preſent life is Gen. 47. 9 'tis a life which we are never weary of; in deep diſtreſſes life it ſelf may become a burden, Elijah ſaid, Take away my li[illegible: 1 letter]e, 1 Kings 19. 4. but this life cannot be a burden. 4. 'Tis eternal life, this life is but a flower that is ſoon withered, a vapour that is ſoon blown over; but this is for ever and ever, as eternity increaſeth the torment of the wicked, ſo the bleſſedneſs of the godly: Well then, let this preſs you to keep your ſelves in the love of God, till this happy eſtate come about.

Verſe 22. And of ſome have compaſſion, making a difference. Verſe 23. And others ſave with fear, pulling them out of the fire, hating even the garment ſpotted by the fleſh. HEre is the ſecond part of the Exhortation, explaining their duty towards others, or teaching them how to behave themſelves to them that were gone aſtray. [Of ſome have compaſſion] the vulgar readeth quite to to another ſenſe, and ſome being reproved: Beza ſaith, that in ſome Greek Copies he found it [non-Latin text not transcribed]; but the reading which we follow is to be preferred; the other is but in few Copies, is harſh in conſtruction, and mangleth the whole context: [non-Latin text not transcribed] on theſe have mercy; 'tis a word that cometh from another word that ſignifyeth bowels, and ſo noteth not only the gentleneſs of the cenſure, but the inward affection, or as we render it, the compaſſion which we ſhould have over them: [putting a difference] [non-Latin text not transcribed], the word hath many ſignification[illegible: 1 letter], judging, diſcerning, we moſt fitly render it according to its uſual ſenſe, and the Apoſtles ſcope. From the 22. verſe obſerve. 1. That reproofs muſt be managed with compaſſion and holy Obſervat. 1. grief; ou[illegible: 1 letter] words muſt have bowels in them; this is like God; He doth not afflict willingly, nor g[illegible: 1 letter]ieve the children of men, Lam. 3. 33. there are tears in his eyes when he hath a rod in his hand; 'tis like Chriſt, He wept when he drew near the City Luk. 19 41. the Jews were his enemies, and that was the day of his ſolemn tryumph, yet he wept, Oh that thou ha[illegible: 1 letter]ſ[illegible: 1 letter] known the things of thy peace; 'tis ſuitable to the diſpoſition of Gods ſervants in all ages: Samuel left Saul, but wept for him, 1 Sam. 25. 35. Paul ſpeaketh of very wretches that made a deſign of the Goſpel, to gratifie their belly concernments: I tell you weeping, ſaith he, Phil. 3. 18, 19, There are three grounds of this holy grief. 1. The diſhonour done to God, Pſal. 1[illegible: 1 letter]9. 136. love will be affected with the wrong of the party loved; if we ſee a man kill a friend or child whom we love, the ſword would paſs through our own hearts, Luk. 2. 35. Shall we ſee them ſtrike at God and not be troubled? 2. The harm and deſtruction men bring upon themſelves, that they have no care of their own ſouls, Jer. 13. 17. 3. The proneneſs that is in our nature to the ſame ſin, Gal. 6. 1. Bernards good man would weep ille hodie & ergo cras, he to day and I to morrow; there is no ſin in their lives, but was in your nature. Well then, it checketh them that ſpeak of others ſins by way of reproof or cenſure; but with delight or petulancy of ſpirit, many reproofs are loſt, becauſe there is more of paſſion then of compaſſion in them; 'tis ſpiritual cruelty when you can turn a finger in your brothers wound without grief; reproofs are delightful ſometimes out of the ſweetneſs of revenge, or hatred, and ill will to the perſons of men, ſometimes out of pride, or a deſire to vaunt it, and inſult over others; ſometimes from ſelf. conceit, and non conſideration of our own faultineſs: Oh conſider this is not Chriſtian dealing, Paul ſaith, I am afraid leaſt when I come among you, my God will humble me, and that I ſhall bewail many, &c. 2 Cor. 12. 21. Many a proud Phariſee would have bluſtred, and threatned them with the ſeverity of diſcipline; but Paul was afraid he ſhould have a heavy load upon his own ſoul. Again, and more expreſly obſerve, That in reproving Obſervat. 2. ſome muſt be handled gently: But who are thoſe that muſt be handled gently? 1. With the moſt notorious 'tis good to begin mildly, that they may ſee our good will and deſire of their Salvation, 2 Tim. 2. 25. haſty Spirits cannot brook the leaſt oppoſition, and therefore are all a fire preſently, how did God deal with us in our natural condition? with what lenity and mildneſs? and spake comfortatably to us, to allure us out of the Divels ſna[illegible: 1 letter]e, Hoſea 2 15. 2. The perſons whom we ſhould treat with much compaſſion are theſe. 1. The ignorant and ſeduced, ſome are of a ſimple and weak heart; the young men that went with Abſalon went in the ſimplicity of their hearts, and knew not any thing, 2 S[illegible: 1 letter]m. 15. 11. though ſwine or dogs be driven with violence, yet poor ſtray Lambs muſt be brought home, as the Shepherd brought home his two loſt ſheep upon his ſhoulders rejoycing, Luc. 15. Many well meaning men may erre, be not too ſevere with them, le[illegible: 1 letter]t prejudice make them obſtinate, and ſo from Errare poſſum Hereticus eſſe nolo. erring brethren they become heretical. 2. Thoſe that ſlip of infirmity, members muſt be ſet in joint tenderly, Gal. 6. 1. the carnal world reflects with moſt ſharpneſs upon the infirmities of Gods people, the late Biſhops Courts were chiefly bent againſt the godly, a Drunkard and an Adulteror found more favour than a godly Inconformiſt; let us learn to diſtinguiſh betwixt an evil courſe and inconſiderate ſlips, and as long as there is any thing of Chriſt be not too ſevere, 2 Theſſ. 3. 15. 3. The afflicted in Conſcience, we muſt not ſpeak to the grief of thoſe whom God hath wounded, the Apoſtle would have the inceſtuous perſon comforted leſt he ſhould be ſwallowed up of too much grief, 2 Cor. 2. 17. When Adam was troubled though God reproved him yet he made him a coat of skins to cover his nakedneſs, when Peter was weeping Chriſt ſendeth a comfortable meſſage to him, Go tell my diſciples and Peter, &c. Mark 16. 7. 4. If they erre in ſmaller matters, we muſt not deal with motes as with beams, and put the wicked and the ſcrupulous in the ſame rank, nor the groſs Heretick, and thoſe that miſtake in point of Church order, while the judgement is ſound in Fundamentals, and the practice is reformed, we ſhould uſe meekneſs till God reveal the ſame thing, Phil. 3. 15, 16. God hath given them light in moſt things and thoſe which are moſt neceſſary and no time will diſcover thoſe truths to them whereof they are yet ignorant. 5. The tractable, and thoſe of whom we have any hopes, Rehoboam would deal roughly, and ſo loſt ten tribes. Tertullian was even forced into the tents of the Montanists, by the indiſcreet zeal of ſome who were too forward with cenſures, and ſtill men are loſt that otherwiſe would be reclaimed; differences are made irreconcileable by the imperious ſowreneſs and bitterneſs of thoſe that manage them, daſhing ſtorms waſh away the ſeed, whereas gentle ſhowers refreſh the earth, men left without hope grow deſperate. From that [putting a difference] In all cenſures and puniſhments there muſt be choiſe uſed and diſcretion. Prudence is the Queen of graces, different tempers require different remedies; Iſa. 8. 27. the Prophet ſaith, in Husbandry the fitches are not treſhed with a threſhing inſtrument, neither is a cart wheel turned about upon the Cummin, but the fitches are beaten out with a ſtaff, and the Cummin with a rod; ſo all tempers do not need a like diſpenſation, God himſelf putteth a difference, ſome are brought in with violence, others gently, grace forceth open the door of the heart ſometimes, and cometh in like a mighty ruſhing wind at other times, it breatheth upon the Soul with a gentler blaſt, ſome are caught with guil, 2 Cor. 12. 16. Others directly knocked down, this ſheweth, 1. That Miniſters had need be wiſe to know how to ſuite their doctrine, to diſtinguiſh between perſons, actions, circumſtances; deep learning, much godlineſs, and great prudence make an accompliſhed Miniſter; 'twas ſaid of Chryſoſtom, that he was [non-Latin text not transcribed], too eaſie, and ſo did not many times mannage things ſo wiſely, and ſo of Epiphanius, [non-Latin text not transcribed], 'tis good to be well read in perſons, to note circumſtances, and times; Paul ſtriketh in with Felix, treateth of an apt leſſon before him and Druſilla. Acts 25. 25. Tacitus ſaith that he did ſervili animo exercere imperiumper libidinem & ſevitiam. Felix was a very incontinent perſon and very unjuſt, Paul, to give him his due, treateth of righteouſneſs and temperance, and judgment to come. 2. That Miniſters ſhould give every one their portion, Zuinglius when he had flaſhed terrors in the face of the hardened ſinner, would adde Bone Chriſtiane haec nihil ad te, tender Conſcience this is not for thee: We muſt rightly divide the word of truth, that is not by crumbling and mincing Tim. 2. 15. a Text of Scripture, but giving every one their portion, terror to whom terror belongeth, and comfort to whom comfort 3. It ſheweth what care we ſhould take to know the ſtate of our flock, that we may know how to apply our ſelves toPro. 27. 23 them, Col. 4. 8. Tychichus was ſent to the Coloſſians to know their ſtate, it alſo obligeth private Chriſtians to conſider each others temper, gifts, frame of heart that we may the better ſuite our ſelves to do and receive good. See Heb. 10. 24, 25. In the twenty third verſe is the other part of that duty which they owed to ſtraying Brethren. [And others] thoſe that are of another ſtrain and temper [ſave] that is, do your endeavour to be inſtruments of their Salvation, See 1 Tim. 4. 16. Thou ſhalt ſave thy ſelf, and them that hear thee [with fear] that is, by ſome more ſevere courſe either making the admonition more ſharp, or denouncing judgment againſt them, or by the reverend uſe of Church cenſures, which were then dreadful, as being ſolemnly managed and accompanied with ſome ſenſible marks of Gods vengeance, 1 Cor. 5, 5. anguiſh of Spirit or poſſibly torments of body. [pulling them out of the fire] ſome make it an alluſion to the ſeveral ways of purgation by water or by fire▪ theſe latter like the harder mettals are to be pulled out of the fire, but this ſeemeth to be forced: Rather 'tis an alluſion to the ſnatching of a man whom we would ſave, out the fire where he is likely to be burned; we then not only nicely reach out the hand, but pluck them out with violence, or it may be an aluſion to Lots being plucked out of Sodom by Angels, Gen. 19. 16. [hating the garment ſpotted by the fleſh] 'tis a figurative ſpeech, ſome apply it to the avoiding of the appearance of evil; there is a ſtory of Valentinian in Theod. lib. 3 15. Theodoret, who accompanying Julian the Apostate to the Temple of Fortune, and thoſe that had charge of the houſe ſprinkled their holy water upon the Emperour, a drop falling upon his garment, he beat the Officer, [non-Latin text not transcribed], ſaying, that he was polluted, not purged, and tore off the piece of his garment upon which the drop lighted, hating (ſaith the Hiſtorian) the garment ſpotted by the fleſh: But rather the expreſſion alludeth to the old Law concerning legal uncleanneſs, Lev. 15. 4. The bed whereon he lyeth is unclean, and Verſe 17. every garment is unclean, and therefore I ſuppoſe it noteth their avoiding the ſociety of ſuch evil perſons as in the greater excommunication they were wont to do, which ſeparation was a ſolemn profeſſion how much the Church did deteſt the wickedneſs. Obſervation 1. There is a time when we may uſe ſeverity; others ſave with fear, weak Phyſick doth but ſtir bad humours, not purge them out; nettles if gentle touched, ſting the more; fair, plauſible lectures do hurt to ſeared Hypocrites, there is a time for the Trumpet as well as the Pipe; when we pipe to men in the alluring ſtrains of grace, and they dance not, Then cry aloud, ſpare not, lift up thy voice like a Trumpet, Iſa. 58. 1, but who are theſe others, who muſt be dealt with roughly? I Anſer, 1. The Seducers themſelves, theſe muſt be layd forth in their colours, though the ſeduced muſt be pittied, ſee Titus 1. 11. with 13. They ſubvert whole houſes, teach things which they ought not, them rebuke ſharply; the Prophet flouteth at Baals Prieſts, 1 Kings 18. 27. and Chriſt every where giveth the Phariſees their due load, Oh ye generation of Vipers, and Scribes and Phariſees, and Hypocrites. 2. Thoſe that are hardned, and grown perverſe and ſtubborn; when the iron is blunt we put to the more ſtrength, ſofter ſtrains would but harden theſe more. 3. Thoſe that are ſecure Libertines, wallowing in ſin and pleaſure, we had need put them in fear, though it be diſtastful to the fleſh, 'tis healthful for the ſoul; none hate you worſe then thoſe that ſuffer ſin upon you, if phyſick gripe the bowels 'tis for your good; if the Ch[illegible: 1 letter]rurgeon launce and cut you, yet he doth not hate you. 2. Obſerve this ſeverity muſt ariſe from zeal, a deſire of Gods glory, and their ſalvation; ſave them with fear, (ſaith the Apoſtle) plucking them out of the fire, ſee a Cor. 10. 8. The Lord hath given us an Authority for your edification, not deſtruction, ſo that either God will have us uſe gentle means, or violent to a gentle purpoſe, Tit. 1. 13. Rebuke them ſharply, that they may be ſound in the faith. Well then▪ 1. Take Admonitions in good part, 'tis a ſharpneſs needful and profitable and needful, he is not a friend that dealeth mannerly with you when you are in the fire. 2. It reproveth the undue uſe of Church cenſures; weighty Ordinances are not to [illegible: 2 letters]cquy upon trifles, nor to be proſtituted to carnal ends; the power of the keys is a great truſt, and is to be faith[illegible: 1 letter]ully mannaged; we read of abuſes of this power in Scripture, Iohn 9. 34. and 16. 2. 2 Ep. Ioh. 10. The watch men may take away the Spouſes, Cant. 5. Again obſerve, That fear is a way to reclaim obſtinate ſinners, 'tis ſweet to uſe arguments of love, but ſometimes we muſt lay before men the terrors of the Lord, 2 Cor. 5. 11: Paul an elect veſſel made uſe of threatnings, 1 Cor, 9. 27. Surely men have a mind to ſleep in ſin, when they would always have us come in the still voice. Dives was more charitable than they would have us to be, he would fain diſmiſs a flamy Meſſenger to his Brethren, Luc. 16. 27, 28. Sluggiſh Creatures need the go[illegible: 1 letter]d; in innocency God ſaw it meet to propound a threatning, and fenced the forbidden fruit with a curſe, Gen. 2. 17. if a boiſtrous luſt bear down all milder motives, 'tis good to ſcare the ſoul with threatnings of the Law; fear is good, but the ſervility or ſlaviſhneſs of it is ſinful; fear it ſelf, or a tender ſenſe of Gods wrath and diſpleaſure againſt ſin, is ſo far from being a ſin, that it is a grace rightly converſant with its object: Gods wrath and vindicative juſtice, is the proper object of fear, and ſo it muſt be looked upon by the converted and unconverted. 1. For the unconverted, 'tis the great fault and ſecurity that they do not conſider what a dreadful thing it is to lye under the wrath and diſpleaſure of God, Pſal. 90. 11. there is but a ſtep between them and Hell, and they mind it not; tell them of their danger, and they ſcorn it. 2. The converted are to fear Gods wrath, Mat. 10. 28. 'tis a duty Chriſt injoyneth to his own Diſciples; the words do not only contain a deſcription of the perſon who ought to be feared, but of the ground and reaſon why he ought to be feared; Fear him who is able to caſt body and ſoul into hell fire, is as much as becauſe he is able to cast body and ſoul into hell fire, as appeareth by the Antitheſis, Fear not them that kill the body, that is, becauſe they are able to kill the body, ſee alſo, Heb. 12 28, 29. Though we are to fear Hell as an evil likely to fall upon us (when we are aſſured from Gods favour) yet we muſt fear it, as an evil which God hath power to inflict, and will certainly upon thoſe that diſobey him; we are to fear it, ſo as to eſchew it with a fear of flight and averſation, not with a perplexing and doubting fear. Well then, ſo far 'tis good, but now the ſervility that is ſinful; the ſervility is ſeen partly in the diſ[illegible: 1 letter]ingenuity of it, when our own ſmart and torture is more feared then the displeaſing of God, as a ſlave careth not how his maſters goods go to wrack, ſo he may avoid ſtripes: Partly becauſe 'tis accompanied with an enmity against God▪ ſlaviſh fear hateth God for his holineſs, and feareth him for his wrath; they wiſh his deſtruction, that there were no God: Partly becauſe it cauſeth but an incompleat reformation, it makes a man fotbear ſin, but not hate ſin; a wolf may be ſcared from the prey, that yet keepeth his preying and devouring nature: Partly becauſe there is torment and p[illegible: 1 letter]rplexity in it, 1 John 4. 18. a tend[illegible: 1 letter]r conſcience is a bleſſing, but a ſtormy conſcience is a judgment ſlaves are exerciſed with the torture and rack of perplexing fears. Again from that [pulling them out of the fire] A poor Obſervat. 4. guilty ſecure ſinner is like a drunken man that is fallen into the fire: he is ſo in three reſpects. 1. In point of ſecurity, a drunkard is ready to be burned, but he feeleth it not, ſo they are upon the brink of hell, but are not ſenſible of it, Eph. 4. 19. paſt ſeeling. 2. In point of danger, ſinners are often compared to a brand in the burning, Zech. 3. 2. Amos 4. 11. they are already under the wrath of God, as a beleever hath eternal life, whilſt he is here in the world; they are in the ſuburbs of hell, the fire is already kindled. 3. In point of impotency, and inability to help themſelves; a ſottiſh drunkard that is ouer-poyſed by his own exceſs, lyeth where he falleth, and except ſome friendly hand lift him up, there he periſh; and juſt ſo 'tis with ſinners, they are pleaſed with their condition, and if they be not ſoundly rowſed up, and awakened; they lye and dye, and fry in their ſins: Oh then pluck them out of the fire, warn them to flee from wrath to come. Mat. 3. 7. Miniſter art thou ſenſible of the danger of ſouls? are thy words as burning coals? do they fret through the heart of a ſinner? Chriſtian, art thou ſenſible of the danger of thy carnal neighbours? they are burning in their beds, and thou wilt not cry fire fire! they are beſotted with luſt and error, and wilt thou let them alone? Oh unkind! The next Point is from the laſt clauſe, [hating the garment Obſervat. 5. ſpotted by the fleſh,] Some ſinners are ſo unclean, that we cannot keep company with them without defilement; ſee 1 Cor. 5. 9, 10, 11. ſo 2 Theſ. 3. 14. & 2 Tim. 3. 5. From ſuch turn away: now the reaſon is partly for our own caution; evils made familiar by a cuſtomary converſe, ſeem leſs odious: Partly Theſe are ſpots in your love-feaſts, verſe 12. to vindicate the honour of Chriſt, and the ſoſcieties of his people; the blemiſhes of their miſcarriages redounds to the whole Church, Heb. 12. 15. till they be diſclaimed: Partly to puniſh the offenders, that it may be a means to reduce them, 2 Theſ. 3. 14. 'tis a ſad thing to live an outcaſt from Gods people; let obſtinate and ſcandalous ſinners think of it; and let others learn to bear reverence to Church-cenſures.

Verſe 94. Now unto him that is able to keep you from falling, and to preſent you faultleſs before the preſence of his glory, with exceeding joy. THe Apoſtle having perſwaded them to duty, now commendeth them to the divine grace, as 'tis uſual with the Apoſtles to ſhut up their Exhortations with prayer, to intimate that the fruit of all muſt be expected from God, without whoſe bleſſing Exhortations or Endeavours would be nothing. [To him that is able to keep you] it may be referred either to God or to Chriſt, as Mediatour: [from falling, [non-Latin text not transcribed] that is, from total Apostacy, God is able to keep us altogether from ſin, if we ſpeak of his abſolute power; but he ſpeaketh here of ſuch a power as is ingaged by promiſe and office: Chriſt who is the Guardian of beleevers, hath received a charge concerning them, and is to preſerve them from total deſtruction. [And to preſent you faultleſs.] This Clauſe ſheweth more clearly that Chriſt is intended in theſe expreſſions, for 'tis his office to keep the Church till it be preſented to the Father, and at length will preſent them [faultleſs,] 'tis Eph. 5. 27. Without ſpot and blemiſh: [before the preſence of his glory,] that is, at his glorious appearance, Col. 3. 4. when he ſhall come to judge the world: [with exceeding joy] is meant rather paſſively on our part, then on Chriſts, though it will be a ſweet interview between Chriſt and Beleevers, and he will rejoyce to ſee us, as we to ſee him. The Obſervations are theſe. 1. All means without the Lords grace will not keep us from Obſervat. 1. falling: The Apoſtle requireth duty of the faithful, but asketh grace of God; he had before ſaid, keep your ſelves in the love of God, and now to him that is able to keep from falling, &c. we fall not becauſe God doth not let go his hold; our neceſſities and difficulties are ſo great, that nothing leſs then a divine power can ſupport us, 1 Pet. 1. 5. Ye are kept by the power of God through faith unto ſalvation: This power of God is ſet a work to encourage hope, not to check induſtry, uſe means, but look for his bleſſing: We cannot ſtand a moment longer then God upholdeth us, we are as a ſtaff in the hand of a man, take away the hand and the ſtaff falleth to the ground, or rather as a little infant in the Nurſes hand, Hoſea 11. 3. if we are left to our own feet, we ſhall ſoon fall and get a knock; created grace will never hold out againſt ſo many difficulties: One of the Fathers bringeth in the fleſh, ſaying, ego deficiam, I ſhall fail; the world, ego dicipian, I will deceive them; the Devil, ego eripiam, I will take them away; but [illegible: 1 span] ſaith, ego cuſtodium, I will keep them, never fail them, nor forſake them, and there lyeth our ſafety; the world is full of ſnares, we are carnal, and there are carnal perſons about us, and the Devil is a reſtleſs enemy, watching all advantages; and ſurely having ſo much pride in us, and love of pleaſures, and ſo many worldly deſires, we give them him but too too often, therefore unleſs God keep us, we ſhall be toſſed too and fro like feathers, with the wind of every temptation. 2. Obſerve, That 'tis a great releif to faith, to conſider that God is able to keep us, accordingly you find it urged inObſervat. 2. Scripture, ſee Iohn 10. 28, 29. 1 Pet. 1. 5. Rom. 14. 4. He ſhall be holden up, for God is able to make him ſtand; the two Pillars of the Temple were Boez and Jachin, ſtrength, and he will eſtabliſh; the power of God, and mercy of God, are the two Pillars upon which our confidence ſtandeth: the power of God is a r[illegible: 1 letter]liefe upon a threefold acount. 1. Becauſe the great trouble of the ſoul ariſeth from a diſ-belief of Gods power; we ſtumble at his can, rather then at his will; one ſaid, Mat. 8. 2. Lord if thou wilt thou canſt, but another ſaid, Mark 9. 22. If thou canſt do any thing help us; when we conſider our own infirmities, and corrupt inclinations, and the ſundry temptations and allurements that we meet with in the world; the many lets and diſcouragements which befall us in our heavenly courſe, we think we ſhall never hold out to the end, ſo that want of power is our greateſt trouble, but when we ſtay our ſelves upon the name of God, and conſider how almighty his power is to bear down all created oppoſition, 'tis a great relief to the Soul. 2. Becauſe the power of God is ingaged to help us, it doth not ſimply follow that becauſe God can keep us, that therefore he will keep us, but God hath promiſed to keep us, Jer. 32. 40. and he hath power enough to make good his word, and therefore we cannot miſcarry. 2. There is a charge laid upon Chriſt, we are put into his hands, John 10. 28. he hath not only leave to ſave the Elect, but a charge to ſave the Elect, ſee John 6. 37, 38. 40. they are under his care, [illegible: 1 span] he will imploy the whole power of the God-head rather than be unfaithful, he is to be anſwerable for thoſe that are given to him at the laſt day. 3. The invincible power of God is ſet a work by his unchangeable love, ſo that we may be confident that he, what he is able to do, he will do for us; the power and authority of a relation or friend of ours in Court, is an incouragement, whileſt the friendſhip and relation laſteth. 3. The laſt reaſon is, becauſe the power of God is many ways exerciſed for our preſervation, partly by way of internal influence, ſwaying the heart, and inclining it to his fear, if the will of man were exempt from the dominion of God, then God had made a creature too hard for himſelf; partly in over-ruling and diſpoſing the temptation that it ſhall not be too great for us, 1 Cor. 10. 13. Faithful is God who will not ſuffer you to be tempted ab[illegible: 3 letters] what you are able to bear; partly, in removing the temptation, rebuking Sathan and his Inſtruments, &c. Well then, commit your Souls to Chriſt with the more confidence, 2 Tim. 1. 12. I know whom I have believed, and that he is able to keep that which I have committed unto him unto that day; when the difficulties of Salvation are ſufficiently underſtood, there will need explicite thoughts of the divine power before we can with any confidence truſt our ſelves with Chriſt, and go on with incouragement in well doing. 3. Obſerve, Jeſus Chriſt will one day make a ſolemn preſervation Obſervat. 3. of his people to God, the Apoſtle ſaith here he will preſent you: There is a three-fold preſentation ſpoken of in Scripture. 1. One made by believers themſelves, Rom. 12 1. I beſeech you by the mercies of God that ye preſent your bodies a living ſacrifice▪ and Rom. 6. 13. yield your ſelves unto God, [non-Latin text not transcribed]. When we conſent to ſet apart our ſelves for Gods uſe, to be his in all eſtates, to act for him in all his buſineſſes, then we are ſaid to yield up or preſent our ſelves to God. 2. By Chriſts Meſſengers, they have a charge, and when they have done their work they preſent u▪ to God, 2 Cor. 11. 3. that I may preſent you a chaſt Virgin to Chriſt, 'tis ſweet when Miniſters can ſay here are the fruits of my labours, the pledges of my faithfulneſs. 3. This preſentation is applyed to Chriſt himſelf, now two ways is Chriſt ſaid to preſent us. 1. To himſelf. 2. To God. 1. To himſelf, Eph. 5. 27. that he might preſent it to himſelf a glorious Church, in that place our intereſt in Chriſt and his intereſt in us is repreſented by marriage, in the world we are contracted, but there preſented, actually brought to him when fitted for his uſe; as Eſther when ſhe was choſen out from among the Virgins to be wife to the King, ſhe was firſt purified and ſupplyed with garments, odours, and ſweet▪ ointments out of the Kings houſe, and then when the Moneths of her purification were accompliſhed, was preſented to him, Eſther 2. from 9. to 12. verſe, ſo we are choſen, elected to grace, and then purified and prepared, but at the Kings coſt, we have garments of Salvation out of Chriſts ward-Robe, and odours and ſweet ointments out of his Store-houſe, and then when ſpot and wrinckle is done away, we are preſented to him, he is ſaid to do it, becauſe he hath the main ſtroke in this work. 2▪ To God, ſo 'tis ſaid Col. 1, 22. that he may preſent you in his ſight; that is, in the ſight of God the Father; for the antecedent you find in verſe 19. It pleaſed the Father, &c. Thus Chriſt is ſaid to give up the Kingdom to the Father, 1 Cor. 15. 24. to 28. that is, the Church, the Kingdom is put for the ſubjects governed: Now Chriſts preſenting us to God may be looked upon either [illegible: 2 letters] as an account of his charge in effect he ſaith, I have done the work for which thou haſt ſent me. Chriſt is under an office and obligation of faithfulneſs, he hath a truſt of which he muſt give an account, he is to take care of the perſons of the Elect to juſtifie, ſanctifie, and glorifie them in his own day, now that it may appear that he is not unfaithful in his truſt, he doth preſent them to God as having fully done his work, ſo that no doubt of his unwillingneſs to pardon or ſanctifie, or glorifie, is in effect to charge unfaithfulneſs and diſobedience upon him; for Chriſt as Mediator is ſubordinate, he is Gods, 1 Cor. 3. 18▪ and 1 Cor. 11. 3. The head of Chriſt is God, namely with reſpect to this office and charge, ſo he is under God and to give an account to him; he hath undertaken to make up all breaches between God and us; as to the merit and ſatisfaction he gave an account a little before his going to Heaven, John 17. 4. but as to the application, to every party concerned he will give an account in the laſt day, when he will preſent himſelf and all his flook, ſaying, Behold I and all the little ones which thou haſt given me, Heb. 2. 13▪ when all the Elect are gathered into one troop and company, and not one wanting. 2. As an act of delight and rejoycing in his own ſucceſs, that all that were given to him are now fit to be ſettled in their bleſſed and glorious eſtate, Chriſt taketh a great deal of delight to ſee the proof and vertue of his death, and that his blood is not ſhed in vain, as a Miniſter taketh delight in thoſe whom he hath gained to God, what is our hope, our joy, our crown of rejoycing, are not ye in the day of the Lord, 1 Theſſ. 2. 19. if we rejoyce thus in the fruit of our Miniſterial labours, ſurely Chriſt much more, we have not ſuch an intereſt in them as Chriſt hath, and the main vertue came from his death and ſpirit; 'tis ſaid Iſa. 53. 11. He ſhall ſee of the travel of his Soul, and be ſatisfied, that may be underſtood either of his fore-ſeeing from all eternity, or of his actual ſeeing when the whole is accompliſhed, if you underſtand it of his foreſeeing, the expreſſion is not altogether alien from the point in hand; when Chriſt foreſaw the good ſucceſs of the Goſpel, and what a company he ſhould gain to himſelf in all ages, he rejoyced at the thought ofit; well, ſaith he, I will go down and ſuffer for poor creatures upon theſe tearms; but rather I underſtand it of his ſight of the thing when it is accompliſhed; when he ſhall ſee his whole family together, met in one Congregation: now (ſaith he) I count my blood well bestowed, my bitter agonie well recompenced, theſe are my Crown and my rejoycing: Look as the firſt perſon delighted in the fruits of his perſonal operation, for ſo 'tis ſaid, Exod. 31. 17. In ſix days God made Heaven, and on the ſeventh day he reſted and was refreſhed; he was refreſhed, not in point of wearineſs, but delectation; he rejoyced in the product of his wiſdom, power, and goodneſs; ſo Chriſt in the work of redemption, when his death turneth to a good account, he will delightfully preſent you to God as the proof of it: Theſe are thoſe whom I have redeemed, ſanctified and kept, &c. 3. 'Tis an Act of his love, and recompence to the▪ faithful, they have owned him in the world, and Chriſt wil own them before God, men, and Angels, there is no Saint ſo mean but Chriſt will own him, Luke 12. 8. The Son of man ſhall confeſs him, &c. Father this is one of mine; as for his enemies Chriſt will ſee execution done upon them; ſlay them before my face, Luk. 14. 27. to his friends he will own them publickly, and that [illegible: 1 span] be honoured before the preſence of his glory. Well then, ſee that you be of the number of thoſe whom Chriſt will preſent to God, if he hath purified you to himſelf, Tit. 2. 14▪ he will preſent you to himſelf, if you be ſet a part for God, Pſal. 4. 3▪ you ſhall be brought to God, the work is begun here; privately 'tis done at our deaths; when the foul as ſoon as 'tis out of the body, is conveyed by Angels to Chriſt, and by Chriſt to God, and publikely and ſolemnly at the day of his coming, then he preſents the Elect as a prey ſnatch'd out of the teeth of Lyons, but ſpiritually the foundation is laid, when you dedicate your ſelves to God, Rom. 12. 1. and walk ſo as Chriſt may own you with honour and credit in that great day; if you be the ſcandal of his Ordinances, the reproach of your profeſſion, can Chriſt glory in you then as a ſample of the vertue of his death? Surely no. Again obſerve, That when Chriſt preſenteth the Elect, he Obſervat. 4. will preſent them faultleſs, that is, both in reſpect of juſtification and ſanctification; this was intended before the world was, Eph. 1. 4. he hath choſen us before the foundation of the world, that we ſhould be holy and without blame before him in Love, but is not accompliſhed till then, now we are humbled with many infirmities and ſins, but then preſented holy, unblameable. and unreproveable in his ſight, Col. 1. 22. the work is undertaken by Chriſt, and he will carry it on till it be compleat; here the wedding garments are a making, but then put on. 1. The work muſt be begun, here the foundation is laid as ſoon as we are converted unto God, 1 Cor 6. 11. 2. This work increaſeth daily more and more, 1 Theſſ. 5. 23. 24. we are not faultleſs, but Chriſt will not reſt till we be faultleſs, he is ſanctifying further and further, that we may be blameleſs at his coming, he will purſue the work cloſe till it be done. 3. 'Tis ſo carried on for the preſent, that our juſtification and ſanctification may help one another, the benefit of juſtification would be much leſſened if our ſanctification were compleat, and our ſanctification is carried on the more kindly becauſe the benefit of juſtification needeth ſo often to be renewed and applyed to us; [illegible: 1 span] inherent righteouſneſs were more perfect, imputed righteouſneſs would be leſs ſet by, in this great imperfection under which we now are, we are too apt to fetch all our peace and comfort from our own works, to the great neglect of Chriſt and his righteouſneſs, therefore doth the Lord by little and little carry on the work of grace, that by the continual ſenſe of our defects, and the often making uſe of Juſtification we may have the higher apprehenſions of Gods Love in accepting us in Chriſt, the reliques of ſin trouble us as long as we are in the world, and ſo the benefit is made new to us, which otherwiſe would wax old and out of date, and the benefit being made new, increaſeth our love to God, Luc. 7. 47. and putteth us upon the ſtudy of holineſs. 4. At the laſt day all is fully accompliſhed, 1 Col. 22. Well then, let us wait upon God with incouragement, and preſs on to perfection upon theſe hopes, ſurely we ſhall be faultleſs, Chriſt would never have given us 2 Cor. 1. 22. earnest if he meant not to ſtand to his bargain. The next clauſe is [before the preſence of his glory▪ ] noteObſervat. 5. thence, that Chriſts preſence at the day of Judgment will be exceeding glorious; for he will then appear not only as the Son of man but as the Son of God, Matth. 16 27. he will then appear not only as the Saviour but as the Judg of the world, both for the terror of the wicked, 2 Theſſ. 1. 8. and as a pattern of that glory which ſhall be put upon the godly, Col. 3. 4. and Phil. 3. 21. Well then, let us not deſpiſe Chriſt, now he lieth hid under the vail of the Gospel, but with comfort let us expect his coming; for when he is glorious we ſhall ſhare with him, and appear alſo in glory: And let us not think ſhame of his ſervice, what ever diſireputation the world ſhall put upon it. The laſt particle in the words, is that [with exceeding Obſervat. 6. joy] from thence note, The day of Chriſt to the godly is a joyful day; when others howl, you ſhall triumph, when others are dejected, and call upon the Mountains to cover them, Rev. 6. 16. you ſhall lift up the head for your redemption draweth nigh, Luc. 21. 28. Chriſt will be glad to ſee you, whom he hath carried in his heart from all eternity, for whoſe ſake he came into the world and dyed, and for whom he went back again into Heaven, that he might negotiate with God in your behalf, and whom he now cometh to receive unto himſelf, that you may be for ever there where he is; and ſurely you that have received Chriſt into your hearts, and loved him though unſeen, and ſerved him though with the loſs and hazard of all, will be glad to ſee him in all his glory and royalty, eſpecially when you ſhall hear him calling upon you, Come, ye bleſſed of my Father, enter into the Kingdom prepared for you. Oh that we could act over this joy aforehand! faith is a bird that can ſing in winter; before Chriſt came in the fleſh the Patriarchs got a ſight of him by the Eagle-eye of faith, and rejoyced at the thought of it, John 8. 56. Your Father Abraham rejoyced to ſee my day, and he ſaw it and was glad. Oh ſurely our hearts ſhould be warmed with the thought of that bleſſed day, when we ſhall be able to ſay, Yonder, even there is our great Lord!

Verſe 25. To the only wiſe God, our Saviour, be glory and majeſty, dominion and power, now and ever, Amen. THe Apoſtle in this verſe goeth on with that doxology which he had begun in the former, here you may take notice of the deſcription of the perſon to whom the praiſe is given, he is diſcribed 1. By his excellency, the only wiſe God. 2. By our intereſt and the benefit we receive by him, and our Saviour. 2. The aſcription of praiſe, Be glory, &c. there is 1. what is aſcribed, glory majesty, dominion, and power. 2. The duration, how long he would have this aſcribed, now and ever. 3. Manner, in what faſhion 'tis aſcribed, in the particle, Amen, with which all is ſealed and cloſed up, this particle implieth, 1. Our confidence, that it ſhall be ſo, 2. our hearty affection that it might be ſo, love ſaith let it be, and faith it ſhall be; for faith is a prophetick grace, in prayer it anſwereth its ſelf. But let us go over theſe particulars more fully and diſtinctly, from the deſcription of the perſon [to the only wiſe God our Saviour] that Chriſt is God, we proved before on verſe 4. ſee pag. 222. and 230, 231, 232, 233, 234▪ and that Chriſt is a Saviour, and how, on the ſame verſe, pag. 227, 228, 229, I ſhall only now obſerve. 1. That God is wiſe. 2. That God is only wiſe. 3. That Obſervat. 1. Jeſus Chriſt as Mediator hath a right to this attribute. I begin with the firſt, That wiſdom is aſcribed to God, Gods wiſdom is a diſtinct notion from his knowledge he doth not only know all things, but hath ordered and dispoſed them with much counſel, the wiſdom of God is aſſerted in the word, Job 9. 4. and Job 12, 13▪ and proved there by what he hath beſtowed upon man, he that teacheth man knowledg, ſhall not he know? Pſal. 94. 10. what ever man hath from God, God hath it in himſelf in a more eminent degree: and 'tis alſo evidenced by the works of God, as in the works of creation, providence▪ and the methods of his graces. 1. Much of his Pſal. 104. 24 1 Cor. 1. 21. wiſdom is ſeen in creation, there his wiſdom is diſcovered in the excellent order of all his works, their mutual correſpondence and fitneſs for the ſeveral ends and ſervices for which they were appointed; the order of the world ſheweth the wiſdom of God, the order of placing the creatures, ſee Pro. 3. 19, 20. the Lord by wiſdom hath founded the earth, by underſtanding hath he eſtabliſhed the Heavens, by his knowledg the depths are broken up and the clouds drop down the dew; the earth is ſet lowermoſt as the foundation of all the reſt, the Sea pent up within its channels, the air above them both, and the Heavens higher than all▪ the Stars and Planets placed in the Firmament, and the fiſhes in the Sea; the order of making, God proceeding from things imperfect to perfect, firſt the rude maſs, then the Heavens and the vaſt earth, and glorious creatures, but without life, then the herbs and plants that have life but not ſenſe and motion, then the brute creatures, that have ſenſe and motion but not reaſon, then man with a reaſonable Soul, after his own image; in this order you may obſerve, firſt the dwelling place is appointed, then the food, then the creature that feedeth upon it, the beaſts upon the herbs, and man upon the beaſts: The Queen of Sheba was aſtoniſhed at Solomons wiſdom, when ſhe perceived the well ordering of his family, certainly if we did obſerve the order of nature, we would ſtand wondering more at the wiſdom of God: Next obſerve the correſpondence that is between all the parts of the world, compared ſometimes to a building, wherefore God is called [non-Latin text not transcribed], an artificial Builder, Heb. 11. 10. In this great houſe every part conſpireth to the beauty, ſervice, and dece[illegible: 1 letter]cy of the whole, the roof is Heaven, and therefore the Spheres are called chambers and ſtories in the Heavens, Amos 9. 6. The foundation is earth, Job 38. 5, 6. The Stars and glorious Luminaries are the windows, the Sea the water courſe, &c. Sometimes 'tis compared to the frame and ſtructure of mans body, Heb. 11. 3. The worlds were framed, 'tis in the original, [non-Latin text not transcribed], ſet in joynt, as all the members of the body are tied together by ſeveral ligaments, &c. Sometimes to an Army, Gen. 2. 1. The Heavens were finiſhed and all the hoaſt of them. Order is neceſſary every where but eſpecially in an hoaſt, there every one muſt keep in his rank and ſtation, thus the Stars have their courſes, Judges 5. 20. and the clouds their courſes, Job 37. 12. yea, the Graſhoppers march as an army, Joel 2. 15. The next thing that ſheweth the wiſdom of God, is their fitneſs for uſe and ſervice, the work mans skill is as much commended in the uſe of an inſtrument as in the making and framing of it; the upper Heaven'[illegible: 1 letter] fitted to be the everlaſting manſion of the Saints, the middle Heaven to give us light, and heat and influence, the air, or lower Heaven, for breath, the earth for habitation, the Seas for navigation, the herbs and plants for food and medicine, &c. Look upon the bodies of living creatures and tell me if there be not a wiſe God; Galen ſaith there are 600 muſcles in the body of man, and every one fitted for ten uſes; ſo for bones, nerves, arteries and veins, whoſoever obſerveth their uſe, ſcituation, and correſpondence of them, cannot but fall into admiration of the wiſdom of the Maker, who hath thus exactly▪ framed all things at firſt out of nothing, and ſtill out of the froth of the blood: The wiſdom of men and Angels cannot mend the leaſt thing in a flye; the figure, colour, quality, quantity, of every worm, and every flower, with what exactneſs is it ordered? as if God had nothing elſe to do but to bring forth ſuch a creature into the world as the product of his infinite Wiſdom. 2. Providence, Gods wiſdom is much ſeen in the ſuſtentation and governing of all things, Eph. 1. 11. He worketh all things according to the Council of his will; do but obſerve a little now all things are put into a ſubſerviency to Gods purpoſe, ſometimes the ſmalleſt things occaſion events of the higheſt concernment; the occaſion of Joſephs greatneſs in Egypt was a dream▪ a lye caſt him into priſon, and a dream fetched him out: ſometimes the moſt caſual things to us are the moſt neceſſary means to accompliſh that which God aimeth at; A certain man drew a bow at peradventure, and ſlew the King of Iſrael between the joints of the harneſs, 1 King. 22. 24. Contingencies to us are infallihle events as to the purpoſes of God: voluntary things that depend upon the will of man, fall under the ordination of the will of God; there is more wiſdom ſhewn in ruling a skittiſh horſe, then in rolling a ſtone or dead thing; God ſheweth his wiſdom in guiding the courſes of the ſtars, but much more in diſpoſing the heart of man, Prov. 21. 1. there is nothing ſo confuſed, but if you look upon it in its reſult and final tendency, there is beauty and order in it, the tumults of the world, the proſperity of the wicked, carnal men think them the diſgrace and blemiſh of providence, whereas they are the ornament of it, Pſal. 92. 5. Lord how glorious are thy works? thy thoughts are very deep! man is diſcontented becauſe he cannot fathom the deep thoughts of providence: nothing ſo oppoſite, ſo bad, but God can bring good out of it; the ſins of men ſet forth the beauty of providence, as ſhadows and black lines in a Picture ſet it off the more, ſee Acts 4. 28, and Job 5. 12, 13. Chriſt hath been beholding to his enemies as much as to his friends, their potent oppoſition hath occaſioned the further increaſe of his Kingdom. 3. In the methods of his grace, ſo I call all the tranſactions of God about the ſalvation of ſinners from firſt to laſt; the rejection of the Jews, and calling of the Gentiles. Rom. 11. 33. Oh the depth of the riches of the wiſdom and knowledg of God: the various diſpenſations uſed in the Church before the Law, under the Law, and time of the Goſpel, theſe are called [non-Latin text not transcribed], the manifold wiſdom of God, Eph. 3. 10. Redemption by Chriſt, the great plots of Heaven, called the hidden wiſdom of God in a myſtery, and without controverſie a great myſtery, 1 Tim. 3. 16. that which Angels deſire to pry into; Gods Maſter piece, wherein all things by a rare contrivance, are ordered for Gods glory, and mans good, the wonder of it will take up our hearts to all eternity; to ſee the ruins of the fall ſo exactly repaired, the glory of God ſalved, the comfort of man provided for, [non-Latin text not transcribed], Oh the depth of this glorious miſtery! Again▪ The various acts of love, whereby God ſubdueth ſinners to himſelf; this taking ſinners in their moneth, and diſpoſing of unthought of circumſtances and paſſages of providence in order to their converſion: Once more, the over-ruling of all events to further the eternal bleſſedneſs of the Saints, Rom. 8. 28. In all theſe I have forborn particular illuſtrations, that the diſcourſe may not ſwell up into too great a bulk. Now whoſoever ſhall ſeriouſly conſider theſe things, will certainly conclude God is wiſe; but further, conſider the uſual concomitants of Gods▪ wiſdom, and then we may come to make ſome uſe of this meditation. Wiſdom in God is accompanied with immaculate holineſs, and infinite power; in the Devils there is great cunning great power, and much wickedneſs; in man there is much ſhame, little power, and leſs wiſdom; Gods power and wiſdom are often counted in the expreſſions of Scripture, Job 9, 4. He is wiſe in heart, and mighty in power, ſo Job 3[illegible: 1 letter] 5. He is mighty in ſtrength and wiſdom the two for midable properties Dolus an virtus quis in hoſte requirit? in an adverſary, and the deſire able properties in a friend, ſo ſee 1 Cor. 1. 25. Again, 'tis joyned with holineſs he is moſt wiſe, and moſt holy, glorious in holineſs, and rich in wiſdom. Well then, let us often admire the Wiſdom of God; Ʋſe 1. look up to the Heavens, and what do you find there? The work of a wiſe God. Jer. 10. 12. Look to the ſtructure of all things round about you, and what offereth its ſelf to your thoughts? by his wiſdom he hath eſtabliſhed the world. Jer. 10. 12. Look within you and you cannot chuſe but ſay, Oh God I will praiſe thee, for I am fearfully and wonderfully made, Pſal. 139. 14. Look into the Scriptures and conſider the ſtupendious myſteries that are revealed there; of the Trinity in unity, God manifeſted in our fleſh, a Virgin conceiving, Chriſt dying, and can you hold from crying out, Oh the depth of the riches, both of the wiſdom and knowledg of God? Rom. 11. 33. view theſe things again and again; we cannot take up all of God, in one, or many, or all our meditations. 2. Let not it be a bare ſpeculation, but improve it, 1. To Ʋſe 2. quicken you to prayer, where ſhould we go for wiſdom when we need it, but to the wiſe God? ſee Job 28. 12. James 1. 5. Job 329. Solomon asked wiſdom and had it 2. Improve it to thanks; when you are able to diſcern your way and your work, P. ov. 2. 6. 3▪ Improve it to waiting, Iſa 30 8 He is a God of judgment, bleſſed are all they that wait for him; when things grow croſs, let the wiſe God alone till you ſee the end of his work; will you be his Councellor, and teach him how to mannage his affairs? he knoweth how to deliver the godly, &c. 2 Pet. 2. 9. 4. Improue it to patience and contentation; the wiſe God knoweth how to make uſe of thee in every condition, where ever thou art ſay, I am there where God hath ſet me, God knoweth what is better for me, then I do my ſelf, he that hath put all things in their places, hath put me in this peace, and here I will glorifie him, 1 Cor. 7. 22. euery croſs is choſen and elected, as well as your perſons, there are ſecrets of wiſdom in providence that are not always to be found in the ſurface and out ſide of it, Job 11. 6. though it appear in a way of rigor, yet God may have a deſign in it of mercy to me, and glory to himſelf. The nex Point is, That God is only wiſe, ſee the ſameObſervat. 2. expreſſion, 1 Tim. 7. 17. and Rom. 16. 27. why you will ſay this is a communicable Attribute, God hath endowed man with a ſpirit of wiſdom, and humane prudence is an emblem and reſemblance of divine providence, how then is God only wiſe? I Anſwer, wiſdom in God is in ſuch an infiniteneſs and exceſs that wiſdom in man is but folly in compariſon of it, there is none as he, there is none wiſe but from him; in ſhort, God in three reſpects is only wiſe. 1. Originally, and independently wiſe, not by communication from another, but of himſelf; our wiſdom is but aray communicated from the father of lights, James 1. 17. a drop from the Ocean, a beam from the Sun, the whole knowledge of the Angels is but a ſpark of this light. 2. God is eſſentially wiſe, and ſo only wiſe: do not underſtand God to be wiſe as if wiſdom had made him wiſe, as it happeneth among the creatures, in them wiſdom is a ſeparable quality, diſtinct from their Eſſence: now Gods Wiſdom is Himſelf, and Himſelf is his Wiſdom, the perfections of the creature, are like the gilding which may be layed on upon veſſels of wood or ſtone, the matter is one thing, and the varniſh or ornament is another; but the perfections of God are like a veſſel made of pure beaten gold, where the matter and the ſplendor, or adorning, is the ſame. 3. God is infinitely wiſe, and ſo only wiſe, as the Candle giveth no light when the ſun ſhineth, our wiſdom is bounded within narrow limits, and extendeth but to a few things, but Gods to all things; we count them fools that can only mannage petty matters, buy and ſell, and keep out of harms way; ſuch fools are all creatures to God, whoſe wiſdom is unlimitted and incomprehenſible; they that can mannage a ſmall Common-wealth with Advice▪ and Council, are cryed up ſor wiſe men; but now God mannageth the affairs of the whole world, both viſible and inviſible; he careth for all things, from the Ant to the Angels, nothing ſo ſmall as to eſcape his knowledge, nothing ſo great as to burden his mind, the ſun doth with the ſame eaſineſs ſhine upon the whole world, as upon one field: ſo doth God mannage the government of the whole world as of one perſon or creature: our wiſdom is gotten by learning, but who hath directed the ſpirit of the Lord, Iſa▪ 40. 17. our wiſdom is bettered by experience, therefore old men are moſt prudent; but Gods wiſdom is uncapable of increaſe, as being in an infinite fullneſs; we are often deceived; men of the greateſt ſegacity and cunning, fail in their plots and enterpriſes, and ſo their wiſdom is turned into folly; but 'tis not ſo with God, His Council ſhall ſtand, Pſal. 33. 11. there can no difficulty occur, but what is foreſeen: he goeth not upon probability and conjecture, but certain foreknowledg: Man can attend but upon one care at once, various thoughts ſcatter the mind, and weaken it, but God in one moment of under standing ſeeth all things, and wiſely diſpoſeth of all things; Gods wiſdom doth not deliberate with heſitancy, or conſult with doubt, his thoughts are ſimple, and not ſucceſſive, and in their way of diſcourſe. Thus you ſee what good reaſon there is why God ſhould be ſaid to be only wiſe. Well then, let not the creature ſeem wiſer then God, and cavil at what he hath revealed, becauſe we underſtand it not; we cannot know the nature of an Ant, we are puzzled in the leaſt creature, no wonder then if humane reaſon grow giddy, when it pryeth into the deeps of God; there ſhould be [non-Latin text not transcribed], the obedience of faith to all that is revealed; and divine truth, like Pills, muſt be ſwallowed rather then chewed, received upon Gods ſingle Authority, when we ſee no reaſon for them, for God is only wiſe: Again, when you think of the perfections of God you muſt raiſe your thoughts above the Law, and all manner of all created beings. The next Point is, That Chriſt Jeſus our Saviour is worthy Obſervat. 3. to be accounted the only wiſe God: Chriſt is wiſe as he is God, and as he is Man. 1. As he is God, ſo he is called the wiſdom of the Father, 1 Cor. 1. 24. and repreſented to the antient Church under this title, as Prov. 1. 20. and Prov. 8. per totum, wiſdom is there ſpoken of as a perſon, and the diſcriptions there uſed are proper to Jeſus Chriſt; ſome ſuppoſe the Heathens had ſome traditional knowledg of this myſtery and appellation; for as Chriſt the wiſdom of the Father was eternally and ineffectably begotten in the divine Eſſence, ſo they worſhipped a Goddeſs whom they called the Goddeſs of▪ wiſdom, and fained that ſhe was begotten by Jupiter of his own brain, and they called her [non-Latin text not transcribed] ▪ which word is much like in ſound with the Hebrew word, Adonai Lord. 2. As he is man, he received the habits of all created knowledg and wiſdom, as all other graces without meaſure, John 3. and ſo 'tis ſaid, Col. 2. 3. In him are hid all the treaſures of wiſdom and knowledg. Well then, ſince Chriſt hath brought down wiſdom to us in our own nature, let us be more ſtudious to get it into our hearts: As Mediator, he is fitted to make us wiſe to Salvation, and appointed by God to be wiſdom to us, 1 Cor. 1. 30. Once note more from the other title, that is here givenObſervat. 4. to Chriſt [our Saviour] Thoſe that have had any benefit by Chriſt will be very much affected with his praiſe; there is a double ground of exalting Chriſt, a ſight of his excellency, and a ſenſe of his benefits; and there is a double notion by which our honouring of Chriſt is ſet forth, praiſe and bleſſing; praiſe hath reſpect to his excellency▪ and bleſſing to his benefits, Eph 1. 3. We may praiſe a man for his worth, though we have no benefit by him, and ſo we are bound to praiſe God for the excellency of his nature, though he had never done us good; but now when he is our God and our Saviour, and hath ſhewed us ſo much of his goodneſs and mercy in Chriſt, we ſhould be ever praiſing him, Phil. 4. 20. Now unto God and our Father be glory for ever and ever, Amen; Glory is due to him as God, much more as our Father, his worth and excellency, though he were a ſtranger to us doth deſerve an acknowledgment, but when we conſider what he is to us▪ and what he hath done for us, then we can hold no longer, the heart being affected with a ſenſe of his kindneſs, breaketh out, to our Father, to our Saviour, be glory for ever and ever. Well then conſider the Lords excellencies more, and obſerve his benefits, and work them upon the heart till you be filled with a deep ſenſe of his love, and find ſuch an impulſion in your Spirits as you cannot hold from breaking out into his praiſe. I come now from the deſcription to the aſcription▪ to himObſervat. 5. be glory, &c. Can we beſtow any thing upon God? or wiſh any real worth and excellency to be ſuper-added to him? I anſwer no, the meaning is, that thoſe which are in God already may be firſt more ſenſibly manifeſted. Iſa. 64. 2. Make thy name known among the nations. 'Tis a great ſatisfaction to Gods people, when any thing of God is diſcovered, they value it above their own benefit and ſafety, ſee Pſal. 115. 1. they preferre the glory of mercy and truth before their deliverance. 2. More ſeriouſly and frequently acknowledged, 'tis a great pleaſure to the Saints to ſee others praiſe God, Pſal. 107. 8. Oh that men would praiſe the Lord for his goodneſs, and for his wonderful works to the children of men. 3. More deeply eſteemed, that God may be more in requeſt, more in the hearts of men and Angels, Gods children no not count it enough that God is glorified by themſelves, but they deſire alſo that God may be glorified by others; as fire turneth all things near it into its own nature, ſo is grace diffuſive; good men are loath to go to Heaven alone, they would travel thither by troops and in company. But let us more particularly take a view of this aſcription, and ſo firſt what is aſcribed, glory, majeſty, dominion, and power. Let us open theſe words. Glory is clara cum laude notitia, excellency diſcovered with praiſe and approbation▪ and notech that high honour and eſteem that is due to Chriſt. Majesty is the next word, which implieth ſuch greatneſs & excellency as maketh one honoured & preferr'd above all, therefore a ſtile uſually given to Kings, but none ſo due as unto Chriſt, who is King of Kings and Lord of our Lords. The third term is dominion, which implieth the foveraignty of Chriſt over all things, eſpecially over the people whom he hath purchaſed with his blood. The laſt word is, power, which ſignifieth that all ſufficiency in God, whereby he is able to do all things according to the good pleaſure of his will. From hence obſerve, 1. A gracious heart hath ſuch a ſenſe of Gods worth and Obſervat. 6. perfection, that it would have all things that are honourable and glorious, aſcribed to him, therefore are divers words here uſed▪ When we have done our utmoſt we come ſhort; for Gods name is exalted above all bleſſing, and above all praiſe, Nehem. 9. 5. Yet 'tis good to do as much as we can: Love to God will not be ſatisfied with a little praiſe, I will praiſe him yet more and more, love inlargeth the heart towards God, if there be any thing more excellent he ſhall have it; well then 'tis a ſign of a dead heart to be a niggard in praiſes, to be ſparing, careleſs, or cold this way. 2. When we think of God, 'tis a relief to the Soul to conſider Obſervat. 7. of his glory▪ majeſty, dominion and power; for this is that which the Apoſtle would have to be manifeſted, acknowledged, and esteemed in God, as the ground of our reſpect to him; it incourageth us in our ſervice, we need not think ſhame of his ſervice to whom glory, and power and majesty and dominion belongeth: It hearteneth us againſt dangers; ſurely the great and glorious God will bear us out in his work; it increaſeth our awe and reverence, ſhall we ſerve God in ſuch ſlight faſhion as we would not ſerve the Governour? Mal. 1. 8. 'tis a leſſening of Gods majeſty, you do not treat him as a great and glorious Potentate, Mal. 1. 14. It inviteth our Prayers, to whom ſhould we go in our neceſſities but to him that hath Dominion over all things, and power to diſpoſe of them for the glory of his majesty: It increaſeth our Dependance, God is glorious, and will maintain the honour of his name and truth of his promiſes: When we are daunted by earthly Potentates 'tis a relief to think of the majeſty of God, in compariſon of which all earthly Grandure is but the dream of a ſhadow: Again, God that hath a ſoveraignty▪ over all things, and ſuch an almighty power to back it, will not be wanting to do that which ſhall make for his glory. 2. The next conſideration in this Aſcription, is the duration,Obſervat. 8. now and ever: Thence note, The Saints have ſuch large deſires for Gods glory, that they would have him glorified everlaſtingly, and without ceaſing, they deſire the pre, ſent age may not only glorifie God, but the future, when they are dead and gone the Lord remaineth, and they would not have him remain without honour; they do not take death ſo bitterly, if there be any hopes that God will have a people to praiſe him: and their great comfort now is the expectation of a great Congregation, gathered from the four winds, united to Chriſt, preſented to God, that they may remain with him, and glorifie him for evermore; 'tis the comfort of their hearts to ſee this Congregation a making up every day, that there are Saints and Angels to praiſe God, whileſt others grieve and diſhonour him; they prize their own ſalvation, upon this ground that they ſhall live for ever, to glorifie God for ever, ſee Eph. 3. 21. Pſ. 41. 13 Pſal. 106, 48. Now this they do, partly from their love to Gods glory, which they prize above their own ſalvation, Rom. 9. 3. Partly in thankfulneſs to God for his everlaſting love to them; God is from everlaſting to everlaſting, and his love is from everlaſting to everlasting, Pſal. 10[illegible: 1 letter]. 17. he was their God, and will be their God for ever and ever, and therefore they purpoſe to be his people, and to praiſe him for ever and ever. Well then, get theſe large deſires for Gods glory, that he may be honoured in all ages, and in all places, Pſal. 113. 2, 3. What have ye done in a tendency here unto, that proſperity may praiſe God? do you labour to promote the knowledg[illegible: 1 letter] of Chriſt, and the ſucceſſion of Churches, all the ways that you can? zeal in your place is a good argument that you are well▪ affected in this kind; as a Maſter of a family haſt thou taken care to keep Religion alive among thy children when thou art dead and gone? Gen. 18. 19. as a Merchant haſt thou promoted Religion with thy▪ Traffique? Deut. 33. 18, 19. as a Magiſtrate doeſt thou take care to ſecure the intereſt of Chriſt to poſterity that the ſucceſſion of Churches may not be cut off; Miniſters, have you been witneſſes for God to the preſent age? and behaved your ſelves as Truſtees for the next Age? Have you taken care that God may be honoured then? that we do not tranſmit prejudices againſt the ways of God, and corruptions in Doctrine and worſhip to poſterity? Oh where is this affection, this wiſhing, To him be glory now and ever? The laſt thing in this Inſcription, is the Particle Amen, which is ſignaculum fidei & votum deſiderii noſtri, it ſignifieth an hearty conſent to Gods promiſe, and a ſteady belief that it will continue to all generations: this word is often put at the end of Prayers and Doxologies in Scripture, ſee Rev. 5. 13, 14. Rom. 16. 27. Phil. 4. 20. &c. and ſometimes 'tis doubled for the greater vehemency, Pſal. 51. 13. Pſ. 72. 19. Pſal. 89. 52. and it ſeemeth by that paſſage oft he Apoſtle that antiently it was audibly pronounced by the people in publick Aſſemblies, at the concluſion of prayers, 1 Cor. 14. 16. and ſince that Hierom telleth us that Amen eccleſiae inſtar t[illegible: 1 letter]ni[illegible: 1 letter]ru[illegible: 1 letter]reboabat, that the Amen was ſo heartily ſoundedObſervat. 9. out by the Church, that it ſeemed like a crack of thunder: Certainly 'tis good to conclude holy exerciſes with ſome vigor and warmth; natural motion is ſwifter in the end and cloſe, ſo ſhould our ſpiritual affctions be more vehement, as we draw to a concluſion, and when the Prayer is done, put out the efficacy of our faith and holy deſires in a ſtrong Amen, that it may be to you according to the requeſts of your hearts, and you may come away from the Throne of grace as thoſe that have had ſome feeling of Gods love in your Conſciences, and are perſwaded that he will accept you, and do you good in Jeſus Chriſt. Again obſerve, There ſhould be an Amen to our praiſes, as Obſervat. 10 well as to our prayers, that we may expreſs our zeal and affection to Gods glory, as well as to our own profit; many with the Leapers will ſay Amen, to Jeſus, Maſter have mercy on us, but we are not as ready to ſay Amen, to this to whom be glory, &c. our Hallelujahs ſhould ſound as loud as our Supplications, and we ſhould as heartily conſent to Gods praiſes, as to our own requests. Laſtly, In deſiring the glory of God to all ages, we ſhould Obſervat. 11 expreſs both our faith and love, faith in determining that it ſhall be, and love in deſiring that it may be ſo with all our hearts, both are implyed to the word Amen; it will be ſo what ever changes happen in the world, God will be glorious; the Scene is often ſhifted, and furniſhed with new Actors▪ but ſtill God hath thoſe that praiſe him, and will have to all eternity. Well then, let your faith ſubſcribe, and put it to its ſeal to the glory of God in Chriſt: and let earneſt love interpoſe: Lord let it be ſo, yea Lord let it be ſo; heartily deſire it, and with the whole ſtrength of your ſouls; ſet to your ſeals without fear, 'tis a requeſt that cannot miſcarry, and follow it with your hearty acclamations; the world ſhall continue no longer, when God ſhall have no more glory by it; here you may be ſure you pray according to Gods Will, and therefore may take it for granted▪ only follow it earneſtly, ſay, Lord what ever become of us, and our matters, yet let thy Name be glorified: Amen, Lord let it be even ſo. Now Bleſſed be his glorious Name for ever, and let the whole earth be filled with his glory: Amen, and Amen, Pſal. 72. 19.