may prove remembrancers of duty Leah and Alphaeus in imposing names on their Children made use of such as might put Parents and Children another day upon holinesse God call'd Abram Abraham to strengthen his faith Hannah gave the name of Samuel to her son 1 Sam. 1.20 because a son of prayers 'T is good to impose such names as expresse our baptismal promise A good name is as a thread tyed about the finger to make us mindfull of the errand we came into the world to do for our Master 4. Obs 4. Ministers especially ought so to carry themselves as that they may not be ashamed to their names that their name prefix'd may be a crown a credit to their Writings that whensoever their names are spoken of the hearer may bless them that their names may be as a sweet perfume to their actions Many Christians names are so odious that what they say or do is blemish'd because it comes from them it had been good if it had been another's He is a dead man among the living that hath a hatefull name It 's a great mercy when our names out-live us it 's a great punishment when we out-live our names They that honour God shall have the spirit of glory rest upon them He that is a Iude a Confessor of Christ shall never want that honour 5. Obs 5. Wee should not do that which we are asham'd or afraid to own or put our names to I deny not but in some cases it may be lawfull to change our names or forbear to mention them either by tongue or pen but then we should not be put upon such straits by the badnesse of our actions as the most are which we are asham'd to own but by the consideration of Gods glory or the Churches good or our own necessary preservation in time of persecution which may be the more advanced by the concealing of our names Thus Bucer in times of trouble for the Gospel call'd himself Aretius Felinus Calvin's Institutions were printed under the name of Alcuinus But these did not conceal themselves for sin but safety nor yet so much for safety as Gods glory I pass from the Name and I proceed to the second thing in the description of the Author of this Epistle and that was his Office A servant of Iesus Christ Of this 1. By way of Explication 2. By way of Observation 1 For Explication Here two Points are to be opened 1. In what respect Jude was the servant of Christ 2. Why he here so stiles himself 1. In what respect Jude was the servant of Christ He was so in four respects Deus est Caussa rebus tam â—ssendi quam siendi Implicat contradictionem ut Deus communicet alicui creaturae nè à se dependeat hoc enim facto communicaret ut non esset creatuâ—a Dau. in Col. 1.17 Servus in Latina linguadictus est à servando quòd hi qui jure belli possent occidi à Victoribus cum servabantur servi fiebant Aug. li. 19. de C.D. c. 15. 1. Of Creation and sustentation as are all creatures Psal 119.91 All are thy servants from the highest Angel to the lowest worm Col. 1.16 17. All things were created by him and for him and by him all things consist The whole world is but his Family altogether at his finding should he shut his hand the house would be famish'd If he withdraw his manu-tenency the world would fall 2. In respect of Redemption from the power of sin and Satan from their condemning and destroying power Heb. 2.15 Rom. 8.1 Luk. 1.74 From their corrupting and defiling power Rom. 6.18 Eph. 6.6 And that this was a redemption deserving to make us servants to the Redeemer appears in that it was not only by Conquest and vindication from our enemies when as the Conqueror might have destroyed us as well as taken us or destroy'd them in which respect according to all usage and equity we ought to be for ever his servants but a redemption also by purchase the Lord JE SUS having paid no less price then his own precious blood 1 Pet. 1.18 19. 1 Cor. 6.20 in which consideration the Apostle strongly argues That wee are not our own but serve for the glorifying of another 3. Isa 49.3 Heb. 3.5 Psal 89.21 Hag. 2.23 This Apostle was the servant of Christ more peculiarly by way of speciall office and function In which respect as Christ himself Moses David Cyrus Zerubbabel c. were called Gods servants so are the Prophets in the Old Jer. 35.15 Amos 3.7 Rom. 1. Phil. 1. Tit. 1. 2 Tim. 2.24 the Apostles and Ministers in the New Testament called servants Although it 's granted the Apostles were servants in a different way from other Ministers both in regard of the manner of their calling which was by immediate mission and appointment from God as also of the extent of their power which was not tyed up or confined to one place Mat. 28.19 Mark 16.15 Matt. 5.13 but granted to them for the planting and governing of Churches in any part of the world In which respect some think they are called the salt of the earth In regard of this function and Office of Apostleship Iude principally calls himself a servant of Christ though not barely and solely in respect of Gods calling him to it but in respect also of his own diligence and faithfulness in endeavouring to discharge his Office to which he was call'd as Peter exhorts 1 Pet. 4.10 and as Paul speaks of himself 1 Cor. 9.16 For Christ keeps no servants only to wear a Livery As he is not a titular Lord so neither are his servants titular servants All their expressions of service reach not the emphasis either of their desires or duty 2 The second thing to be opened is the cause why the Apostle here stileth himself the servant of Christ 1. Some think to shew his humility and modesty in that he who might have us'd the title either of Apostle or Brother of the Lord rather contents himself with this note of duty and service common to every Christian Others better for the confirming and comforting of himself in his work in that his Lord whom he served and who had set him on work would stand by him both in protecting his person and prospering his work Others and those upon cleerest grounds conceive that the Apostle here imbraceth this title of servant in respect of others that his doctrine might with more respect and readinesse be received by those to whom he wrote seeing that he was called to his work and that by such a Master whose service added not more dignity to him then â—t required duty from them This for Explication the Observations follow 1. Obs 1. They who undertake any publick imployment for Christ must receive a calling from him to be his servants if with comfort to themselves or benefit to others they will go about his work Rom. 10.15 Heb. 5.4 5.
into the eye it presently begins to cry The people of God while troubles are upon them are safe but when they are within them when sin sends away Christ then begins their woe Sin can never quite bereave a Saint of his jewel his grace but it may steal away the key of the cabinet his assurance he may not know where to finde his grace when he stands most it need of it Grieve not that holy Spirit which unites Chrisâ— to the soul and supplyes the soul with Christ Grieve not that Spirit in thy joyes which only can rejoyce thee in thy griefs The Spirit of Christ is a tender thing When Jâ—seph manifested himself to his brethren the Egyptians weâ— made to go forth and when the Spirit discovers the love oâ— Christ to us there must not be a lust allowed in us 5. Obs 5. I note The great happinesse by the second abovâ— what was enjoyed from the first Adam We were holy in the first but are preserved only in the second Adam in the former holinesse was perfect onely in the later it is permanent in Adam we had a power to stand if we would in Christ we have grace that makes us will Adam had life but lost it and derives death Christ hath life keeps it and communicates it Oh the goodnesse of God that he should take occasion by mans hurting himself to do him good and after his falling not onely to raise him up but to keep him up to keep him as the Apostle afterward from falling A mercy which as it requires thankfulnesse Felicior Job in sterquilinio quam Adamus in Paradiso Subjiciuntur miscriis non rejiciuntur cum miseris so it opposeth high-mindednesse Job on the dung-hill was more safe then Adam in that place which was the beauty of the earth Though the faithfull may be cast into miseries yet they perish not with the miserable But though wee stand longer then Adam stood yet by our selves we stand not at all we live in a continued dependence upon Christ if he with-draw his manu-tenency Rom. 11.18 20. the higher we are in grace the lower shall we be in sin We bear not the root but the root bears us let us not be high-minded but fear Who-ever is preserved in Christ must not arrogate his preservation to himself Christ must have the glory both of our setting out and holding out This for the second Priviledge from which the faithfull to whom Jude writes are described viz. Their Preservation in Christ The third and last follows viz. Their Vocation Last in the order of the Apostles writing though indeed first in the order of Gods working the Apostle hereby expressing the ground of their Sanctification and their perseverance therein viz. Their true and effectuall vocation from sin to God at the first Called Of this Vocation 1. By way of Explication 2. By way of Observation The word here used signifieth sundry sorts of Callings 1. Not to speak of calling personall 1 Cor. 7.24 Rom. 1.2 Gal. 1.1 or to a Function and Office whether oeconomicall Military Magistraticall or Ecclesiasticall Acts 1.26 immediate or mediate as not being here intended 2. Nor of that generall calling of all persons in the world by the works of creation Rom. 2.15 and 1.19 Psal 19.1 Acts 17.27 and the light of nature by which God speaks to heathens 3. But of that spirituall calling afforded only unto some Acts 14.17 which is to seek happinesse and blessednesse in Christ This is twofold 1. Only externall and ineffectuall 2. Internal also and effectuall 1. Only externall Ps 147.19 20. Acts 17.30 and by the ministry of the Gospel bestowed sometimes upon Cities Kingdoms Common-wealths A calling according to means common to the elect and reprobates Mat. 20.16 Many are called but few are chosen It s often inefficacious as to the saving good of the hearer Mat. 23.37 Heb. 4.3 Audiunt multi obaudiunt pauci Christ would have gathered Jerusalem's children and they would not The word preach'd profited not because not mixt with faith God by this external calling shewing what is mans duty and what was once his ability to perform the impairing of which later is no exemption from the former Joh. 15.22 24. and hereby rendring men inexcusable they knowing what they should do and not doing what they know And also by this meerly outward calling men are conteyned in externall order abstain from sundry great and heynous sins are profitable instruments in a Common-wealth observe civill Justice c. which God oft rewards with temporall blessings 2. The other sort of this spirituall Vocation is internal and effectual this bringing us into the invisible Church as the other into the visible this uniting us to Christ the head the other tying us to the members this bringing to illumination of faith the other to illumination of knowledge only this making us members the other professors of Christ this curing and changing the other only curbing us this being a calling according to purpose and flowing from election the other a calling according to means only The general way leading to the knowledge of God by the creatures and naturall light or the meer externall revelation of the will of God in the Scriptures sufficing not Totus Psalmus in tres partes distribui potest Prima agit de prima Schola quae est universalis seu omnium hominum communis Secunda de Schola particulari propria Ecclesiae penes quam Deus Oracula sua deposuit Tertia de Schola specialis gratiae internâ efficaci quae ad Unctionem Spiritus refertur quae docet vero salutari modo Riv. arg Ps 19. without the effectuall operation of the Spirit upon the heart in respect whereof as the learned Rivet well observes the Psalmist throughout the 19 Psalm sets down a three-fold School by which God teacheth us and calls us 1. That which is common to all men by the contemplation of the creatures 2. That which is proper to the Church standing in Gods committing his oracles unto it 3. That which is internall and of speciall grace efficacious and to be referr'd to the unction of the Spirit which teacheth and calleth after a saving manner And this is the calling here intended being that powerfull work of God calling persons to be what they are not of sinners to become Saints of enemies to become sons whereby grace is not only offered but conferr'd a work of Gods Spirit whereby the elect are not only morally invited but efficaciously incited to come to Christ For the explanation of which I shall briefly touch upon six Considerations which sweetly agree in three pairs or couples with the ordinary calls or invitations which are between man and man 1. The term from which we are called with 2. The term to which we are called 3. The Caller or who it is that calleth with 4. The persons called 5. The Voyce wherewith he calleth with 6.
upon these clothes are onely thine the garment it self was anothers before it was thine Thou art beholding to mercy for any endowment of minde or body wisdom estate riches honours c. It s hard to be high in place and low in our own esteem Sacrifice not to thine own yarn or net let Mercy have the praise of all thou art and hast Pride is the moth of mercy nay Magnus dives est major divitiis suis qui non ideo magnum sc putat quia dives est Aug. the winde that dryes up the streams both of Gods bounty and thy gratitude That which by mercy was thine by thy pride may become anothers He is truly great in his riches that thinks not himself great by riches The greater our receipts the lesse room for pride the greater cause of thankefulnesse 2. In expecting of blessings only have an eye to mercy Idco Deus meus quia bonorum meorum non in diget Omne bonum nostrum aut ipse est 〈◊〉 ab ipso Aug. de Doc. Ch. l. 5. c. 31. In desires of pardon for sin acceptation of services obtaining of heaven renounce thine own worthinesse either in what thou art or dost How purely unprofitable to God is thy greatest goodnesse it is nothing unto him he is neither the better for thy goodness nor the worse for thy wickedness Is it any benefit to the fountain that thou drinkest of it or to the light that thou seest How full of mixtures of sin are thy holyest services in the sense whereof holy Augustine pray'd Regard O Lord in me not my work but thine own If thou regardest mine thou damnest me if thine own thou crownest me what-ever good I have is from thee and 't is rather thine then mine How full of pride is thy humility thy faith of distrustfulnesse Phil. 3.13 thy zeal of lukewarmnesse of self-seeking thy performances what darknesse is in thy light how unrighteous thy righteousnesse If God should contend with us Job 9.2 3 Qui de perfectione se â—rigit habere se bene vivendi neâ— initium indicat Gr. Mo. l. 9. c. 1. In sola Christi morte te totum contege huic morti te involve si Deus te voluerit judicare dic Do mine mortem Domini mei objicio inter me et te Ans de art Mor. Meritum meum miseratio Domini Bern. Serm. 61. in Cant. Prece post justitiam indiget ut quae succumbere discussa poterat ex sola Judicis pietate convalescat Gr. Mor. l. 9. cap. 14. Etsi ad opus virtutis excrevero ad vitam non ex meritis sed ex venia convalesco Id. Ib. Sordet in districtione Judicis quod in aestimatione fulget operantis Gr. Mor. l. 5. c. 7. James 2.13 2 Tim. 1.16 2 Tim. 4.8 we cannot answer for one of a thousand He that boasteth of the perfection wants the very beginning of holiness That which appears beautifull in thine eyes is foul in Gods The wisest counsell is to cover over thy self and winde up thy soul in Christs death to set that between God and thy soul to acknowledge his mercy thy onely merit Death is a stipend Life is a donative a free gift not a due debt God crowneth with mercy but a swoln head is not fit to have that crown put upon it Who can say he hath cleansed his heart We want a thousand times more grace than we have though sin be cast down in regard of its regency yet it is not cast out in regard of its inherency Thy rectitude compared to thy rule is crookedness 'T is not thy purity but thy pardon that must save thee If there shall be judgment without mercy to those that shewed no mercy then must it be with mercy even to those also which shew mercy It s mercy that must stand Onesiphorus in stead at that day The Crown of righteousnesse Paul speaks of is a crown of mercy too the bestowing it is of justice but the promising it was of mercy 2. Obs 2. The duty of contentation in our greatest wants or smallest receipts If one not engaged to us deny us a courtesie we have no cause of discontentment when God gives it is free mercy when he with-holds he useth his liberty Thy supplyes are without desert and thy wants must be without discontent Wonder not at the blessings thou dost not wonder more at those thou dost enjoy Thy condition is begging and thy part is not choyce Cum aspexeris quot te antecedant cogita quot sequantur Sen. Ep. 15. Repine not if thou canst not reach thy richest neighbour who hast nothing to say against God should the poorest overtake thee Murmur not for what is lost but be thankfull for what is left We must not controll God in the disposing of his alms as if he did not distribute with equality We should bring our hearts to his hand where he stayes his bounty there must we stint our desires 3. I note The impiety and folly of those that abuse mercy that spurn against Gods bowels Obs 3. Sins against mercy are double-dy'd This is the provocation Heb. 3.8 to see Gods works of love and care forty yeers and yet to sin this is to sin against the remedy other sinners may these who thus sin must die These sin at a higher rate than others These in sin cast not off God onely but even the very man Isa 1.3 nay are sham'd by the beasts If to requite good for evill is our duty in reference to man surely to requite evill for good and that to God must needs be impiety This sin renders inexcusable God appeals to the very consciences of mercy-despisers Isa 5.3 4 and offers themselves to judge of the righteousnesse of his proceedings in punishment nay the recollecting of abused mercy will be the most scalding ingredient in that fiery lake when the flaming sufferer remembers he that is now mocking at my calamity once wept over my unkind soul he who is now harder than flint and marble against me was once a tender-hearted God toward me he who now thunders in wrath formerly soundin bowels the way of mercy was once open and plain but now the bridge of mercy is drawn my possibilities are ended I am now in a gulf of woe that heretofore was unprofitably a gulf of mercy How many Kingdoms nay Worlds would I now give for but one drop of that love the sweet and swelling streams whereof I heretofore did but paddle in O Christian sin not against Mercy if that be thine enemy what shall Justice be when Love it self shall be inexorable who shall plead for thee Let mercy make thee blush that justice may not make thee bleed Trifle not away the day of grace The wine of mercy is to refresh the sorrowfull with hope not to intoxicate the sinner into presumption If mercy cannot thaw thee 't will burn thee O let the long-suffering of God be
kept secret since the world began How much to be adored is Gods goodnesse to us to whom the Faith is delivered though from others it was hidden This Faith without the knowledg whereof there 's no salvation Deut. 7.6.7 Mat. 11.25 26 and which could never have been known but by revealed light was not given to us rather then to others who lived and died in the utter ignorance thereof for any preceding difference and disposition thereunto in us but onely out of the meer love and free grace of God 4. Observ 4. The great impiety of those who obtrude a faith upon people invented by men not delivered by God who erect a building of faith upon the foundation of Philosophical principles Schoolmen and Papists fasten many things for articles of Faith upon the people Ex philosophorum ingeniis omnes haereses animantur Tert. adv Marc. l. 1. which they never received from divine delivery but from the discourse of blind Reason What else are their errours concerning Worship Free-will inherent Righteousnesse the merit of Works c. but streams which flow'd from the Ethicks of Philosophers not the Epistles of Paul Humane Reason is deceitfull when it goes beyond its bounds A Philosopher as such is but a naturall man and perceiveth not the things of God Blind men cannot judg of colours beasts order not humane affairs nor must humane Reason determine of heavenly doctrine The principles of Reason are a sandy foundation for the Conclusions of divine Doctrine Hagar must be ejected if she submit not to Sarah Reason must be subdued to Faith 5. Great is the dignity of a Ministers Office Observ 5. 2 Cor. 4.7 The end of it is the delivering of the Faith to people Ministers though earthen vessels yet carry a treasure though torn caskets yet they contain jewels A faithfull Minister is Gods Steward to dispense his blessings He is a Star for light and influence a Cloud to distill down showers of plenty upon Gods weary heritage a Nurse a Father a Saviour a common Good Joseph's Office in delivering out of Corn to the people in the Famine made him honoured how worthy an employment is it then to deliver to souls the bread of life 6. Observ 6. It 's a great sin to part with the faith delivered to us It 's an hainous sin either in Ministers or People In the former when they shall either give it away or suffer it to be taken from them Phil. 1.17 For the defence of the Gospel they are set they must be men made up of fire in the midst of a field of stubble or errours though holily patient when their own interest yet holily impatient when the interest of Christ is endangered They must not be dumb dogs when thieves attempt to rob the House of God the Church Though they must not bite the children within yet neither spare the thief without Nor is any Christian exempted in his station from the duty of keeping Faith Pro. 23.23 they must not sell the truth not patiently suffer Sectaries and Persecuters to bereave them of it not for the love of their swine suffer Christ to go much lesse send Christ out of their Coasts not part with the faith by keeping their money In a word they must keep the faith by perseverance in the love and profession of it by taking heed of errour and profaneness lest being led away with the errour of the wicked they fall from their stedfastnesse 2 Pet. 3.17 2. Jude saith in the amplification of this faith that it was delivered to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may here be enquired 1. Who are holy and Saints 2. Who the Saints are to whom this faith was delivered Men are called holy in two respects 1. In respect of the holiness of destination separation Explication or being set apart from common uses and employments to the holy service of God 2 Chro. 7.16 Isai 13.3 1 Kings 9.3 thus the Greeks apply the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate and thus not onely men but the Temple vessels Sabboth Tabernacle are called holy The first born Exod. 13.2 God commandeth Moses to sanctifie which he explains Ver. 12. Thou shalt set apart to the Lord c. Thus the Prophets and Apostles are often in Scriptures called holy and Jeremy was sanctified from the womb Jer. 1.5 in regard of this holiness of separation and dedication and all visible professors and their children are called holy 1 Cor. 7.14 as likewise may the whole body of a visible Church 2. In respect of their having holiness really and properly put into them which is done by the holy Spirit whence it is read of the sanctification of spirit it abolishing their native polution and unholiness 2 Thes 2.13 1 Pet. 1.2 1 Cor. 1.2 Exod. 19.6 and bestowing upon them graces and holy qualities by the renovation of Gods image in them And the holy Spirit makes them holy in two respects 1. Of not holy privatively and so man that had lost totally his holines is made holy by regeneration or effectuall vocation 2. Of less holy and so Gods children are sanctified by being enabled to the exercise of an actuall mortifying of sin and living in holiness with proceeding in both 2. Who the Saints are to whom the faith was delivered 1. Some by Saints here understand those holy Prophets Apostles and other Ministers who are holy by peculiar Office and Employment to whom God delivered the doctrine of Faith either of old in an extraordinary or since in an ordinary way that they might be his Ministers in delivering it unto others and these in Scripture are called holy Luke 1.70 He spake by the mouth of his holy Prophets which have been since the world began And Acts 3.11 the same words are again used So 2 Pet. 1.21 Holy men of God spake as they were moved by the holy Ghost So 2 Pet. 3.2 The words spoken before by the holy Prophets Rev. 18.20 Ye holy Apostles and Prophets And Rev. 22.6 The Lord God of the holy Prophets And these in a peculiar manner had the doctrine of faith delivered to them Act. 1.8 Yee Apostles shall be witnesses to me both in Jerusalem and in all Judea and Samaria and unto the uttermost part of the earth Mat. 28.19 These had commission to teach all nations By these Heb. 2.3 the great salvation was confirmed Paul tels the Corinthians 1 Cor. 11.23 he had received from the Lord that which he delivered to them And 1 Cor. 15.3 I delivered unto you first of all that which I also received And 1 Cor. 9.17 A dispensation of the Gospel is committed to me 2 Cor. 5.19 God hath committed unto us the word of reconciliation Gal. 2.7 The Gospel of uncircumcision was committed to me 1 Tim. 1.11 The glorious Gospel of the blessed God was committed to my trust 1. Tim 6.20 O Timothy keep that which is committed to thy trust He
than for which wee do live Onely such things must be loved much which cannot be loved too much 2. Riches must not be abused to Creature-confidence Job 31.24 1 Tim. 6.17 Gold must not be our hope we must not trust in uncertain riches lying vanities mammon of unrighteousnesse Non fallitur qui nullifidit Riches never deceive us but when we trust them The creature may be used as a staffe to walke with not to lean upon 3. Nor must they be abused to prodigality Abundance requires sobriety they who walk in slippery and dirty wayes had need to gird up their loynâ— 1 Pet. 1.13 Men should not feed upon but onely taste pleasures like Jonathan who did but dip the end of his rod in the hony comb 2. Honours must not be abused to pride Height in place requires lownesse in opinion There 's no advantage comes by having honour from men but only the having therby an opportunity of honouring God It 's sacriledge and Idolatry to accept of honour to Gods dishonour 2. Nor must the gifts of the body as strength and beuty be abused 1. Strength must not be abused to luxury It must not be given to * Pro. 7.26 wine and women 2. Nor to the wronging and oppressing of the weak nor be a weapon of any unrighteousnesse nor 3. be abused to †Jer. 9.23 boasting If God withdraw his manutenency the most strongly built body drops into the grave and he who cannot be overcome by others may by God be suffered to be his own executioner 2. Beuty must not be abused to the enticement of others to sin or the contempt of others who want it or to a sinfull * Manus Deo inferunt quando id quod ille formavit reformare contenduÌ„t nescientes quia opus Dei est omne quod nascitur diaboli quodcunquemutatur Cyp. lib. de discip hab virg §. 12 Bona domus malus hospes Vestite vos serico probitatis byssino sanctitatis purpur â pudicitiae Taliter pig mentatae Deum habebitis amatorem Tert. de cult Foeâ—â— Quaenam perfidia armari eloquentiâ ut contra suum do minum praelietur Camp Orat de Juv. Acad Jer. 4.22 Exod. 1.9 mending or rather marring of Gods wise handy worke by paintings and spottings as if the forme bestowed by God should be reformed by the divel Or to a neglect of that true beuty of the soul by being transformed from glory to glory by the spirit 2 Cor. 3.18 as if the house were more to be regarded than the inhabitant and the casket more to be prized than the pearl 3. We must not abuse the gifts of the mind Parts wit understanding must not be imployed against God to plotting against or opposing of Christ and his truth The edge of wit must not wound religion Men must not be wise to do evill or as Pharaoh deal wisely against Gods people Parts are never used aright but when they are Engines to set up a building of glory to Christ and when employed as once the Asse was to exalt their Master 2. But especially should we take heed of perverting spirituall favours 1. How pernitious is that abuse of the Decrees of God to a liberty in sin lâ— by concluding that if we be elected a wicked life shall not hurt and if we be reprobated godlinesse shall not help us Whereas he who hath elected to salvation Eph. 1.4 Rom. 8.30 hath likewise ordained those means whereby salvation shall be obtained and that we shall walk in the way which leads to the same But of this before 2. We should fear to pervert the patience and long suffering of God to a presumption and a delaying of repentance Eccles 8.11 Rom. 2.4 This being a despising that goodnesse which leads to repentance and a treasuring up wrath by Gods forbearance God intended mercy to be prized not despised and he who hath made a promise to repentance Heb 3.7 hath not made a promise of repentance when we please nay how justly may God punish the contempt of his grace with finall impenitency Repentance delaid till death is seldome unto life 3. Take heed oâ— perverting the Seriptures to countenance thy sin either in opinion or practice 2 Pet. 3.16 Wrest them not wrack them not to make them speak that which they never intended bring not the Scriptures to thy opinion but thy opinion to the Scripture and every doctrine that cannot endure to look upon that sun cast it down as spurious Take not occasion by Scripture to be sinfull in practice 1 Joh. 2.1 Scripture was written that we should not sin not that we should sin Let not the idle person be occasioned from Matthew 6.34 Take no thought for to morrow c. to neglect his calling nor the Covetous from 1 Tim. 5.8 if any man provide not for his own he is worse than an infidel to be immoderate in following it let him as well remember that as he is worse than an infidell who is defective in regarding his own so likewise that hee imitates the Gentiles Matt. 6.32 who seeks after all these things more then hee should Take not liberty from the recording of the infirmities of saints in Scripture to follow them in sin Rather let the falls of the stronger be the fear of the weaker and the punishments which Saints brought upon themselves by their sins be the terrours of those who have nothing of sanctity in them The fals of holy men set down in Scripture are like stakes fixed in a pond not to call us but to caution us 4. Tit. 2.12 Luk. 1.74 75. Let us be eminently carefull lest our deliverances obtained by Christ from the Curse be perverted to loosness of life Let that which was a pledg of his love be a spur to our duty Though some abuse this grace to a wrong end let us use it to a right end To this end 1. Admire and study the excellency of this grace 1. in its fulnesse and sufficiency abuse not that which is so able to help thee Who but a mad man would throw away a Cabinet fil'd with the richest pearls and purest gold But we were not redeemed with such corruptible things 1 Pet. 1.18 but with the precious blood of Christ The blood of God 2. In its freenesse Gods bestowing it upon thee when thou didst not deserve it when thou hadst no other merit but misery to call for it aggravates thy sinne in abusing and contemning it Thankfulnesse becomes the distressed rather then scornfulnesse 2. Get an experimentall taste of this Grace Grace hath no Enemy but the ignorant They who abuse it shew they never found benefit by it A notionall professour may be wrought to a contempt of that grace which an experimentall partaker will highly esteem Grace is never good in the souls valuation till it be possessed Those who love it they know not why wil soon disrespect it they know not how This for the
our owne phrensie 9. No difficulties can hinder Israels deliverance Observ 9. God can command yea create deliverances for his people Psal 25.22 Psal 34.7 Psal 71.20 Isai 43.13 Gen. 18.14 When there is none left and shut up when there is no force and might to relieve he can deliver them alone When there are mountaines of opposition he can levell them and make them become a plain Jesus Christ comes skipping and leaping over them all The wisdom power malice of his enemies do but make his strength tiumphant yea the unworthiness and unkindness of Israel cannot stop the course of delivering mercy So unexpectedly can he scatter difficulties that his people have been like them that dreamed when mercy came they thinking it too good to be true Yea their enemies have been amazed and been compell'd to profess that God hath done great things for his Church How strong must the forces of Gods decree power love wisdome faithfulnesse the prayers and tears of his people needs be when they are all united And hence it is that as the enemies of Israel have cause to fear though they are high So the true Israelites have cause to hope 1 King 2.15 Fides in periculis secura est in securis periclitatur though they are low There 's no defeat so great but faith hath a retreating place Means can do nothing without much lesse against God but God can do all things without yea against means A Saint abhorres indirectly to wind himselfe out of any trouble Why he hath a God who can help in every strait when as a sinner who wants God shiftingly betakes himselfe to any unworthy practice Oh Christian shame thy selfe that every slight trouble should so dismay thee having such a deliverer That the mountain should be full of horses and chariots and thou shouldest not have thy eyes open to see and beleeve them Psal 126.4 What 's a Pharaoh an house of bondage a puissant army a red sea delivering mercy makes way through them all and is a mighty stream that bears all before it It s infinitely stronger than the strongest blast of gun-powder to blow up all opposition Oh Christian fear not thy danger but beleeve in thy deliverer 10. God loves not to give deliverance Observ 10. Deus ad suorum liberationem manum admovet cum omnia videntur desperata Riv. in Exod. p. 70. Psal 12.5 till it be welcome When the bricks are doubled then and not till then Moses comes When Israel is parch'd with the heat of persecution then come the showrs of deliverance God is an help in the needfull time of trouble Then is it Gods time to deliver when there are no visible helps or hopes of deliverance For the oppression of the poor and sighing of the needy now will I arise saith the Lord. In such a case it was that God said to Moses Now shalt thou see what I will do to Pharaoh Times of extreme oppression Exod. 6.1 are times of earnest supplication and God loves to bestow mercies when they are by prayer desired The cry of Israel must come up to God before mercy from God comes down upon Israel Further Judg. 6.10 where deliverance comes in a time of extremity it will be entertained upon its own termes Israel will part with any thing that offends their deliverer they will submit to strict reformation which before they would not hear of and say with Saul Act. 6.9 Lord what wilt thou have us to do and with the Egyptians who were pinched with the famine Gen. 47.19 Buy us and our land for bread and we and our land will be servants to Pharaoh Lastly when deliverance is afforded in the Churches extremity the glory of Gods power wisdome and free goodnesse is most clearly discovered God loves so to work for his people as to gaine most by them he will have the tribute of praise out of every salvation And this discovers the true reason why mercy is delaid why God only as it were shews a mercy and then pulls it in again we are not yet so pinchâ—d by the want thereof as to stoop to Gods conditions to accept of an exact universall reformation to be willing that God should do with us what he pleaseth and to those whom God hath so fitted mercy shall not long be delayed nay God hath given to them the best of mercies in bestowing a heart meet to enjoy them 11. Observ 11. God often proportions the sin to the punishment The Egyptians encompasse poor Israel with affliction neither suffering them to go from or remain in Egypt and now they themselves can neither go backward or forward in the sea The bloody rivers and their destruction in the red sea tell them their cruelty in drowning the Israelitish children Sodom was inflamed with the fire of lust and God consumes them with the fire of wrath Joseph's brethren sell Joseph for a slave and they themselves are detained as bond-men Adonibezek cuts off the thumbs and great toes of seventy Kings Judg. 1.7 and as he did to them so did God requite him Haman was hanged upon his own gibbet David's murder and adultery were followed with the death of his children and the ravishment of Thamar It 's thy duty to trace sinne by the foot-prints of punishment and observe what sin thou hast lived in which beares most proportion to thy punishment Art thou sick consider whether thou hast not abus'd thy strength to sin Doth God take away thy sight thy hearing thy tongue thy estate ask thy conscience whether these have not been imploy'd against God And if this direction seem to put thee upon an uncertain course of finding out thy beloved sin imitate the example of Herod who that he might make sure work to kill our Saviour slew all the children in Bethlehem In like manner let us impartially destroy all our sins If we know not which was the thorn that prick'd us cut down the whole hedg If we know not which was the Bee that stung us let us throw down the whole hive 12. Observ 12. When the enemies of God labour most to oppose and frustrate they accomplish and fulfill the will of God Pharaoh studies to destroy Israel but even then Pharaoh by his own daughter preserves and nourisheth him who was to be Israels deliverer Pharaoh resolves to detain Israel in bondage but even he shall shortly not only send them away but compell them to go yea in that very night which God had four hundred and thirty yeers before set down and prefixed Josephs brethren sell him that his dreame might prove false and that they might not be brought to bow before him but so did God order it Ideo veneratus quia venditus that therefore they came to do obeysance to him because they sold him The Jews kild Christ to extinguish his fame and glory but by his death was his glory and fame advanced Oh the folly of Gods
when they are not actually in the very place of the tormented in hell because they know that eternall woes are due to them as the scorching distemper of one in a burning feaver is not removed though he be removed into a bed of ivory and the most refreshing place 2. The second particular to be explained is How and why these chains are everlasting By the word in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which singnifies alwayes continuing perpetuall is intended that the fore-mentioned chains shall never be shaken off and that these angels shall stand guilty for ever expecting the last judgement despairing and without any hope of recovery and redemption they having no Saviour nor any means allowed them by God for their release And if it be here demanded why the faln angels rather then faln man stand guilty for ever without any deliverance or hope of recovery it s by severall men differently answered 1. Some say Because man was seduced to sin but the divell sinned meerly by his own will without instigation from any other he fell alone and must if at all rise alone 2. Others say Because in the fall of angels the whole angelicall nature of angels perish'd not but the first man sinning the whole humane nature had perish'd if the goodnesse of God had not afforded a remedy 1 Cor. 15.22 In Adam all die Id. in Joh. Tr. 110. Tanto damnabilior eorum judicata est culpa quanto erat natura sublimior In offend endo creatorem tanto execrabilius beneficio ejus ingrati extiterunt quantò beneficentius sunt creati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascen l. 2. Orth. Fid. cap. 3. 4. Gerh. m 2. Pet. 2. Praestat grato corde Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in remedio generi humano praestito agnoscere quam profunditatem divinorum judiciorum curiosius extra verbi limites scrutari 3. Others say That the nature of the angels being more excellent and sublime their fault was more damnable then that of mans and that so much the more ingratefull to God were they in their fall then man by how much the more bountifull in their Creation God was to them then to man But I humbly conceive we may more safely say with Gerhard It 's better thankfull to acknowledge the love of God to mankind in affording him a recovery then to search into the depths of divine judgements without the warrant of the word with curiosity OBSERVATIONS They whose course and trade of life is in sin Observ 1. do most resemble Satan Sin is a chain to the godly to weary and trouble them but it s a chain to the divell and wicked men wholly to subdue them to its power and obedience The holiest may sometime fall into sin but the ungodly onely live and lie in sin the godly are like a sheep which sometimes may slip and be tumbled into a dirty ditch but the wicked are as swine who tumble and wallow in the ditch The former beat themselves with striving to get out the later are ready to beat and hurt any who labour to help them out The former crie out of sin and sinning as their torment the later like the divell when any go about to reform and hinder them from sin cry out What have we to do with you are you come to torment us before our time The godly sin but the wicked are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 workers of iniquity witty and skilfull practitioners in impiety Sin is the woe of a Saint and the work of a sinner To the former its a thorne in the eye to the later as a crown upon the head In the former sin is but the later are in sin a sober man may have drink in him but the drunkard only is in drink A Saint when he sins is as a poor child when he fals into a pond of water but a wicked man as a fish in the water sports and swims in sin as his element his bibere is his vivere he drinks in sin as the fish drinks in water A sinner performes good duties by fits and starts but sin is his course and standing employ ment a Saint sins by fits but holinesse is his course and he walks with God though sometmes he be drawen away by a tentation Oh that they who live in sin cannot sleep unlesse they sin who are sick with Amnon till they have fatisfied their lusts who can walk in sin from morning to night week after week year after year yea and if they had more lives they would do so life after life would consider who is their father and whom they resemble and never be at rest till they get from under the cruel slavery of sin into the service of Jesus Christ which is the true and only liberty And let them fear lest the Lord at length give them up to final obstinacy Revel 22.11 and say in his wrath Thou that art filthy be filthy still my spirit shall never more strive with thee I will never give one blow more to knock off thy chains but they shall be like the divels everlasting chains and thou who holdest thy sin so fast here upon earth shalt be held and bound by that chain for ever in hell 2. Observ 2. Torments cannot reform divels Hellish horrours cannot change hellish hearts Sinners will not be perswaded either by the rising of one from the dead or their own remaining among the damned The braying of sinners in a mortar cannot make their folly depart from them Outward troubles may break the back only God by his supernaturall working can melt the heart Notwithstanding smiting Isai 1.5 people may revolt more and more After all the repeated plagues upon Pharaoh and Egypt their hearts were hard And though God battered the Israelites with successive judgements yet he testifies they returned not to him Am. 4.8 Judgements move only by way of outward and objective perswasion they cannot reach really work upon or turn the heart The smartest outward poverty cannot make a man poor in spirit The glorified angels are humble in the joyes of heaven the divels are proud in the torments of hell It is not the inflicting but the sanctifying of troubles that can benefit us Whensoever the Lord chastens us Psal 94.12 Jer. 6.29 let us beseech him likewise to teach us otherwise wee shall continue unreformed 3. Restraint much differs from reformation Observ 3. Divels may have a chain upon them and yet no change within them A necessitated forbearance of sin may accompany a divilish nature divine chastisements and humane lawes may hide sin and hinder sinning 't is only a principle of renovation wherby we hate sin Let none please himself with such a conversion as he is forced unto by his earthly superiours They who only leave sin because men forbid it wil upon the same ground be brought to forsake any way of holinesse And yet what is the religion of the most but a meer restraint and hence