great judgements if great sins come between as after their deliverance out of Aegypt they were destroyed for Vnbelief This may be proved from Christ's advice to the man cured on the Sabbath dâ—y John 5. 14. Thou art made whole sin no more lest a worse thing come unto thâ—e There is the mercy the duty thence inferred and the judgmâ—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 bâ—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 't is said The hatred wherewith he hated her was greater then the love where with he loved her As 't is 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 't is 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. 'T is 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 't is 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 Vnbelief is charged upon them as the root of all their miscarriages elsewhere as Numb 14. 11. and Deut. 1. 32. Whence observe That unbelief bringeth destruction or is the cause of all the evil which we do or suffer In handling this point I shall open 1. The hainousness of Vnbelief 2. The Nature of it 3. The Cure of it 1. The hainousness of the sin that we will consider in general or more particularly The general considerations are these 1. No sin doth dishonour God so much as unbelief doth 't is 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. 'T is 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 Vnbelief Many were their sins in the Wilderness Murmurings Lustings Idolatry but the main reason of their punishment was they believed not look to their final excision and cutting off why was it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for unbelief were they broken off Rom. 11.
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 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 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 The Saints are wont to do so 'T is good to refer all things to their head and proper fountain Every thing that we enjoy is the fruit of Mercy especially saving grace 'T is 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 'T is Caution Do not wrong Grace and Mercy if it be 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. 'T is a great affront we put upon God to despise him when he speaketh to us in the still voyce and all the woiâ—gs and pleading of Mercy do not move to look after our Salvation though you do not despise there is danger in bare 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 't is 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 'T is 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 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. 't is 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 'T is 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 'T is 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 le ts loose the reins to vile affections with more freedom upon the
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 sinâ—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 't is 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 Hell is not so bad as sin in their account there cannot be a worse Hell to them then unkindness to God or grieving his Spirit and Heaven is amiable for Gods sake because he is loved there and enjoyed there there are none of Gods enemies in Heaven and there they shall serve him and cleave to him without weariness and wandering Well then There is such a disposition in the Saints to love God which anseth not only from hope because of the great benefit which we expect from him nor only from gratitude or the sense of his love already shewed but from an inclination of the now nature and that sympathy and likeness that is between us because we hate what he hateth and love what he loveth and because God is the original Fountain and Samplar of Holiness Well then Saints mind your work Do you indeed love God Christ puts Peter to the question thrice John 21. A deceitful heart is apt to abuse you Ask again and again Do I indeed love God Evidences are these 1. If you love God he will be loved al ne those that do not give all to God give nothing he will have the whole heart If there were another God we might have some 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 reigneÌ„th 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 'T is 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 't is time to thrust them out of doors that the Lord alone may have the preheminence in our Souls 2. This love must be demonstrated by solid Effects such as are 1. An hatred of sin Psal 97. 10. Ye that lâ—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 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 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 or an holy sensibleness both of his accesses and recesses to and from
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Mâ—ster and Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of nations Jer. 10. 7. and King of Saints Rev. 15. 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 gâ—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 came 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. 'T is 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 't is 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 't is 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 govâ—rn them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 't is easie to profess his Name To be a Christian in â—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 't is no disgrace now to be a Christiaâ— 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 now they may much more Quandoquidem panis Christi jam pinguis factus est saith Gilbert tractatur in Conciliis disceptatur in Judiciis diâ—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 'T is 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 'T is 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 sacred and excellent name of Christians Alas your Circumcision shall be reckoned Vncircumcision 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 't will 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. 5â— 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 â—â—â— pretend much affection to their Religion and are ready to â—â— 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 't is but the malice of an enemy Dogs will bark 't is 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
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 'T is our utmost happinesse to enjoy God and 't is 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 't is 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 'T is the place where the Divels are cast and they are held under darknesse 'T is an obscure corner of the Creation a place fit for our tryal but not for our reward in a spiritual consideration 't is but a great and vast dungeon where we cannot have so dear sight of God as elsewhere 'T is Sathans walk a place of danger and defilement 't is 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 and 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 â—f judgement the punishment of 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 wrathâ— 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 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 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 conclude this verse and that is That the day of judgement is a great day 'T is so in many regards 1. Because 't is the consummate Act of Christs regal Office 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 sâ—orn by my selfe and the words shall not returne that to me every knee shall bow and evâ—ry moâ—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 evâ—ry knee shall bâ—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 't is 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 because 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
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 incâ—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 deâ—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 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 profeâ— the right way Again as long as a lower degree of separation will serve the turn we should not go to a higher 't is 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 mentioned 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 sâ—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 sâ—aâ—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 tuâ—n Famulists now Famulism is but painted Atheism or Antimonists and Antimonism is but sin licensed and priviledged Again 't is just with God to punish that pride wherewith seperation is accompanied with bruitish lusts usually unsanctisâ—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 depâ—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 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 â—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 't is 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 't is 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 oylâ—puâ—s ouâ— the Lamp wine and women take away the heart Hos 4. 11. that is the generousness and sprighrliness