yet these froward children refused to suck and draw them by beleeving and in stead thereof struck and beat them away by unbeleef and rebellion Unbeleef as to the Israelites cut asunder the sinews of the promises so as they could not stir hand or foot to help them and turned the promises into fallacies Heb. 3. ult Num. 20.22 Only unbeleef concluded this people under the necessity of destruction Needs must they perish who cast away the means of recovery What shall be a remedy for him who rejecteth the remedy other sins are sores but unbeleef throwes away the plaister Every sin made Israel obnoxious to destruction but unbeleef made them opposite also to deliverance This sin stopt as it were the spouts and passages of grace Christ * Mark 6.5 Significatur hoc loquendi modo quod incapaces scipsos reddiderint indignósque divinis beneficiis et propensioni animi Christi beneficae impedimentum objecerint non permittunt ut virtutis divinae rivus se in ipsos diffundat Brugens in loc could do no mighty works because of their unbeleef They who beleeve not render themselves incapable of blessings and lay rubs in the way of mercy binding the hands of God lest he should help them Other sins lay persons as it were in the grave this of unbeleef lays the grave stone upon them and makes them rot therein Upon them wrath abides Joh. 3.18 OBSERVATIONS 1. Observat 1. Difficulties soon discover an unbeleeving heart Many seemingly beleeving Israelites upon the news of the Anakims and the walled Cities beleeved not Jorams profane pursuivant discovered his temper when he said This evill is of the Lord why then should I wait upon the Lord any longer 2 King 6.33 Saul appear'd to depend upon God and sought to him in his troubles but when God seemed to neglect him and gave him no answer then left he God and sought to a sorceresse Rotten fruit wil not hang upon the tree in a windy day A shallow a highway-plash of water will soon be dryed up in a scorching sunshine One who is only a beleever by a shallow outside profession will soon leave beleeving and professing 2 Chro. 32.31 Deut. 8.2 13.3 For a while he will beleeve but in time of persecution he falls away Wisely therefore doth God seem somtime to disregard and reject his own children to try the sincerity of their confidence in him and whether they will cease to depend upon him because he seemeth not to provide for them Nec iratumcolere destitit numen Virtus fidei credere quod non vides merces fidei videre quod credis Aug. in Ps 109. They who depend upon God continually depend upon him truly God makes it appear to all the world that his people serve not him to serve their own turn upon him and that they are neither hirelings nor changelings It is the efficacy of faith to beleeve what we see not and the reward of faith to see what we beleeve How improvident are those meer professours and appearing Israelites who please themselves with shews of beleeving and cleaving to God their paint will not endure the washing nor their refuge of lies keep out the storme when sufferings death or judgment approach their confidences will be rejected Christians labour for a faith unfained yea both true and strong there may come times that will require it 2. In vain do they who live in unbeleef Observat 2. pretend against their other sins So long as that lives no sin will dye notwithstanding instructions or corrections Sin may be brought to the place of Execution but it will not die so long as unbelief brings it a protection and while it is back'd by this it will but laugh at all the means used to mortifie it As faith quencheth the fiery darts of the divel so will unbeleef quench the holy darts of the Spirit The sin which is armed with it will not be wounded by the sword of the word but wil save its skin much more its heart till faith set it naked to the stroaks of that sword Our neglect of and coldnesse in holy duties comes from our not beleeving a benefit that will bear the charges of fervency and frequency in performing them Unbelief clips the wings of prayer that it cannot ascend and turns much praying into much speaking Whence is all our trouble and impacience in adversity but from want of that grace which comforts the heart in God and makes us quietly to rest and trust on and in him Whence are those base indirect courses to get a living by lying deceiving c. to be made rich by a worse than the king of Sodome but from the not beleeving God to be an alsufficient portion that he will never leave or forsake us c From what but unbelief proceed all the temporizings haltings and sinfull neutralities In tentations to all these faith is our victory and unbelief our defeat which makes men unworthily to render themselves prisoners to every promise and threat causing them either to have two hearts with the hypocrite or no heart with the coward They who have little faith have much fear and they who have no faith Jer. 17.5 will be all fear even slain and not by the sword Whence proceeds all our carnall confidence and trusting in an arme of flesh but from this sin which makes the heart depart from the Lord. Peccatum furti homicidii sunt peccata carnis et facilè intelliguntur in parte superiore animâ scilicet intellectu sed ipsa anima suum incomparabiliter majus vitium et trabem in oculo suo non sentit sed festucam corporis facilè videt Luth. Trabenses judicant festucenses Id. Whence come the unbrotherly breaches and divisions among brethren but from the distance which by unbeleef is between God and us Christians being like lines which come the nearer to one another as they come nearer to the Center Unbelief lies at the bottom of all these sins And all mortification of sin which comes not from a principle of affiance in God through Christ is imaginary How short sighted are they into their misery who are troubled for their scandalous sins of drunkennesse adultery murther c. but neither observe nor sorrow for their unbelief the mother sin the main sin the nursery of all sins The soul saith Luther is an hypocrite that sees a mote in the eye of the flesh but not a beame in its own eye namely infidelity which is incomparably greater than all sins committed by the body 3. Great is our forwardnesse to fall into the sin of unbeleef Observat 3. God seemed to study the prevention of this sin among the Israelites but it broke the barrs that he put in the way to stop it Covenants Oaths Miracles Plagues were all as easily snapt in sunder by this sin as were the Cords by Samson Even Christ himself marvelled at the strength thereof in opposing the
never stirreth from its place having no props or shores to uphold it but the bare word of God alone Cum rogo te nummes fine pignore non habeo inquis Idem si pro me spondet agellus habes Quòd mihi non credis veteri fidóque sodali Credis coliculis arboribúsque meis Mart. Ep. 25. l. 12. Fides non habet meritum ubi ratio humana praebet experimentum Gregin Evang. God must be trusted upon his promise without a pawn An usurer will trust a beggar a lyar a bankrout for his pledg And shall we beleeve God no further this is not at all to trust him but his security It is a lame faith that cannot go without crutches He that cannot stand when his stilts are taken away was held up by them not by his legges He whose faith keeps not up when outward comforts are removed stood not upon the promise but upon earthly props The faith which Christ commends is that which beleeveth much and sees nothing Blessed saith Christ are they who have not seen and yet have beleeved This was the Commendation of Abrahams and Stevens faith Romans 4.18 19 20. Act. 7.5 Such a faith quiets the heart most in testimony of its own sincerity and against expectation of any threatned and in the sustaining of any incumbent difficulties Oh how sweet a life leads that Christian who doth all by another who gets the blessing without hunting and whose only work is to sit still and trust God and like Josephs Master to leave all in the hand of another to have all its comforts compendiously from one object and not to take a wearysome circuit about the whole world for contentment to sit at his fathers table and not to begg for food from door to door And such a faith honours God as much as it quiets the soul It proclaimes that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be beleeved for himselfe it desires not that the creature should be bound for God though he seem never so backward to performe his promise and accounts it self as rich in respect of what it hath in hope as what it hath in hand Yea in the enjoyment of comforts it placeth its trust only in God and if God doth not withdraw created props from it yet it will withdraw its confidence from them using them indeed in thank fulnesse to the giver not trusting them in stead of the giver O noble glorious life of beleeving to draw our comforts thus out of the bosome of God himselfe not to be beholding to the dunghill for our delights not to live with worldly men upon mud and corruption but upon the pure and heavenly breathings of the spirit in the promise A life emulating that of the Angels for though indeed beleevers use the world feed and sleep marry and are given in marriage yet they only enjoy God and their better part is wholly sollaced with him that shall suffice them in glory 7. Observat 7. It should be our principall care to get beleeving hearts Even such an holy affiance in the promises as may shelter from that destruction which befell these unbeleeving Israelites To this end 1. Truly and upon the terms of the Gospel wholly and solely accept of him who is the Mediatour of the Covenant and through whom alone every promise in it is made good to the soul and is yea and amen 2 Cor. 1.20 Out of Christ promises are but meer speculations nor can we unlesse united to him by faith challenge any blessing by vertue of a promise A Christlesse person receives blessings as one that finds a piece of silver accidentally in the streets and not as a man who receives a sum of mony due upon covenant 2. In relation to the promises to be beleeved which are the element wherein faith lives 1. Find them out and lay them ready find out a promise sutable to every exigency of thy condition How can a man claim mony upon a covenant who knows not where that distinct bond is laid upon which he is to demand it Go to the severall promises for the supply of thy severall wants Mark what promises God hath made for pardon grace direction protection provision and ever make choice of some one or two of every kind which thou maist run to with speed A Christian should do in this case with the promises as one which is given to fainting fits who carries his aqua-vitae bottle alwayes about him and sets it constantly at his beds head that it may be at hand 2. Ponder the promises Go aside separate thy selfe suck and hide their sweetnesse dwell upon them Dive in thy meditations into their freenesse Consider that promise hath made God a debtor and freegrace made him a promiser Into their fulnesse there being enough to relieve the largest capacity and gretest necessity they having more oyl then thou hast vessels even enough to be revealed from faith to faith Rom. 17. Into their stability they being bottomed upon Truth and Strength it selfe the strength of Israel who cannot lie as sure as Gods owne essence which is pawned by an oath for their accomplishment for he swears by himselfe they being further confirmed by the death of him who hath bequeath'd all the benefits of the promises by his will and testament in which respect they are the sure mercies of David 3. Be convinced by the promises to see the whole heart and meaning of God in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.1 significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convincere causam aliquam eò deducere ut objici aut praetexi nihil amplius queat Hyper. and to be under the authority and evidence of them Faith is an evidence conviction or a convincing demonstration Laban when he saw how matters stood between the servants message and the affection of Rebeccah said The thing proceedeth from the Lord we cannot speak bad or good Gen. 24.50 The Lord having brought thee under the condition of the promise and since thou canst not deny but that the promise hath a stable foundation say Lord I must needs yeeld I am unable to gainsay thee I confesse my selfe overcome 4. Consent cleave to clasp about the promises Isai 1.9 as the ivie about the oak roul thy soul and rely upon it concur with it and bee carryed down the stream of it against the motion of thine own rebelling heart As Rebeccah convinced that the marriage was from God being call'd to speak answered I will go 5. Plead the promises In tentation and sense of unworthinesse strong unlikelyhood of making them good may be represented to thee but even then cling to them closely The woman of Canaan would not be put off by silence and vilifying termes she was call'd a dog yet shee held close to the word that Christ was the Son of David happy she that in this she was like a dog namely in that shee would not be beaten off 2 Chron. 20.9 Thus Jehoshaphat pleaded with
meet this ugly guest in any corner of the house but the heart riseth against it this hatred of evill Psal 97.10 is more then of hell it s a killing look that the soul doth cast upon every corruption He that hateth his brother is a man-slayer he that hateth his lust is a sin-slayer not he that hateth the sins or practices of his brother but the person of his brother so not he that hateth the effects and fruits of sin but the nature of sin not he that hateth sin for hell but as hell Every evill by how much the nearer 't is by so much the more it s hated An evill as it is so to our estate names children wife life soul as impendent adjacent incumbent inherent admits of severall degrees of hatred Sin is an inward a soul-foe Love turned into hatred becoms most bitter brethrens divisions are hardest to reconcile the souls old love is turned into new hatred the very ground sin treads upon is hated There 's a kinde of hatred of ones self for sin every act that sin hath a hand in is hated our very duties for sins intermixing with them and we are angry with our selves that we can hate it no more 3. This hatred puts forth it self in labouring the destruction of sin Love cannot be hid neither can this hatred The soul seeks the death of sin by these ways and helps 1. By lamentation to the Lord when going to him for strength with the Apostle Oh wretched man that I am was there ever a soul so sin-pestred Ah woe is me Lord that I am compell'd to be chain'd to this block Never did a slave in Egypt or Turkey so sigh under bondage as a mortifying soul doth under corruption The sorrows of others are outward shallow in the eye the look but these are in the bottom of the soul deep sorrows It s true a man may give a louder cry at the drawing of a tooth then ever he did pining under the deepest consumption but yet the consumption that is the harbinger of death doth afflict him much more and though outward worldly grief as for the death of a child c. may be more intense and expressive yet grief for sin is more deep close sticking oppressive to the soul then all other sorrows the soul of a saint like a sword may be melted when the outward man the scabbard is whole 2. The soul of a sin-subduer fights against sin with the Crosse of Christ and makes the death of Christ the death of sin Ephes 5.25 1. By depending on his death as the meritorious cause of sins subduing of sanctification and cleansing Christs purifying us being upon the condition of his suffering 1 Cor. 6.20 and so it urgeth God thus Lord hath not Christ laid down the price of the purchase why then is Satan in possession Is Satan bought out Lord let him be cast out 2. By taking a pattern from the death of Christ for the killing of sin we being planted into the similitude of his death Rom. 8.5 sin it self hanging upon the crosse as it were when Christ died Oh saith a gracious heart that my corruptions may drink Vinegar that they may be pierced and naild and never come down alive but though they die lingeringly yet certainly Oh that I might see their hands feet side and every limb of the body of death bored the head bowing and the whole laid in the grave the darknesse error and vanity of the understanding the sinfull quietnesse and unquietnesse of my conscience the rebellion of my will the disorder of my affections 3. And especially the soul makes use of the death of Christ as a motive or inducement to put it upon sin-killing Ah my sin is the knife saith the soul that is redded over in my Redeemer's blood Ah it pointed every thorn on his head and nail in his hands and feet Lord Art thou a friend to Christ and shall sin that kill'd him live Thus a sin-mortifying heart brings sin neer to a dead Christ whom faith seeth to fall a bleeding afresh upon the approach of sin and therfore it layes the death of Christ to the charge of sin The crosse of Christ is sins terror the souls armour The bloud of Christ is old sures-be as holy Bradford was wont to say to kill sin As he died for sin so must we to it as his flesh was dead so must ours be Our old man is crucified with him Rom. 6.6 It s not a Pope's hallowing a Crosse that can do it Mr. D. Rogers Pr. Cat. but the power of Christ by a promise which blesseth this Crosse to mortification 3. The soul labours to kill sin by fruitfull enjoyment of Ordinances It never goeth to pray but it desires sin may have some wound and points by prayer like the sick child to the place where its most pained How doth it bemoan it self with Ephraim and pour-forth the bloud of sin at the eys It thus also improves Baptism it looks upon it as a seal to Gods promise that sin shall die We being buried with Christ in baptism that the Egyptians shall be drowned in the sea It never heareth a Sermon but as Joab dealt with Vrijah it labours to set its strongest corruption in the fore-front of the battell that when Christ shoots his arrows and draws his sword in the preaching of the Word sin may be hit An unsanctified person is angry with such preaching and cannot endure the winde of a sermon should blow upon a lust 4. By a right improving all administrations of providence If God send any affliction the sanctified soul concludes that some corruption must go to the lions If there arise any storms presently it enquires for Jonah and labours to cast him over-board If God snatcheth away comforts as Joseph fled from his Mistris presently a sin-mortifying heart saith Lord thou art righteous my unclean heart was prone to be in love with them more then with Christ my true Husband If God at any time hedg up her way with thorns she reflects upon her own gadding after her impure Lovers If her two eys Profits Pleasures be put out and removed a sin-mortifier will desire to pull down the house upon the Philistims and beareth every chastisement cheerfully even death it self that sin may but die too 5. By consideration of the sweetnesse of spirituall life Life is sweet and therfore what cost are men at to be rid of diseases to drive an Enemy out of the Country The soul thinks how happy it should be could it walk with God and be upright and enjoy Christ be rid of a Tyrant and be governed by the laws of a Liege the Lord Jesus How heavie is Satans yoke to him who sees the beutie and tasts the liberty of holy obedience A sick man confined to bed how happy doth he think them that can walk abroad about their imployments Oh saith a gracious heart how sweetly doth such a Christian pray how strictly doth
personally and as signifying some one person of the Trinity thus the Father is called God Mat. 16.16 Joh. 3.16 Rom. 7.25 c. thus the Holy Ghost is called God Act. 5.4 compared with verse the 3. Thou hast not lyed to men but to God Satan hath filled thine heart to lie to the Holy Ghost 2 Cor. 6.16 compared with 1 Cor. 6.19 And thus the Son is called God Act. 20.28 The Church of God which he hath purchased with his blood 1 Tim. 3.16 Tit. 2.13 The great God and our Saviour Jesus Christ c. and this is the person which is here called God To whom 1. Are given the same Titles which are given to God Isai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 14.22 Psal 95.8 9.6 He is called The mighty God and chap. 6.1 He is called Jehovah for there Isaiah is said to see Jehovah sitting upon a throne c. And Joh. 12.41 This is expresly by the holy Evangelist applyed to Christ of whom he saith that Isaiah saw his glory and spake of him Exod. 17.7 The people are said to tempt Jehovah and the Apostle saith 1 Cor. 10.9 Let us not tempt Christ as some of them tempted It is said of Jehovah Of old hast thou laid the foundation of the earth Psal 102.25 and the heavens are the work of thy hands they shall perish but thou shalt endure c. And the Apostle clearly testifies Heb. 1.10 that these words are spoken of Christ Zech. 13.7 Christ is called the Fathers fellow Joh. 1.1 The word which in the beginning was with God is expresly said to be God And Rom. 9.6 He is called God blessed for evermore And 1 Tim. 3. ult God manifested in the flesh And 1 Joh. 5.20 The true God 2. The same essentiall Attributes and properties of the God-head are ascribed to him as 1. Eternity Prov. 8.22 The Lord possessed me in the beginning of his way before his works of old Joh. 8.58 Before Abraham was I am John 17.5 Glorifie me with the glory which I had with thee before the world was And ver 24. Thou lovedst me before the foundation of the world Col. 1.17 He is before all things 2. Omnipresence Mat. 18.20 Where two or three are gathered together in my name there am I in the midst of them And chap. 28. ult I am with you alway even to the end of the world 3. Omniscience Joh. 2. ult He knew what was in man Mat. 9.4 and 12.25 Luk. 5.22 and 6.8 Luk. 11.17 and 24.38 He is also frequently said to know the thoughts yea Joh. 21.17 to know all things 4. Omnipotency All power is given unto me Phil 3. ult He is able to subdue all things Joh. 5.19 What things soever the Father doth these also do the Son 3. The same works which are peculiar to God are ascribed unto Christ As 1. Election the Elect are Mat. 24.31 called his Elect. 2. Creation 1 Joh. 3. All things were made by him and ver 10. The world was made by him Col. 1.16 By him were all things created 3. The Preservation and sustentation of all things Col. 1.17 By him all things consist Heb. 1.3 He upholdeth all things by the word of his power 4. Remission of sins Mat. 9.6 The Son of man hath power to forgive sins 5. Working of miracles works either above or against the order of nature Joh. 9.32 He opens the eyes of the blind Joh. 11. He raiseth dead Lazarus Yea he both raiseth from the grave of sin Joh. 5.21 25 And raiseth all the dead Joh. 5.28 29. 6. The bestowing of eternall life Joh. 10.28 My sheep hear my voice and I give unto them eternall life 4. The worship which is due to God alone hath been both given to and accepted by Christ First Inward worship as 1. Beleeving on him Faith is a worship which belongs only to God enjoyned in the first Commandment and against the trusting in man is there a curse denounced Jer. 5.17 But Christ bids us beleeve in him Joh. 14.1 Beleeve in me Joh. 8. ult He that beleeveth in the Son hath everlasting life 2. Loving him with all the heart commanded above the love nay even to an hatred of father mother wife children yea our own lives Luk. 14.26 and for the gaining of him Blessed Paul accounted all things but loss and dung Phil. 3.8 Secondly Outward worship is due to Christ 1. Dedication in baptism is in his name Mat. ult 19. 2. Divine Invocation is given to him Act. 7.59 Steven calls upon the Lord Jesus to receive his spirit 1 Cor. 1.2 All that in every place call upon the name of Jesus Christ 1 Thes 3.11 God himselfe and our Father and our Lord Jesus Christ direct our way unto you Revel 5.9.12 Praises are offered to him 3 Divine adoration is also given to him Mat. 8.2 A leper worshipped him Mat. 2.11 Though the Wise men of the east who saw Herod in all his royalty worshipped not him yet they fell down before Christ Yea not men only but Angels are commanded to worship him Hebr. 1.6 OBSERVATIONS 1. Observ 1. As groundlesse as blasphemous are all the cavils against the deity of Christ For though he be from and begotten of the the Father by an ineffable communication of the divine essence to his person yet if we consider his deity and essence absolutely he is God of himselfe and hath being from none and he is only God of God as we consider the divine essence in the Son and as it is under a certain and distinct manner of subsistence Though the Father be greater than the Son in respect of his manhood Joh. 14.28 Joh 10.30 Phil. 2.6 yet the Son is equall with the Father in respect of his Godhead Though the Son be truly called the image of God Col. 1.15 yet he is as truly said to be very God For when the Apostle saith that he is the image of God this word God ought not to be taken essentially but personally and by it we are to understand not the divine nature but the person of the Father Christ is the image of the Father not of the deity and the person of the Son bears the image of the person of the Father but the divine essence in the Son is one and the same with that which is in the Father I and my Father are one 2 Vnconceivable was the wisdome Observ 2. justice love and humble condescention manifested in Gods becoming of Man 1. Wisdome None but a God could have contrived it and so far was Man from inventing this plot of Mercy that it had been blasphemie should it have entred into his thoughts before God had discovered it to him The hypostaticall union was purely a divine invention Poor short-sighted man cannot conceive it now since it was much lesse could he have contrived it before it was Infinite was that wisdome which found out a way for God to begin to be what he was not and to remain what he was
vintage of a judgment he leaves the gleanings of grapes upon the Vine of his Church Hee never shakes his Olive tree so throughly but he leaves at least two or three berries in the top of the uppermost bough four or five in the outmost branches Isa 17.6 Though I make a full end of all Nations whither I have driven thee Jer. 30.11 Jer. 46.28 yet will I not make a full end of thee but correct thee in measure yet will I not leave thee wholly unpunished Let not Israel presume upon mercy if they will sin but yet let them not despair of mercy though they suffer God will not cast off his people Ps 94.14 Though the destruction of his Israel be never so great yet it shall never be totall and should many fall yet all shall not the cause the interest of Christ shall not and though possibly in a wildernesse of common calamities the carcasses of some of his owne may fall among others so as they may never live to enter the Canaan of a longed for peace and reformation in this life yet by faith ascending up to the Nebo of a promise they may behold it afar off and see it possessed by their posterity they themselves mean while repenting of their unbelief and unworthinesse and so entring that heavenly Canaan where they shall enjoy the fulness of that which here they could have enjoyed but in part The third branch of the example of the Israelites is the cause of their destruction viz their infidelity contained in these words That beleeved not EXPLICATION For the Explication whereof two things are considerable 1. In what respect these Israelites are here said not to beleeve 2. Why they were punished for this their not believing rather then for any other sin I. For the first Unbeleevers 1. are frequently in Scripture taken for Pagans and Heathens 1 Tim. 5.8 2 Cor. 6.14 15 1 Cor. 14.23 who are alwayes without the profession of the Faith and oft without the very offer of the Word the means of knowing that Faith which is to be professed and then it s termed an unbelief of pure negation 2. Unbeleevers are said to be such who though they professe the faith and hear and know the word yet deny that credence to it which God requires and their unbeleef called an unbeleef of evill disposition is either a deniall of assent to the truths asserted in the word or of trust and affiance to the promises of good contained in the same and both these are either temporary or totall and perpetuall Into the former sometimes the elect may fall as particularly did those two disciples who by their unbeleef drew from Christ this sharp reproofe Luk. 24.25 Mark 16.11.13.14 O fools and slow of heart to beleeve all that the prophets have written And for this it was that Christ upbraided the eleven when they beleeved not them who had seen him after he was risen Luk. 1.20 And of righteous Zecharie is it said that he beleeved not those words which were to be fulfill'd in their season Into that unbeleef which is totall and habituall Joh. 6.64.65 Joh. 10.25.26 Jo. 12.37.38.39 the reprobabate only fall of whom Christ speaks Ye beleeve not because yee are not of my sheep and afterward the Evangelist They beleeved not nay they could not beleeve because that Isaias said he hath blinded their eyes c. as also Act. 10.9 divers were hardned and beleeved not These abide in unbelief John 3. ult and the wrath of God abideth on them This unbeleef of the Israelites did principally consist in their not yeelding trust and affiance to the gracious and faithful promises made by God to their forefathers and often renewd to themselves of bestowing upon them the land of Canaan for their inheritance Vide Numb Chapters 13. and 14. These promises upon the report of the spies concerning the strength of the Canaanites and their Cities were by the people so far distrusted and deemed so impossible to be fulfilled as that they not only wish'd that they had dyed in Egypt but resolved to make them a Captain to return thither again And probable it is that the unbeleef of the most was perpetnal Certumest complures fuisse pios qui vel communi impietate non fuerunt impliciti vel mox resipuerunt Cal. in Heb. 3.18 but that others even of those who at the first and for a time did distrust the faithfulnesse of Gods promise by the threatnings and punishments denounced against and inflicted upon them repented afterward of their infidelity and so beleeved that God was faithfull in his promise though they by reason of their former unbelief did not actually partake of the benefit thereof However this their sin of distrustfulnesse was their great and capitall sin that sin like the Anakims which they so feared much taller than the rest and which principally was that provocation in the wildernesse spoken of so frequently in the Scripture Heb. 3.8.12 16.18 Psal 95 8. Incredulitas malorum omnium caput Cal. in Heb. 3.18 And hence it is that God explaines this provoking him by not beleeving him How long saith he Numb 14.11 will this people provoke me how long will it be ere they beleeve me and that it was their great stop in the way to Canaan is evident in that the punishment of exclusion from Canaan was immediately upon their unbeleef inflicted upon them as also by the expresse testimony of the Apostle who saith that they could not enter in because of unbelief II. For the second Why they were destroyed rather for their unbelief then for other sins 1. Their unbelief was the root and fountain of all the rest of their sins Heb. 3.12 Jer. 17.5 This evill heart of unbelief made them depart from the living God by their other provocations All sins would be bitter in the acting if we beleeved that they would be bitter in their ending Faith is the shield of every grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.7 8. Acts 15.9 and Unbelief the shield of every sin Faith purifies Unbelief pollutes the heart Vnbeleevers and disobedient are in the Greek expressed by one word Heb. 11.31 What but unbelief was the cause of all those impatient murmurings of the Israelites Had they beleeved a faithfull God Num. 14.27 they would quietly have waited for the accomplishment of his promises Had they believed in him who is Alsufficient they would in the want of all means of supply have look'd upon them as laid up in God The reason why they made such sinfull haste to get flesh was because their unbelieving heart thought that God could not furnish a table in the wildernesse What but their not believing a great and dreadfull Majestie made them so fearlesly rebellious against God and their Governours What but their not believing an All-powerfull God made them to fear the Gyants and walled Cities of Canaan Faith went out and fear and every sin got
down his work is done A person spiritually enlightned hath not onely Spiritum adstantem but assistentem should hee have all the incouragements of honour or profit from without he could never do any thing cheerfully but would ever be complaining unlesse he enjoyed inward quicknings and enlivenings of heart in duty by the Spirit of Christ the supplyes of the Spirit 2. A sanctified person lives a holy life as in acting from so according to a principle of holy life Now his actings are according to his principle of holinesse 1. In regard of their kinde they are of the same sort or nature with the principle of holinesse Water in the stream is of the same nature with that in the fountan He that is sanctified lives like himself his regenerated self A spirituall life produceth spirituall living the seed of God puts forth it self in the fruits of godliness if he be a fig-tree he bears no thistles the working of a Saint follows his being The Vnderstanding acts in a sound efficatious Eph. 1.17 18. Col. 3.10 Eph. 4.23 operative influentiall knowing both of God and our selves The Conscience acts in a holy tendernesse and remorsefulnesse for sin Psal 16.7 2 Chr. 34.27 and in a pious peaceablenesse and quietnesse giving witnesse of a persons reconciliation to Rom. 5.1 and walking with God sincerely 2 Cor. 1.12 This is our rejoycing the testimony of a good conscience The Memory retaining heavenly things as a treasury Psal 119.11 repository or spirituall store-house of the Word an Ark for the two Tables The Will acts by a plyable yeelding to God in all things both to do what God enjoyns and to undergo what God inflicts in both its flexible Rom. 7.18 Psal 39.9 It desires to please God in all things though it find not alway to perform The Affections act in a holy regularity and order being streams not dried up but diverted 1 Tim. 1.5 Psal 18.2 Love is out of a pure heart a spark flying upwards set upon God principally and that for himself set upon man for God either because we see God in him or desire we may Psal 139.25 Hatred is now of those things that God hates and that hate God Joy is now spiritual in the Lord in communion with him in serving of him though in tribulation Sorrow is now for ours and others sin and the sufferings of the Church not for such poor things as worldly trifles the pearls of tears not being cast upon the dunghill Our Desires are now set upon the presence and pleasing of God pardon of sin a soft heart fruitfulnesse under the means the prosperity of Sion the appearance of Christ Our Zeal is not now hot for our selves and cold for God like fire well ordered burneth for the service not the consuming of the house Hope is now lively and well grounded not false and carnall This spirituall acting outwardly reacheth the body making it a weapon of righteousnesse fire within will break out The whole body is the souls instrument in all its members being obedient to effect good actions according to the dictate of renewed Reason and the command of sanctified Will the Eye is as it were a watch-man the Tongue a spokes-man the Ear a disciple the Arm a champion the Leg a lackquey all at the dispofall of God If the wares of holinesse be in the Shop those of the same kind will be on the Stall the life of a Saint is a visible Sermon of sanctification he who hath his heart ordered aright hath his conversation ordered aright Psal 50. the hand of the clock goeth according to the wheels Out of the good treasury of the heart he brings forth good things The body will be the interpreter of a gracious heart the law is written in the heart and commented upon in the life a clean stomack sends forth a sweet breath The matter of our actions shall be warranted by the word Psal 119.35 Mic. 6.8 Luk. 17.10 Act. 4.19 Psal 32.2 Psal 112.1 the manner humble cheerfull resolute sincere In a word glory ends are propounded and our workings if God require shall crosse our own interest ease profit Tohave a good heart and a wicked life is a walking contradiction A sanctified person is not as Ephraim a cake not turn'd only baked on one side 2. The actings of a sanctified person are conformable to his principle of Sanctification as that principle is extensive to and puts upon all the wayes of holinesse and as it is a seed of all the fruits of Sanctification A sanctified person embraceth every holy duty he fructifieth in every good work Col. 1.10 hath respect to every precept Ps 119.6 128 esteems every precept concerning all things to be right There 's a concatenation of all graces they are linked together in a divine league he hath not any grace that wholly wants any The instructions of the Law are copulative Jam. 2.10 he that would seem to make conscience of keeping all the Commandments of God save one Non est justa causatio cur praeferuntur aliqua ubi facienda sunt omnia Salv. de Pro. l. 3. observes none at all out of any obedience to God who hath alike commanded all A sanctified person preferrs not one Command before another 1 Tim. 5.21 his foot can endure to walk being sound in a stony as well as a sandy path he will do not many things but all even to the parting with Herodias and the putting down the Calves as well as Baal he is not double-diligent in some matters and negligent in others he is neither maimed to want any limb nor a monster one part excessively outstripping another 3. The actings of a sanctified person are conformable to the principle of spirituall life as it is the same a permanent abiding principle not somtimes in us and at other times quite gone from us but at all times remaining in us A sanctified person is holy in a continued course he walks with God Psal 119.112 he applyes himself to keep the Commandments continually He is not holy upon extraordinary occasions his duties are not like a misers feast all at one time nothing at another he is not holy by fits and pangs upon a rainy day reading only good in thundring and lightning or in a storm at sea moved passionatly with an affectionate sermon trembling for the present Acts 24.25 and presently after following bribery At the first coming on to profession seething hot after a while luke-warm at length key-cold slashing with Peter at the first and shortly after flying and denying His infirmities and falls are but for a fit but his holinesse is constant his goodnesse is not like the morning cloud and early dew Hos 6 4. not like the redness of blushing but the ruddiness of complexion his religion is not operative in company silent in secret he is not like water that conforms it self to the shape of every thing into which its poured or like
discover our misery and deformity by reason of unholinesse as also to discover the beauty of holinesse and the happiness laid up for holy ones bestowing also upon it an inclining power to bow us to the imbracing and obeing of his holy will the pattern of all holiness 2. From God we have our sanctification not by traduction from our parents Grace is not of an equall extent to Nature Grace is not native but donative not by generation but by regeneration it s from the Father of spirits not fathers of our flesh Who can bring a clean thing out of filthinesse The new birth is not of blood nor the will of the flesh nor of man Joh. 1.13 The purest seed-corn brings forth the stalk the husk and chaff and the holiest men have a posterity with a nature covered over with corruption 4. God sanctifies so as the first infusion of the habit of Grace is without the active concurrence of any abilities of our corrupted nature to the acquiring of grace in the heart the plantation of grace in us being purely supernaturall Gods manner of working is altogether divine beyond the power and without the help of any thing in man only he being a rationall creature is a subject capable of grace and therby in the work of sanctification hath a passive concurrence for of our selves we are not sufficient to think a good thought but our sufficiency is of God He worketh in us both to will and to do We are dead in trespasses and sins c. New begotten new created c. Grace is an habituall quality meerly infused by divine vertue not issuing out of any inward force of humane abilities howsoever strained up to the highest pitch of their naturall perfection All civility sweetness of nature ingenuity of education learning good company restraint by laws with all moral Vertues with their joynt force cannot quicken our souls to the least true motion of a spirituall life 5. God sanctifies so as that in the practice of sanctification man doth actually concurr with God for being sanctified and inwardly enabled in his faculties by spirituall life put into them he moves himself in his actions of grace although even in these actions he cannot work alone he being onely a fellow-worker with the Spirit of God not in equality but in subordination to him Neverthelesse though these actions be performed by the speciall assistance of the Spirit yet in regard man is the next agent they are properly said to be mans actions 2. God the Father sanctifies And yet Eph. 5.26 1 Cor. 1.30 Christ is said to sanctifie and to be Sanctification and most frequently the holy Ghost is said to sanctifie Gal. 5.22 Ephes 5.9 Gal. 5.17 Grace being called the fruits of the spirit the whole work of Sanctification stiled by the name of spirit and the Scripture expresly speaks us sanctified by the Spirit and the holy Ghost is called the Spirit of Sanctification Yet when the Scripture saith we are sanctified by God the Father it doth not contradict it self For the explication whereof I shall briefly set down this Distinction and these Conclusions All the Attributes of God are either 1. Essentiall Dist which are the very divine Essence and pertaining to the very nature of God as to be a Spirit omniscient eternall true good powerful mercifull c. Or 2. Relative And that either 1. Inwardly to the Persons within themselves as for the Father to beget the Son to be begotten the holy Ghost to proceed from Father and Son Or 2. Outwardly And that either 1. to the creatures as to create sustain c. or 2. to the Church as to redeem and sanctifie c. The Attributes that appertain to the Nature or Essence of God are common to the three Persons as to be a Spirit Concl. 1. omniscient eternall c. The Attributes or properties that inwardly belong to the Persons among themselves Concl. 2. are peculiar and proper to each of them both in regard of order of being and working The Father hath his being from Himself alone the Son hath his being from the Father alone the holy Ghosi hath his being from them both The Father alone begetteth the Son is alone begotten the holy Ghost doth proceed from the Father and the Son All works externall Concl. 3. and in reference to the creatures as to create to govern to redeem to sanctifie c. are in respect of the things wrought equally common to the three Persons of the Trinity who as they are all one in Nature and Will so must they be in operation all of them working one and the same thing together John 5.17 19. Most true is that of Christ Whatsoever things the Father doth these also doth the Son the like may be said of the holy Ghost so that we are sanctified by Father Son and holy Ghost there being the same power and will of all three and in works externall and in respect of the creature when onely one Person or two are named the whole Trinity is to be understood Though the works of three Persons toward the creature Concl. 4. world or Church in regard of the thing wrought are common to all the three yet in respect of the manner of working there is distinction of Persons that work for the Father works through the Son by the holy Ghost The Father works from none the Son from the Father the holy Ghost from both Joh. 5.19 8.28 16.13 there being the same order of working in the Trinity that there is of existing the Father works by the Son and the holy Ghost sending them and not sent by them the Son works by the holy Ghost sending him from the Father into the hearts of beleevers and is not sent by him but by the Eather the holy Ghost works and is sent from the Father and the Son not from himself The works therfore of the Trinity are considerable either absolutely or in regard of the works wrought and so they are the works of the whole Trinity in common Or relatively when we consider in what order the Persons work which Person works immediately which by another And so the Persons are distinguish'd in their works This considered Jude in ascribing Sanctification to God the Father is easily reconciled to those that ascribe it to God the holy Ghost and the Son these last named persons being by Jude included in the working of sanctification and only the order of working of the blessed Trinity noted The Father sanctifying through the Son by the holy Ghost the Father sanctifying by sending the Son to merit and giving his Spirit to work the Son by meriting the holy Ghost by working our sanctification and immediately sanctifying us in which respect he hath the title of holy and Sanctification most commonly exprest as his work This for the Explication of the second particular in the first priviledge of the faithfull to whom Jude wrote viz. The Author of their sanctification
God the Father Secondly the Observations follow 1. Even our holinesse administers matter of humility Obs 1. Our very graces should humble us as well as our sins as these later because they are ours so the former because they are none of ours Sanctity is adventitious to Nature Heretofore holinesse was naturall and sin was accidentall now sin is naturall and holinesse accidentall when God made any of us his garden he took us out of Satans waste ws are not born Saints the best before sanctification are bad and by nature not differing from the worst the members that God accepts to be weapons of righteousnesse were before blunted in Satans service when God sanctifieth us he melteth idols and makes of them vessels for his own use Before any becomes as an Israelites wife he is as a captive unpared unwash'd unshaven Sanctification is a great blessing but was this web woven out of thine own bowels the best thou didst bring to thine own sanctification was a passive receptivenesse of it which the very worst of heathens partake of in common with thee having a humane nature a rationall soul and was there not with that a corrupt principle of opposition to God and all the workings of God was not God long striving with a cross-grain'd heart how many denyals had God before he did win thee to himself How far was the iron gate of thy heart from opening of its own accord and if he had not wrought like a God omnipotently and with the same power wherewith Christ was raised Eph. 1.19 20. had thy resistence been ever subdued and when the being of grace was bestowed from whence had thy grace at any time its acting Didst thou ever write one letter without Gods guiding thy hand didst thou ever shed one penitentiall tear till God unstop'd thy spouts smote thy rock and melted thy heart didst thou hunger after Christ till God who gave the food gave the stomack also Was ever tentation resisted grace quickned corruption mortified holy resolution strengthened power either to do or will received from any but from God Doth not every grace the whole frame of sanctification depend upon God as the stream on the fountain the beam on the Sun when he withdraws his influence how dead is thy heart in every holy performance onely when he speaks the word effectually bidding thee go thou goest and do this or that thou dost it 2. Obs 2. The reason why all graces of a sanctified person are for God they are from him Gods bounty is their fountain and Gods glory must be their center He planted the Vineyard and therefore he must drink the wine We are his wormanship and therefore we must be his workmen All our pleasant fruits must be laid up and out for our well-beloved All things but particularly our graces are from him and for him we can never give him more or other then his own when we give all we can The streames will rise as high as the fountain head and so should our graces ascend as high in duty as he who gave them Where should God have service if a sanctified person denyes it 3. Obs 3. From this Author of Sanctification I note t s excellency and worth It s a rare work certainly that hath such a workman a beauteous structure that hath such a builder What is a man to be desired for but his sanctification if we see a beauty on that body which hath a soul how much more on that soul that hath the reflexion of God himself upon it Every Saint is a woodden casket fill'd with pearls The Kings daughter is all glorius within Love Jesus Christ in his worky-day clothes admire him in his Saints though they be black yet they are comely Did the people of God but contemplate one anothers graces could there be that reproaching scorn and contempt cast upon one another that there is Certainly their ignorance of their true excellency makes them enemies they strike one another in the dark 4. Obs 4. Great must be the love that God bears to Sanctification It s a work of his own framing a gift of his own bestowing God saw that the work of the first creation was very good much more that of the second Wonder no more that the faithfull are call'd his garden his Jewels his Treasure his Temple his Portion God hath two heavens and the sanctified soul is the lesser How doth he accept of Saints even in their imperfections delight in their performances pity them in their troubles take care of them in dangers He that hath given his Son for them promised heaven to them and sent his Spirit into them what can he deny them Jesus Christ never admired any thing but grace when he was upon the earth the buildings of the Temple he contemned in comparison of the faith of a poor trembling woman Certainly the people of God should not sleight those graces in themselves that God doth so value as they do when they acknowledge not the holinesse that God hath bestowed upon them Shall they make orts of those delicates that Jesus Christ accounts an excellent banquet 5. The love of God is expressive Obs 5. really and effectually in us and upon us even in sanctifying us Creatures when they love will not put off one another with bare words of bidding be clothed sed c. much lesse doth God If there be love in his heart there will be bounty in his hand Thou sayst that God is mercifull and loves thee why what did he ever do for thee work in thee hath he changed thy nature mortified thy lusts beautified thy heart with holinesse Where God loves be affords love-tokens and such are onely his soul-enriching graces No man knows love or hatred by what he sees before him but by what he findes in him If our heart moves toward God certainly his goeth out toward us the shadow upon the Dyall moves according to the motion of the Sun in the Heaven 6. Obs 6. We are to repair in our wants of Sanctification to God for supply He is the God of grace The Lord will give grace and glory He hath the key of the womb the grave the heavens but chiefly of the heart He that sitteth in heaven can onely teach and touch the heart How feeble a thing and unable is man whether thy self or the Minister to do this He hath the windes in his own keeping and till he send them out of his treasury how necessarily must thy soul lye wind-bound Whither shouldst thou goe but to him and how canst thou go but by him The means of grace are to be used in obedience to him Parum prodest Lectio quam non illuminat Oratio not in dependancy upon them A golden key cannot open without him and a woodden can open with him Man may with the Prophets servant lay the staff upon the fore-head but God must give life How many fat and rich Ordinances have been
devoured the soul after all remaining as lean as before for want of seeking God aright for a blessing 7. Obs 7. I observe How carefull we should be to maintain that which God hath set up in us and how fearfull lest it should be pul'd down by Satan Christ destroys the works of the Divel and Satan labours to oppose the work of Christ Every plant indeed that God hath not planted is to be pluck'd up but the plants that Gods own hand hath planted are to be nourished What God hath joyned together none should separate Grace and the Soul are of Gods joyning together Who laments not the destruction of mans workmanship the overthrow and demolishing of beutifull buildings the rooting up of corn-field and pleasant gardens by Swine But what are these to the destructions made by sin in the hearts and lives of people Who can give way to sin but it must be with a sinfull patience Keep thy heart with all diligence Pro. 4.23 the best endowment is to be most carefully preserved Who loves not to keep his body healthfull and yet who regards the keeping of his soul holy The whole Trinity of Persons adorn the heart with holinesse every of them is to have a corner in it nay the whole Let not Satan have wells which he never digg'd inhabit houses which he never built If the Philistims tread not on the threshold on which Dagon fell let not Satan lodg in the heart that God fanctifieth This for the first Branch considerable in the description of the parties to whom the Apostle wrote Sanctified by God the Father The second follows Preserved in Christ Jesus The second branch of the description of the faithful to whom Jude wrote Wherein I consider two particulars 1. A priviledge or enjoyment received viz. Preservation Preserved c. 2. The means or way of enjoying it and that was In Christ Jesus Of both these briefly 1. The Priviledge bestowed is Preservation To them that are preserved c. In the handling whereof I shall briefly give 1. The Explication of it 2. The Observations from it 1. For the Explication The word used by the Apostle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies solicitously to be kept as a thing lest it be lost or taken away by others 1 Joh. 5.18 it s spoken of a regenerate persons keeping himself from being touch'd by the wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keepeth himself as with watch and ward gardeth himself so accurately as he that watcheth a prisoner for fear of his escape So Act. 4.3 it s said the Apostles were put by the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hold So Act. 5.18 they put them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in prison And of these preserved ones it s said They are kept by the power of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kept as a Town is kept with a garison from the enemies praesidio circumvallati Conservati nè decepti à seductoribus pereant Estius in loc incircled with a military strength so are these Saints preserved by Christ lest being deceived by Seducers they should perish This preservation of the Godly is three-fold 1. Temporall and of the Body 2. Spirituall chiefly of the Soul 3. Eternall of both in heaven 1. The first though it be not here intended as indeed being frequently denyed to the faithfull yet it s often in Scripture bestōwed upon them and that severall wayes sometimes when their enemies want means to effect their desires upon them 2 Sam. 8.2 1 Sam. 24.27 Judg. 7.22 2 Sam. 17.16 though they have poyson yet no power no arms or instruments of force or when the enemies of the Church have outward strengths and forces but are diverted another way by reason of enemies coming against them from an other place or when the enemies spend their hatred and forces upon one another or when their forces are by the providence of God timely discovered so that the people of God taking refuge in some place of security strength or distance the enemy cannot at all come at them or when there is such a curb of restraint put upon the spirits of enemies as though they finde them and have them in their hand yet they shall not be able to put forth their inward poyson against them Dan. 3.26 thus even the naturall force of fire seas beasts shall be bridled up when God will from hurting his people 2 King 7.6 or when the enemes of the Church are discomfited either by their own preposterous fear or oversight Judg. 5.20 or the instrumentalnesse of the senselesse creatures against them or the puissance of the Churches forces not onely spirituall 2 Sam. 17.23 but even visible and worldly or when the faithfull being taken are delivered out of their hand by making escape Gen. 33. or when God makes an enemy of his Church to be his own destroyer to twist and use his own halter or when God enclines the hearts and dispositions of the haters of his people to pity tender and favour them though they be far from love to their grace or when God works a really sanctifying change upon their hearts Act. 16.31 making them to wash the stripes and lick the wounds whole which they have made or when God takes his people out of this life from the evill to come housing his flock against a storm taking down his ornaments when he purposeth to destroy the house and this he ordinarily doth by a natural death though he can translate his people and take body and soul immediatly into heaven as in the case of Elijah 2. But principally the care of God is in this life expressed toward his people in spirituall preservation This spirituall preservation of beleevers in this life is 1. From punishment The curse of the Law the wrath of God Gal. 3.13 Not from the Law of God as giving precepts but as being a Covenant Rom. 6.14 1 Tim. 1.9 exacting perfect obedience and condemning for a not perfect performance From the terrour of the law forcing for fear of punishment as bondslaves by the whip Rom. 8.15 the people of God being made a voluntary people Psal 110.3 and worshipping God without servile fear The faithfull also are preserved from the guilt and condemning power of sin Eph. 1.7 2 Cor. 5.19 God not imputing their trespasses Preserved from the curse of all externall punishments as they are the effects of vengeance Sin may be and may not be in the godly it is in them by habitation not by dominion so punishments are on them and are not on them on them as sensible pains on them as castigations to better them on them as consequents of sin and Gods expression of his dislike of sin not on them as curses not on them to satisfie wrath The wrath of God lies not upon them when the hand of God lies upon them Every affliction is medicina not laniena sent to kill sin not the man the
should pass by others better accomplish'd Let his free grace have all the glory Who shall speak of God if thou beest silent Let heart and tongue and life advance him Hitherto of the two first parts of the Title viz. 1. The Person who wrote this Epistle And 2. The Persons to whom he wrote it The Third follows The Prayer wherein the person writing salutes the persons to whom he wrote contained in the second Verse in these words VER 2. Mercy unto you and peace and love be multiplyed IN which Prayer we consider 1. The blessings which the Apostle requesteth may be bestowed which are three 1. Mercy 2. Peace 3. Love 2. The measure in which the Apostle desireth they may be bestowed Be multiplyed 3. The persons upon whom he prayeth that these blessings may be in this measure bestowed Vnto you 1. In this Prayer To consider of the Blessings which the Apostle requesteth for And first of the first of them Mercy Concerning which I shall speak by way Of 1. Exposition Of 2. Observation 1. For the expository part Mercy is referr'd either to Man or to God Misericordia est dolor et aegricudo animi ex miseria alterius injuriâ laborantis conceptus Cic. in Tus 4. Misericordia est alienae miseriae in nostro corde compassio quâ utique si possemus subvenire compellimur Aug. de C.D. l. 9. c. 5. Ex eo appellata est misericordia quòd miserum cor faciat condolescent is alieno malo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Nemo parricidae supplicio misericordiâ commovetur Cic. Tusc 4. Mat. 5.7 Luke 6.36 Luc. 10.37 1 Pet. 3.8 Col. 3.12 1. To Man and so mercy is according to some a grief of heart arising from the apprehension of anothers misery according to Scripture Such a holy compassion of heart for the misery of another as inclines us to relieve him in his misery It is a compassion or sympathy because it makes the mercifull heart a partaker of the misery of him who is distressed and therefore say some called misericordia because it translates the misery of another into the heart of the merciful And for this cause it is called the bowels of compassion Col. 3.12 1 John 3.17 Phil. 1.8 and 2.1 So likewise by the LXX Pro. 12.10 And to have compassion is usually set out in Scripture by a Verb that signifieth to have the bowels moved Mark 6.34 Matt. 14.14 and 15.32 Mar. 1.41 Luk. 7.13 c. because mercy expresseth it self in the bowels especially he that is affected vehemently with anothers sufferings having his very intrals and bowels moved and rouled in him Hos 11.8 and is affected as if the bowels of him that is in misery were in his body Nor is this Scripture compassion a foolish pity whereby a man doth unlawfully tender him that is in deserved misery as Ahab pitied Benhadad and Saul Agag against Gods command but such a compassion as God approveth a fruit of the Spirit commanded and commended in the Word In this grace of mercy is also comprehended a forwardness to succour the miserable the bowels of the mercifull not being shut up 1 Joh. 3.17 This grace the Scripture honours with many precepts and promises A merciful man is Gods Almner his conduit-pipe to convey his blessings his resemblance like unto his heavenly Father who is the Father of mercy And that 's the second consideration of mercy as it is referr'd to God and so indeed it is in this place by Jude In which consideration of mercy as referr'd to God there are three things to be explained 1. How mercy can be attributed to God 2. What sorts of mercy are attributed to God 3. What be the properties of the sorts of mercy attributed to God 1. How mercy can be attributed to God Not as it is an affection of grief for the misery of another But 1. As it signifieth a promptitude and forwardness of the will to succour the miserable Not as 't is miseria cordis or as to be mercifull is taken passively for one to be a fellow-sufferer Zanc. de Nat. Dei l. 4. c. 4. q. 1. Misericordem hominem appellare solemus◠non passivè qui miserum habet cor talis enim potius est miser quà m misericors sed activè hoc est illum qui miscro homini ex corde cupit succurrere Si licuit Augustino dicere quod sit cordis miseria ex alterius miseria concepta our non liceat nobis dicere misericordiam dici quia nobis sit cordi alterius miseria Misericordia duo importat unum tanquam essentiale aliud tanquam accidentale Primum est promptitudo voluntatis ad subveniendum miseris alterum est passio tristitiae quae oritur in appetitu ex cognitione miseriae alterius quantum ad primum summè est in Deo non quantum ad secundum Rich. d. 46. a. 2. qu. 1. lib. 4. Zech. 2.8 Acts 9.4 Exod. 34. Psal 100.5 Psal 145.9 but as 't is miseria cordi as learned Zanchy distinguisheth and as to be mercifull is taken actively for one so to be mindfull of the miseries of others that hee desires and is willing from the heart to help them Suffering with the distressed in their miseries is not essential to mercy but only accidental in regard of our nature which is so subject to passions that without a fellow-feeling we cannot look upon the miseries of those whom we love and this is not in God but a propension and inclination of will to relieve the miserable which is the essential part of mercy is most properly and abundantly in God although sympathy or fellow-feeling be often attributed to God improperly and by way of resemblance to humane affections for the relieving of our capacities and strengthening our faith And in respect of this propensenesse and willingnesse in God to help the distressed are we to understand those Scriptures where God calls himself merciful and of great mercy that is of a most forward nature to help us in our distresses 2. Mercy is attributed to God as it signifieth Gods actual helping and relieving us in our distresses as he bestows those blessings upon us spirituall or bodily which proceed from his alone mercy and of this are those places of Scriptures to be understood where God is said to have or shew mercy as Rom. 9.18 He hath mercy on whom he will 1 Tim. 1.13 I found mercy because I did it ignorantly In which places mercy is put for calling to Christ So Psal 136. Rom. 11.31 2 Tim. 1.18 and all graces which follow it These works or effects of mercy being various and innumerable it comes to pass that though mercy be single and one in God the Scripture speaks of it in the plurall number as Gen. 32.10 2 Cor. 1.3 Rom. 12.1 2. For the sorts or kindes of Gods mercy It is either 1. A general mercy extended to all creatures in common as there is no creature in any misery which in some
understanding Phil. 4.7 and in which the Apostle placeth the Kingdom of God Rom. 14.17 the peace that Hezekiah was not destitute of when he said Remember now O Lord Isa 38.3 I beseech thee how I have walked before thee in truth c. This peace sweetens every condition is as musick within when the rain and storms fall upon the house a friend as Ruth to Naomi that will go along with us in every distresse though we change our place our garments our conditions our companies yet our enemies cannot take this from us it s a continual feast Pro. 15.15 This peace preserves our hearts and minds in all afflictions Phil. 4.7 Psal 4.8 and puts into us a holy security and neglectivenesse of all dangers 2. Of subordination when the will affections and inclinations of a man submit themselves to the minde savingly inlightned by and subjugated to God which although it be not perfect by reason of that repugnant law in our members yet is it true and progressive the imperfection of it occasionally being an incentive to godlinesse making us more fervent in prayer humble broken-hearted and receptive of that peace we long for 4. There is a peace with God and that is twofold 1. In this life 2. In the next 1. In this life and so it is two-fold 1. A peace of Reconciliation and 2. of Contentation 1. Of Reconciliation wherby God in Christ is at one with man The chastisements of our peace were upon Christ Isa 53.5 1 John 29. the wrath deserved by us for our sins Christ sustained and satisfied divine justice fully so that now God not requiring satisfaction twice for the same offences is at peace with us Isa 9.6 Ephes 2.14 Rom. 10.15 2 Cor. 5.20 Rom. 5.1 This the foundation of all the former and following kindes of good peace is purchased by Christ the Prince of peace and our peace and proclaimed in the preaching of the Gospel the glad tidings of peace by the Ministers of it the Embassadors of peace and accepted by faith whereby we therefore enjoy and have peace with God 2. Of Contentation or holy submission by which a man is peaceable Phil. 4.11 and not murmuring or impatient against God but quietly accepting whatsoever is his will the way indeed to live a truely quiet life and as one says well ever to have our wil the waves of unquietness being ever raised by the winde of pride and unsubmissiveness 2. Peace with God in the next life or peace eternal is the perfect rest which the Saints shall enjoy in heaven called Rom. 8.6 life and peace and the rest that remaineth for the people of God their resting from their labours both inward and outward not only from hurt but from danger by nay from the presence of any thing that ever did molest them The Apostle in this salutation by peace intends principally peace with our selves that peace of God which passeth all understanding so often commended which includes peace with men commanded and peace with the other creatures promised to accompany it and peace with God presupposed as its cause and original Rom. 1.7 1 Co. 1.3 Col. 1 2 Pet. 1 2. This sanctified tranquillity quietness of conscience a singular blessing often requested by the Apostles for the faithfull to whom they wrote is of rare excellency 1. For its author and original 't is from God 1 Thess 5.23 2 Cor. 13.11 Col. 3.15 Phil. 4.7 he being called the God of peace and it the peace of God He is the authour of external peace in Church and Common-wealth the peace of Jerusalem must be begg'd of him He maketh warrs to cease and all stirs to be husht He maketh peace between us and the creatures making a covenant for us with them He is the authour of eternall peace for eternal life is the gift of God But after a speciall manner is he the God of internal peace the peace of conscience at which S. Jude aimeth for 1. He sent his Son 1 To merit it for us when we lay in the horrour of an accusing conscience who is therefore called in himself the Prince of peace Isa 9.6 Ephes 2.14 John 14.27 and in respect of us our peace and the peace we speak of is said to be his peace he making peace by slaying hatred on the cross by his perfect obedience abolishing whatsoever God might hate in us 2 He sent his Son to preach and publish this peace and to invite men to it and that first In his own person Isa 61.1 Luk. 4.18 The Spirit of the Lord is upon me to preach glad tidings c. Secondly In his Ministers Ephes 2.17 Christ came and preached peace to you who were afar off he thus preaching it to the worlds end As hee sent his Son to merit and preach this peace so 2. He sent his Spirit to apply and seal this peace in the hearts of the elect it being called a fruit of the Spirit Gal. 5.22 this Spirit enabling us to cry for this peace Gal. 4.6 and working faith in our hearts whereby we have peace with God Rom. 5.1 and boldness and access to the throne of grace Eph. 3.12 creating the fruit of the lips to be peace Isa 57.19 Nothing that the world either is or hath nay neither men nor Angels can give Peace they may wish and publish it God only gives it some say there is a disease which only the King can heale I am sure a broken heart a wounded conscience can be healed only by the Prince of Peace 2. The excellency of this Peace appeares in the subject of it and that both in respect of 1 the Parties that have it and 2 the part of every of those parties in which it resides 1. The parties that enjoy it are onely the faithful It is only promised to them the true children of the Church Isa 54.13 Psal 29.11 and 37.11 Psal 85.8 Isa 26.12 Psalm 37.37 Isa 57.2 Jer. 33.6 Luke 10.6 Rom. 5.1 Psal 119.165 Isa 57.22 and 59.8 Rom. 1.7 1 Cor. 1.3 Gal. 1.3 Phil. 1.2 Col. 1.2 c. Gal. 6.16 2 Thess 1.2 Great shall be the peace of thy children The Lord will blesse his people with peace The meek shall delight themselves in the abundance of peace He will speak peace to his people Lord thou wilt ordain peace for us The end of that the upright man is peace He shall enter into peace God will reveal unto such abundance of peace 2. It s only reported of the faithful that they have peace They are the sons of peace the justified only have peace with God There is no peace to the wicked The way of peace they know not Great peace have they which love the law 3. Peace is only wished and requested for the faithfull for others either onely as they were with an eye of charity look'd upon as faithful or as in those requests the terms upon which they should obtain this peace are also included namely
written in heaven alone pacifie the heart This peace is upheld by the promises of God not of men by Scripture not Politick props The Father of Spirits is onely the Physician of Spirits Thus the Jewel of Peace is rare obtained but by a few the faithfull and regarded laid up in the Casket of the heart There 's the subject of it 3. The excellency of this peace appeares in it'â— effects 1 It most disturbes sin when it quiets the soul most A pacified conscience is pure The soule at the same time time tasteth and feareth the goodness of God the Sun of mercy thawes the heart into teares for sin Hos 3.5 Peace with God increaseth feare of transgression as it diminisheth fear of damnation making us who formerly feared because we sinned now to fear lest we should sin If mercy be apprehended sin will be hated spirituall joy causeth godly grief As God is wont to speak peace to the soul that truly mourns for sin so the soul desires most to mourn for sin when God speaks peace unto it The pardoned traytor if he have any ingenuity most grieves for offending a gracious Prince Godly peace doth at the same time bannish slavish horror and cause filial fear Besides the more quietnesse we apprehend in enjoying God the more are we displeased with that trouble-trouble-heart sin 2. Another effect of this peace is activenesse and stirring in holy performances When the faithfull are most quiet they should be least idle When David had rest from his enemies he then was carefull how to build God an house when the soul seeth it is redeemed from the hands of his enemies Luke 1.74 75 its most engaged to serve the Redeemer in holinesse and righteousnesse This peace is as oyl to the wheels to make a Christian run the ways of Gods commandments The warmth of the Spring draws out the sap of trees into a sprouting greenness and the peace of God refresheth the soul into a flourishing obedience Jonathan having tasted hony his eys were inlightned and the soul which hath tasted the sweetnesse of inward peace is holily enlarged Some who professe they enjoy an ocean of peace expresse not a drop of obedience Suppose their profession true they defraud God but it being false they delude themselves The joy of Gods people is a joy in harvest as it is large so it is laborious they are joyfull in the house of prayer Isa 56.7 3. This inward peace from God inclines the heart to peaceablenesse toward man A quiet conscience never produced an unquiet conversation 1 Pet. 3.8 9 the nearer lines come to the center the nearer they are one to another the peaceable approaches of God to us will not consist with a proud distance between us and others Pax ista reddit offendentes ad sat is faciendum humiles offensos ad remittendum faciles Dau. in Col. 3.15 This peace of God maketh those who have offered wrong to others willing to make satisfaction and those who have suffered wrong from others ready to afford remission The equity of the former stands thus If the great God speaks peace to man when offended by him should not poor man speak peace to man when offending of him The equity of the later thus If God be pacified toward man upon his free-grace should not man be pacified toward man Mat. 18.24 it being a commanded duty and if God by his peace have sealed to man an acquittance from a debt of ten thousand talents should not man by his peace acquit man from the debt of an hundred pence In a word this peace from God makes us peaceable toward all it keeps us from envying the rich from oppressing the poor it renders us obedient to superiours gentle to equals humble to inferiours it preserves from Sedition in the Common-wealth from Schism in the Church it cools it calms it rules in heart and life 4. Peace from God makes us commiserate those who are under his wrath a pacified soul loves to impart its comforts and is most ready to give a Receit of what eased it it labours to comfort those that are in trouble by the comfort wherewith it is comforted 2 Cor. 1.4 The favourites of the King of heaven envie not his bestowing favour also upon others They pity both those who please themselves with an unsound peace and also those who are pained with the true wounds of conscience 5. This peace from God makes us contented and quiet in every affliction since the Lord hath spoken peace in the first we shall take it well whatsoever he speaketh in the next place what-ever God doth peaceably the soul beareth it patiently The great question of a godly heart when any trouble cometh is that of the Elders of Bethlehem to Samuel Comest thou peaceably and it answering peaceably is entertained with welcome Lord thou hast pardoned my sin saith a pacified soul and now do what thou pleasest with me Men destitute of this peace are like the leaves of a tree or a sea calm for the present moved and tossed with every winde of trouble their peace is nothing else but unpunish'd wickednesse And this for the Explication of the second blessing which the Apostle requesteth for these Christians viz. Peace The Observations to be drawn from it follow 1. Obs 1. They who are strangers to God in Christ are strangers to true peace True peace comes from enjoying the true God A quiet conscience and an angry God are inconsistent A truth deducible as from the preceding exposition of Peace so even from the Apostles very order in requesting peace First he prayeth for Mercy then for Peace 2 King 6.27 If the Lord do not help us how shall we be helped to this blessing out of the barn-floor or the wine-presse The garments that we wear must receive heat from the body before they can return any warmth again unto it and there must be matter of peace within ere any peace can accrue from any thing without If God be against us who can be for us if he disquiets us what can quiet us if He remain unpacified the conscience will do so notwithstanding all other by-endeavours A wicked mans peace is not peace but at the best onely a truce with God The forbearance of God to strike is like a mans who thereby fetcheth his blow with the greater force and advantage or like the intervals of a quartane the distemper whereof remaining the fits are indeed for two days intermitted but return with the greater violence A wicked mans conscience is not pacified but benummed and the wrath of God not a dead but a sleeping Lion Pro. 14.13 A sinners peace is unsound and seeming in the face not in the heart a superficiall sprinkling not a ground-showr he having in laughter his heart sad may truly in it say with Sarah I laughed not he being in his rejoycing Vides convivium laetitiam Interroga conscientiam Amb. Off. l. 1.
of sight and troubles not his lusts or from some accidentall circumstantiall Ornaments which attend the Ministery and Truth as wit learning expression elocution or credit of visible conformity to them not from an inward apprehension of the proportionablenesse sutablenesse and fitnesse of Christ to all his desires and capacities Luke 7.47 1 Joh. 4.16.19 as being the fairest of ten thousand or from any reall interest and propriety in Christ which are the grounds of love when true and sincere 2. This love to God is superlattive it surpasseth all other loves the soule in which it abides seeing infinitely more lovelinesse in one God then in all the combined assembled excellencies of all worldly Objects loves him infinitely more than them all It often not only steps over them but kicks them away not only laying them down as sacrifices but hating them as snares when they would draw from Christ When Christ and the World meet as it were upon so narrow a bridge that both cannot passe by Christ shall go on and the World shall go back Christ in a Christian shall have no Corrivals as Christ bestowes himselfe wholly upon a Christian wholly upon every one as every line hath the whole indivisible point so a Christian gives himselfe wholly to Christ he shares not his heart betwixt him and the world all within him he sets on work to love Christ keeping nothing back from him for whom all is too little The greatest worth that it sees in any thing but Christ is this that it may be left for Christ ever rejoycing that it hath any thing to which it may prefer him To a soul in which is this love Christ is as oyle put into a viall with water in which though both be never so much shaken together the oyl will ever be uppermost or as one rising Sun which drowneth the light of a numberlesse number of Stars It loves the world as alwayes about to leave and loath it not as that for which it doth live but as that without which it cannot live The world hath not the top and strength of it's affection It loves nothing much but him whom it cannot love too much It lodgeth not the world in it's best room and admits not such a stranger into the closet of the heart but only into the hall of the senses 3. It 's a jealous or zealous love suspicious lest any thing should and burning in a holy heat of indignation against any thing that doth disturb the Souls beloved Love is a solicitous grace and makes the soul account it selfe never sufficiently trim'd for Christs imbracements never to think that any thing done is well enough done All the soul is and can is esteemed too little for him who is its optimus maximus its best and greatest the more brightly shining the beams of love to Christ are the more motes and imperfections doth the soule ever see in its services It s fear only is lest by sinne and unsutable carriage it stirs up Gal. 4.11.16 Act. 15.2 17.16 18.25 19.8 Jude 3. and awakes the beloved It cannot put up a disgrace expressed by the greatest against Christ It zealously contends for his Word Wayes Worship Worshippers Kingdome All it's anger is against those intercurrent impediments that would stop it in the advancing of Christ it labours to bear down those hinderances of Gods glory with a floud of tears if it cannot with a stream of power The meekest soule in love with God knowes how to be holily impatient and like Moses though when with God to pray for men yet when with men to contend for God Every sin by how much the nearer to it by so much is it more detested by it Of all sins therefore its own have the deepest share of hatred for what it cannot remove Rom. 7. Heb. 12. it mourns heartily crying out of the body of death the sin that doth so easily beset it as of the constant companie of a noysome carcasse endeavouring that every sin may be more bitter to remember then 't was ever sweet to commit looking upon the want of sorrow after sinne as a greater argument of want of love then was the sin it self 4. It 's a chast a loyall love not set upon what God hath so much as upon what God is not upon his but him not upon his rings but his person not his cloathes but his comelinesse upon a Christ though not adventitiously adorned his gifts are loved for him not he for them he is sweet without any thing though nothing is so without him Love desires no wages 't is wages enough to it selfe it payes it selfe in seeing and serving the Beloved A Nurse doth much for the child and so doth the Mother but the former for the love of wages the later for the wages of love Love carries meat in the mouth the very doing of Gods will is meat and drink to one who loves him A heart in love with Christ is willing with Mephibosheth that others should take all so it may behold the King Worldly Comforts shall not fallere but monere Nil dulcescit sine Jesu only they shall be used to admonish how much worth is in Christ not to bewitch the soul from Christ Si ista terrena diligitis ut subjecta diligite ut munera amici ut beneficia domini ut arrham Sponsi Aug. Med. as spectacles by which the soul may read him the better or as steps by which it may be raised up to him the nearer and no further shall they be delighted in then as they are pledges of or furtherances unto the injoyment of him Should God give all to one who loves him and not give himselfe he would say with Absalom What doth all availe me so long as I see not the Kings face Communion with God is the Heaven of him who loves God It 's heaven upon earth for God to be with him and the Heaven of Heaven for him to be with God 5. It 's an active John 14.24 Psal 119.68.140 Esay 45 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say some 2 Cor. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stirring expressive love the fire of love cannot be held in 't will break out at lips hands feet by speaking working walking Love saith as Elijah to Obadiah as the Lord liveth I will shew my selfe the strength of love will have a vent The Love of Christ constraineth and as the word used by the Apostle signifieth hemmeth in shutteth up pinfolds the heart that it cannot winde out from service and cannot chuse but do for Christ Love is a mighty stream bearing all before it It cares not for shame or losse It carries away these as did Samson the other gates upon it's shoulders 'T is strong as death A man in love with God is as a man who is carried away in a crowd who cannot keep himselfe back but is hurried without his own labour with the throng Love
onely as they increase elevate it The very snuffers of death shall make it burn the more brightly It unconquered out-lives as opposition so its fellow-graces 1 Cor. 13. the faithful are rooted and grounded in love They love God for himself who fails not Ep. 3.17 1 Cor. 13.8 and therefore Love it self fails not Hypocrites are uneven in their love feigned things are unequal appearing friends cannot dissemble so exactly but that at one time or other their hatred will appear In some companies or conditions they will shew what they are In the time of persecution they fall away Mat. 13.21 like rotten Apples they fall off in a windy day True love to Christ Amor uescit ferias knows no holy-daies it ever hath a rest of Contentment never hath a rest of Cessation 2. I proceed to the Properties of love to man First Rom. 12.9 1 Pet. 1.22 1 John 3.18 It 's a love unfeigned without dissimulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love without hypocrisie Love indeed and in truth not in word and tongue a love from the heart 'T is not like the love of Joab and Judas that outwardly kiss'd and inwardly at that time designed killing It contents not it self in giving like Nephthali Gen. 49.21 Goodly words The Apostle speaks of Soundness in Charity Tit. 2.2 Unsound Charitie is Courtship not Christianity Of all things dissimulation doth worst in love as being most corrupting of and contrarie to the nature of it and appearing love is nothing but Christianity acted and Religion painted some sins scratch the face of love but hypocrisie stabs it at the heart Secondly It 's an expressive open-handed Love though it ariseth at the heart yet it reacheth to the hand Love is a fruitful grace it bears not onely the leaves and blossoms of words and promises 1 John 3.18 but the fruit also of beneficial performances If Love be in truth t' will also be in deed words be they never so adorned cloath not the naked be they never so delicate they feed not the hungry be they never so zealous they warm not the cold be they never so free they set not the bound at liberty our Faith must work by love Love must be seen felt and understood verbal Love is But painted fire Love is so beautiful a Grace that it 's willing to be seen The Apostle saith Rom. 13.10 Love worketh no ill it 's a diminutive expression there 's more intended even the doing of all the good the Law requires and therefore he adds Love is the fulfiling of the Law Thirdly It 's a forward chearful Love It is not drawn or driven but runs it staies not till the poor seeks it but it seeks for him Onesiphorus sought out Paul diligently Prov. 23.6 2 Tim. 1.17 Rom. 12.13 It relieves not with an evil eye It makes men given to hospitality the water of bountie flows from it as from a Fountain and goes not out as from a narrow mouth'd bottle with grumbling It is not like the spunge that sucks up the water greedily but gives it not out unless it be squeezed Hoc ipso amplius gaudent pauperes cum paupertati corum consultum fuerit pudori Leo. Serm. 4. Duplex Eleemosyna quia damus quia hilariter damus Ingenuous poverty rejoyceth in this forwardness of love as much as in the gift it self for thereby not only it's want but bashfulness is relieved It s a double beneficence when we give and give chearfully The mind of the receiver is more refreshed with the chearfulness of the Giver than is his bodie with the greatness of the Gift Fourthly It 's an extensive universal Love 1. Vniversal in respect of duties it shuns no performance that may benefit Bodie Name Mind Soul of another Love is a Pandora abounding in every good work and gift Rom. 13.10 it 's therefore called the fulfilling of the Law Love is the Decalogue contracted and the Decalogue is Love unfolded Love is a Mother the ten Commandments her ten children and she forgets none neglects none Gal. 6.10 2. It 's Vniversal in respect of persons It remembers the Apostles rule to do good to All even wicked men it loves though not as wicked yet as men the men not their manners Col. 1.4 Non peccatorem sed justum in paupere nutrit qui in illo non culpam sed naturam diligit Gr. 3. past 1 Pet. 2.17 Jam. 2.1 The Love of the Collosians was extended to all the Saints wherever there 's grace love will follow for grace is beautiful wherever it is The Oyntment of Love falls even upon the skirts of the garment as well as the head Love is set upon the Brotherhood the whole Fraternitie of Believers not here and there upon one Holy Love regards grace in its working-day clothes upon a Dung-hill in a Prison Grace in the Ideot as well as in the Scholar in the Servant as well as the Master As all our delight must be in the Saints Ps 16.3 so our delight must be in all the Saints 5. It 's a religious and a holy love It 's from in and for holinesse From it he that loves his brother first 1 Tim. 1.5 loves God 1 Tim. 1.5 first he gives his heart to God as a son before he reacheth out his hand to man as his brother His love is said to be out of a pure heart First he gives himself then his Secondly In holinesse and holy wayes It joynes not hands with any in a way of sin For this is not unity but faction it hath no fellowship with fruitfull works Ephes 5.11 but reproves them it makes a man most angry with the sin of him whom he loves most He fears not only to be fratricida but fideicida he doth not so love a man as to be an Enemy to religion Thirdly for holinesse this love is set upon holy ones because they are so not because they are great but good Gods Image in them is the Load-stone of our love 1 John 5.2 6. It 's a just and righteous love It bestowes gifts not spoyles it hurts not some to help others it buyes not a burying place for strangers with the bloud of Christ it is not bountifull upon any others cost The people of God must be blamelesse and harmlesse Phil. 2.15 not having in the one hand bread for one and in the other a stone for another We must not build Gods house with Satans tools the poorest Saint wants not our unrighteousnesse to help him 7. It 's a prudent discerning love It loves all yet with a difference it is most set upon those that are the fittest objects either for want or worth it beats not the poor from the door while it makes strangers drunk in the Cellar It is not like the Oak which drops its acorns to swine Gal. 6.10 It loves Gods friends best the wicked with a love of pity the
plainly somtimes more obscurely discovered but yet the way hath ever been the same Our light now may be new for the degree not for the kind of it 3. It 's common salvation in regard faith both in the purchaser and doctrine of salvation is common to all true Christians They all have the same spirit of faith And faith Tit. 1.4 is called common 2 Cor. 4.13 They all build upon the same personall and doctrinall foundation and though like the boughs of a tree they crosse one another in some things yet they all grow upon the same root and agree in that Christ and Scripture is precious to all 4. It 's common salvation in regard of the earnest of it The holinesse of the spirit is common to all the faithfull Ephes 1.14 2 Cor. 1.22 They all have the earnest of the purchased inheritance some have more some lesse given them in earnest yet 't is in all of the same kind Heb. 12.14 2 Tim. 4.8 and all have some Without holinesse none shall see God 5. The waiting the longing for this salvation is common to all believers Tit. 2.13 They all love the appearance of Christ They all are made to look upwards Heaven hath ever been their Center 6. The profession of an interest in and the hope of this salvation is also common to all believers They have all profest themselves strangers here below Heb. 11.13.14 and they have ever shewn that they seek a Countrey above They have all had Heaven in their tongues in their lives they have not been ashamed to confesse Christ before men and have rather chosen to lose their lives than the end of their living to part with what they had in hand rather than what they had in hope with their possession rather then their reversion 7. It 's common salvation in respect of the term the place of blessednesse to which all the faithfull shall at length arrive In heaven there shall be a generall assembly not one missing whosoever believes John 3.16 shall have everlasting life God knows and loves all his children as if he had but one I will saith Christ John 17.24 ver 12. speaking of all believers that they whom thou hast given me be with me where I am that they may behold my glory Of all that thou hast given me saith Christ I have lost none Christs own glory would be incompleat in heaven if any one believer should be wanting The poor partakes of the same heaven with the rich Lazarus and Abraham met together in heaven 1 Pet. 3.7 The wife is an heir of the grace of life with the husband The servant shall reign in heaven as well as the Master One heaven shall hold Jew and Gentile Ephes 4.13 bond and free It 's the place where we shall all meet Explicat 2. 2. Why doth the Apostle here call this salvation common writing to these Christians 1. Some conceive that by shewing it was common to him as well as to others the surmise of his unfitnesse to write of so weighty a subject might be cut off Jude would according to this opinion shew that he writes to them of no other salvation but what he himselfe in part understood loved expected with themselves and therefore he being an experienced Doctour they ought the more readily to follow him 2. Others as I apprehend more fitly conceive that the Apostle cals this salvation common to prevent the self-exemption of any particular Christian from imbracing the following Exhortation and Directions which belong to the salvation of all q. d. I write of the things which all have followed that ever heretofore obtained salvation and all must follow who would not incurre their own ruine therefore let every one embrace them 1. God is most free of his best blessings Obser 1. He affords salvation in common to all his people He gives honour and riches but to few of them he gives Christ and heaven to them all God somtimes denies a crumb even to him on whom he bestows a Kingdom There are many things that a child of God cannot promise to himselfe but heaven he may reckon upon There 's no famine where there is bread though there be no plums and apples And if God give salvation though he denyeth these worldly toyes there 's no fear of famine God gives those things but scantily which often hinder from heaven He keeps nothing from his people but what they may well be without When the poorest Saint looks upon the greatest Emperour in the world he may say though I have not the same worldly glory and wealth yet I shall have the same heaven with him only with this difference I goe not thither with so much luggage on my back It 's reported of the Duke of Hereford when he was banish'd out of the Kingdom by Richard the second that he should say Well yet I shall have the same sun to shine upon me that he hath who banisheth me 2. Christ and heaven are full and satisfactory Observ 2. they are enough for all Salvation is imparted but not impaired the happiness of one is no diminution to the comfort of another Christus coelum non patiuntur hyperbolem Christ and heaven cannot be praysed hyperbolically they are common fountains and yet never drawn dry The world is conscious of its curtnesse when men are wary of having corrivals in any enjoyment Worldly comforts are like a narrow table-cloth upon a broad table those on both sides pull to themselves and on neither side have they enough Christ and heaven always call and invite and rejoyce in comers The world altogether denyes most satisfies none at all 3. None should be willing to be saved alone Observ 3. Heaven was made for a common good It 's angelicall to rejoyce when men are brought to heaven and as I may say hyper-angelicall to bring them thither Christians Ministers especially should be common goods like the Conduit that serves for the use of a whole City Blessings to a whole Nation compelling every one to the marriage Feast Our gifts should be called common not only because God commonly bestows them but because we commonly use them If heaven be large our hearts should not be straight How common a good was blessed Paul who wish'd that all who heard him Acts 26.29 were such as he was This is an holy honest covetousnesse 4. They who teach others the way to salvation Observ 4. should be in a state of salvation themselves He who hath sayl'd into forraign Coasts discourseth more throughly and satisfactorily than he who hath only map-knowledge Then is the word like to grow when the piety of the Preacher waters the seed of the Sermon He who loves not salvation himselfe can hardly make others in love with it Ministers must not only teach facienda Animum non faciunt qui animum non habent but faciendo They must teach by doing what they
principally means the Gospel with which God had instrusted him So Tit. 1.3 c. 2. But not excluding the former by the Saints to whom the Faith was delivered I understand All the people of God to whom it was delivered by the fore-mentioned servants of God And as some of these were Saints in regard only of visible profession and dedication and others were made Saints in respect of true and saving sanctity so the faith was delivered unto these differently to the former by way of outward administration and visible dispensation to the later who were made true Saints by way of saving and effectuall operation They who were and continued to be onely visible and externall Saints had the faith delivered unto them as the common sort of Israelites had to whom God wrote the great things of his Law and yet they were accounted a strange thing Hos 6.12 and to whom were committed the oracles of God Rom. 3.1 and yet they beleeved not Isai 53.1 contenting themselves in the retaining the letter of the Law declaring Gods Statutes and taking his covenant into their mouth in the mean time never regarding to have the law written in their hearts Psal 50.16.17 c. but hating instruction and casting the word of God behind them They who had the faith delivered unto them by way of efficacious and saving operation did not only hear but beleeve the report of Gods messengers and the arm of God was revealed to them Isai 53.1 To whom it was given to know the Mysteries of the Kingdom of God although to others it were not given Mat. 13.11 and for whose sake alone the faith is delivered to others who got no good at all thereby but onely an estimation for members of the visible Church 1. The Word is to be laid out and delivered to Observ 1. not to be laid up and kept from others The Saints are to be the better for it The Ministry is in Scripture compared to light what more diffusive to seed it must be scattered to bread it must be broken and distributed to every one according to their exigencies to salt it must not be laid up in the Salt-box but laid out in seasoning the flesh that it may be kept from putrefaction He who hides truth buries gold Ministers must rather be worn with using than rusting Paul did spend and was spent The sweat of a Minister as 't is reported of Alexander's casts a sweet savour His talents are not for the napkin but occupation How sinfull are they that stand idle in a time of labour how impious they who compell them to stand so 2. They who retain and keep the Faith are Saints Observ 2. Visibly those are Saints and that is a Church which keep it by profession and ministerially A Church that is which is the pillar and ground of truth 1 Tim. 3.15 Rom. 3.2 to whom the Oracles of God are committed as Paul speaks of the Jewes None are so to complain of the defects of our Church for what it wants as to deny it a Church considering what it hath It holds forth the truth of all Doctrines which serve both for the beginning and increase of faith It 's one of Christs golden Candlesticks wherein he hath set up the light of his Word and though Sectaries do not yet Christ walks in the midst of them I must be bold to fear that because our adversaries cannot rationally deny that while we hold forth the Truth we are a true Church they labour by their errours to extinguish the Truth that so we may be none 3. How much is the world beholding to Saints 3. Observ They have kept the Faith the Word of life for the ingratefull world ever since 't was first delivered Were it not for them we had lost our Truth nay lost our God These are they who have in all ages with their breath nay with their bloods preserved the Gospel kept the word of Christs patience Rev. 3.8.10 And rather then they would not keep the Faith they have lost their lives They profit the world against its will they are benefactors to their severall ages like indulgent Parents they have laid up the riches of faith for those who have desired their deaths It 's our duty though not to adore them yet to honour their memory Satan knows no mean between deifying and nullifying them Imitation of them is as unquestionably our duty as adoration of them would be our sin 4. 4 Observ Vnholiness is very unsutable to them to whom the Faith is delivered It 's delivered to Saints in profession and they should labour to be so in power They should adorn the Doctrine of God Tit. 2.10 How sad a sight is it to behold the unsanctified lives of those to whom this faith hath been long delivered How many live as if faith had banished all fidelity and honesty or as if God had delivered the faith not to furnish their souls with holiness but only their shelves with Bibles Books in the head not in the Study make a good Scholar and the word of faith not in the house or head but in the heart and life make a Christian Oh thou who art call'd a Saint either be not so much as call'd so or be more than call'd so otherwise thy externall priviledg will be but an eternall punishment If God have delivered his Faith to thee deliver up thy self to him 5. 5 Observ The Fewness of faiths entertainers is no derogation from faiths excellency They are a poor handfull of Saints by whom the faith is preserved and to whom it is delivered in the world The preatest number of men and nations have not the faith delivered unto them ministerially and of them the far greater part never had it delivered efficaciously It s better to love the faith with a few than to leave it with a multitude Numbers cannot prove a good cause nor oppose a Great God 6. Observ 6. The true reason of Satans peculiar rage against Saints they have that faith delivered to them which is the bane and battery of his kingdom that word which is an Antidote against his poison that doctrine which discovers his deeds of darknesse Satans policy is to dis-arm a place of the word when he would subdue it he peaceably suffers those to live who have not the weapons of holy doctrine he throws his cudgels against fruitfull trees he lays wait as a thief for those who travel with this treasure They who are empty of this treasure may sing be merry when they meet with him he never stops them Others who have the faith he sets upon annoyeth I have given them thy word saith Christ the world hath hated thē John 1.7 3. Jude saith in this amplification Explicat the faith was once delivered once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three things may be touched in the Explication 1. The meaning of the word once 2.
the barren wildernesse and they are by God compared to drossie silver Jer. 6.28 which all the art and pains of the Silver-smith cannot refine and therefore called reprobate silver These seducers in Gods Ort-yard were trees without fruit twice dead pluck'd up by the roots Jude 12. 4. A fourth woe in this condemnation is Gods giving them up to strong delusion a delighting in errour and false doctrine with a believing it and thus seducers are said not only to deceive but to be deceived 2 Tim. 3.13 2 Thes 2.10 11. and those who received not the love of the truth had strong delusion sent them from God and upon them the deceivablenesse of unrighteousnesse takes hold and thus God suffered a lying spirit to deceive Ahab and his prophets 5. A fifth woe in this condemnation is a stumbling at and a quarrelling with the word of life 1 Pet. 2.8 and Christ the rock of salvation Thus Paul speaks of some who were contentious and obeyed not the truth Rom. 2.8 and of seducers who resist the truth 2 Tim. 3.8 Like these in Jude who contended so muth against the faith that all which Christians could do was little enough to contend for it against those who made the Gospel a plea for licenciousnesse 6. A sixth woe in this condemnation is progressiveness in sin 2 Tim. 3.13 and as the Apostle speaks of seducers a waxing worse and worse a walking so far into the sea of sin as at length to be over head and eares a descending to the bottom of the hill a daily treasuring up wrath a proficiency in Satans school a growing artificially wicked and even doctors of impiety 7. Which lastly will prove the great and heavy woe not to be contented to be wicked and to go to hell alone but to be leaders to sin 2 Tim. 3.13 and to leaven others with impiety and thus Paul saith that seducers were deceiving as well as deceived 2 Pet. 2.2 And Peter that many shall follow their pernicious wayes And certainly impiety propagated shall be condemnation heightned 2. Why is this punishment of seducers called Condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause for the effect I grant Condemnation is properly the sentence or censure condemning one to some punishment and though in this place it be taken for the very punishment it selfe yet fitly doth the Spirit of God set out this punishment of wicked men by a word that notes a sentencing them thereunto And that 1. Because a sentence of condemnation is even already denounced against them 2. Because it is such a punishment as by judiciary sentence is wont to be inflicted upon guilty offenders 1. It is really and truly denounced c. For besides Gods fore-appointing the wicked to this condemnation as it is the punishment of sin the execution of his justice wicked men are in this life sentenced to punishment 1. By the word of God which tels them that God will render to every man according to his deeds to them who do not obey the truth but obey unrighteousnesse indignation and wrath Rom. 2.8 c. And that he who believeth not is condemned already John 3.18 2. By their own conscience which accuseth and condemneth as Gods Deputy and here tels them what they deserve both here and hereafter If our hearts condemne us c. 1 John 3.20 c. 3. By the judgements of God manifested against those who have lived in the same sins the wrath of God being revealed against all unrighteousnesse Rom. 1.18 4. By the contrary courses of the godly The practices of Saints really proclaiming that because the wayes of the wicked are sinfull and destructive therefore they avoid them Mat. 12.41 42. and thus Noah sentenced the old world by being a practicall Preacher of righteousnesse 2 Pet. 2.5 And all these sentencings of wicked men do but make way for that last and great sentence to be pronounced at the day of judgment Mat. 7.23 Mat. 25.41 to the punishment both of eternall losse and pain 2. It is such a punishment as by judiciary sentence is wont to be executed upon guilty offenders and so it is in two respects 1. Because it is Righteous 2. Severe 1. Righteous These Seducers were not spiritually punished without precedent provocations Rom. 1.28 as they did not like to retaine God in their knowledge God gave them over to a reprobate mind 2 Thes 2.10 and God sends them justly strong delusions that they should beleeve and teach a lie because they received not the love of the truth and because they would not be Scholers of truth they justly become Masters of error 2. The punishment of wicked men is such as is wont to be inflicted upon offenders by a sentence because of its weight and severity It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a paternall chastisement or a rebuke barely to convince of a fault but it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judges sentence condemning to a punishment the guilty Malefactor It is not medicinall but penall not the cutting of a Chirurgian but of a Destroyer the happinesse of correction stands in teaching us but this punishment is the giving of sinners up to unteachablenesse and what is it indeed but a hell on this side hell for God to withdraw his grace and to suffer men to be as wicked as they will to be daily damning themselves without controle to bee carried down to the gulf of perdition both by the wind of Satans tentation and which is worse the tide of sinfull inclination For God to say Be and do as bad as you will be filthy still Rev. 22.11 sleep on now and take your rest I le never jog nor disturb you in your sins How sore a judgment is it to be past feeling so as that nothing cooler than hel fire and lighter then the loyns of an infinite God can make us sensible though too late OBSERVATIONS 1. Observ 1. The condemnation of the wicked is begun in this life As heaven so hell is in the seed before it is in the fruit The wicked on this side hell are tunning and treasuring up that wrath Rom. 2.5 which hereafter shall be broached and revealed The wicked have even here hell in its causes The old bruises which their souls by sin have received in this life will be painfull when the change of weather comes when God alters their condition by death When thy lust asks How canst thou want the pleasure let thy faith answer by asking another question How can I bear the pain of such a sin Observ 2. Tristitia nostra quasi habet quia in somnis tranfit Qui somnium indicat addit quasi quasi sedebam quasi loquebar quasi equitabā quia cum evigelaverit non invenit quod videbat Quasi thesaurum inveneram dicit mendicus si quasi non esset mendicus non
divine worship did they prove The higher the building is which wants a foundation the greater will be its fall No water is so cold as that which after greatest heat growes cold A trades-man who breaks having traded much and been trusted much makes a great noise when he breaks The hypocrite who flies the highest pitch of religion is most bruised with fals into profanenesse Are there any who so much scorn the Ministry of the word and all holy duties nay who so much deny and professe they can live above ordinances as they who have heretofore been the most forward to run after them though alas unfruitfull under them when they did so Who can with tearlesse eyes or a sorrowlesse heart observe that sundry who have given golden hopes in their youth for godlinesse and whose holy education was followed for a while with most pious appearances should afterwards turn such loose libertines so atheisticall and irreligious as if now they studied only to make up their former restraint and forbearance with a greater profusenesse in all ungodlinesse c. How much better therefore is a drop of sincerity than a sea of appearing sanctity A Land-floud which rowls and swels to day will be down and gone when the fountain will have enough and to spare Study therefore O Christian to lay the foundation deep before thou raisest the building high And study first to get into Jesus Christ by an humble diffidence of thy self fiduciary recumbence upon him and to evidence it by the through work and practice of mortification and an hearty love to holinesse 4. Observ 4. Every one should tremble to be branded deservedly with this black mark of ungodliness by the Apostle here set upon the worst of men To this end consider 1. Ungodliness crosseth the end of our election Ephes 1.4 We are chosen before the foundation of the world that we should be holy Godliness is the eternall design which God had upon every one set a part for happiness 2. Ephes 5.26 Luke 1.75 Col. 1.22 It opposeth the end of Christ in redeeming us which was that we should be holy and without blemish and be presented holy and unblameable in his sight wherever Christ justifies he renewes the ungodly 3. It 's opposite to our profession The name atheist we all disclaime We have renounced ungodliness in our baptism wherein we took an oath of allegiance and fealty to God and which is not a sacrament of obsignation of the benefits unless of obligation to the godliness of a Christian We have taken God for our God who is a holy God and whom we profess to follow 4. It s opposite to the end of Gods discovering his Gospel 1 Pet. 1.15 Tit. 2.11 12. which hath appeared to teach us that we should deny ungodliness Let me goe said the Angell to Jacob for the day appeareth much more should Christians bid farewell to all ungodliness the day of the Gospel so gloriously appearing 5. It opposeth the acceptation of all our persons and services Psal 4.3 God sets a part only him that is godly for himself godly men alone are his treasure his portion his Jewels an ungodly man though never so rich and honourable is but a vile person Morality without piety is but glistering iniquity Mal. 1.10 Prov. 15.8 21.7 The sacrifice of the wicked is an abomination to the Lord. God looketh to the person before to the gift Holy and acceptable Rom. 12.1 are put together Without godliness our performances are provocations 6. It opposeth our comfortable enjoyment of every benefit All the comforts of ungodly men are curses Godliness makes loss to be gain 1. Tim. 6.6 ungodliness makes gain to be loss It matters not what things we enjoy but what hearts we have in the enjoying of them Vnto the defiled nothing is pure Tit. 1.15 An ungodly man tainteth every thing which he toucheth 7. Ungodliness opposeth our eternall blessedness nothing but godliness stands in stead in the great day then shall we fully discern between him that serveth God Mal. 3. ult 2 Pet. 3.11 and him that serveth him not Seeing these things shall be disolved what manner of persons ought we to be in all holy conversation and godliness An ungodly man is as unsutable to the work as he is unworthy of the wages of heaven 1 Tim. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you expect glory exercise train up your selves to godliness labour to be expert therein by beleeving that the promises of God in Christ shal be made good by observing his presence in all your actions by acknowledging his providence over all events by casting from you what-ever offends him by taking upon you the yoke of obedience active and passive doing and undergoing his pleasure cheerfully and lastly by fervent prayer for the blessings which you want and sincere thankfulness for those which you enjoy This for the first and more generall expression of the impiety of these Seducers the Apostle saith they were ungodly 2. The Apostle expresseth it more particularly by shewing wherein their ungodliness did appear and that 1. In their abusing the grace of God in these words Turning the grace of our God into lasciviousness In the words we may consider 1. What these Seducers did abuse or their enjoyment The grace of our God 2. how they did abuse it or their mis-improvement of that enjoyment they turned it into lasciviousness In their enjoyment we may take notice 1. Of the nature of their enjoyment Grace 2. Of the owner thereof God with the propriety that the faithfull have in him he being called our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratia gratificari Judg. 21.22 Am. 5.15 Gen. 6.8 Gen. 39.21 Num. 6.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 7.42 2 Cor. 2.10 2 Cor. 12.12 Eph. 4. ult Act. 15.40 Heb. 13.9 Rom. 5.15.17 Rom. 4.4.16 Rom. 11.6 1. Of the kind or nature of that enjoyment which these Seducers abused it was grace Two things I shall briefly here shew by way of explication 1. What thing it is which the Apostle here intends by the name of grace 2. Why that thing is so called 1. Not much to enlarge upon this first thing Grace in its proper notion signifies that free goodness favour or good will whereby one is moved to benefit another as both the Hebrew and Greek words manifest But it is not only taken in scripture in that primary and proper sense but among sundry other acceptations for the benefits and good things themselves which of free favour and good will are bestowed and in this sense as it often in scripture notes the benefits almes and beneficence which we receive from man 1 Cor. 16.3 2 Cor. 8.4.6 19 so in a multitude of places the gifts and benefits freely bestowed by God and among them as redemption life eternall the gifts of sanctification Rom. 6.14.15 1 Pet. 3.7 1 Joh. 16. c. so the very Gospel of salvation and the revelation of the
stone upon a stone which he casts not down by having low thoughts of high services Eccl. 5 1. Thou must not onely keep thy foot from entring into places of vanity but also keepe thy foot when thou entrest into the house of God not onely take heed that thou neglectest not hearing but also take heed how thou hearest How oft have the servants of God been humble and hungry in the want of those tokens of grace under the enjoying whereof they have been proud unprofitable and the sin of these Seducesrs being naturall almost lascivious 4. Observ 4. An unholy heart sucks poyson out of the sweetest and holyest enjoyments Even the grace of God he abuseth to his own perdition Vnto them who are defiled and unbeleeving saith the Apostle is nothing pure Tit. 1.15 They taint every thing they touch Prov. 15.8.28.9 Their best services are abomination to the Lord. Their prayers are turned into sin The word is to them the savour of death and the grace of God pernicious The Sacraments are poyson and damnation Christ is a stumbling stone Their table snares them their prosperity slayes them Whatever we have till Christ be ours cannot be enjoyed profitably the guilt of the person must be removed before the comfort of the gift can be enjoyed Out of Christ all comforts are but like a funerall banquet or the prison provisions of him who is fed against his execution And a sinner is as farre from returning any enjoyment by love to God as he is from receiving it in love from God His heart is the heart of an enemy even under the dispensations of grace And what are all blessings til the heart be changed but furniture to oppose God and fuel to increase sin O Christian in stead of boasting how good thy enjoyments are in themselves labour to finde them good to thee It matters not what the things are which thou receivest but what thou art who dost receive them The same promise which purifyes a Saint through thy sin pollutes thee The same breath which warmes him cools thee he being neer thou farre from him that breaths Till grace savingly work upon thee thou art but a wanton under grace 5. Observ 5. 1 King 21.13 1 Sam. 15. Mat. 23.25 Corrupt nature can cast even upon foul and lascivious courses the cloak and colour of a religious pretext The murderous contrivements of Absolom and Jezabel The disobedience of Saul the devouring of widowes houses the maliciousnesse spoken of by Peter 1 Pet. 2.16 had their several cloaks and covers The unlovelinesse of lusts in themselves and the love of sinners to them put sinners upon this covering of them by reason of the former this covering is required by reason of the later 't is contrived But of this more before 6. Observ 6. God is gracious even unto them who abuse his grace He affords the means and offers of it to them who turn it into lasciviousnesse He holds the candle to them who will not work by but wanton away the light He cals men though they will not hear and woos them who will not be intreated Certainly God doth not onely shew himselfe a God in powerfull working but even in patient waiting upon the wicked none but a God could do either Oh sinner how inexcusable wilt thou bee in that great day when God shall say Isa 5.4 What could I have done more or how couldst thou desire me to wait longer for thy good Certainly thine own conscience shall be Gods deputy to condemn thee If thou shalt give an account for every idle word which thou thy self hast spoken how much more for every unprofitable word which thou hast made God speak to thee For the Lords sake Christians take heed of receiving the grace of God in vain And how should this goodnesse of God put us especially Ministers upon imitating of him though sinners be wantons under grace yet let not us be weary of dispensing it 2 Tim. 2.25 Let us wait if peradventure at any time God may give sinners repentance Ministers are spirituall fishers and fishing we know is a tedious work to him who hath no patience The catching of one soul will make amends for all our waiting Our patience cannot be so much abused as is Gods 7. Observ 7. The doctrine of grace is warily to be handled by Ministers 'T is hard to set up Christ and grace and not to be thought to destroy the Law Christian Liberty is to be propounded as giving no allowance to libertinism Satan hath in no one point more drawn teachers to extreams Because he could not keep them in Popery by the doctrine of satisfying the Law as a Covenant he labours to drive them to Antinomianisme by the doctrine of casting off the Law as a Rule because they have rejected the merit of works he labours to make them cast off the obedience of works But the man of God should observe the Methods of the Divel The Apostle Paul having at large proved the doctrine of Free justification by Christ Rom. 3.4 5. Rom. 6.1 15. subjoyns and that twice in one chapter a most vehement denyall by way of interrogation of any liberty to sin by grace Shall we continue in sin that grace may abound and shall we sin because we are not under the Law but under grace The like he had expressed before chap. 3.31 Do we then make void the Law through faith To all which he answereth with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbid words of defiance and detestation What though Ministers for their preaching holinesse of life be represented as those who preach not Christ And what though their names be crucified between the slanders of the Papists and Antinomians the former calling them Libertines for defending the doctrine of justification by Christ and the later Legallists for urging the Law as a rule yet let them hold fast the faithful word against both Tit. 1.9 and remember that as Jesus is to be preached in opposition to the former so is Christ as an anointed King in opposition to the later and that as there was a resurrection of the body of their crucfied Master so shall there be a resurrection of the crucified names of his servants and that it is their duty to preach the Lords Christ as Simeon cals him and not the drunkards the Libertines the Antinomians Christ 8. No expressions of Gods grace or goodnesse of any kind Observ 8. ought to be abused and perverted unto sin 1 Not the temporall gifts and worldly blessings which God bestowes 1. We must not abuse the gifts of outward estate whether riches or honours 1. Riches must not be abused 1. to Covetousnesse the possessours of them should not be possess'd by them Siut soltiotia non negotia They should rather be refreshments than employments rather used as steps to raise us towards than stops to hinder us from heaven rather as those things without which we cannot
Gospel even against the inward operation and supernaturall revelation of the holy Ghost This as I conceive is the unpardonable sin and was the sin of Alexander the copper-smith 2 Tim. 4.14 and of Julian 2. By an open and wilfull apostatizing from the faith and profession of religion haply for fear of persecution and out of too much love of this world This I conceive was the sin of Demas and Spira 2 Tim. 4.10 3. By a politick and terme-serving neutrality a lukewarmenesse and halting between two opinions for fear or shame when a man is oft on either side but truly on neither They on that side think him theirs we on this side think him ours his own conscience thinks him neithers To hold our peace when the honour of Christ is in question is to deny Christ even to a mistaking of the end of our redemption 1 Cor. 6.20 Yee are bought with a price therefore glorifie Christ in your body Joh. 1.20 and spirit Christ is not glorified when his name is concealed John Baptist confessed and denyed not Whosoever doth not openly confesse Christ Pet. 3.15 doth secretly deny Christ Christ is not to be hid as the woman hid the spies in the deep well of our hearts and covered over as she did the mouth of the well with corn for worldly concernments Rom. 10.10 Christum deseserit qui Christianum se non asserit If it be enough to beleeve in the heart why did God give thee a mouth He denyes Christ that doth not professe himselfe a Christian We are bound both consentire and confiteri both to consent to and confesse Christ If it be sufficient for thee to know Christ without acknowledging him for thy Lord it shall be sufficient for Christ to know thee but not to to acknowledg thee for his servant 2 Tim. 2.12 He who refuseth to suffer for dinies Christ He who is not for Christ is against him There may be a sinfull a damnable moderation The following Christ a far off in this life is no sign that thou shalt be near to him in the next No man will be afraid of being too professed a Christian at the day of judgment or will think that he hath lost too much for Christ when he is presently to lose all things by death If the time wherein we live be a night of profanenesse it s our duty the more brightly to shine as lights Phil. 3.15 4. By despairing of salvation offered through the merits of Christ in the promise of the Gospel This is a thrusting from us the hand that would and a casting away the plaister that should cure us 1 John 5.10 This sin makes God a lyar changeth his truth into a lye and Satans falsehood into a truth and justifies the divell more than God He that despairs of mercy what-ever he pretends practically denies the faithfulnesse sufficiency and sincerity of the Lord Jesus and asserts the faithfulnesse of him who is the father of lies 5. Lastly By a loose and profane conversation and this kind of practicall reall denying of Christ I conceive the Apostle particularly chargeth upon these seducers They walked after their own ungodly lusts their lives being full of earthlinesse and epicurism and their mouths of reproaches against holy obedience they encouraging themselves and others herein by perverting the sweet doctrine of the grace of God Ii qui sanguine Christi redempti fuerant diabolo se rursus mancipantes incomparabile illud pretium irritum faciunt Calv. in loc They professed the grace of Christ but led most gracelesse lives Their practice gave their profession the lye If they were not ashamed of Christ yet were they a shame to Christ their Lord who kept such servants they walked not worthy of their Lord. They had the livery of Christ upon their backs and the works of the divell in their hands The merit of his redemption they acknowledged but they denyed the efficacy thereof whereby he fanctifieth and reneweth the heart subdueth sin and quickneth to new obedience They acknowledged Christ a Jesus but denyed him as a Lord Christ they took for their Saviour but Satan for their master They like it well to come to Christ for ease but they will not take his though easie yoke upon them II. 2d Branch of Explicat Wherein appeares the sinfulnesse of this denyall of Christ 1. It plainly comprehends the sinne of Atheism There 's none who denies this only Lord God in his life but first denyed him in his heart and they who serve him not as the word commands apprehend him not as the word discovers They who are corrupt and do abominable works Psal 14.1 have said in their hearts there is no God Life-Atheisme is but the daughter of heart-Atheisme All outward actions are the genuine productions of the inward man they are as I may say the counter-panes of the spirit and so many derivations from that fountain Now think O Christians what an heinous sin it is to deny that being which thine own proves nay to hear to speak of God to plead for God to pray to God so frequently and in appearance feelingly and yet to deny that this God is 2. The denyall of this Lord as clearly contains the sin of unbeleife and distrust They who deny the service of this their Lord truly think what that wicked servant in the Gospel said namely that Christ notwithstanding all his promises Mat. 25.24 is as an hard man that reaps where he did not sow and that there is no profit in serving him Heb. 3.12 'T is this evill heart of unbelief that makes men depart from the living God When men see no excellencie in Christ 't is easie for them to be perswaded to reject him He who beleeves not a jewel is precious will easily part with it He who denyes Christ plainly shews that he hath no trust in him to receive any benefit from him And how great a sin is this unbelief whereby fulnesse it self is esteemed empty Mercy it self is reckoned cruell Gain it self deemed unprofitable and all because faithfulnesse it self is accounted false 3. The denyall of Christ is notorious and unspeakable profanenesse it evidently shews that a man preferrs other things before and loves other things more than Christ No man ever denies and leaves this best of Masters till he be provided of a Master whom he thinks and loves better But how great a disparagement and indignity do they who set up any thing above Christ offer to Him who hath sent and designed Christ Joh. 5.23 and 6.27 the master-piece of all his mercifull and wise contrivements and to Christ himself For there 's nothing which can come in competition with Christ but is infinitely below him All the combined excellencies of creatures put into the balance with Christ bear not so much proportion as doth a feather to a mountain To forsake Christ for the world or a lust is to leave a
The sharpest knife grows blunt without whetting the most honest debtor sometimes wants calling on The Apostle Peter puts the Christians in remembrance to stir up even their pure minds 2 Pet. 3.1 The freest Christian sometime wanteth the spur Our very sanctified affections are like heated water which of it self grows cold but neither retains nor increaseth its heats unlesse the fire be put under and blown up Good things in the heart lie as embers under ashes and need daily stirring up OBSERVATIONS 1. Great is the sin of those who contemn repeated truths Observ 1. A Christian must not have an itching but an humble and obedient ear Sinfull is that curiositie that despiseth a wholesome truth because it 's common Truths delivered of old may possibly now be freshly usefull and those delivered now may be helpfull in old age or on our death-beds Who would neglect a friend that may stand him in stead hereafter Every truth like a Lease brings in revenue the next year as well as this He that knows truth never so fully knows no hurt by it nay the more he knows the more of worth he sees in it How foolish are those Christians who count no doctrine good but what is new who as 't is storied of Heliogabalus cannot endure to eat twice of one dish How just will it be for want to overtake the wantoness of these hearers 2. Observ 2. Christians must not only receive but retain also the truths of God Our Memories must be heavenly store-houses and treasuries of precious truths not like hour-glasses which are no sooner full but they are running out The commandments must be bound upon our hearts and holy instructions like Books in a Library must be chained to our memories Keep these words in the midst of thy heart saith Solomon Prov. 4.21 And I have hid thy word in my heart that I might not sin against thee saith David Psal 119.11 The slipperinesse of our memories causeth many slips in our lives Peter forgot his Master and then forgot himself First he forgot the word of a Master and then he forgot the duty of a servant Conscience cannot be urged by that truth which memory doth not retain The same truths which being taken in begat our graces being kept in will increase our graces To help us in remembring heavenly truths Let us 1. be reverent and heedfull in our attentions as receiving a message from God He who regards not a truth in hearing how shall he retain it afterward 2. Let us love every heavenly truth as our treasure Delight helps memory Psal 119.16 and what we love we keep 3. Our memories should not be taken up with vanities A Christian should be most carefull to keep that which Satan is most industrious to steal away and he is like a theef breaking into an house who takes not away earthen vessels but plate and jewels Satan empties not the head of worldly trifles but of the most precious things The Memory which is fill'd onely with earthly concernments is like a golden Cabinet fill'd with dung 4. Let Instruction be followed with meditation prayer conference Deut. 6.6.7 Psa 119.97 and holy conversation by all these it is hid in the heart the more deeply and driven home the more throughly 3. Observ 3. There is a constant necessitie of a consciencious Ministry People know and remember but in part and as children and till that which is imperfect be done away we cannot spare ministeriall remembrances We shall want Pastors teachers Eph. 4.12.13 c. till we all meet c. in a perfect man And there are none weary of the Ministry but they who love not to be remembred of their duty Of this before 4. The forgetfulnesse of the people Observ 4. must not discourage the Minister A Boat is not to be cast up and broken in pieces for every leak the dullest and weakest hearer must not be cast off for his crazy memory but pitied The very Lambs of Christ must be fed the feeblest child in his house attended Paul was gentle among the Christians even as a nurse cherisheth her children If the preaching of a truth once will not serve the turn if it be not understood or remembred the first time Ministers must declare it more plainly the next time and put people in remembrance again and again 5. Observ 5. The work of Ministers is not to contrive Doctrines but to recall them They should deliver what they have received not what they have invented Their power is not to make but manifest laws for the conscience That good thing saith Paul to Timothie which was committed to thee keep c. Ministers are not Masters but Stewards of the mysteries of God Thus much the first part of the preface The duty of the Apostle The second follows the commendation of the Christians Yee once knew this EXPLICATION It may be demanded Why the Apostle saith that the Christians once knew this following example of the Israelites of which hee puts them in remembrance The Apostle mentions this knowledg of the Christians that he may gain their good will and favourable respect to the truth of which he was now speaking and that his arguing from these examples might the more easily find entertainment with them For by saying that they knew this 1. He labours to win them to a love of himself by commending them and acknowledging that good to be which he saw in them He commends them for their knowledg and expertnesse in scripture and declares that he spake not to rude ignorant but to expert Christians 2. He gains the reputation of certainty to the truths of which he was speaking he appealing for this to their own knowledg which was so clear herein Concerning the word once I have spoken largely before pag. 231 232. that he amplifieth it by saying that they knew it once that is certainly unchangeably and once for all never to revoke and alter this knowledg and both these insinuations useth Paul to the Corinthians 1 Cor. 10.15 I speak as to wise men judg ye what I say And to Agrippa for the gaining his favour to that cause which he there defended Acts 26.3 I think my selfe happy that I shall answer for my selfe before thee c. because I know thee to be expert in all customes and questions which are among the Jews And ver 26. The king knoweth of these things before whom I speak freely 3. By saying that they knew this he prevents the objection which might be made against what he was about to speak in regard that it was old and ordinary he insinuating that of set purpose be did produce a known and ancient truth rather then a new and unheard of uncertainty OBSERVATIONS 1 Knowledg is very commendable in a Christian For this the Romans are chap. 15.14 commended I am perswaded brethren that ye are full of goodnesse 1 Cor. 1.5 filled with all knowledg For this grace given to the
in They beleeved God too little and man too much by their unbelief making God as man and man as God Gen. 12.7 13.15 15.18 17.7.8 26.4 Deut. 1.8 Exo. 3.17 and 6.8 2. God had afforded many helps and antidotes against the unbeleef of the Israelites God had given promises first to their Fathers and afterwards to these Israelites their posteritie of his bestowing upon them the land of Canaan for an Inheritance His promises like himself were faithfull and true and impossible it is that he who made them should lie These promises were often repeated to their fore-fathers and themselves and the very land of Canaan is called the Land of Promise Heb. 11.9 1 King 8.56 And afterward Solomon professed There hath not failed one word of all Gods good promise which he promised by the hand of Moses All his promises are yea and Amen The promises of giving to Israel the land of Canaan Gen. 22.16 Gen. 26.3 Psal 105.9 1 Chr. 26.26 Gen. 17.10 God had sundry times confirmed by oath the oath God followed with his seal of Circumcision whereby was confirmed the promise of the earthly and heavenly Canaan To all these God had added the abundant examples of those their holy fore-fathers who openly professed their beleeving of the promise that their Seed should inherit Canaan Heb. 11.9 Act. 7.5 Hence Abraham sojourned contentedly in the land of promise where he had not so much room as to set his foot on without borrowing or buying Hence also he purchased a burying place in that land In terra promissâ sibi emit sepulchrum ut spem suam vel mortuus testaretur Rivet Exerc. 119. in Gen. of which though living he had not possession yet dying nay dead he shewed his expectation How holily solicitous was Jacob and Joseph that their bodies after their deaths should be carried out of Egypt into that Canaan where their hopes and hearts had been while they lived To all these Examples God had given them to prevent unbeliefe their own multiplyed and astostonishing Experiences of his former Power and Love Could not he who by the lifting up of the arms of one Moses destroyed an Armie of Amalekites as easily overthrow the Armies of the Canaanites by the hands of six hundred thousand Israelites Could he who commissionated the very lice and flies to plague Egypt and at whose command are all the hosts of heaven and earth want power to deal with the sons of Anak Could not he who made the weak and unsteady waters of the red Sea to stand up like walls as easily make the strongest walls of the Canaanitish Cities to fall down Psal 78.32.42 But they believed not for his wondrous works they remembred not his hand nor the day when he delivered them from the enemie 3. Their unbelief most of all robb'd God of his though not essentiall yet declarative glory It was a bold sin it rifled his Cabinet and took away his chiefest Jewel Isa 42.8 1 Joh. 5.10 Rom. 4.10 even that which he saith he will not give to another 1. It takes away the glorie of his Truth it no more trusting him then if he were a known Lyer and as we say of such a one No further than we see him It endeavours to make God in that condition of some lost man whose credit is quite gone and whose word none will take now to discredit is to dishonour a man Unbeleevers account it impossible that he should speak true for whom to lye it is impossible After all the promises of giving them Canaan though repeated sworn sealed Israel beleeved not God 2. The Israelites by their unbelief obscured the glory of Gods Goodnesse They did not onely labour to make their miserie greater then Gods Mercy but even his very Mercy to appear Tyranny They often complained that he had brought them into the wilderness to slay them Num. 14.3 Psal 106.24 and they despised that pleasant land which God had promised them yea as some note in regard that the land of Canaan was a type of the heavenly Canaan See M. Perkins on the place they beleeved not that God would bring them to heaven and give them inheritance in that eternall Rest by means of the Messiah So that they rejected at once both the blessings of the foot-stool and the throne the earthly and the heavenly Canaan at the same time 3. Their Unbelief did blemish the glory of his Omnipotency Psal 62.11 They proclaiming by this sin that He to whom power belongs and nothing is too hard who can do all things but what argue impotencie as lying and denying himself who made heaven and earth with a word Isa 40.15 and before whom all the nations of the world are as the drop of the bucket and the small dust of the balance could not crush a few worms nor pull down the height of those Gyants whom by his power he upheld 4. Of all sins the Unbelief of the Israelites most crossed their own Professions They voyced themselves to be and gloryed in being the people of God and they proclaimed it both their dutie and priviledg to take God for their God They sometimes appeared to beleeve him but the unbelief of their hearts gave both God and their own tongues the lye they professed that they beleeved the power of God and remembred that God was their Rock Psal 78.34 35 36 37. but at the news from Canaan they shewed that they beleeved that the Anakims and the walled Cities were stronger They professed that they beleeved the Mercy of God and that the most high God was their Redeemer but at the very supposall of danger they thought that they were brought into the wilderness to be slain They professed that they beleeved the Soveraignty of God They returned and enquired after him and promised obedience to him but upon every proof they shewed themselves but rebells So that by reason of their unbeleef and unstedfastnesse of heart in Gods Covenant they did but flatter God with their mouth and lye unto him with their tongues How hainous a sin is it for Gods professed friends do distrust him How shall a stranger take that mans word whom his most familiar friends yea his own children will not beleeve Thine own Nation said Pilate to Christ have delivered thee unto me Thine own people may heathens say to God wil not trust thee and how should wee 5. Of all the sins of the Israelites unbeliefe was that which properly did reject the mercy by God tendred to them Canaan was by him frequently in his promise offered and though all the sins of the Israelites deserved exclusion from Canaan yet they did not as unbeleef by refusing the offer of it reject the entrance into it As the faith of the Ninivites overthrew a prophesie of judgement Psal 78.32 33 so the unbelief of the Israelites overthrew the promises of mercy The brests of the promises were full of the milk of consolation and
power of all he had said and done Mark 6.6 We are carried unto unbelief both by the tide of our own natures and the winde of tentation Our hearts ever since we left God crave and look for relief from sensible objects and having forsaken the true embrace even any opinionative God or good which hath enough to flatter into expectations though nothing to fill or to yeeld satisfaction And so great is our natural pride that we had rather steal than beg rather rob God of glory by resting upon our own crutches then go out of our selves to depend upon another for happinesse The batteries of Satan are principally placed against faith He would not care for taking away our estates names liberties unlesse he hoped hereby to steal away our faith He fans not out the chaffe but bolts out the flour Luke 22.32 Satan saith Christ to Peter hath desired to winnow thee as wheat but I have prayed for thee that thy faith fail not Satans first siege in Paradise was laid against the faith of threatnings He knows that all our strength like Samsons in his Locks is from laying hold upon another If therefore he can make us let go our hold which is our faith he desires no more Faith is the grace that properly refisteth him and therefore he principally opposeth it unbelief befriendeth Satan and therefore he most promotes it in our hearts Oh that we might most fear and oppose that sin which is most difficultly avoided and most dangerously entertained Of all keepings keep thy heart and of all means principally use this of keeping out unbeleef 4. Nothing more displeaseth God Observ 4. than the forsaking of our own mercies In the true loving of our selves we cannot provoke God He is angry with Israel because they refuse that which might make themselves happy God loves to be giving and is pleased with them who are alwayes taking in his goodnesse Unbeleef obstructs mercy and God opposeth unbeleef He delights in them who hope in his mercy He hath such full brests that he is most pained when we will not draw them by beleeving The great complaint of Christ was that people would not come to him for life He was grieved for the hardnesse of their hearts and incensed against those guests that would not come when they were invited to the feast of his Gospel-dainties He is so abundant a good that he wants nothing or if he doth he wanteth only wants If he be angry with us how should we be displeased with our selves for rejecting mercy It s the proud and unbeleving soul which God only sends empty away They who will buy his benefits must leave their mony behind them How inexcusable are they who perish they starve and dye in the midst of fulnesse But alasse wee are the poorest of beggars not onely without bread but without hunger Oh begge that hee who bestowes grace upon the desires would first give us the grace of Desire 5. Observat 5. Nullum genus insipientiae infidelitate insipientius Bern. de Consid None are such enemies to unbeleevers as themselves nor is any folly so great as Infidelity The business and very design of unbelief and all that it hath to do is to stop mercy and hinder happinesse Every step which an unbeleever takes is a departing from goodnesse it self Heb. 3.12 And no wonder if such an one carry a curse along with him Jer. 17.5 and ver 6. if he be like the heath in the desert and shall not see when good cometh Unbelief is like the unwary hand of him who being without the door puls it too hard after him locks it and locks himself out Faith is the grace of receiving and unbelief the sin of rejecting all spirituall good How vainly doth the unbeliever expect refreshment by going from the fountain or gain by leaving the true treasure Distrustfull sinner who is the looser by thy incredulity and who would gain by thy beleeving but thy self What harm is it to the cool and refreshing fountain that the weary passenger will not drink and what benefit is it to the fountain though he should What loseth the Sun if men will shut their eyes against its light what gains it though they open them What good comes by distrusting God unlesse the gratifying of Satan in the damning of thy self How foolish is that disobedience that will not wash and be cleansed from a worse leprosie then Naaman's that like a man in a swoun shuts the teeth against a life-recalling cordiall that will not open a beggars hand for the receiving of a Jewell more worth then all the world that beleeves the Father of lyes who cannot speak truth unless it be to deceive and will not trust the God of truth nay Truth it self to whose nature lying is infinitely more opposite than to our good O Unbeliever either thou shalt believe before thou dyest or not if not how scalding will be this ingredient among the rest of those hellish tortures which hereafter shal compleat thy pain to consider that offered sincerely offered mercy was despised that the promise of grace and truth daily desired thy acceptance but had nothing from thee but contempt That thou who art now crying eternally and vainly for one drop hadst lately the offers and intreaties of the fountain to satisfie thy self fully and for ever If thou shouldst beleeve before thou diest how great a trouble to thy heart holily ingenuous will it be that thou hadst so long together such unkind thoughts of Mercy it self that thou didst deem Truth it self to be a Lyer How angry wilt thou be with thy self that thou didst so slowly beleeve and so hardly wert brought to be happie 6. Observat 6. Our greatest dangers and troubles are no plea for unbelief Notwithstanding Israel's tentation their unbelief was a provocation A houling wilderness and dismall tidings excused them not from sin in distrusting of God Even he who hides his face from the house of Jacob is to be waited for When we sit in darkness and see no light we should trust in the Lord and stay our selves upon our God Faith goeth not by feeling and seeing but should go against both It must both beleeve what it sees not and contrary to what it sees Psal 119.49 114. Verbum fidei pabulum Not outward props but the stability of the word of promise should be the stay of our Faith a stud that ever stands though heaven and earth should fail In thy word saith David I do and thou hast caused me to hope The greatness of danger must not lessen Faith Dangers are the element of Faith among them faith lives best because among them it findes most promises When the world is most against us then the word is most for us Faith hath best food in famine and the fullest table in a time of scarcity The very earth which we tread on should teach us this so massy a body hangeth in the midst of the aire and
severest punishing of offenders and not wound like murderers to destroy but like Chyrurgeons to cure and to prevent the spreading of sin yea punishment 8. Observ 8. It should be our great desire by all our own sufferings for sin to prevent the like sin in and sufferings of others We must not be like those that have the Plague who love to inffect others with it A gracious heart rather desires to hear of converts by his falls and woes then to have companions in either They who have been by sin examples of imitation should pray that by their sufferings they may become examples of Caution How rare is this heavenly temper in sufferers Most Christians when they are in troubles only desire the removall of them perhaps the sanctifying of them to themselves but who prayes for the sanctifying of them unto others It s ordinary for men under their sufferings to have thoughts of impatience against God and of revenge against the instrument of their troubles but unusuall for men to have aimes of benefiting beholders by their troubles If the Lord would throughly affect us with love to his glory and hatred to sin we should be willing to have the house pulled down upon our own heads so as sin may be destroyed in others and hereby we may do more good at our death then we have done throughout our whole lives The sinners of these laters times sin more heinously then they who lived in former ages Observ 9. The sins committed by those who have others for an example are greater then those committed formerly though they be the same for kind He who falls by stumbling at the same stone at which he dash'd who went before him falls without apology Wee in these times stand upon the shoulders of those who lived of old and therefore ought to see further we may behold by what meanes they stood where also and how they fell and how by either they sped More exactnesse in working and walking becomes us who have more light to guide us How happy were we if as we strive to excell our forefathers in other arts we did not come behind them in that heavenly art of a holy life though their helps were fewer then ours It is a common observation concerning our buildings that though they are of more curious contrivement yet lesse substantiall and durable then those of old time Non tulit nos sine exemplo◠ut inveniat sine delicto vel tollat sine patrocinio I fear this may be more truly said of our religion then of our buildings It will be more tolerable at the last day for those who lived in the times of Sodom then for sinners in these days upon whom the ends of the world are come Vnto whomsoever much is given of him shall be much required Surely as we pay dearer for our worldly commodities we must pay much dearer for our sinfull pleasures then our fore-fathers have done We had better never have heard of Sodoms ruin then not to mend our lives by the example 10. Observ 10 It s our duty to make an holy improvement of the worst things which fall out in the world Even Sodom and Gomorrha were our examples and we should make lye to cleanse us of their ashes A good man should sail as they say of skilfull Mariners with every wind and as Samson take honey out of the carcass of the Lion Vespasian raised gain out of an excrement the Estrich concocts iron Even the waters of jelousie which rotted the bellies and limbs of some made others healthfull and fruitfull The sins of the worst should and sometimes do teach the godly to walk more closely and humbly with God Were we not wanting to our selves the sin of Sodom might be to us felix culpa an happy fault But alas most men more imitate then shun the sins of others nay which is much worse they rather take occasion to oppose deride and so get hurt by seeing the holy strictnesse of the godly then to grow more watchfull and holy by observing the sinfull loosenesse of the wicked But here is the excellency of grace to make a man like David Therefore to love the Commandments of God Psal 119. i 27. because wicked men make void the Law 11. Observ ult It is our wisdome to learn how to behold the examples of caution which God hath set forth especially in Scripture with most advantage to our souls Against that which God shews we must not shut our eyes To this end 1. Let us give our assent to the truth of examples as delivered in Scripture which doth not only relate the judgments themselves but their causes also the supreme God the deserving sin Faith takes into its vast comprehension every part of Gods word It hath been the Divels policy to strike at the truths of Scripture-stories either by denying or adulterating them * Prophani quidam ex Schola Porphirii ut miraculū elevarent Confinxerunt Mosem peritissimum naturae observasse fluxum refluxum maris Erithraei refluente illo suos traduxisse Riv. in Exod. Porphiry to overturn the miraculousnesse of the Israelites passing through the Red sea saith that Moses took the advantage of a low ebbing water and so went through safely which the Egyptians not understanding were drowned by the flowing of the water Strabo likewise perverts the truth of this story of the destruction of Sodom and Gomorrha Graeci Scriptores Sodomam cum vicinis civitatibus eam ob causam incendio periisse sentiunt quod regio illa cavernosa esset sulphurea atque ita hujusmodi exitio obnoxia Muscul in 19. Gen. by attributing it to naturall causes and reporting that these cities were seated on a soyl sulphureous and full of holes from which fire breaking forth consumed them Examples of the dreadfullest aspect will never affright us from sin when we look upon them in the Divels dress Let us not sport at examples and make them our play-fellows Read not the example of Lots wife as the Poeticall fiction of turning Niobe into a stone What judgement thou readest beleeve though never so severe never so farre beyond thy apprehension 2. Look upon examples with deep and diligent observation They must sink into us we must set our hearts to them Steep our thoughts in them and ponder them in their certainty causes severity Posting passengers cannot be serious observers of any place How profitable is it sometime to dwel in our meditations upon these monuments of divine justice Assent must be followed with consideration Transient thoughts become not permanent examples 3. Look upon these examples with an impartiall examination Enquire within whether was such an one whom vengeance overtook a greater sinner then I am Ask thy conscience that question which the Prophet put to the Israelites are there not with me even with me the same sins against the Lord Ransack thy soul to find out the traytor hide not that in