wil give bread and often provides better for the poor children then for the repining parents The Israelites in the wilderness who with sinful solicitousness cryed out that their little ones should be starved for want of food were themselves destroyed in the wilderness for want of faith their children mean while being reserved for Canaan Numb 14.31 Nor yet is it enough to take our children cheerfully at the hand of God but to dedicate them to him thankfully and to part with them contentedly Men are not born into the world only that the world should not be empty but that the Church should be increased and God more served Prov. 3.9 Gen. 18.19 If we ought to honour God with our dead much more with our living substance and to take care that a generation may serve the Lord when we are gone that as we live as it were after our deaths in the persons so Gods glory may live in the services of our children Adam instructed his sons both in the works of their Calling and in the Worship of God And for parting with our children he who gave or rather lent or rather put them to nurse to us may peaceably be permitted to require them again when he pleaseth and he should never lose a friend of any of us for calling for his own 5. Observ 5. Cains please not God in the performance of holy services Prov. 28.9 Isai 1.11 12 13 14. To Cain and his Offering God had not respect He was in his way of sin even when he was sacrificing The Prayer of the wicked is an abomination God delights not in their services he demands Amos 5.21 Isai 66.3 Who hath required them he cannot away with them his soul hates them they are a trouble to him he is weary of them despiseth them he will not accept nor smell their Offerings He that killeth an Ox is as if he slew a man he that sacrificeth a Lamb as if he cut off a dogs neck he that offereth an Oblation as if he offered swines blood he that burneth Incense as if he blessed an Idol The wicked perform holy services from an unholy heart The Spicing and Embalming of a dead Carcass can put no beauty or value upon it They who are in the flesh cannot please God Rom. 8.8 Matth. 7.18 All the fruit of an evil tree is evil fruit The works of natural men want an holy principle the Spirit of Christ the Law of the Spirit of Life A beast cannot act the things of reason nor can a man unless sanctified by the Spirit of God do any good work Till a man be ingrafted into Christ and partake of his fatness he is but a wild Olive All the works of unregenerate men are sin as they come from them Without the Holy Spirit there is no holiness Zacheus was too low of himsef to see Jesus he was fain to go up into a tree We are too short to reach to any good work 't is above our reach til the Spirit of God lift us up All the services of a natural man are but the works of nature He doth every Spiritual work carnally John 15.4 Without me saith Christ ye can do nothing All the works of a Christless person are like the children of a woman never marryed spurious and illegitimate they are not done through a power received from Christ Wicked men perform no duty to a right end Phil. 1.11 Their fruits are not fruits to God Rom. 7.4 As they are not from him so neither for him He is neither their principle nor their end Zech. 7.5 Vain-glory is the worm that breeds in the best fruit of the wicked The flame of Jehu's Zeal was but Kitchin fire and therefore his Reformation but Murder in the sight of God Hos 1.4 The Godly saith a Learned man in doing good works are like the Silk-worm which hides her self and is all covered over while she works within the curious Silk which she works Her Motto Operitur dum operatur At the day of Judgment they know not the good works which they did The wickeds outward acts of obedience are works of disobedience He doth not what he doth because God enjoynes it Cum intuitu voluntatis Divinae His Sanctification such as it is is not endeavoured like that 1 Thes 4.3 This is the will of God saith the Apostle your Sanctification He proves not what is the good and acceptable will of God Rom. 12.2 One may do a good work in obedience to his Lusts and that which God bids him do because his lust bids him do it Where there is no Law there is no transgression and where no respect to the Law no obedience The best performances of the wicked are but the gifts of enemies proceeding not from Love which is the sawce of every service making it delightful both to the servant and the Master and the principle of the Saints obedience Gal. 5.6 By nature we are enemies doing our works not with the affection of a child but out of bondage None have been greater enemies to Christ and his Servants and Service then many who have been most exact in outside performances as Paul who in the midst of his Zeal was a Persecuter Lastly The wicked neither have the guilt of sin taken away from their persons by the merit of Christ nor the pollution of it from their services by the Intercession of Christ Ephes 2 8. Till faith have fastned us to Christ neither persons nor performances can be acceptable Good works go not before but follow Justification We are not justified by doing good works but being justified we then do good Abels person was accepted before his Sacrifice Works are rather justified by the person of a man then his person by the works And it s a vain thing to look for Justification from that which thou must first justifie A man till justified is a Leper and every thing he toucheth he maketh unclean to himself As a smal thing which the righteous hath is better then the great possessions so a smal thing that the righteous doth is better then the greatest performances of the wicked Till a man takes Christ by faith his Sacrifices have no golden Censer to perfume them no Altar to sanctifie them nothing but his own evil heart to consecrate them upon Upon which considerations though a wicked man may do what is good morally in the sight of men by way of example or by way Edification to others c. yet not Divinely in relation to Religion or in order to God so as to please him And though God sometimes be pleased to reward the works of wicked men yet do not those works please him The works of Nebuchadnezzar Jehu Ahab c. he did I confess reward temporally but alas it was but temporally They give him services which please not him and he Benefits which profit not them They give him services but not with their heart and he them blessings
which men compared to trees are said to yeild 1. The fruits of the Sanctifying Spirit of God Graces and Works brought forth in the hearts and lives of the Saints called fruits because they come from the Spirit of God as fruit from the tree and are as pleasing to him as the pleasantest fruit is to us Thus we read of the fruits of the Spirit Gal. 5.22 and Fruits of Righteousness Phil. 1.11 Fruits meet for Repentance Matth. 3.8 All comprehended by Paul Ephes 5.9 where he saith The fruit of the Spirit is in all Goodness Righteousness Truth Goodness being that quality contrary to Malice or naughtiness whereby a sinner is evil in himself Righteousness opposed to Injustice whereby one is hurtful and injurious to others Truth opposed to Errors Heresies Hypocrisie c. 3 There are fruits which in themselves and their own nature are bitter corrupt poysonful put forth not only by a corrupt tree but by it as such evil propter fieri in themselves and their own nature such fruits by which the false Prophets were known and whereby men may be known to be wicked men Grapes of Gall and bitter clusters Deut. 32.32 Such works of the flesh as Paul mentions Gal. 5.19 Adultery Fornication Vncleanness Laesciviousness Idolatry Witcheraft Hatred c. 3 There are other fruits which are not evil in themselvs unlawful or intrinsecally evil in their own substance and nature propter esse and fieri because they are or are done but because they grow upon such trees by reason whereof something which should make the production of them good is omitted and sundry deffects cleave unto them and they have evil cast upon them by the agent And sundry fruits of this sort and rank there may be upon such trees as Jude speaks of As 1 The Fruits of gifts parts and abilities in matters of Religion as preaching praying utterance of these speaks Christ Matth. 7.22 Many shall say in that day Lord have we not Prophesied c. And 1 Cor. 12.1 they are called Spiritual Gifts wrought by the Spirit but are not Sanctificantia but Ministrantia not so sanctifying him in whom but helping those for whom they are as a rich man may bestow good and dainty dyet upon a poor woman that nurseth his child not for her own sake but that his child may suck good milk from her such fruits as these indeed may beautifie Grace but yet Grace must sanctifie them These may make us profitable to men not acceptable to God 2 The second sort of these fruits which these trees might bear is a temporary faith Oâ—thodox or sound judgment assent to that which is the very Truth of Gods Word that there is a God infinite in all his glorious Perfections that there are three Persons that Christ was God and man c. and that all who believe in him shall be saved Thus some unconverted are said to beleeve for a while Luke 8.13 thus Simon Magus and Demas believed these fruits are good in their kind and without them there can be no holinesse of life nor happinesse after death and yet they are not good enough they not purifying the heart but only perfecting the understanding they being poured only on the head not running down like Aarons oyntment to the heart and other parts though making a man Protestant in doctrin yet leaving him to be a recusant in his life carrying him out to believe the word as faithful but not to embrace it as worthy of all acceptation to shine with light but not to burn with or work by love 3. A third sort of these fruits might be some heated affections sweet motions receiving the word with joy a finding some sweetnesse in the ordinances Matth. 13.20 John 5.35 Matth. 27.3 1 Kings 21. Ezek. 33.32 Ezekiel was to his hearers as a lovely song of one that hath a pleasant voice They who shall be cast into utter darknesse may for a season rejoyce in the light and may have sorrow and grief about sin The Israelites were oft deep in their humiliations Psal 78.4 7. they sought God and returned enquired early after God Ahab humbled himself And yet these fruits are not the best they may spring up from a root not good the pleasantnesse or sadnesse of the matter of any doctrine may cause sutable affections of joy or sorrow the novelty or rarity of a doctrine may much delight or the dexterity and ability of the deliverer the sutablenesss of a clearly discovered truth to a hearers understanding the apprehension of the goodnesse of spiritual things may stir up some flashing desires thus they cried out Lord give us ever more this bread thus Balaam desires to die the death of the righteous yea as some have observed corrupt lusts in men such as pride and self-seeking may produce great affections in holy duties The desire of applause may make men in publick administrations enlarged in their affections The more excellent a Prayer or Sermon is the more carnal the heart of the performer may be the stronger the invention is the weaker the grace may be and as ground full of mines of Gold is oft barren of grasse so a heart ful of grace may it may be barren of the ornaments of words and expressions 4. A fourth sort of fruits born even by these afterward apostates might be external appearances of conformity to the Law of God in avoiding of all open and scandalous courses and in performing the visible and outside acts of obedience Thus the Pharisee was not an Extortioner unjust an Adulterer Paul Matth 18.11 Phil. 3. touching the law was blameless the young man professed he had kept the Law in the letter of it from his youth The Pharisees paid Tithes exactly abhorred idolatry made long prayers and frequent were strict in the outward observation of the Sabboth professed chastity temperance c. Thus it 's said of these very Apostates that they had escap'd the pollutions of the world 2 Pet. 2.20 and 22. that they had been washed And these fruits of outward conformity to the Law of God are highly commendable sincerity of grace can neither be nor be known without them by them it resolves as Elijah said to shew it self they are commanded by God 1 King 18.15 who though he commands not the godly to fulfill the Law perfectly yet permits them not to break it wilfully and though by the presence of external obedience we cannot conclude salvation yet by the absence thereof we may conclude damnation to follow these honour God benefit others Though our righteousnesse satisfies not justice yet in our unrighteousnesse we cannot be saved without injustice nor is any man called a good man for the good which he hath but the good which he doth outward obedience strengthens true grace where it is and is necessary to preserve a justified estate though not as deserving it yet as removing that which would destroy it And yet all these fruits the acts of externall obedience
are not the best they may be a shape without a soul appearances without an inward principle of life they might be with a despising of the righteousnesse of Christ they might be performed only for want of tentations to the contrary Gods glory might never be aim'd at in the performing them as their end nor his Word eyed as their Rule These things commanded by God might be done in obedience to lust Briefly for the second what was the withering of their fruits 1. They were withering fruit for their deformity and unpleasantnesse to the eye and their sowrnesse and unsavourinesse to the taste of God The fruits of righteousnesse are onely pleasant fruits and the trees of righteousnesse onely pleasant plants A withered Apple is not sweet and delightfull The best performances which grow upon a wicked man are not acceptable as they come from him goodnes of being is before that of working The tree must be good before the fruit can be pleasant Vid. ante part 2. page They who are in the flesh cannot please God The meanest duty of a saint is more amiable than the most gilded performance of a sinner The stammering of a child is more pleasing to a Parent then the best Oratory of a beggar Deut. 32.32 If the vine be a vine of Sodom and of the fields of Gomorrha the grapes will be grapes of gall and the Clusters bitter 2. This fruit might be said be to withered fruit for ceasing to grow bigger and not proceeding to perfection Withering fruit grows not and these stood at a stay their fruit found no new degrees their faith went not from Assent to Adherence and from thence to Assurance They brought not forth fruit to perfection Luk. 8.14 They added nothing to that which was lacking they did not abound more and more in the Work of the LORD Eph. 6.18 Rev. 2.9 Their last Works were not more then their first They soon knew an enough in Christianity They did not press forward towards the mark nor were they like the Sun rejoycing to run its course Phil. 3.13 increasing more more to the perfect day They went not from strength to strength Psal 84. nor studied exactnesse in Christianity Most love to excell in every thing more than in that which is true excellency though they think that abundance of wealth is but a little yet they live as if a little Godlinesse were enough They have their maximum quod sic beyond which they move not and say of spirituall good things as Dives of his temporalls Soul take thine ease thou hast much goods laid up for many years They desire not to have more cubits added to their stature He who hath onely a form of godlinesse and is but the picture of a Christian not having the life thereof will never grow he is still upon the same hinges where he was he goeth on in a Circle of duties prayeth heareth c. as he did of old 3. Their fruit might be called withering as it decay'd languisht and grew lesse and lesse They were so far from obtaining that grace which they wanted that they did not retain that grace which they had they lost their first love and grew worse and worse they were so far from getting more that they kept not what they had already gotten They did not so much stand at a stay as go bâ—ckward the bitterest of their life was in the bottom thereof The sap of abilities which once they had now decay'd All life in holy duties and speeches was withdrawn yea their leaves fell off they could not speak of holy things with so much holy savour as they were wont God withdrew his Spirit from them Thus the Spirit of the Lord departed from Saul and all his gifts vanished And indeed this follows upon the former where there is no increasing there is some decaying while we neglect to gain we spend upon the stock The Boat which is going up a river that runs with a strong current fals down the stream if the Oars rest but never so little Decayes in spirituals deserve most of our pity It 's not so uncomfortable to see a man decay in his health or estate as in his grace and to lose heavenward to lose his first love to decline from God 4. As the cause of all the former Their fruit was like withered fruit as it wanted spirituall life juice and nourishment from the tree to feed and supply it They had not spirituall life and therefore had not spirituall growth and had spirituall decayes Onely to them who have is more given There is no growing where there is not a living If a snow-ball be rowled up and down and thereby made bigger yet it doth not grow John 15.5 because it is by extra-addition not by intra-reception A vitall Principle is the foundation of growth either naturall or spirituall He that abideth in me and I in him saith Christ the same bringeth forth much fruit for without me or severed from me ye can do nothing The picture of a child will never come up to be a man because in it there is no life They who onely have a name of Christianity and receive not efficacy and power from Christ Eph. 2.10 are as withered fruit without union to and life from him there being no Christian increase We are Gods Workmanship created in Christ Jesus to good works Till the Spirit of God be put into us there 's no walking or proceeding in his wayes Ezek. 36.27 This for the opening of the first gradation whereby the Appostle sets forth the losse of these Seducers they were trees whose fruit withered The second is contained in this word 2 Branch of Explicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fruit But how can the Apostle say here that they were without fruit when in the foregoing words he had said that they had withering fruit 1. Possibly he may here in these words represent them as having cast and lost their withering fruit We know fruit that withers quickly and easily falls off from the tree trees which have withering fruit will soon be without fruit VVe wanting that which onely can make us good for the kind a good root and a renewed Principle of life must needs want that which should make us good for continuance namely internalness and sincerity Out of Christ there can be no perseverance onely union to him makes us permanently holy And it s most just with God that they who would not bear better then should not bear so much as withering fruit that they should cast off the very appearances of fruit and even their outside-profession that they who never regarded the truth and reality of holinesse should from hypocrisie fall to prophanenesse and from a bare form of godlinesse to ungodlinesse and from paint to deformity But this open and plain discovery of their hypocrisie I rather conceive is contained in the last branch of the verse in these Words plucked up by
one who had himself been an Idolater The Divel loves to wound Religion in the house of her friend and with her own hands and weapons to make Cromwell a Protestant to sentence a Godly Lambert to death Oh how it delights him to overcome Scripture by alledging not of the Alcoran but the Scripture And as he here dealt with the body so he still deals with the Books and Writings of Gods Moses's the men of God For as he fain would have made him who was the greatest enemy in the world to Idolatry while living to have been the greatest occasion of it when dead so still he contends by Hereticks that they who have been the renowned opposers of Heresie in their life time should be accounted the greatest Patrons of it when dead Thus the Papists contend that the Fathers Augustine Ambrose c. are theirs and for their opinions Thus the Pelagians of our time that Augustin Bucer Vid. John Goodwin Sion Colledg vi sited Ball are for free-will But he much more contends and had rather that a living then a dead Moses shoud be a stumbling block to others If one who is holy may thinks he be useful to me by his dust and relicks how much more by his falls his scandals his corrupt examples Of all others let those who fear God take most heed of giving advantage to Satan When without their knowledg or consent they are by Satan only made advantageous to him it should be their sorrow but when they make themselves so it is their great sin 12. Observ 12. The worst persons are oft compelled both to have and express an high opinion of Gods faithful servants Even Moses one who was a great opposer of and greatly opposed by the Divel is yet secretly by this cursed enemy greatly honoured Yea the people who in Moses his life time would have ston'd him would and Satan knew it too after his death have Idoliz'd him Our blessed Lord when he was murdered by his enemies was by some of them voiced a Just man Luke 18.18 Act. 24.25 Mat. 11.19 the young man calls him Good Master even bloody Herod reverenced the Baptist and Felix trembles at the preaching of Paul Wisdome shall sometimes be justified not only by her children but even by her sworn enemies The father of Lies when he alledgeth Scripture to overthrow it strongly argues that it is the strongest weapon and hath greatest power over the conscience God delights to put a secret honour upon his Saints and wayes and to make even those who love them not to praise them Many lewd livers strictly enjoyn their children to be more Religious Every Saint may be encouraged in Holiness God will often make its greatest opposers to extoâ— it and when in their words they revile it in their conferences they shall commend it The praise of an enemy is equivalent to an universal good report In short Let sinners seriously consider how they can answer this dilemma at the last day If the wayes and people of God were bad why did you so much as commend them if good why did you not more imitate them also If Christ were not a good Master why did the young man call him so if he were why did he not follow him 13. Observ 13. The greatest respect that wickedones manifest toward a Godly Moses is when he is dead While Moses was living he was in danger of being destroyed now dead of being adored by the Israelites Joram when Elisha was living opposed him but when dead laments over him in that pathetical speech My father 2 Kinâ— 13.14 my father the chariots of Israel and the horsemen thereof Saul disobeyes and rejects Samuel when living but when dead he with great pains though no profit endeavors to recal to enquire of him They build and garnish the Sepulchers of the Prophets when dead Luke 11.47 whom living their fathers led by the same Spirit destroyed God often makes the worth of his servants to be known by the want of them and shewes when they are gone that they who in their life time were accounted the plagues and troublers were indeed the Preservers and Peace makers of Israel They shall then know saith Ezekiel Ezek 33.33 that they have had a Prophet among them And it s a work of little cost and of much credit to extol the dead The wicked are not troubled and molested in their wayes of sin by departed Saints Samson could take honey out of that dead Lion with which he fought when living and which he slew because it ror'd upon him The living who rore and lift up their voices against mens sins and labour to rend them from their corruptions shall be persecuted but when dead voiced up to advance the reputation of those who praise them for sweet and blessed men of God The Papists and many common Protestants who speak highly of Christ and call him their sweet Saviour had they lived in his dayes and heard him preach against their Lusts would have hated him as much as nay more then now they hate those who have but a drop of his fountain of holiness And indeed if a Moses a servant of God in his life time please wicked men it is commonly because he is too like a dead man not so quick and lively against their Lusts as he should It s not the Idolizing but the imitating of the Saints that shews our love either to God or them This for the second part of this verse the strife or contention it self The third followes viz. the carriage and deportment of the Archangel in this combate And first to speak thereof as it 's set down Negatively in respect of his inward disposition so it 's said that he durst not bring a rayling accusation EXPLICATION Two things are here to be considered in the Explication 1. What it was which Michael did forbear viz. to bring a rayling accusation 2 Why it was that he did forbear it He durst not bring it 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Hebraismum idem valet apud Judam quod apud Petrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—scat in Jud. Judâ—cium maledicum Pâ—scat Maledictionis judicium Beâ— Execrabile judiâ—ium Vulg. in Pet. Judicium blasphemiae Vulg. in Jud. For the first The thing forborn is here said to be a rayling accusation The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accusation of blasphemie of rayling and Peter 2 Pet. 3.11 calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a railing or blasph mous judgment or accusation both places are rendered by these words railing accusation a judgement or accusation of railing by an Hebraism importing the same in Jude which a blasphemous judgment â—r accusation doth in Peter In the opening whereof 1 I shall shew you what is meant by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred accusation or judgment 2 What the Apostle intends by a railing accusation or the railing of the accusation 3 Wherein consists the sinfulness of that railing
Truth and to give the glory of God reparations as it were by wiping off the blemishes cast upon it by foolish and ignorant men When we have upon grounded deliberation chosen our Love we should zealously express the love of our choice Sinners as they say of young mens thoughts of old think that Saints are foolish but Saints know that sinners are so Let not their prosecution of sin be more zealous then thy reprehension of it nor their opposition of any way of God be more hot then thy contention for it Let thy fire have more purity then theirs but let it not be inferior in its fervor The Christians Serpent must not devour his Dove How good a Master do the godly serve who requires no duty but such as he warrants in and rewards after the doing Satans servants are scepticks and he puts them upon such imployments in the doing whereof they cannot know they do well and afterward they shall know they have done ill and that to their cost 5. Corrupt affections blear and darken the judgement Observ 3. These Seducers hated the wayes of God and deilghted to oppose them and therefore they did not would not know them He who will be disobedient in heart shall soon have a dull head They who love sin will leave the Truth Lust opposeth the entrance of the Light Repentance makes men acknowledg the Truth 2 Tim. 2.25 Every one who doth evil hateth the light John 3.20 Men love not to study such Truths as will hinder them being known from going on in some gainful wickedness It s from unrighteousness that men imprison Truths They who thought the believing of the Resurrection would hinder their course in sin Prov. 28.5 taught that the Resurrection was past 2 Tim. 2.18 Lust perverts Light and makes men in stead of bringing their hearts and lives to the Scripture to bring to draw the Scripture by carnal and wittily wicked distinctions and evasions to both Knowledg is the mother of Obedience and Obedience the nurse of Knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former breeds the latter and the latter feeds the former Of this largely before Part 1. pag. 616 617 c. Observ 6. Qui prius quam chord as exploraverit omnes simul inconcinnè percutit absonum et absurdum strepitum reddit sic judex qui singulas liâ—ga torum causas non pulsavis nec audivit stultam planè absurdam sententiam pronuntiet necesse est Petrarc 6. It s our duty to forbear speaking against any thing which we understand not He that answereth a matter saith Solomon before he heareth it it is folly and shame to him Prov. 18.13 As men are not to be commended so neither to be condemned before the knowledge of their cause As he causeth an harsh and unmusical sound who strikes and playes upon the strings of an Instrument before he hath tryed and tuned them so he must needs pass a foolish and absurd Sentence upon any cause who passeth that Sentence before he hath seriously heard and weighed the cause to which he speaks Herein Eli manifested his fault and folly 1 Sam. 1.14 rashly and weakly charging Hanna with Drunkenness Thus also David discovered his folly in giving credit to the information of flattering and false-hearted Ziba against good Mephibâ—sheth 2 Sam. 16.3 4. before he had heard what Mephibâ—sheth could alledg for himself Potiphar likewise shewed himself as unjust as his wife shewed her self unchast by an over-hasty heeding of his wives false and forged accusation against righteous Joseph Gen. 39.19 20 To these may be added the ignorant censure of those Scoffers who derided the Apostles filled with the Holy Ghost as if filled with new wine Inter triâ—icum lolium quamdâ—u herba est nondum â—uâ—mus venit ad spâ—cam grandis similitudo eft in disceruendo aut nulla aut perdifficilis distanâ—ia Praemonâ—t ergo Dominus ne uâ—i quid ambignum est cito sententiam proferamus sed Deo judici terminum reservemus Hieron Ut nobis exemplum proponat ne mâ—la hominum ante praesumamus credere quam probare Gr. Mor. l. 19. c. 23. Doubtful cases are to be exempted from our censure The wheat and courser grain saith Hierom are so like to one another when newly come up and before the stalk comes to the ear that there 's no judging between them and therefore the Lord by commanding that both should be let alone till the Harvest admonisheth as that we should not judge of doubtful things but refer them to the judgment of God Even God himselfe who clearly discernes the secrets of the heart and needs not examine any cause for his own information determines not by sentence till after examination that so he might teach us by his example the method of judging Gen. 18.21 Which is to know before we censure They who to make shew of what they have not a quick understanding and nimble apprehension will take off a speaker in the midst of his relation and make as if they knew all the rest of his speech which is to follow and others who though they will hear the whole speech out yet not clearly understanding it scorn to have it repeated again lest they might be thought slow of apprehension by their foolish and ill accommodated answers do often grosly bewray their ignorance and folly And this speaking of any thing ignorantly should principally be avoided by Magistrates and Ministers By Magistrates because their passing of a sudden and overhasty answer is accompanied with the hurt of others and withal by so much the more should they take heed of this folly because when they have once passed though a rash and unjust sentence Vid. Cartw. in Prov. 18.13 yet so great a regard must be had forsooth to their Honours by themselves already dishonoured that seldom or never will they be induced to retract or recal any unrighteous censure when once they have uttered it Which sinful distemper appeared not only in those Heathen Governours * In their censuring of John and Christ Herod and Pilate but in that holy man David in the case of Mephibosheth By Ministers likewise should this speaking ignorantly and doubtfully of anything be avoided whose work being to direct souls and that through greatest dangers to the obtaining of greatest happiness they cannot be blind Leaders and ignorant Teachers without the infinite hazard of their followers How unlike are they who will be Teachers before they themselves have been taught and Affirmers of what they understand not to him who spake only what he knew Joh. 3.11.32 and testified onely what he saw and heard Thus of the first part of this verse their malicious and unchristian ignorance They speak evil of what they know not The second followes their sensual knowledg What they know naturally as brute Beasts in those things they corrupt themselves In which words two things are mainly considerable 1. The sensuality of their
they may procure much credit though they ask but little cost Besides natural conscience will not be put off with a total laying aside of duty and if Satan can cheat poor souls with putting a Pibble in stead of a Pearl into their hands he thinks it as much cunning as if he put nothing into their hands at all nothing doth so dangerously hinder men from happiness as the putting off themselves with shadows and appearances of that which is really and truly good He who is altogether naked may be sooner brought to look after the getting a garment then he who pleaseth himself with his own rags wherewith he is already clad A man who is smoothly civil and morally honest is in greatest danger of being suffered to go to Hell without disturbance he snorts not in his sinful sleep to the disturbing of others and he is seldom jogged and disquieted nay perhaps he is highly commended Christians please not your selves in the bare profession and appearances of Christianity that which is highly esteemed among men may be abominable before the Lord let not the quid but the quale not the work done but the manner of doing it be principally regarded examine your selves also concerning the principle whence your actions flow the righteousness whereby they are to be accepted the rule by which they are regulated the end to which they tend and as the Apostle speaks Let every one examine his own work and consider whether his duty be such as will endure the Scripture Touchstone 2. Withering and decaying in holinesse Observ 2. is a distemper very unsuitable and should be very hateful to every Christian It was the great sin and wo of these seducers and should be look'd upon as such by us and that upon these following considerations 1. In respect of God Decayes in our Christian course oppose his nature in whom is no shadow of change Mal. 3.6 Psal 102.24 I am the Lord saith he I change not He is eternally I am and ever the same his years are throughout all generations And what hath inconstancy to do with immutability how unlike to the Rock of ages are chaffe and stubble no wonder that his soul takes no pleasure in those who draw back and that they onely are his house who hold fast the confidence and rejoycing of the hope Hebr. 10 38. Hebr. 6.6 firm to the end If a frail weak man will not take a house out of which he shall be turned within a few years how unpleasing must it be to God to be so dealt with 2. Spiritual decays and witherings are unsutable to the works of God His work is perfect Deut. 32.4 he compleated the work of Creation he did it not by halves Gen. 2.1 The heavens and the earth were finished and all the host of them God finished the building of his house before he left His works of providence whether general or special are all perfect he never ceaseth to provide for and sustain the creatures the doing hereof one year is no hinderance to him from doing the like another and another nay the day week month Psal 23. Psal 71.17 18 Christus perseveravit pro te ergo tu pro illo perseveres Bern. de temp 56. Ibi tu figas cursus tui metam ubi Christus posuit suam Idem Ep. 254. Obtulerunt ci Judaei si de cruce descenderet quòd crederent in illum Christus vero pro tanto munere sibi oblato noluit opus redemptiâ—nis humanae inchoatum relinquere inconsummatum Perald p. 216. year generation end but Gods providentiall care still goes on he upholds every creature nor is the shore of providence in danger of breaking he feeds heals delivers cloaths us unweariedly goodness and mercy follow us all the dayes of our lives he regards us from our youth and forsakes us not when we are gray-headed Most perfect are his works of special providence Redemption is a perfect work Christ held out in his sufferings till all was finisht Though the Jews offered to beleeve in him if he would come down from the Cross yet would he not leave the work of mans Redemption inconsummate He finisht the work which was given him to do he saves to the utmost delivers out of the hands of all enemies nor doth he leave these half destroyed they are thrown into the bottom of the Sea he hath not onely toucht taken up but quite taken away the sin of the world Nor will he leave the work in the soul imperfect he is the author and finisher of our Faith His whole work shall be done upon Mount Sion he will carry on his work of grace till it be perfected in glory where the spirits of just men shall be made perfect and the Saints come unto a perfect man 3. Spiritual witherings and decayings are opposite to the Word of God 1. The Word commands Spiritual progressiveness Be thou faithful unto the death Rev 2 10. Let us not be weary of well doing Gal. 6.9 Look to your selves that we lose not those things which we have wrought John Eâ—p 2. v. 8. Let us go on to perfection Hebr. 6.1 Perfecting holiness in the fear of God 2 Cor. 7.1 Take heed lest there be in any of you an evill heart of unbelief in departing from the living God Hebr. 3.12 2. The Word threatens spiritual decays If we sin wilfully after we have received the knowledg of the truth there remaineth no more sacrifice for sin but a certain fearfull looking for of vengeance and fiery indignation which shall devour the adversaries It is a fearful thing to fall into the hands of the living God Hebr. 10.26 27 31. I have something against thee because thou hast left thy first love Rev. 2.4 If any man draw back my soul shall have no pleasure in him Hebr. 10.38 3. In aternum se divino mancipat familatui Ob hoc inflexibilis obstinatae mentis punitur aeternaliter malum licet temporaliter perpetratum quia quod breve fuit tempore vel opere longum esse constat in pertinaci voluntate ita ut si nunquam moreâ—etur nunquam vâ—lle pecâ—are dâ—sineret ita â—ndefessum presi icuâ—â— stud â—m pâ—oâ—profectione reputatur Perald ubi supra The Word encourageth proceeding in holiness I will give thee a crown of life Rev. 2.10 Yet a little while and he that shall come will come and will not tarry Hebr. 10.37 Behold I come quickly and my reward is with me Rev. 22 12. He that endureth to the end shall be saved Nor need it seem strange that the proceeding of a godly man in holiness for a few years is rewarded with eternity for as the sin of the wicked is punisht eternally because they being obstinate and inflexible would sin eternally should they always live so the sincere desire and endeavour of the godly to proceed in holiness is crowned eternally because should they always live they would always and progressively be holy 4. Spiritual
times but they are called wandring or planets because they proceed in their orb by various and different motions keep not the same distance nor situation among themselves nor one place under the firmament nor are alwaies of one distance from any of the fixed stars Saturn Jupiter Mars Sol Venus Mercury Luna but move sometimes more swiftly sometimes more flowly and are sometimes higher sometimes lower sometimes appearing with more light sometimes with less yea sometimes not appearing at al Unde Cicero planetas dictos existimat per antiphrasim q. minime errantes according to their particular motions The other sort of wandring starrs are but appearingly such and improperly called such and they are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or according to Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as dart Stella discurrentes transvolantes trajicientes leap and run hither and thither and wander into several parts of the heavens and oft fal down upon the earth they being only hot and dry exhalations gathered together in a round heap and yet not compacted throughly elevated unto the highest part of the lower region and there only kindled by antiperistasis Ovid 2. Metaph De 〈◊〉 lapsa sereno quâ— si non Cecidit possit cecidisse videri sâ—pe etiam stellas vento impendente videbis precipites Coelâ— labi Virg. 1 Georg. Decidua sydera Plin. and seeking to ascend higher by the sudden cold of the middle region are beaten back and so appear as though stars should slide and leap from place to place I conceive that Christ speaks of these stars Matth. 24.29 where he saith the stars shal fall from heaven Thus Aug. l. 2. de civ dei cap. 24. vid. Lud. Viv. Comment And that our Apostle speaks of these stars as it is the opinion of Junius Perkins Diodat and also of sundry among the Papists as Cajetan Lapide Lorinus so seems it very probable considering that tho the 7 planets have various different motions in their orbs yet their motions are so regular and constant that they are certainly known even before they have fulfilled them and also give clear direction to a man concerning times and seasons and the parts of the heavens and earth and therefore it seems not probable that the Apostle would call these seducers wandring stars or as the Syriack seductrices or as the Arabick caliginosas by comparing them to the seven planets And besides as the punishments contained in the former metaphors of trees clouds waves are the continuations of the three foresaid resemblances so the punishment which the Apostle subjoynes blackness of darknesse seems a continuation of the metaphor of wandring stars is such as agrees not to the seven planets but to these meteors or transitory impressions or exhalations which though for a time they flame and blaze brightly yet quickly go out and end in soot smoak and black darknesse 2. Why doth our Apostle here call these seducers stars and wandring stars 1. By giving them this title of stars I conceive our Apostle intends either first to shew their duty which was as Christians especially as teachers of others to shine like stars before others both by their doctrine and life and by both to be holily influential upon them or 2. rather the Apostle by calling them stars would insinuate what they desired to be esteemed and accounted among the people namely the eminent and glorious lights of the Church such as were fixed in heaven in respect of their meditations and affections such as directed others in the way to heaven afforded spiritual heat and life and quickning to them whereas indeed they were but false lights wandring stars such as led or rather mis-led people into the waies of error and destruction And both these reasons of the Apostles calling these seducers stars are made more then probable by that frequently used and elegant comparison of scripture wherein the Ministers of the Church are set forth by stars Dan. 8.10 Rev. 12.4 Rev. 1.16 Rev. 2.1 Dan. 12.3 They who turn many unto righteousnesse shal shine as the stars Apoc. 1.20 the seven stars are the Angels of the seven Churches c. and most fitly may the Ministers of the Church be compared to stars In regard 1. of their nature a star is of the same nature with the heavens celestial not Elementary Ministers should be pure Job 25.5 1 Tim. 4.12 2 Cor 6.6 blamelesse inoffensive they should teach facienda et faciendo voce et vitâ by lip and life tongue and hand their profession is holy they are compared to Angels called holy Angels the prophets were called holy Prophets In their heart they should experimentally find the work of holinesse and in their conversations express it 1 Cor. 3.5.6.7 Ephes 4.11 2. It is the nature of a star to be receptive of light and that from the Sun Ministers should abound in the light of knowledg They are called lights their lips should preserve knowledg they should be apt to teach and as the stars beams are borrowed from the sun the calling gifts abilities of the Minister are from Christ he hath set them in his Church he is with them without him they can do nothing he gives them work strength successe wages 2. Stars in respect of their situation and position they are high placed above the earth and thus Ministers should be stars advanced above others as in respect of their calling which of all others is the most excellent and honourable and of their gifts of wisdome c. so of that high regard and reverend esteeme double honour which the faithfull should bestow upon them As they have the highest place in the Church so walking worthy of their place they should have the highest place in the hearts of beleevers but especially they should be high and heavenly in their aimes affections Conversations they should carry themselves as the Prophets and Ministers of the most high they should not undertake their high and glorious function for low and base ends for honour wealth Ease but for the advancing of Christ the bringing of soules to heaven Their affections must not be set upon these things which are below money and possessions should lye at their feet not their heart An earthly minded minister resembles a clod not a star their Conversation should be in heaven A Star would give no light if it were not in heaven Instruction is made profitable to the people by the heavenly carriage of the minister Stars are of a round sphericall figure and an orb or boul toucheth the earth not as a plane but only in puncto A little earth should seem enough to a minister 1 Tim. 6.8 And as the greatest stars in regard of their distance from the earth appear but small so those ministers who in gifts and graces are most Eminent 1 Cor. 4.9.13 are yet in the opinions of men small vile Contemptible the off-scouring of the world and basely esteemed this is their lot but withall
Mat. 20.26 it should be their Care to be little in their own esteeme though never so higly advanced above others considering that as Gods free love gave them their place and glory so their own pride may quickly take away both from them 3. Stars in respect of the different degrees of their glory One star differs saith the Apostle from another star in glory 1 Cor. 15.41 There is one glory of the Sun another of the Moon In Christ Jesus is the fulnesse of light and knowledge and to his Ministers he variously and differently dispenseth his gifts there are difference of administrations diversities of gifts diversities of operations 1 Cor. 12.4 5.6 though the same Spirit Lord God To one is given by the spirit the word of wisdome to another the word of knowledge c. the selfe same spirit dividing to every man severally as he will Ministers have gifts differing according to the grace that is given them There are severall notes in Musick yet all make up one harmony and there are sundry and different qualifications in Ministers yet all tending to the Churches use and benefit And therefore 4. Stars in respect of their usefulnesse and beneficialnesse to the Church Stars are not made to be useful to themselves but others Ministers must not seek their own but others good Stars give direction light influences c. It s a great help to mariners when they can see a star in a dark night When Paul and they sailed with him could see neither Sun nor star for their direction they were without all hope of coming safe to Land Act. 27.20 Many poor souls are cast away for want of ministers to direct to Christ they should be like that star which shew'd the Wisemen where to finde Christ And as they did so people should rejoyce with exceding joy when they see such a star Ministers as stars should give light to and be the light of the world both in respect of Doctrine and Conversation A minister must not hide his gifts put his candle under a bushel nor should others extinguish these Lights either by withdrawing the oyle of maintenance or blowing them out with the wind of persecution These stars must shine though dogs bark though men shut their eyes and in a night of persecution yea then most brightly Their light should shine that God may be glorified 1 Tim. 4.12 They must be examples in word Conversation Charity c. 2 Tit. 7. 1 Pet. 5.3 1 Cor. 4.16 1 Cor. 11.1 In all this shewing themselves patternes of good works ensamples to the flock that others may follow them In short ministers as stars must be Common goods usefull by their influences of warmth moysture to refresh and to make fruitfull the weary the barren hearts of their hearers to beget and increase grace in them and although they see not a desired successe of their labours yet they must not refraine their influences nor be discouraged with the earths unfruitfulness God speaks of the Pleiades and Orion Job 38.31 which are a company of stars in the heavenly Orb Canst thou bind the sweet influences of the Pleiades or loose the bands of Orion When the Pleiades arise its Spring they open the earth they make herbs and flowers grow the trees to sprout and the plants to wax green Orion produceth cold the Winter comes when that shewes it self Good Ministers as the Pleiades quicken the heart warm and make it fruitful in holiness Bad Ministers like the stars of Orion cool and dead peoples hearts to all goodness 5. Stars in respect of their swift and Constant motion they must be stars for motion as well as for promotion T is true their motion should only be in their Orb and Sphere they should not so visit others Dioces as to neglect their own nor be Busie-bodies in other mens matters nor intangle themselves in the affairs of this life nor follow other vocations lest they teach those of other vocations to fall into theirs they must not leap out of their own element nor forsake the employments of Prayer Study Preaching c. In worldly affairs they should be as fish out of the water but yet in their own Orb let them move Loytering is unsutable to a Harvest-man they must be Workmen that need not be ashamed it s better to be worn with using then rusting Pauls glory was not that he Lorded it but that he laboured more then they all they must never think their labour is ended till their life be ended they must look upon their motion and work as circular it must ever return and the end of one service is to be the beginning of another their lives must be a succession of labours praying studying preaching conversing yea if God wil conflicting must be added like the waves of the Sea overtaking one another The wages will countervail for all 6. Stars in respect of their Duration and Continuance They are set in a Firmament All the powers of Hell shall never utterly remove Ministers Till we all meet in the unity of the faith c. We shall have Pastours and Teachers Jer. 31.36 The Ordinances of the stars are such as shall not depart from before God They are established for ever Jer. 33.25 God hath made a Covenant with the day and night not to be broken Till the end of the world there shall be stars in the Heaven Ministers in the Church Christ will be with them and therefore they must needs be to the end of the world Could they have been pul'd down that work had long agoe been done When Satan the Dragon did his utmost he left two parts of three behind and that third part which he swept down were not fixt in their Orb not faithful to their trust but wandring stars but they who are in the right hand of Christ shall never be pluck'd away Christ will have his number alwaies And they who will go about to pull the stars out of his right hand shall feel the strength of his right hand The destroying of the Ministry out of the Church is but a vain attempt and yet though these stars shall shine to the end of the World they shall shine no longer When the night of sin and ignorance is at an end when the Sun of Righteousness shall arise and the Lord Jesus himself shall come there will be no more use of these stars When we come to drink out of the Fountain we shall no more need the Bottle Prophesies shall fail Tongues shall cease Knowledge shall vanish away When that which is perfect is come 1 Cor. 13.8 10. then that which is in part shall be done away Christ shall both succeed and exceed them All the stars in the Firmament cannot make a Day nor can all the Teachers in the world convey that light which Christ will afford in Heaven Oh how gloriously will our Sun shine when all the somtimes glorious stars shall be swallowed up
seat and pavillion is in heaven above The circular round figure of the heavens teacheth us the infiniteness and perfection of the maker The firmness and stability of the heavens declares Gods truth and unchangeableness whose word is their pillar the safety likewise of that place to lay up our treasures in their swift motion and revolution in 24. houres instructs us of the readiness and swiftness which we should express in duty The light of heaven of so unknown a nature shewes us the incomprehensible nature of God The diffusiveness and Comfortableness of light speaks what Comfort is in the light of his face which as light though imparted to thousands yet is not impaired or made lesse for the good of others The purity of light contracting no filthiness though looking into it teacheth us his holiness who though he sees sin every where yet loves it no where and is ever in an irreconcileable opposition against all the works of darkness The oneness brightness purity greatnesse influences eclypses of the Sun teach us the sun of righteousness the Lord Christ is the only Saviour most swift to help the brightness of his fathers glory holy powerfull infinitely usefull and beneficiall the directer enlivener cherisher of his Church and all this though darkned once eclipsed and clouded with a naturall body and sufferings The moon her borrowing of light from the Sun her changes spots inferiority governing of the night disappearing at the arising of the Sun speaks the dependency of the Church upon Christ her many changes and various conditions in this life her defects and deformities subordination to Christ as also the uncertainty and variableness of every worldly condition the smalness and lownes of all earthly enjoyments their spotedness with many cares fears wants their usefulnesse onely while we are in the night of this world their disappearing and vanishing when the sun of righteousness shall come in glory The stars in respect of the constancy continuance of their Courses in their orbes Communicativenesse of light differing one from another their glistering and influences declare the stability of Gods promises to his Church which can never be broken Jer. 31.35 our duty to continue in our own sphere to afford our help and light to them who stand in need The different degrees likewise of grace and glory hereafter the clearest shining of grace in the night of affliction Of the Clouds we have spoken before The ayre also by its invisibleness ubiquity preservation of our life should minde us that God is though he be not seen that he is every where within me without me included in excluded from no place the preserver also of our lives in whom we live move and have our beings The windes by their thinness piercing powerfull motions freedom inconstancy teach us as Gods invisibility his irresistable power in his works of nature and grace the free motion of the spirit and the secret working thereof in the heart Job 3.7 Motum scimus nescimus modum Job 7.3 so the vanity and levity of man and all humane things the inability of any Creature to withstand God the misery of those who are not built upon Christ as their rock and foundation the unsetledness of the erroneous tossed with every wind of doctrine Of the earth likewise with the creatures there as well as the heavens should we make a spirituall improvement Speak to the earth saith Job 12.18 and it shall teach thee How excellint saith David is thy name in all the earth The earth then by its hanging on nothing its stability plenty lowness the labouring about it and its receiving of seed instructs us of the infinite power and strength of God the ability of his word to sustain the burdens of the soul the riches of his throne whose foot-stool is so deckt Gods goodnesse to sinful man in spreading and furnishing for him such a table his care for his people he so cloathing the grass of the field and providing for the very beasts the unsutablenesse of pride to man the earth being his mother whence he came and whither he goeth it teacheth us also wisdome to get our hearts above these drossy earthly objects and to have our conversation in heaven the pains also which we ought to take to dig deep for wisdome which is more precious than gold and to receive the seed of the word into a prepared soyl a good and honest heart The trees upon the earth in respect of their variety of sorts growth shelter fruitfulnesse decay teach us that difference which is among men some are wild trees of the wood and of the field without the Church others are planted in the garden and ortyard of the Church some have neither the fruits of holinesse nor the leaves of profession others have leaves who are without fruit others trees of righteousness have both some are as the taller Cedars some as the lower shrubs some are rich and noble some poor and contemptible in the world but when both are turned to ashes then both alike the ashes of a beggar are as good as those of a King Some men fall by old age and want of natural moysture others are before their time cut down in their green years with the ax of death There is no spiritual growth or continuance unlesse we draw life from Christ our root the more pruning watring and heavenly influences God bestowes upon us the more fruitful should we be the more laden with fruit the more we should bow our selves down in humility and communicativenesse the very grasse tels us we are withering creatures and that the flourishing condition of the wicked is much more withering The corn dying and fructifying teacheth us the resurrection Ask now the beasts saith Job and they shall teach thee They all teach us the greatnesse of his possessions and riches whose are the beasts upon a thousand hils also the thankful knowing and owning of God the ox knoweth his owner and the ass his Masters crib The Lion teacheth us the strength of Christ and the cruelty of Satan In the horse and mule we see our untaught and refrectary nature In the sheep our disposition to wander and our duty to hear and follow our shepherd and our helplessness without him also his meeknesse and patience Ut pastor docebat ut ovis silâ—bat Aug. who as a sheep before the shearers was dumb and opened not his mouth In the lamb likewise observe him who was brought as a lamb to the slaughter who was a lamb for innocency and gentlenesse a sacrificed Lamb for spotlessenesse and satisfaction The dog and swine wil mind us of the uncleannesse of sinners and especially of the odiousness of Apostacy which is a turning to the vomit and to the wallowing in the mire The serpent teacheth us wisdome to preserve our selves Psal 22. Job 12.7 The very ant providence and diligence to lay up for the future The despicable worm represents the lownesse of him for our sin who was
is an Evah to himself We must not altogether blame suggestions and temptations without The Divel tempted David to number the people and to see Bathsheba naked but after both he confesseth that he had sinned Commonly volenti It may in this case be said Nolenti non fit injuria None can hurt him that will not hurt himself Every man is tempted when he he is drawn away of his own lust Poyson would never hurt unlesse taken in The strongest enemy cannot hurt us nor the falsest delude us if we will be true to our selves Were there not a complying principle outward objects of sin would draw out nothing but detestations as in Christ in whom because the Divel found nothing he could do nothing against him And it is the duty of the godly to make use of ungodly examples not for imitation but greater abhorrence Saints like fire in cold weather should be hotter and holyer for living in times of greatest coldnesse and prophaneness The best men have oft lived in worst places as Lot Elijah Obadiah c. and shined as lights in the midst of a crooked Nation and redeem'd the time although nay because the dayes were evil 'T is not outward power and opportunity to sin but inward poyson that makes us sin and therefore in all our humiliations we should more angrily smite upon our own thighs than upon any outward occasional furtherances to sin 9 The servitude and slavery of a man that follows his lust is very miserable Tit. 3.3 Serving divers lusts Obser 9. Oh how true a drudg is hee that is a lacquey to his lusts and who hath lusts for his Leaders and Commanders 1. A servant is hindred from doing any thing but what his Master pleaseth A servant to his lusts is in the bond of iniquity hindred not onely from doing but even from willing to doe any thing but what pleaseth his lusts He is alienated from the life of God cannot hear pray meditate holily Sometimes he is in arcta custodia in close custodie not so much as able to go about the very outward works of holiness at least he is in libera custodia he cannot do them any further then his lusts allow never spiritually hee is Satans captive Gaol-bird The Romans cu◠off the thumbs of their slaves that so they might be able to handle the Oar but not the Sword so the Divel hinders his slaves from holy services but leaves them in a posture of activity for sin Satan gives some of his slaves longer line then hee gives to others but he ever keeps them in his power 2. A servant is servilely imployed The Gibeonites were hewers of wood and drawers of water A Sinner is put upon basest and hardest works like the Israelites in Egypt who had their shoulders under burdens and were put upon base and dirty drudgeries Issachar couched under his burden like an Asse A wicked man takes pains to go to hell his imployments are most painful and vile the workie-dayes of a Saint are better then the holidayes of a Sinner Christs yoak is easie and his burden light 3. A servant is beaten belly-beaten back-beaten Oh the wounds of conscience that sinners get in the service of their lusts there 's no peace to them they carry furnaces in their brests silent scourges Not to speak of the wounds upon their bodies healths names estates 4. A servant is rewarded but what are the sinners wages Sum'd up they are in that one word how comprehensive Death The very work of a Saint is abundant wages the very wages of a sinner his greatest wo. After sinners have drudg'd for lusts all the day of their lives Satan lodgeth them in flaming sheets at night Hee who hath now been their Tempter wil then be their Tormenter And yet how unlike is a servant to lusts to a servant unto men 1. The work of a mans servant is at length at an end A sinners work is never done peccator nunquam feriatur sinners have no holidayes they drudg without intermission on the Sabbath they sin in prayer hearing Sacraments in eating drinking recreations on earth in hel 2. A mans servant is weary of his servitude groans like the Israelites under his bondage and desires delivery A slave to lust loves to be so stil he is a boared slave that wil not be free but accounts every one his enemie that would deliver him hee thinks his servitude his liberty his prison his palace 3. Among men one master hath many servants but spiritually one servant hath many masters serving saith the Apostle Tit. 3.3 divers lusts and pleasures Quot habet Dominos qui unum non habet yea these masters are contrary some haling this way others another Covetousnesse hales one way prodigality and pride another ambition drags one way uncleanness another A sinner by these lusts is drawn as by wild horses 4. Among men the master is better and more honourable then the servant but a servant to lusts serves masters that are infinitely below and baser then himself a man never goes below himself but when he serves them Every lust is the divels brat and Satans excrement how unworthy is that servitude when a heaven-born soul hath such a master Only sin disennobles intellectual nature making men sinners Angels divels Concerning the means of opposing and overcoming of lusts see at large before The third proof which our Apostle brings to shew that these seducers were ungodly men Vulg. Superba Bez Tumida Tigur vehementer fastuosa Alii praetumida supra modum turgida immen sa Projicis ampullas et sesquipedalia verba Horat. and to be judged at the last day is set down in these words wherein he taxeth them of their proud arrogant boasting their mouth speaketh great swelling words These words Great swelling words are in the Greek expressed in this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not only big bulkie bunching out or swelling but all these to a very great measure or as some beyond measure the composition increasing the signification and importing that these seducers spake words of a vastly rising swelling H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De educ lib. mountanous bignesse Thus Plutarch useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turgid or swelling speech is very unfit to be used about civil affaires And a very apt and true accusation is this brought against these false teachers by Jude it having been the constant course of hereticks to speak very high and bigly swelling words Descripsit sermo apostolicus Jovinianum loquentem buccis tumentibus et inslata verba trutinantem Hier. l. 1. Contr. Jovin of arrogant boasting Hierom applyeth this expression of swelling words to Jovinian whom saith he the Apostle describes speaking with swoln cheeks and puft up expressions Two things may here be opened 1. What the Apostle meant by great swelling words 2. Wherein stands the sinfulness of using them For the first In
themselves The first is contained in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it imports three things 1. A fitting and a joyning the building to the foundation 2. A skilful disposing of the materials and parts of the building 3. A progressivenesse and proceeding therein even to perfection and all these are aptly applicable to that spiritual purpose of our apostle in this place for by this expression he intends to put them upon labouring for confirmation and stability in their Christian course by sitting fast to the word the foundation of faith and as a building which is firmely fixed and immoveably set upon its foundation stedfastly to abide in and rest upon the truth of the word that all the winds and waves and oppositions of seducers may not be able to unsettle and remove them And this it is which the Apostle Col. 2.7 intends by the very same expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 built up in which he exhorts the Christians to stability in Christ and his truth by being joyned to him as the building is to the foundation and hence it is that Christ Matth. 7.24 commended the wisedome of that man who built his house upon the rock and ver 26. blamed the folly of him who built his house upon the sand He that heareth my words saith he and doth them I will liken him unto a wise man that built his house upon the rock The firm and unfeined belief of the doctrine of faith is as the resting and depending upon the rock or foundation T is true faith sets us upon Christ as a foundation personall or mediatory upon whom alone we depend for life and salvation but faith sets us upon the word as the foundation scriptural or manifestative or that for the truth of which and of its discoveries we believe in and depend upon Christ And hence it is that as Christ is in scripture called a foundation Eph. 2.10 the chief corner-stone a stone for a foundation and besides whom no other foundation can be layd 2 Cor. 3.11 So is the word adorned with the same title Eph. 2.20 where by the foundation of the Prophets and Apostles Mat. 16.18 we are to understand their doctrines and the way to build upon Christ is by building upon his word as our foundation for Christ is not a foundation of happinesse every way that man frames in his own heart but onely so as God offers him in the word of the Gospel and Christ makes it all one to build and beleeve on his word as on himselfe He that refuseth me and receiveth not my word Joh. 12.48 And if ye abide in me and my words abide in you Joh. 5.17 As we rest upon a man by trusting to his word so we build upon Christ by building on his word and the word being rooted in our hearts unites us to Christ 2. The Apostle by this phrase of building up puts the Christians upon a right ordering of the materialls and parts of the building for in the building the materialls are not onely to be laid but skilfully to be laid upon the foundation and this comprehends two things 1. The providing of good materialls 2. The placing of them fitly For the first In buildings sundry profitable and usefull materialls are provided as brasse Iron stone timber lime lead glasse c. and in this spirituall building there must be parcells of all graces faith hope love knowledge c. Faith must be those brazen gates to let in Christ into the soule and to shut out Satan watchfulnesse and courage must be as the stone-wall to oppose the approaches of our enemies Patience the dormers bearing the weight of the house and every burden that may be layd upon it Love the Cement to bind and knit all together Knowledge as the windowes to lighten the house Hope as the glasse or casements to look out and wait for things beleeved 2. These must be fiâ—ly placed and that 1. So as that all the parcels may be set upon the foundation Phil. 4.13 all must lean upon Jesus Christ as manifested in scripture grace of it selfe is but a Creature and defectible he can onely continue life and vigor to it without Christ the greatest and highest graces will but be pondera ad ruinam and could neither be set up nor kept up grace will prove but deceitfull unlesse it stands upon upon the strength of Christ the foundation 2. All the parts must be disposed and contrived for the best advantage of and so as they may be most usefull to the dweller Every grace must be for God as it is from him Who builds an house and doth not expect to be accommodated and benefited by it 3. There must be a due proportion between part and part and such a laying out of the one that there may not be too great an abridgment or hindering of the beauty and largenesse of the other Christians must have all the parts of holinesse and parcells of grace There must not be so much alotted for one roome that nothing be left for another a Christian must not be all for knowledge and nothing for Love all for zeal and nothing for humility all for humility nothing for courage A Christian must neither be maimed nor monstrous 4 All the parts must be built according to the line and rule of the word The tabernacle was according to the patterne in the mount Exod 25.40 A Christian must walke and build by rule entertaine every grace and performe every duty which is enjoyned and because 't is enjoyned he must not live according to example but rule 3. By this expression of building up the Apostle puts these Christians upon progressivenesse and perfection in the worke of Christianity he not onely enjoyns every Christian to be busie in building but by this word in Composition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he notes a building up till the work be finished an increasing in building even to a consummating thereof this also is intimated by the note of opposition * But. in the connexion to those who fall off whereby he would teach the Christians not to give over the worke till they be builded up a perfected building for Christ Hence it is that Peter though not in the same words yet to the same effect directs the Christians 2 Pet. 3.17 to grow in grace and 2 Pet. 1.5 to adde grace to grace Adde to your faith virtue and to your virtue knowledge c. and Eph. 4.15 to a growing up in Christ in all things 'T is true building is a slow and leasurely work a work of time but yet it must be a progressive and proceeding work 't is done by little and little but yet many littles will bring forth much and make a beautiful building at length What more dishonourable then for a man to begin Luc. 14.30 and not to be able to finish the disgrace hereof Christ mentions in the Gospell no change so unworthy and dishonourable as to begin in the
Christ He hath lost none his sheep never perish Joh. 10.29 2. The Church is an house in respect of Believers who are the stones of which this house is built up and these stones are naturally 1 rugged and unpolished til they be hewen smooth'd and made fit for the building Hos 6.7 the word of God takes away their natural asperity and makes them fit for the building and submissive to Gods disposal and fit for his purpose 2. These stones are of several sizes some greater some lesser Christians are of divers degrees some more eminent some more obscure some of stronger others of weaker graces 3. The stones which are different in their bignesse are yet cemented and united one to another As there is an union of faith betwixt the building and the foundation so there is an union of love between the parts of the building And hence Eph. 4.16 The whole body is said to be fitly joyned together and compacted The greatest stone in the building cannot say to the least it hath no need thereof The Foundation disdaines not the least pibble no more should the strongest stone in the building 3. The Church is an house He who dweleth every where by his essence dwels in his church by the presence of his grace in respect of God Who 1. Dwels in this house He hath two houses That above of glory this below of grace God takes more delight in his Church then in all the world He rests in this house 2. He furnisheth his house with all necessaries yea ornaments his ordinances graces c. 3. He protects his house he that destroyeth the temple of God him will God destroy His enemies shall answer for dilapidations for every breach they have made 4. He repaires his house and when his enemies have broken it he restores it and makes up its breaches it shal never utterly be destroyed 5. He purgeth and cleanseth his house disorders abuses are too ready to creep into it it oft wants reformation Amos. 3.2 Judgment begins at the house of God You have I known of all the families of the earth and therefore I will punish you Man regards not much what lies in his field but he is curious that nothing offensive be laid in his house Judgements begin at the sanctuary Sinnes in the Church are most heinous Christians are so much worse then others by how much they should be better The meditation of this resemblance should therefore put us upon tryal and strengthning of our union to Christ our foundation upon dependency on and trusting to him It serves also to strengthen the love neernesse and dearnesse of believers living stones to make us dedicate our selves to the Lord as his house and temple to offer up the daily sacrifice of prayer and prayse to him to tell Satan and lust whensoever they sue for a roome in our house that every roome is taken up for God that his enemy must not be be let in We are the temple of God on let us not make our selves a temple of idol by covetousnesse or a stewes by uncleanenesse or a tap-house by drunkennesse or a stye by any swinish lusts To conclude this labour for the costly furniture of holinesse for thy house use the perfume of prayer the washing of godly sorrow give the Lord costly intertainment Repaire all thy breaches by repentance Run not too long to ruine Patiently bear the Lords visitation and the meanes he useth to mend and cleanse thee And lastly depend upon him for care and protection in all dangers 2. The word of God is the foundation of a Christian Obs 2. Build your selves on your faith It s a foundation to bear a Saint out in all his duties comforts beleef of truths 1. All our duties services must be built upon a word That which will not stand with the word must be no part of the building the word must be the foundation of practice he that walks by this rule Gal. 6.16 peace shall be upon him 'T is not the shewing of any warrant of man that will bear thee harmelesse at the day of judgment 2. The word is the foundation of a Christians comfort no promises but scripture promises but may deceive No other promises can bear the weight of an afflicted soule Vnlesse thy law had been my delight I should have perished in my affliction Ps 119.92 Absque Scriptura claudicat cogitatio Thy statutes were my songs in the house of my pilgrimage Psal 119.54 3. But especially the word is the foundation of a Christians beleefe of truths asserted we can onely securely assent to the assertions of the word That which I read not I beleeve not A written word is the only food of faith the formall object of faith is the truth manifested in scripture every truth hath an esse credibilis Baron contr Turnbullum Deus verax manifestans Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 17.18 because it was delivered in the written word and spoken by God Faith is carried to its object under the notion of infallibility which can never be without divine revelation all humane testimony being fallible though not false and hence it is that the revelation of God in his word is onely propounded by God as a foundation of faith Joh. 20.31 These things are written that ye might beleeve 2 Pet. 1.19 We have a more sure word of prophesie whereunto ye doe well to take heed So 1 Joh. 5.13 These things have I written to you that ye beleeve on the name of the Son of God Isa 8.20 To the Law and the Testimony Joh. 5.39 Search the scriptures for in them ye think to have eternall life And this word of God hath onely been embraced by the faithfull in all ages as the foundation of their faith When ever they would prove any thing to be beleeved they have gone to the written word for a foundation of beleefe Thus the noble Bereans Act. 17.11 who searched the scriptures daily whether those things were so Thus Paul Act. 13.33 1 Cor. 2.9 1 Cor. 15.54 Rom. 14.11 grounded what he wrote upon scripture and Act. 24 14. professed that he beleeved all things written in the Law and the Prophets and Act. 26.22 that he said no other things then those which the Prophets and Moses did say should come So that the doctrine of faith revealed in the scripture must be the foundation to bear us up and out in all duties to be performed Comforts to be entertained Truths to be embraced And hence as we may see the misery of those who have no foundation at all holding their religion onely for forme fashion example fear of superiours which sandy bottomes will never keep them up from sin nor bear them out in sufferings especially death and and judgment so we should labour to improve the doctrine of faith as our foundation in all the forementioned respects 1. By having a deep sence and feeling of our misery so that not
the Jewes against Christ Act. 6.11 and Stephen And 2. By receiving of evil reports against them from others when in stead of driving away a back-biting tongue with an angry countenance Prov. 25.23 as the North wind driveth away rain we encourage and cherish evil speakers by our receiving what defamations they bring us still to steal from the good names of others when though we set not our neighbours name on fire yet we stand and gladly warm our hands by it when we see it set on fire 2 The sin of evil speaking may be in his presence or to his face and then its either meeking or railing 1 Mocking is when a disgraceful taunt or gird is given to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gen. 37.19 the brethren of Joseph scoffingly called him Dreamer the children 2 King 2.23 called Elisha Bald-pate and so in Babylon they mock at the Israelites for their Hebrew songs Psal 137 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rayling is properly when any sin or wickedness is objected as Murder Uncleanness Sedition Thus Shimei called David a bloody man and a man of Belial and the Heathens called the Christians Incestuous enemies to the State c. The third particular in this first branch viz. what Michael did forbear to do is the sinfulness of bringing this Judgment of railing or evil speaking And this appears 1. In regard of God It s a wickedness eminently injurious to him it s strictly prohibited by him Mat. 7.1 Lev. 19.16 Col. 3.8 Eph. 4.3 James 4.11 Severely threatned punished 2 Kin 2.32 2 Kings 2.23 It audaciously invades the seat and room of God himself taking his office out of his hands who is the Judge of heaven and earth and from our standing before the judgement seat of Christ the Apostle argues strongly against the judging of others Rom. 14.10 Judge nothing saith the Apostle before the time 1 Cor. 4.5 And what hath any man to do to judge another mans servant and when we speak evil a gainst any for his holiness we most of all speak evil against him who is the Author of that holiness Yea this sin of reviling and evil-speaking is contrary to the course and carriage of God who approves of the wayes of his people highly esteems of their graces accepts and rewards their weak endeavours he pleads for his Saints acquits them answers accusations brought against them and pronounces a righteous sentence upon them he cals Nathaneel a true Israelite Paul an Elect vessel c. 2. In regard of those who hear these evil speakings Hearers commonly do both willingly and hurtfully hear others defamed It damps and destroys in them the love of their Brethren It s a draught though of sweet yet of deadly poyson given in at the ear It layes a stumbling-block before the blind by abusing and falsly or unduly informing the ignorant to whom the defamation is reported It hath separated chief friends 3. In regard of the Party who is guilty of evil-speaking This sin speaks his madness and folly so as he may destroy his Neighbours name he adventures to damn his own soul so as he may make others think ill of him whom he hatâ—s he cares not how deeply he himself incurs the wrath of God so as he may but kill one by defaming hm he cares not though in the doing thereof he destroyes thousands by infecting them He is like one who will blow in a heap of dust though thereby he puts out his own eyes truly said Solomon Prov. 10.18 He that uttereth slander is a fool True Religion cannot consist with such a course If any man seem to be religious and bridleth not his tongue that mans Religion is vain Jam. 1.26 A good man cannot be an evil speaker This sin of evil-speaking is the disgrace of the evil-speaker It s a practice of the Old man unbeseeming and to be layd off by Christians that profess new life as sordid rags Col. 3.8 An evil-speaker is the Divels eldest son he bears his name his mouth is the Divels vessel which he fils with the water of cursing he is the Divels tooth dens Diaboli to bite men he is a Pedlar furnisht with wares by the Divel to vend and put off in the world for him he scatters perfumes to delight him Detrectore Diabolo thurisicant Pera. d. p. 320. he tels tales to make him merry he more defiles his own heart and tongue then his Neighbours name he is by some not unfitly compared to a Butchers Dog taught by his Master not to touch the good and choyce pieces of flesh in the shop but the filthy offal or any putrified pieces he greedily and eagerly devours by others to Swine who if they come into a Garden in one part whereof grow a thousand sweetly fragrant flowers and in a corner whereof is laid an heap of dung delight more to be groveling in the dung then smelling on the flowers or who go not to the flowers to smel but to root them up They rake in the faults and infirmities of others their graces they abhor as much to observe as they do to imitate like Owles in the dark they see in the sun-shine they are blind This evil speaking is a soul-disquieting sin it wears out whets out the heart with vexation Envy the mother of calumnie is the saw of the soul an evil speaker is his own scourge Invidia animae scrra Miserable is his life who placeth his content in anothers unhappiness in stead of his own happiness To conclude it 's a God-provoking sin punish'd frequently in this life by defamations a payment in its own coyn troubles law-contentious losse of estate and often life as appears in the death of the 42 children 2 King 2.23 of Shimei the leprosie of Miriam c. He who casts up the stones of reproaches will crack his own crown But certainly without repentance destructive eternally excluding from the kingdome of God 1 Cor. 6.10 God will reprove in his wrath if we reproach with our words Psal 50.19 20. when we have done with our speech our speech hath not done with us 4. In respect of him who is spoken against evil speaking is a sin of the greatest cruelty it takes away that which is better then honour riches yea life and such a good which being stolen away cannot be recompensed because its worth cannot be estimated Evil speaking buries the dear and precious name the throat of the evil speaker being herein an open sepulchre At the best it deals with men as the Ammonites with Davids servants it takes away half their names cuts their reputation off at the midst and commonly they who are defamed in some one respect are suspected and slighted upon every occasion one flie marres the whole pot of ointment And one defamation wil be sooner believed though reported but by one never so unworthy of credit then a commendation though confirmed by the joynt suffrages of an hundred faithfull witnesses
The reviler lives upon mans flesh and blood as his meat and drink nay upon something better the name being better then life By a good name many have done good after their deaths by the losse of it many have been rendred uselesse while they lived The former have lived when they were dead the latter have been dead while they lived Evil speaking is more cruel then hell for hell only devoures the bad but the hell of the tongue the good and bad too This for the explication of the first branch namely what the Archangel did forbear viz to bring a railing accusation The second follows to be explain'd namely why he did forbear it he durst not bring it Wherein two things are to be opened 1. What is meant by his not daring 2. Why he was not daring 1 For the first The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here expounded by daring hath a double signification in Scripture sometimes it signifieth to endure bear sustain or to be able and fit to undertake undergo such or such a difficulty and thus it 's taken Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mori sustineat Beza 5.7 one dare or will endure to dye for a good man and so the sense will be this Michael durst not that is could not endure was not able to give a rayling accusation But it more frequently signifieth to be bold or to dare to do or to adventure upon a businesse as not being dismaied with any dangers Thus it is taken Phil. 1.14 Mark 15.43 John 21.12 And thus it is to be understood in this place Jude intending that the Archangel durst not be so bold or was holily affraid to bring against the Divel a railing accusation And thus the difference between the seducers and the Archangel by whose contrary practice the Apostle aggravates the sin of the seducers will appear more clear and evident The Apostle telling us 2 Pet. 2.10 that these bold libertines were presumptuous and not afraid to speak evill of Dignities But the Archangel durst not c. 2. Why was the Archangel thus far from daring and adventuring There are three grounds of fear to adventure upon any way or course propounded to us 1. A natural desire of our own preservation causing a dread of any thing which may endanger it This in it self is no sin it having been not onely in the holiest men but in Jesus Christ himself who prayed that if it were possible the Cup of death might pass from him 2. That corruption of nature whereby the creature feareth nothing but the smart of punishment and shuns it only as it is afflictive to sense not at all as it is offensive to God the Party thus fearing having an heart onely filled with guilt and self-accusation and empty of that faith which worketh by love Thus the Divels believe and tremble 3. That Principle of grace whereby persons fear sin as its opposite and displeasing to God whom they dare not offend not onely because he sets himself against sin but principally and in the first place because sin sets it self against God This was the holy fear of David Psalm 119.12 My flesh trembleth because of thee and I am afraid of thy judgements First he feared God and then he stood in awe of his judgements This is indeed to fear sin as Hell and not onely to fear it for Hell This is that fear commended by Solomon Prov. 16.6 for causing us to depart from evil a fear that proceeds more from sense of duty enjoyned then of danger threatned and whereby we more respect Gods will then our own woe In a word a fear which therefore is regardful of Gods wrath because it proceeds from a faith which reposeth it self on his mercy OBSERVATIONS 1. Obser 1. Purity of affection should accompany Angelical illumination Michael had the holiness as well as the wisdome of an Angel he had not onely ability to dispute but care to keep from sin in disputing An head full of knowledge with a heart forward to sin agree indeed to an Angel but t is an Angel of darkness An Archangel given over to wickedness is an Arch-divel Great knowledge without holiness is but a great tentation Si velles intelligere ut Angelus quod non potes cur non vis velle ut Deus quod potes Nieremb de ador in sp ver knowledge saith the Apostle puffeth up Sanctity in a Child is better then all the understanding of Divels A clean heart is better then a clear head If thou desirest saith one well to understand like an Angel why art thou not more desirous to will as doth God The great Diana of worship in the world is brain-knowledge and estimation for an accute and reaching apprehension whereas holiness is esteemed but as a dull contemptible qualification but the glory of Michael here in the Text was to keep himself from sin It s pity that a good head and a good heart should not ever be companions or that the notional perception of truth should at any time go along with the practical refusal thereof Wicked Angels or Ministers who by their Doctrine teach people how to be saved do by their lives teach God how to damn themselves If the Lord hath given thee integrity of heart though thy parts be but mean bless him he hath truly shewn thee the more excellent way afforded thee an angelical excellency 2. Observ 2. It s an high commendation then to shun sin when we are necessitated to converse with sinners Michael disputes with the Divel but yet holily and Angelically He got no infection from his divellish carriage The Divel sets upon our blessed Saviour more then once yet Christ gathered no soil from this unclean spirit It s a sign of a good constitution to continue healthful in a bad and infectious ayre The truth of grace should shew it self in its care not onely to avoid the company of sinners but the contagion by sinners Perhaps we cannot shun the former yet we should and by holy watchfulness may escape the other If we cannot do the wicked good by conversing with them we must take heed lest they do us hurt It s a justly suspected goodness which can onely hold up in good company He who will then be bad rather overtakes sin then is overtaken by it but he who keeps the spark of holiness alive in the midst of damps and quench-coals Psal 120.5 though he may with holy David bewail his condition in respect of bad company yet may he withal rejoyce in the hopes of his own integrity 3. Observ 3. It s our duty to learn this Angelical Lesson of forbearing to bring railing accusations To this end 1. Be much and serious in accusing thy sinful self In this duty t is hard to be severe enough Put not thy eyes into thy pocket when thou art alone at home It s a sign that they who desire to sacrifice