respect he doth not succour he giving food to the hungry warmth by wool and sundry sorts of skins to the naked medicine by many kindes of herbs the Sun the Clouds the Winds the Rain to refresh the earth severally Psal 147.9 Luke 6.37 Psal 145.15 and thus he is mercifull to the elect and reprobate just and unjust nay men and beasts Or 2. A special mercy bestowed upon the elect alone different from the former both in regard of Gods will to help as also in regard of the effects of that will John 6.39 'T is the will of God that the Elect should be delivered from their sins his wrath Satans power the sting of death and that they should obtain eternal life in Christ Isa 62.4 Mal. 1.10 the wil and pleasure of God is to do them good they are his hephsibah but he hath no pleasure in or speciall love to others The effects likewise of his will to help are different toward the elect from those he expresseth upon the reprobate Rom. 9.15 18. 1 Tim. 1.13 Rom. 11.31 Psal 103.13 Psal 32.10 Psal 86.5 he calling effectually justifying redeeming glorifying the elect The Lord pitieth them that fear him He that trusteth in the Lord mercy shall compasse him about The Lord is plenteous in mercy to them that call upon him Of others he saith I will deal in fury mine eye shall not spare Ezek. 8.18 neither will I have pitie The elect are vessels of mercy the other of wrath To the former he is mercifull in bestowing upon them an eternall to the later in affording a temporal life These two differing as much as the mercy with which a man regards his beast doth from that wherewith he tenders his son the beast is fed to be slain or to be fit for labour the son to be preserved and out of a paternal care for his good To the wicked God affords a drop to the godly a draught of mercy to the wicked the crumbs under the table to the godly Christ with all his benefits that bread of life which endureth to eternal life This special mercy of God here pray'd for by the Apostle is distinguish'd according to those several miseries of his people in which he succours them Take a taste of the kinds of it God is mercifull 1. With a preventing mercy when he makes us holy of unholy ones he loved us first Hee waited to shew mercy Isa 30.18 he doing good to us when we knew him not Ezek. 16.22 Pitying us when we were in our blood regarding us when we neither regarded him nor our selves keeping us from falling into the sins to which of our selves we were prone So that as in respect of good we are what we are from Gods meer mercy so in respect of evil we are not what we are not from the same mercy 2. He is merciful to his with a forgiving mercy fully freeing them from wrath their sins are as if they never had been blotted out as a cloud Isa 44.22 thrown into the bottom of the sea Mic. 7.19 though sought for yet not to be found Deus vindictae gladium miserationis oleo exacuit Jer. 50.20 In a sea of affliction there 's not a drop of wrath The faithfull are look'd upon as sons not as malefactors their sufferings are not to satisfie God but to sanctifie them Heb. 12.6 7. 3. He is mercifull with accepting mercy taking in good part the desires of the soul whenas it findes not to perform accepting a sigh in stead of a service a cup of cold water a mite a broken reed smoking flax a groan in stead of a duty the stammerings of his childe above the eloquence of a beggar a broken heart as the box of spike-nard 4. Hos 14.4 He is mercifull with re-accepting mercy looking upon a returning Prodigal as a son pitying as a father not punishing as a Judg Isa 55.7 multiplying to pardon receiving back-sliders again 5. He is mercifull with providing mercy supplying all our wants suffering no good thing to be wanting to us Psal 23.2 Pet. 1.3 Psal 84.11 alwayes giving what we need if not what we would either asswaging or answering our desires bestowing temporall blessings in subordination not opposition to eternall blessedness giving us if not riches with godliness contentment with our poverty 6. He is mercifull with directing mercy in our doubts guiding us by his counsels Psal 73.24 Gal. 6.16 shewing us the way wherein we are to walk being eyes to us in our blindness light in our darkness a teacher in our ignorance a pillar and a cloud in every wildernesse giving his Word for a rule his Spirit for a guide 7. Mercifull he is with sustaining mercy upholding us in all our distresses making every affliction fordable and carrying us thorow visiting us in prison feeding us thorow our grate knowing our souls in adversity Psal 94.18 leading us gently proportioning our burdens to our back casting a tree into every Marah shining thorow every showre sending supplyes in every siege 2 Cor. 12. Luke 22.32 making his grace sufficient for us in all our buffetings keeping us from being swallowed up of sin and our grace from being totally obliterated 8. Mercifull with quickning enlivening mercy to any holy duty so that we can do all things Phil. 4.13 making us a willing people oyling the wheels of our souls putting into us delight in his law Psal 119. so that we account it sweeter then our appointed food and run the wayes of his commandments he giving as work and wages so hands 9. Mercifull with a restoring recovering mercy and that not onely from sin and miseries but even by them 1. From them bringing out of every distresse bodily and friritual causing every cloud to blow over making the longest night to end in a morning raising us after the fowlest fall and out of the deepest grave Psal 103.9 Joel 2.13 Lam. 3.22 Hab. 3.2 making faith to work out of the greatest Ecclipse he chides not for ever but repents him of the evil through his mercy he suffers us not to be consumed In wrath he remembers mercy 2. By sin and miseries making our afflictions nay our very sins to work for our good and all the smutchings with both to make us brighter more humble watchful and our fiery tryals to burn in sunder only our bonds 10. Rom. 8.28 Mercifull with crowning mercy when he brings us into heaven 2 Tim. 1.18 there he perfectly freeing us not only from the contagion by but even the company of every sin nay the fear of ever being annoyed again thereby delivering us from impure hearts and imperfect graces from foyles from fighting from all our causes of complaint he then giving for every combat we have had a crown for every tear a pearl for every light affliction a mass of glory for a drop of gall a sea of joy for appearing troubles reall blessednesse 2 Tim. 1.18
This is the mercy of that day crowning mercy 3. For the properties of Gods mercy 1. It s full 2. It s free 1. It s a full and unmeasurable mercy the unmeasurablenesse whereof is set forth 1. More generally when God is said to be plenteous in mercy Psal 86.5 1 Pet. 1.3 Ephes 2.4 Psal 108.4 Psal 51.1 Neh. 9.19 Psal 103.11 2 Cor. 1.3 Psal 145.9 Psal 33.5 Matt. 5.15 abundant rich in mercy his mercy great above the heavens his mercies unsearchable high as the heaven is from the earth multitudes of tender mercies 2. More particularly the unmeasurableness of his mercy is set forth 1. In that there is no creature in heaven or earth but tasteth of it His mercies are over all his works the very dumb creatures speak him mercifull The whole earth is full of his goodnesse he preserveth man and beast nay his enemies 2. In that resemblances to set forth his mercy are taken from the most tender-hearted creatures Hos 11.4 he drawes with the cords of a man He pitieth as a father nay more then the most tender-hearted mother doth her sucking-childe he gathereth people as a hen doth her chickens He hath bowels of mercy Isa 49.15 Jer. 31.20 Luke 1.78 and such as sound and therefore his mercy pleaseth him he delights to shew mercy he forgets not his mercy 3. He is the fountain of the mercy and mercifulnesse in all the creatures in the world toward one another the mercies of all parents to their children of every mother to her little ones of every Christian of every tender-hearted person of every beast and foul to their young ones are but drops that come from the sea of Gods mercy he is the Father of mercies 2 Cor. 1.3 4. He can deliver from every misery Bread takes away hunger drink thirst clothes nakedness knowledge ignorance but no creature can take away every misery Phil. 4.19 2 Cor. 1.3 Psal 23.1 Psal 34.10 wheras God is the God of all comfort he supplyes all our wants comforts in every trouble he hath a plaister for every sore is a Physician for every disease inward and outward and so merciful is he that in the very not removing of miseries he is mercifull Were it not for trouble how should corruption be kill'd holinesse encreased 1 Cor. 11.32 Heb. 12.10 heaven be sweet eternal crowns and triumphs be injoyed 4. He is merciful to his enemies ful of patience and forbearance expecting their return many yeers together giving them rain and fruitful seasons Acts 14.17 Mat. 5.15 filling their hearts with gladness notwithstanding they sin and fight against him with all his goodnesse yea so merciful is he that in their greatest enmity to him Rom. 5.10 he hath often done them the greatest good changing their hearts and making them his friends 6. He bestows mercy with greatest frequency and reiteration he hath many manifold mercies Psal 51.1 Psal 40.5 mercies for thousands more than can be exprest innumerable are the sins of one man how innumerable the sins of the whole world how numberless then are those mercies of forbearance expressed every time sin is committed there being so many millions of sinners every one committing so many millions of sins innumerable are the morsels of food drops of drink the motions deliverances provisions received by one man what then are those received by a whole world and every such expression is a mercy 7. The mercy of God is eternall 1 King 8 2◠and therefore immeasurable he keepeth mercy for ever he will not take away his mercy from his servants Psal 89.2 Psal 23. ult Psal 103.17 Psal 136 it shall follow them all the dayes of their life his mercy shall be built up for ever It endureth for ever 't is from everlasting to everlasting He may hide his face for a moment though that is but according to our thinking but with everlasting mercies will he receive us Isa 54.7 10 The hils may be removed and the mountains may depart but Gods covenant of peace shall not be removed God never repented himself of bestowing his best mercies 8. Gods Mercy is so immeasurable that to help us out of our miseries he that was God sustained them himself It had been mercy to have help'd us by speaking comfortably to us more to have help'd us by the bounty of his hand but to help us out of misery by bearing our miseries by coming to man by becoming of man by suffering so much paine hunger ignominy griefs wounds nay death for man Oh immeasurable mercy Oh my soul acknowledge thine insufficiency either to conceive or requite it 2. The Mercy of God is not only full but free without desert on our parts We deserve no healing from his mercy unlesse by being sore and sick no riches from mercy unlesse by our poverty no deliverance from mercy unlesse by being captives no pardon from mercy unlesse by being guilty no preservation from mercy unlesse by being in danger no mercy unlesse by being miserable God is not tyed to one man more than another he hath mercy on whom he will he hath mercy on the beggar as well as the King on the Barbarian as well as the Grecian the bond Eph. 1.5 6 Rom. 11.5 2 Tim. 1.9 Phil. 1.29 Rom. 3.24 Phil. 2.13 Rom. 6.23 〈◊〉 43.25 as well as the free the Jew as well as the Gentile Election is the election of grace Vocatiou is according to grace Faith is said to be given Justification is freely by Gods grace every good motion is of Gods working Life eternal is Gods gift the putting away of every sin is for his own sake God is mercifull because he will be so his arguments of mercy are drawn from his own pleasure What can our works deserve that are not ours but his working that are all due to him if a thousand times more and better that are all maimed and imperfect Luke 17.10 1 Cor. 4.7 Rom. 11.35 Rom. 8.18 that are all vitious and polluted that are all unequall to the recompence This for the explication of the first benefit which the Apostle requesteth for these Christians Mercy 2. The Observations follow 1. Obs 1. How unbeseeming a sin is pride in any that live upon Mercy Mercy our highest happinesse calls loudest for a lowly heart He that lives upon the alms of Mercy must put on humility the cloth of an Alms-man Renounce thy self and thine own worthinesse both in thy receiving and expecting blessings 1. In receiving them If thou hast spiritual blessings Mercy found thee a bundle of miseries a sinner by birth Ephes 2.1 a sinner in life deserving to be a sufferer for both without grace nay against it by thy birth a poor out-cast Ezek. 16.22 in thy blood as naked of grace as of clothes The Apostle therefore speaks of putting on the graces of the Spirit Col. 3.12 Job 1.21 1 Chro. 22.16 Gen. 24.35 Gen. 33.5 11 the spots
p. 288. l. 24. r. School-men p. 305. marg dele Josh 62.9 p. 339. marg r. solatia p. 388. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frangere p. 409. l. 34. r. distempered p. 449. l. 27. r. substances p. 460. for any one is r. men are p. 363. l. 31. for and r. or p. 464. l. 21. r. by p. 465. marg r. Enchir. p. 472. l. 36. r. put p. 494. l. 19. r. alwayes continuing p. 504. marg r. comparativus l. 31. r. heaven l. 35. for in heaven r. there p. 512. marg r. severitas p. 574 Obser 5. r. hellishly p. 579. l. 23. r. Domoeritus l. 26. r. in minde blinde p. 585. marg r. Josh ibid. r. perpetuo p. 623. l. 1. for jurisdictionem r. in jurisdiction READER be pleased to take notice that there is now published the second third and fourth Part of that most learned and judicious Treatise of the SABBATH by M. DANIEL CAWDREY and M. HERBERT PALMER Also a Treatise of GRACE and ASSURANCE intituled SPIRITUALL REFININGS being one hundred and twenty Sermons by M. ANTHONY BURGESSE An EXPOSITION upon the Epistle of JUDE I Begin with the first part of the Epistle the Title of or Entrance into it contained in the two first Verses which are these VER 1. Jude the servant of Jesus Christ and brother of James to them that are sanctified by God the Father and preserved in Christ Jesus and called VER 2. Mercy unto you and peace and love be multiplyed This Title containeth three principall parts 1. The Person who wrote the Epistle 2. The Persons to whom he wrote it 3. The Prayer wherein the person writing salutes the persons to whom he wrote 1 The person who wrote this Epistle is described these three wayes 1 From his name Jude 2 From his office A servant of Jesus Christ 3 From his Alliance the brother of James 1 The description of the Pen-man of this Epistle from his name Jude In the consideration whereof I shall proceed by way 1 of Exposition 2 of Observation 1 The name of the Authour of the Epistle considered by way of Exposition wherein two things are to be opened 1 The signification of the name Judas or Jude 2 The subject of that name or who the person was to whom it is here applyed 1 For the signification of it It s found fully express'd Gen. Gen. 29.35 29.35 The occasion of the first imposing it was Leah's apprehension of Gods goodnesse to her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in giving her a fourth son whom therfore she call'd Judah signifying Praise Confession or Celebration She made his name a monument of her thankfulnesse to God for him as also of her sons duty to live to the praise of so good a God a fruitful Wife to Jacob in children and a fruitful Daughter to God in thankfulnesse In qua nominis impositione non dubito quin eam direxerit Spiritus sanctus cùm Judah fuerit is qui inter Jacobi filios pater futuri Messiae constitutus erat Riv. in loc Joh. 3.16 The learned Rivet well observes that in imposing this name she was directed by the spirit of God this Judah being that son of Jacob of whom Christ according to the flesh was to come for whom God is principally to be praised he being the choysest gift that ever God bestowed he turning every gift into a mercy Onely those who have him and bear him can praise God to others God gives nothing comparatively and they return nothing God shews only how rich he is in giving his Son So God loved the world that he gave his onely begotten Son 2 The subject of this name is to be considered to which it 's here applyed It 's applyed in Scripture to a threefold subject 1 To a Tribe Frequent mention is made of the tribe of Judah 1 King 12.20 Psal 76.8 c. 2 To a Country or Region 2 Chron. 20.3 Jer. 2.4 and 17.25 3 and properly To Persons and so in Scripture we read of six several persons that had this name 1 Judah the Patriarch Gen. 29.35 2 Judah in whose house Saul lodg'd at his first conversion Act. 9.11 3 Judas surnamed Barsabas Act. 15.22 4 Judas of Galile A seditious person Act. 5.37 5 Judas Iscariot the traytor Mat. 10.4 Joh. 14.22 6 Judas the Apostle the Author of this Epistle Concerning whom the Scripture intimates besides his Apostolicall office and relation to Iames of which anon 1 His Parentage his Father being Alphaeus spoken of Matth. 10.4 and Mark 3.18 and his Mother held to be that Mary spoken of Matth. 27.56 in regard that this Alphaeus and Mary are said to be the parents of Iames to which James in Luk. 6.16 Act. 1.13 and here in this Epistle this Judas is said to be brother In sacra dodccada fuerunt duo qui nomen Judae gessêre unus fuit sectator alter insectator Aug. Tr. 76. in Joh. Unus nomini suo convenienter se gessit Judas enim Confesso rem significat alter per anti prasin nomen istud à se gori ipsis operibus demonstravit Gerh. Har. in loc Joh. 14.22 2 The Scripture expresseth a manifest distinction between him and Judas Iscariot Joh. 14.22 calling him Judas not Iscariot taking especiall care that he might not be taken for him their hearts and persons being as different as their names agreeable for one was sectator the other insectator Domini the one following Christ as a Disciple the other as a Blood-hound one confess'd him the other betray'd him the one carryed himself according to his name the other was a meer living contradiction to his name When the Evangelist saith Judas not Iscariot he intended a difference 'twixt him and this holy Jude 3 The Scripture expresseth an humble Question propounded by him to Christ Lord How is it that thou wilt manifest thy self to us and not unto the world Concerning which Question although I meet with different opinions yet I see not why with Musculus we may not conceive that Jude propounded it out of an humble and modest consideration of himself and the Apostles in partaking of the gracious manifestation of Christ to them there being a passing by of others more famous and better accomplish'd then were the Disciples A Question which thus understood as it sheweth 1 the freenesse of him that gives so 2 the humility of them that receive grace who in stead of insulting over others that have less then themselves admire the goodnesse of him that gives more to them than to others nay 3 the tender-heartedness and pity of the godly towards the souls of those wicked ones who are commonly cruel and unkinde to their bodies 4. The Scripture expresseth concerning this Apostle that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Act. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judas trinominis had sundry names for he that in Luk. 6.16 is called Iudas the brother of Iames is in Matt. 10.3 called Lebbaeus and Thaddaeus concerning the reason
Take heed of shutting your eyes against the light or putting out the light because it shines in your eyes Be not weary of God Forget not your ornaments and attire Run not away when God calls Think it not a disgrace to attend the hearing of that which it is your greatest honour to obey Let not your stomack decay because your food is so plentiful Rejoyce in the light not for a season only John 5.35 Let not the Proverb take place here Every thing is pretty while 't is young The longer you enjoy the more rejoyce in the word Let new food finde new stomacks or rather the same food continually new brought Take heed lest wantonnesse under procure a want of the word While your are on this side Canaan love to feed on Manna What a shame is it that God should call louder to us then ever he did to any and yet that we should hear worse then ever any did 5. The dignity and duty of the Ministers of the Gospel Obs 5. 1. The dignity in that God calls by them they are his mouth as the Gospel is his voyce God beseecheth by them to be reconciled they are his Ambassadors his Stewards his fellow-workers they are fathers saviours their work is for the good of souls not for the estate with Lawyers nor for the body with Physicians 't is the heavenly inheritance which they teach you to procure the blood of Christ which they direct to receive You are led by them to Christ Augustine speaks to God thus concerning Ambrose Ad eum per te ducebar nescius ut ad te per eum sciens ducerer who was an instrument of his conversion I was led by thee to him unawares that by him I might through knowledge be led to thee 2. Their duty Ministers should labour to uphold the dignity of their calling the way to do so is more to desire to be profitable then pompous Ministers are to call and cry if they be silent who should speak If peoples lusts hate a faithfull Minister yet their consciences even then honour him as is cleer in Herod Ministers must call aloud they must tel people of their sin thunder out the judgments of God against sleepy sinners they who must not be dumb dogs must neither bite the children in the house nor spare the theeves If any sin in a Minister be unpardonable 't is silence They must call often giving line upon line not being weary of calling waiting with patience when a sinner may repent Importunity at length may prevail They are animarum proci Wooers of souls to Christ one denyall must not discourage them All the day long they must stretch out their hands they must never be speechless till they die They must call in the language of God 1 Pet. 4.11 2 Cor. 2.17 they must speak as the words of God with demonstration of the Spirit There must not be a sinfull curiosity in handling the word better the Grammarian should reprehend then the people not understand Ministers must not so call as to cause astonishment but understanding in people pithy plainness is the beauty of preaching What good doth a golden key that opens not The kingdom of God is not in word but power And as preaching must not be curious so neither over-slight consisting of raw sudden indigested meditations The word must not be torn but divided not tossed but handled the Text not named only but followed there must be a diligent kinde of negligence in handling the word They must not forbid and unbid in their lives whom they call in their doctrine They who are Callers must live like called ones themselves not neglecting that to which they perswade others The health of a Ministers honour can never be maintain'd in the air of a corrupt life If we would have none to despise us we must be examples 6. Obs ult The called of God should live sutably to their calling They must walk worthy of it If men be called to an office they must wait upon it accordingly Rom. 12.7 A base deportment becoms not those in high place Joseph call'd to stand before Pharaoh throws away his prison-garments 2 Thess 1.11 1 Pet. 2.9 Saul call'd to a kingdom had another heart The vertues of him that calleth must be shewn 1. Humility and self-debasing considering so great a God regarded so poor a worm Remember as it was a dung-hil from whence God took thee so thy unwillingness was great to leave it and how long God was making thee willing to do good to thy self how thou hadst nothing to set up with that thy portion was nothing but pride and poverty 2. Pity to those that are uncalled the elect of God must put on bowels they that have obtained mercy must pray that others may do so Look upon others sins with more trouble than thine own sorrows Pity those that cannot pity themselves weep over their dying souls thy soul hath been in the state of theirs Call after others if God hath called thee Luke 22.32 and pray that God would make them hear Embrace the company of the worst to make them good not as a companion but a Physician 3. Contempt of the world Acknowledg thy dignity be above those trifles which thou a childe didst magnifie A Christian is called to a kingdom 2 Thess 2.14 Col. 1.13 Phil. 3.14 1 Thess 2.12 he hath an high calling all that the world can give him he should lay at his feet His heart must be where his treasure is and his treasure onely where Christ is Onely he can look upon the world as small who hath look'd upon Christ as great How unsutable is it to see a King raking in the dunghil or making hay with his Scepter 4. A preferring that voyce before all other which called thee Cant. 2.8 John 10. Ephes 4.14 Gal. 6. It is the voyce of my beloved My sheep hear my voyce Let not the voyce of a stranger with-draw thee Be not tossed up and down with every winde of doctrine be not a follower of men Walk by rule not example Whensoever the world or thy own heart call thee rather fear them than follow them Follow others as they Christ Love that voyce of Christ that calls thee from thy sweetest sin Value one promise of his above the sweetest musick Let every Scripture threat be more dreadfull than a thunder-clap 5. Delight in calling upon him that called thee Prayer is the called souls eccho back again to God As soon as Paul was called Acts 9.11 he prayed God saw nothing in thee and yet he called after thee how much is there in God for which thou shouldst call after him Desire him to draw thee neerer to himself to call thee to him closer to keep thee as he hath call'd thee to him 6. Be thankful for thy vocation 1 Thes 2.12 2 Thes 2.14 that God should call thee when there was nothing but woe and unwillingness and
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
upon these clothes are onely thine the garment it self was anothers before it was thine Thou art beholding to mercy for any endowment of minde or body wisdom estate riches honours c. It s hard to be high in place and low in our own esteem Sacrifice not to thine own yarn or net let Mercy have the praise of all thou art and hast Pride is the moth of mercy nay Magnus dives est major divitiis suis qui non ideo magnum sc putat quia dives est Aug. the winde that dryes up the streams both of Gods bounty and thy gratitude That which by mercy was thine by thy pride may become anothers He is truly great in his riches that thinks not himself great by riches The greater our receipts the lesse room for pride the greater cause of thankefulnesse 2. In expecting of blessings only have an eye to mercy Idco Deus meus quia bonorum meorum non in diget Omne bonum nostrum aut ipse est 〈◊〉 ab ipso Aug. de Doc. Ch. l. 5. c. 31. In desires of pardon for sin acceptation of services obtaining of heaven renounce thine own worthinesse either in what thou art or dost How purely unprofitable to God is thy greatest goodnesse it is nothing unto him he is neither the better for thy goodness nor the worse for thy wickedness Is it any benefit to the fountain that thou drinkest of it or to the light that thou seest How full of mixtures of sin are thy holyest services in the sense whereof holy Augustine pray'd Regard O Lord in me not my work but thine own If thou regardest mine thou damnest me if thine own thou crownest me what-ever good I have is from thee and 't is rather thine then mine How full of pride is thy humility thy faith of distrustfulnesse Phil. 3.13 thy zeal of lukewarmnesse of self-seeking thy performances what darknesse is in thy light how unrighteous thy righteousnesse If God should contend with us Job 9.2 3 Qui de perfectione se â—rigit habere se bene vivendi neâ— initium indicat Gr. Mo. l. 9. c. 1. In sola Christi morte te totum contege huic morti te involve si Deus te voluerit judicare dic Do mine mortem Domini mei objicio inter me et te Ans de art Mor. Meritum meum miseratio Domini Bern. Serm. 61. in Cant. Prece post justitiam indiget ut quae succumbere discussa poterat ex sola Judicis pietate convalescat Gr. Mor. l. 9. cap. 14. Etsi ad opus virtutis excrevero ad vitam non ex meritis sed ex venia convalesco Id. Ib. Sordet in districtione Judicis quod in aestimatione fulget operantis Gr. Mor. l. 5. c. 7. James 2.13 2 Tim. 1.16 2 Tim. 4.8 we cannot answer for one of a thousand He that boasteth of the perfection wants the very beginning of holiness That which appears beautifull in thine eyes is foul in Gods The wisest counsell is to cover over thy self and winde up thy soul in Christs death to set that between God and thy soul to acknowledge his mercy thy onely merit Death is a stipend Life is a donative a free gift not a due debt God crowneth with mercy but a swoln head is not fit to have that crown put upon it Who can say he hath cleansed his heart We want a thousand times more grace than we have though sin be cast down in regard of its regency yet it is not cast out in regard of its inherency Thy rectitude compared to thy rule is crookedness 'T is not thy purity but thy pardon that must save thee If there shall be judgment without mercy to those that shewed no mercy then must it be with mercy even to those also which shew mercy It s mercy that must stand Onesiphorus in stead at that day The Crown of righteousnesse Paul speaks of is a crown of mercy too the bestowing it is of justice but the promising it was of mercy 2. Obs 2. The duty of contentation in our greatest wants or smallest receipts If one not engaged to us deny us a courtesie we have no cause of discontentment when God gives it is free mercy when he with-holds he useth his liberty Thy supplyes are without desert and thy wants must be without discontent Wonder not at the blessings thou dost not wonder more at those thou dost enjoy Thy condition is begging and thy part is not choyce Cum aspexeris quot te antecedant cogita quot sequantur Sen. Ep. 15. Repine not if thou canst not reach thy richest neighbour who hast nothing to say against God should the poorest overtake thee Murmur not for what is lost but be thankfull for what is left We must not controll God in the disposing of his alms as if he did not distribute with equality We should bring our hearts to his hand where he stayes his bounty there must we stint our desires 3. I note The impiety and folly of those that abuse mercy that spurn against Gods bowels Obs 3. Sins against mercy are double-dy'd This is the provocation Heb. 3.8 to see Gods works of love and care forty yeers and yet to sin this is to sin against the remedy other sinners may these who thus sin must die These sin at a higher rate than others These in sin cast not off God onely but even the very man Isa 1.3 nay are sham'd by the beasts If to requite good for evill is our duty in reference to man surely to requite evill for good and that to God must needs be impiety This sin renders inexcusable God appeals to the very consciences of mercy-despisers Isa 5.3 4 and offers themselves to judge of the righteousnesse of his proceedings in punishment nay the recollecting of abused mercy will be the most scalding ingredient in that fiery lake when the flaming sufferer remembers he that is now mocking at my calamity once wept over my unkind soul he who is now harder than flint and marble against me was once a tender-hearted God toward me he who now thunders in wrath formerly soundin bowels the way of mercy was once open and plain but now the bridge of mercy is drawn my possibilities are ended I am now in a gulf of woe that heretofore was unprofitably a gulf of mercy How many Kingdoms nay Worlds would I now give for but one drop of that love the sweet and swelling streams whereof I heretofore did but paddle in O Christian sin not against Mercy if that be thine enemy what shall Justice be when Love it self shall be inexorable who shall plead for thee Let mercy make thee blush that justice may not make thee bleed Trifle not away the day of grace The wine of mercy is to refresh the sorrowfull with hope not to intoxicate the sinner into presumption If mercy cannot thaw thee 't will burn thee O let the long-suffering of God be
salvation 4. 2 Pet. 3. Obs 4. Great is the hainousnesse of sin that can provoke a God of much mercy to expresse much severity That drop of gall must needs be bitter that can imbitter a sea of honey How offensive is sin that can provoke a God to whose ocean of pity the sea is but a drop Ephraim saith the Prophet provoked God to anger most bitterly Hos 12.14 or with bitternesses God afflicts not willingly he gives honey naturally but stings not til provoked Every sufferer coyns his own calamities There is no arrow of judgment which falls down upon us but was first in sinning shot upwards by us no showr of miseries that rains down but was caused by the ascent of the vapours of sin no print of calamity upon the earth but sin was the stamp that made it What a folly is it in our sufferings to be impatient against God and to be patient towards sin to be angry with the medicine and in love with the disease Let us justifie God in all our sufferings and condemn our selves God commands that if a man were found dead the City that by measure was found to be neerest to the place where he was found Deut. 21.2 should offer up a sacrifice In all our deaths and woes would we measure impartially we should finde sin neerest let us sacrifice it 5. Obs 5. It should be our care to obtain the best and choycest of mercies God hath mercies of all sorts wicked men are easily put off with the meanest their enquiry is Who will shew them any good But O Christian let nothing please thee but the light of Gods countenance so receive from God as that thou thy self mayst be received to God Desire not gifts but mercies from God not pibbles but pearls Labour for that which God alwayes gives in love There may be angry smiles in Gods face and wrathful gifts in his hand the best worldly gift may be given in anger Luther having a rich present sent him profess'd with a holy boldnesse to God That such things should not serve his turn A favourite of the King of heaven rather desires his favour than his preferment We use to say when we are buying for the body that the best is best cheap and is the worst good enough for the soul The body is a bold beggar and thou givest it much the soul is a modest beggar asketh but little and thou givest it less O desire from God that thy portion may not he in this life Psal 17.14 that what thou hast in the world may be a pledg of better hereafter that these things may not bewitch thee from but admonish thee what is in Christ The ground of Pauls thanks-giving was Ephes 1.3 that God had blessed the Ephesians with spirituall blessings in Christ. 6. Obs 6. How little should any that have this God of mercy for theirs be dismayd with any misery Blessed are those tears which so merciful a hand wipes off happy twigs that are guided by so indulgent a father Psal 25.10 All his severest wayes are mercy and truth to those in covenant if he smiles 't is in mercy if he smites 't is in mercy he wounds not to kill thee but sin in thee the wounds of mercy are betthan the embraces of anger if sicknesse poverty dishonour be in mercy why dost thou shrink at them Wrath in prosperity is dreadfull but Mercy makes adversity comfortable It s the anger of God which is the misery of every misery Peter at the first was not willing that Christ should wash his feet but when he saw Christs mercifull intent therein feet and hands and head are all offered to be wash'd A child of God when he sees the steps of a father should be willing to bear the stripes of a child God will not consume us but onely try us He afflicts not for his pleasure but for our profit Heb. 12.10 Psal 89. God visits with rods yet not with wrath He takes not away his loving-kindnesse Mercy makes the sufferings of Gods people but notions It would do one good to be in troubles and enjoy God in them to be sick and lye in his bosome God gives a thousand mercies to his people in every trouble and for every trouble He burdens us but it is according to our strength the strokes of his flail are proportioned to the hardnesse of the grain Is◠28.27 and merciful shall be the end of all our miseries There 's no wildernesse but shall end in Canaan no water but shall be turn'd into wine no lions carcass but shall be a hive of honey and produce a swarm of mercies The time we spend in labouring that miseries may not come would be spent more profitably in labouring to have them mixt with mercy nay turned into mercies when they come What a life-recalling cordial is the apprehension of this mercy of God to a fainting soul under the pressure of sin Mercy having provided a satisfaction and accepted it nay which is more it beseeching the sinner to beleeve and apply it That fountain of mercy which is in God having now found a conveyance for it self to the soul even Jesus Christ through whom such overflowing streams are derived unto us as are able to drown the mountains of our sins even as easily as the ocean can swallow up a pibble O fainting soul trust in this mercy Psal 33.18 and 147.11 If the Lord takes pleasure in those that hope in his mercy should not we take pleasure to hope in it Mercy is the onely thing in the world more large than sin It s easie to presume Exod. 34.7 Psal 77.7 but hard to lay hold upon mercy Oh beg that since there is an infinite fulnesse in the gift and a freenesse in the giver there be a forwardnesse in the receiver 7. Obs 7. It s our duty and dignity to imitate God in shewing mercy Obs 7. 1 Pet. 3.8 Matth. 5.45 Luke 6.36 Col. 3.12 Rom. 12.15 Plus est aliquando compati quà m dare nam qui exteriora largitur rem extra se positam tribuit qui compassionem aliquid sui-ipsius dat Gr. Mor. 20. A grace frequently commanded and encouraged in the Scripture Mercy we want and mercy we must impart As long as our fellow-members are pained we must never be at ease When we suffer not from the enemies of Christ by persecution we must suffer from the friends of Christ by compassion When two strings of an instrument are tuned one to the other if the one be struck upon and stirred the other will move and tremble also The people of God should be so harmonious that if one suffer and be struck the other should be moved and sympathize Jer. 9.1 Luke 19.41 2 Cor. 11.29 Holy men have every been tender-hearted Grace not drying up but diverting the streams of our affections Christ was mercy covered over with flesh and blood his words his works
life death miracles were all expressions of mercy in teaching feeding healing saving men If there were any severity in his miracles it was not toward man but the swine and the barren-fig-tree Insensiblenesse of others miseries is neither sutable to our condition as men nor as Christians according to the former we are the same with others according to the later grace hath made the difference Mercy must begin at the heart Sic mens per compassionem doleat ut larga manus affectum doloris ostendat Greg. Luke 14.14 Gal. 6 9. but must proceed further even to the hand they whose hands are shut have their bowels shut also We are not Treasurers but Stewards of Gods gifts Thou hast so much only as thou givest The way to get that which we cannot part with is by mercy to part with that which we cannot keep Our good reacheth not to Christs person it must to his members Jonathan is gone but he hath left many poor lame Mephibosheths behinde him We must love Christ in his worky-day clothes We cannot carry these loads of riches to heaven It s best to take bils of exchange from the poor saints whereby we may receive there what we could not carry thither Especially should our mercy extend it self to the souls of others as soul-miseries so soul-soul-mercies are the greatest They who are spiritually miserable cannot pity themselves though their words speak not to us yet their woes do Wee weep over a body from which the soul is departed and can we look with tearless eys upon a soul from which God is departed If another be not afflicted for sin grieve for him if he be grieve with him If thou hast obtained mercy thou dost not well as said the Lepers to hold thy peace Mercy must never cease till its objects do in heaven both shall Thus much for the first blessing which the Apostle prayes may be bestowed upon these Christians to whom he wrote viz. Mercy The second follows viz. Peace of which by way Of 1. Exposition Of 2. Observation Peace is a word very comprehensive and is ordinarily used to denote all kinde of happinesse welfare and prosperity And 1. I shall distribute it into severall kindes 2. Shew the excellency of that here intended 1. There 's Pax temporis or external among men 2. Pax pectoris or internal in the heart 3. Pax aeternitatis or eternal in heaven Or more distinctly thus 1. There 's a Peace between man and man 2. Between man and other creatures 3. Between man and or rather in man with himself 4. Between God and man 1. Peace between man and man and that is publick or private 1. Publick and that either Political of the Common-wealth when the politick State is in tranquility and free from forrein and civill Warrs 2 King 20.19 Jer. 29.7 There shall be peace in my dayes In the peace thereof ye shall have peace This is either lawful and so a singular mercy or unlawfull as when one People is at peace with another against the expresse wil of God as the Israelites with the Canaanites and Amalekites or joyn in any sinfull attempt as did the Moabites and Ammonites against the Israelites Or Ecclesiasticall and of the Church when its publick tranquility and quiet state is not troubled within by Schisms and Heresies or without by persecuting and bloody Tyrants Psal 122.6 Pray for the peace of Jerusalem Acts 9.31 The Churches had rest and Acts 4.32 1 Cor. 14.33 2. Private and that either between the good and the good or between the bad and the bad or between the good and the bad 1. Between the good and the good 1 Pet. 3.8 Love as brethren and Let brotherly love continue and Col. 1.4 The love ye have to all Saints 2. Hebr. 13.1 Between the bad and the bad 2 King 9.22 Is it peace Jehu And that either lawfully for their own preservation or wickedly against the people of God or to strengthen one another in some sinful attempt and to that end joyning hand in hand 3. Between the good and the bad which is either lawfull as Abraham's with Abimelech and commanded Rom. 12.18 Render to no man evil for evil but if it be possible have peace with all men So Psal 120.7 I am for peace And sometime caused by a work from God upon the hearts of wicked men as in the case of Daniel Chap. 1.9 and in Esan's love to Jacob according to that of Solomon Pro. 16.7 The Lord will make his enemies at peace with him c. Or unlawful when against the mind of God the godly make leagues with them or agree in any way of sin 2. There is a peace between man the faithful I mean and other creatures the good Angels are at peace with 2. Heb. 1.10 Ephes 1.14 and ministring spirits to them as Job 5.23 Thou shalt be in league with the stones of the field and the beasts of the earth shall be in peace with thee and Hos 2.18 Hujus foederis vigore mala hujus vitae sic laedunt pios ut non noccant non perdant sed prosint Ubi notandum est vocabulum foederis accipi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per similitudinem effectus Riv. in Hos 2.18 I will make a covenant for them with the beasts of the field and with the fouls of the heaven and with the creeping things of the earth The meaning is There shall be such a work of God upon the beasts and fouls c. for the good of the Church as if God had bound them to do them good by way of covenant There is mention Jer 33.20 of Gods covenant of the day and of the night that is the establishment of Gods decree upon the day and the night wherby they come to be in such and such a way from the creation to the end of the world so that although the beasts the fouls the stones c. may annoy them nay kil◠them the true safety of the Church shall not be hindred by them yea All things shall work together for their good neither nakedness nor sword nor death nor any of these things shall separate them from the love of God in Christ and if God sees it for their good all the creatures in the world shall be so far from hurting the godly that they shall all agree to advance their temporall good and welfare 3. There is a peace in man with himself and that is either false or sound False peace is when sinners thinking themselves free from the fear of dangers falsly promise safety to themselves 1 Thess 5.3 When they shall say Peace and safety c. Sound peace in man with himself is twofold 1. Of Assurance when sanctified conscience ceaseth to accuse and condemn us speaking comfortably in us and for us before God 1 John 3.21 This sweet quietnesse and tranquility of conscience being the immediate fruit of our attonement with God that peace of God which passeth all
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-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.
strange sight 10. Observ 10. Lastly The increase of grace as well as the beginnings of it is from God The Apostle here prayes even for multiplication of grace It 's grace that must make us multiply in grace the plantation and the accretion are from the same hand When God at first made all living Creatures Qui operatur ut accedamus idem operatur ne discedamus Aug. de bon pers c. 7. Phil. 1.6 Heb. 12.2 he bestowed on them their Crescite a Blessing as well as a Being He who makes us good must make us better He who makes us come to him must also keep us from going from him He who begins the good work in us must also perform it God is both the Authour and Finisher of our faith If our graces be only put into us by God and not kept in they will soon go out God it is that must not onely set us up but keep us up Grace is like a top or a bell if God do not continue the impressions of his strength upon us and keep us up as well as raise us up we shall soon go down The strongest child in Gods family cannot go alone He it is who enables us to take the first and every step we take toward heaven we live in a constant dependency upon him he is not only the term of our journey but our way our guide our keeper in it If God should give us a stock of grace and then leave us to our selves to trade we should never thrive Adam himselfe became a bank-rupt and so should we but blessed be God our happinesse is held by a better tenure even by Christ the supplies of whose Spirit alone continue and multiply our graces This for the second particular in the third part the Paryer of the title viz. the measure in which he desired those Blessings The third and last follows viz. the persons upon whom he prayeth that these blessings may be in this measure bestowed in these words Vnto you The Apostles desire of these Blessings Explicat and the multiplication of them agrees to the persons for whom they are desired in two respects 1. In respect of their for-mentioned Priviledges Sanctification Preservation in Christ Calling 2. In respect of their after-mentioned Dangers by Seducers who were crept in among them 1. In respect of their fore-mentioned Priviledges of Sanctification c. and so the Apostle desires this multiplication of grace for them 1. Though they be sanctified they were not so fully sanctified and had not been so long preserved and called but that they still wanted a further multiplication of grace they still stood more in need of the effects of mercy more inward peace and love they had not yet attained their full measure Phil. 3.13 2. To all that are sanctified preserved c. Though they were many he wisheth that every one might have a childs portion that blessings might be multiplyed to the whole multitude of Saints that there might not be one barren among them that as God had aful hand was rich in mercy so that his bounty might be dispersed to them all 3. To them only who are sanctified They only who had grace were capable of having grace multiplyed To these only who had the Apostle wisheth that more might be given There 's no growth where there is not a truth of grace nor can these distinguishing blessings of mercy love peace be desired at all for wicked men upon the supposition of their resolution to continue and proceed to be such 4. To them because they were sanctified preserved called How sutable was it for them who had formerly received these Priviledges to multiply and increase in holinesse for them to thrive who had a stock of sanctity for them who were preserved by Christ to be kept from hurt by sin for them who were called to be holy in all manner of holy conversation 1 Pet. 1.15 as he who called them was holy 2. This desire of the multiplication of these Blessings agrees to the persons to whom it is desired in respect of their after-mentioned danger by seducers who were crept in among them 'T is observable that both Jude and Peter salute the Christians to whom they wrote with this prayer for multiplication of these spirituall blessings that since these Christians had more enemies they might have more armour than others and that their graces might be multiplyed with their dangers 1. Observ 1. The sanctification of none is in this life so compleat but it admits of multiplication Mercy peace love even to you saith the Apostle be multiplyed There 's no plenary perfection on this side heaven The highest Saint in this life is not come to the fulnesse of his measure Ephes 4.13 Phil. 3.13 Blessed Paul thought not himselfe to have apprehended The perfectest Christian is perfectly imperfect when he begins imperfectly perfect when he ends when we have done all we are unprofitable servants The fullest vessell may have more wine poured into it without any fear of bursting none must bid God stay his hand They who think they have need of nothing have truely received nothing Till the Sabbath comes we must daily be gathering Manna Nihil praesumitur actum dum superest aliquid ad agendum he that resteth in the time of labour shall labour though in vain in the time of rest A Christian is not like a top that moves by going round and not by going forward not like the Sun in Hezekiah's time that stood still but like the Sun in its naturall course that goeth forward to the perfect day We must go from strength to strength Psal 84.7 till we appear before the Lord in Sion Where there 's no growing there is some decaying While we neglect to gain we spend upon the stock Sin is continually making breaches in our graces and we must be daily making them up our garment hath daily rents and therefore it wants constant mending the dust daily falls in our houses and therefore they want frequent cleansing our hearts are like to childrens faces after every washing they soon grow foul again Sanctification is nothing but a return to our first estate to which we cannot attain till death When the sting of sinne is gone the stain cleaves close and we had need wash seven times daily to get it out 2. God hath enough grace for every one of his children Observ 2. Grace is afforded and multiplyed indifferently to one as well as another though all have not grace equally yet all truely and according to their particular exigences As every good and perfect gift is from God so in a due proportion upon every Saint None so hath all grace as that every one hath not some Christ is a head that sendeth influence into every member Ephes 4.16 1 John 12. Of his fulnesse we have all received He is an over-flowing fountain of grace which though it may be imparted yet
hate and troubles approach but not hurt not disquiet them 6. Observ 6. It should be the grand design of all those who are without God to obtain this propriety in him To this end 1. Be sensible that you are by nature indigent godless creatures broken off from God by the breach of the first covenant and without God Eph. 2.12 Eph. 4.18 Eph. 2.1 2. hating and hated of God alienated from his life and from his love children both of disobedience and wrath Judg your selves for your former rebellion and unfaithfulness in breaking covenant unworthy that ever God should own you and that you stand at his mercy either to be your God or your Judg. 2. Make a friend who may make up the former breach and disunion between God and you No readmission is to be expected without a Mediator God will not be yours if Christ be none of yours A Christless soul is a godless soul an absolute God is a consuming fire God wil never be satisfied but by the mediation of a sacrifice nor can we ever be taken into covenant without the Blood of the Covenant Exod. 24.8 Psal 50.5 The blood of Christ is the onely Cement of reuniting and knitting God and man together 3. Break your league with sin Expect not a propriety in God if you continue to love that which first disunited you from him God and sin draw contrary wayes Mat. 6.24 there can be no accomodation between them If God be ours sin must be none of ours They are like two ballances if one goeth up the other goeth down A man cannot look heaven-ward and earth-ward at the same time God may take many of us for his we can take only him for ours 4. Let the propriety be mutuall Expect not that God should be engaged to you and that you should be loose from God Yeild your selves to the Lord Cant. 6.3 2 Chro. 30.8 serve him and give the hand to him When he makes the strictest commands be as willing to say Lord We are thine as to say when he makes the sweetest promises Lord Thou art ours Receive from him the law of your life Let him make the conditions of the covenant and the articles of agreement after his own minde Never startle at the proposall of any service 1 Cor. 6.20 Consecrate resign your selves to him and quit any interest in your selves 5. Observe his condescending willingness to become yours How he beseecheth us to accept him for our God and woos us though he wants us not he makes the first motion to every soul John 6.37 He that cometh to him he will in no wise cast out All sight of sin which makes the soul distrust Gods promise is a sinful sight of sin Say Lord though I am unworthy to be beloved yet thou art worthy to be beleeved Take hold of the Covenant Isa 56.6 and commit thy soul to Gods offer verily thou shalt not be rejected Observ ult Psal 37.5.7 Qui misit Filium immisit Spiritum promifit vultum quid tandem de negaturus est Psal 84.11 7. They who have a propriety in God should express and shew it And that 1. By depending upon him for supplies in all straits He who hath given himself what can he withhold he who hath given a Kingdom will not deny a staff to walk thither Let them fear want who have not a God for their portion Faith fears no Famine In one God is every thing All who have this God shall have what they want if not what they would 2. By promoting the honour and service due to him Propriety is the foundation of true obedience All that we are all that we do all that we have should be his His honour we should propagate and make it our only plot and business to make him great and to leven the world with holy obedience to him His honour we should preserve enduring nothing that doth eclipse or impair it Psal 69.9 He who toucheth that should touch the apple of our eye The reproaches of them that reproach him we should look upon as falling upon our selves mourning for that dishonour offered to him which we cannot redress and hating all that unholiness in the world which we cannot help This for the enjoyment under which these Seducers lived viz. the grace of our God The second particular their mis-improvement thereof followes They turned it into lasciviousness Three things are considerable by way of explication Explicat 1. What the Apostle here intends by lasciviousness 2. How the grace of God was turned into lasciviousness 3. Wherein appears the sinfulnes of turning the grace of God into lasciviousness 1. For the first The word lasciviousness in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The derivation thereof is by all agreed upon to be from the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Selge which Selge was a City between Galatia and Capadocia whose inhabitants say some were most modest and temperate and these make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a note of privation of modesty and temperance and importing the lasciviousnesse of these seducers Cives istius oppidi ut vires amissas recuperarent nervosque debilitatos confirmarent invenerunt oleum nervis utile quod de nomine illorum Veteres appellaverunt Selgiticum cujus meminit Plinius l. 15. Nat. Hist c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian 2 Cor. 12.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.19 tradiderunt seipsos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sap. 14.25 In commemoratione flagitiorum à gentilibus commissorum conjunguntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—erh in 2 Pet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpatur pro lascivo qui petulanter indulget libidinibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preterva lascivia Complectitur omne genus obscoenitatis quando procacibus verbis gestibus interior libido proditur Gerb. in 1 Pet. 4.3 Perkins saith it is An open ostentation of incontinency in Gal. 5.19 by their being unlike the people of Selge even destitute and void of all modesty and temperance Others upon better ground say that this Selge was a most dissolute and lascivious place where the inhabitants were given to all manner of luxury and unclean profusenesse and these make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be intensive dilating and increasing the sense and so importing the lasciviousnesse of these seducers by their being most like the people of Selge namely violent and unbridled in all lust and filthinesse The word as all agree notes a monstrous open profusion pouring out and spending ones selfe without measure in lasciviousnesse and obscene lustfull practices I it is translated Rom. 13.13 wantonnesse and it 's joyned with rioting drunkunesse chambering And 1 Pet. 4.3 with Lusts Excesse of wine Revellings Banquetings This word lascivionsnesse is 2 Cox 12. ult joyned with unole anness and fornication And in Gal. 5.19 with adultery fornication
treasnre for a trifle a mountain of gold for an heap of dung the pure lasting fountain for the muddie broken cistern Eternity for a moment realitie for a shadow all things for nothing And therefore 4. The denyall of Christ is the height of folly and the forsaking of our own mercy Acts 4.12 Christ is the only remedie against death to deny the remedic is to perish unavoidably He who denies him who is the Saviour nay Salvation cannot be saved no not by Salvation it self No disease kils that soul who casts not away this Physick but he who refuseth the means of recovery concludes himself under a necessitie of destruction How shall wee escape if wee neglect this great salvation Hebr. 2.3 Other sins put men upon a possibilitie the deniall of Christ upon a necessitie of damnation They who deny Christ shall be denyed by Christ He often denies them in this life 2 Thes 2.11 Ps 81.11 12. by leaving them to serve and love those lords whom they have chosen in stead of him and by a denyall of any power to them ever to return to him whom they have renounced yea Apoc. ult 12. As in the case of Spira and Judas by a denying them to their own consciences which oft flash into their faces the flames of hell for the quenching whereof they sometimes relinquish though in vain those trifles for which they denyed Christ But most assuredly will Christ deny these Christ-denyers at the last day he will be ashamed of them not know them and banish them from his presence notwithstanding their calling Lord Lord Mat. 7.23 and hypocriticall claiming of former acquaintance with him He that denies Christ denies a Lord who will destroy all Rebels Luk. 19.27 he denies a Lord not weak titular and mortall but just everliving and omnipotent 5. The practical denyal of Christ discovers a most rotten and unsound heart What greater falsness imaginable than to professe and deny Christ at the same time to put on his cloak for securitie in sinning to speak service and live opposition to him to call him Master only to mock him and to do the work of his enemies not to serve him whom we do serve to be in the skin a Christian and in the coar an Heathen Certainly this meer outside complementall Christianity that bowes to Christ and yet buffets him shall one day be found to have had profession onely for an increase of judgment Oh how just will it be for those who never truly loved Christ notwithstanding their professions to hear Christ professing that he never-knew them The rotten professor is the fittest fuell for eternall flames 6. The denyall of Christ implies the greatest unthankfulnesse If it be an unkind wickednesse to deny a creature a servant that fears thee what is it then to deny that Lord whom thou shouldst fear If to deny a Father that begat the body what is it then to deny God that created the soul If to deny a wife with whom thou art one flesh what is it to deny the Lord with whom thou art one spirit What evill have any found in him to forsake to renounce such a Master How great was his goodnesse to take such unprofitable servants as we are into the family of his Church What saw he in in us more then in heathens to reveal to us the light of his truths and the mysteries of salvation What an honour did he put upon us when he took us for his by baptismal initiation Were not the imployments ever noble safe and sweet which he put upon us is not the reward rich and bountifull which he hath promised Must not our own consciences be our own accusers when he requires of us the reason of denying him OBSERVATIONS 1. Christ accounts a verball outside profession Observ 1. contradicted by an unholy conversation to be no better then a renouncing of him The profession of the lip without the agreement of the life most dishonours God How ready will the ignorant be to think that God allows the sins Ezek. 36.20 or that he cannot punish the impiety of those who professe profanely Deus non quaerit obsequiorum speciem sed affectus puritatem Ambr. in 9. Luc. How hatefull to the God who loves truth in the inward parts must he be who hath nothing but falseness in the inward parts God seeks none to serve him but such as serve him in truth The service of the soul is the soul of service The singlenesse of the intention is the sweet of a performance and makes it even a Sacrifice with marrow Sacrificium medullatum All our professions and speculations without holiness are but profanations And of him that hates instruction Psal 50.46 God justly requires the reason of his taking his Covenant into his mouth Profane professors are but wens upon the face of Religion which God will one day cut off The higher the building is raised which wants a foundation the greater will be its fall and the more eminent mens appearances of religion are the more shamefull will be their apostacie if they want the foundation of sinceritie A sincere Professor though he do not actually forsake all for Christ is habitually prepared so to do when Christ shall require A meer formall professor though he do not as yet openly renounce Christ yet is prepared to do so when his interest shall call him to it 2. The excellency of any way or person Observ 2. is not to be judged by the regard it ordinarily findes among men Christ himself cannot want a denyall by foolish men If it be put to the vote Barrabbas will have more voyces then Christ The wayes of Christ are never the worse because wicked men renounce them rather their rejecting of them speaks them holy Let us not be offended at Christ because he is by most denyed Blesse God if thou hast an heart to own him and remember 't is a signe of a gracious heart Psal 119.127 when the wicked make void the Law of God therefore to love his Commandments 3. Observ 3. It is the great Interest of Christians to take heed of denying Christ To this end 1. Deny your selves That man which sets much by himself will never reckon much of a Saviour He who hath not learn'd to deny himself when Christ and Self come in competition and meet on a narrow bridg will endeavour to make Christ go back Quando à me ipso alienabor me perdam Revelle te à teipso ut Deo inseraris Divide te à teipso ut cum Creatore uniaris Bern. He who doth not account himself nothing will soon esteem Christ so Let the heart be taken off from any thing which may take thee off from Christ Crucifie every inordinate affection Beseech God to alienate thee from thy self and to annihilate in thee what-ever opposeth Christ Reserve nothing in thee from his stroke although the lot fall upon Jonathan And resolve to
Si quis labori ob infirmitatem se subtraheret capitalis noxa judicabatur Philo lib. 1. de vit Mos the Egyptian rigour is continued and the people of God who after all their toyling received no other rewards but stripes and scorns are worse handled then Egyptian beasts So great was this crueltie that as Philo reports if any Israelite through sickness of body abstained from labour it was accounted a crime deserving death Eusebius saith That by reason of their excessive labour and heat many were taken away by the pestilence By this we may gather why the Lord tells them Levit. 26.13 Deut. 4.20 I brought you forth out of the land of Egypt that ye should not be their bondmen and I have broken the bonds of your yoak and made you go upright Servitude is a kinde of death nay by free people accounted worse then death who have often chosen rather to die valiantly than to live slavishly Nor is it any wonder therefore to read of the groaning sighing and crying of the poor Israelites Exod. 2.23 24 Exod. 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag yea of their anguish shortnesse and straitnesse of spirit by reason of cruell bondage 2. The second discovery of the crueltie of the Egyptians towards the Israelites Exod. 1.15 was in the bloody commands for the taking away of the lives of the male children This was a blow at the root 'T was out of policie not any tendernesse of conscience that this murderous command took not in the females also The females did not constitute families the taking away of the males would suffice to hinder the multiplying of the people The females could not make war joyn with the enemies of the Egyptians or by force endeavour to depart from Egypt and the sparing of some might make the murders lesse suspected From bondage these Egyptians proceed to blood and from slavery to slaughter Women are suborned to be murderers and those whose office is to help must destroy the birth the Midwives were put upon this bloody work because as they had more opportunitie of doing so would others have less suspicion of them for doing the mischief The male children must be born and die at once and poor babes they must be kill'd for no other fault but for their Stock and their Sex because they are Israelites and males pure and downright bloodiness Needs must the Hebrew women contrary to all others not joy but mourn when they saw men-children born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7.19 This device of imploying the Mid-wives not succeding the tyrant gives commission to all his own people to cast every son that is born into the river Josephus writes This seems to be opposed by Exod. 1.22 that the command was given also to the Hebrews to kill their own children but most barbarous it was although it were only given to the Egyptians Pharaoh's crueltie smoked before now it flames out 1 Obstetricum dolo nisus est c. 2 apertâ persecutione Rupert He practised secretly in his commands to the Mid-wives he now proclaims it openly to all the world No Egyptian now could be obedient unless bloody every man is made an executioner the reins are laid upon the neck of Cruelty Every Egyptian may rifle the houses of the Israelites and search for children as for prohibited commodites How difficultly are these poor babes hid and yet how dangerously found They who had no armour but innocence and tears are exposed to authorised rage How poor a shelter is the arm of an indulgent mother against the command of a King and the fury of his heathen Subjects whose vigilance and violence were so great that as the mother of Moses was unable long to hide him so was she more willing to trust him with the mercy of beasts and waters than of Egyptians And how hard was it for the strongest faith of the best Israelite to bear up against this tentation So long as the Israeltes saw themselves increasing though oppressed their faith in Gods promise of blessing the seed of Abraham might be comfortably relieved but now this cruell Edict of murdering their children by whom the seed of Abraham was to be propagated seems to cut off all hope and to make void all the promises 2. The Egyptians from whom the Israelites were delivered may be considered as heathen Idolaters and so enemies to the Souls of the Israelites Had the outward ease and prosperity of Israel in Egypt been never so great yet eminent had been the mercy of being drawn out of such perill for the soul as was in idolatrous company Joshua thankfully records the mercy of God to Abraham in bringing him out of Vr of the Caldeans where his Ancestors served strange gods And how great this mercy was appears by observing the forwardnesse of the Israelites to be infected by the contagion of Egyptian idolatry The Egyptians were a most idolatrous people Isa 19.1 Jer. 43.12 Jer. 46.25 Exek 20.7 8 whence it is that so often we read of the idols and gods of Egypt No people idolized so many and such vile creatures as did the Egyptians the Mole the Bat the Cat the dung-flie Monkies Birds Crocodiles Pâ—r allia ccpe porros jurant Plin. l. 19. c. 6. Crocodilon adorat Pars haec illa pavet saturam serpentibus ibim Effigies sacri nitet aurea Cercopitheci Porrum et Cope nefas violare et frangere morsu O sanct as animas quibus haec nascuntur in hortis Numina Juv. Sat. 15. Sanctius in Ezek. 20.7 Nauseas Symmach Inquinamenta Aquila yea Leeks Onions Garlick c. were adored by them as Gods So grosse was their superstition herein that the Heathens deride them for it Pliny saith that they were wont to deifie and swear by their Leeks Onions and Garlick And Juvenal lasheth them for adoring these garden Gods And from the vileness of those creatures Sanctius supposeth that the gods of the Egytians are called abominations It is evident also that the Israelites were too forward to worship the ldols although they were weary of the oppressions of the Egyptians Hence it is that Ezek. 20.7 8. the Prophet complains of their rebelling against the expresse prohibition of God that they should not defile themselves with the idols of Egypt and that they did not forsake those idols And the same Prophet Chap. 23.3 reproving Israel for their early adulteries by which he means their idolatries saith that she committed whoredoms in Egypt in her youth i. e. when the Israelites were but a young and new Nation And vers 8. that she left not her whoredomes brought from the Egyptians for in her youth they lay with her and bruised the brests of her Virginity Clear likewise to this purpose is that command of Joshua to the Israelites Chap. 24.14 Put away the gods which your fathers served in Egypt Nor are there wanting learned men who conceive that the reason why the Israelites in the wildernesse
enemies how can God want weapons to beat them when he can beat them with their own how impossible is it but God should prevail over them when he doth so by being oppos'd by them how should this encourage the afflicted Church of God! when his enemies most resist him they are against their wills compell'd most to serve him and his Church 13. Observ 13. God is most faithfull in keeping promise with his people God mis-reckon'd not his people one day nay not one hour in four hundred and thirty years All the pathes of God are mercy and truth Psal 25.10 Psal 89.33 Isai 55.3 2 Cor. 1.20 Josh 21.45 and 23.14 1 King 8.56 Jer. 33.20 Isai 54.19 The faithfulnesse of God never failes nor will he alter the thing which is gone out of his lips The promises of God are called the sure mercies of David sure unto all the seed of David that are in covenant with God as David was They are yea and amen There shall not fail one word of all the good which God hath promised to do for his people The promises of God are built upon the unchangeable purpose of God which is a sure and unshaken foundation 2 Tim. 2.19 Hence it is that God is said to have promised eternall life before the world began because the promises which are made in time are according to that purpose of God in himselfe And Hebr. 6.17 the Apostle grounds the truth of the promise upon the stablenesse of Gods counsell so that unlesse Gods counsell and purpose change the promise cannot faile Psal 89.3.35 Heb. 6.17 Heb. 9.16 17 To assure us of the certainty of his Covenant God hath given us the pledges of his oath his seal of the blood of Christ the Mediatour the earnest of his spirit 2 Cor. 1.22 Let the true Israelites hence gather strong consolation Christians you are not worthy to be beloved but God is worthy to be beleeved The promises are as sure as they are great Though all the world falter and deceive you yet the promises of God are firm and stable God will try your faith but never disappoint it Judge of his faithfulnesse not by his providences but by his promises Of this more in the last part of the verse 14. Observ 14. The great God hath all the creatures at his command He commands in chiefe and the creatures are his hosts even from the least of the lice that crept upon the poorest Egyptian to the most glorious Angell in heaven Psal 148.8 Psal 77.16 If he say to a plague Go it goeth if Come it cometh they all fulfill his word the unruly sea tamely stands still if God command it yea though of it selfe it be unkind and raging it lovingly opens its bosome to entertain the Israelites Hee can make the swift sun to stop its course yea to go backward Josh 10.12 Isai 38.8 The greedy and cruell Lions are muzled up and grow gentle at Gods command If God speak unto the fish it shall take retain and restore Jonas How should this relieve the faithfull in all their exigencies Their friend their father hath all the world at his command to supply their wants to deliver them from troubles to destroy their enemies Man roweth but God bloweth The Egyptians pursue but the wind the sea the chariot wheels shall all obey the God of Israel Never need a true Israelite fear who hath such a friend Never can an Egyptian be fafe that hath such an enemy 15. Observ 15. Wicked men grow not wise till it be too late Why could not the Egyptians as well refraine from the pursuit of Israel as endeavour a retreat It had been better for them not to have entred into the sea than to struggle to get out when once they were in it They might with more wisedome have said Let us not follow after than have said Let us flye from the Israelites Wicked men do not beleeve their danger til they feel it Satan suffers not their eyes to be opened till they be with the blinded Syrians in the midst of their enemies Oh sinner Labour to be wise betimes in this thy day know the things that belong to thy peace It s easier to be warned of the wrath to come than to wade out of it 16. Observ 16. God makes those conditions and imployments easie to his people when they are once in them which before seem'd impossible Israel rather thought that the wildernesse should have given them graves then that the sea should have given them passage They who feared that none could role away for them the stone of the sepulcher when they came found it roll'd away to their hands The workes of God are sweet in the performance which are unpleasing in their undertakeing the yoke of Christ is greivous to take up but easie to bear and undergo it s otherwise in the imployments of sin they are easie and delightfull in the beginning but bitternesse in the end The Israelites find the sea shut against them when they approach it but it was open in their passage through it The Egyptians found it open at their approach but shut when they would return The waies of God are narrowly broad The wayes of sin broadly narrow Israel hath nothing to do but to follow God and to beleeve For their way if mercy do not find it easie it will make it so The second part of this example of the Israelites is their destruction after their forementioned deliverance in these words Afterward destroyed EXPLICATION Two things may here be explained 1 What this destruction was which befell Israel afterward 2. Wherein the eminency and remarkablenesse of this destruction which was afterward did appear 1. For the first The Scriptures record sundry destructions brought upon the Israelites while they were in the wildernesse after their deliverance from Egypt As 1. Some were destroyed after their idolatrous worshipping of the Golden Calfe Exod. 32.28 〈◊〉 by the command of Moses to the number of three thousand men 2. There was a destruction by fire which the Lord kindled mentioned Num. 11.1 2 3. whether this fire brake out of the earth or came from the Pillar of fire which went before the Israelites or was poured upon them from heaven it is not expressed certain it is that it was a grevious burning and therefore the place where it burnt was called Taberah 3. Another destruction by the plague wee read of in the same chapter ver 33. at Kibroth Hataavah after the people had impatiently and discontentedly lusted for flesh 4. There 's a destruction by fiery serpents recorded Num. 21.6 Where after their murmuring for want of water it 's said much people of Israel dyed 5. Many of the Israelites were destroyed about the conspiracy of Corab and his complices related Num. 16.31 Where besides the swallowing up of sundry in the earth and the consuming by fire of two hundred and fifty who offered incense fourteen thousand seven hundred more
were destroyed for murmuring and raging against the former judgments 6. For committing whoredome with the daughters of Moab and bowing down to their gods wee read Num. 25.9 of a plague by which dyed twenty five thousand 7. Besides the death of ten of the spies who brought up a slander upon the promised land a discomfiture of the Israelites by the Amalekites and Canaanites is recorded Num. 14.45 for a rebellious attempt to invade it against the will of God These destructions by violent death are the principall which are mentioned particularly in the sacred story But though the destruction which is here intended by the Apostle be not exclusive of these yet is it to be extended beyond them and to be understood of that more generall destruction which Numb 14.29 c. is threatned against all the Israelites from twenty yeers old and upward whose carcasses for forty yeers fell in the wildernesse in regard of their rebellious and unbeleeving murmurings against God upon the evill report which the spies had brought upon the land of Canaan For the second viz. the eminency and remarkablenesse of this destruction it was a dispensation compounded of Severity principally intended Mercy also comprehended in the setting down of this example I. First For its severity This appears in these two considerations 1. The persons who were destroyed 2. The season when they were destroyed 1. The persons who were destroyed are considerable 1. in their quality and priviledges 2. In their quantity and number 1. In their quality noted in the word them They were the seed of Abraham the friend of God Israelites according to the flesh Not heathens but a peculiar a chosen people priviledged above all the people of the earth to whom belonged the covenant sacrifice 1 Cor. 10.3 4. Rom. 3.2 Rom. 9.4 Deut. 4.33 Psal 147. ult Deut. 33. ult sacraments worship of which Christ came according to the flesh A people who so heard the voice of God speaking out of the fire as none other ever did to whom God had shewn his statutes and his judgments after which manner he had not dealt with any nation In a word a people whose priviledges Moses thus admires Happy art thou O Israel who is like unto thee O people c. How conspicuous was divine severity in destroying a people so neer so dear to him and whom he only knew of all the families of the earth Oh Lord saith Joshuah what shall I say Josh 7.8 when Israel turneth their backs before their enemies Oh smart severity thus to fetch blood from a son a first born to destroy not Egyptians Canaanites but even Israelites Docet Paulus quadringentis triginta annis post promissiouem à Deo factam Abrae legem Mosis latam esse Cum ergo ab hoc tempore usque ad ingressum Jacob in Aegyptum anni ducenti quindecim effluxerint necessariò sequitur restare usque ad legem datam tertio mense egressionis populi ex Aegypto annos omnino ducentos quinde cim Lorin in Act. 7. Rivet in exercit in Genes Psa 102.10 Job 29. per totum cap. 30 2. The persons destroyed are considerable in their quantity and numbers The power and mercy of God were not more remarkeable in the recruting of seventy soules in two hundred and fifteen yeers to six hundred thousand besides women and children than in the reducing of so many hundred thousand in forty yeers to two persons a Joshuah and a Caleb Oh how angry was their father to go round his family with his rod yea how just was their judg to ride such a large circuit with his sword 2. The severity of this destruction is considerable in the season when they were destroyed noted in the word Afterward after they were saved out of the land of Egypt and so it was a severity which admits of a threefold amplification 1. This distruction of the Israelites afterward was a fall after an eminent advancement The higher a place is from which a man falls the more dangerously doth he fall How wofull is it to have been happy It s a double mercy to be rais'd up from a low to an high estate and it is a double misery to be thrown down from an high to a low degree Thou hast lifted me up and cast me down saith David And thus Job amplifieth his misery with admirable elegancy Young men saw me and hid themselves Princes refrained talking c. But now they who are younger then I have me in derision whose fathers I would have disdained to have set with the dogs of my flock c Oh how glorious was Israel in their Egyptian preservation their red-sea-deliverance their wildernesse-provisions and protections being as Moses in admiration of their happinesse breaks out a people to whom none was like in being saved by the Lord. And if so then was no people so miserable in being forsaken by the Lord. 2. This destruction of the Israelites afterward was a miscarriage after vast cost and expences laid out upon them How angry is that father with his Son who casts him off after all his care and costs of education How hatefull is that house to the owner which he pulls down after vast and immeasurable expences about its structure and furniture How much anger did God expresse in the destruction of the Temple when after all the cost which David and Solomon laid out upon it the Babylonians burn it to ashes and carry away all the gold and sumptuous monuments thereof Was ever God at such charges with any nation as he was at with Israel For their sake he turns Egypt up side down he rebuked kings he scattered and destroyed armies the wild water waites upon them in a standing posture the Pillar of a cloud and fire conducts them the heavens pour them down miraculous shours of Angels food the rock splits it self into cups and gives them drink their garments continue fresh and grow not old and which is infinitely beyond all this God renewes his Covenant with them and gives them a law from heaven speakes out of the fire and sends them an epistle to instruct them written with his own hand and after all this cost and care how great must Israels destruction be 3. Yet further this destruction of the Israelites afterward was a sad disappointment of highest expectations Israel was now cast away as it were in the haven They who not long since were singing and dancing at the spectacle of floting Pharaoh and his followers they who had past thorow the furnace and the sea and escaped both their oppressours and pursuers they who had safely marched through an hot howling wildernesse even unto the borders of the promised land and were now safely arrived at the confines of Canaan In a word they who had nothing now as they hop'd to do but to enter and take possession of a land flowing with milk and hony Numb 14.25 29.30 are not only farbidden to enter it but
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
both advanceth the honour of his owne wisdome and provideth for the good of humane society Observ 2. Bona gens mala mens Babylon irrigua fertilis Aegyptus irrigua amaena tamen utra que quasi carcere usus est Dominus ad castigandum Israelem Sic exposcit humani ingenii corruptio ut locis amaenioribus utatur Deus non ad delicias sed ad tristem servitutem castigationem populi sui Musc in Gen. 13. 2. God often affords the richest habitations and the greatest earthly plenty to the greatest sinners Sodom for wealth and fertility is compared to the Garden of God and yet God bestowes it upon the worst of men Egypt and Babylon abounding with waters and plenty are given not onely unto those who are without the Church but who are enemies of the Church In these countries God made his people slaves and captives and truly it's safest for Israel to meet with most woe in places of most wealth God gives his enemies their heaven their portion their all in this life Psal 17.14 they here receive their good things and have all in hand nothing in hope all in possession nothing in future reversion By this distribution of earthly plenty God would have us to see how slightly and meanly he esteems it He throws the best things that this world affords upon the worst and as Daniel speaks the basest of men Who but the Nimrods the Nebuchadnezzars the Alexanders the Caesars have ordinarily been the Lords of the world These have fleeted off the cream of earthly enjoyments when the portion of Saints hath been thin and lean and poor Some observe that Daniel expresseth the Monarchies of the world by sundry sorts of cruel Beasts to shew that as they were gotten by beastly cruelty so enjoyed with brutish sensuality The great Turkish Empire is but as a crust which God throws unto an hungry Dog Luther God sometimes indeed lest riches should be accounted in themselves evill gives them to the good but ordinarily lest they should be accounted the chiefest good he bestowes them upon the bad oftner making them the portion of foes then of sons What is it to receive and not to be received to have nothing from God but what he may give in hatred to have with Sodomites a Garden of God upon earth with the losse of the true Paradise In a word To have no other dewes of blessing but such as may be followed with showrs of fire 3. The plenty of places oft occasions much wickednesse and impiety Commonly where there is no want Observ 3. there is much wantonnesse The ranknesse of the soyl occasions much ranknesse in sin Sodom which was watred with Jordan and fatted with prosperity was a nursery of all impiety She had fulnesse of bread and therefore abundance of idlenesse Neither did she strengthen the hands of the poor And they were haughty and committed abomination before me Ezek. 16.49 50. Jesurun waxed fat and kick'd Deuter. 32.15 The drunkards of Ephraim were on the head of the fat valleys Isai 28.1 Wealth unsanctified is but as oyl to nourish the flame of lust How deceitfull an Argument of Gods love is worldly abundance Not the having but the holy improvement of wealth is the distinguishing mercy God cuts his people short of bodily supplies in much love to their souls His Daniels thrive best with the diet of Pulse I never yet heard or read that prosperity occasioned the conversion of one soul Cyrus they say would not suffer his Persians to change a barren soyl for a fruitfull because dainty habitations make dainty inhabitants Rich cities have ever been the stoves of luxury Men have naturall inclinations according to the Genius of their country and it 's rare to see Religion flourish in a rich soyle In the scantinesse of earthly injoyments want restrains and stints our appetites but where there 's abundance and the measure is left to our own discretion we seldome know what moderation means Ilands are the richest soyls and Ilanders are held the most riotous people we in this City lie in the bosome and at the dugs of an indulgent mother we live in as dangerous a place for prosperity as Sodom and as the fattest earth is most slippery for footing we had need of speciall grace at every turn and of that watchfulnesse whereby in the midst of abundance we may not want temperance How hard is it with holy Paul to know how to be full and to abound How holy is that man who can be chast temperate Nullos esse Deos inane Coelum affirmat Selius probatque quod se factum dum negat haec videt beatum Mart. l. 4. Epig. 21. heavenly in Sodom Let us not only be content to want but even pray against those riches which may occasion us being full to deny God Prov. 30.8 9. It 's a most unwise choice with Lot to leave Abraham to inhabite Sodom and an ill exchange to go with Jacob from Bethel the house of God to Bethlehem though an house of bread and plenty They who for worldly advantages betake themselvs to places only of outward accommodations soon find with Lot the recompence of their inexcusable error How much more commendable was the choice of holy Galeacius who forsook all the wealth and honours of Italy to enjoy God in the purity of his ordinances in a poor Geneva It 's much better to travell to Zion through the valley of Baca then to pitch our tents in the Plains of Sodom 4. Observ 4. Sinners are not better'd by premonition They commonly remaine unreformed notwithstanding the bitter fore-tastes of judgments How soon hath Sodom forgot that shee was spoyled and wasted by Chedorlaomer and the other Kings But sinners grow worse by afflictions as water grows more cold after an heating If that wicked City had been warned by the sword it had escaped the fire But now this visitation hath not made ten good men in those five cities And as they leave not sinning so God leaves not plaguing them but still follows them with a succession of judgements There 's no greater sign of finall overthrow then a mis-improving of judgements Oh that the time which we spend in an impatient fretfulnesse under them because they are so great we would more profitably imploy in a humble mourning for our unprofitableness under them lest they be the forerunners of greater 5. The greatest Observ 5. the strongest Cities cannot keep off judgement Nor are they shot-proof against the arrowes of vengeance Great sins will overturn the foundations of Sodom and Gomorrha and the cities about them Nothing can defend where Gods justice will strike as there is nothing can offend where his goodnesse will preserve The height of a Cities proud Towers may hold the earth in awe but they cannot threaten heaven and the closer they presse to the seat of God the nearer they lie to his lightning The bars of our gates cannot keep
fire of zeal for God the more hotly burning by how much the cold of prophanenesse is the more increased but as this shews the strength of grace so yet doth that grace the greatnesse of Gods power Insteed of imitation let us bewayle the sins of the times and what we cannot bear down for the good of others with a stream of power let us for our owne overcome with a floud of teares 3. Corrupt greatnesse is very influentiall upon Observ 3. and into inferiors The lesser Cities sinn'd after the same manner with Sodom and Gomorrha Jeroboam the son of Nebat made Israel to sin Ephraim walked after the Commandment Hos 5.11 When the sin which we love is joynd with that greatnesse which we admire needs must it be very drawing Rev. 13.3 All the world wondred at the beast which had received power and authority Let those who are powerfull in place take heed lest they bee strong to sin Exod. 2.2 Dan 3.18 Amandus est generator sed praeponendus est Creator Tert. l. 1. de idol c. 12. Jussum est principis ore Galieni Quod princeps colit ut colamus omnes Aeternum colo principem dierum Factorem dominumque Galieni Prud. Hyrn 6 for if they improve their power against God they shall be powerfully punish'd by God Who so causeth the righteous to go astray in an evill way he shall fall himself into his own pit Prov. 28. Without the sins of others our own would be insupportable if unpardoed and 't is too much to be so much as a follower in sin The Examples yea the injunctions of the best the greatest are limitted and bounded by the pleasure of a greater The Midwives of Egypt and the three servants of God threatned with the fiery furnace are standing monuments of religious disoebdience Fear God is put before that of Honouring the King Our earthly is below our heavenly Father he who begat us is to be beloved but he who created us is to be preferred The greatest the richest cannot put in security to save us harmlesse at the day of Judgement for following their example even their followers shall be punish'd Admah and Zeboim the daughters of Sodom sinn'd and smarted in like manner with Sodom 4. Observ 4. How fitly is the title of Spirituall Sodom bestowed upon Rome Sodom hath now met with her match Not to speak of that cloystred crew of Sodomiticall shavelings Vid. Speeds History the Leprosie of whose sin had eaten so deeply into the wals of their Monasteries in England Bale de act Rom. Pont. Bishop Jewel defens Apol. p. 354. Sleid Commen ad annum 1550 Constans fuit opinio Casam Pauli secundi gratiam prae ce teris egregiè au cupatum sibi ad purpuratorum patrum decus aditum paravisse quorum in cortu clamà pontifice adnumera tus cum esset ac designatus invida mox sug gerentium ex prorbatione turpi lasciviae notâ culpatus c. Job Imperialis Musae um Historic pag. 27. Tolle de Ecclesiâ honorabile conjugium nonne reples eam concubinariis incestuofis masculorum concubitoribus Bern. Cant. ser 66. A lupanari ad missam unus tantum passus Rivet that the justice of God both pulled down them and pluck'd up their foundations but look upon their holy Fathers and their purple Cardmals their Mitred Prelates and you shall find a second Sodom raised out of the ashes of the former My pen is ashamed to write what I read concerning the two Juliusses the second and third Sixtus the fourth Paul the third Leo the tenth Prodigious was that impure Monster John Casa Arch-Bishop of Beneventum and Legat Apostolicall who wrote a book in commendation of the sin of Sodomy and printed it at Venice and by the license of Julius the third were other books set forth in praise of that villany Perpetuall will be the infamy of that Johannes imperialis a Popish Writer who published a book in commendation of this Arch Bishop Casa and others of the same stamp wherein he writes That when Pope Paul the second observe his Holinesse endeavoured to advance the said Casa to the dignity of a Cardinall he was by some persons enviously upbraided and blamed for lasciviousnesse Nor will Rome ever be or be accounted other then as Sodom a mother of Harlots and a stable of uncleanness a fit place for the seat of the beast so long as her lawes for prohibiting of Marriage and permitting of Whoredome are in force 5. Observ 5. How hellish black is the depraved nature of man The fountaine surely was filthy and poysonfull that sent forth such streams of Sodomiticall uncleanness Sodoms lake of Brimstone is not half so unsavoury as were their streams of Fornication nor were these so filthy as that springing puddle of polluted nature from which they issued Who reads not without horror and amazement the overflowing of this sin of Sodom into the lives of those accounted the best of heathen and the wisest of Philosophers Rom. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. O. rat 1. Contra. Jul. pag. mini 78. Laert. in vita Platonis Lego partem semenâ—ae Atticae in Socraiem corruptorem a dolesâ—entium pronuntiatam Tert. Apol. cap 46. to whom that which might he known of God was manifest who professed themselves wise and yet burned in lust one toward another Tertullian and Gregory Nazianzen charge this foul abomination upon Socrates himself and others upon Aristotle Zeno and Periander but most of all upon Plato how unworthy the name of divine Who might not be more then amazed to read that Solon and Licurgus should make laws as they did according to Chrysostome for the toleration of this sin To the fountain of this Heathenish filthinesse we are led by the Apostle when he declares that Rom. 1. this uncleannesse was Through the lusts of their own hearts What cause of humility have the best when they consider they were born with the nature of the blackest Sodomites And how greatly should they praise and admire that love whereby and laver wherein they were washed and sanctified To conclude this What is there in the world for which tears and blushing seem to be made but for the pollution of that nature which is the same with that of a Sodomite 6. Nor yet should the most deeply defiled Observ 6. Zech. 13.1 either in nature or practise despair Even Sodomites returning shal be accepted and washing in the fountain set open even for their uncleannesse shall be cleansed The blood of Christ can wash from the sins of Sodom Even a people as bad as Sodomites have been invited by and unto mercy for Isai 1.10 the Prophet calls the Jewish Princes the Princes of Sodom and their people the people of Gomorrha that is such Princes and people as matched Sodom and Gomorrha in wickednesse and yet he inviteth them unto repentance with proffer of mercy and promise of pardon and
secret which hath made so many publick examples 6. Behold examples in a way of particular application not with selfe exception but as bringing thee tydings of thine own ruine Without repentance never say What is this to me unless I repent I shall likewise perish Most hearing of examples of Gods judgment say to themselves as Peter to Christ These things shall not be to us Look not upon any outward thing as able to ward off the blow or priviledge thee from punishment Wealth cannot raise a ransome power cannot prevail wisdome cannot contrive secrecy cannot shelter one from wrath God hath as many arrowes in his quiver as he had before ever he began to shoot any We have no protection against the arrest of justice Outward priviledges nay saving grace it selfe can give thee no dispensation to sin 5. With an eye of prudent prevention Fly from that wrath of which thou art now warned it 's easier to keep out then to get out of the snare even beasts will avoid the places where they see their fellowes have miscarryed Happy would they who are thy examples think themselves had they the opportunities of preventing that which they now feel While the enemy is in the way agree with him while judgment is approaching consider whether thou beestable with thy ten to meet him that cometh against thee with twenty thousand Oh weak sinner while he is as yet through his forbearance at some distance send an Embassage and desire conditions of peace in the way of sincere turning to the Lord. All the armies and examples of vengeance which compasse thee about in the world shall retire from thee if thou wilt throw the head of Sheba over the wall the sin that God strook at in others 6. Lastly Look we upon examples with humble thankfulnesse Not as rejoycing in the sorrows of others but as blessing God for his mercy towards our selves How happy were we and how cheap our Schooling to have all our learning at the cost of another Admire that free grace which made a difference between us and the filthiest Sodomites our sins have some aggravations which neither these nor the sins of thousands in hell admitted It was the meer pleasure of God that Sodomites were not in our room and we in theirs and that we should not equalize those in punishment whom we have exceeded in sin VER 8. Likewise also these filthy dreamers defile the flesh despise dominions and speak evil of dignities HEre Jude sets down the second part of the Second Argument which he brought to incite these Christians earnestly to Contend for the faith opposed by the Seducers The Argument was taken from their certain destruction In the managing whereof having first mentioned sundry Examples of Gods Judgement upon the Offenders of former times He now in the second place adds that these Seducers lived in those sins which God had punished in others and this he prosecutes in the eighth ninth and tenth verses In the eighth verse two parts are considerable 1. The faults with which these Seducers are charged 2. The Fountaine from which these faults issued 1. For the first the Faults c. We may consider 1. Their Specification 2. Their Amplification 1. Their Specification 1. Defiling of the flesh 2. Opposing of authority set down by the Apostle here in two branches 1. Their despising of Dominion inwardly 2. Their speaking evill of dignities outwardly 2. Their Amplification in these two words Likewise also They sinn'd both as the former sinners had offended and although they knew they were punished 2. The Fountain from which these their faults issued viz their spirituall security and delusion both contained in the word Dreamers EXPLICATION Concerning the Explication of the first fault specifyed in these Seducers their defiling the flesh which was the abuse of their bodies by Fornication and carnall unchastity even as Sodom had done before them I have at large spoken in the fore-going verse and therefore I shall here that I may forbear needlesse repetitions passe it over only three Observations I note and then shall proceed to their next fault OBSERVATIONS 1. Sins of carnall uncleannesse are peculiarly against the body or flesh of men In many if not all other heinous sins the thing abused is without the body as in murder theft c. but in this the body it selfe is abused More doth the body as concur to 1 Cor. 6.18 so suffer by this sin then any other both by dishonour and diseases Dishonour in the stayning and defiling that noble piece of workmanship curiously wrought by the finger of God himselfe By Diseases this lust being not only a conscience-wasting but a carcasse-wasting enemy Sensuall men kill that which they pretend most to cocker Wherein are the inslaved to this lust wiser then Samson in his discovering to Delilah where his strength lay though that impudent Harlot plainly told him shee desired to know it to afflict him I have heard of a drunkard that said having almost lost his sight by immoderate drinking He had rather lose his eyes then his drunkennesse And of an old Adulterer who was so wedded to and yet so weakned by his lust that he could neither live with or without his unclean companion Were not these boared slaves Truly such sinners are no better then the Divels hackneys meeting with nothing but stripes and drudgery and when they can no more the filthiest ditch even hell it selfe is their receptacle Our bodies did never cost the Divel any thing and he like the harlot who was not the mother of the child pleads indeed vehemently to have them for his own but yet withall cares not though they be cut in pieces The worshippers of Baal slash'd their poor carcasses for a God that was not able to hear them Idolaters have not thought their own dear childreen themselves repeated Sacrifices too dear for Moloch How do Papists tear and marcerate their bodies in their wil worship among them the Fratres flagellantes who once as Hospinian reports for thirty three days together went up and down slashing their carcasses with whips till they had almost whip'd themselves to death expressed more madnesse then mortification Superstition neglects and punisheth the body Col. 2. ult How different from these how gentle and indulgent even to the poor body are the services of God! he calls for honourable services Laxus et liber modus abstinen di ponitur cunctis Prud. Hymn post jejun and mercifull sacrifices nay mercy and not sacrifice Chastity Temperance c. are severe only to those lusts that are cruel to us even fasting it selfe which seems one of the sorest services furthers the health of the body God might and yet mercifully too have appointed since the body is such an enemy to the soul that like medicines given to those that are troubled with contrary diseases the services which are beneficiall to the one should have been hurtfull to the other But so meek and indulgent a master is the Lord