An exposition of the Epistle of Jude, together with many large and useful deductions. Lately delivered in XL lectures in Christ-Church London, by William Jenkyn, Minister of the Gospel of Jesus Christ. The first part.

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 whereof , I meet with sundry opinions among Writers . Jansen . Harm. p. 220. 1 Some conceive , that he had this diversity of names from an usuall custom ( they say ) among the Jews , which was , that if any name had in it three or more of the letters of Iehovah , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it should not be us'd in ordinary speech , but that some other name like it should be us'd in stead of it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Now Iudah containing in it all the four letters in the name Iehovah , ( having besides the letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) this Apostle had other names to be ordinarily called by : but this reason seems ( what-ever is the superstition of the later Jews ) not to have taken place in our Iude , or in any other that we read of ; the Patriarch Iudah , the son of Iacob , had no other name but Iudah bestowed upon him by his mother or friends , nor did the custom appear upon Iudas Iscariot . 2. Others conceive , that these names were conferred upon him , to difference him from Iudas ( of the same name ) the traytor , grown detestable for his execrable fact and heinous treason ; for which cause our Apostle may in the title of this Epistle , stile himself also the brother of Iames ; the name of Iudas being so odious in the Church , that ( as a learned man observes ) a Lorin . in loc. p. 320. Id verum doprehendi , abstinere ferè Christianos ab imponendo et usurpando nomine Judae . Exe●rabile hoc nomen Christianis ob execrabilem proditionem à Juda factam . Christians have in all ages in a manner abstained from imposing it ( though a good name in it self ) and that very rarely is it to be found mentioned in any History . And there seems to be an exact care in the Evangelist , that when this holy Apostle [ Joh. 14.22 . ] was named , he might not be taken for the traytor , speaking thus , Iudas , not Iscarior . Nor was it any change of his name that did serve the turn ; for it was no lesse wisely then piously heeded , that those other names ( Thaddaeus and Lebbaeus ) should be sutable to the person upon whom they were bestowed ; Thaddaeus signifying in the Syriack the same thing ( Praise or Confession ) with Judah in Hebrew ; the imposers of this name intimating the constancy of this holy man in confessing Christ , what name soever he had . Nor is it to be thought , but that the other name ( Lebbaeus ) was applyed fitly and sutably to him , as being derived either from the Hebrew word † † from the Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Videantur Junius in loc. Brugens . in 10. Matt. Jansen . c. 39. Lapide in loc. Justini . in loc. Lorin . in loc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Labi , which signifieth a Lion ( the cognizance of another Judah , Gen. 49. of which tribe this Jude was ) to shew his holy resolution and b Leo dicitur à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Leb , Cor , quasi cordatus seu animosus , quia à generositate & praesentia animi imperterritus ; cor enim sedes est & symbolum fortitudinis : unde Aristomenes , qui to tam Graeciam stupefecerat audaciae miraculo , post mortem dissectus , inventus est habere cor totum pilis hirsutum . Plin. lib. 11. c. 37. courage for God , in opposing sin , and the enemies of the truth , even as with a Lion-like heart : or , from the Hebrew word Leb , which signifieth a heart ; thereby noting ( say some ) that he was a man of much wisdom and understanding in his place and carriage ; for he who was of greatest c Corculum dicebant antiqui solertem & acutum . Fest. Qui valdè cautus & prudens , vocabatur Corculum . Plin. l. 7. cap. 31. Unde Scipio Nasica , ob prudentiam bis Consul , appellatus est Corculum . Cic. Tusc. 1. discretion and prudence , was of old wont to be called Corculum , from cor a heart ; and a wise , understanding man is usually termed homo cordatus , a man with a heart : or noting ( say others ) that he was Cordis cultor , a man that laboured much about his heart , studying diligently the purity and sanctifying thereof . This for the expository part of the first thing considerable in the description of the pen-man of this Epistle , viz. his Name ; the collection of Observations followeth .

Observations from the first thing in the description of the Author of this Epistle , his Name , Jude .

1. Obs. 1. I observe from the samenesse or commonness of the name Judas , to a holy Apostle , and a perfidious traytor , together with that seditious Galilean , That Names commend us not to God , nor conduce any thing to our true happinesse : Many that have holy and blessed names , come much short of them , Zedekiah . Jehoahaz . as Adonijah , Judas , &c. Absolom signifieth the fathers peace ; but he that was so call'd , proved his fathers trouble : On the other side , many have unpromising and infamous names , who are excellent persons , and have lost nothing thereby . It s not a holy name , but a holy nature that makes a holy man . No outward titles or priviledges profit the enjoyer : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aliquando mali , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aliquando boni . Si cōmunio nominum condicionibus praejudicat , quanti nequam servi , Regum nominibus insultant . Tert. cont . Mart. c. 7. Neither circumcision , nor uncircumcision , but a new creature . A peasant may have the name of a Prince ; a traytor , the name of an holy Apostle : It s all one with God to call thee holy , and to make thee so . Oh , beg of him inward renovation , more then outward estimation : otherwise , a great name for holinesse will prove but a great plague hereafter . Hell is a wicked Judas his own place . A good name with an unchanged nature , is but white feathers upon a black skin . A great priviledge unsanctified is a great punishment .

2 I observe , Obs. 2. That wicked men make the best names and things odious by their unholy carriage . Judas the traytor makes the name Judas , by many , the worst thought of . 1 Sam. 2.17 . Ezek. 36.20 . Elie's sons made the people to abhorr the Lords offering . God tels the people , that they had profaned his holy Name , while the heathen said , These are the people of the Lord , &c. Vita Evangelica debet esse vita Angelica . Scandalous Christians have brought an odium upon Christianity . It s the duty therfore of those that are conversant about holy things , to be holy ; to tremble lest any should think the worse of Ordinances , of Ministry , of Sanctity for them . The blood of seeming Saints will not wash away the scandall they have brought upon true sanctity , nor make amends for the evil report which they have brought upon the Canaan of godliness : and yet we should take heed of thinking the worse of holinesse , or of any way of God , for the wickednesse of any person whatsoever : Eli's sons sinn'd in making the people abhorr the Lords offering ; 1 Sam. 2.24 . and yet the Text saith , the people sinn'd too in abhorring it . Obs. 3.

3 Our Baptismall names ought to be such as may prove remembrancers of duty . Leah and Alphaeus , in imposing names on their Children , made use of such as might put Parents and Children another day upon holinesse . God call'd Abram Abraham , to strengthen his faith : Hannah gave the name of Samuel to her son , 1 Sam. 1.20 . because a son of prayers . 'T is good to impose such names as expresse our baptismal promise . A good name is as a thread tyed about the finger , to make us mindfull of the errand we came into the world to do for our Master .

4. Obs. 4. Ministers [ especially ] ought so to carry themselves , as that they may not be ashamed to their names ; that their name prefix'd may be a crown , a credit to their Writings : that whensoever their names are spoken of , the hearer may bless them : that their names may be as a sweet perfume to their actions . Many Christians names are so odious , that what they say or do is blemish'd because it comes from them ; it had been good , if it had been another's . He is a dead man among the living , that hath a hatefull name . It 's a great mercy when our names out-live us ; it 's a great punishment , when we out-live our names . They that honour God shall have the spirit of glory rest upon them . He that is a Iude , a Confessor of Christ , shall never want that honour .

5. Obs. 5. Wee should not do that which we are asham'd or afraid to own , or put our names to . I deny not , but in some cases it may be lawfull to change our names , or forbear to mention them , either by tongue or pen ; but then we should not be put upon such straits by the badnesse of our actions ( as the most are ) which we are asham'd to own ; but by the consideration of Gods glory , or the Churches good , or our own necessary preservation in time of persecution , which may be the more advanced by the concealing of our names : Thus Bucer , in times of trouble for the Gospel , call'd himself Aretius Felinus . Calvin's Institutions were printed under the name of Alcuinus : But these did not conceal themselves for sin , but safety ; nor yet so much for safety , as Gods glory .

I pass from the Name , and I proceed to the second thing in the description of the Author of this Epistle , and that was his Office : A servant of Iesus Christ . Of this , 1. By way of Explication . 2. By way of Observation .

1 For Explication . Here two Points are to be opened .

1. In what respect Jude was the servant of Christ ? 2. Why he here so stiles himself ?

1. In what respect . Jude was the servant of Christ . He was so in four respects . Deus est Caussa rebus , tam ●ssendi , quam siendi . Implicat contradictionem , ut Deus communicet alicui creaturae , nè à se dependeat : hoc enim facto communicaret ut non esset creatu●a . Dau. in Col. 1.17 . Servus in Latina linguadictus est à servando ; quòd hi qui jure belli possent occidi , à Victoribus cum servabantur , servi fiebant , Aug. li. 19. de C.D. c. 15.

1. Of Creation and sustentation , as are all creatures : Psal. 119.91 . All are thy servants , from the highest Angel , to the lowest worm . Col. 1.16 , 17. All things were created by him , and for him , and by him all things consist . The whole world is but his Family , altogether at his finding : should he shut his hand , the house would be famish'd : If he withdraw his manu-tenency , the world would fall .

2. In respect of Redemption from the power of sin and Satan ; from their condemning and destroying power , Heb. 2.15 . Rom. 8.1 . Luk. 1.74 . From their corrupting and defiling power , Rom. 6.18 . Eph. 6.6 . And that this was a redemption deserving to make us servants to the Redeemer , appears , in that it was not only by Conquest , and vindication from our enemies , when as the Conqueror might have destroyed us as well as taken us , or destroy'd them ( in which respect , according to all usage and equity , we ought to be for ever his servants ; ) but a redemption also by purchase , the Lord JE SUS having paid no less price then his own precious blood , 1 Pet. 1.18 , 19. 1 Cor. 6.20 . in which consideration the Apostle strongly argues , That wee are not our own , but serve for the glorifying of another .

3. Isa. 49.3 . Heb. 3.5 . Psal. 89.21 . Hag. 2.23 . This Apostle was the servant of Christ more peculiarly , by way of speciall office and function : In which respect , as Christ himself , Moses , David , Cyrus , Zerubbabel , &c. were called Gods servants ; so are the Prophets in the Old , Jer. 35.15 . Amos 3.7 . Rom. 1. Phil. 1. Tit. 1. 2 Tim. 2.24 . the Apostles and Ministers in the New Testament called servants . Although it 's granted , the Apostles were servants in a different way from other Ministers , both in regard of the manner of their calling , which was by immediate mission and appointment from God , as also of the extent of their power , which was not tyed up or confined to one place , Mat. 28.19 . Mark . 16.15 . Matt. 5.13 . but granted to them for the planting and governing of Churches in any part of the world . In which respect , some think , they are called the salt of the earth .

In regard of this function , and Office of Apostleship , Iude principally calls himself a servant of Christ ; though not barely and solely in respect of Gods calling him to it ; but in respect also of his own diligence , and faithfulness in endeavouring to discharge his Office to which he was call'd : as Peter exhorts , 1 Pet. 4.10 . and as Paul speaks of himself , 1 Cor. 9.16 . For Christ keeps no servants only to wear a Livery : As he is not a titular Lord , so neither are his servants titular servants . All their expressions of service reach not the emphasis either of their desires or duty .

2 The second thing to be opened , is the cause why the Apostle here stileth himself the servant of Christ .

1. Some think , to shew his humility and modesty , in that he who might have us'd the title either of Apostle , or Brother of the Lord , rather contents himself with this note of duty and service common to every Christian .

Others , better , for the confirming and comforting of himself in his work ; in that his Lord whom he served , and who had set him on work , would stand by him , both in protecting his person , and prospering his work .

Others , and those upon cleerest grounds , conceive that the Apostle here imbraceth this title of servant in respect of others , that his doctrine might with more respect and readinesse be received by those to whom he wrote ; seeing that he was called to his work , and that by such a Master , whose service added not more dignity to him , then ●t required duty from them .

This for Explication : the Observations follow .

1. Obs. 1. They who undertake any publick imployment for Christ , must receive a calling from him , to be his servants , if with comfort to themselves , or benefit to others , they will go about his work . Rom. 10.15 . Heb. 5.4 , 5. It s a great shame , if all that are prophets are not the Lords people : but it s a grosse errour to think that all the Lords people are ministerially prophets . Their being the Lords people makes them fit to hear , but not fit to preach : fit sheep , not fit shepheards . Suppose that ( which constant experience contradicts ) they have the fitnesse of gifts ; have they therefore a sufficient Call to preach by way of Office and Ministry ? Is this enough to be a Kings servant , or a Noble mans Steward , for a person to have abilities to discharge those places ? is there not required Commission or Call also ? and are not Ministers call'd servants and Stewards ? At this time , I doubt it would hardly be accounted true doctrine , that every one who hath military gifts , courage and policy , may be a Commander of a Regiment , or Captain of a Troop , and that he might gather his Followers without Commission . Is it enough for a man to be a Princes Ambassador , because he hath sufficient gifts , for wit , and good expression , & c. ? must not the King also give him the authority to be an Ambassadour ? Is every one that hath good legs , or can run , a Messenger ? must he not be sent likewise ? Besides , whosoever hath a commission to preach , hath a commission to baptize ; as is plain from Matth. 28.19 . preaching and baptizing reaching alike the Ministery of all ages : But hath every gifted-man such a Commission ? Further , doth not our Saviour ( Mat. 10.41 . ) cleerly distinguish between a righteous man and a Prophet ? if they had been all one , why would he have done so ? And if gifts make a Minister ; is it not as true , that gifts make a Manistrate ? and then every one that had understanding and other good governing parts , were a Lord Maior : nay , then why might not women preach , ( as lately they have done ) many of whom have better gifts then some men ? And how could that agree with the Apostolicall prohibition for women to speak in the Church ? 1 Cor. 14.34 .

Besides , all who are called to preach , are bound to increase their gifts , by giving attendance to reading , 1 Tim. 4.13 , 15. to doctrine , and by giving themselves wholly to these things : which cannot be done , unlesse earthly occupations be laid aside : But gifted men are not bound to this ; therefore they have not this Call which they pretend . To conclude , Every one that hath this Ministeriall Call , hath that Pastorall care lying upon him , mentioned Hebr. 13.17 . To watch over souls , as those that must give an account with joy , and not with grief : But this can in no wise be said of every one that is a gifted man : and therfore gifted persons ( as such ) must forsake their pretended claim to a ministeriall call . Nor can it be evinced , that because the Apostle saith , ( 1 Cor. 14.31 . ) All may prophesie , therfore every gifted person may preach : For , besides that the gift of prophesie was extraordinarily bestowed in that age of the Church , not procured by studie and industry , but immediately conferr'd by the Spirit upon some , as were also Miracles , the gift of healing , and diversities of tongues ( all which are now ceas'd , ) its most plain , that the word all in that place is not to be taken in its full latitude , as if all the men , or every beleever in the Church of Corinth might stand up and prophesie ( for that 's expresly contrary to 1 Cor. 12.29 . 1 Cor. 12.28 . where by an Interrogation the Apostle doth vehemently deny that all are prophets : ) but it s to be taken restrictively , to those that were in office , and set by God in the Church for that purpose , as the Apostle speaks , 1 Cor. 12.28 . God hath set some in his Church , first Apostles , secondarily Prophets , &c. Other cavils are weaker then to deserve a mentioning ; as to argue from that place 1 Cor. 14.34 . that because women are forbid to speak in the Church , therfore any man may speak . What greater strength is in this argument , then to reason thus ? Because no woman may be a Iustice of Peace , therefore every man may . Because no woman may speak publickly , therfore some men must ( namely , such as are in office ) had been a much better consequence . Nor is there more strength in that allegation of Moses his wish , Num. 11.27 . that all the Lords people were prophets , to prove that all might prophesie : for in his desiring that all might be prophets , he includes a required condition , that they might be call'd by God to that employment .

2. Obs. 2. Allyance in faith , spirituall relation to Christ is much dearer and nearer then allyance in flesh . Iude might have call'd himself a neer kinsman to Christ , or Christs Brother , as indeed he was , and was so accounted , Mat. 13.55 . Mark 6.3 . as much as Iames , who Gal. 1.19 . is call'd the Lords brother : but that which includes a spirituall relation is to him much sweeter ; to be a servant of Christ is more desirable then to be a Brother of Christ . To bear Christ in the heart , much better then to bear him in the womb . What had it profited to have been his kinsman , unlesse his servant ? many that were his kinsmen according to the flesh , wanted the honour of this spirituall affinity ; but such of them who had this honour bestowed upon them , had all their other glory swallowed up in this ( as Christ expressed himself ) he is my brother , Mat. 12.47 , 50 John 12.26 . and mother , and sister . Blessed be God , that this greatest priviledge is not denyed to us even now : though we cannot see him , yet love him we may : 1 Pet. 1.8 . though we have not his bodily presence , yet we are not denyed the spirituall : though he be not ours in house , in arms , in affinity ; yet in heart , in faith , in love , in service he is .

3 Obs. 3. I observe , A peculiar excellency and worth in the title of Servant , which our Apostle with others before him was so frequently delighted withall ; It might furnish them and us with a five-fold Consideration full of sweetest delight . Sumus Domini , non tantum in genitivo singulari , sed & in nominativo plurali . Luth. 1. That he much honours us . To serve Christ is to reign : It s more honour to serve Christ , then to serve Emperours , nay , then to have Emperours serve us : for indeed , all things do so . 2. That he will assist us in our works : If he gives employment , he will give endowments too ; if an errand , a tongue ; if work , an hand ; Phil. 4.13 . if a burden , a back : I can do all things through Christ that strengtheneth me ( saith Paul . ) And herein he goeth beyond all other Masters ; who can toyl and task their servants sufficiently , but cannot strengthen them . 3. That he will preserve us ; He will keep us in all our wayes : and surely then , he will so in all his own work . Safety evermore accompanies duty . His mercy is over all his works ; but peculiarly over all his workers . Men are never in danger , but when they leave working . Jonah was well enough till he attempted to run away from his Master . When our enemies do us greatest hurt , they remove us above hurt . A servant of Christ may be sick , persecuted , scorned , imprisoned , but never unsafe : He may lose his head , but not one hair of his head perish . 4. That he will provide for us . He can live without servants ; but these cannot live without a Master . Verily his Family-servants shall be fed . The servants of Christ shall want no good thing : If they be without some things , there 's nothing they can want ; they shall have better , and enough of better . Can he that hath a mine of gold , want pibbles ? can it be that a servant of Christ should want provision , when as God can make his very work meat and drink to him ? nay , when God can make his wants meat and drink ? how can he want , or be truly without any thing , whose friend hath and is all ? And no good thing shall they want , nothing that may fit them for , and further them in duty . 'T is true , they may be without clogs , snares , hinderances ; but these things are not good that hinder from the chief Good : should God give them , he would feed his servants with husks , nay , with poyson . 5. That he will reward them : The Lord gives grace and glory : Mat. 5.12 . Great is their reward in heaven ; nay , great is their reward on earth . There 's a reward in the very work : but God will bestow a further recompence hereafter . We should not serve him for , but he will not be served without wages , even such as will weigh down all our work all our woes .

Oh the folly of them that either prefer the cruel and dishonourable service of sin , before the sweet and glorious service of Christ ; or , that being servants to Christ , improve it not for their comfort in all their distresses !

4. Obs. 4. I inferr , We owe to God the duty and demeanour of servants . 1. To serve him solely , Matt. 6.24 . not serving sin , Gal. 1.10 . Tit. 3.3 . Rom. 6.12 , 13. Satan at all , not man in opposition to Christ ; not serving our selves , the times . Who keep servants to serve others , enemies ? Christ and Sin are contrary Masters ; contrary in work , and therfore it s an impossibility to serve both ; contrary in wages , and therfore it s an infinite folly to serve Sin .

2. Christ must be served obediently , submissively , [1] in bearing when he correcteth : A beaten servant must not strike again , nor word it with his Master ; we must accept of the punishment of our iniquities : 't is chaff that slyes in the face of him that fanneth . [2] We must be submissive servants in being content with our allowance , in forbearing to enjoy what we would , as well as bearing what we would not : the proper work of a servant is to wait ; stay thy Masters pleasure for any comfort . All his Servants shall have what they want , and therfore should be content with what they have . The standing wages are certain and set , the vails are uncertain . [3] Submissive in not doing what we please , not going beyond our rule , our order . Ministers are his servants , and therfore must not make Laws in his house , either for themselves or others , but keep laws ; not of themselves lay down what they publish , but publish what he hath laid down . Ministers are not owners of the house , but Stewards in the house . Laws are committed to us , and must not be excogitated by us . No servant must do what is right in his own eyes . Deut. 12.8 . [4] Submissive in doing whatever the Master pleaseth ; not picking out this work , Ps. 119.6 , 128. and rejecting that ; nothing must come amisse to a servant : We must not examine what the service is that is commanded , but who the Master is that commands : 1 Tim. 5.21 . We must not preferre one thing before another ; a service that most crosseth our inclinations , opposeth our ease and interest . A servant must come at every call , and say , Lord , I hear every command . Acts 10.33 . [5] We must serve Christ obediently in doing what is commanded , because it is commanded : this is to serve for conscience sake . If the eye be not to the command , the servant acts not with obedience , though the thing be done which is commanded : nay , it s possible , a work , for the matter , agreeable to the command , may yet be an act of disobedience , in respect of the intent of the performer . Oh how sweet is it to eye a precept in every performance ! to pray , hear , preach , give , because Christ bids me ! Many do these works for the wages , this is not to be obedient ; they sell their services , not submit in service .

3. Christ must be served heartily : Ephes. 6.6 . Col. 3.23 . Rom. 1.9 . We must not be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , eye-servants , we must do the will of God from the heart . Paul speaks of serving God in the spirit , There are many complement all servants of Christ in the world , who place their service in saying , Thy servant , thy servant , Lord ; lip-servants , but not life , heart-servants : such as the Apostle ( Gal. 6.12 . ) speaks of , that do 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , make a shew only , but the heart of a service is wanting ; the heart makes the service sacrificium medullatum , 't is the marrow of a performance . Bodily service is but like the fire in the bush , that appeared to burn , but did not ; or like the Glow-worm in the night , that shineth , but heateth not : these do but act service , but are no servants , servants onely in profession : To these who would not profess Christ seriously , Christ will hereafter profess seriously , Mat. 7.23 . I never knew you , depart from me , ye that work iniquity .

4. Christ must be served cheerfully : He , Psal. 40.8 . Joh. 4.34 . 2 Cor. 9.7 . as he was his Fathers servant , delighted to do his will ; It was his meat and his drink . God loveth a cheerfull servant in every piece of sorvice : This makes the service pleasing to Master and servant too ; acceptable to the former , easie to the later : Nothing is hard to a willing minde ; willingness is the oyl to the wheel . A servant cheerfull at his work is as free as his Master : Si non possint à Dominis liberi sieri , suam servitutem ipsi quodammodo li beram faciunt , Aug. de C.D. l. 19. c. 15. Rom. 12.11 . If his Master make him not free , he makes himself free . The preaching of the Gospel must be performed willingly , 1 Cor. 9.17 . Love to souls should make us cheerfull in that service ; not mourning at our own pains , but at peoples unprofitableness ; not that we do so much , but that they get no more .

5 Christ must be served diligently : These two , fervent in spirit , and serving the Lord , are most properly joyned together : Hence it 's most necessary , that what-ever we do , Eccl. 9.10 . Gen. 24.33 . should be done with all the might . Abrahams servant was diligent when he went to procure a wife for Isaac ; he would not eat bread , till he had done his errand ; when 't was done , he stay'd not upon complements . They whose service is in soul-marriage , Qui ludit in Cathedra , lugebit in Gehenna . should spend no time needlesly . It s pity that Satans Emissaries should be more diligent then Christs servants , ; Impostors , then Pastors . How diligent a servant was Paul , that pass'd over so many Countries with so much speed ? I laboured more then they all , was spoken as comendably , as truly ; not plus profui , I was more successful ; but plus laboravi , I took more pains : Diligence may be a companion and comfort , where successe is a stranger .

6. Christ must be served perpetually : There must be no end of working , till of living . The dead are they who rest from their labours : Life and labour are of equall continuance . We can never begin too soon , nor continue too long in the service of Christ : none ever repented of either , many of the contrary to both : Faithfulness to the death hath the onely promise of the Crown of life : Better never to have begun , then to apostatize . It s an unanswerable Dilemma ; If the service of Christ were bad , why did you enter into it ? if good , why did you depart from it ?

Lastly , Obs. ult. Observe , That they who expect to perswade others to serve Christ , must be servants themselves . Jude , a servant of Christ , hopefully exhorteth others continue in his service , and to contend for his faith . The best way to move others , is to be moved our selves : words that come from the heart , are most likely to reach to the heart . It 's not sufficient for Ministers to discourse of his service , but to imbrace it . A blurred finger is unfit to wipe away a blot . It s wofull when the function and the conversation oppose each other . If the service of Christ be bad , why exhort we others to submit to it ? if good , why accept we not of it our selves ? A titular service shall never receive a reall reward . Depart from me ye that work iniquity , shall be the doom of some that cast out divels , and prophesie in the name of Christ .

Thus much for the second particular in the description of the Authour of this Epistle , viz. His Office , A servant of Iesus Christ . Now follows

The third and last Particular considerable in his description , taken from his Kindred and Alliance : in these words ,

The Brother of Iames.

Of which , by way 1. Of Explication . 2. Of Observation .

1. For Explication . Two things are to be opened : 1. Who this JAMES was . 2. Why this Apostle here calls himself his Brother .

1. Who this JAMES was .

The Scripture speaks of two of that name : The one , James the son of Zebedee , the brother of John the Evangelist , mentioned under these relations , Matth. 10.3 . Mar. 3.17 . Matth. 4.21 . Call'd by Christ ; leaving father and ship ; slain by Herod , Act. 12.2 . nam'd by Christ , with his brother , Boanerges , Mar. 3.17 . the sons of thunder . The other , this James here mentioned : Concerning whom much is said , 1. in Scripture ; 2. in Ecclesiastical History : but in both he is spoken of very honourably .

1. In Scripture . First , His kindred and allyance are often mentioned : His father is said to be Alpheus , Matth. 10.3 . Mar. 3.18 . Luk. 6.15 . Act. 1.13 . His mother was Mary , spoken of Mat. 27.56 . Mar. 16.1 . Luk. 24.10 . Mar. 15.40 . His brethren are said to be Simon , Joses , and Judas , Mat. 13.55 . Mar. 6.3 . two whereof were Apostles , viz. Simon and Judas , Mat. 10.3 , 4. Luk. 6.15 , 16. Act. 1.13 . and the other , viz. Joses , or Joseph , was competitor with Matthias ( as is generally supposed ) for the Apostleship in the room of Judas Iscariot , Act. 1.23 . Particularly , this James is said to be the brother of the Lord , Gal. 1.19 . though together with him , his brethren , Joses , Judas , and Simon are also call'd Christs brethren , Hierom. cont. Helv. Virgo ille mansit cum Maria qui pater Domini meruit appellari . Tantopere Christus dilexit floridi pudoris integritatem , ut non modò de virgineo utero nasceretur , sed etiam à nutritio virgineo tractaretur . Pet. Dam. Ep. 11. Aug. Tr. 10. in Joh. Bed . Aqu. Apud Hebraeos nomina quae conveniunt in radicalibus , per additionem literarum servilium , notionem non mutant ; ut Judas & Thodas idem significant , &c. Boulduc . in Jud. ver. 1. Mat. 13.55 . Mark 6.3 . Not as if Mary the mother of Christ had afterward born children unto Joseph , as the erroneous Helvidius ( whom Hierom confuteth at large ) laboured to maintain : Nor as if James and the rest were call'd the brethren of Christ as being the sons of Joseph , ( Christs reputed father ) by another wife ; for the Scripture tels us frequently , they were the sons of Alpheus ; and it s the received opinion , that Joseph was never the husband of any but the blessed Virgin , ( though haply some have the more earnestly asserted it from their high esteem of Virginity . ) But some suppose this James and his brethren are call'd the brother and brethren of Christ , in respect they were the cozens germane of Christ by the mothers side , or Christs mothers sisters children : and this their mother Hierom thinks is that Mary , called the sister to the Virgin , and the wife of Cleophas , John 19.25 . her first husband Alpheus either being dead , or else one and the same husband being ( as others ) adorned with two names , Alpheus , and Cleophas ; which might well be , in regard among the Hebrews , those names that agree in the same radicall letters , lose not their notion and signification by the addition of other letters to them ( a rule applicable to these two names , Alpheus and Cleophas . ) And † † Harm . Hist. Pas . Ch. 16. p. 186. Gerhard also thinks , that this Mary the sister of the Virgin , and the wife of Cleophas , was the mother of James , &c. because , as in John 19.25 . Mary the wife of Cleophas and sister of the Virgin , is joyned with Mary Magdalen standing by the Cross ; so , in the other Evangelists , Mary the mother of James ( upon the very same occasion ) is joyned with Mary Magdalen , Matth. 27.56 . and Mark 15.40 . Some conceive this Mary the wife of Cleopas was mother of James , but was not own sister to the Virgin Mary , because ( say they ) it is not the custom for the same parents to put the same names on severall children ; but that she is called sister to the Virgin Mary because her husband Cleopas or Alpheus was the brother of Joseph , the husband of the Virgin Mary , brothers wives being frequently called sisters . The most probable opinion is , that Joseph and Alpheus were of neer relation , haply naturall brethren , and therfore Joseph ( being the reputed father of Christ ) his brother Alpheus his children ( among whom this James was one ) are called the brethren of Christ ; it being usuall in Scripture to call those brethren that are neer of kin ; as we see Abraham and Lot ( Gen. 13.8 . ) are called brethren , although Lot was his nephew , Gen. 14.12 . So Jacob calls his uncle Laban , brother , Gen. 29.12 , 15. vid. Gen. 31.32 , 37 , 46.

Thus the Scripture speaks of James in respect of his kindred or allyance .

2. The Scripture speaks worthily of him in regard of his Office ; not only in that he was an Apostle , Perkins in Gal. 2.9 . with others . but also of great honour and respect among the Apostles , and in the Church , he being Act. 15. a principall member ( some say President ) in the Council of Jerusalem , where he gave his advice in a great Controversie , and it was highly esteemed and followed : and in regard of his high esteem in the Church , and usefulnesse , he is ( with Cephas and John , Gal. 2.9 . ) called a Pillar : for although all the Apostles were equall in degree of office , yet there were some of them endowed with more eminent gifts , and had greater esteem then the rest : and therfore we read of Paul's comparing himself with the chiefest of the Apostles , 2 Cor. 11.5 . and 12.11 . of which James was one . And wheras Mark 15.40 . he is called James the less , 't is conceived , it was not to distinguish him from the other James the son of Zebedee , as if the Scripture hereby would denote our James lesse in respect of age , calling to Apostleship , or of stature , much lesse of esteem : but he may be called the lesse in comparison of his father , Ista majoritas & minoritas est inter patrem & filium ; inter Jacobum Alphaeum , & Jacobum Alphaei filium . Vid. Boulduc . in ver. 1. Jud. Videantur Epiphan. Hieron . Egesippus &c. who ( as a learned man thinks ) was called James also , as well as Alpheus ; which opinion of his he probably confirms in his Exposition upon this place .

2. Ecclesiasticall History speaks of him also as a most worthy person , both for the admirable and rare holiness of his life , and his constancy in professing of Christ at his death .

1. For his life : Hierom , in allusion to his name , James , or Jacob , calls him the supplanter of sin and vice of those times wherein he lived , preach'd , and wrote . And , as many write most highly in commendation of him , so particularly Eusebius in his second Book , Chap. 1. & 22. For his holinesse he was called the Just , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Euseb. lib. 2. c. 22. one that was much in fasting and prayer for the pardon of that sinfull people the Jews : with his frequent and long praying his knees were hard . The Jews were generally much convinced of his holines ; insomuch , as the enemies of Christ hoped , if they could procure him to deny Christ , that most of those that professed , would abandon the Faith of Christ .

2. For his Death : The Scribes and Pharisees earnestly besought him to disclaim Christ openly ; and to that end they set him upon the Temple , that in the sight and audience of the people he might declare that Jesus was not Christ : but he to admiration profess'd his own faith in Christ , telling the multitudes , that Christ was in heaven at the right hand of God , and that in the clouds he should come again to judg the world : with which profession his enemies being enraged , cast him down from the Temple , and afterwards murdered him , he before his death praying , that God would pardon their sin unto them : the same Author ( as also Josephus lib. 20. Antiq. cap. 8. ) testifying , that those who were of the wiser sort thought that this detestable fact was that which shortly after drew down the judgment of God , to the utter destruction of that bloody City Jerusalem , that had ( among others ) butchered so holy a man . Thus far Eusebius .

This though I relate not as Canonicall , yet neither do I look upon it as fabulous , it being by many famous and godly Writers testified . And this for the first particular to be explained , Who this James was .

The second Branch of Explication was , Why Jude stileth himself the brother of this James .

Of which I finde two reasons given , both probable .

1. That he might difference himself from others of that name , especially Judas Iscariot ; of which also the Scripture seems to take especiall care : Hence Joh. 14.22 . he is spoken of with an addition of a not Iscariot , this traytors name being grown detestable : in which respect , 't is generally conceived , Mar. 3.18 . Matt. 10.3 . that he had the names of Thaddaeus and Lebbaeus put upon him ( as was before noted : ) and thus he wisely preserves himself and Epistle from undue prejudice , and by the clearnesse of his person , prevents dislike of his performance .

2. He expressed this neer relation between himself and James , Act. 12.17 . Gal. 2.9 . in regard this Apostle James being better known then himself , of high estimation and reputation in the Church , Jacobi celebr is ob virtutem apud omnes fama effectura erat , ut hujus Apostoli doctrina apud auditores majorem haberet authoritatem , libentiús que admitteretur ; praesertim si is qui genere & sanguine cognatus esset , non alienus à cognati moribus , sed sub uno Domino Christo degens , idem servitut is jugum cum fratre , &c. commonly known by the title of the Lords brother , respected by Peter , famous for his sanctity of life , accounted a Pillar in the Church , President of the Council of Jerusalem ; Jude might hereby win attention and credit to himself and his Epistle from those to whom he wrote : And this is the reason that Occumenius gives to this effect : The fame of James for his vertue , would put the greater authority upon Judes doctrine ; especially when it should be seen , that Jude was as neer him in his practices and conversation , as in blood and kindred . Besides , by the naming of James with so much respect , it could not be imagined but that he consented with him in that wholsom doctrine for which James was famous in the Church ; and yet though our Apostle provides for the acceptation of his doctrine , neither he nor his brother James ambitiously advance their own reputation ; both of them ( though the Lords brethren ) yet contenting themselves with that humble ( though indeed truly honourable ) title of the servant of Jesus Christ .

2. I come to the Observations flowing from his using this title of the brother of James .

1. How needfull is it for a Minister to be of an unteinted reputation ? Obs. 1. Jude provides for it , both by making it known how far he was from Iscariot , and how neer unto James . 1 Tim. 3.7 . A Bishop must be of good report ( saith Paul . ) It s necessary for his own salvation that he should be good ; and for the salvation of others , that he should be accounted so . How great was Paul's care , that the Gospel should not be blamed ? 2 Cor. 6.3 . Sometime the people are occasioned to love the Word by the worth of the Minister ; though we should love the Minister for the Word . A crack'd Bell is not good to call men together ; nor is a Minister of crack'd reputation fit to perswade others to holinesse . To have all speak well of us , is not more impossible then suspicious . Antisthenes the Athenian , when he heard some unworthy men did highly commend him , said , I fear I have done some evill that I know not of . And another would frequently say , Would we know a man , we should observe the life of him that praiseth him : Rarely will one praise him that takes contrary courses to himself . But this should be the care of the best , to keep himself from being spoken of reproachfully and truly at the same time by the worst . Nor is it lesse the sin of people to blemish the name of him that deserves well , then it is the sin of any one to deserve ill . The Apostle is tender of receiving an accusation against an Elder : certainly , he who is so much against receiving , would be much more against thieving .

2. It s lawfull to use humane helps for the advantage of Truth . Obs. 2. This help , the title of the brother of James , was warrantably prefix'd . Paul , where the fruit of his ministry was hazarded by omitting titles , mentions them at large ; 1 Cor. 9.1 . Gal. 1. as to the Corinthians and Galatians : and where concealment of his titles might do as well , or better , he omits them , as in both the Epistles to the Thessalonians : the like is requisite for us : In these things Ministers should consider what tends most to the benefit of souls . I have known Ministers of great learning and worth , who have been despicable among Idiots , because Birth , or Vniversity degrees , or Allyance have not commended them ; perhaps they had not a James to their brother . 1 Cor. 15.33 . Tit. 1.12 . Act. 17.28 . The Heathens testimonies are not refused by the Apostle to advantage Truth : If the naming of a Father in a Sermon tends more to ostentation then edification , it may better be forborn , otherwise be lawfully used . Scripturis non credidissem . &c Aug. Humane Authority was an Introduction to Austens faith ; afterward ( as the Samaritans ) he beleeved upon firmer grounds . Certainly , we never so well improve our humane advantages , as when Christ is advanced by them . How sweet , to observe Ministers to set Christ upon their Names , Titles , Parts , Readings !

3 The beauty of Consent and Agreement between the Ministers of Christ , either in Doctrine or Affection : Obs. 3. Both these the prefixing of James his name argued between him and Jude . Readily and rashly to dissent from other the faithfull and approved Ministers of Christ is not like our Apostles carriage . Indeed , we must not admire men too much , though of greatest learning and piety ; not so affect unity , as to forsake verity ; or so follow men , as to forget God : The best men in the world are but rules regulated , not regulating ; We must only so far set our Watch according to theirs , as they set theirs according to the Sun . Satan endures no mediocrity : All Ministers hee represents as Dwarfs or Giants , none of a middle stature ; either they must be worship'd , or stoned . Avoid we both extremes : neither proudly dissenting from , nor imprudently assenting to them either in practice or opinion . Their gifts must neither be adored nor obscured ; their falls and slips neither aggravated nor imitated : We must avoid both sequaciousnesse to follow them in any thing and singularity to dislike them in every thing : The middle way of a holy , Scripture-consent , joyning in what we may , and meekly forbearing in what we may not , is a gracious temper . Ministers must not so study to have multitudes of followers , as to scorn to have any companions ; to vilifie others for the advancement of themselves ; to build up their own reputations upon the ruines of anothers . Consent , as much as may be , is no more then should be . If Ministers should endeavour a holy peace with all men , much more with one another ; there 's not more be●ty then strength in their union . How pleasant is it to read Peter mentioning his agreement with his beloved brother Paul ; 2 Pet. 3.15 . that Paul that had withstood him to the face ? Gal. 2.11 . There 's no repugnancy in Scripture ; why should there be betwixt them that handle it ? If the Paen-men of the Scripture be at peace in writing , Ministers must not be at war in preaching : they must not seek more their pr●ise for wit , then the profit of souls . When children fall out in interpreting their father's Will , the Orphans patrimony becoms the Lawyers booty . Hereticks are the gainers by the divisions of them that should explain the Word of Christ . The dissention of Ministers is the issue of Pride : If there must be strife , let it be in this , who shall be formost in giving honour ; if emulation , in this , who should win most souls to Christ , not admirers to themselves . It s good to use our own parts , and not to contemn others . The Apostles in the infancy of their calling were not without the itch of pride ; Christ laboured to allay it both by precept and example .

4. Grace and Holinesse are not only an ornament to the person himself that is endowed with them , Obs. 4. but even to those that have relation to him : The holinesse of the child is an ornament to the father , that of the father to the child , the grace of the husband to the wife ; the holinesse of one brother beautifies another . It 's true , Every vessell must stand on his own bottom , and every one must live by his own faith : It s a folly to boast of the holinesse of our Parents , and neglect it our selves : if thy father be holy for himself and thee too , he shall go to heaven for himself and thee too . The grace of thy friends doth not beget grace in thee , but beutifie it . The Saints have oyl of grace little enough for their own lamps ; and where holiness is abhorred by the child , that of the parent is but an addition to the childs shame and punishment , in being so unlike him spiritually , whom he doth so resemble naturally . 'T was but a poor priviledge for the Jews to have Abraham for their naturall , and the Divel for their spirituall father : but when a child , a brother , a wife , love and labour for that grace which those of neer relation have attained , it s their honour and ornament , in that they who are neer them are neerer to God . Indeed , it s often seen , that they who have most spirituall lovelinesse have least love from us : The godly want not beuty , but carnall friends want eyes . A blind man is unmeet to judge of colours : how possible is it to entertein Angels , and not to know it ? The love of grace in another , requires more then nature in ones self . Blood is thicker ( we say ) then water ; and truly the blood of Christ beutifying any of our friends and children , should make us prefer them before those , between whom and us there 's only a watery relation of nature . But how great a blemish often doth the gracelesnesse , the unholinesse of a parent , a husband , a brother , bring upon them that are of neer relation to them ? It s a frequent question that was propounded by Saul to Abner , 1 Sam. 17.56 . Whose son is this stripling ? How disgracefull is such an answer as this ; The son of a Drunkard , a Murderer , an Oppressor , a Traytor , a Whoremaster ? Love to our friends , our posterity , &c. as well as to our selves , should make us love grace .

Thus much for the third and last particular in the description of the Authour of this Epistle ; the brother of James : and so for the first part of the Title of the Epistle , The description of the Penman of it . The 2d part of the title or preface of the Epistle , viz. The parties to whom the Apostle writes .

The second part of the Title followeth ; which is the Description of those persons to whom he wrote ; which persons are described from a threefold priviledge : 1. They are sanctified by God the Father , 2. Preserved in Jesus Christ , 3. Called .

Of these in their order .

The first branch of this description , 1. is , They are sanctified by God the Father : Wherein I consider two Particulars : 1. The sort or kinde of the priviledge bestowed upon them , viz. Sanctification ; To them that are sanctified . 2. The Author therof , or by whom it was bestowed , By God the Father .

1. Of the kind of Priviledg , Sanctification . Of which I shall speak 1. By way of Explication of it . 1. By way of collecting Observations from it .

1. Of the Priviledge , Sanctification , by way of exposition .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To them that are sanctified . ] Beza speaks of two Copies that read it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and from thence the Vulgar Translation renders it Dilectis , This other reading , mentioned also by Ro. Steph. and Gagnaeus . To them that are beloved of God the Father : which manner of speech ( as Beza well notes ) is unusuall in Scripture , which speaketh of us being for and in Christ beloved of the Father : And Estius ( though a Papist ) acknowledgeth , that the former reading , Estius in loc. sanctified , is not onely more pure , but more sutable to the scope and drift of the Apostle , who by calling them sanctified , would deterr them from , and make them take heed of those unholy and impure Seducers against whom he was now about to write .

The word here used by the Apostle , admits of , and signifieth in Scripture severall kinds of Sanctification ; as

1. Sanctification by way of destination or separation : To this purpose the Greeks use the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Exod. 29.44 . 1 King . 9.3 . 2 Chro. 7.16 . Esa. 13.3 . i.e. when things are separated to an holy use : so the Lord sanctified the Sabboth day , by separating it from other dayes , and appointing it for the duties of his own Service : Thus also the Tabernacle , the Temple , the First-born were sanctified . Exod. 13.2 . God commandeth Moses to sanctifie all the First-born ; which he explains ver. 12. Thou shalt set apart unto the Lord all that openeth the matrix .

2. There is a sanctification by way of celebration , acknowledging , manifestation , declaration of the goodness of a thing : thus the creature sanctifieth the name of the Creator ; Isa 29.23 . They shall sanctifie my name , and sanctifie the holy One of Jacob.

3. Sanctification by way of fruition , comfortable use , and blessed enjoyment of the gifts of God : so 1 Cor. 7.14 . the unbeleeving husband is sanctified by the wife . and 1 Tim. 4.5 . Every creature of God is sanctified .

4. Sanctification by way of application , to apply a thing to such a holy use as God appointed : so we sanctifie the Sabboth , Exod. 20.8 . i.e. imploy it to the holy use for which God ordained it .

5. By exhibition , introduction , or bestowing actuall holinesse ; by putting holinesse really and properly into one : This the Creator only can do to his creature : this God doth by his Spirit , which is called the holy Ghost , and the Spirit of sanctification . 2 Thess. 2.13 . And thus man particularly is sanctified or made holy three wayes :

1. Of not holy negatively : Ex non sancto negativè . and so Christ as he was man was sanctified ; for there was a time when as Christ had not this holinesse in his humane nature ; when his humane nature was not .

2. Of not holy privatively : Ex non sancto privativè . and so man that had lost totally his holinesse , is made holy by regeneration or effectuall vocation .

3. Of lesse holy : and so Gods children are sanctified , Ex minus sancto . by being enabled to the exercise of an actuall mortifying of sin , and living in holinesse , with proceeding in both .

The sanctification here spoken of presupposeth the second , afterward in the word [ Called ] more particularly to be handled ; and intendeth the third , namely , the actuall exercise of the abolition of our naturall corruption , and the renovation of Gods image in us , begun in grace here , and perfected in glory hereafter .

So that this Sanctification stands 1. In an actuall putting off of corrupt qualities ; Ephes. 4.22 , 23 , 24. Col. 2 , 9 , 10. Rom. 6.2 . Gal. 2.20 . Gal. 5.24 . Rom. 6.8.5 . Gal. 6.14 . Col. 3.5 . Eph. 2.1 . 2 a putting on the new and sanctified . 1 A Buriall ; 2 a Resurrection . 1 A mortification of the old ; 2 a vivification of the new man . 1 One thing is destroy'd and pull'd down ; 2 Another set up . 1 A taking away of what is redundant ; 2 an addition of what is wanting . 1 The killing power of the Cross ; 2 the quickning power of the Resurrection of Christ .

1. Mortification of the old man is the first part of sanctification , wherby the strength , power , and tyranny of sin is weakened , and more and more abolish'd ; like John Baptist , it decreaseth ; like old folks in a house , who are going out of the world , and crowded out , as it were , by the younger , the heirs : The living of the old man is onely as a clog and eye-sore to the new .

This work of Mortification stands principally in these three acts , or degrees of acting : 1. An act of discerning . 2. Detesting . 3. Destroying sin , the souls enemy . Knowing causeth hatred ; and hatred puts us upon seeking the destruction of an enemy .

1. An act of discerning : Sin may hurt us when wee know it not ; but we not hate it unlesse we know it : Sin had deformity always , but we had not always eys to see it . It was Leah that lay by Jacob all night , but he discern'd her not till the morning . Sin is now discovered as it is , not as it is coloured over by Satan . Sin is uncomly onely to a renewed understanding : Nature never sets up a light to discover its own deformities . Of others its often said , They know not what they do : In understanding they are children , nay , brutes ; they see with Satans spectacles : But a renewed minde discerns between things that differ , looks upon the old bosom - favourite as a traytor : there are new apprehensions of the old man . The Apostle not without an emphasis speaks of those things wherof we are now ashamed ; now , not formerly : nay , heretofore sin was gloryed in : but now the soul sees its not onely unsafe , and its own death , but unsutable , and the death of Christ : It was striking at me ( saith a gracious heart , ) but Christ step'd between me and the blow : Herein standing sins great deformity , as that of drunkennesse in a mans wounds .

2. Detestation : The eye increaseth loathing . It cannot meet this ugly guest in any corner of the house , but the heart riseth against it ; this hatred of evill ( Psal. 97.10 . ) is more then of hell : it s a killing look that the soul doth cast upon every corruption . He that hateth his brother is a man-slayer ; he that hateth his lust is a sin-slayer : not he that hateth the sins or practices of his brother , but the person of his brother ; so , not he that hateth the effects and fruits of sin , but the nature of sin ; not he that hateth sin for hell , but as hell . Every evill , by how much the nearer 't is , by so much the more it s hated : An evill , as it is so to our estate , names , children , wife , life , soul , as impendent , adjacent , incumbent , inherent , admits of severall degrees of hatred : Sin is an inward , a soul-foe . Love turned into hatred becoms most bitter ; brethrens divisions are hardest to reconcile ; the souls old love is turned into new hatred ; the very ground sin treads upon is hated : There 's a kinde of hatred of ones self for sin ; every act that sin hath a hand in is hated , our very duties for sins intermixing with them ; and we are angry with our selves that we can hate it no more .

3. This hatred puts forth it self in labouring the destruction of sin . Love cannot be hid , neither can this hatred : The soul seeks the death of sin by these ways and helps .

1. By lamentation to the Lord , when going to him for strength with the Apostle , Oh wretched man that I am ! was there ever a soul so sin-pestred ! Ah , woe is me , Lord , that I am compell'd to be chain'd to this block ! Never did a slave in Egypt or Turkey so sigh under bondage , as a mortifying soul doth under corruption . The sorrows of others are outward , shallow , in the eye , the look ; but these are in the bottom of the soul , deep sorrows . It s true , a man may give a louder cry at the drawing of a tooth , then ever he did pining under the deepest consumption ; but yet the consumption , that is the harbinger of death , doth afflict him much more : and , though outward worldly grief , as for the death of a child , &c. may be more intense and expressive ; yet grief for sin is more deep , close , sticking , oppressive to the soul then all other sorrows : the soul of a saint , like a sword , may be melted , when the outward man , the scabbard , is whole .

2. The soul of a sin-subduer fights against sin with the Crosse of Christ , and makes the death of Christ the death of sin ; Ephes. 5.25 . 1. By depending on his death as the meritorious cause of sins subduing , of sanctification and cleansing . Christs purifying us being upon the condition of his suffering , 1 Cor. 6.20 . and so it urgeth God thus , Lord , hath not Christ laid down the price of the purchase ? why then is Satan in possession ? Is Satan bought out ? Lord , let him be cast out . 2. By taking a pattern from the death of Christ for the killing of sin , we being planted into the similitude of his death , Rom. 8.5 . sin it self hanging upon the crosse ( as it were ) when Christ died . Oh , ( saith a gracious heart ) that my corruptions may drink Vinegar , that they may be pierced , and naild , and never come down alive , but though they die lingeringly , yet certainly . Oh , that I might see their hands , feet , side , and every limb of the body of death bored , the head bowing , and the whole laid in the grave : the darknesse , error , and vanity of the understanding ; the sinfull quietnesse and unquietnesse of my conscience , the rebellion of my will , the disorder of my affections . 3. And especially , the soul makes use of the death of Christ as a motive or inducement to put it upon sin-killing : Ah , my sin is the knife ( saith the soul ) that is redded over in my Redeemer's blood : Ah , it pointed every thorn on his head , and nail in his hands and feet . Lord , Art thou a friend to Christ , and shall sin that kill'd him , live ? Thus a sin-mortifying heart brings sin neer to a dead Christ , whom faith seeth to fall a bleeding afresh upon the approach of sin ; and therfore it layes the death of Christ to the charge of sin . The crosse of Christ is sins terror , the souls armour : The bloud of Christ is old sures-be , ( as holy Bradford was wont to say ) to kill sin . As he died for sin , so must we to it ; as his flesh was dead , so must ours be , Our old man is crucified with him , Rom. 6.6 . It s not a Pope's hallowing a Crosse that can do it , Mr. D. Rogers Pr. Cat. but the power of Christ by a promise , which blesseth this Crosse to mortification .

3. The soul labours to kill sin by fruitfull enjoyment of Ordinances . It never goeth to pray , but it desires sin may have some wound , and points by prayer ( like the sick child ) to the place where its most pained . How doth it bemoan it self with Ephraim , and pour-forth the bloud of sin at the eys ? It thus also improves Baptism ; it looks upon it as a seal to Gods promise , that sin shall die : We being buried with Christ in baptism , that the Egyptians shall be drowned in the sea . It never heareth a Sermon , but ( as Joab dealt with Vrijah ) it labours to set its strongest corruption in the fore-front of the battell , that when Christ shoots his arrows , and draws his sword in the preaching of the Word , sin may be hit . An unsanctified person is angry with such preaching , and cannot endure the winde of a sermon should blow upon a lust .

4. By a right improving all administrations of providence : If God send any affliction , the sanctified soul concludes , that some corruption must go to the lions : If there arise any storms , presently it enquires for Jonah , and labours to cast him over-board : If God snatcheth away comforts ( as Joseph fled from his Mistris , ) presently a sin-mortifying heart saith , Lord , thou art righteous , my unclean heart was prone to be in love with them more then with Christ my true Husband : If God at any time hedg up her way with thorns , she reflects upon her own gadding after her impure Lovers : If her two eys ( Profits , Pleasures ) be put out and removed , a sin-mortifier will desire to pull down the house upon the Philistims ; and beareth every chastisement cheerfully , even death it self , that sin may but die too .

5. By consideration of the sweetnesse of spirituall life . Life is sweet ; and therfore what cost are men at , to be rid of diseases , to drive an Enemy out of the Country ! The soul thinks how happy it should be , could it walk with God , and be upright , and enjoy Christ , be rid of a Tyrant , and be governed by the laws of a Liege , the Lord Jesus . How heavie is Satans yoke to him who sees the beutie , and tasts the liberty of holy obedience ? A sick man confined to bed , how happy doth he think them that can walk abroad about their imployments ? Oh , ( saith a gracious heart ) how sweetly doth such a Christian pray ! how strictly doth he live ! how close is he in duty ! how fruitfull in conversing ! But I ( alass ! ) how feeble , how dead , how unable ! I am held under by a tyrant ; oh that I could be his death !

6. By recollecting its former folly in loving of sin : thinking thus ; Formerly I loved that which now I see would have murdered me : What a deal of pains , care , cost , time laid I out to satisfie my lusts ! oh that I could recall these follies as I recollect them : but since I cannot make them never to have been , I 'll labour to hinder them for time to come . Oh that my hatred might be greater then ever my love was to them . A soul that hath been mad upon sin , afterward is as vehement against it . This is the Apostles argument , As ye have yeelded your members servants to uncleannesse , Rom. 6.19 . 1 Pet. 4.3 . so now to righteousnesse : and The time past of our lives may suffice us to have wrought the will of the Gentiles .

7. By with-drawing those things that have been as fuell and fodder to corruption : Fire is put out as well by taking away wood , as casting on of water . A sin-mortifying heart forbears the using of that which it hath heretofore abused ; it knows that often Satan lieth in ambush behinde lawfull enjoyments . He that hath taken Physick in wine , afterward is ready to loath that very sort of wine in which his loathed medicine was given him ; he that hath been sin-sick , dreads those tentations in which Satan was wont to wrap sin up : he considers , that he that alway goeth as far as he may , sometime goeth farther then hee should : he feeds not without fear , Jude ver. 12. but trembles in every enjoyment , lest it may be an in-let to sin , and his own corruption get advantage by it ; he fears a snare under his very trencher , and poyson ( for his soul ) in every cup of wine ; especially , if he hath been formerly bitten therby . Whereas a carnall heart engulfs it self in occasions of sin ( if in themselves lawfull , ) sees no enemy , and therfore sets no watch : he makes provision for the flesh , Rom. 13. he cuts not off the food which relieveth his enemy : whereas a Sin-mortifier ( as an enemy that besiegeth a City ) hinders all the supplyes and support of lusts , that so he may make himself more yeeldable to holinesse .

8. By re-inforcing the fight after a foyl ; by gaining ground after a stumble , by doubling his guard after unwarinesse , strengthening the battell after a blow ; praying more earnestly , contending more strenuously , laying on more strongly after sin hath been too hard : thus Paul was the more earnest with God against sin ; he besought the Lord thrice after the messenger of Satan had buffetted him . 2 Cor. 12.8 .

9. By a holy vexation with the constant company , and troublesom presence of sin . Thus was holy Paul put upon opposing of sin : he complains , sin was always present with him , ( Rom. 7.21 . ) even when he would do good . And sin is call'd ( Heb. 12.1 . ) encompassing , easily besetting , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It dwells in us : It s a leprosie not ceasing till the wall be pull'd down , the house of our mortality dissolved ; it s as neer as the skin upon the back , bowels in the body ; it goeth along with a saint in every duty , Sabboth , Ordinances , like Pharaoh's frogs into the Kings chambers , pestering a Saint at every turn : the apprehension hereof puts the soul upon endeavouring sins ruine . The neerer an enemy is , the more hatefull he is ; the closer the conflict is , the quicker are the strokes , the fiercer the fight .

To conclude , A holy insulting and rejoycing in God follows , if at any time he hath given the soul victory , and any fore-skins and heads of these uncircumcised ; it blessing God ( as Panl , Rom. 7.21 . ) I thank God through Jesus Christ our Lord ; going about duty more cheerfully , and yet humbly : A man may read the good news of a victory in a Saints countenance . Doth he not say to Christ when some lust hath been smitten ( as Cushi to David ) I would that all the enemies of my Lord were as that one young man ? Lord , When will there be a perfect riddance of these vermin ? Oh , how sweet will heaven be , when I shall trample upon every Goliah , and see every Egyptian dead upon the shore ! when I shall have neither tear in my eye , nor lust in my soul !

This for the first thing in the nature of Sanctification , viz. Mortification .

2. The second follows , which is Vivification , wherby we live a new and spirituall life : The Scriptures proving it are abundant ; I live ( saith Paul , Gal. 2.20 . ) yet not I , but Christ liveth in me . If ye be risen with Christ , seek those things that are above , Col. 3.1 . The life of Jesus is made manifest in our mortall flesh , 2 Cor. 4.11 . As the death of Christ is the death of corruption ; so the same power of God by which he raised Christ from the dead , Eph. 1.20 . doth frame us to the life of Christs holinesse : Christ by the power of his Deity , wherby he raised himself , having derived spirituall life to all his members ( as life is derived from the head to the other members ) enableth them to manifest it accordingly . As Christ was raised up from death by the glory of the Father , even so we walk in newnesse of life , Rom. 6.4 . and ver. 11. Reckon ye your selves alive unto God through Jesus Christ . Eph. 2.10 . We are his workmanship , created in Christ Jesus to good works , which God hath before ordained that we should walk in them . Joh. 15.5 . He that abideth in me and I in him , the same bringeth forth much fruit .

These brief considerations may shew in what respects a sanctified person lives a new life , a life of holinesse .

1. A sanctified person liveth a holy life , in moving and acting from a principle of holy life . All vitall actions are from an inward principle : A body without a soul lives not , moves not naturally ; nor without an internall principle of spirituall life received from Christ doth any one live spiritually . The body of every living creature hath a heart , which is the forge of spirits and the fountain of heat : Joh. 3.9 . Jer. 32.40 . Jer. 31.33 . True holinesse proceeds from an implanted seed , the fear of God in the heart , the Law put into the inward man . Sanctity , unlesse Christ be in us , is but a fable : Gal. 2.20 . Rom. 6.11 . Joh. 15.5 . Gal. 4.19 . Col. 1.27 . Christ liveth in me , saith the Apostle : and so he speaks of living to God by Christ . Christ must abide in us ; he is formed and dwelleth in us . The actions of a sanctified person are from a vitall principle , the spirit within ; the holinesse of another is but from without , beginneth at his fingers ends ; he is drawn by outward inducements ; his motions are not the motions of a living creature , but like those of a clock , Duceris ut nervis alienis mobile lignum . Hor. Ser. l. 2. or some image , that move not from within , but from weights and plummets without ; when his weights are down , his work is done . A person spiritually enlightned , hath not onely Spiritum adstantem , but assistentem : should hee have all the incouragements of honour or profit from without , he could never do any thing cheerfully , but would ever be complaining , unlesse he enjoyed inward quicknings and enlivenings of heart in duty by the Spirit of Christ ; the supplyes of the Spirit .

2. A sanctified person lives a holy life , as in acting from , so according to a principle of holy life . Now his actings are according to his principle of holinesse ,

1. In regard of their kinde : they are of the same sort or nature with the principle of holinesse : Water in the stream is of the same nature with that in the fountan . He that is sanctified lives like himself , his regenerated self . A spirituall life produceth spirituall living , the seed of God puts forth it self in the fruits of godliness ; if he be a fig-tree , he bears no thistles ; the working of a Saint follows his being : The Vnderstanding acts in a sound , efficatious , Eph. 1.17 , 18. Col. 3.10 . Eph. 4.23 . operative , influentiall knowing both of God and our selves . The Conscience acts in a holy tendernesse and remorsefulnesse for sin , Psal. 16.7 . 2 Chr. 34.27 . and in a pious peaceablenesse and quietnesse , giving witnesse of a persons reconciliation to ( Rom. 5.1 . ) and walking with God sincerely . 2 Cor. 1.12 . This is our rejoycing , the testimony of a good conscience . The Memory retaining heavenly things as a treasury , Psal. 119.11 . repository , or spirituall store-house of the Word , an Ark for the two Tables . The Will acts by a plyable yeelding to God in all things , both to do what God enjoyns , and to undergo what God inflicts ; in both its flexible : Rom. 7.18 . Psal. 39.9 . It desires to please God in all things , though it find not alway to perform . The Affections act in a holy regularity and order ( being streams not dried up , but diverted : ) 1 Tim. 1.5 . Psal. 18.2 . Love is out of a pure heart , a spark flying upwards , set upon God principally , and that for himself ; set upon man for God , either because we see God in him , or desire we may . Psal. 139.25 Hatred . is now of those things that God hates , and that hate God . Joy is now spiritual in the Lord , in communion with him , in serving of him , though in tribulation . Sorrow is now for ours and others sin , and the sufferings of the Church , not for such poor things as worldly trifles ; the pearls of tears not being cast upon the dunghill . Our Desires are now set upon the presence and pleasing of God , pardon of sin , a soft heart , fruitfulnesse under the means , the prosperity of Sion , the appearance of Christ . Our Zeal is not now hot for our selves , and cold for God ; like fire well ordered , burneth for the service , not the consuming of the house . Hope is now lively and well grounded , not false and carnall . This spirituall acting , outwardly reacheth the body , making it a weapon of righteousnesse ; fire within , will break out : The whole body is the souls instrument , in all its members being obedient to effect good actions , according to the dictate of renewed Reason , and the command of sanctified Will : the Eye is ( as it were ) a watch-man , the Tongue a spokes-man , the Ear a disciple , the Arm a champion , the Leg a lackquey , all at the dispofall of God . If the wares of holinesse be in the Shop , those of the same kind will be on the Stall : the life of a Saint is a visible Sermon of sanctification ; he who hath his heart ordered aright hath his conversation ordered aright ; Psal. 50. the hand of the clock goeth according to the wheels : Out of the good treasury of the heart he brings forth good things : The body will be the interpreter of a gracious heart : the law is written in the heart , and commented upon in the life : a clean stomack sends forth a sweet breath . The matter of our actions shall be warranted by the word , Psal. 119.35 . Mic. 6.8 . Luk. 17.10 . Act. 4.19 . Psal. 32.2 . Psal. 112.1 . the manner humble , cheerfull , resolute , sincere . In a word , glory ends are propounded , and our workings ( if God require ) shall crosse our own interest , ease , profit : Tohave a good heart and a wicked life , is a walking contradiction . A sanctified person is not as Ephraim , a cake not turn'd , only baked on one side .

2. The actings of a sanctified person are conformable to his principle of Sanctification as that principle is extensive to , and puts upon all the wayes of holinesse , and as it is a seed of all the fruits of Sanctification : A sanctified person embraceth every holy duty , he fructifieth in every good work , Col. 1.10 . hath respect to every precept ; Ps. 119.6 , 128 esteems every precept concerning all things to be right : There 's a concatenation of all graces ; they are linked together in a divine league ; he hath not any grace , that wholly wants any : The instructions of the Law are copulative ; Jam. 2.10 . he that would seem to make conscience of keeping all the Commandments of God save one , Non est justa causatio cur praeferuntur aliqua , ubi facienda sunt omnia . Salv. de Pro. l. 3. observes none at all out of any obedience to God , who hath alike commanded all . A sanctified person preferrs not one Command before another , 1 Tim. 5.21 . his foot can endure to walk ( being sound ) in a stony as well as a sandy path : he will do , not many things , but all , even to the parting with Herodias , and the putting down the Calves as well as Baal ; he is not double-diligent in some matters , and negligent in others : he is neither maimed , to want any limb , nor a monster , one part excessively outstripping another .

3. The actings of a sanctified person are conformable to the principle of spirituall life as it is the same , a permanent , abiding principle ; not somtimes in us , and at other times quite gone from us , but at all times remaining in us . A sanctified person is holy in a continued course , he walks with God ; Psal. 119.112 . he applyes himself to keep the Commandments continually . He is not holy upon extraordinary occasions ; his duties are not like a misers feast , all at one time , nothing at another ; he is not holy by fits and pangs , upon a rainy day reading only , good in thundring and lightning , or in a storm at sea , moved passionatly with an affectionate sermon , trembling for the present , Acts 24.25 . and presently after following bribery . At the first coming on to profession seething hot , after a while luke-warm , at length key-cold ; slashing with Peter at the first , and shortly after flying , and denying . His infirmities and falls are but for a fit , but his holinesse is constant ; his goodnesse is not like the morning cloud , and early dew ; Hos. 6 4. not like the redness of blushing , but the ruddiness of complexion : his religion is not operative in company , silent in secret : he is not like water , that conforms it self to the shape of every thing into which its poured ; or like a picture that looks every way ; his religion leaves him not at the Church-doors , he retains his purity where-ever he lives : He hath a principle like a fountain in him , that supplyes him in the time of drought ; not like a plash of water , lick'd up with an hours heat of the Sun : The musick allures him not , the fournce affrights him not from God .

3. As the actings of a sanctified person are from , and according to a renewed principle of life , so are they for it : and that both in respect of preservation of life in himself , and also the propagation of it to others .

1. A sanctified person acts for his sanctified principle of spirituall life , in respect of preserving it in himself ; which he expresseth , 1. In shunning what-ever may prejudice and impair it , much more then a man doth avoid that which would shorten a naturall life , as sword , poyson , diseases , &c. that which parteth between God and the soul being more hurtfull , then that which parteth 'twixt soul and body . What shifts have some made to scramble from death , throwing estates into the sea , leaving them and sweetest relations , running thorow rivers , fire , & c. ? And have not holy men suffered more to keep from sin , which tends to spirituall death ? have they not left goods , lands , children ? have they not run thorow fire , water , nay , into them , even embracing death rather then death , temporall rather then spirituall ? A man would give all the world rather then lose one naturall life ; but a Christian would give a thousand lives rather then lose the life spirituall . Lord ( saith he ) I desire but to live , to keep Christ who is my life . Psal. 63.3 . Col. 3.4 . 2. In a prizing his food that upholds life : He loves what nourisheth him , delights in the Law of God , 1 Pet. 2.2 . Psal. 19.10 . hungreth after the sincere milk of the word , accounts it sweeter then the honey and the honey-comb , hath a most ardent affection to uncorrupted Truths , accounts a famine of the Word the sorest , esteems the bread of life the staff of life . When he was dead , he had no hunger , the Word was as food in a dead mans mouth , found no savour or entertainment : now , though God give him never so much of other supplyes , yet 't is a famine with him , if he have not bread ; like an infant-King , that preferrs the brest before his Crown : though he be rich in grace , yet he is poor in spirit ; he desireth grace , having the grace to desire : He never saith , I have enough ; truth of grace ever puts him upon growth . 3. A sanctified person labours to preserve his inward principle of life , In using the means that may recover him , Jer. 17.11 . Psal. 41.4 . when his life is endangered by sicknesse , desiring earnestly , that God would heal him ; embracing the sharpest administrations , the bitterest reproofs , taking down the most loathed pill , bearing the heaviest affliction , being willing to be cut , sawed , seared , so as to be saved . His great request is , that he may be whole , walk holily , that the pain and impotency of his disease , the filthinesse and hurtfulnesse thereof were both removed .

2. A sanctified person acts for his principle of spirituall life , In labouring to communicate it to others , as well as to preserve it in himself . The life of a spiritually quickned soul is generative of it self : All living creatures have a seminary for propagating of their kinde ; the spirit of life is fruitfull , endeavouring to derive it self from one to another . You never heard of a soul that loved to make a monopoly of Christ ; Grace may be imparted , not impaired . Samson , when he had found honey , gave his father and mother some with him : John 4. The woman of Samaria calls others to Christ , being called : How diffusive of Christ was blessed Paul ! ( like the wall which reflects upon the passenger , the Sun shining upon it : ) How sutable was that wish of his to a sanctified soul ; I would to God that thou , and all that hear me this day , were almost , and altogether such as I am , except these my bonds , Act. 26.29 . ? Every Christian labours to raise up seed to his elder brother : The great design of the soul is to set up Christ more in it self and others , to leaven others with grace ; and this gaining of souls is a Christians greatest covetousnesse .

This for the explication of the sort or kinde of their first priviledge , Sanctification . The Observations follow in the second place .

1. Obs. 1. Grace whereby we are changed , much excels grace whereby we are onely curb'd . The Sanctification wherewith the faithfull were said to be adorned , was such as cur'd sin , as well as cover'd it : not a sanctification that did abscondere , but abscindere ; not onely represse , but abolish corruption . Psal. 145. The former , restraining grace , is a fruit only of generall mercy over all Gods works , common to good and bad , binding the hand , leaving the heart free ; withholding only from some one , or few sins ; tying us now , and loosing us by and by ; intended for the good of humane society , doing no saving good to the receiver : In a word , onely inhibiting the exercise of corruption for a time , without any reall diminution of it ; as the Lions that spared Daniel were Lions still , and had their ravenous disposition still , as appeared by their devouring others , although God stop'd their mouthes for that time . But this sanctifying grace with which the faithfull are here adorned , as it springs from Gods speciall love in Christ , so it is proper to the Elect , worketh upon every part in some measure , body , soul , spirit , abhorrs every sin , holdeth out to the end , is intended for the salvation of the receiver ; it doth not only inhibit the exercise of corruption , but mortifieth , subdueth , diminisheth it , and works a reall change ; of a Lion making a Lamb , altering the naturall disposition of the soul , and making a new man in every part and faculty .

2. From the nature of this Sanctification , I note , Obs. 2. It changeth not the substance and faculties of soul and body , but onely the corruption and disorder , and sinfulnesse thereof : it rectifies , but destroyes not ; like the fire wherein the three children were , it consumes the bonds , not the garments ; it doth not slay Isaac , but onely the ram ; it breaks not the string , but tuneth it . The fall of man took not away his essence , but onely his holinesse ; so the raising of man destroyes not his being , but his unholy ill-being ; Grace beautifieth , not debaseth nature ; it repairs , not ruins it : It makes one a man indeed ; it tempereth and moderateth affections , not abolisheth them ; it doth not extinguish the fire , onely allay it that it may not burn the house : It doth not overthrow , but order thy love , hatred , sorrow , joy , both for measure and object : Thou mayst be merry now thou art sanctified , but not mad-merry ; thy rejoycing will now be in the Lord , elevated , not annihilated . They are mistaken , that think Sanctification unmans a man , that he must now alway be sad , and sowre , solitary ; that ( as they said of Mary ) a Christian looking toward heaven is alway gone out to weep ; no , there 's nothing destroy'd by sanctification , but that which would destroy us ; we may eat still , but not be gluttons ; drink , but not be drunken ; use recreation , but not be voluptuous ; trade , but not deceive : In a word , be men , but holy men .

3. The people of God even in this life are Saints : Obs. 3. perfectly indeed hereafter , but inchoatively here ; A childe hath the nature , though not the stature of a man . A Christian hath here as truly grace , though not so fully as in heaven ; Grace is glory in the bud ; this life is the infant-age of glory ; Aetas infantalis gloriae . Ye are sanctified , 1 Cor. 6. They who look upon sanctity as an accmplishment only for heaven , are never like to get thither : It s common to hear a reproved sinner give this answer , I am no Saint ; Were this an accusation , and not an excuse for his unholinesse , it might be admitted : but he is no Saint , nor desires to be one ; holinesse and holy ones are his scorn : These in this condition shall never see God ; heaven must be in us , before we be in heaven . Rev. 21.8 . Rev. 22.15 . Depart from me will be the doom of them that work iniquity ; Dogs shall be without . Ye who here cannot be merry without scoffing at purity , hereafter shall mourn for your want of purity : ye who account purity and sanctification inconsistent with nobleness , breeding , generosity , will see , that these were nothing without purity . That which is the beauty of heaven , the glory of angels , is it an ignominy upon earth , the shame of worms ? You are not too good for holinesse , but holiness for you . I confess , it s a great sin and shame , and should be a sorrow , that there are so many counterfeit , unsanctified saints , who have made sanctity so hatefull : but yet for thee by these to be scandalized at sanctity , is thine , as well as their wo. Let the Popes Kalendar only saint the dead , the Scripture requireth sanctity in the living .

4. Obs. 4. Holinesse cannot lie hid : Holy life is holily active ; if a living man hold his breath long , its death to him : Saul was no sooner converted , but he prayes , he breathes ; A regenerated person speaks to God as soon as he is born . If God be dishonoured , he speaks for God ; he cannot learn the wisdom of our times , to dissemble his Religion , to be still when God is struck at ; he must shew whose image and superscription he bears : wicked men proclaim their sin as Sodom , and he proclaims his grace ; and yet not that he may be seen , but that he may be serviceable . The Spirit of God is fire , winde , a river , it will bear away any opposition , rather then be kept in : the world thinks a saint is mad of suffering , when he appears for God ; they are mistaken , he is not desirous of it , but fearless of it when God requires ; he is neither profuse when he should spare , nor penurious when he should spend himself for God .

5. I note The great change that is wrought upon a person when God comes with sanctifying grace : Obs. 5. There 's no difference in the world greater , then between a man and his former self ; the world , and men of it , need not take it ill , that a Saint differs so much from them , he differs as much from himself : a sanctified person is utterly opposite to all hee was and did before , the stream is turn'd ; hee sees now , he was blind before ; he loves that which formerly he loathed , he loathes that which formerly he loved ; he unlives his former life , he picks it out ( as it were ) stitch by stitch : The wicked ( 1 Pet. 4.4 . ) are said to think the course of sanctified persons strange ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word is , they are like men in a strange Country , that see strange sights , which before they were altogether unacquainted with : Oh the power of grace ! a Lion is now a Lamb , a Goat is now a Sheep , a Raven is now a Dove ; and which is more , a Sinner is now a Saint : he that before rush'd into sin , now trembles at it ; he that before persecuted holiness , now preacheth it . They in the Gospel hardly knew the man that had sight restored to him , but said , he was like the blinde man : John 9. Did the alone recovery of sight make such a difference in him from what he was formerly ? what a difference is wrought then by grace , which makes not onely a new eye , but a new tongue , ear , hand , heart , life ?

6. Obs. 6. The holinesse of a sanctified person is not purely negative ; It stands not altogether in labouring not to sin : It s not enough for the tree that escapeth the ax , not to bring forth bad , unless it also bring forth good fruit : nor is it sufficient for the sanctified soul to put off filthy , unless it put on beautifull garments . The old man must be put off , and the new put on : we are not content with half happinesse , why should we be with half holinesse ? The holiness of the most is not to be as bad as the worst ; few labour to be as good as the best . Men love to be compleat in every thing but that which deserves exactnesse . We must not cut off the garment of holiness at the midst : Our eternall happiness shall not onely stand in being out of hell , but in being in the fruition of heaven : we must not mete to God one measure , and expect from him another .

7. Obs. 7. Sanctification admits no coalition , agreement between the new and the old man : This later is abolish'd , as the former is introduced . Col. 3.10 . The new man is not put upon the old , Eph. 4.24 . ( as somtime new garments are put upon old ) but in the room of them . In sanctification there 's no sewing of a new peece to an old garment , which alway doth but make the rent the wider . It s one thing for sin to be , another thing to be allowed ; one thing for sin to be in us , another thing for us to be in sin . Sin is a Saints burden , a thorn in his eye , not a crown on his head ; it s his daily task to weaken and impair it : if he cannot fully conquer , yet he faithfully contends . Sin and holiness are like a pair of balances , when the one goeth up , the other must needs go down : Christ knows no co-partners in Government , he will not drink of a fountain where Satan puts his feet ; Nescit de turbato fonte amicus bibere . Bern. his Church is a Garden enclosed , open only to heaven , shut on every side . The faithfull have a broken , not a divided heart .

8. Obs. 8. As a sanctified person allows no mixtures with grace , so he puts no limits to grace : he desires that the grace he hath should be perfect as well as pure , and as he loves that no part of him should be defiled , so , that none should be destitute ; he is sanctified throughout ; he perfects holinesse in the fear of God , 2 Cor. 7.1 . A Saints complaints of his wants and deficiences rather prove him covetous , then poor ; his strong appetite rather speaks him healthfull , then empty ; his desires of cloathing , rather growing , then naked : he desires that the Dominions of Christ may be as large , as ever were those of Sin , even extending to the whole man . He is not like an upstart Gallant , who , unable to furnish himself with new attire for every part , is new and adorned in some parts , and uncomely in all the rest : he labours for furniture for every room , to see whole Christ formed , to have graces for every faculty . There 's no grace he sees in another , but he wisheth he had it too ; he never thinks he hath lived enough , or done enough for God ; he never thinks his work done while he is on this side heaven . Who ever was the man that so throughly mortified sin , as to leave no life in it ? who ever had such a degree of spirituall life , as not to want a further increase ? Thy sword must never be thrown away while so many enemies remain . The means of preserving a holy life must never cease , till grace be consummate in glory . He that hath holiness enough , never had any . Sanctified persons are alwayes adding to grace , and taking away from sin . Sanctification is a progressive work . The least Saint hath grace enough to be thankfull , the greatest not enough to be idle . To negelect the helps of sanctification never was a Scripture sign of sanctity : to live above Ordinances , is to live below a Saint . Abstinence from spirituall food is so far from proving a strong Christian , that it proves but a sick Christian at the best . He who gives over , never truly began ; he who goeth not forward , goeth backward . Till the flame be out , we must never cease crying for water ; till sin be quite extinguish'd , we must ply the blood of Christ . How short do the best come of their duty , of what God doth , and they should desire ?

9. Out-side , Obs. 9. superstitious Mortification is but a shadow of the true . Penance , Fasts , Starvings of the body , Abstinence from Marriage , are not blessed to kill sin ; they have no blood in them ; Sin and Satan fear no such holy-water : It s the death of Christ that must be the death of sin : the mortifying or macerating of the carcass , is but the carcass of the duty ; there 's more labour required to let the blood out of our corruptions , then out of our bodies . A child of God takes more pains with his heart in a day , then a Papist with his skin in a yeer ; the one indeed whips himself , but the other denyes himself ; the one scratcheth his skin , the other puls out his right eye ; the one afflicts the flesh , the other the soul ; the one somthing without himself , the other his very self .

10. Obs. 10. I note , The Lord esteems of his people by the better part ; their bent and strain , not their defects . They are here called sanctified : but alass , how imperfect is their Sanctification ! Yet their Father looks upon them as they would be , not as they are or do : Not I ( saith the Apostle , Rom. 7. ) but sin that dwelleth in me . Corn full of weeds we call corn : Christ loves what he seeth of himself , in the midst of much more he sees of us ; he casteth not away the honey because of the honey-comb ; he spyeth a grain of grace in a heap of corruption ; he considers what we aim to be now , and what we are to be hereafter , more then what we are now . The owner of an Ort-yard , that knows the goodness of every tree in it , although a tree which is of a good kinde hath fruit upon it which for the present is green , and as hard as a stick , yet he will say , This is an excellent apple , &c. considering what it will be when ripe , and what its kinde is to be .

11. Obs. 11. How causelesly doth the world complain of those that are truly sanctified ! The contentions of a Saint are most with himself ; the destructions he makes are bloodlesse ; if after any blood he thirsteth , 't is that of a lust ; the tyrants he brings to punishment are those in the soul : Were all his enemies in the world overthrown , and those in the heart spared , those Mordecaies still in the gate , what would all avail him ? Men have little reason to blame sanctity for distracting of the times ; there 's more reason to blame the want of it . If a good man carryeth himself turbulently , 't is because hee is no better , not because he is good : He is , or should be at peace with every thing but sin ; If he shuns any company , 't is not for hatred of the person , but the plague-sone : if he reproves , Duplici sub specie divinus Spiritus se mundo ostendit , Columbinâ & igneâ , quia omnes quos im plet , & Columbae simplicitate mansuctos , & igne Zeli ardentes exhibet . Greg. z. p. past . cap. 11. Moses causam populi apud Deum precibus , causam Dei apud populum gladiis allegavit . Greg. Charitas piè solet saevire , patienter novit irasci , humiliter indignari . Bern. Ep. 2. ad Fulc . Molcstus est Medicus furenti phrenetico , & pater indisciplinato filio ; ille ligando , iste caedendo , sed ambo diligendo . Aug. Ep. 1. ad Bon. he wounds not destructively , but medicinally : His greatest heats are pious , God is in his flame ; his very anger is patient , his indignation humble ; he participates of the Dove , as well as of the fiery tongues , as the Spirit that fils him had both shapes . Doth he reprove sharply and openly ; he prayes for thee secretly . A Saint , when he acts like himself , is alway doing good , diffusive of holinesse , a benefactor to the age wherein he lives , a conduit-pipe of blessings to a whole Kingdom . If his endeavouring to make thee holy , make thee hate him , he will be hated still .

This for the Explication of , and Observations from the kinde of their first Priviledge , Sanctification .

The handling of the Author thereof [ God the Father ] followeth .

And of this also 1. By way of Explication . 2. By way of collecting Observations .

1. I shall briefly explain two particulars . 1. How they are said to be sanctified by God . 2. How by God the Father .

1. How by God . 1. Not transferendo Essentiam , 1. Eph. 2.10 . Acts 5.31 . 1 Thess. 5.23 . Heb. 12.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . by transferring his Essence unto them ; but operando gratiam , by way of operation and working holinesse in them ; not by bestowing his Deity upon them , but by setting up the divine nature in them , ( 2 Pet. 1.4 . ) as fire warms by its vertue and operation .

2. God was the Author of their Sanctification , not excludendo media , as if he made not use of the Ministry of the Gospel for the accomplishing therof . The Word cannot sanctifie without him ; and ordinarily he will not sanctifie without it : he sanctifies by the Word , Joh. 17.17 . enlivening and actuating it , making it his power to salvation , bestowing upon it an enlightning power , to discover our misery and deformity by reason of unholinesse , as also to discover the beauty of holinesse , and the happiness laid up for holy ones : bestowing also upon it an inclining power , to bow us to the imbracing and obeing of his holy will , the pattern of all holiness .

2. From God we have our sanctification , not by traduction from our parents . Grace is not of an equall extent to Nature ; Grace is not native , but donative ; not by generation , but by regeneration ; it s from the Father of spirits , not fathers of our flesh : Who can bring a clean thing out of filthinesse ? The new birth is not of blood , nor the will of the flesh , nor of man , Joh. 1.13 . The purest seed-corn brings forth the stalk , the husk , and chaff ; and the holiest men have a posterity with a nature covered over with corruption .

4. God sanctifies so , as the first infusion of the habit of Grace is without the active concurrence of any abilities of our corrupted nature to the acquiring of grace in the heart , the plantation of grace in us being purely supernaturall . Gods manner of working is altogether divine , beyond the power , and without the help of any thing in man ( only he being a rationall creature , is a subject capable of grace , and therby in the work of sanctification hath a passive concurrence : ) for of our selves we are not sufficient to think a good thought , but our sufficiency is of God : He worketh in us both to will and to do : We are dead in trespasses and sins , &c. New begotten , new created , &c. Grace is an habituall quality , meerly infused by divine vertue , not issuing out of any inward force of humane abilities , howsoever strained up to the highest pitch of their naturall perfection : All civility , sweetness of nature , ingenuity of education , learning , good company , restraint by laws , with all moral Vertues , with their joynt force , cannot quicken our souls to the least true motion of a spirituall life .

5. God sanctifies so , as that in the practice of sanctification man doth actually concurr with God : for , being sanctified , and inwardly enabled in his faculties by spirituall life put into them , he moves himself in his actions of grace , although even in these actions he cannot work alone , he being onely a fellow-worker with the Spirit of God ( not in equality , but ) in subordination to him . Neverthelesse , though these actions be performed by the speciall assistance of the Spirit , yet in regard man is the next agent , they are properly said to be mans actions .

2. God the Father sanctifies . And yet , Eph. 5.26 . 1 Cor. 1.30 . Christ is said to sanctifie , and to be Sanctification ; and most frequently the holy Ghost is said to sanctifie ; Gal. 5.22 . Ephes. 5.9 . Gal. 5.17 . Grace being called the fruits of the spirit , the whole work of Sanctification stiled by the name of spirit ▪ and the Scripture expresly speaks us sanctified by the Spirit ; and the holy Ghost is called the Spirit of Sanctification . Yet when the Scripture saith we are sanctified by God the Father , it doth not contradict it self .

For the explication whereof I shall briefly set down this Distinction , and these Conclusions .

All the Attributes of God are either 1. Essentiall ; Dist. which are the very divine Essence , and pertaining to the very nature of God , as to be a Spirit , omniscient , eternall , true , good , powerful , mercifull , &c.

Or , 2. Relative : And that , either 1. Inwardly , to the Persons within themselves ; as for the Father to beget , the Son to be begotten , the holy Ghost to proceed from Father and Son . Or , 2. Outwardly : And that either 1. to the creatures , as to create , sustain , &c. or , 2. to the Church , as to redeem and sanctifie , &c.

The Attributes that appertain to the Nature or Essence of God , are common to the three Persons , as to be a Spirit , Concl. 1. omniscient , eternall , &c.

The Attributes or properties that inwardly belong to the Persons among themselves , Concl. 2. are peculiar and proper to each of them , both in regard of order of being and working : The Father hath his being from Himself alone , the Son hath his being from the Father alone , the holy Ghosi hath his being from them both , The Father alone begetteth , the Son is alone begotten ; the holy Ghost doth proceed from the Father and the Son .

All works externall , Concl. 3. and in reference to the creatures , as to create , to govern , to redeem , to sanctifie , &c. are , in respect of the things wrought , equally common to the three Persons of the Trinity ; who , as they are all one in Nature and Will , so must they be in operation , all of them working one and the same thing together . John 5.17 , 19. Most true is that of Christ , Whatsoever things the Father doth , these also doth the Son ; the like may be said of the holy Ghost : so that we are sanctified by Father , Son , and holy Ghost ; there being the same power and will of all three : and in works externall , and in respect of the creature , when onely one Person or two are named , the whole Trinity is to be understood .

Though the works of three Persons toward the creature , Concl. 4. world , or Church , in regard of the thing wrought , are common to all the three ; yet in respect of the manner of working , there is distinction of Persons that work ; for the Father works through the Son , by the holy Ghost : The Father works from none , the Son from the Father , the holy Ghost from both , Joh. 5.19 . & 8.28 . & 16.13 . ( there being the same order of working in the Trinity , that there is of existing : ) the Father works by the Son and the holy Ghost , sending them , and not sent by them ; the Son works by the holy Ghost , sending him from the Father into the hearts of beleevers , and is not sent by him , but by the Eather : the holy Ghost works , and is sent from the Father and the Son , not from himself . The works therfore of the Trinity are considerable , either absolutely , or in regard of the works wrought , and so they are the works of the whole Trinity in common : Or relatively , when we consider in what order the Persons work , which Person works immediately , which by another . And so the Persons are distinguish'd in their works .

This considered , Jude in ascribing Sanctification to God the Father , is easily reconciled to those that ascribe it to God the holy Ghost , and the Son ; these last named persons being by Jude included in the working of sanctification , and only the order of working of the blessed Trinity noted . The Father sanctifying through the Son , by the holy Ghost ; the Father sanctifying by sending the Son to merit , and giving his Spirit to work ; the Son , by meriting ; the holy Ghost by working our sanctification , and immediately sanctifying us ; in which respect he hath the title of holy , and Sanctification most commonly exprest as his work .

This for the Explication of the second particular in the first priviledge of the faithfull to whom Jude wrote , viz. The Author of their sanctification , God the Father .

Secondly , the Observations follow .

1. Even our holinesse administers matter of humility : Obs. 1. Our very graces should humble us as well as our sins ; as these later because they are ours , so the former because they are none of ours . Sanctity is adventitious to Nature : Heretofore holinesse was naturall , and sin was accidentall ; now sin is naturall , and holinesse accidentall : when God made any of us his garden , he took us out of Satans waste ; we are not born Saints : the best , before sanctification , are bad , and by nature not differing from the worst ; the members that God accepts to be weapons of righteousnesse , were before blunted in Satans service ; when God sanctifieth us , he melteth idols , and makes of them vessels for his own use . Before any becomes as an Israelites wife , he is as a captive , unpared , unwash'd , unshaven . Sanctification is a great blessing ; but was this web woven out of thine own bowels ? the best thou didst bring to thine own sanctification , was a passive receptivenesse of it , which the very worst of heathens partake of in common with thee , having a humane nature , a rationall soul ; and was there not with that , a corrupt principle of opposition to God , and all the workings of God ? was not God long striving with a cross-grain'd heart ? how many denyals had God before he did win thee to himself ? How far was the iron gate of thy heart from opening of its own accord ? and if he had not wrought like a God , omnipotently , and with the same power wherewith Christ was raised , Eph. 1.19 , 20. had thy resistence been ever subdued ? and when the being of grace was bestowed , from whence had thy grace at any time its acting ? Didst thou ever write one letter without Gods guiding thy hand ? didst thou ever shed one penitentiall tear till God unstop'd thy spouts , smote thy rock , and melted thy heart ? didst thou hunger after Christ , till God who gave the food gave the stomack also ? Was ever tentation resisted , grace quickned , corruption mortified , holy resolution strengthened , power ( either to do or will ) received from any but from God ? Doth not every grace , the whole frame of sanctification depend upon God , as the stream on the fountain , the beam on the Sun ? when he withdraws his influence , how dead is thy heart in every holy performance ? onely when he speaks the word effectually , bidding thee go , thou goest ; and do this or that , thou dost it .

2. Obs. 2. The reason why all graces of a sanctified person are for God : they are from him . Gods bounty is their fountain , and Gods glory must be their center : He planted the Vineyard , and therefore he must drink the wine : We are his wormanship , and therefore we must be his workmen . All our pleasant fruits must be laid up and out for our well-beloved . All things ( but particularly our graces ) are from him , and for him : we can never give him more or other then his own , when we give all we can . The streames will rise as high as the fountain head ; and so should our graces ascend as high in duty as he who gave them ? Where should God have service , if a sanctified person denyes it ?

3. Obs. 3. From this Author of Sanctification , I note t s excellency and worth . It s a rare work certainly , that hath such a workman ; a beauteous structure that hath such a builder : What is a man to be desired for , but his sanctification ? if we see a beauty on that body which hath a soul ; how much more on that soul that hath the reflexion of God himself upon it ? Every Saint is a woodden casket fill'd with pearls . The Kings daughter is all glorius within . Love Jesus Christ in his worky-day clothes , admire him in his Saints ; though they be black , yet they are comely : Did the people of God but contemplate one anothers graces , could there be that reproaching , scorn and contempt cast upon one another that there is ? Certainly , their ignorance of their true excellency makes them enemies : they strike one another in the dark .

4. Obs. 4. Great must be the love that God bears to Sanctification : It s a work of his own framing , a gift of his own bestowing . God saw that the work of the first creation was very good ; much more that of the second . Wonder no more that the faithfull are call'd his garden , his Jewels , his Treasure , his Temple , his Portion : God hath two heavens , and the sanctified soul is the lesser . How doth he accept of Saints even in their imperfections , delight in their performances , pity them in their troubles , take care of them in dangers ? He that hath given his Son for them , promised heaven to them , and sent his Spirit into them , what can he deny them ? Jesus Christ never admired any thing but grace when he was upon the earth : the buildings of the Temple he contemned , in comparison of the faith of a poor trembling woman . Certainly , the people of God should not sleight those graces in themselves , that God doth so value ; as they do , when they acknowledge not the holinesse that God hath bestowed upon them : Shall they make orts of those delicates that Jesus Christ accounts an excellent banquet ?

5. The love of God is expressive , Obs. 5. really and effectually in us , and upon us , even in sanctifying us . Creatures , when they love , will not put off one another with bare words , of bidding be clothed , sed , &c. much lesse doth God : If there be love in his heart , there will be bounty in his hand . Thou sayst that God is mercifull , and loves thee ; why , what did he ever do for thee , work in thee ? hath he changed thy nature , mortified thy lusts , beautified thy heart with holinesse ? Where God loves , be affords love-tokens ; and such are onely his soul-enriching graces . No man knows love or hatred by what he sees before him , but by what he findes in him : If our heart moves toward God , certainly his goeth out toward us ; the shadow upon the Dyall moves according to the motion of the Sun in the Heaven .

6. Obs. 6. We are to repair in our wants of Sanctification to God for supply : He is the God of grace ; The Lord will give grace and glory . He hath the key of the womb , the grave , the heavens , but chiefly of the heart . He that sitteth in heaven can onely teach and touch the heart . How feeble a thing and unable is man ( whether thy self , or the Minister ) to do this ? He hath the windes in his own keeping , and till he send them out of his treasury , how necessarily must thy soul lye wind-bound ? Whither shouldst thou goe but to him ? and how canst thou go but by him ? The means of grace are to be used in obedience to him , Parum prodest Lectio , quam non illuminat Oratio . not in dependancy upon them : A golden key cannot open without him , and a woodden can open with him . Man may ( with the Prophets servant ) lay the staff upon the fore-head , but God must give life . How many fat and rich Ordinances have been devoured , the soul after all remaining as lean as before , for want of seeking God aright for a blessing ?

7. Obs. 7. I observe , How carefull we should be to maintain that which God hath set up in us , and how fearfull lest it should be pul'd down by Satan . Christ destroys the works of the Divel , and Satan labours to oppose the work of Christ . Every plant indeed that God hath not planted , is to be pluck'd up : but the plants that Gods own hand hath planted are to be nourished . What God hath joyned together none should separate ; Grace and the Soul are of Gods joyning together . Who laments not the destruction of mans workmanship , the overthrow and demolishing of beutifull buildings , the rooting up of corn-field and pleasant gardens by Swine ? But what are these to the destructions made by sin in the hearts and lives of people ? Who can give way to sin , but it must be with a sinfull patience ? Keep thy heart with all diligence : Pro. 4.23 . the best endowment is to be most carefully preserved . Who loves not to keep his body healthfull ? and yet who regards the keeping of his soul holy ? The whole Trinity of Persons adorn the heart with holinesse ; every of them is to have a corner in it , nay , the whole . Let not Satan have wells which he never digg'd , inhabit houses which he never built . If the Philistims tread not on the threshold on which Dagon fell , let not Satan lodg in the heart that God fanctifieth .

This for the first Branch considerable in the description of the parties to whom the Apostle wrote : Sanctified by God the Father .

The second follows ; Preserved in Christ Jesus . The second branch of the description of the faithful to whom Jude wrote .

Wherein I consider two particulars : 1. A priviledge or enjoyment received , viz. Preservation : [ Preserved , &c. 2. The means or way of enjoying it : and that was , In Christ Jesus . Of both these briefly .

1. The Priviledge bestowed is Preservation , To them that are preserved , &c. In the handling whereof I shall briefly give , 1. The Explication of it . 2. The Observations from it .

1. For the Explication . The word used by the Apostle is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifies , solicitously to be kept , as a thing lest it be lost , or taken away by others . 1 Joh. 5.18 . it s spoken of a regenerate persons keeping himself from being touch'd by the wicked one : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , keepeth himself as with watch and ward ; gardeth himself so accurately , as he that watcheth a prisoner for fear of his escape . So Act. 4.3 . it s said , the Apostles were put ( by the Priests ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in hold . So Act. 5.18 . they put them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in prison . And of these preserved ones it s said , They are kept by the power of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; kept as a Town is kept with a garison from the enemies : praesidio circumvallati , Conservati , nè decepti à seductoribus , pereant . Estius in loc. incircled with a military strength : so are these Saints preserved by Christ , lest being deceived by Seducers , they should perish .

This preservation of the Godly is three-fold . 1. Temporall , and of the Body . 2. Spirituall , chiefly of the Soul . 3. Eternall , of both in heaven .

1. The first , though it be not here intended ( as indeed , being frequently denyed to the faithfull ) yet it s often in Scripture bestōwed upon them , and that severall wayes : sometimes when their enemies want means to effect their desires upon them , 2 Sam. 8.2 . 1 Sam. 24.27 . Judg. 7.22 . 2 Sam. 17.16 . though they have poyson ; yet no power , no arms or instruments of force ; or when the enemies of the Church have outward strengths and forces , but are diverted another way , by reason of enemies coming against them from an other place ; or when the enemies spend their hatred and forces upon one another ; or when their forces are by the providence of God timely discovered , so that the people of God taking refuge in some place of security , strength , or distance , the enemy cannot at all come at them ; or when there is such a curb of restraint put upon the spirits of enemies , as , though they finde them , and have them in their hand , yet they shall not be able to put forth their inward poyson against them ; Dan. 3.26 . thus even the naturall force of fire , seas , beasts shall be bridled up , when God will , from hurting his people ; 2 King . 7.6 . or when the enemes of the Church are discomfited , either by their own preposterous fear or oversight , Judg. 5.20 . or the instrumentalnesse of the senselesse creatures against them , or the puissance of the Churches forces , not onely spirituall , 2 Sam. 17.23 . but even visible and worldly ; or when the faithfull being taken , are delivered out of their hand by making escape ; Gen. 33. or when God makes an enemy of his Church to be his own destroyer , to twist and use his own halter ; or when God enclines the hearts and dispositions of the haters of his people to pity , tender and favour them , though they be far from love to their grace : or when God works a really sanctifying change upon their hearts , Act. 16.31 . making them to wash the stripes , and lick the wounds whole which they have made ; or when God takes his people out of this life from the evill to come , housing his flock against a storm , taking down his ornaments when he purposeth to destroy the house ; and this he ordinarily doth by a natural death , though he can translate his people , and take body and soul immediatly into heaven , as in the case of Elijah .

2. But principally , the care of God is in this life expressed toward his people in spirituall preservation : This spirituall preservation of beleevers in this life , is , 1. From punishment : The curse of the Law , the wrath of God . Gal. 3.13 . Not from the Law of God as giving precepts , but as being a Covenant ( Rom. 6.14 . 1 Tim. 1.9 . ) exacting perfect obedience , and condemning for a not perfect performance : From the terrour of the law , forcing for fear of punishment , as bondslaves by the whip , Rom. 8.15 . the people of God being made a voluntary people , Psal. 110.3 . and worshipping God without servile fear . The faithfull also are preserved from the guilt and condemning power of sin , Eph. 1.7 . 2 Cor. 5.19 . God not imputing their trespasses : Preserved from the curse of all externall punishments , as they are the effects of vengeance . Sin may be , and may not be in the godly ; it is in them by habitation , not by dominion : so punishments are on them , and are not on them ; on them as sensible pains , on them as castigations to better them ; on them as consequents of sin , and Gods expression of his dislike of sin ; not on them as curses not on them to satisfie wrath : The wrath of God lies not upon them , when the hand of God lies upon them : Every affliction is medicina , not laniena ; sent to kill sin , not the man : the edge , the soul , the sting , the malignity of every trouble is removed , so that it hath little more then the notion of a misery . Gods people are not delivered from evils as oppressive to nature , but as satisfactory to Justice : whatsoever they suffer , though it be death it self , they may say , Christ hath laboured , John 4. and we enter into his labours ; he hath born the heaviest end , death lost its sting in his side . There 's honey in the carcasse of this lion ; this Serpent is but a gentle rod being in his hand .

2. This spirituall preservation of beleevers is from Sin , and in the state of holinesse ; their grace being preserved , and the image of God never totally obliterated in them : God preserving the jewel , oft , when not the casket ; a mans self , his soul , though not his carcasse ; and from that which is the greatest enemy and evill , sin , so oft in Scripture call'd the evill , John 17.15 . Mat. 5.37 . and that which makes the very Divel himself both to be , and to be called the evil One , he both having most , and dispersing most of that evil ; the world to be call'd an evill world ; Luk. 6.45 . 1 Joh. 5.18 . Gal. 1.4 . and men , evill men . And so this priviledge of preservation from sin , and in the state of holiness , aptly follows Sanctification ; the elect being not onely made holy , but kept holy . Hence we read of him that is able to keep us from falling ; Jude 24. of Christ praying that his disciples should be ( though not taken out of the world , yet ) kept from the evil , Joh. 17.15 . the world kept out of them , though not they out of the world : of the faithfull , their being kept by the power of God through faith unto salvation , 1 Pet. 1.5 . Of the evill one's not touching him that is born of God , 1 John 5.18 . and of his not sinning ; of Gods delivering of Paul from every evill work ; 2 Tim. 4.18 . of preserving blamelesse to the coming of Christ ; of finishing the good work begun unto the day of Christ , Eph. 1.6 . All which places intend this spirituall preservation mentioned by Jude , which is that gift of God whereby the elect , being united to Christ by his Spirit and faith , continue in him , and can never totally and finally fall from holinesse .

Sundry wayes doth God preserve from sin , and in holinesse : 1. Somtime by keeping his people from the very outward tentation to sin , if he sees it would be too hard for them ; often dealing with his servants , as the people did with David , 2 Sam. 21.17 . who would not let him go down to battell , lest the light of Israel should have been put out : as Gideon dealt with his souldiers , suffering not the fearfull to go to fight : Judg. 7.3 . as we use to keep in a candle in a windy night , putting it into a lanthorn . 2. Sometime by making them conquerors even for the present , over the tentation ; he strengthens them so with his Spirit , as that they break the strongest cords ( with Samson , ) bearing away the very gates of the City , and overthrowing whole troops of tentations : Gen. 39. Thus was Joseph preserved ( as Chrysostom expresseth it ) in a fiery fournace , even when it was heated seven times hotter then ordinary ; the power of God being put forth therein , more then in preserving the three children : Thus were the blessed martyrs preserved from sin ; we read in that holy Martyrologie , Heb. 11 , 35. they were tortured , not accepting deliverance . How many have overcome fire with fire ; the fiery flame with love to Christ hotter then fire ? their holy resolution rising the higher , the more opposition they had , as a flood that meets with an obstacle ; or as a ball , the harder it is thrown against the ground , the higher it mounts in the rebound . 3. Alway God so preserves his Saints from sinning , Luk. 22.32 . that they sin not finally , they sin not away all their holinesse ; their faith fails not ; ther 's somthing in them that sins not , the seed of God , a grain of mustard-seed , a principle of holinesse , which , Gratia nec totaliter intermittitur , nec finaliter amittitur . as it opposeth , so it will overcome their distempers ; as a fountain works out its muddinesse when dirt is thrown into it ; as life in a man , his diseases . A Saint is not delivered fully from the being of sin , but from the totall prevalency of it , from finall Apostacy ; so that his soul still continues in the state of grace , and hath the life of holiness , for the essence , though not alway in the same degrees : he may aliquo modo recedere , non penitus excidere : Grace may be abated , not altogether abolish'd : he may peccare , Actus omittitur , habitus non amittitur : actio pervertitur , fides non subvertitur ; concutitur , non excutitur ; defluit fructus , latet succus : jus ad Regnum amittunt demeritoriè , non effectivè . Pr.l. Effectus justificationis suspenditur , at status justificationis non dissolvitur , Suffr . Br. p. 187. Secundùm quasdam virtutes , spiritus recessurus venit , & venturus recedit . Gr. Mor. l. 2. c. 42. not perire ; sin , but not to death ; intermit the actings of of grace , not lose the habit . Faith may be shaken in , not out of the soul ; the fruit may fall off , but the sap not totally dry up . 'T is true , Grace in it self considered , as a creature , might totally fail ; our permanency is not respectu rei , but Dei ; not from our being holy , but from our being kept holy . We are kept by the power of God , and if so , it will be to salvation . Notwithstanding the power of sin in us , and the power of Satan without us ; the frowns and the smiles of the world , the musick and the fournace , the Winde and the Sun , the tide of nature , and the winde of example , holinesse , though in the least degree , shall never be lost to be of no degree . Satan doth soli perseverantiae insidiari , he only aims to take away grace ; he would never care to take away gold , or names , or comforts , &c. if it were not to make us sin . He that offers to give these things to make us sin , would not snatch them from us but for that end . God was not delighted that Job should be tormented , but that his grace should be tryed ; nor Satan so much that Job should be tormented , as that his grace should be destroyed : But though he winnow never so violently , Luk. 22.23 . he shall winnow never out all our grace . All the power of hell shall never prevail against the God of heaven .

The immutable eternall decree of God is the foundation of perseverance . Isa. 46.10 . Now the counsel of God shall stand , The elect cannot be deceived , Matt. 24.24 . The impossibility of seduction is grounded upon the stability of election : the foundation of God abideth sure , 2 Tim. 2.19 . it can never be moved out of its place . The purpose of God according to election must stand , Rom. 9.11 . Of all that God hath given Christ ( by election ) he will lose nothing , John 6.39 .

And that Preservation flowes from the decree of Election , Quod datur ex efficaci intentione infallibiliter servandi illam personam cui donatur , illud ex decreto dilectionis dimanare manifestum est . Suffr . Br. p. 197. is most manifest , in regard it s given with a previous intention of infallible bringing him to salvation , to whom it is given ; for what is election , but to ordain infallibly to obtain salvation ?

And this immutable purpose the all-powerfull and faithfull God backs with infallible promises : The mountains shall depart , but the covenant of his peace shall not , Isa. 54.10 . I will put my fear into their hearts , that they shall not depart from me , Jer. 32.40 . My sheep shall never perish , neither shall any man pluck them out of my hand , Joh. 10.29 . I will betroth thee unto me for ever , Hos. 2.19 . Christ shall confirm you to the end , 1 Cor. 1.8 . Nay , this stablenesse of his Councel he shews by an oath also ; which was , Luc. 1.75 . That we being delivered , &c. might worship him without fear , in holiness and righteousness all the dayes of our life .

This purpose , and these promises , God even in this life backs with such performances , as prove Perseverance infallibly to follow ; he bestows upon his people an inward continuing principle of holinesse , the seed of God remaining in Gods people , which makes them that they cannot sin , 1 Joh. 3.9 . A well of water springing up unto everlasting life , Joh. 4.14 . An annointing abiding in them , 1 Joh. 2.27 . The Spirit abiding for ever , Joh. 14.26 . The fear of God in their hearts , not suffering to depart from God , Jer. 32.40 . Gifts without repentance , Rom. 11.29 .

Upon these performances of God , 1 Joh. 5.13 . Heb. 3.6 . 2 Pet. 1.10 . beleevers have been assured , and are commanded to labour for the assurance of their salvation : A priviledge not to be attained , if assurance of perseverance were impossible ; for without perseverance there is no salvation .

3. The third and fullest preservation is Eternal , which shall be perfectly from every enemy that may hurt in a way of sin and misery , truly called foelix securitas , & secura foelicitas ; happy safety , and safe happinesse ; when the people of God shall neither offend , nor be offended : when there shall be neither a sin in the soul , nor a sinner in their society ; when Satan shall no more solicite , ; when the faithfull shall not onely be exempted from foyls , but even from fighting ; when in stead of swords , they shall only have palms in their hands . Oh blessed condition ! to have rest on every side , fulnesse of grace , perfection of peace , to be freed from all fears , to be lodg'd in the bosom , and lock'd up in the embraces of God to eternity , to be in our haven , our center , our fathers house ; O my soul ! 't is a heaven to hope it , what then is it to have it ?

And this for the explication of the nature of this Preservation , the second kinde of priviledge bestowed upon the faithfull .

The Observations follow .

1. Obs. 1. Sanctified persons have many enemies . 'T is true , none are safe but such , and yet none so much solicited as such . What need this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this carefull preservation , this garison of Gods power , if there were none feared to give and take the possession of thy soul from God ? Is there not a false party within ? The best-govern'd City hath some traytors , and so hath the best-govern'd heart : nay , is not the better party in the soul far the lesser ? and how oft doth the disaffected conspire to let in the enemy without ? which they had long agoe done , and destroy'd the good party too , Perfectiones sibi relictae , sunt pondera ad ruinam . Gers . ( for Grace left to it self , falls ) had it not been for Gods power . The great designe of Satan is to surprize Sanctity : the thief gotten into the house , presently enquires where the jewels and money are laid up : the Divel had rather catch one fish , then a hundred frogs ; he is sure already ( he thinks ) of his own : Besides , they do not much credit his cause ; but could he bring over to himself one sanctified person , he would boast in such an addition to his Kingdom . It s the tree that bears fruit which is pluck'd and cudgel'd ; under other trees which have onely leaves , men sit and walk indeed , but they pluck them not : And of all trees which bear fruit , those which bear the best , are pull'd and beaten most . It s the richly laden ship that is most endangered by the Pirates ; the soul enrich'd with holinesse for which Satan lyes most in wait . There are as many miracles wrought , as a Saint is preserved minutes . Let us neither be secure , nor discouraged : Not secure ; we live in the midst of enemies : He that will be alway safe , must never be secure ; we cannot trust God too much , nor our own hearts too little ; the former is our keeper , the later is our traytor : there 's no Christian his own keeper ; we can neither stand not rise alone , all we can do alone is to fall . Not discouraged ; thy many robbers shew thou hast something worth the taking from thee : thy enemies , though they endanger thy holinesse , yet grant it ; in opposing thee , they speak thee none of theirs ; nay , they engage Jesus Christ to oppose them , who will lose none of his ; Cadit mundus , sed non cadit Christianus , quia non cadit Christus . Aug Obs. 2. to pity thee , who will not suffer thee to be tempted above thy power . Let the world fall , yet a Christian falls not , as long as Christ stands .

2. Then God keeps most graciously , when he keeps us from sin : then he keeps us as his own people . He keeps from sicknesse or poverty by way of a generall providence , but from sin by way of peculiar preservation : what-ever other preservation he bestows without this , 't is but a reservation to eternall ruine . Christ , that loveth all his members most tenderly , never desired of his Father , to keep them free from outward troubles : he prayeth , not that he should take his disciples out of the world ; Joh. 17.15 . but keep them from the evill : Not that they should be exempted from suffrings , but preserved from sin , the evill : that they might never side with the times against God , that they might never apostatize , or forsake the truth : Every one seeks safety , but who desires this true safety , this soul-safety ? Worldly policy would that a man sleep in a whole skin ; but true wisdom puts a man upon preserving a whole conscience : A whole skin countervails not for a wounded conscience . And yet this is the study of the times , every one labours to save one , to fall upon his feet , to keep from being plundred , &c. but who study to be kept from offending God ? If thou couldst as easily keep thy self from Gods wrath , as from mans , by all thy projects , thy policy would be a good pattern ; gain in the chist , and loss in the conscience is but a bad exchange : he that will save his life when he should lose it , shall lose it when he would save it . Fear not troubles , because he sleeps not that preserves thee ; but fear sin , because he sleeps not that observes thee : Account it a greater mercy in all the sinfull agitations of these times , that God hath kept thee from being an actor , then a misery that God hath made thee a sufferer .

3. Obs. 3. Psal. 37. Psal. 91. The people of God are never unsafe . If the Lord be the Watchman , what though it be an estate , a life , nay , a soul that is the City , we should not fear the losse of it : The meanest of the people of God stir not out without their life-guard ; Agnoscit se justè dedisse stultae securitatis poenam ; est etiam filiis Dei pia securitas . Calv. inloc . Psal. 30.6 . 1 Pet. 4.19 . 1 Pet. 2.23 . if they wanted , there 's not a creature in heaven or earth but would take their part ; they are the hidden , the secret , the preserved ones . Security is not so great a sin as distrust , our Friend being much more able to help , then our Foes to hurt . What one said sinfully , every child of God may say holily , I shall never be moved . We must commit our selves to God in wel-doing . Christ , though he committed himself not to man , ( knowing what was in man ) yet himself living and dying he committed to his Father ; we do quite contrary . Finde out the danger in which God cannot , or the time when God did not , or the Saint ( for to him I speak ) that God hath not kept , and then distrust him . Say not , If worse times ( yet ) come , what shall I do to be kept ? Will not he that provided a City of refuge for those that kil'd men , finde out a City of refuge for thee , when men labour to kil thee for God ? Hath God so many chambers , so many mansions in his house , John 14.2 . so many hiding places upon the earth , ( his , with the fulnesse of it ) in the earth , in heaven , and shall his children be shut out ? Thy work is not to be solicitous how to be kept , but how to be fit to be kept ; labour to be alway in wel-doing , then who will harm thee ? Keep faith and a good conscience ; keep never a sin allowedly in thy soul ; do thy part , and let God alone with his . but this is our busie sinfulnesse , we will needs be doing of Gods work , and neglect our own .

4. Obs. 4. A strong engagement lies upon Gods people , to endeavour the preservation of Gods honour . 'T is true in this case , Protection draws allegeance : If he be a wall of fire to us , our souls and bodies ; let not us be a rotten hedge when we should defend his Name , Servants , Ordinances : if he be a tower , let not us be a tottering wall . Let us labour to say , Lord , he that toucheth thine honour , toucheth the apple of mine eye . If we look that God should keep us in our , we must maintain his cause in its danger .

5. Obs. 5. The gain-sayers of perseverance are deceived . Their doctrine most cleerly ( as hath been proved ) opposeth Scripture , and most incurably wounds a Christians comfort . What joy can we have , that our names are written in the book of life , if again they may be blotted out ? The life of our mortall life is the hope of an immortall ; but how unsteddy a foundation of hope is the stedfastness of our wils ? nay , thus , faiths foundation is overturn'd ; 't is this , He that beleeves shall be saved : but this opinion saith , Some that beleeve shall not be saved ; for it maintains , that some who truly beleeve do not persevere ; and those which do not persevere shall not be saved : it makes the decree of God to depend upon mans most uncertain will . Arminians say that beleevers shall persevere , if they be not wanting to themselves , if they alwayes will persevere . But what is this , but to say , Beleevers shall persevere , if they persevere ? for , alwayes to will to persevere , and to persevere , are all one . It s a prodigious errour , to hold that God works nothing in us for perseverance , the effectuall use whereof depends not upon mans free-will . God gives ( saith an Arminian ) to persevere , if we will : but God gives ( say We ) † † Nobis qui verè Christo insiti sumus , talis data est gratia , ut non solùm possimus si velimus , sed etiam ut velimus in Christo perseverare , Aug. de Cor. & gra . c. 11. & 12. Non solùm ut sine isto dono perseverantes esse non possint , verum etiam ut per hoc donum non nisi perseverantes sint . to will to persevere . And how can we pray to God for perseverance , the condition wherof depends upon mans will , and not upon Gods working . Christ promiseth ( Joh. 14.16 . ) to pray the Father to give his disciples his Spirit , which shall abide with them for ever : now the cause of the abiding of the Spirit for ever with them , is not their will to have the Spirit abide in them : but the abiding of the Spirit was the cause of their willingnesse . I conclude , According to this Arminian errour of falling from grace , its possibe that there may not be one elect person ; for if one finally fall away , why may not another ? and by the same reason , why not all ? and then where 's the Church , and to what end is the death of Christ ?

Lastly , He that will approve himself a true , Obs. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Roh . l. 2. c. 21. must shew himself a stedfast Christian : All the sanctified are preserved : Instability is an argument of insincerity : He was never a true friend , that ever ceaseth to be a friend . What hath levity to do with eternity ? an inconstant Christian with an eternall reward ? Not he that cometh first ( in this race of Christianity ) is crowned ; but he that holdeth out to the last . All that which is done of any thing , is held as nothing , as long as any thing remaineth to be done . If any one draw back , my soul shall have no pleasure in him , Heb. 10.38 . A thatch'd roof sutes not a precious foundation ; nor a wicked conclusion , beautifull beginnings of Christianity . Within a while all possibilities of falling will be removed : one stile or two more , and thou art ( haply ) at thy fathers house ; Difficilius saepiùs inchoare , quàm semel perseverare . the longer thou continuest , the sweeter will be the wayes of God , It s harder often to begin , then once to persevere . Take heed of falling from thy stedfastnesse : God preserves us , but we our selves must not be negligent . Get a sound expecience of the truth thou professest ; tasting the sweetnesse , as well as hearing of its sweetnesse . Follow not Religion ( as some hounds do the game ) onely for company . Love the truth for single , not sinister respects : Let Christ be sweet for himself . Tremble at the very beginnings of sin ; look upon no sin as light ; keep a tender conscience ; as our apparel , so our consciences , when spotted , become neglected . Apostacy hath modest beginnings : the thickest ice that bears a cart , begins with a tender film , not able to bear a pibble : the least enemy must not be neglected . Presume not on thy own strength : He that carrieth grace in a proud heart , carrieth dust in the winde ; a proud man is arbor decorticata , a tree whose bark is off ; humility keeps in the sap of grace . Shun the occasions of sin ; it s easier to passe by the snare , then to get out . Lastly , Pray to be preserved : from God is it that we stand : we are reeds tyed to a pillar . The wicked go out of the way ; and they call not upon God , Psal. 14.3 , 4.

This for the handling of the first particular in the second Priviledge ; viz. the kinde of it , Preservation .

The second follows ; viz. The ground of this their preservation : In Christ Jesus . Briefly .

1. To explain it . 2. To collect Observations .

1. For Explication : The faithfull may be said to be preserved in Christ two wayes .

1. Merito passionis , by the merit of his suffering : And thus he saves from the wrath and curse of God : There is no condemnation to them that are in Christ Jesus , Rom. 8.1 . He saveth from the wrath to come , 1 Thess. 1. ult. The chastisements of our peace were upon his head , and by his stripes we are healed , Isa. 53. He was as the brazen Serpent in healing the beholders . All miseries ( as curses ) have left their stings in his side . He was the true Passover , for whom all the Judgments of God pass over us : his Crosse is the tree cast into the waters of Marah , to take away their bitternesse : his ignominy , our glory ; his poverty , Paupertas Christi patrimonium meum . Ambr. our patrimony .

2. We are preserved in Christ , Efficacia operationis , by his effectuall working in us , and bestowing upon us such supplies of grace , as that we never fully and finally depart from God : and this is effected two wayes . 1. On Christs part , He sending his Spirit to work in us . 2. On our parts , Faith is enabled by his Spirit to receive continued supplyes of strength from him .

1. His Spirit of grace , call'd the Spirit of Christ , Rom. 8. Gal. 4.6 . v. 9. is bestowed upon us , he interceding with his Father for that end : I will pray the Father ( saith he ) and he shall give you another Comforter , Joh. 14.16 . If I depart , Spiritus Vicarius Christi . I will send him unto you : And this presence of the Spirit working and continuing grace , is the fruit of those prayers for proservation of his people . I have prayed for thee , that thy faith fail not ( saith Christ to Peter ) Luk. 22.32 . and , I pray that thou wouldst keep them from the evill , Joh. 17.15 . And the Apostle ( Rom. 8.34 . ) from the Intercession of Christ , inferrs the certainty of perseverance : — Who also maketh intercession for us : Who shall separate us from the love of Christ ? &c. Now this Spirit sent by Christ into the hearts of his people , preserves them , both by working , and strengthening their union with Christ : In the former , Rom. 8.9 . Rom. 6. conveying a life , and bestowing a permanent principle of holinesse upon them ; 1 John 3.9 . putting into them a seed that shall never dye , infusing an habit of holinesse never to be lost . In the later , Phil. 1.19 . Eph. 3.16 . Phil. 4.13 . affording daily supplyes , and strengthening them with might to resist all tentations , to bear all burdens , to go thorow all conflicts , to thrive by all Ordinances , to rest upon all the promises , to act their graces with vigour , to mourn for sin committed , Rom. 8. 2 Cor. 12.8 call . and cry for grace which is wanting ; the Spirit directing in doubts , quickning in deadnesse , comforting in sorrows , interceding in prayer , &c.

2. John 15.4 , 6. Eph. 3.17 . On our part we are preserved in Christ by his operation , when faith is enabled by the Spirit to adhere and cleave unto him , to unite and fasten us unto him , making Christ to dwel in our hearts , incorporating us into him as the branches are in the tree , or as the root is fastened in the soyl , the member in the body , or the house upon the foundation ; this grace joyning and making us adhere to Christ so strongly , that having fastened upon him , there 's no plucking of the soul from him .

And thus , as Christ layes hold upon us , and takes us by the hand with his Spirit ; so we lay hold upon him , and take him by the hand with our Faith , whereby the union is complete and reciprocall , Our beloved ours , and wee his . And from this uniting and closing work of faith , by the Spirit , flows the preservation of a Christian , as the weak branches of a Vine are upheld by fastning about the prop , and the house by abiding on the foundation , or a weak , slender reed by being tyed to a pillar . But yet faith resteth not here , but improves this union , and by vertue of it † † Habemus sapientiam , justitiam , sanctitatem Christi , non quatenus speculamur Christum quatenus longè à nobis existentem , sed quatenus incorporamur Christo , quatenus habemus Christum in nobis manentem . De fonte hujus spiritualis plenitudinis accipere non possumus , nisi in illo simus ; et boc discriminis est inter fontem naturalem & spiritualem . Dau. in Col. p. 248. John 1.16 . drawes continuall supplyes of grace and strength from Christ , as the root from the soyl , or the branches from the root , or the pipe from the fountain . Hence it is that we live by faith , Gal. 2.20 . because our faith is the instrument that draws vertue from Christ to relieve and sustain us in all our wants , Faith and Christ being well met ; Christ is very full , and loves to be giving ; Faith very empty , a covetous grace , and loves to be receiving of his fulnesse . It sufficeth not faith to be in the fountain , unless it drink of the fountain ; to be in Christ , unlesse it receive from Christ ; to unite us as members to the head , unless it supplyes us as members from the head ; from the head all the body by joynts and bands hath nourishment ministred : Col. 2.19 . the Spirit on the part of Christ , and faith on ours are those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those joynts and instruments of connexion betwixt Christ and us , whereby a Christian is not onely knit to Christ his head , and a kinde of spirituall continuity between Christ and him is caused ; but hath nourishment ministred , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is furnished or supplyed with all sutable furniture plentifully , necessary to preservation of grace , all things that pertain to life and godlinesse ; 2 Pet. 1.3 . Rom. 8.10 . 2 Cor. 8.9 . justifying grace to preserve us from the guilt of sin , supplyes of sanctifying grace to preserve us from the filth of sin in us , and the force of tentation without us , 1 Joh. 5.11 . in both respects faith drawing preservation from Christ , in whom life is , nay , Col. 3.4 . who is our life . And faith makes use of the Ordinances , but as conduit-pipes or water-courses to conveigh from Christ those supplyes of grace it wants , esteeming of Prayer , Word , Sacraments , without Christ , but as a vial without a cordiall , a plaister without salve , a pipe without water .

This for the explication of the second particular in the second Branch , In whom they were preserved , In Jesus Christ .

The Observations follow .

1. Every one out of Christ lyes open to all danger : Obs. 1. his temporall preservation is at best but by common providence ; but its cursed as well as common : 2 Tim. 4.18 . he is reserved to the day of wrath , not preserved to that everlasting kingdom of which Paul speaks . Kept he is , but as a prisoner , whose provisions do but strengthen him to go to execution : he hath no guard from wrath , because no shelter from sin . Sinner , thy security is not from want of danger , but discerning ; and didst thou know it , thou wouldst no more rest one hour without labouring for Christ , then a man would securely go to bed when his house is on fire about his ears . Is' t not a curse for thy soul to be Satans for egress and regress ? For God to let thee lye as a Common without an hedge , to wander as a lamb in a large place , without a shepherd , without a fold , a prey to every beast of prey ? Thou wilt not let God be a hedg to keep thee from straying , and he will not be a hedg to preserve thee from devouring . How dreadfull is it to be at the cruell courtesie of every Divel , every tentation ? Thou labourest to keep thy treasure safe ; nay , thou hast a hole to hide thy swine in : but thy poor soul hath not where to hide its head . What is 't to have the protection of a State for thy goods and body , to have the benefit of the Law ; and to be without the protection of God in Christ , and to want the benefit of every promise in the Bible ? Was it dangerous to be shut out of the Ark , when the waters swell'd ; to be shut out of a City of refuge , when the avenger of blood pursued ; to want blood upon the door-posts , when the Angel was destroying ? and it is not dangerous to be without a Jesus to deliver thee from the wrath to come ? You that will not be preserved from Satan as a seducer in your life , shall not be preserved from him as a destroyer at your death : Christ will then be a shelter worth the having ; get into him while you live : The drowned world call'd to Noah too late for admission , when the waters were come to the top of the mountains . The heavens are black , the times gloomy , the storms swift and sweeping , oh let not thy approaches to thy shelter be delayed ; Run to thy tower , not the paper-tower of thine own merits : Lock up thy self in the wounds of Christ ; there 's nothing else can profit in the day of wrath : The storm will go thorow every other refuge .

2. Obs. 2. Hypocrites will not be stedfast . One out of Christ cannot be preserved , be persevering : They who are not built on the Rock , Munimur quatenus unimur . cannot stand in the fury of floods . Vnion to Christ is the cause of permanency . The hope of the hypocrite is as the spiders web ; nor is his holinesse more permanent . 'T is not a union by profession , but by reall implantation , that makes thee persevere . A stake thrust into the ground , may easily be pluck'd up ; 't is the rooted tree that will stand : A painted profession will never hold out ; fire and water never be endur'd by it : if the heart be not set aright , the spirit will not be stedfast with God . Psal. 78.8 . There are many end in apostacy ; the reason is , they never begun in sincerity . How few reall Saints are there in suffering times ? An unsound body discovers it self in a cold season ; a rotten apple in a windy day . Never think to stand long , if thou standest loose from Christ : Loose things that lye close upon the land , will be parted in the water ; so will Christ and an Hypocrite in sufferings : He that hath no strength from Christ , will prove too weak to bear burdens . He that beleeves not , will never be establish'd . A poor , humble , dependent soul will stand when he fears he shall fall ; a proud Hypocrite will fall when he thinks he stands .

3. Obs. 3. In all dangers it s our wisdom to have recourse to Christ , and improve our interest in him . It s not enough to have , unlesse we use Christ , and fly to this tower in which we have a propriety , that we may obtain preservation . It s the grand designe of Satan to encourage a presuming sinner to make use of Christ , and to discourage an humble beleever from approaching toward him : to suffer the multitudes boldly to throng about Christ , but to dismay a poor trembling woman to touch the hem of his garment : he emboldening theeves to possesse what is anothers , but disheartning owners from using what is theirs : he labouring , because he cannot destroy a beleevers grace , to disturb a beleevers peace . But if fear of wrath assault the conscience , there 's preservation from that in Christ : There 's room enough in his wounds to hold , and readinesse enough in his heart to receive all that fly unto him . Christ is a shadow against the heats of justice , a City of refuge against the pursuits of wrath , an Ark against the flood of vengeance , a passover in neernesse of destructions : He is able to the full to save those that come unto him : And if any come unto him , he will in no wise cast him out . In the solicitations of sin , improve the death of Christ ; beg of him lend thee the quenching power or his blood , when lust is kindling . In the feeblenesse of thy graces , the deadnesse of thy heart , the faintness of thy faith , the gasping of thy gifts , Psal. 51. the decayes of fervour , beseech him not to take away his Spirit , but to strengthen thee in the inward man with supplyes of spiritual life , & influences of his grace . In sufferings from the world , go to him for strength that hath overcome the world , Joh. 16. uit . to make thee finde thy enemies conquered , and thy self more then a conquerour ; that his comforts may be reall , and the sufferings from the world but appearing .

4. How fearfull should we be of that which weakens our union to Christ . Obs. 4. There 's nothing but sin that endangers the souls preservation , because nothing but that endangers Christs departure , and so puts it out of Christs protection . Sin obstructs supplyes of strength from Christ , and so stops the spouts of mercy : Sin cuts off the locks , and makes beleevers a prey to Philistims . Christ and preservation , sin and unsafenesse are undivided couples : The faithfull enjoying Christ , are quiet and confident in the midst of all their troubles ; but letting in sin , they are fearful and unsafe in the midst of all their pleasures . A child at play complains not of the dust in which it rouls and tumbles , but if the least dust get into the eye , it presently begins to cry : The people of God , while troubles are upon them , are safe ; but when they are within them , when sin sends away Christ , then begins their woe : Sin can never quite bereave a Saint of his jewel , his grace ; but it may steal away the key of the cabinet , his assurance : he may not know where to finde his grace when he stands most it need of it . Grieve not that holy Spirit which unites Chris● to the soul , and supplyes the soul with Christ : Grieve not that Spirit in thy joyes , which only can rejoyce thee in thy griefs : The Spirit of Christ is a tender thing . When J●seph manifested himself to his brethren , the Egyptians we● made to go forth ; and when the Spirit discovers the love o● Christ to us , there must not be a lust allowed in us .

5. Obs. 5. I note The great happinesse by the second , abov● what was enjoyed from the first Adam . We were holy in the first , but are preserved only in the second Adam ; in the former holinesse was perfect onely , in the later it is permanent ; in Adam we had a power to stand if we would , in Christ we have grace that makes us will : Adam had life , but lost it , and derives death ; Christ hath life , keeps it , and communicates it . Oh the goodnesse of God , that he should take occasion by mans hurting himself , to do him good ; and after his falling , not onely to raise him up , but to keep him up , to keep him ( as the Apostle afterward ) from falling ! A mercy , which as it requires thankfulnesse , Felicior Job in sterquilinio , quam Adamus in Paradiso . Subjiciuntur miscriis , non rejiciuntur cum miseris . so it opposeth high-mindednesse . Job on the dung-hill , was more safe then Adam in that place which was the beauty of the earth . Though the faithfull may be cast into miseries , yet they perish not with the miserable . But though wee stand longer then Adam stood , yet by our selves we stand not at all : we live in a continued dependence upon Christ , if he with-draw his manu-tenency , Rom. 11.18 , 20. the higher we are in grace , the lower shall we be in sin : We bear not the root , but the root bears us , let us not be high-minded , but fear . Who-ever is preserved in Christ , must not arrogate his preservation to himself : Christ must have the glory both of our setting out , and holding out .

This for the second Priviledge from which the faithfull to whom Jude writes , are described , viz. Their Preservation in Christ .

The third and last follows , viz. Their Vocation : Last in the order of the Apostles writing , though indeed first in the order of Gods working ; the Apostle hereby expressing the ground of their Sanctification , and their perseverance therein , viz. Their true and effectuall vocation from sin to God at the first : Called .

Of this Vocation , 1. By way of Explication . 2. By way of Observation .

The word here used signifieth sundry sorts of Callings .

1. Not to speak of calling personall , 1 Cor. 7.24 . Rom. 1.2 . Gal. 1.1 . or to a Function and Office , whether oeconomicall , Military , Magistraticall , or Ecclesiasticall , Acts 1.26 . immediate , or mediate , as not being here intended .

2. Nor of that generall calling of all persons in the world by the works of creation , Rom. 2.15 . and 1.19 . Psal. 19.1 . Acts 17.27 . and the light of nature ; by which God speaks to heathens .

3. But of that spirituall calling afforded only unto some , Acts 14.17 . which is , to seek happinesse and blessednesse in Christ .

This is twofold : 1. Only externall and ineffectuall . 2. Internal also , and effectuall .

1. Only externall , Ps. 147.19 , 20. Acts 17.30 . and by the ministry of the Gospel , bestowed sometimes upon Cities , Kingdoms , Common-wealths : A calling according to means , common to the elect and reprobates : Mat. 20.16 . Many are called , but few are chosen : It s often inefficacious , as to the saving good of the hearer . Mat. 23.37 . Heb. 4.3 . Audiunt multi , obaudiunt pauci . Christ would have gathered Jerusalem's children , and they would not . The word preach'd profited not , because not mixt with faith ; God by this external calling shewing what is mans duty , and what was once his ability to perform ; the impairing of which later is no exemption from the former ; Joh. 15.22 , 24. and hereby rendring men inexcusable , they knowing what they should do , and not doing what they know . And also by this meerly outward calling men are conteyned in externall order , abstain from sundry great and heynous sins , are profitable instruments in a Common-wealth , observe civill Justice , &c. which God oft rewards with temporall blessings .

2. The other sort of this spirituall Vocation is internal and effectual ; this bringing us into the invisible Church , as the other into the visible ; this uniting us to Christ the head , the other tying us to the members ; this bringing to illumination of faith , the other to illumination of knowledge only ; this making us members , the other professors of Christ ; this curing and changing , the other only curbing us ; this being a calling according to purpose , and flowing from election , the other a calling according to means only : The general way leading to the knowledge of God by the creatures and naturall light , or the meer externall revelation of the will of God in the Scriptures sufficing not , Totus Psalmus in tres partes distribui potest ; Prima agit de prima Schola , quae est universalis , seu omnium hominum communis . Secunda , de Schola particulari , propria Ecclesiae , penes quam Deus Oracula sua deposuit . Tertia de Schola specialis gratiae , internâ , efficaci , quae ad Unctionem Spiritus refertur , quae docet vero & salutari modo . Riv. arg. Ps. 19. without the effectuall operation of the Spirit upon the heart ; in respect whereof , ( as the learned Rivet well observes ) the Psalmist throughout the 19 Psalm sets down a three-fold School by which God teacheth us , and calls us . 1. That which is common to all men , by the contemplation of the creatures . 2. That which is proper to the Church , standing in Gods committing his oracles unto it . 3. That which is internall , and of speciall grace , efficacious , and to be referr'd to the unction of the Spirit , which teacheth and calleth after a saving manner . And this is the calling here intended , being that powerfull work of God , calling persons to be what they are not , of sinners to become Saints , of enemies to become sons ; whereby grace is not only offered , but conferr'd ; a work of Gods Spirit , whereby the elect are not only morally invited , but efficaciously incited to come to Christ .

For the explanation of which , I shall briefly touch upon six Considerations , which sweetly agree in three pairs or couples , with the ordinary calls or invitations which are between man and man .

1. The term from which we are called , with 2. The term to which we are called . 3. The Caller , or who it is that calleth ; with 4. The persons called . 5. The Voyce wherewith he calleth ; with 6. The answer to the voyce of the Caller .

1. The term from which we are called , is a sinfull and damnable state of nature ; expressed in Scripture under terms of greatest terrour : We are called out of darknesse , Col. 1.13 . Acts 26.18 . Ephes. 4.18 . Ephes. 5.8 . 1 Pet. 2.9 . turned from darkness : translated from the power of darknesse . Man before his calling is dark in his understanding , as a blind man is said to be dark , he knows no truth savingly , 1 Cor. 2.14 . 3 Joh. 19. Eph. 4.11 . sees no commanding beauty in any of the ways of God , accounts them foolishness ; being blind , he loves darknesse , and his works are the works of darknesse : he falls every step , sins in every action ; every comfort he useth is a stumbling-block , he is afraid of the stirring of every leaf , stirs not a foot in holinesse ( as the Egyptians , who in darknesse sat stil ) never enjoying the light of Gods countenance , alwayes full of grief and trouble ( of which darkness is the emblem , ) and ready to fall into utter darknesse . Col. 1.13 . An uncalled person is under the power of darknesse , Ephes. 2.2 . born in the kingdom , and under the dominion of Satan , walking according to the Prince of the power of the air ; led captive by him at his will . In a word , we are called from a state , not of darknesse only , and blindnesse , but slavery , rebellion , poverty , pain , ignominy , banishment , nakednesse , filthinesse , deformitie , sicknesse , the company of lions and leopards , death , perdition , and every thing that 's miserable ; all the woes of the world , were they a thousand times greater , being but a faint representation of the misery of wicked men ; they being miserable within , without , here , hereafter , in life , in death , after death ; liable to the loss of the glorious and soul-ravishing presence of God to all eternity , and to be tortured with a fire , to which ours is but painted .

2. The term to which we are called is a state of all blessednesse ; the good of grace here , and the good of glory hereafter . Isa. 42.7 . Acts 26.18 . 2 Cor. 4.6 . John 8.12 . Luk. 16.8 . 1 Pet. 2.9 . Called into his marvellous light , the light of saving knowledge of the wil of God ; such a light as is influentiall , like the light of the Sun , not that of a Torch ; a commanding light to beleeve and love what we know ; this being a knowledge of things as they are , a seeing divine beauty in every word and wil of God ; acounting the things of God foolishnesse no more : A light that discovers the deeds of darkness , and makes them loathsom ; that makes the called , walk as children of the light , and of the day ; which discovers heaven in every grace , and hel in every lust . Psal. 97.11 . This calling is also to the light of joy , sown for the righteous , and only bestowed upon them ; this oyl of joy being onely put into a viall clean , and without cracks ; joy beyond the joy of harvest ; Psal. 4.7 . joy , more then that of corn and wine , spoyle , treasures , nay life ; this light coming from the Sun , the face of God , without which , all the candles in the world could never make a day for a gracious heart : In a word , a light that leadeth to eternal light , the inheritance with the Saints in light . Col. 1.12 . 2 Tim. 1.9 . Heb. 3.1 . Ephes. 1.18 . 1 Thess. 2.12 . 2 Thess. 2.14 . Phil. 3. In which respect the faithfull are not onely said to be called with an holy , but partakers of an heavenly calling ; and it s the Apostles prayer that they may know the hope of their calling , they being called to a Kingdom , to the obtaining the glory of Christ ; deservedly therefore termed a high-calling . But why attempt I to give you an Inventory of the benefits by vocation , when eternity shall be little enough to contemplate them ? 2 Thess. 2.14 . Who can think what it is to be called to sanctification , to have of every grace , the least dram or drop of any one whereof is infinitely more worth then an ocean , a world of wealth and treasures ; to be called to the priviledges , as well as the graces of a Christian , justification of our persons , freedom from the wrath of God , and all those millions of mountains of sins that before lay upon us ; to be called out of a dungeon of wo ( as Joseph out of prison ) to be favourites of the King of glory ; to be called to the adoption of sons , liberty of children , comfortable enjoyment of all bessings , admission with boldnesse to the throne of grace , exemption from the least drop of curse in the greatest deluge of crosses : in a word , to be called to the full fruition of God in heaven ; from not onely corruption by and with sin , world , divel , but even from their very company ; not onely from curses , but even crosses too ; to have the perfection of all happinesse in our God , Psal. 16. ult. in whom all delights are concentred , and in comparison whereof , the worlds ocean of pleasure is not a drop ; and to see and have all this to eternity , without either intermission or amission ? This and ten thousand times more is not a shadow of that substantial happinesse laid up in the consideration of this terminus ad quem , this term to which a Christian is called .

This for the terms of Vocation ; the first pair of parallels between mans calling man , and Gods calling man .

The next pair is 1. The Caller . 2. The Caller .

1. The Caller is God . 2 Tim. 1.9 . 1 Pet. 2.9 . 1 Pet. 1.15 . 1 Thes. 5.24 . 2 Pet. 1.3 . 1 Pet. 5.10 . Rom. 8.28 . 2 Tim. 1.9 . He hath called us with an holy calling . He that calleth us is holy . Faithful is he that hath called . He hath called out of darknesse . The God of all grace hath called us . Our calling depends 1. upon his purpose , it being therefore said to be according to purpose , he purposing the means with the end . 2. Our calling depends upon his power ; He must draw , otherwise we never follow : He onely calls things that are not , as if they were : He onely can call so loud , Joh. 5.28 . Ephes. 2.1 . that the deaf , the dead should hear : He onely who creates , can call ; and the work of creation is in effectual vocation : 2 Cor. 4.6 . he who created the light , can onely make us see ; he who made , onely remaking . 3. The happy estate of our calling is onely from his bounty ; Gal. 4.6 . 1 Cor. 1.9 . 1 Pet. 5.10 . exemption from death , divel , world , condemnation ; the bestowing of grace , fellowship with Christ , and the kingdom of glory . Eternal life is the gift of God .

2. The Called are considerable in this doctrine of vocation : and they fall under a double consideration . 1. In respect of themselves ; and so they are sinners with others . Paul tels us , 2 Tim. 1.9 . Praedestinavit nos Deus antoquam essemus , vocavit cum aversi essemus , justificavit cum peccatores essemus , glorificavit cum mortales essemus . Nemo dicat ideo , me vocavit , quia colui Deum : Quomodo coluisses , si vocatus non suisses ? Aug. ser. 16. de verb. Ap. that we are called , not according to works : we are not called because of our good works ; but because we are called , therfore are our works good . When Abraham was call'd , he worship'd other Gods , Josh. 24.2 . Paul was called when he breathed out threatnings and slaughter against the Church , Act. 9.1 . Gal. 1.13 . Rich Zacheus , when an extortioner , nothing better by nature then the rich glutton in hell . God calls those to his kingdom , that are ( with Saul ) seeking of asses , and running after worldly trifles : Such were some of you ( saith Paul ) fornicators , idolaters , &c. but yee are washed , yee are sanctified , &c. 1 Cor. 6.9 , 10 , 11. Elijah and Elisha walk'd together before the fiery chariot separated them , then one was taken up into heaven , and the other left upon the earth : so , till effectuall vocation makes the difference , there 's no differrence 'twixt persons , but they all run to the same excesse of riot . 2. Persons effectually called considered in respect of God , are they , and onely they who are elected ; this eternall decree and purpose of God being the foundation of election : Whom he hath predestinated , them also hath he called , Rom. 8.30 . And , As many as were ordained to eternal life , beleeved , Acts 13.48 . and , God hath called us with an holy calling , not according to works ; but according to his own purpose and grace , which was given us in Christ Jesus before the foundation of the world , 2 Tim. 1.9 . This purpose of God made the difference 'twixt Esau and Jacob , Moses and Balaam , David and Saul , Jude and Judas .

3. The third couple or pair of parallels 'twixt mans calling man , and Gods calling man , is the Voice of the Caller , and the Answer of the Called .

1. The Voyce the Lord makes use of is the Ministry of his word : it being the ordinary means appointed by God ( as the Spirit accompanyeth it ) for this purpose : in the preaching whereof , the Law of God first convinceth of the sinfull distance we are in from God , Rom. 7. manifesteth our misery by reason of sin , and so tames a wild sinner , that now he will stand still while God speaks to him , although of late he was like the wilde Asse , Jer. 2.24 . snuffing up the winde : the terrible convictions and consternations of the Law are not to commend us to God , but God to us ; not deserving grace , but preparing for it ; though that preparation be also from God : nor are they alike in every one ; God comes to some as on mount Sina , in thunder and lightning ; to others , more stilly and sweetly ; yet to all in a way of conviction of sin , and losse in themselves , Joh. 16.8 . remaining in this condition of distance from God . To old sinners , who have long liv'd in sin , God makes conversion more painful ( as they say the pains of child-bearing are to women who are more then ordinary in yeers , ) and they who have been famous for pleasure in sin , are commonly made famous by their greater apprehensions of wrath for sins : men of deep insight and perspicuity , see sin more in its colours , then those of duller capacity : Those whom God intends most to comfort afterwards , he often deals most sharply with at first ; as the ball which riseth highest , is thrown against the ground hardest ; or , as Land-lords that take a great fine of those from whom they are to receive but little rent . How-ever the terrifyings of the Law are not intended to kill , John 15.3 . 2 Thes. 2.14 . Rom. 1.16 . John 1.13 . and 3.6 . 1 Pet. 1.23 . 2 Pet. 1.4 . but to prepare for curing him whom God is calling ; the wounds made by the Law but making way for the oyl of the Gospel , the blood of Jesus Christ . This Gospel , inviting the poor soul to Jesus Christ , is ( as it is actuated and used by the Spirit ) the power of God , an efficacious organ , a spirituall channel for the conveying grace into the soul ; it is the seed cast into the womb of the soul , and blessed by the forming power of the Spirit , for the begetting of grace in it , imprinting the image of Chrst , and bestowing the divine Nature upon it , we being his workmanship by this ( through him ) efficacious instrument the Gospel .

2. The Answering to the call stands in the effectualness and prevalency thereof , in making the called obedient to the Caller's voice , when the heart is so prevailed with , that it s made what it 's invited to be , Rom. 4.17 . inabled to do what 't is exhorted to ; when the law is written in the heart , which is cast into divine Doctrine , Rom. 6.17 . 2 Cor. 3.18 . as into a mould , and comes forth bearing the stamp and figure of it : when , beholding the glory of the Lord in the glasse of the Gospel , we are changed into the same image from glory to glory : when the heart ecchoeth to that voice , Psal. 27.8 . Seek my face , thus , Thy face , Lord , will I seek : when the Gospel comes not onely in word , 1 Thes. 1.4 , 5. Psal. 40.7 . Acts 16.14 . Ezck. 11.19 . Jer. 31.33 . and 32.39 . Deut. 30.6 . John 5.28 . but in power , and the holy Ghost , and much assurance : when the ear is bored , the heart opened , the heart of stone ( the uncircumcised heart ) taken away , and the heart of flesh ( the circumcised heart ) is bestowed . In a word , God speaks to the dead heart , which is made to hear his voyce , and live ; being now inclined to embrace that will of God , to which it was refractory , against which it rebelled formerly ; being now made soft , plyable , receptive , yeelding , bowed and obedient .

This for the explication of the third Priviledge belonging to the faithfull , viz. Calling .

The Observations follow . *

1. They are mistaken , who teach , Obs. 1. Joh. Arnold . cont . Til. pag. 397. That the reason of Gods calling of some rather than others by his Gospel , is in regard of the greater worthiness of some to partake of it , than of others . We are all in a state of greatest distance from the Caller , and opposition to his Call . What worth above others was in the Corinthians , when the Gospel came first to them ? The Apostle tels them , 1 Cor. 6.9 , 10 , 11. Such were some of you ; namely , fornicators , idolaters , adulterers , effeminate , abusers of themselves with mankinde , theeves , covetous , drunkards , &c. Commonly , 't is the darkest time of ignorance and profaneness in places immediately before the dawning of the Gospel , God washing us when we are in our blood , most polluted , perswading to reconciliation in greatest enmity , calling in most open distance : 2 Tim. 1.9 . Rom. 9.18 . Mat. 11.26 . Rom. 5.6 , 10. Ex duobus , aetate jam grandibus impiis , Cur iste ita vocetur , ut vocantem sequatur : Ille autem non ita vocetur , ut vocantem sequatur , nolito judicare , si non vis errare . Inscrutabilia sunt judicia Dei ; Cujus vult miseretur . Aug. de bon. pers. cap. 8. our calling is not according to works , but according to purpose : so resolved by Christ , even so , Father , because it seemed good to thee . Else why God calleth one rather then another , do not judg , if thou wouldst not err . Before calling , we were not only without strength , and full of impotency , but enemies , and full of antipathy : we are not holy , or willing to be so , and therfore called ; but called , and therfore holy . Men finde a thing lovely , and love it ; God loves a thing , and thereby makes it lovely .

2. With as gross an errour are they deluded , Obs. 2. who make this calling of God to stand in moral perswasions : in the perswading power of threatnings , exhortations , Remonst. Col. Hag. p. 260. promises of the word , whereby men ( say they ) are moved or drawn in a most sutable way to their own nature . That God useth the perswasion of precepts and promises &c. in his Word , Suavis motus in Verbo , & fortis tractus in Deo . 't is granted ; but that in effectuall vocation he useth no more , we deny . Illumination of the understanding barely by the word , is but naturall and common , natural reason being thereby only perfected , not spirituallized ; and with its clearest light apprehending spirituall objects but naturally ; and all the motions of the Will towards any objects which are so apprehended , are but common and carnal motions ; upon a natural mans understanding of threatnings or promises , when his Will puts forth its motions in fear , love , hope , joy , hatred toward good or evill , all these motions are proportionable to the light of the Understanding which bred them ; and therfore , as they were caused by apprehensions of good or evill to ones self , so they amount to no more then naturall propensions to self-preservation . But spiritual illumination , whereby we see a ravishing beauty and excellency in holiness , and apprehend Christ the chiefest of ten thousand , valuing every way of God above all the pleasures of sin , Internâ & ineffabili potestate operantur in cordibus hominum , non solùm verae revelationes , sed bonae voluntates . Aug. cont . P. l. 1. c. 24. is joyned with a spiritual motion of the Will towards every way of God in holy a resolution , vehemency , constancy . How can a bare representation of Gods will , an objective representation by way of proposall of threatnings , promises , &c. create or work any real effect upon the heart ? why then are not those that know most , most obedient ? why are not those that have the best gifts in knowing how to represent truths , most successfull in their Ministry ? why are not Satans seducements to evill alwayes more effectuall then the Words perswasion to holiness , he both representing sinfull objects , Deut. 29.3 , 4. Joh. 12.37 . Neh. 9.29 . Joh. 6.36 , 37. Isa. 53.1 . and our naturall corruption in understanding and will being on his side ? How can the bare proposal of an object make a dead , a deaf man regard ? How frequently have morall intreaties been rejected , when used by the best of men ? What is all the outward shining of light to a blind man ? How is bare morall perswasion that strength which raised up Christ from the dead ? Ephes. 1.19 . Or , what is it in comparison of that new creation , resurrection , renovation , new birth , afforded in effectual vocation ? Moral swasion only moves objectively , and in the strength of the proposal of a good : Now as a man is , so will any thing that is propounded seem to him ; so long therfore as a man is naturall , and not born again , supernatural blessings propounded to him , cannot so affect the Will , that he should embrace and receive them : Istam aliquando gratiam fateatur , quâ futurae gloriae magnitudo non solum promittitur , verum etiam creditur ; nec solum revelatur sapientia , sed et amatur ; nec suadetur solum quod bonum est , sed & persuadetur . Aug. but the Will must be wrought upon by a powerfull operation , overcome and changed , before an offered good can be effectually embraced . All the verbal intreaties in the world to a man spiritually dead , are but as the rubbing of , and putting hot waters into the mouth of one that is naturally dead . We are taught therfore to whom to seek for saving benefit in our enjoyment of the word : The word is only Gods by way of ordination , and His only by way of benediction ; though he hath not taken away his word from us , yet if he take away himself from his word , 't wil not profit . Whither should we go but to him ; and how , but by him ? Draw us , Lord , and we shall follow thee .

3. As much over-seen as the former , Obs. 3. Corvin . contr. Bogerm . p. 263 are they who labour to maintain , that Notwithstanding all the power put forth in our effectual vocation , there is a liberty in the Will to oppose the work of conversion , Joh. Goodwin Yo. Eld. p. 66. even to the frustration and defeature of it : Or , that Putting all the operations of grace that need to be put into the balance , a mans free-will must turn the scales , and determine the case , whether a man shall be converted or no , accept of grace , or refuse it . But , according to this heterodox Position , it will follow , That not God by his grace , but man by his free-wil is the principal cause of his conversion . For , if God by putting forth all his strength in mans conversion , doth no more then afford to the Will a middle kinde of state of indifferency , hee concurrs to the act of conversion , or to the change of the will from that indiffereny , not principally , or predominantly , but only by way of concomitancy , contingently and conditionally ; namely , if the Will please by its naturall power to move from its indifferency : so that the Will receives from God the less , which is , to be put into a middle state of indifferency to convert , or not convert ; and that which is the greater , and which determins the act , the Will performs of it self . And in conversion more must be attributed to mans Wil , Si nobis libera quaedam voluntas ex Deo est quae adhuc potest esse bona vel mala , bona verò voluntas ex nobis sit ; melius est id quod à nobis , quàm quod ab illo . Aug. de pecc . mer. & rem . l. 2. c. 18. then Gods work : for , None is therefore holy because he may be so if he wil , but because he is truly willing to be so : onely the former this opinion attributes unto God , and the later to free-wil . And how can the patrons of this errour ever truly pray to God for the grace of his Spirit ? what should they pray for ? sufficient grace to convert if they will ? no : that 's universall , and received by the worst . Or shall they pray for the good use of that grace ? Neither : for the good use of grace they hold to come from the Wil , which must by no means be determined by God , but be indifferent , whether to convert , or not : And if God onely gives a power to will to convert , but it is alone from the Will to wil to convert , it follows , that Gods grace affords no more help to John who is converted , then to Judas who is not ; and so it will inevitably follow , That John made himself to differ from Judas by some act of his own , which he received not from grace , contrary to that of the Apostle , 1 Cor. 4.7 . Who made thee to differ ? For John and Judas are not really made to differ by grace , neither of them receiving any other grace but to convert if they will , and they are not made to differ by what they equally receive ; Bunez . in 2. 2dae , q. 19 , art. 1. cited by that most learned Professour of Divinity , Dr. Ward , in his Book , called , Gratia discriminans . Cum Deus vult id fieri quod non nisi volentibus hominibus oportet fieri , inclinat eorumcorda , ut hoc velint . Aug. de praed. l. 1. c. 20. therfore they differ in that John would make use of grace afforded , and Judas would not : whence it follows , that John might thus glory before God ; Lord , I give thee thanks that thou didst afford me the help of thy grace , which was a power for me to wil to convert ; but the same help thou didst afford to Judas , only I added that which supernaturally thou didst not give me , namely , to will to convert , and to wil to use thy help : and when I received no more from thee then Judas did , yet I have effected that which Judas did not , I being converted , and he not : and therfore I am no more indebted to thee , then that Judas who is not converted . But how would such a speech as this grate upon Christian ears ! And therfore it must be yeelded , that John received from God not onely a power to be willing to convert , but also the will it self : and this very thing [ to wil ] is ascribed to God by the Apostle , Ephes. 2.12 , 13. It is God that worketh in you to wil. Non est devotionis , dedisse prope totum ; sed fraudis , retinuisse vol minimum . Prosp. cont . Col. c. ult. It is not devotion to attribute to God almost all in our conversion ; but deceit to keep back even the least . Now God hath promised to give us even the wil it self to beleeve . Ezek. 36. I wil cause you to walk in my commands . And if God work in us this only , to be able to will to convert , but man himself the wil to convert , the greatnesse of that mystery of predestination mentioned by the Apostle , comes to nothing ; and that profound question , why God calls many to salvation , to whom he gives not effectual grace wherby they may will to be converted . This Question ( I say ) may easily be answered ; for , according to the Arminians , who say , God gives a power only to convert , and the person called hath it from himself actually to convert ; it may be answered , Those who being call'd , God foresaw to be willing to convert , he elected to life ; and those whom he foresaw not willing to convert , these he pass'd by : Rom. 9.20.33 . And hereby that speech of the Apostle will be altogether superfluous , Who art thou , O man , that reasonest against God ? and that admiration of the Apostle , O the depth , &c. Nor need an Arminian fear so much , by grantsng this irresistible , indeclinable , invincible work upon the heart of one that is converted , that the Will would be ravish'd , and forced to consent contrary to its bent , whether it would or no : for when God by his efficacious grace works in the Will to wil , this efficacious grace puts into the Will a non-resistency , and taketh away actuall resistency : so that it is as impossible that these two should co-exist and meet together in the Will , to be wrought upon with efficacious grace , and to resist , as for the Will in the same moment to resist , and not to resist ; to will to resist , and to will not to resist . So that it is a contradiction , to say , When efficacious grace determines invincibly and indeclinably mans Will , it compels the Will , in working upon it whether it will or no ; for that which grace works in it , is this , to will ; the Will being never against the working , Subventum est infirmitati voluntatis humanae , ut divinâ gratiâ indeclinabiliter & insuparabiliter ageretur . Infirmis servavit ut ipso donante invictissimè quod bonum est vellent , De cor. & Gra. c. 12. Prima gratia data primo Adamo , est , quâ fit , ut habeat homo justitiam si velit ; sed gratia potentior est in secundo Adamo , quâ fit , ut velit , tantóque ardore diligat , ut carnis voluntatem contraria concupiscentem , voluntate Spiritus vincat . Id. Ib. Inspiratâ gratiae suavitate per Spiritum sanctum , faciente plus delect are quod praecipit , quàm delectat quod impedit . Ea quae pertinent ad justitiam sic delectant animum , ut quicquid aliud dolor impedit , delectatio superat , Aug. when under the working of efficacious grace ; the sweetnesse of grace inspired by the holy Ghost , making the soul more to be delighted with what is commanded , than with what would hinder it : which ( as Augustine calls it ) is a delight victorious and conquering .

And the truth is , this efficacious determination of the Will by grace , is a most happy adjutory to the Wils liberty , taking away nothing but onely the pravity and rebellion of it ; the holy Ghost tempering its working to the disposition of the Will , Liberum arbitrium non corrumpitur quoad agendi radicem , sed terminum . Paul . Ferrius c. 19. p. 6. that it may act with such liberty as becomes its own nature , and by grace never be destroyed , but perfected : The Spirit of God not taking away the natural liberty of the Will which is by creation , but onely the pravity thereof , which comes into it by mans corruption : Grace not slaying , but sanctifying , and not abolishing , but elevating it to move to a supernaturall good .

4. How are we bound to blesse God for his Gospel , Obs. 4. which is his voyce to call us from sin and misery ? Admire his goodness , that when he only calls the most with his works , he should also call us with his word . What could God do more for a Nation ? What are Kingdoms without the Gospel , but dens of theeves , dungeons of darkness , but as the world without a Sun ? Psal. 147. The heathen have not the knowledge of his Law . He made his Gospel dawn , when we were in our darkest and deepest Idolatry : he call'd Brittain from the worshipping of [ Apollo and Diana ] dumb Idols , to serve the living God . What was there in us worth the calling to us , when we lay sweltring in such abominations ? When men call either to God or man , 't is to get good ; but Gods call was to give good : he call'd us not because we were good , but to make us so . Let us not receive the grace of God in vain : In a land of light , tremble to live in the works of darknesse . We having the light of the Gospel , should do our work better then those who only have the dim light of Nature ; O England , be not weary of it . 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 , quàm 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 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 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 ●rigit , habere se bene vivendi ne● 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 , quàm 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-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 understanding , Phil. 4.7 . and in which the Apostle placeth the Kingdom of God , Rom. 14.17 . the peace that Hezekiah was not destitute of , when he said , Remember now , O Lord , Isa. 38.3 I beseech thee , how I have walked before thee in truth , &c. This peace sweetens every condition , is as musick within , when the rain and storms fall upon the house ; a friend ( as Ruth to Naomi ) that will go along with us in every distresse : though we change our place , our garments , our conditions , our companies , yet our enemies cannot take this from us ; it s a continual feast , Pro. 15.15 . This peace preserves our hearts and minds in all afflictions , Phil. 4.7 Psal. 4.8 and puts into us a holy security and neglectivenesse of all dangers . 2. Of subordination , when the will , affections , and inclinations of a man submit themselves to the minde savingly inlightned by , and subjugated to God ; which , although it be not perfect , by reason of that repugnant law in our members ; yet is it true and progressive , the imperfection of it occasionally being an incentive to godlinesse , making us more fervent in prayer , humble , broken-hearted , and receptive of that peace we long for .

4. There is a peace with God ; and that is twofold : 1. In this life : 2. In the next .

1. In this life ; and so it is two-fold : 1. A peace of Reconciliation ; and 2. of Contentation . 1. Of Reconciliation , wherby God in Christ is at one with man : The chastisements of our peace were upon Christ ; Isa. 53.5 . 1 John 29. the wrath deserved by us for our sins Christ sustained , and satisfied divine justice fully ; so that now God ( not requiring satisfaction twice for the same offences ) is at peace with us . Isa. 9.6 Ephes. 2.14 Rom. 10.15 2 Cor. 5.20 Rom. 5.1 This , the foundation of all the former , and following kindes of good peace , is purchased by Christ the Prince of peace , and our peace ; and proclaimed in the preaching of the Gospel , the glad tidings of peace , by the Ministers of it , the Embassadors of peace ; and accepted by faith , whereby we therefore enjoy and have peace with God . 2. Of Contentation , or holy submission , by which a man is peaceable , Phil. 4.11 and not murmuring or impatient against God , but quietly accepting whatsoever is his will ; the way indeed to live a truely quiet life , and ( as one says well ) ever to have our wil ; the waves of unquietness being ever raised by the winde of pride and unsubmissiveness .

2. Peace with God in the next life , or peace eternal , is the perfect rest which the Saints shall enjoy in heaven ; called ( Rom. 8.6 . ) life , and peace , and the rest that remaineth for the people of God ; their resting from their labours , both inward and outward ; not only from hurt , but from danger by , nay , from the presence of any thing that ever did molest them .

The Apostle in this salutation by peace , intends principally , peace with our selves ; that peace of God which passeth all understanding , so often commended ; which includes peace with men , commanded , and peace with the other creatures , promised to accompany it ; and peace with God , presupposed as its cause and original . Rom. 1.7 . 1 Co. 1.3 Col. 1 2 Pet. 1

2. This sanctified tranquillity & quietness of conscience , ( a singular blessing , often requested by the Apostles for the faithfull to whom they wrote ) is of rare excellency :

1. For its author and original ; 't is from God , 1 Thess. 5.23 2 Cor. 13.11 Col. 3.15 Phil. 4.7 he being called the God of peace , and it the peace of God . He is the authour of external peace in Church and Common-wealth ; the peace of Jerusalem must be begg'd of him ; He maketh warrs to cease , and all stirs to be husht ; He maketh peace between us and the creatures , making a covenant for us with them : He is the authour of eternall peace ; for , eternal life is the gift of God . But after a speciall manner is he the God of internal peace , the peace of conscience , at which S. Jude . aimeth : for 1. He sent his Son , [1] To merit it for us , when we lay in the horrour of an accusing conscience ; who is therefore called in himself , the Prince of peace ; Isa. 9.6 Ephes. 2.14 . John 14.27 . and in respect of us , our peace : and the peace we speak of is said to be his peace , he making peace by slaying hatred on the cross , by his perfect obedience abolishing whatsoever God might hate in us . [2] He sent his Son to preach and publish this peace , and to invite men to it , and that , first , In his own person , Isa. 61.1 . Luk. 4.18 . The Spirit of the Lord is upon me , to preach glad tidings , &c. Secondly , In his Ministers , Ephes. 2.17 . Christ came and preached peace to you who were afar off ; he thus preaching it to the worlds end . As hee sent his Son to merit and preach this peace : so . 2. He sent his Spirit to apply and seal this peace in the hearts of the elect ; it being called a fruit of the Spirit , Gal. 5.22 . this Spirit enabling us to cry for this peace , Gal. 4.6 . and working faith in our hearts , whereby we have peace with God , Rom. 5.1 . and boldness and access to the throne of grace , Eph. 3.12 . creating the fruit of the lips to be peace , Isa. 57.19 . Nothing that the world either is or hath ; nay , neither men nor Angels can give Peace , they may wish and publish it , God only gives it ; some say there is a disease which only the King can heale : I am sure a broken heart , a wounded conscience , can be healed only by the Prince of Peace .

2. The excellency of this Peace appeares in the subject of it ; and that both in respect of [1] the Parties that have it , and [2] the part of every of those parties in which it resides .

1. The parties that enjoy it are onely the faithful ; It is only promised to them , the true children of the Church ; Isa. 54.13 . Psal. 29.11 and 37.11 Psal. 85.8 Isa. 26.12 Psalm 37.37 Isa. 57.2 Jer. 33.6 Luke 10.6 Rom. 5.1 Psal. 119.165 Isa. 57.22 and 59.8 Rom. 1.7 1 Cor. 1.3 , Gal. 1.3 Phil. 1.2 Col. 1.2 , &c. Gal. 6.16 2 Thess. 1.2 Great shall be the peace of thy children : The Lord will blesse his people with peace : The meek shall delight themselves in the abundance of peace : He will speak peace to his people : Lord , thou wilt ordain peace for us : The end of that ( the upright ) man is peace : He shall enter into peace : God will reveal unto such abundance of peace .

2. It s only reported of the faithful , that they have peace ; They are the sons of peace ; the justified only have peace with God : There is no peace to the wicked ; The way of peace they know not . Great peace have they which love the law .

3. Peace is only wished and requested for the faithfull : for others , either onely as they were with an eye of charity look'd upon as faithful ; or as in those requests the terms upon which they should obtain this peace are also included ; namely , the disturbing of their own unsound , the accepting of him that deserves the true peace , and the walking in the ways of holinesse . But peace from God is never desired for men to continue in a state of warr against God .

4. Rom. 5.9 , 10 Rom. 5.1 Eph. 1.6 Hebr. 2.15 1 Cor. 15.31 Job 15.20 , 21 Jude 19. Gal. 5.22 Ephes. 2.12 Rom. 12.12 The faithfull onely have taken the right course to obtain peace : They alone are freed from Gods wrath , more dreadful then the roaring of a Lion , or the wrath of all the Kings of the world , it destroying body and soul in hell : they onely have pardon of sin ; the other , like guilty malefactors , are in an hourly expectation of the worst of deaths , through the fear whereof they dye before they dye . The faithfull onely have Christ , who is our peace , and the Prince of Peace ; the Spirit of God , of which peace is a fruit and effect ; they alone rejoyce in hope , and live in expectation of a crown incorruptible , an everlasting kingdom ; others live a hopelesse , heartlesse life .

2. The part of these parties in which this peace resides , is the heart and conscience , Col. 3.15 . The peace of God rules in the heart , Joh. 16.22 . Your heart shall rejoyce , and Psal. 4.7 . Thou hast put gladnesse into my heart ; and Phil. 4.7 . The peace of God shall preserve your heart , ; in which respect , 1. T is a sustaining , strengthening , reviving peace ; so long as the heart is kept safe , a man fals not , faints not ; when the heart is relieved with a Cordiall , a fainting man revives ; Now the peace of God keeps up the heart , it brings aid and relief to it in all dangers , when sin and Satan , temptation and persecution lay siege to it ; It brings strong consolation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Phil. 4.7 . Act. 16.25 . Act. 21.13 . 2 Cor. 1.3 , 4 Rom. 5.3.5 . Heb. 10.34 . Heb. 6.18 . It s a Banner over us in warre , a Cordiall , an Antidote against all Poyson ; It makes Paul and Silas sing in Prison , Paul to be ready to dye for the name of the Lord Jesus , the faithfull to be comforted in all tribulation , and consolation to abound as sufferings abound ; it making the faithfull in a cold winter of persecution to be warmest within , making a Martyr to go as merily to a Stake , as another to a Feast . 2. The seat of this peace , the heart , notes as our sustentation by it , so the soundnesse , truth and reality of it : 't is not in cortice , but in corde ; in the heart , not in the habit ; in the conscience , not in the looks ; It 's in the breast , not in the brow ; not suffering a man to be like some Prisons , beautifull without , but full of horror , blacknesse , chaines and dungeons within ; It 's a Peace not residing in the hall of the senses , but in the closet of the heart : A Saints peace is a silent calmnesse , an unseen quietnesse ; meat , of which those without know not , like the windows of Salomons temple , narrow without , Pro. 14.10 . broad within ; the worst , the unbeautifull , the black-side of his cloud is seen , when the bright is hidden . 3. The seat of this Peace the heart , implyes it's seriousnes , weightinesse , Tu illum judicas gaudere qui ridet ? animus debet esse alacer . Res severa est verum gaudiam , caeterae hilaritates leves sunt ; frontem remittunt , pectus non implent . Sen. Ep. 23. Ego neminem posse scire arbitror , quid sit , nisi acceperit , Bern in Cant. Melius impressum quam expressum innotescit . In his non capt , intelligentia nisi quantum attingit experientia , Id. ibid. greatnesse , that the ground of it is not slight , and toyish , but some great matter , not lightly pleasing the fancy , and superficially bedewing the senses , but like a ground-showr , soaking even to the heart-root . The peace of a Saint is not like the mirth of a Child , caused more by a gay , or a toy , then by a conveyance of a thousand pounds by the year ; or like our laughter which is more at a jest , than at the finding of a bag of gold of ten thousand pounds ; No , his peace is not idle , frothy and ludicrous meriment , but deep and affecting the heart with apprehensivenesse of an interest in the great things of eternity ; a peace that passeth understanding : Light , either griefs or contentments , are easily exprest , not so those which are deep and weighty ; these are joyes unspeakeable and glorious , superabundant , 1 Pet. 1.8 . 2 Cor. 7.4 . 4. The seat notes the safety of this peace : the heart is too deep for a man to reach ; a Saints peace is laid up in a Cabinet that man cannot open ; Joh. 16.22 . men may break into his house , but not into his heart ; Your joy ( saith Christ ) no man taketh from you : The power of adversaries is but skin-deep : There is a three-fold impotency of man in reference to a Christians peace ; 1 Man cannot give this peace : 2 He cannot hinder it from entring . 3. He cannot remove it , or hinder it from abiding ; It continues like a Fountaine in the hottest Summer , and is warmest in the coldest Winter of affliction ; like a Candle which is not overwhelmed , or quenched in the dismall darknesse of the night , but is made thereby to give the cleerer light : David in greatest straits comforted himselfe in God ; 1 Jam. 1 , 2. 2 Cor. 7.4 . Rom. 5.3 . 1 Thes. 5.16 . 2 Cor. 14.5 . Phil. 4.4 . Heb. 12.11 . the faithfull glory in tribulation ; they are commanded to rejoyce evermore ; as the sufferings of Christ abound in them , so their consolations abound by Christ . The faithfull have oft drawne matter of joy from their sufferings , they yeeld the peaceable fruit of righteousnesse . A sick man may rejoyce at the coming of the Chyrurgeon , though he knows he will put him to paine ; Phil. 1.19 2 Cor. 4.17 I know ( saith the Apostle ) that this shall turne to my salvation : The light affliction that lasteth but for a moment , procureth an exceeding , excessive , eternall weight of glory : If we suffer for Christ , 2 Thess. 2.12 Rom. 8. we shall also reigne with him : None can separate us from Christ , and therfore not from peace : the Spirit of peace by us may for a time be sinn'd away , but he cannot by enemies be persecuted away : The Sun may as easily be blown out with bellowes , as true peace be driven away by sufferings . 5. The seat of this peace , the heart imports , the spiritualnesse and sublimity of it ; it is not , sensuall , earthly and drossy ; the heart is no more relieved with worldly comforts , then are the belly , bags and barnes , fill'd with grace and holinesse . What is it to the soule that , thou hast goods laid up for many yeares ? The rarest delicacies of the earth , are not such food as the soule loves , spirituall blessings of Communion with God , Illud verum & solum est gaudium , quod non de terrâ , sed de Caelo est ; quod non de creatura , sed de Creatore accipitur , Bern. Ep. 114. enjoying of Christ , a view of our names as 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'● 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. cap. 12. Evasisse putas quos diri conscia facti , Mens habet attonitos et surdo verbere coedit , Occultum quatiente intus tortore f●agellum . Job 20.5 , 7. Eccl. 7.6 as well as in his mourning , an hypocrite . Ask not the countenance , but the conscience of a sinner , whether he rejoyceth ? The guilt of his sin is an unseen sore , an hidden scourge : His peace relieves him not , it s no preservative to his heart in persecution or distresse ; it leaves him ( like Absoloms mule ) when he hangs in any woe , and stands most in need thereof : His peace stands onely in the avoyding of troubles , not in the sweet enjoying of God in his troubles ; it s as uncertain as a dream , or as the crackling of thorns under a pot : his dayes of mourning will shortly come : Deluded he is with a groundlesse conceit of vain hopes ; he is like a child in a Siege , not appehensive of his danger , but busie at sport , while the parents are at the breach , and the City ready to be sack'd : He is secure , but not safe .

2. It s a mistake , Obs. 2. Gal. 5.22 Rom. 14.17 Isaacum , i. e. gaudium jugulandum tibi formidas ? securus esto ; non Isaac , sed Aries mactabitur ; non peribit tibi laetitia , sed contumacia , cujus utique cornua vepribus haerent , & sine punctionibus anxietatis esse non potest . Bern. to think there is no peace to be found in the good wayes of God . True peace is a fruit of Gods Spirit , and a branch of Christs Kingdom : Godlinesse doth not quell , but qualifie mirth , not consume , but correct it ; it deprives neither of the use of , nor comfort in any lawful delights , being procured by Christ , and bestowed by God as fruits of love . As for sinful and inordinate delights , which have no more pleasure in them , than is found in the scratching of some unsound part when it itcheth ; a Saint being now healed of his disease , it is no pain for him to part with them : If holy men want peace , 't is because they , or others , or both are not more holy ; nor are they sad because they are now holy , but because they were no sooner so : Their greedy desire of more holinesse , often hinders them from taking notice of what already they have : they judge not aright of their present state ; they have a pardon signed and sealed , but haply they cannot read it , in regard some sin hath blurr'd it , Vid. Mr. Gatakers Just mans joy . or Satan casteth some mist before their eyes . If the holyest will sport with , they must expect to smart for sin ; Satan who was their tempter , will soon prove their torturer : And , in mercy doth God correct a wandring child home , when in wrath he suffereth a vagabond to take his course ; and , The tears of the godly for sinning , are full of peace , they are a showre mixt with a sun-shine ; and more delight is there in godly grief , than in sinful pleasures , in mourning with Christ , than in sporting with Satan . Or it may be , sorrowing Saints are but newly entered into the wayes of God : Milstones , though they be hewed fit either to other , yet they grinde not well , till they have wrought some time together : Apparel , though made fit , is not so easie at the first putting on , as when it hath been worn a while . Matt. 11.29 Grave dum tollis , suave dum tuleris . Greg. in Ezek. l. 2. c. 7. Quam malè inassueti veniunt ad aratra juvenci ! Christs yoke seemeth heavie at the first putting it upon us , but it becometh easie and delightfull when we have born it a while . Nor is the peace of a Saint to be estimated by its not appearing ; his peace is inward , and often maketh but little shew in the face : The wealthy Merchant cryes not his rich wares ( worth many thousands ) about the street , when the poorer sort , who carry toyes , proclaim them in every corner of the Citie : The godly have their souls fraught with inward joys , though their looks outwardly shew them not , while the hypocrite boldly voyceth up his supposed happinesse ; As the glory , so the joy of a Saint is most within . In a word , This life is the time of obscurity to a Saints happinesse ; it s in some sort a winter with him , while it is a summer with the wicked ; now the lofty oak in winter seemeth dead , while the dunghil grasse is fresh and green ; Job 16. ult. but when summer cometh , the oak is flourishing , and the grass is withered , or made hay of . The happinesse of the people of God is hidden in their root , in this winter of affliction and desertion : They are now the sons of God , 1 John 3.2 Col. 3.3 , 4 Gramen hieme virescit , astate ares●it : Arbor ( arescente gramine ) virescit . Aug. in Psal. 36. but it doth not yet appear what they shall be : Their life is hid with Christ ; but when Christ who is their life shall appear , then shall they appear also with him in glory . But then at the approach of this Sun shall that foenea faelicitas ( as Augustine calls it ) that grasse-like happinesse of wicked men consume and wither .

3. How carefull should the people of God be to preserve their peace ! Shall a blessing so excellent in it's originall , Obs. 3. nature , use , and so earnestly desired by this , and all the other Apostles for the faithfull , be by them neglected ? Oh forfeit not , disturbe not this happy peace .

1. Preserve in thee a feare of God ; As sin gets in , peace goeth out : Nor is it the being , but the allowing of it in us that makes the soule unquiet : No sin shall destroy peace in us , but that which findes peace from us . The tares of desention between God and us are only sowne by the enemy sin : This was the instrument which broke the bones , and wounded the conscience of David and Peter ; This is the mint of a Saints misery , the source of his sorrowes : every sin hath a bitter farewell ; sin is nothing else but sorrow in the seed : when ever thou art tempted , before thou consentest , take up and weigh thy sin in thy meditations , as a Porter doth his burthen before he agrees to carry it , and aske thy soule whether thou art able to go through with thy burthen . 2. Delight in the Ordinances : These are the feast of peace : They shall be joyfull in my house of prayer : Isa. 56.7 Prayer is fitly called the leech of cares : It s a breathing out the heates of inward grief , and a breathing in the cooling delights of Gods spirit . The Gospel hath glad tydings in the very name of it . A promise spread with the blood of Christ is the onely plaister for a wounded conscience . The directions of the word are the wayes of peace : Great peace have they that love the Law , Gal. 6.16 and walk according to that rule . 3. Be sincere and upright in thy services ; the end of the upright man is peace ; Psal. 37.37 . sincerity and walking before God with an upright heart , darted a beam of peace into Hezekiahs showre of tears : Isa. 38.3 God puts not the oyle of peace into a crack't Vial : Heart-peace is a Companion only of Heart-purity . 4. Love not the world ; for t is enmity with God : The Sun-shine of earthly enjoyments , puts out the fire of spirituall peace : the thornes of worldly cares make the peace of many a Saint to goe but with a scratch't face . They who have suffered with joy the spoyling , have suffered sorrow for the loving of their goods ; when men sweat in outward imployments , their peace is coldest inwardly .

4. Holinesse makes no man unpeaceable and turbulent . The more God quiets us , the lesse shall we sinfully discontent men : The world condemns the Godly as authors of dissension ; but the true reason why they are accounted unpeaceable by the world is , because they will not lose their Peace with God : to finde trouble in the world is their portion , but to cause trouble in the world is not their property : They are wont indeed to disquiet mens lusts ; but are wicked men and sin so neer , that the one cannot be distinguish'd from the other ? The will of a Saint is for peace , but 't is necessity that makes him contend . Peace rules in his heart , Col. 3.15 . it doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it sits as the Judge or Umpire was wont to do in the publick games of wrastling or running , Apostolus innuit hoc esse hujus virtutis officium , ut agat brabeutem sive agonothetam inter caeteros affectus ; nam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id significat . Cum igitur insurgunt in cordibus nostris turbidi affectus irae , odii , vindictae , haec pax Dei debet suum officium facere ; id est , instar agonothetae , lites dirimere , tumultuantes affectus compescere , & omnia ad pacem deducere . Davenant in Col. who did rule and order the runners or wrastlers , deciding their controversies , and giving rewards to the best-deserving : so this peace of God , when the troublesom affections of anger , hatred , and revenge arise in our hearts , appeaseth strifes , ends controversies , and renders us peaceable . As for wicked men , who seem sometimes to be very peaceable among themselves in sin , they must know , that agreement against God is not Peace but Conspiracy , and such a rotten peace makes way for a real war , both with others and within themselves .

5. It s most sutable to a Ministers Function to further and pray for the peace of others . As they are Christians , Obs. 5. they are cald to peace , Col. 3.15 . and as Ministers , they are cald to be Ambassadors of peace . The bodily peace of others , should be pray'd for by them , Jam. 5.14 . Brotherly peace should they promote among their people : An unpeaceable people among themselves , will be an unprofitable people under him , Jam. 3.16 . Ministers should endeavour the civil peace , put people in mind to be subject to Principallities and Powers , Tit. 3.1 and to take heed of Treason and Rebellion : To revile them for this , is to be angry with the fift Commandement . But especially should Ministers labour to bring people into peace with God , and to pray them to be reconciled to God ; 2 Cor. 5.27 and by Ministerial directions to help them to attain peace of Conscience within themselves . Confident I am , That while mens lusts speak Ministers contentious , their Consciences speak them peaceable . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicitur vel ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i.e. seipsum toto animo in rem dilectā ; vel ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quod est , valdè in re amata acquiescere . Ita 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significat vehementem affectū , ardentemque amorem , quo quis alicui sese intimè adjungit et in eo totus quiescit ; unde et pater Caelestis de filio suo , hic est ( inquit ) filius meus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . et mox , quasi etymologiam subdens , in quo mihi complaceo : Zanc. de na. dei . l. 4. c. 3. Amicitia est quasi habitus . Amor autem et dilectio significant actum vel passionem : Charitas autem utroque modo accipi potest , defferenter tamen significatur actus per ista tria : nam amor est aliquid communius inter ea ; omnis enim amor dilectio est vel charitas , sed non è converso . Addit dilectio super amorem , electionem praecedentem ; unde dilectio est in sola voluntate rationalis creaturae , charitas autem ultra amorem addit perfecttionem amoris in quantum illud quod amatur , carum , i. e. magni pretii aestimatur : Tho. 1.2 . qu. 16. Art. 3.

The third and last Blessing desired by this Apostle for these Christians is Love : Of which likewise

By way of 1 Exposition . 2 Observation .

For the Expository part , I shall 1. Specifie the several kinds of Love , principally that at which the Apostle seems most to aim . 2. Set down the excellent Properties of this kind of Love which make it so desirable .

Not to stay upon the consideration of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Love , Amor aliarum rerum est , charitas inter solos homines , dilectio ad Deum spectat : diligimus Deum ; charos habemus parentes , liberos , &c. amamus omnes . Aret. in Probl. or of its agreement with those other Expressions ordinarily used to set forth ( after a sort ) the same thing ; as charity , friendship , &c. This Love in the general , being that inclination or tendency of any thing to the good beloved ; or , that principle whereby one joyns himself to , and resteth in an object , is of sundry sorts .

Not to speak of those which are either far from , or contrary to the Scope of the Apostle ; as of natural love , which is that quality in any thing following its form , by which it tends to , and resteth in what is agreeable to it ; Nor of animal love , whereby the sensitive appetite in men or beasts tends to its good , and resteth in it : Nor of love meerly rational , or intelective , whereby the will freely embraceth any object presented to it by the understanding : Nor of Angelical love ; Nor of that love which God hath towards himself , as the chief good .

There are Three sorts of Love , any of which may be desired from God as a blessing :

Namely , a love of 1 God to man . 2 Man to God . 3 Man to man , himself , or others .

I yet conceiving , ( since the Apostle had desired that these Christians might receive mercy from God , and that every particular Beleever might have peace in himself ) that he seemeth now in the last place to pray , That they might again both return love to God , and render it also to one another .

1 There is a love of God to man , ( though without passion , sympathy , or any imperfection or weakness ; these being attributed to him only to relieve the weakness either of our Faith or apprehensions . ) And this love is

1 Considered as a love of desire ; as love desireth to be carried to the union of the thing beloved . This desire of union with man , God sheweth many ways ; as , 1 By being neer unto , nay present with him , by his universal care and providence ; he being not far from every one of us ; for in him we live , &c. Act. 17.27 , 28. 2 By assuming the nature of man into a personal conjunction with himself in the Mediator , Christ . 3 By conversing with man by signs of his presence , extraordinary visions , dreams , oracles , inspiration ; and ordinarily by his holy Ordinances , wherewith his people ( as it were ) abide with him in his house . 4 By sending his holy Spirit to dwell in man , and bestowing upon man the divine nature . 5 By taking man into an eternal habitation in heaven , Psal. 16. ult. where he shall be ever in his glorious presence .

2 There is a love of God to man , considered as a love of benevolence , or of good will , or of willingness to do good to the thing beloved ; what else was his eternal purpose to have mercy upon his people , and of saving them , Rom. 9.13 but ( as it s exprest concerning Jacob ) this loving them ? And to whom can a will of doing good so properly agree , as to him whose will is goodness it self ?

3 There is a lover of God to man , considered as a love of beneficence , bounty , or actual doing good to the thing beloved . Thus he bestoweth the effects of his love , both for this life , and that which is to come . And the beneficence of God , is called Love , 1 Joh. 3.1 . Behold what manner of love the Father hath bestowed upon us , that we should be called the Sons of God . And Joh. 3.16 . So God loved the world that he sent , &c. By this love of beneficence bestowes he the good things of nature , grace , glory : God doth good to every creature , hating though the iniquity of any one , yet the nature of none ; Gen. 1.31 . for the being of every creature is good , and God hath adorn'd it with many excellent qualities . According to these loves of benevolence , and beneficence , God loveth not his creatures equally , but some more then others ; in as much as he willeth to bestow , and also actually bestoweth greater blessings upon some than upon others : he makes and preserves all creatures , but his love is more especially afforded to mankinde ; he stileth himself from his love to man , Tit. 3.4 . and not from his love to Angels , or any other creature . He is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a lover of man , but never 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a friend of Angels or creatures without man . His love is yet more peculiarly extended to man in creating him after his own image , Psal. 8.5 Heb. 2.16 Rom. 5.8 and in giving him lordship over the creatures , in giving his Son to take upon him mans nature , and exalt it above heavens and Angels , to dye for sinning , dying man ; offering him to man in the dispensation of the Gospel with wooing and beseechings ; Mat. 28.18 and yet of men he loveth some more especially and peculiarly than others ; Omnia diligit Deus quae fecit , etinter ea , magis creaturas rationales ; et de illis , eas amplius quae sunt membra Unigeniti , et multo magis ipsum Unigenitum . Aug. T. 9. in Joh. namely those whom he loveth with an electing , calling , redeeming , justifying , glorifying love . God loves all creatures , and among them the rational , and among them the members of his Son , and much more the Son himself .

4. There is a love of God to man , considered as a love of complacency , and delight in the thing beloved ; he is pleased through his Son with his Servants ; and he is much delighted with his own image wheresoever he finds it . He is pleased with the persons and performances of his people , He hath made us accepted in the Son of his loves ; the Lord taketh pleasure in them that fear him . Psal. 147.11 Zeph. 3.17 They reflecting his excellencies , and shewing forth his vertues , he rejoying over them with joy : he resting in his love , accounting a Beleever amiable : his soul , a lesser heaven ; his prayers , melody ; his sighs , incense ; his stammerings , eloquence ; his desires , performances .

2 There is a love of Man to God : which is , when the Soul is moved , Amor concupiscentiae non requiescit in quacunque extrinseca aut superficiali adeptione amati , sed quaerit amatum perfectè habere quasi ad intima illius perveniens . Aq. 1.2ae . q. 28. ar. 2. drawn , and called out to desire the participation of his presence ; yeelding up , and conforming it self to his will ; as also quietly resting in the enjoying of him . This love is considerable in its several kinds .

1 It s a love of desire to enjoy him for ours as the source of all our happiness : The Soul loves God , under the apprehension of the greatest good , and therefore puts forth it self in strongest desires toward him . This love is as strong as death , and can take no denyal . It is the wing and weight of the Soul , that carries all the desires into an intimate unity with the thing beloved , stirreth up a zeal to remove all obstacles , worketh an egress of the Spirits , and as it were an haste of the Soul to entertain and meet it : According to those expressions of the Saints in Scripture , The desire of our soul is to thy name : Es. 26.8 Ps. 119.10.81 119.20 Psal. 42.2 Psal. 84.2 With my whole heart have I sought thee : My soul fainteth for thy salvation . My soul breaketh for the longing it hath to thy judgements at all times . My soul thirsteth for God , I am sick of love , &c. Oh the vehement panting , breathing , and going forth of the soul of one toward God who is in love with him ; he contemns the most serious worldly employments when he is taken up with this , and who so discourseth with him of earthly concernments , speaks as with one not at home ; all the world not satisfying without the kisses of the lips of our beloved , our desires being a thousand times more for one smile of his face than for all the wealth under the Sun . No difficulty so great , no danger so imminent , nay no death so certain , which this love carries not through for the obtaining of the thing beloved ; this love being a falling mountain that breaks down all that stands betwixt it and the place of its rest . In a word , no means shall be left unused that by God are appointed for the obtaining of our beloved ; enquiries of , or from others , how to find him ; letters of love , sighs , tears , sobs , groans unutterable , are sent to win him ; desires to hear again from him in his promise of grace are expressed . The soul is never gotten neer enough till it be in the arms , the bosome of God in heaven . It saith not ( as Peter of his Tabernacles ) Lord , Let there be one for me , and another for thee ; but let us both be together in one . It s ever night with one who loves Christ till the Sun of his presence be arising . He is like a certain kinde of Stone , of which some report , That if it be thrown into the water whole , it swims ; if broken , it sinks : he never droops in any trouble , unless he apprehends a breaking between him and Christ . He is like the marigold that opens with the shining , and shuts with the setting of the Sun . His heart is lockt up in sorrow when God hides his face , and he cannot find another key fit to open it again among all the keyes in the house . What 's all the world to him without the presence of God but as a sive pluckt out of the water ? His comforts are only full , when God is in them . What are companions to him in whom he sees nothing of God , but objects either irkesome , or pitied ? What are Ordinances unless with Christ , but as candles that have no light put to them ? Nay , what would the joyes of heaven it self be , if it were not for the presence of God , but as a funeral feast or banquet where is much provision , but no chear .

2 There 's a love of Complacency and delight , Amor Complacentiae . when the soul having ark'd it self in Gods embracements ; now with infinite sweetness and security reposeth it self in them , saying then as David , Psal. 4.7 , 8. Thou hast put gladness into my heart more than when their Corn and Wine encreased . I will lay me down in peace and sleep : and with Peter , Lord , its good being here : and with the Spouse , I charge you stir not up , nor awake my beloved . And when Christ meets it sweetly in Prayer , Sacraments , or a Sermon , breathing thus , Oh that ( Lord ) this meeting might never end ; deer Jesus , why comest thou so seldom , and stayest no longer ! All the night long do thou lodge between my brests . Psal. 84.10 A day in thy house , is better than a thousand elsewhere . Cant. 2.4 My soul is fill'd as with marrow : Thou hast brought me into a banquetting-house ; thou hast made me drink abundantly : Thy left hand is under me , thy right hand embraceth me . How contented could the soul be in such an in-come of Christ , were not his pleasure otherwise , that it had no avocation to take it off ; no earthly employment ; no family , feeding of body or relations to call it away from those secret enjoyments of such a beloved ? Oh thinks the soul , what a blessed place will heaven be , where I shall never be severed one moment from the embracements of Christ to eternity !

3 There 's Amor amicitiae : A love to be set upon God , for the goodness and excellency which is in himself . To love God for the creatures is not to enjoy , but to use God . To love him for another end than himself , Medium , quà tale , et per se , nullam boni appetibilis rationem possidet , tota quippe ratio amandi medium , est convenientia cum fine . Aquin. Mat. 13.21 is to turn the ultimate end into a mean . Love to God , grounded upon humane inducements , is but spurious . When the inducement ( suppose profit , preferment ) is removed , that love will discover its falsness . And by that very reason for which men contend for the outward appearance and profession of love to God , viz. because they love their pleasures and profits , which without such a profession they cannot peaceably enjoy : By that very reason ( I say ) they will be beaten off even from that their outside appearing profession , when thereby those profits and pleasures which they love so much shall come to be hazarded . It s a dead love to God that cannot stand unless it be shored up . True love will stand alone without politick props . To shroud our own private ends under the name of love to God , is not amicitia , but mercatura ; not to love , but to make merchandize of him . The love that cannot be warm any longer than 't is rubd with the warm clothes of preferment is but the carkasse of love . Then hath this love a soul , when God himself is the object of it , when 't is not of what he hath , but of what he is ; when he is beloved though we beg with him , or though all his Rings and Ornaments are pluckt off ; nay , when he plucks off ours : In a word , all his wayes , ordinances , people , will have our love drawn out to them , for that of God which is imparted to them . The word will be received in its purity and power , most loved , when least adulterated : when it discovers most of God to us , and most of sin in us ; when the dearest corruption is struck at , the closest duty urged , the secret corners of the soul searched , when the spiritual sword is laid on with severest blows : The persons also in whom most shines the beauty of Gods likeness , we shall most be taken with ; and those shall have our love shine upon them , who can reflect nothing back again but holiness .

4. There 's Amor benevolentiae ; A love set upon God , endeavouring to bring to him ( so far as creatures can to an infinite Creator , Psal. 16 ( to whom their good extendeth not ) all service and honour : This love returns to God not only a heart , but a tongue , a hand of praises and obedience . All its pleasant fruits are laid up for its beloved ; all it is and hath is accounted too little . ( Lord , saith the soul ) that I could love thee more , and serve thee better ! how impure is my heart ! how poor and imperfect are my performances ! what I have is neither enough , nor good enough for thee : but had I something better than my self , ( and Oh that I my self were a thousand times better for thy sake ! ) it should be bestowed upon thee . A soul in love with God is boundless in duty : The smalness of his obedience , is the greatness of his trouble , when another man observes his zeal and vehemency , his tears , and sobs , and wrastling in prayer , and sees him so strict and exact in living , he thinks it a great matter , and is ready ( as the Disciples , who looked upon the beautiful buildings of the Temple ) to admire him ; but then the party himself that loves Christ thinks all this as nothing , in comparison of what Christ deserves : he looks upon his services as Christ fore-told of the Temple , as if there were not one stone left upon another . This love causeth an universal , Joh. 14.24 cheerful , constant obedience to the Commandments of Christ : In it all our services are steep'd , and with it , made easie to us ; and coming from Faith , acceptable to God . Nor will love think it much to suffer much for Christ ; 1 Cor. 13.7 nay , it accounts it little to endure all things for him who hath born our burdees , and shed better bloud for us than any we have to shed for him : Faith worketh by love . Love is the instrument in the hand of Faith . A hand alone can lay hold and receive ; and so the proper work of faith is to lay hold upon Christ : but a hand without an instrument cannot cut any thing , no more can faith practise any morall duties without love . Faith in justification is alone , but in the life of man it worketh by love .

3 From this love to God floweth another sort ( in respect of the object ) of love , and a third to be considered , viz. Love to man ; whereby our neighbour is loved as our selves .

This comprehends a love 1 Of our selves . 2 Of others .

1 Of our selves ; Levit. 19.18 . Mat. 22.39 . Quid anima invides carni ? Nemo tam proximus tibi , quem post Dominum diligas . Princeps amor humanus est sui ipsius . Qui sibi malignus , cui bonus ? It s made the rule of loving others : None is so neer us , after God , as our selves . Frequent are the commands of Scripture for the regarding of our selves . Act. 20.28 . Take heed to your selves . 1 Tim. 4.16 . Take heed to thy self . Phil. 2.12 . Work out your own salvation . 1 Cor. 11.28 . Let every one examine himself . And vers. 31. If we would judge our selves , &c. Examine your selves whether you be in the faith : Prove your selves . Every one is bound to wish to himself that good , which to wish is truest love ; namely , The everlasting enjoyment of God . None can love God , but at the same time he loves himself ; for he that loves God , desires to enjoy him ; but whosoever desireth to enjoy such a good , must needs love himself : and this enjoyment of God a man more desires for himself , than for another : and if it could be communicated to no more than one , a man should desire it rather for himself , than any one : for there are more causes concur why a man should thus love himself than any other ; Precepto non est opus ut se quisque et corpus suum diligat ; quoni am id quod sumus et id quod infra nos est , in concussâ naturae lege diligimus , quae in bestias etiam promulgata est , restabat ut et de illo quod supra nos est , et de illo quod juxta nos est , praecepta sumeremus . Aug. de Doct. Chr. l. 1. c. 25 , 26. for another man may miss of true blessedness without either my fault or misery , but I my self cannot : And though there be not this express and direct precept in terms , Thou shalt love thy self ; yet where we are commanded to love God , we are at the same time enjoyned to love our selves ; for to love God is to desire to enjoy him for ours , who is the chief good ; and this is the chiefest love . And some note that the written Law of God was given for help and relief of the Law of Nature , which was much defaced and darkned in every one by sin ; but the Law of Nature was not impaired , as it moved and put men upon the loving and caring for themselves ; and therefore an expresse command of loving our selves was not needful . And whereas the love of our selves is noted in the Scripture as a great sin , 2 Tim. 3.2 . There 's a Threefold love of our selves ;

1 Naturalis , whereby every Creature by natures instinct desires its own preservation , and this is not discōmended .

2 Spiritualis ; or Amor Charitatis : A true Charitative love , whereby a man desireth to obtain divine and spiritual good ; and this damps not , but inflames the love of God : None can desire a divine good too much . This is commended , and commanded .

3 Inordinatus : Love which only respecteth good things that please the sense : Such a love which so makes us love our selves , as to contemn God , and to neglect spiritual good things : this inordinate love of our selves is taxed by the Apostle : We should not so love our bodies as to neglect God ; but we must so love God as to neglect , nay , to hate our bodies : and this hatred of our bodies , is true love to our selves , because it s most profitable for us . A man may be willing to have a limb cut , nay cut off , and yet this man may love himself : nay because he loves himself , and desires the preservation of the rest , he therefore yeilds to lose one limb . To love our selves , is , not Curare cutem , but Animam , to regard our souls , not our skins ; and to regard the soul , is to love God , and loath sin . Prov. 8.36 . He that sinneth , hateth his own soul . He that loves a garment , hates the Moth that eats it . Neither can he love his neighbor well , who doth not so love himself ; as he cannot write a right line , who writeth by a wrong rule . It were better that some man should say to one , Proximus est , vel cui à nobis praebendum est , vel à quo nobis praebendum est officium misericordiae . Aug. l. 11. c. 30. de Doct. Chr. Proximus non sanguinis propinquitate , sed rationis socictate pensitandus est . Aug. E. 52 Rom. 15.16 I love you as well as my swine , than as well as my soul .

2 Love to man comprehends a love to all others , who are meant by the word neighbor ; Thou shalt love thy neighbor . Now he is our neighbor , and to be beloved with a love both of benevolence and beneficence ; not only who is our friend , as the Pharisees thought , Mat. 5.43 . but every one who standeth in need of our help , Luk. 10.37 . He is a neighbour who may want our relief , and whose relief we may want . A neighbour is to be esteemed not by the neerness of blood , but by the society of reason .

1 Even those who are most remote in respect of place , are to be beloved , and are comprehended within this neighbour-hood . They of Macedonia and Achaia made a Contribution for the poor Saints at Jerusalem . 3 Joh. 5 Quod praestamus nostris per affectum , praestamus aliis per humanitatem . Lactant. Mat. 5.44 1 Pet. 2.23 Luk. 6.27 Ps. 35.13 , 14 Rom. 12.14 Amicos diiige re omnium est , inimicos solorum Christianorum . Tert. ad Scap. Gaius is commended for his love to strangers . A good man , having ability , is as diffusive as a common treasury , or a fountain . A great fire will warm those that sit far from it , and love that is fervent , will extend to them that are most remote .

2 Our Enemies . It s the command and example of Christ to love our enemies : Blesse them that curse you : Do good to them that hate you . Every one can love his friend , but t is only a Christian that can love his enemy . Love , like fire in cold weather , must be made the hotter by the sharpnesse of cold unkindnesse . Our Saviour and Stephen prayed for their enemies . Davids imprecations are rather Prophesies , than Curses . His and Pauls were both against men as they were known to be enemies to God , and incurable sinners . In our enemy we may find something to be beloved ; a participation of that nature which may possibly partake of holinesse and eternal blessednesse . Theodosius being moved to execute one that had reviled him ; Answered , That if his enemy were dead , he had rather restore him to life , if it were in his power , than being alive , to put him to death " . It s not manhood , but childishness , to be quieted with striking the thing that hurt us . Though enemies be not worthy to be loved by us , yet malice is unworthy to be lodged in us . 'T is true , the precept of loving enemies is contrary to unsanctified nature . It was once said by a good man , Either this Precept is a fable , or we are no Christians : Fatigatur improbitas patientiâ . But God alone knows how to punish our enemies without passion and inequality : It s our duty to weary Persecutors with patience : A Christian must not , like the flint , seem to be cool , but be fiery when struck . He that takes up fire to throw ( though against his enemy ) hurts himself most . To be kind to the kind , argues civility : To be unkind to the unkind , argues corruption : To be unkind to the kind , argueth divelishnesse : To be kind to the unkind , argueth Christianity . He hath nothing supernatural in charity , that comes not to this , To be ready to requite evil with good : Publicans doing good for good ; and Heathens absteyning from returning evil for evil . When the godly in Scripture have rejoyced in the destruction of their enemies , it was not out of delight in the punishment of their enemies , whom they loved not ; but in the Justice of God , whom they loved : Non de malo inimici , fed de bono Judice : not that their enemies suffered such evil , but that they had so good and upright a Judge . We must not so much as use the Magistrate to revenge us on our adversary ; for this were to make Gods ordinances an instrument of our malice . Violent things have the more force upon those that resist them : A sword may be spoyled with the force of lightning , Rom. 12.19 Eccles. 7.9 the scabberd not being hurt at all . To give place to wrath , is councel both wise and holy . Anger resteth in the bosome of fools . Love to an enimy is a token of a truly noble mind : 1 Sam. 24.20 Prov. 16.32 Rom. 12.21 When David spared Saul , having power to kill him ; Saul told him , He knew that he should be King . It 's a sign of a weak stomack not to be able to concoct light meats , and of a weak mind not to digest injuries . Wicked men account revenge to be valour . These are not like Adam in his innocency that gave Names to things according to their natures . It s an unhappy victory to overcome a man , 〈◊〉 ●●oelix victoria , ubi superans virum , succumbis vitio . Bern. and to be overcome by a lust . The wisdome of the World and the Word are contrary . Is it not a thrice noble conquest to overcome our own and our enemies passions , and Satans tentations ; three enemies at one blow , and all this without shedding blood ? Nay , not only not to hurt an enemy , but to help him , to feed him , give him drink in his hunger and thirst ; nay , to feed him cheerfully , tenderly ; such being the feeding commanded by Paul , who bids us 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 propriè significat cibum concisum et intinctum frustulatim veluti in os inderc , ut puerulis et aegrotis solemus . Non significat simpliciter pascere , sed indulgenter pascere , ut in conviviis fieri solet , quum quis alteri ministrat de iis quae ipsi apponuntur . Significat et abundanter pascere ; frustulatim distribuere . Pisc . Tollet . Eras . Bez. Steph. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ex 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 propina illi : Quod verbum in conviviis locum habet . Salaz . in Prov. 25.1 . feed our enemies , as birds feed their yong , or as sick folks and yong children are fed , with much tending and tendernesse ; their meat being minced and cut ; or as a man feeds his friend , carving him the best . And the Hebrew word , rendered , Give him drink , signifieth most properly , propina , Drink to him as a token of true love .

3 The wicked are not excluded the line of love and neighbourhood . T is true , In societate fruitionis divinae fundatur charitas . Sanctior est copula cordium quam corporum . holy men are chiefly the objects of our love . With these we have communion both of nature and grace also . Gal. 6.10 . Let us do good unto all , especially to the houshold of Faith . The love of Complacency must be set upon the good : The love of Benevolence must not be denyed to the bad : As those objects are best seen which are most in the light , because light is that by which every object is seen ; so those men are most to be beloved which are neerest to God , because he makes every object to be beloved . Yet wicked men also are to be beloved , because being men they may be good ; as are good men , because being Saints , Non hoc ago ut sim homine convitiando superior , sed errorum convincendo salubrior . Aug. con . lit . Pet. l. 3 c. 1 Apud summum patrem , qui non fuerit in charitate fratrum , non hab●bitur in numero filiorum . Leo. Ser. 11. de quadr . 1 Pet. 1.22 2.17 3.8 Joh. 13.34 2 Pet. 1.7 Col. 3.14 Rom. 12.10 1 Thess. 4.9 Heb. 13.1 Non erit tibi concordia cum Christo , si sit discordia cum Christiano . they are good . If a man be degenerate into a beast and wandring from God , bring him to his Master again . As the nature of man must not make his vices loved , so neither must the vices of man make his nature hated . St Augustine thinks that Stephens prayer was a great means of Pauls conversion . The denouncing of curses against wicked men by Ministers must not be poysonful but medicinal .

4. The faithful call for the chiefest room in our love , and are eminently to be looked upon as neighbours . With our heavenly father he is not in the Communion of Sons , who is not in the charity of Brethren . The bond of grace is the strongest ; Creation hath made us friends ; but Redemption hath made us brethren . The frequent inculcating of the command of love of the brethren , the brotherhood , the houshold of Faith , of brotherly love , and of being kindly affectionated with brotherly love , &c. insinuates the necessity , and common disestimation of this duty . In pursuance of this duty , contentions , strifes , and controversies among brethren are forbidden . 1 Cor. 6.6 . It s a fault for brother to go to Law with brother . Let there be no strife between us ( said Abraham to Lot ) for we are Brethren . Gen. 13.8 . Why do ye wrong one another ( said Moses ) since ye are brethren ? Act. 7.26 . The sowing of discord among brethren , is one of the abominations which Gods soul hateth . Prov. 6.19 . In this respect likewise the Scripture opposeth inward hatred and rancor among brethren . Gen. 37.4 . How dear did this sin cost Josephs brethren ? He that hateth his brother is in darknesse : 1 Joh. 2.11 . He is a murtherer : 1 Joh. 3.15 . As also anger , Mat. 5.22 which is a short hatred , as hatred is a long anger . This causeles anger puts us in danger of the judgement . Choler is not alowed by Christianity . Most opposite also to brotherly love is the contempt and despising of any brother . Despise you the Church of God ? 1 Cor. 11. said Paul . The poorest brother concurs to make up the perfection of Christ . When Darius his mother had saluted Hephestion instead of Alexander the great , who was Alexanders Favourite , she blushed and was troubled ; but Alexander said to her , It is well enough done , for he is also Alexander . The meanest Saint is to be beloved , for what of Christ is in him ; he is an old Casket full of pearls . But above all , how destructive to brotherly love is oppression , 1 Thess. 4.6 defrauding , and grinding our brethren ? Let no man ( saith Paul ) defraud his brother in any matter . Even the Jew , who might take usury of an Heathen , might not take it of his Brother . If Lillyes rend and tear Lillyes , what may Thorns do ? Nor must a Christian content himself in not hurting a Christian : his care must be to benefit him , to do him good . And that for his Soul ; All thy Spiritual gifts of knowledge , utterance , &c. must profit thy brother . 1 Cor. 12. 1 Cor. 14.26 . Comfort him in his troubles of mind , direct him in his doubts , reprehend him gently for his faults . Not to rebuke him , is to hate him . Levit. 19.17 . To be angry with the sin of our brother , is not to be angry with our brother . To love the soul , is the soul of love : so to love thy brother , as to labour to have him live in heaven with thee . For his name ; not casting aspersions on him , but wiping them off : not receiving , much less raysing accusations against him , but laying hold upon the theif that pillaged his name , as knowing that the receiver in this case , is as bad as he . For his body ; visiting and sympathising with him in his sicknesse ; helping him ( to utmost ability ) to find the jewel of health . For outward necessaries ; pittying him in his low estate● , casting the dung of thy wealth on the barren soyl of his poverty : making his back , thy wardrobe ; his belly , Psal. 16.3 thy barn ; his hand , thy treasury . For body and soul ; praying for him , calling upon God , as Our Father , not thine alone . In the Primitive time ( saith one ) there was so much love , Tert. Apol. c. 39. that it was ad stuporem Gentilium , to the wonder of Gentiles : but now , so little , that it may be to the shame of Christians . That which was the Motto of a Heathen , ( Dic aliquid ut duo simus ; Say something that we may he two ) must not belong to Christians . It s best that dissention should never be born among brethren ; and next , that it should die presently after its birth . When any leak springs in the Ship of Christian society , we should stop it with speed . The neerer the union is , the more dangerous is the breach . Bodies that are but glewed together , may ( if severed ) be set together as beautifully as ever : but members rent and torn , cannot be healed without a scar . What a shame is it , 1 Joh. 3.14 1 Joh. 5.1 1 Joh. 4.7 , 8 , &c. that the bond of grace and religion should not more firmly unite us , than sinful leagues do wicked men ? A true Christian ( like the true mother , to whom Solomon gave the Child ) may be known by affection . As the spleen grows , the body decayeth ; and as hatred increaseth , holiness abateth .

In summ : This love to the faithful must put forth it self both in distributing to them the good they want , and in delighting in them , and rejoycing with them for the good they have . Both these , how profitable , how honourable , how amiable are they ! Most honourable it is for the meanest Christian to be a Priest to the high God , Heb. 13.16 to offer a daily sacrifice with which God is well pleased ; to resemble God , in doing , rather then in receiving good ; to be the hand of God to disperse his bounty , to have God for his debtor , to lend to the Lord of heaven and earth . What likewise is more profitable than that our distribution to Saints ( like an ambassador ) by lying Lieger abroad , should secure all at home ? that this most gainfull employment should return us pearls for pibbles , jewels for trifles , crowns for crumbs ; after a short seed-time , a thousand fold , measure heaped , shaken , thrust together , and running over ? What ( lastly ) so amiable , as for members of the same body , children of the same father , and who lay in the same womb , suck at the same brests , sit at the same table , and expect for ever to lodg in the same bosom , to be at union with , and helpful to one another ? And on this side heaven , Psal. 16.3 . Vid. doctiss . Rivetum in loc. where should our complacency center it self , but upon the truly excellent , noble , illustrious ones , who are every one Kings , and more magnificent than ever were worldly Monarchs , for their allyance , having the Lord of heaven and earth for their Father , the King of Kings for their elder Brother , Psal. 45.9 . a Queen ( the Church , the Spouse of Christ ) for their Mother : having for their treasures those exceeding precious promises , 2 Pet. 1.4 . more to be desired than gold , yea , Psal. 19.10 than fine gold ; in comparison of which a mountain of gold is but a heap of dung . For their guard , having the attendance of Angels , Psal. 34.7 John 6.27 Cant. 1.2 Cant. 4.7 nay , the wisdom , care , and strength of God : For their food , having bread that endures to eternal life , drink better than wine , and a continual feast : For their apparel , having the robes of Christs righteousnesse here , which makes them as beautifull as Angels , all fair , and without spot ; and attire to be put on hereafter , which will shine more gloriously then an hundred Suns made into one : For their habitation , a palace of glory , a building of God , an house not made with hands , eternal in the heavens .

Having thus first explained this love here desired by the Apostle in its several sorts , I come in the next place to touch briefly upon those rare and excellent properties of this grace of love , both as it is set upon 1 God . 2 Man .

1. This grace of love set upon God , is true , cordial , and sincere ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . not in word or outward profession , but in truth , and in the inward man ; not complemental , but reall ; the inward purpose of the heart having an emphasis Of love , that hypocrisie and expressions cannot reach . And the truth is our loving of God , Eph. 6.24 . is not so properly said to be sincere , as to be our very sincerity . Then , and then alone a dutie is done in sincerity , when 't is done in love ; and herein stands hypocrisie , when though there is much doing , yet there 's no loving . The love of an hypocrite to Christ , like the shining of the Gloworm is without any inward heat ; and stands only in a glistering profession : or like some spices which are cold in the stomack , though hot in the mouth ; or like the fire in Moses his bush , it burneth not while it blazeth : it proceeds from humane inducements of education , Countenance , or Commands of Superiours , Interest , an apprehension of the love of Christ barely to mankind , or from this , that Christ is out of sight , and troubles not his lusts : or from some accidentall , circumstantiall Ornaments which attend the Ministery , and Truth , as wit , learning , expression , elocution , or credit of visible conformity to them ; not from an inward apprehension of the proportionablenesse , sutablenesse , and fitnesse of Christ to all his desires , and capacities , Luke 7.47 . 1 Joh. 4.16.19 . as being the fairest of ten thousand , or from any reall interest , and propriety in Christ , which are the grounds of love , when true and sincere .

2. This love to God is superlattive ; it surpasseth all other loves ; the soule in which it abides , seeing infinitely more lovelinesse in one God , then in all the combined , assembled excellencies of all worldly Objects , loves him infinitely more than them all . It often not only steps over them , but kicks them away , not only laying them down as sacrifices , but hating them as snares , when they would draw from Christ . When Christ and the World meet ( as it were ) upon so narrow a bridge , that both cannot passe by , Christ shall go on , and the World shall go back . Christ in a Christian shall have no Corrivals ; as Christ bestowes himselfe wholly upon a Christian , ( wholly upon every one , as every line hath the whole indivisible point ) so a Christian gives himselfe wholly to Christ ; he shares not his heart betwixt him and the world ; all within him he sets on work to love Christ , keeping nothing back from him , for whom all is too little . The greatest worth that it sees in any thing but Christ , is this , that it may be left for Christ ; ever rejoycing that it hath any thing to which it may prefer him . To a soul in which is this love , Christ is as oyle put into a viall with water , in which ( though both be never so much shaken together ) the oyl will ever be uppermost ; or as one rising Sun , which drowneth the light of a numberlesse number of Stars . It loves the world as alwayes about to leave and loath it ; not as that for which it doth live , but as that without which it cannot live . The world hath not the top and strength of it's affection ; It loves nothing much , but him whom it cannot love too much . It lodgeth not the world in it's best room , and admits not such a stranger into the closet of the heart , but only into the hall of the senses .

3. It 's a jealous or zealous love ; suspicious lest any thing should , and burning in a holy heat of indignation against any thing that doth disturb the Souls beloved . Love is a solicitous grace , and makes the soul account it selfe never sufficiently trim'd for Christs imbracements , never to think , that any thing done , is well enough done . All the soul is and can , is esteemed too little for him , who is its optimus maximus , its best and greatest ; the more brightly shining the beams of love to Christ are , the more motes and imperfections doth the soule ever see in its services . It s fear only is , lest by sinne , and unsutable carriage it stirs up , Gal. 4.11.16 . Act. 15.2 . & 17.16 . & 18.25 . & 19.8 . Jude 3. and awakes the beloved . It cannot put up a disgrace , expressed by the greatest against Christ . It zealously contends for his Word , Wayes , Worship , Worshippers , Kingdome . All it's anger is against those intercurrent impediments , that would stop it in the advancing of Christ ; it labours to bear down those hinderances of Gods glory with a floud of tears , if it cannot with a stream of power . The meekest soule in love with God , knowes how to be holily impatient , and like Moses , though when with God to pray for men , yet when with men to contend for God . Every sin by how much the nearer to it , by so much is it more detested by it . Of all sins therefore its own have the deepest share of hatred : for what it cannot remove , Rom. 7. Heb. 12. it mourns heartily , crying out of the body of death , the sin that doth so easily beset it , as of the constant companie of a noysome carcasse , endeavouring that every sin may be more bitter to remember , then 't was ever sweet to commit ; looking upon the want of sorrow after sinne , as a greater argument of want of love then was the sin it self .

4. It 's a chast , a loyall love , not set upon what God hath so much , as upon what God is ; not upon his , but him , not upon his rings , but his person ; not his cloathes , but his comelinesse ; upon a Christ , though not adventitiously adorned ; his gifts are loved for him , not he for them ; he is sweet without any thing , though nothing is so without him . Love desires no wages , 't is wages enough to it selfe , it payes it selfe in seeing , and serving the Beloved . A Nurse doth much for the child , and so doth the Mother ; but the former for the love of wages , the later for the wages of love . Love carries meat in the mouth ; the very doing of Gods will is meat and drink to one who loves him : A heart in love with Christ is willing with Mephibosheth that others should take all , so it may behold the King . Worldly Comforts shall not fallere , but monere ; Nil dulcescit sine Jesu . only they shall be used to admonish how much worth is in Christ , not to bewitch the soul from Christ ; Si ista terrena diligitis , ut subjecta diligite , ut munera amici , ut beneficia domini , ut arrham Sponsi . Aug. Med. as spectacles by which the soul may read him the better , or as steps by which it may be raised up to him the nearer : and no further shall they be delighted in , then as they are pledges of , or furtherances unto the injoyment of him . Should God give all to one who loves him , and not give himselfe , he would say with Absalom , What doth all availe me , so long as I see not the Kings face . Communion with God is the Heaven of him who loves God . It 's heaven upon earth for God to be with him , and the Heaven of Heaven for him to be with God .

5. It 's an active : John 14.24 . Psal. 119.68.140 . Esay 45 , 19. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , say some . 2 Cor. 5.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . stirring , expressive love , the fire of love cannot be held in , 't will break out at lips , hands , feet , by speaking , working , walking . Love saith ( as Elijah to Obadiah ) as the Lord liveth , I will shew my selfe : the strength of love will have a vent . The Love of Christ constraineth ; and ( as the word used by the Apostle signifieth ) hemmeth in , shutteth up , pinfolds the heart , that it cannot winde out from service , and cannot chuse but do for Christ . Love is a mighty stream , bearing all before it . It cares not for shame , or losse : It carries away these ( as did Samson the other ) gates upon it's shoulders . 'T is strong as death . A man in love with God , is as a man who is carried away in a crowd , who cannot keep himselfe back , but is hurried without his own labour with the throng . Love with ease dispatcheth great imployments : The Commands of God are not grievous to it . Love is the wing , that weight , and holy proclivity of the soul , which if it finds not , makes a way ; Nay 't is so speedy and present an affection , that it endures no delayes . It accounts not the least time little in which God is withdrawn . It follows hard after God , and puts not off it's pursuits of dutie or comfort till to morrow , or a more convenient time .

6. It 's an expensive , Psal. 16. bountifull , costly love ; It will not offer that which cost it nothing ; even the meanest gift ( as alas , how much below Christ is all we are , or doe ! ) comes from a Kingly heart . Love contends after excellency and perfection in attending upon that object which it loves under the apprehension of the greatest good . How willingly did those Converts lay down all their goods at the Apostles feet ! and those afterwards burn their books of curious Arts , 1 Chr. 22.29 . 2 Sam. 24.24 . though of great value ! How great was Davids expence for the Temple , and his desire , that his purchase which he bought of Araunah should be ( being for his God ) costly ! Luke 7. How bountifull was that ( formerly sinfull ) woman in her expression of love to Christ ! How freely were her tears , hairs , kisses , ointment imployed ! The greatnesse of the debt forgiven her , made her love much , and the greatnesse of her love made her spend much . What save love made Zach●● part with halfe of his goods to the poor , Luke 19.8 . John 1. Act●●● . ●● . G●n. 43.34 . and a four-fold restitution to the wronged by false accusation ? Love will make Peter willing to feed the sheep of Christ , and Paul not to account his life dear to him to finish his Ministery . Joseph loved Benjamin most , and gave him a messe five times so much as any of the rest . He that loves God most , will lay out most for God . 1 Thes. 1.3 . Heb. 6.10 . More then once we read in the Scripture of the labour of love . Love resteth in its labour , and then resteth most , when it laboureth most . Nothing labours more , or thinks it labours lesse then love . I have heard of one that was ask'd for what sort of men he laboured most ; he answered , for his friends . He was again ask'd , for whom then he laboured least ; he answered , for his friends : both answers were true ; for love made him think he did least for those , for whom indeed he did most .

7. It 's a submissive , stooping , patient love , bearing from , and forbearing for the Beloved any thing . It puts us upon things below us , for the pleasing of him whom we love ; it makes us to undertake that which another may esteem weaknesse , and indecencie . Davids love to Gods presence , transported him to leaping and dancing , thereby ( though Mical esteemed it basenesse ) to honour God . Parents out of love to their children , play , and lisp , and stammer ; Christ himselfe emptied and humbled himselfe for our sakes , Love flies not ( like chaffe ) in the face of him that fans ; Rom. 8.38 , 39 The soule that loves , is reconciled to God , Cant. 8.7 . though it sees not that God is reconciled to it . It hath a child-like ingenuity to love , and stay with a father that scourgeth it , not a servile unsubmissivenesse , to threaten , presently after stripes , departure . It doth iratum colere numen , follow a frowning father . It lives contented with Gods allowance : It will patiently be without what he thinks either fit to remove , or not fit to bestow ; and all this not upon force , but upon choice . It loseth its own will in Gods , and had rather will as doth God , than understand as doth an Angel . It taketh with joy the spoiling of its goods . It ever thinks it hath enough left , so long as God takes not away himselfe . Omnia quae horribilia audis , servire , mori expiata & sancta sunt amori , Nier . de art. vol. It beareth the indignation of the Lord , and accepteth the punishment of its iniquity , and is willing to receive evill as well as good , because from the hand of a God whom it loves . For his sake it 's willing to be kill'd all the day long : nor can the waters of death extinguish the taper of love .

8. It 's a conforming love . The Will of God is the Compasse by which it steers . It fashions not it selfe according to the world . It walkes not by example , but by rule . The heart will be set like a Watch which goeth exactly , not by others , but by the Sun . It walks not by president , but precept . It regards not what is either its own , or other mens , but what is Gods will . Its will and Gods are like two strings of an Instrument , the one whereof being tuned to the other , if the one be struck and sound , the other also stirs and trembles ; when Gods will is declared , the will of him that loves God moves accordingly . It is much more solicitous to understand duty , then to avoid danger . It desires to have a heart according to Gods heart , to be effigiated and moulded according to Scripture Impressions ; to love what God loves , and hate what he hates ; to think and will the same with God .

9. It 's a sociable love , It moves to the full enjoyment of God , as its Center . Converse with God is its Element . The soule where this love is , debarr'd from prayer , hearing , is as the fish on dry land . It restrains not prayer from the Almighty : It walks with God : It sings in the absence of Christ , no more than did they in a strange land . It loves to have its bundle of Myrh all the night between its breast . It delights in every thing in which Christ may be seen : Word , Sacraments , Conditions , Soscietie , Ministers ; and the more these have of Christs presence , the more it loves them : the closest , purest powerfullest , and most sin-discovering , sin-disturbing preaching , it loves best . The holiest , and most exactly walking Saints , it loves best . The Sacrament or Prayer wherein Christ smiles most sweetly , it loves best . The condition ( though outwardly bitterest ) wherein it sees the face of Christ most clearly , it loves best . 2 Tim 4.8 . 2 Pet. 3.12 . Chiefly is the sociableness of love discovered in longing after the second coming of Christ : in counting it best of all to be with him : in loving his appearance : in hasting to the coming of the day of God . The unwillingness to have that day come , proceeds from a Christians unrenewed part : so much soreness as is in the eye , so much lothness is there in a man to see the light , & proportionable to our love to sin , is the disaffection to Christs appearance ; and the fear which is in a gracious heart of Christs second coming , rather proceeds from a sense of its own unfitness to appear before Christ , than an unwillingness to have Christ appear to it : and more from a desire to be made meet for him , than to remain without him .

10. Lastly , It s an uncessant Love . A flame never to be quenched . The Waters of affliction cannot drown it , but onely ( as they increase ) elevate it . The very snuffers of death shall make it burn the more brightly . It unconquered out-lives , as opposition , so its fellow-graces : 1 Cor. 13. the faithful are rooted and grounded in love . They love God for himself who fails not , Ep. 3.17 . 1 Cor. 13.8 . and therefore Love it self fails not . Hypocrites are uneven in their love : feigned things are unequal : appearing friends cannot dissemble so exactly , but that at one time or other their hatred will appear . In some companies , or conditions they will shew what they are : In the time of persecution they fall away : Mat. 13.21 . like rotten Apples , they fall off in a windy day . True love to Christ , Amor uescit ferias . knows no holy-daies : it ever hath a rest of Contentment , never hath a rest of Cessation .

2. I proceed to the Properties of love to man .

First , Rom. 12.9 . 1 Pet. 1.22 . 1 John 3.18 . It 's a love unfeigned , without dissimulation . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Love without hypocrisie . Love indeed and in truth , not in word and tongue : a love from the heart . 'T is not like the love of Joab and Judas , that outwardly kiss'd , and inwardly ( at that time ) designed killing .

It contents not it self in giving ( like Nephthali , Gen. 49.21 . Goodly words . The Apostle speaks of Soundness in Charity . Tit. 2.2 . Unsound Charitie is Courtship , not Christianity . Of all things , dissimulation doth worst in love , as being most corrupting of , and contrarie to the nature of it ; and appearing love is nothing but Christianity acted , and Religion painted : some sins scratch the face of love , but hypocrisie stabs it at the heart .

Secondly , It 's an expressive , open-handed Love : though it ariseth at the heart , yet it reacheth to the hand . Love is a fruitful grace ; it bears not onely the leaves and blossoms of words and promises , 1 John 3.18 . but the fruit also of beneficial performances . If Love be in truth , t' will also be in deed : words , be they never so adorned , cloath not the naked ; be they never so delicate , they feed not the hungry ; be they never so zealous , they warm not the cold ; be they never so free , they set not the bound at liberty : our Faith must work by love : Love must be seen , felt , and understood : verbal Love is But painted fire : Love is so beautiful a Grace , that it 's willing to be seen . The Apostle saith , Rom. 13.10 . Love worketh no ill : it 's a diminutive expression ; there 's more intended , even the doing of all the good the Law requires , and therefore he adds , Love is the fulfiling of the Law .

Thirdly , It 's a forward , chearful Love . It is not drawn or driven , but runs : it staies not till the poor seeks it , but it seeks for him . Onesiphorus sought out Paul diligently . Prov. 23.6 . 2 Tim. 1.17 . Rom. 12.13 . It relieves not with an evil eye . It makes men given to hospitality : the water of bountie flows from it , as from a Fountain , and goes not out , as from a narrow mouth'd bottle , with grumbling . It is not like the spunge that sucks up the water greedily , but gives it not out unless it be squeezed . Hoc ipso amplius gaudent pauperes , cum paupertati corum consultum fuerit & pudori . Leo. Serm. 4. Duplex Eleemosyna , & quia damus , & quia hilariter damus . Ingenuous poverty . . rejoyceth in this forwardness of love , as much as in the gift it self ; for thereby not only it's want , but bashfulness is relieved . It s a double beneficence when we give , and give chearfully . The mind of the receiver , is more refreshed with the chearfulness of the Giver , than is his bodie with the greatness of the Gift .

Fourthly , It 's an extensive universal Love . 1. Vniversal , in respect of duties : it shuns no performance that may benefit Bodie , Name , Mind , Soul of another : Love is a Pandora , abounding in every good work and gift : Rom. 13.10 . it 's therefore called , the fulfilling of the Law . Love is the Decalogue contracted , and the Decalogue is Love unfolded . Love is a Mother ; the ten Commandments , her ten children , and she forgets none , neglects none . Gal. 6.10 . 2. It 's Vniversal , in respect of persons : It remembers the Apostles rule , to do good to All : even wicked men it loves , though not as wicked , yet as men ; the men , not their manners . Col. 1.4 . Non peccatorem , sed justum in paupere nutrit , qui in illo non culpam , sed naturam diligit . Gr. 3. past . 1 Pet. 2.17 . Jam. 2.1 . The Love of the Collosians was extended to all the Saints : wherever there 's grace , love will follow ; for grace is beautiful wherever it is . The Oyntment of Love falls even upon the skirts of the garment , as well as the head . Love is set upon the Brotherhood ; the whole Fraternitie of Believers ; not here and there upon one . Holy Love regards grace in its working-day clothes : upon a Dung-hill , in a Prison : Grace in the Ideot , as well as in the Scholar ; in the Servant , as well as the Master . As all our delight must be in the Saints , Ps. 16.3 . so our delight must be in all the Saints .

5. It 's a religious , and a holy love . It 's from , in , and for holinesse . From it : he that loves his brother , first , 1 Tim. 1.5 . loves God ; 1 Tim. 1.5 . first he gives his heart to God , as a son , before he reacheth out his hand to man as his brother . His love is said to be out of a pure heart . First , he gives himself , then his . Secondly , In holinesse , and holy wayes ; It joynes not hands with any in a way of sin . For this is not unity , but faction : it hath no fellowship with fruitfull works , Ephes. 5.11 . but reproves them : it makes a man most angry with the sin of him whom he loves most . He fears not only to be fratricida , but fideicida : he doth not so love a man as to be an Enemy to religion . Thirdly , for holinesse ; this love is set upon holy ones , because they are so ; not because they are great , but good ; Gods Image in them is the Load-stone of our love . 1 John 5.2 .

6. It 's a just and righteous love ; It bestowes gifts , not spoyles ; it hurts not some to help others ; it buyes not a burying place for strangers with the bloud of Christ ; it is not bountifull upon any others cost . The people of God must be blamelesse and harmlesse , Phil. 2.15 . not having in the one hand bread for one , and in the other a stone for another . We must not build Gods house with Satans tools ; the poorest Saint wants not our unrighteousnesse to help him .

7. It 's a prudent discerning love , It loves all , yet with a difference ; it is most set upon those that are the fittest objects either for want or worth : it beats not the poor from the door , while it makes strangers drunk in the Cellar ; It is not like the Oak , which drops its acorns to swine . Gal. 6.10 . It loves Gods friends best ; the wicked with a love of pity , the godly with a love of complacency . True Christians shall have a Benjamins portion of love ; Mark 10.21 . it doth good especially to the houshold of faith . Brotherly-love is set upon brethren . Christ loved the young man a Pharisee , by shewing loving respect toward him , but he loved Lazarus a godly man with a dear intimate love ; John 11.3 . & 5.11 . the best men shall have the best love . There 's a prudence also in the measure of expressing love , so to love to day , as we may love to morrow . We sow not by the bushel , but the handfull .

8. It 's a mutual , reciprocal love . Hence 't is , Joh. 13.34 . Gal. 5.13 . Col. 3.13 . Gal. 6.2 . Jam. 5.16 . 1 Thes. 5.11 . that there is so frequent mention of Loving one another : giving and receiving benefits , is by some compared to the Game at Tennis , wherein the Ball is tossed from one to the other , and if it falls , it 's his forfeit who mist his stroke . His disposition is very bad , who if he will not provoke , will not repay love : where Affection , there Gain is reciprocal . The Pole sustains the Hop , and the Hop adorns the Pole : the Wall bears up the Roof , and the Roof preserves the Wall from wet : the wise directeth the strong , and the strong protecteth the wise : the zealous inflameth the moderate , and the moderate tempers the zealous : the rich supplyeth the poor , and the poor worketh for the rich : Love must have an eccho to resound and return .

9. It 's a fervent , burning love . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , q. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Puritie and fervencie of love are joyned together , 1 Pet. 1.22 . and 1 Pet. 4.8 . Have fervent charitie among your selves . It must be a love to the utmost , not remiss and faint ; not a love of courtesie , and civil correspondencie , but of intireness , and holy vehemencie : such a love as was between Jonathan and David , surpassing the love of women . The fervencie of it must be so great , as that it may burn and consume all intervening occasions of hatred and dislike , by bearing with infirmities , covering of sins , construing mens meanings in the better part , condescending to those of lower parts and places : 1 King . 18. like the fire that fell from Heaven upon Elijahs Sacrifice , which lick'd up a trench full of water . A love that overcomes the greatest difficulties for the good of others , and triumphs over all opposition .

10. It 's a constant and unwearied love . 1 Phil. 9. Joh. 13.1 . 15.12 . A love that must abound more and more . A love that must be like that of Christs , who loved his to the end . Love is a debt alway to be owed , and alway to be paid : 't is a debt which the more we pay , the more we have . And which herein differs from all civil debts , that it cannot be pardoned . When we have well chosen our Love , we should Love our choice , and be true Scripture-friends , to love at all times ; not fawning upon our friends , when high ; and frowning upon them , when low : not looking upon them as Dyals , onely when the Sun of success shines upon them : we should love them most , when they want us , not when we want them most .

This for the explication of the third , and last blessing , which the Apostle requesteth for these Christians . [ Love . ]

2. The Observations follow .

1. Love to God flows not from Nature . Observ. 1. 1 John 4.7 . God is not onely the Object , but the Author of it . From him , for these Christians , the Apostle desires it . The Affection of Love is natural ; the Grace of Love is divine . As Love is the motion of the will toward good , ti 's in us by Nature ; but as it is the motion of the will toward such an object , or as terminated upon God , it is by Grace .

Love is one of the Graces to be put on , Col. 3.14 . Rom. 1.30 . and we are no more born with it in us , than with our clothes on us . Wicked men are haters of God , and that ( as the word signifieth ) with the greatest abhorrency : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , abhorreo , unde Styx . they so hate him , as to desire he were not , that so they might live without the limits of his Law , & the reach of his Justice . God is onely by them look'd upon with fear , Ps. 139.21 . 2 Chro. 19.2 . 1 Joh. 3.13 . Joh. 15.18.20 . Rom. 8.7 . as a Judge : and whom men fear , as hurtfull , they hate , and wish they were taken out of the way . Mens hearts , and Gods holiness , are very opposite : The carnal mind is enmity against God . The very reason of it , the best thing that is in Corrupt Nature , even Lady-Reason her self , is not an enemy onely , but enmity , and irreconcileable . There is in it an Enmity against every truth , preferring before it humane mixtures , and Traditions : and undervaluing Gods mercy , and the way of obtaining it in his Sonne ; misjudging all his wayes as grievous , and unprofitable ; accounting all his Servants base , and contemptible . An enmitie there is in Affection against his Word , wishing every truth , which crosseth its lust , razed out of the Scripture : quenching the motions of the Spirit ; refusing to hear his voice ; rejecting the councel of God : against his people , his Messengers ; hating them most , that speak most of God , either with the language of lip or life . Enmity in conversation , holding the truth in unrighteousness ; by wilful disobedience , forsaking the waies of God , to walk in those of Nature ; casting off his Yoke , and refusing to be reformed . And all this hatred is against God , though man by it hurts not God , but himself , man being Gods enemy , not by hurting his will , but resisting it . Non nocendo sed resistendo . The consideration whereof should humble us for our folly , and danger in hating so good and great a God . It should also teach from whom to beg renewed inclinations . Lord , Whither should we go but to thee ? and how , but by thee ?

2. Love is the best thing which we can bestow upon God . Observ. 2. 'T is our All , And the All which the Apostle desires these Christians may return to God , who had bestowed upon them mercy and peace . Love from God , is the top of our happiness ; and love to God , the summe of our duty . It 's that onely grace whereby we most neerly answer God in his own kind : he commands , corrects , comforts , directs , pitties , sustains , &c. in these we cannot resemble him ; but he loves us , and in this respect , we may , and must answer , returning love for love . Love is the best thing , that the best man did ever give his God . Love is a gift , in bestowing whereof , hypocrites cannot joyn with the faithful : there 's nothing else but they may give as abundantly as the most upright in heart : they may give their tongue , hand , estate , children , nay life , but Love with these , or these in love they cannot give . And the truth is , not giving this , they give to God , in his esteem , just nothing . The best thing that an Hypocrite can bestow , is his Life , and yet Paul tels us , That though he gave his body to be burn'd , 1 Cor. 13.3 . Nucleus donorum animus . and had not love , he should be nothing : nothing in Esse gratiae , in point of truth , worth , and grace . Love is the beauty of our performances ; their Loveliness is Love to God in doing them : Love is the Marrow of every duty . Love is the salt which seasons every Sacrifice : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the exquisitest service without it , is but as a dead carcass embalmed . God delights in nothing which we give him , unless we give our selves first . He more regards with what heart we give , than what we give . God accepts no duty when we do it because we dare not do otherwise , but when we do it because we love to do it , it is acceptable to God . He who wants Love , though he do the thing commanded , yet he breaks the Law Commanding . He who Loves , keeps the Command Evangelically , while he breaks it Legally .

3. Observ. 3. Love set upon other things beside God , is wrong placed . The world must often be left and loathed , at the most but used , never loved . So to love it , as thereby to lessen thy love to God ; so to love it , as to be excessive either in grief for wanting it , or joy for having it , and to be over earnest in using it , and injudicious in preferring it before thy God , is to love it unduely , and sinfully : if at any time the creature be beloved innocently , 't is beloved in and for God ; as a pledge of heaven , as a spur to duty .

Among all the Creatures there cannot be found a helper fit for man . Between the soul and them there can be no match with Gods consent . He that is wedded in love to the Creature , is married to one that 's poor , base , vexing , false .

1. Poor , the whole world is but a Curt , and unsatisfying good : the sieve in the water hath something in it , pull'd thence , 't is empty : the Creature apart from God , is empty of all loveliness : it 's a brest fill'd with nothing but wind . Should the whole world be cast into our Treasury , it would hardly be a Mite . Hagar out of Abrahams house found nothing but scarcity ; and all plenty which is not God , is but penury . Earthly blessings , like to numbers , cannot be so great , but still we may reckon , and our desires reach some one beyond them . Men in their contentions for the world prove it a scanty thing , and that it cannot satisfie all . A lover of the world can endure no rivals , as knowing how scanty an object he contends for . So large a good is God , that he who loves him , delights in company .

2. Base & ignoble . Whatsoever is below a God , is below our soul ; it s as unfit to rule our hearts , as the bramble to rule the trees . What we love , subdues us it to it self , and we are alway below it : to love these earthly , drossie comforts , is to make thy soul a vassal to thy vassal , a servant of servants , Love leaves the impression of the thing beloved upon the soule ; if thou lovest the earth , thou hast the impression of vilenesse upon a noble soule ; the impression gives denomination : a piece of gold is call'd a Jacobus , an Angel , a Serpent , a Lion , according to the stamp it beareth : If therefore earthly objects have by love set their impression upon thy soule , what is that golden , excellent , heaven-born creature , but a lump , a clod of earth ; The earth should be under our feet , not upon our heart .

3. Vexing and unquiet Love set upon the world , hath more of anguish than love ; it ever wrangles with us for not giving it enough . Peace is the only product of the enjoyment of God . If Christ be not in the ship , the storms will never cease ; nor can any thing but his presence bring a calmnesse upon the sonle . Rest is peculiar only to Gods Beloved . Love never stings , but when you disturb , anger it , and hinder it from resting in a God ; in him it's hive , it is alway , and only quiet , and innocent .

4. False and inconstant . They are but lying , and flying vanities . A soul that loves the world is match'd to that which will soon break and run away ; none are so foolishly prodigall as the covetous , who assures all to that which can assure nothing ( no not his own ) again to him . The World is like to Absaloms mule , that runs away when its lovers most want reliefe ; it s not able to love again those , that love it most . The love of that which is inconstant and weak , is the strength of our misery . The best of earthly blessings have their moth , and their thiefe ; Mat. 6.20 . Prov. 25.31 . Observ . 4. Plus bonitas , quam benificientia . Expiat infinita venustas , omnem injuriam . they make themselves wings , they flee away as an Eagle towards Heaven .

4. God is an Object very meet for our love to be set upon . Much he deserves it , even for whathe is . His own lovely excellencies are so great , that even for these our hearts should be set upon him , although his hatred were set upon us . Goodnesse is more than beneficience . God is a bundle , an heap of all worth and perfections ; all the scattered excellencies of the whole Creation , Center , and meet in him : a flower he is , in which meet the beauties of all flowers . Suppose a creature composed of all the choycest endowments of all the men that were since the Creation of the World , famous in any kind . One in whom were a meek Moses , a strong Samson ; all the valiant Worthies of David , a faithfull Jonathan , a beautifull Absalom , a rich and wise Solomon : all the holy men of God , eminent for any grace ; Nay , all the Angels of Heaven , with their understandings , strength , agility , splendor , spiritualnesse , holinesse : and suppose this creature had never known us , help'd us , benefited us , yet how would our hearts be drawn out towards it in desires and complacencies ; but this alas , though ten thousand times more exquisitely accomplish'd , would not amount to a shadow of divine perfection . God had in himselfe assembled from Eternity , all the excellencies which were in time ; and had not he made them , they had never been . If every leafe , and spire of grasse , nay all the stars , sands , atomes in the World , were so many Souls , and Seraphims , whose love should double in them every moment to all eternity , yet could not their love be enough for the lovelinesse of our God . There is nothing in God but what is amiable : Cant. 5.16 . he is altogether lovely ; nothing to cause loathing , fulsomness , or aversation , though we enjoy him to all Eternity . And it should much draw out love from us , to think what God doth for us . Man doth but little , and it 's counted much ; God doth much , and it 's counted little ; and whence is this distemper'd estimate ? Must mercy therefore be under-valued , because it comes from God ? Doth water lose it's nature , because it is in the fountain , or heat because 't is in the fire , and not in some other subject ? Can we be thankfull to a thiefe that spoil'd us not of what we have , and not to a God that furnish'd us with what we have ? Can we love a man that spar'd and not a God that bestowed our life ? Can we love him that supply'd us when we had nothing , and not him who made us when we were nothing ? Is any want so great , as to be nothing ; or is any gift comparable to our very being ? Children love their parents from whom they have their body , though they gave it not , but God by them . And what they did give , was not for love of their children , but pleasure , and possibly they caused their childrens beings unwillingly ; 'T was not from any love in parents that these children were begotten rather than others , because it was not in their choice , but when 't was in Gods choice , seeing innumerable men , whom he could have made , he made these rather than others . What is it that shores and sustaines our beings , but the prop of divine manutenency ? Did God make the house , and then leave it to stand alone ? Hath not the same power that set it up , held it up , ever since ? hath he taken off that hand of sustentation one moment since he built thee ? Parents and friends have loved thee , but was not all their affection a drop of Gods fountain ? would not ( else ) their bowels have been flint and marble ? and had not God bid them love thee , might they not have been upon choice , what some tender mothers are upon constraint , butchers instead of parents ? The light of the Moon , and Stars in the night is from the Sun , though the Sun be not seen : so every benefit afforded by man is from God , though God be not observed . And what save love it selfe was it , that re-made thee when thou wert worse then nothing ? Surely the giving of Christ was the hyperbole of love , the highest note that ever love reached . A work that looks as if it were intended to draw out love from us . Fire in its sphere burns not , but in some solid matter , so God , though love it selfe , inflam'd us not with love , but by coming to , and becoming of man . What immeasurable love was that wherby he was debased to our vilenesse , that we might be advanced to his Majesty , and whereby he suffered even beyond measure , and was never prodigall of any bloud but his own ! A mercy , for contrivement , so peculiar to Gods love , that Angels could no more have invented it , than Infants ; and for manifestation , so appropriated to his love , that had not he discover'd and tendred it , it had been blasphemy and sacriledge ( saith one ) once to have desir'd it .

How great a condescention of love is it for him to become a Suter to thee for thy love , to seek and beseech thee to be reconciled to him ! what 's thy portion but poverty ? Rom. 5.6 , 8 what gets he , if he gain thy love ? what loseth he , if he misse it ? what saw he in thy person , but deformity ? what in thy affection , but impotency and antipathy ? How long did Love contend before it conquer'd thee ! How witty wert thou to shift off happiness ! How unlike to mans carriage towards man was Gods carriage towards thee ! Who ever heard before , that abused patience should be turned , instead of fury , into affection . If the patience of him that unjustly offends , drawes love from him , that 's justly offended , how much more should the patience of him that is justly offended , draw love from them that unjustly offend !

5. Obser. 5. A Christians greatest service and work for God is most just and equall . Why ? It is to love . And what more righteous ? We are his Creatures , if he had commanded a harder task , as to Sacrifice our children , or burn our bodies to ashes , we ought to have done it . But 1. He askes no more than this at our hands , to Love him : And now Israel , what doth the Lord require of thee , Deut. 10.12 . but to Love him ? Love is a ready , prompt , willing affection , which doth all with ease , and is its own weight . 2. Love is that which every one hath : it 's implanted in every soul . If God had required a child , the Barren might have had a plea. If God had required our Lands , and money , the poor . If Labour , and Travail , the sick might have had his plea of exemption : but every one hath a Love , that hath a Soul . 3. This love which he requires , he bestowed , and he calls for no more than his own : he doth but gather the grapes of his own Vine-yard ; the Waters of his own Fountain ; the fruit of his own Ort-yard : he requires no more than he first gives . 4. If it be bestowed on him , he returns it much better than he received it . He purifies and appeaseth it ; removes its pain and impurity : he slayes nothing in it but the Ram : he makes it like to the Rain , which though the earth sends up in thick and foggy vapours , falls down in pure and silver showers : or like to the waters which though they come from the sea brackish and brinish , yet return thither again in sweet and Christall streams . God takes away the inordinateness , unholiness , and sensualness of our love : he quiets and appeaseth it , not emptying it of its honey , but only pulling out its sting . Love being never unquiet , when in its center , or stinging when in the hive , or vexing the soul when set upon God . 5. In loving him , we do no more than we have tyed our selves to do . We have chosen him for ours : Deut. 26.17 . for our Husband , Father , Master , : he may challenge our love , we must not go back : we are baptized in his name : when we love not God , we rob him of our selves : we are Adultresses being married , not to love . 6. In loving , we can but repay him ( though with no proportion ) not prevent him : he loved us first . 1 Joh. 4.19 . Loved our souls in pitying , and pardoning , and renewing them : loved the body , in constant provision , protection , direction . Loved us in giving himself ; loved us in giving his gifts . 7. We must , if we love not him , love some thing else . And where can we find any other upon whom to bestow it ? Exod. 15.11 . who among the Gods is like to him ? and what among the Creatures is fit for us , that can satisfie our exigences , that will relieve us in distresse , that will stay with us continually , that will love us again ? 8. In loving him , we love one another : and love is the glue of the world , the Cement of society ; it thinks nothing too difficult for a friend : it makes us harmless , and helpfull . If twenty men love one another , every one as himself , every one is twenty , every one hath twenty hearts , forty hands , eyes , feet . Love unlocks every ones Cabinet ; making the one take out cousnel , another riches , another strength , all something , for the good of one another .

6. Observ. 6. Wheresoever love to God is , there will love to man appear . The grace of love ( as hath been opened ) comprehends love to both ; from the Fountain of piety , must flow the Stream of charity . He who hath not love enough for a man , Eph. 1.15 . where will he find it for a God ? Love is the pulse of faith , and the breath of Christianity . Faith worketh by love : Gal. 5.6 . though love be not a hand to receive Christ , yet is it a tool in the hand to work for Christ , and that in working for Christians . The flames of zeal never consumed the moysture of Charity : he who loves God for his own sake , will love his brother for Gods . Add to your Godliness ( saith the Apostle ) Brotherly kindness . 2 Pet. 1.7 . 1 John 3.17 . He who shutteth up his bowels to a wanting brother , how dwelleth the love of God in him ? The nearer the lines come to the Center , the nearer are they to one another . Our love to the godly , increaseth with our love to God . The Sun-shine upon the dyal moves , though not so swiftly , yet according to that proportion which the Sun in the firmament moveth : and our love to the people of God , though it be not so great as unto God , yet is it according to the measure of our love to God .

7. Observ. 7. It 's a great discovery of Gods goodnesse , in that with our loving of him , he joyns our loving of one another . He might have so challenged our love to himselfe , as thereby we might neither have had time , will , strength , or allowance to love one another . But , behold his love , he will be served of us , in our serving of man . He accounts this pure religion , Jam. 1. ult. Gal. 5.13 . to visit the fatherlesse and widow . The serving of one another by love , he requires as a token of our serving him by faith . So gracious is he , that he esteems what we do to our own flesh and bloud , as done to himselfe ; Pro. 19.17 . Pro. 21.13 . Psal. 112.9 . Mat. 25.40 . and accounts himselfe a debtor to us for what we do for our selves ; he remembers it long , rewards it largely , and doth both exactly : he hath appointed charity as the most safe and gainfull invention in the world : Ars quaestuosissima . Heb. 13.16 . Luke 12.33 . It 's a payment to the poor Christian in this place , who sends his bill of exchange ( his prayer ) to God , and he accepts the bill , and payes it for our use in heaven ; we keep nothing as a mercy , but what we are willing ( and one way thus ) to lose . Death robs us by the way , if we think to carry our wealth to heaven with us ; but if we send it by bils , we shall receive it safely . He who hath laden himselfe with apples in the ortyard , and is sure to be searched when he comes out of the gate , throwes his apples over the wall to a friend , who keeps them for him . In this world we lade our selves with gifts , death wil undoubtedly search us when we go hence ; but if while we are here , we throw by charity , our enjoyments into heaven ; we have there a friend that keeps them safe . He that denyes to give this Interest of his gifts by charity , forfets the Principall , and he that takes in his worldly commodities without paying God this custome , shall lose the whole .

8. Prayer is a singular help to bring us to love God : Obser . ult. it was here the Apostolicall Engine in the Text. When we cry for his holy spirit , the spirit of love , he cannot deny us ; he heal'd the lame when they cryed . When thou cryest and sayest from the heart , I would fain love thee , but I cannot , will he not give thee legs to run after him ? Prayer brings us into familiarity with God , and by converse ( you know ) love grows between men . God delights to shew himself in his own way , and as he did to Moses , to send us down from the Mount of Prayer , with soules shining with love . Prayer exerciseth our love , it blowes up the sparkes of love into a flame . Love is an especiall gift of the spirit . We are taught of God to love one another . Gal. 5.22 . 1 Thes. 4.9 . 'T is he that must warm our hearts with this divine grace , and he being sought unto , and his power implor'd and acknowledg'd , will not deny it .

Thus much of the first particular , in this third and last part of the title , the Prayer , viz. the Blessings pray'd for , mercy , peace , love . The second followeth , the measure in which the Apostle desireth these blessings may be bestowed , in this expression , [ be multiplyed . ]

For the Explication whereof , two things would be opened .

1. Explicat . 1. Wherein stands the multiplication of these Blessings , or what it is that the Apostle desireth , when he prayeth for the multiplication of these gifts & graces .

2. Why the Apostle makes this request , and prayeth not onely for the bestowing , Multiplicari , dilatari , incrementum capere , adimpleri . Tum de multiplicatione in quantitate discreta , tum de augmento in quantitate continua accipitar . Mat. 24.12 . Acts 6.17 . & 7.17 . & 9.31 . 2 Cor. 9.10 . 1 Pet. 1.2 . 2 Pet. 1.2 . Jude 2. Gerh. in 1 Pet. 1.2 . but the multiplying of these Blessings .

1. What this multiplying is ? The word in the original signifieth , as to be multiplied , so to be increased , fill'd , enlarged ; and it is in Scripture indifferently usedto signifie the multiplication of things in their number , and their augmentation in measure , and greatnesse . Whence it is that some render this ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) multiplicetur , be multiplyed : others , adimpleatur , be fill'd , or fulfill'd , or fill'd up , or increas'd . It properly signifieth to increase in number , and not in measure , and when it is applyed to people , and the Church ( as 't is oft in the Acts of the Apostles ) it 's only used for an increase in number ; but when 't is spoken of sin , or graces , as Mat. 24.12 . Pet. 1.2 . 2 Pet. 1.2 . & in this place of Jude , it may signifie an increase in measure onely . And so the Apostle prayeth that the gifts & graces , which these Christians had already obtain'd , Eph. 4.16 . 1 Pet. 2.2 2 ●et . 3.18 John 2.5 . Psal. 84.7 . 1 Thes. 4.1 , 11 2 Cor. 13.9 . might receive a further degree of augmentation , that believers might grow , abound , and increase in them more and more . And thus , though the mercy of God ( which was the first of the three blessings here desired by the Apostle ) as it is in it self , and as in God , cannot be increased , ( it being infinite : ) yet in respect of the effects and graces flowing from it upon believers , it may be increased .

More particularly , when the Apostle prayeth that these Christians may have this increase and augmentation of grace : he comprehends in that his request , these several blessings .

1. That they may be sensible , and observing of their wants and deficencies of Grace . That they may often cast up their accounts ; and see , as what they have gained , so wherein they are defective : that they may resent , as their gains with thankfulness , so their wants with humility . They who see not , can neither desire , nor receive what they want . A Christian must be like a covetous man , totus in rationibus , much imployed in searching and examining what he hath not , as well as what he hath ; what he hath lost , as well as what he hath gain'd ; what he hath laid out , as well as what he hath laid up ; Whether he stand , how he hath fallen , how far he hath gone : and though he must account no loss irreparable , yet none contemptible ; and though no gain so small as to be unthankfull for it , yet none so great as to be contented with , or proud of it .

2. That they may make use of the helps , the food , and fuel which God hath appointed for the increase of their Grace . Luk. 17.5 . Pet. 2.2 As Reading , Prayer , Hearing , Sacraments , Meditation ; and he that neglects these , is not a strong , but a sick Christian . Nundinae aeternitatis . These are the Marts and Fairs wherein we trade for Grace : a thriving Christian must keep constant traffick with heaven ; sending thither , hearing thence ; in the former , telling ; in the later , taking in what he wants . We must make growth the end of our feeding ; and thriving of our trading : we must not trade , to trade ; pray , to pray ; hear , to hear ; but to grow better thereby .

3. That they may proportionably answer the worth , and length of those opportunities God afforded them for the increasing of Grace . That they might not devour fat enjoyments , having mean while lean , and barren , or indifferent hearts . He is not an abounding , thriving Christian , who hath but an ordinary growth under rich opportunities : we must abound in returning , as well as in receiving : we must not be like the kidney in the beast , lean in the midst of fatness : Heb. 5.12 . not heaths and wildernesses , under the showers of salvation : nay , not content our selves in being but as good as others , who haply enjoy less . They who enjoy much from God , and yet are no better than those who enjoy less , are therefore worse , because they are not better .

4. That they may forbear , and avoid whatsoever hinders and keeps down the thriving and growing in Grace . That they may take heed of secret waies of spending : that they may not privily delight in any known way of sin , or beloved lust , which makes the most glittering Christian abroad , to be but a bankrupt at home . Christians must cut off the Suckers that draw away their nourishment : Love of the world , pride , uncleanness , &c cannot thrive with grace in the same heart : as the one goeth up , the other goeth down : as the spleen swels , the body decayes .

5. 2 Pet. 1.5 . That they may have an impartial increase in every grace , in one as well as another . That to one grace they might add another ; Psal. 119.101 . loving of every duty , and loathing of every evil . All graces have a Concatenation , and an inseparability , Col. 1.10 . a holy band , a divine league : and as every Christian hath , so he grows in every part of the new Creature . 1 Tim. 5.21 . He fructifieth in every good work : he labours to keep an equability in his courses ; not strict in some things , and slack in others . He prefers not one before another ; he hath a pulse of grace , that beats evenly and equally : he is neither a maimed person who wanteth any limb , nor a Monster , who hath one limb so big , that others want ; but hath a comely symmetry . of part with part . No one of his graces stands at a stay , while the other grows ; he doth not go richly apparell'd in some one piece of his apparell , and beggerly in the rest ; All his nourishment is not conveighed to some one part , to the starving of the rest .

6. That they may multiply in grace to an exercise , acting and laying out of grace . That grace might be augmented into action ; that the fountain full inwardly , might overflow outwardly ; that as it was , so it might appear grace , that they might be free as well as full , and fructifie in every good work ; that the hand as well as the heart might be fill'd with the fruits of righteousnesse ; as grace will be increased in the pouring out , so must it be poured out , when it increaseth . The running water , and the active Christian , are both the sweetest ; the more a musicall instrument is used , the sweeter is its melody . Graces like garments will be , the more we use them , the more free from the moth ; the more we can , the more we should do ; & the more we do , the more we can , we love to do .

7. That they may obtain a measure of grace , sutable to their severall and particular exigences and occasions . That they may not only have grace more than others , but enough for themselves ; i. e. in some sutable measure to their own severall conditions , and imployments . Some men have stronger temptations to resist , corruptions to subdue , greater burdens to bear , imployments to go through , and these want more abundant graces than others . Some man may better keep house with an hundred pounds a year , then another who hath a great family , and familiarity , can do with a thousand ; A man who hath great revenues , may yet be poorer than he who hath lesse , if he have greater expences .

8. That they may constantly abide and continue in the grace they had received . The further obtaining of what grace we want , necessarily implies a retaining , and an holding fast of what we have . By the same reason that we desire to get more , we shall keep that which we have already gotten Decay is ever inconsistent with growth . A Christian must not go aside , much lesse go backward , not lie still with the stone , nor creep with the snail , much lesse go back with the Crab ; not be a golden Christian in youth , a silver one in manhood , and a leaden one in old age . Our fals into sinne must be but for a fit , not so , our forwardnesse in Christianity ; our goodnesse not like the morning dew ; Hos. 6.8 . Psal. 78.57 . we must not turn back , deal unfaithfully , and turne aside as a deceitfull bow . It s hypocrisie to pretend that we are gone , or going further in religion than others , who are eminent , and yet be behind what our selves once were , and that when we were beginners . If grace be not preserved , it cannot be augmented ; fire cannot be made to blaze out , if it be not kept from going out . If the life of grace be gone , the growth will follow . If we continue not rooted in Christ , Col. 2.7 . we cannot be built up in him .

9. That they may be boundlesse and unlimited in the progresse of grace ; that they may be ever making additions to what they have : 2 Pet. 1.5 . Christianity knows no enough ; the degrees of a Christians gracemust be like numbers , the highest whereof being numbred , a higher than that , may yet be named . 1 Thess. 3.10 . Even those worthy Thessalonians , had something lacking● in their faith . We must never cease growing , till we be grown into heaven ; we must forget what 's behind , Phil. 3.13 . and presse forward toward the mark . If perfection be our pattern , proficiency is our duty . 'T is true , Ubi incipis nolle fieri melior , ibi desinis esse bonus . Bern. Ep. 91. Nolle preficere , deficere est , Ep. 254. he that hath least grace , hath enough to be thankfull ; but he that hath the most , hath not enough to be idle . We are never gotten far enough , till we are gotten home ; he that is rich enough , is nothing worth . He was never good that desireth not to be better ; he is stark nought , that desireth not to be as good as the best .

10. Lastly , the Apostle desireth the multiplication of grace even to the sense , feeling , and apprehension of those that were partakers thereof : that those who had grace might know they had it . The people of God do not ever know their own holinesse and happinesse : these are true , though not strong in grace . The perceiving of our grace is an additionall happiness to our receiving it . In the light of God we must see light . It 's a double , and a very desirable blessing to have the company and comfort of grace at the same time .

This of the first branch of Explication , What the Apostle desired for these Christians when he pray'd for this multiplication . The second followeth , which was to consider , Why he desired it . 2d Branch of Explicat .

This he did , 1. In respect of God . 2. In respect of Others . 3. In respect of Themselves . 4. In respect of Himself .

1. In respect of God . The more grace is multiplyed , the more God is 1. Honoured : Mat. 5.16 . Joh. 15.8 . 2 Cor. 4.15 . Phil. 1.11 . Herein is my Father honoured , if ye bring forth much fruit . If the servants of God do much work , God will be accounted a good , a bountifull Master ; 1. In respect of the great reward men will think there is in his service , and some extraordinary benifit by it , that his servants are so painfull in it . And 2. In respect of the great ability that he bestows upon his to be and do good . God will be admired in them that beleeve . If poor servants are so rich and glorious , Aestimari a Cultoribus potest ille qui Colitur . Salv. what then ( will men say ) is the Master ? if his servants be so holy , what then is he who keeps them ? if there be so much in a drop , what is there then in the ocean ? if he imparts so much to others , what then hath he in himself ? The plenty of the crop is the praise of the husbandman . Luk. 15.7 . Chrysostomus cxistimat glorificationem hìc poni pro exultatione . Gerh. in Joh. 15.8 .

2. As God is honoured by the abounding of his servants in holiness , so is he likewise pleased . Fruitfulness upon earth is joy in heaven . The Husbandman is not only praised , but pleased by the fruitfulness of his grounds , the barrenness whereof is both his shame and his sorrow . The thriving of the child is the joy of the father . If we rejoyce so much in holinesse , that see it , and love it so little , Isai. 5.6 . what then must God do , who is holinesse it selfe ? How angry was God with his barren vineyard ? If God be best pleased with holinesse , he must needs be best pleased with them who are most holy .

2. The Apostle desired this multiplication of grace in respect of Others ; that they may not only speak good of God , but get good to themselves . The whole Countrey fareth the better for a rich Christian ; he keepeth open house , the more he hath , the more he gives ; he labours to make all such as himselfe , Acts 26.29 . his bonds onely excepted . Ther 's nothing more covetous , or prodigall , than grace : A Saint ever loves to be receiving from God , and imparting to others . From Jerusalem round about to Illyricum , Paul preached the Gospell . Rom. 15.19 . 2 Cor. 6.10 . He who was so abundantly rich himselfe , made it his work to make others so . What an encouragement is it to young beginners in grace , to see that they who once were as poor , and had as little to begin with as themselves , have attained to such a plentifull spirituall estate ? What a joy is it to the strong Christian , whose love of complacency is ●set upon the excellent Ones , and whose Crown of Rejoycing it is to see the Honour of God propagated ?

3. The Apostle desired this Multiplication of grace , in respect of Themselves , and that

1. In respect of their duty ; they could never be too abundant in goodnesse for him , from whom they were , and had , and did what ever was good . How could God dwell too much in the house of his own building ? How could the Vineyard and Garden of his own planting be too fruitfull ? the Well of his own digging be too full ? In their creation they received souls , bodies , faculties , senses , with parts and members from him ; in him also they lived , and moved , and had their being ; and could they do him too much service ? In their redemption the delivery not onely from condemnation , but from vain conversation , 1 Pet. 1.18 . and from the service and corruption of sin was aimed at by God ; and not only a preservation of them to Heaven , but in holinesse . In their profession , they were Christians , and followers of Christ ; And how could they walk too exactly , that had such a guide ? They had in the word , precepts , promises , threatnings , examples ; and how could they be too precise , that had such a rule ?

2. For their dignity . Holinesse is a Christians greatest honour , and therefore the greatest degree of holinesse , the highest degree of honour . Grace is called glory , 2 Cor. 3.18 . and the more grace , the more glory . It 's that which hath the most of Scripture-commendation . What an honourable mention doth Paul make of the Romans , for having their faith spoken of throughout the world . Rom. 1.8 . Our Saviour , Mat. 8.10 . & , 15.28 . that contemned the glorious buildings of the Temple , when his Disciples shewed him them , admired a strong faith more than once .

3. For their further peace and comfort in this life . There 's no abundance , but that of grace , which can content the possessour ; the more holinesse , the more enjoyment of him , in whose presence is fulnesse of joy . Whence is a Saints trouble , but from the deficiency of his graces ? what is it that pincheth him , but the scantinesse of these spirituall garments ? the larger they are , the greater is his ease . He that hath true grace , may go to Heaven certainly ; but he who hath strong grace , onely goeth comfortably . A weak faith , a small degree of love , patience , humility , will not carry a man joyfully through great troubles .

4. For their future crown , & further felicity in the next life . If any shall follow the lamb in whiter & larger robes of glory than other ; they are those whom he hath adorned most with the robes of grace here . If any shine brighter than others in heaven , they shall be those who have been brightest in grace upon the earth . Though glory be not bestowed for any merit in grace , yet I see no inconvenience to hold , that 't is bestowed according to the proportion of grace . If the more grace a Saint hath , the more he be fitted for glory , Col. 1.12 then the more grace he hath , the more ( it is likely ) he shall be filled with glory . The more the soul is widened with grace , the more capacious will it be of glory ; the heaviest crowns are fittest for the strongest heads .

4. Lastly , The Apostle desired this multiplication of grace upon these Christians , in respect of Himself . The holinesse of the people , is the crown of the Minister , and the greater their holinesse , the weightier , and more glorious is his crown . The Apostle John had no greater joy than to see his spirituall children walk in the truth ; The thriving of the child , is the comfort and credit of the Nurse ; the fruitfulnesse of the field , the praise and pleasure of the Husband-man ; the beauty of the building , is the commendation of the Artificer ; the health , fruitfulnesse , and good plight of the flock , is the joy of the Shepherd . Ministers are Husband-men , Nurses , Artificers , Shepherds in Scripture phrase : Nothing more troubles a godly Minister than to see his multiplied pains answered with a scanty proficiency ; & his double labour , with scarce a single return of holinesse . A gain-saying people is the grief of a Minister , that all the day long stretcheth out his hands ; although it may be a sweet mitigation of that griefe , to consider that God will not reward his Ministers according to their successe , but their sincerity , and industry .

This for the Explication of this second Particular , in the Apostles prayer , the measure in which he desireth these gifts and graces may be bestowed , [ be multiplied . ]

The Observations follow .

1. Observ. 1. Great is thefolly of those , whose whole contention is for worldly increase , and multiplication of earthly blessings . In worldly things , their desires have an everlasting Et catera : they will lay house to house , field to field , like the widow , who when she had fill'd all her vessels with oil , yet cals for another vessel . Ahab to his Kingdom ▪ must adde Naboths vineyard ; the rich man Luke 12. had his barns full , yet he must enlarge them ; Many live , as if God had sent them a voyage into the world to gather cockles and pibbles , whereas he imployed them to trade for pearls . Where is the man that envies not him who hath more wealth , and yet who is it that with an holy emulation , looks upon him that hath more grace than himselfe ? Where doth the best sort of earth deserve to lie , but at the Apostles feet ? What hath the man who goeth Christlesse ? What hath he laboured for all his dayes , but that , not only without which , he might have gone to heaven , but that with which , he cannot get thither ? What folly to lose a Crown for a crumb , a Kingdome , a Soul , a God for a trifle ? How vain is it to multiply that which in its greatest increase is but nothing ! The truth is , earthly comforts are not capeable of multiplication . Did men look upon the world with Scripture spectacles , and not with Satans multiplying glasse it would appear in its greatnesse , but a small thing . The world hath two brests ; they who suck at the best of them , draw nothing but winde and vanity ; they who suck at the other , draw woe and vexation .

2. Observ. 2. Gre at is the impiety of those that hinder people from increasing in grace . Who are the pul-backs , damps , and quench-coles of the companies where they converse . The holiest men pray that grace may be multiplyed : what then are they who labour to have it extinguished ? Elymas the sorcerer had one of the bitterest and severest expressions of detestation from the Apostle , that we read was ever bestowed upon any by a good man ; the Apostle calls him One full of subtilty , and all mischiefe , Acts 13.10 . a child of the divell , an enemy of all righteousnesse ; and why ? but because he sought to turn away the Deputy from the faith . They who take away the key of knowledge , stop the mouthes of Ministers , cause a dearth of spirituall food , and cannot endure the preaching of sound doctrine , and the spreading of holinesse , would haply account such expressions as these of Paul to be bitter ; but I hardly see how they deserve milder .

3. Obser. 3. It 's the height of impiety to hate people , because God hath multiplyed grace in them . How hatefull is it to hate where , and because God loves ? yet some there are , who like Gardiners , snip those most , who are tallest sprouts in holinesse . It 's observed by some , that there 's most admiration , and highest respect bestowed by the professors of all false religions in the world , upon those that are most precise , and exact in the observing of those religions . What an amazement is it , that professours of the true religion alone should most bitterly hate those that make the furthest progresse in it ? It 's a commendable thing among men , for one to be excellent and exquisite in his trade and occupation which he professeth ; and must it alone be a disgracefull thing , that men should excell in the best of mysteries and callings ? yet what more common than to see the most thriving Christian to become the obloquie , nay , prey of the times ? And those who are most illuminated to have that Aeolus of hell , Heb. 10.32 . sending out his winds of opposition most against them ? And who hath not observed the zealous and sincere Christian persecuted , when the time-serving and luke-warm formalist is not only spared , but preferr'd ? and what trees are so cudgel'd and battered as those who are most fruitfull ? If hatred be hellish because it is set against godlinesse ; then certainly that hatred is most hellish , which is set against most godlinesse .

4. Obser. 4. They who are ashamed of being exact and forward in religion , are ashamed of their greatest glory . Men commonly love to excell in every thing more than in that which is true excellency ; they think that a little godlinesse is enough , and that abundance of wealth is but a little . In getting riches they love to lead ; in going toward heaven , they will hardly follow . So much religion as will preserve their estates and reputation , so much as will not crosse their interest , or hinder their preferment , they will embrace ; but they love not to follow religion too close , for fear of being dasht . They herein resemble some Students of the Law , that study that Science , not to be exact in it , but only so farre as they may be able another day to keep their estates . Men commonly love that much , which when they do so , it 's hard not to love too much ; but they are but remisse in that , in which 't is impossible to be excessive : they making it their study , to take heed of that , of which there 's no danger . viz. Too much precisenesse in the wayes of holinesse . Christianity in our times is like our buildings , much more slight than of old . Till I hear of one man from the Creation of the World to this day , that ever repented him when he came to die of being too holy while he lived , I shall desire to be no man of the times .

5. God is most free of his best gifts ; Obser. 5. he gives his people leave and command to multiply spirituals , when often he impaireth their temporals ; he bestoweth a Crown , where he sometime denies a crumb ; those whom he makes poor in the world , he at the same time makes rich in faith . He deals with his people when they are too heavy laden with the luggage of worldly enjoyments , as men do that are weighing their commodities in a pair of scales ; they never leave taking , and taking away from that scale which is too heavy , till the other be as weighty or weightier than it . And God doth justly and mercifully impoverish the body , to enrich the soul . There 's nothing good which hinders us from enjoying the chiefest good : which is not vehiculum , but vinculum ; not a furtherance , but a fetter . How gracious is God to chuse our comforts for us ! we should ever take the worst part , should he leave us to our own skill ; he loves to relieve us for our profit , not for our lust ; we naturally love the contrary .

The Christian whose grace multiplies , Obser. 6. is neither carelesse of the helps , or fearlesse of the hinderances of grace : he dares not omit any duty , slight any ordinances , which God hath appointed to make him spiritually prosperous . He is rowing up a river that runs with a strong current , and he knowes if he rest his Oares , he shall fall down the stream ; 1 Thes. 5.17 he delights to pray continually ; he who hath grace in plenty , will have prayer in fervency . Prayer woos grace to come , and wins it to tarry . Grace ever sets us upon praying for grace ; the almes of grace will be beg'd for , James 4.6 . and God gives it to the prayer of the humble . Growing men have good stomacks . It 's as possible at the same time to grow in the love of grace , and decay in love to ordinances , as to increase the fire by with-drawing the fuell . The sprouting Christian sits under the dew of heaven ; they who forsake the assembling of themselves together , Heb. 10.23.25 . will never hold fast the profession of the faith without wavering . As grace is not given nolenti , to him that continues unwilling to receive it ; so neither is it increased negligenti , to him that doth not labour to improve it . Apostles , Pastors and Teachers were given by Christ for our growth up to the measure of stature of the fulnesse of Christ . Ephes. 4.13 . The forsaking of these is ever with a decreasing of grace . As a Christian abates in his appetite , he will decay in strength ; and with his strength , his stomack will return . They who have no spirituall hunger , are far from spirituall health ; and never had God a working , who was not a feeding servant . He is but the picture of a Christian , who growes not , who feeds not . Nor can growth in Christianity consist with the love of poyson , any more than with the forbearance of food . They who thrive , hate the wayes of inordinate spending . Sin is a waster of our graces , and our comforts ; The Spirit of God is a tender and delicate thing , nor will it stay with those that admit of company so contrary to it as is sin . Every beloved lust is as a worm at the root of a flower . He who hath so excellent a jewell as grace , must keep it under the lock of the fear of sin : while sin comes in at one door , grace goeth out at the other ; the Ark could not stay with the Philistins , nor grace with the love of the smallest sin ; the least sin is terrible to the greatest Saint , he makes not light of it , but well knowes that a long thread of iniquity may be let in with a small needle .

7. Observ. 7. Decayes in grace are most repugnant to a Christians welfare ; decreasing in spiritual blessings directly thwarteth the Apostles petition . It 's uncomfortable to see the days grow shorter , to see a man grow behind-hand in the world , to see a wither'd and a blasted field ; a man in a lingring consumption . Naomies condition moved pity , when she went out full , and returned empty : but what pity doth a decaying soule require from us ! To consume heaven-ward , to be plunder'd of grace , to lose our first love , to be declining from God , is a misery indeed , a soul-misery , the misery of every misery . It 's better for thee that God take away all than himselfe from thee . Psal. 51.11 . David was more fearfull of losing Gods Spirit , than his Kingdom ; It 's the sorrowfullest alteration in the world , after the enjoyment of it , to be forsaken by it .

8. Observ. 8. A Saint allowes not himselfe in any deficiency of grace . He desires to be perfect in every good work ; Heb. 13.12 . Eph. 4.15 . Rom. 15.14 . 2 Tim. 3.17 . to grow up in Christ in all things : to be full of goodnesse , and knowledge ; to be throughly furnished to all good works , and to have grace in all the powers of the soul , as his bloud is in every veine of the body ; 2 Cor. 7.1 . to perfect holinesse in the fear of God . His imperfection is a trouble to him as well as his pollution . He sees no grace in another , but he covets it ; no Ornament , but he admires it ; no spot , but he abhors it . He ever wants as much of contentment , as he doth of grace ; he never saith , I have as much as another hath ; but I have lesse than I my selfe should have : he labours to furnish his house all over ; he prizeth every command , delighteth in every duty , sees a beauty in every way of God , and the weaknesse of his grace , is the strength of his trouble . They who needed nothing , Rev. 3.17 . were indeed defective in every thing .

9. Observ. 9. A fruitlesse Coversation is inconsistent with grace multiplyed . A fruitlesse tree is little better than a log ; there 's small difference 'twixt a dead stock , and a barren tree . True Christianity suffers not Christians to content themselves with bare hearing the word ; or ( as one cals it ) with meer auricular profession . Where ever grace growes , others may see it . Men cannot discern the growing of it , or how it grew , but they can discern that it is grown , when it 's grown . The profiting of a Saint with Timothy's , 1 Tim. 4.15 . appears to all . Growing grace like corn will appear above ground . The thriving of a child will be known by its looks ; its colour and complexion will speak it . The thriving of Daniel , and the rest , was known by the looking upon their countenances . He who thrives in holinesse , will have his visage alter'd , his outward carriage and complexion amended ; he is like a grown man , who for some time hath been absent ; he is so grown , that he can hardly be known . The voice of a grown Christian is much alter'd from that which it was , when he was a child ; 1 Pet. 4.4 . he speaks now not vainly , but profitably . Hence it is , that wicked men wonder at him , as at a 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 is not impaired . The receiving of grace by one , doth no more hinder the receiving thereof by another , than one mans seeing of the Sun , hindereth another from seeing it also . God is a rich Father , he giveth , though not alike , yet sufficient portions to all his children . Our elder brother had a double portion ; he was anointed with the oyle of gladnesse above his fellowes , Psal. 45.7 . but the oyntment poured upon the head , fell down upon every member . He who had holinesse for Abraham , Moses , David , Peter , will not suffer the least child in his house to be totally destitute . They all drank of that rock which flowes toward us . If we had but their thirst , here 's as much water still as ever there was . The people of God should neither envy one another for their fulnesse , nor upbraid one another with their emptinesse ; but admire the wisdome , and blesse the bounty of him , who giveth to all , though differently . The whole Company of Saints is like to a well tuned instrument , Varii toni in musica . the strings whereof , though not all of one note , but some higher , some lower , yet all together make a sweet harmony , nor can the loudest be without the smallest . In what grace one is defective , in that let another labour to supply . In what one abounds , let another labour to imitate , and excell ; but let all adore , and delight in him , whose are the scatter'd excellencies bestowed upon all the Saints in the world .

3. Observ. 3. Where God hath begun grace , he is not weary of bestowing more . Mercy be multiplyed to you sanctified ones . To him that hath shall be given . Mark 4.25 . God loves not to set up a foundation without a wall , nor wals without a roofe . He perfects what concerns his people ; and the work of the Lord is perfect . Deut. 32.4 . Isai. 10.12 . And he doth his whole work upon Mount Sion . How good is God , not only to do good , because he will do good , but because he hath done so ! to make one grace a kind of obligation upon himselfe to bestow another ! God herein resembling some magnificent King , who when he hath set his love upon a favourite , afterward is in love with his own choice of , and bounty on him , and loves him for these very favours which he hath given him . John 15.2 . John 1.50 . Every branch that beareth fruit he purgeth it , that it may bring forth more fruit . Greater things ( saith Christ to Nathaneel ) thou shalt see . He who killeth one lust , shall kill another ; he who is conscionable in one duty , shall be enabled to another . He who hath the grace of desire , shall have grace bestowed on his desire ; and he who hath grace to do a little , shall have grace to do more . God is never weary of giving . He hath oyle enough for every vessell , and still asketh when he hath fill'd all our vessels , as that woman in the story , Bring me yet a vessell . The meditation whereof , 2 King . 4.6 . as it should comfort us against our spirituall deficiencies , in regard we know where to have more grace ; so should it incite us to proceed in holinesse , and never to think we have enough , or to answer as he did , There is not a vessell . In the best things there 's no excesse .

4. Obser. 4. Onely sanctified ones have the blessing of spirituall multiplication . As first , God gave the word of Creation , before he gave the word of Benediction ; so doth he still spiritually . Whosoever hath not , Mat. 13.12 . from him shal be taken away even what he hath . If there be not essentia , there cannot be incrementum , If no truth , no growth of grace . Omnis germinatio supponit plantationem . A stake that is meerly thrust into the ground , having neither root nor life , groweth in nothing , but in rottennesse ; and this speaks the misery of one not in Christ , and enlivened by the spirit of regeneration ; nothing doth him good ; he devoureth fat ordinances , but hath a lean soule ; he is by the showers of every Sermon and Sacrament , made meeter for the axe , and fitter fuell for hell .

5. Obser. 5. Our beginning in holinesse is an Engagement upon us to go on . Sanctified , preserved , called ones , must multiply grace . The beginning in the spirit , must be a caution to us , that we end not in the flesh . If Saints be barren , the Trees of Gods Ort-yard , where can increase be expected ? A fruitlesse tree in the field may haply be born with , not such an one in the garden . They who are planted in the House of God , Psal. 92.13 , 14. should flourish in the Courts of our God , still bring forth fruit in old age , be fat and flourishing . It is an unanswerable Dilemma , If the wayes of God were bad , why did you begin in them ? if good , why did you not proceed ? They who are holy , must be holy still . Rev. 22.11 . It 's a great disgrace for religion to be disgraced by her children , to be forsaken by her followers . The dispraise of any by a friend , is easily believed by every one , especially by an enemy to the dispraised : when sanctified ones grow loose and remisse , sanctity is stabb'd : by the reproaches of others , it is but scratched . It 's excellent counsel of the Apostle , that we lose not the things which we have wrought . 2 Ep. John 8. Luke 22.3 . As the vigilancy of Satan is to take from sanctified ones , so their care must be to keep what they have gotten , and to get what they want .

6. Observ. 6. God affords graces sutable to all the exigences of his people ; multiplyed grace to those who are in multiplyed difficulties , and tentations . My grace ( saith God to Paul ) is sufficient for thee . 2 Cor. 12.9 . When ever God gives a burden , he provides a shoulder . He never requireth brick from his people , without giving them straw . He will either multiply grace , or diminish the tentation . He bids his people up and eat , if he sends them a long journey . Those Saints of his , whom he hath employed in winter seasons , he hath ever cloathed with winter garments ; commonly the best men have lived in the worst times ; and Gods stars have shined brightest in the darkest ages . The faithfull have been more then conquerours , in conflicts both with persecuters and seducers . Rom. 8.37 . And truely , grace multiplyed is much better than tentation , either asswaged , or removed .

VER. 3. Beloved , when I gave all diligence to write unto you of the common salvation , it was needfull for me to write unto you , and exhort you , that ye should earnestly contend for the faith which was once delivered to the Saints .

WE have finished the first part of this Epistle , viz. the Title . The second follows , the Body and Substance of the whole Epistle , wherein the Apostles scope is to incite these Christians to imbrace a seasonable Exhortation , to the 24th verse of the Epistle .

In it there are four principall parts , ( two of them contained in this third verse . )

1. The Reasons of the Apostles sending this Exhortation to these Christians , or what it was that put him upon this profitable performance , of exhorting them in these words , Beloved , when I gave all diligence to write unto you of the common salvation , it was needfull for me to write unto you .

2. The Exhortation it self , in these words , And exhort you , that ye should earnestly contend for the faith which was once delivered to the Saints .

3. Sundry weighty and unanswerable Arguments to move the Christians to follow and imbrace this excellent Exhortation , from the third , to the 17th . verse .

4. Severall apt and holy Directions , to guide and teach these Christians how to follow and observe the Exhortation , which he had back'd with the former arguments , to the 24th . verse .

I begin with the former : The Reasons which put the Apostle upon sending this following Exhortation : And the Reasons ( contained in these words , Beloved , when I gave all diligence to write unto you of the common salvation , it was needfull for me to write unto you , ) are these three .

1. The first is drawn from the dear love which the Apostle did bear to them : they to whom he wrote were beloved .

2. The second is drawn from the care and diligence of the Apostle for the doing of them good , and the furthering of their salvation ; When I gave all diligence to write unto you of the common salvation : wherein consider ,

1. With what mind and disposition , he endeavoured their good , or how he was affected in endeavouring it ; he gave all diligence .

2. In what work he was imployed for their spirituall good , or by what means he endeavoured it ; by writing .

3. The Weightinesse and great Concernment of that Subject about which he wrote , the common salvation .

3. The third reason is taken from their need of having such an Exhortation sent to them ; It was needfull for me to write unto you .

1. The first reason is taken from the love which the Apostle did bear to them ; They were beloved .

For the Explication whereof , Explicat . two things are briefly to be opened .

1. What the word Beloved importeth , and what is contained in it .

2. Why the Apostle here bestoweth this title upon them , calling them beloved .

For the first , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , beloved , noteth two things . 1. An amiablenesse , and fitnesse for , and worthinesse of love in the thing beloved , which can and doth commend it selfe to our love ; It importeth more than 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , diligendi , they who are to be loved ; for that word comprehends every one , even the wicked , and our enemies ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , beloved , properly respects those who have something of excellency to draw out our love towards them ; Vid. passim . and therefore it 's in Scripture only attributed to the faithfull . 2. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , beloved , noteth a very intense , dear , tender , vehement love , Rom. 16.5 . & 8.9.12 . Col. 1.7 . & 4.7 . & 4.14 . Philem. 1.3 . 3 John 1. Jam. 1.16 . Phil. 16.19.2.5 . Ephes. 6.21 . Col. 4.9 . 1 Cor. 15.58 . 1 Cor. 4.14 . Ephes. 5.1 . 1 Cor. 4.17 . 2 Tim. 1.2 . to the thing beloved ; and therfore it 's in Scripture not only the title of some most dear friends , but of brethren , of children , and sons ; nay Christ , who was the Son of . God by nature , who was his only Son , that his Son , in whom he was well pleased , is also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his beloved Son . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is by Greek Authours attributed to an only child : the Septuagint do with this word interpret that phrase , Only Son , Gen. 22.2 . Take thy Son , thine only Son : They translate , take thy Son , thy beloved One. And Zech. 12.10 . They shall mourn for him as one that mourneth for his only Son : they translate , as one that mourneth for his beloved One : and others attribute this word to an only eye , as when a man hath but one eye , they call it a beloved eye .

2. For the second , why the Apostle bestoweth upon them this title of beloved . He did it for two reasons .

1. To shew what was his duty , not onely as a man , in which respect love is a debt due to all ; Rom. 13.8 . or as a Christian , it being the duty of Christians peculiarly to love Christians , the houshold of faith , brethren , John 13.34 . the members of one body , &c. but especially as an Apostle and Minister . What more sutable than for a Father , a Nurse , 1 Cor. 4.14 , 15. 1 Thes. 2.7 , 8. John 21. to love their children , a Shepherd his flock ? The Apostles were spirituall Fathers , Nurses , Shepherds .

2. To gain their loves by this affectionate Compellation , Beloved : that they by observing his love to them , might both love him , and thereby more readily imbrace the following Exhortation . He is very uningenuous , who if he will not provoke love from an enemy , will not repay love to a friend . Mat. 5.46 . Even Publicans love those who love them . The stone wall reflects heat , when the scorching Sun shines upon it . Love must be reciprocall ; if we are to love those who are friends to our bodies , estates , names , &c. Si diligis , fac quicquid vis . are not they to be beloved much more who are our soul-friends ? Nor was it more the duty of these Christians , than their benefit , to love this holy Apostle . How much would their love to him , forward their love to his Ministery ? Though the message should not be imbraced for the messenger , yet it 's not so easily imbraced , unlesse the messenger be beloved . 1 Cor. 4.14 . Gal. 4.19 . 1 Pet. 4.12 . Phil. 1.8 . & 4.1 . & 2.12 . Rom. 12.19 . 1 Cor. 10.14 . 2 Cor. 12.19 . Heb. 6.9 . Jam. 1.16.19 . 1 Joh. 3.2.21 . That Minister who is beloved , hath a great advantage above another ; he stands upon the higher ground for doing good ; and this is the main reason that the Apostles so frequently call those to whom they write , beloved . They did not desire to insinuate themselves into the hearts of the Christians for their goods , But for their good ; not to set up themselves , but Christ ; they did not wooe for themselves , but for the Bridegroom , they being his friends ; they did not seek to advance themselves , but their Message , their Master .

1. Observ. 1. Piety is no enemy to courtesie . Christianity forbids not sweet compellations . Religion doth not remove , but rectifie courteous behaviour . 1. By a flat prohibition of the act of dissimulation , and of sinfull serving mens humours . 2. By a moderation of excessivenesse in our expressions , which seem courteous . 3. By preserving affection pure , from being made the instrument of prophanenesse and wantonnesse ; that the pure seeds of religion may spring up in the terms of affability .

2. Observ. 2. The work and labour of a Minister should proceed from love to his people . The Apostle loved them , and therfore he wrote to them . Love should be the fountain of ministeriall performances . First , Christ enquired of Peters love , John 21. and then he urged Peter to labour . A Minister that speaks with the tongue of men and Angels , and hath not charity , is as sounding brasse , and a tinkling cymball ; though he have the gift of prophecy , and understand all mysteries , and all knowledge , and hath all faith ; though he bestow all his goods to feed the poor , nay , though he give his body to be burnt , 1 Cor. 13. and have not charity , he is nothing . God will not reward Ministers according to what they have done , but according to what they have done in loving to do . Love is the marrow , the soul of every service . All performances without love , are but cyphers without a figure , in Gods account they stand for nothing ; they are sacrifices without fire .

3. People should study to be fit for the love of their Pastor . Observ. 3. To encourage him to love them ; to be diligibiles , such as these Christians were , whom the Apostle called beloved . A painfull Minister should not only be put upon loving his people by conscience of this duty , but by encouragement to this duty . Ministers are often wrongfully complain'd of for want of love ; All kind of love must not be afforded to all kind of people ; a love of intimacy and complacency , must only be set upon the godly among his people . If a faithfull Minister be not such to his offensive unprofitable hearer as he would , 't is because this man is not such to God , and his own soul , as he should . How unworthy a part in any is it to make a faithfull Minister spend that time in weeping , complaining , reproving , which he had much rather spend in sweet complacency , familiarity , and commendation !

4. The love of a Minister must not be slack and remiss , Observ . 4. but vehement and ardent . Ministers are to imitate him in love , whose love was the most earnest , who was the chiefe Shepherd , and had the chiefest care of his flock ; who purchased it with his own bloud , Act. 20.28 . who was nothing but love cover'd over with our flesh . As he was the President of Ministers love , so gave he earnest and frequent precepts to Ministers to testifie this love , John 21.15 . Love alone can facilitate the difficulties of a Ministers calling . Many things must be born , as the hatred , frowardnesse , dulnesse , weaknesse of people ; There must ubera be given , though verbera be returned ; Ministri proferant ubera , non verbera . Bern. the brest must give its milk , though it be struck at . Sometimes lawfull liberties must be forborn : A Minister must be like indulgent Mothers , or Nurses , who forbear to eat such meats as they love , for fear of hurting the child which they are breeding , or giving suck to . Paul was such an one , who rather then he would offend a weak brother , would eat no flesh while he lived . A Minister must be lowly in doctrine and life , patient , laborious ; and nothing but love can make him be so . Every thing will be difficult to him that loves not . The object of a Ministers love is the soul , the heaven-born soul , the precious eternall soul . What would it profit a Minister to gain the whole world , and lose his peoples souls ? The beast , the name , the body of a man must be beloved ; much more his soul . The winning of souls is the wisdome of a Minister . Gen. 14.21 . A Minister should say of his ease , profit and pleasure , as the King of Sodom to Abraham , Give me the souls , and take the goods to thy selfe .

5. Observ. 5. The Loving of a Ministers person , hath a great influence upon the loving of his doctrine . The Apostle knew this , when he desired that these Christians should know that he loved them . It 's the folly of people not to love the word , who ever be the speaker . The message hath not its commendation from the messenger ; but the messenger from the message . Yet rare is it to finde that Christian , who thinks well of that counsell , which is given him by a Counseller who is not beloved ; and therfore it is Satans policy to asperse the Minister , thereby to cause a dislike of his Ministry . And great is their sin , who by their un-amiable carriage , often make their Ministry abhorred , who either by prophanenesse , or unfit austerity , confute with their life , what they perswade with their lip . Some offend by prophanenesse , preaching perhaps so holily in the pulpit , as some may almost think it pity they should ever come out of it ; yet when they are out of it , shewing so much levity , sloth , worldlinesse , loosenesse , as any would almost think it pity they should ever go into it . Others offend by unmeet morosity , not considering that a Minister must neither be all bait without hook , nor all hook without bait ; as he must not by his flattery sooth , so neither by austerity affright his people . A Minister must not be a flashing Comet , but an influentiall Star ; not a Storm , or a Tempest , but a sweetly dropping , bedewing Cloud .

6. The aim of a Minister in being beloved of his people , Observ . 6. should be the benefiting of their souls . The Apostle desires to be beloved by these Christians , that he might have the greater opportunity to further their salvation . He robs Christ , who improves not the interest he hath in the hearts of his people for the honour of Christ . 'T is not service , but sacriledge , to desire the terminating of peoples loves in our selves . It 's better ( could it be without sinne ) that all should hate us , than that they should love us for our selves ; for if all should hate us , we should have but what is our own ; if they should love us for our selves , we should usurp what is Christs . A Ministers designe in being beloved by his people , should be but to raise up seed to his elder brother : all his services must be but scaffolds to erect a building of glory to Christ . Ministers should labour to be good for their own benefit , and to be accounted good for the benefit of others . They should not do good to get a good name , but they should labour for a good name , that they may be the more able to do good .

7. The love of a Minister to his people , Obser . 7. should procure love again from his people . The Apostle in professing of love to these Christians , expected that they should love him again . Love must be the eccho of love . It 's often seen that they who love their people most , are beloved of them least . In a spirituall sense 't is likewise true , that love descends more than it ascends . And ordinarily , beggary , or at least poverty , is all the requitall which is returned for the Jewell of Plain-dealing . People love not an eradicative , but a palliative cure of their spirituall distempers : Spirituall flatterers are commonly more respected than spirituall fathers . People and their lusts are so near together , that a godly Minister cannot be an enemy to the later , but he is esteemed such to the former . It 's spirituall phrensie to rage against the Physitian of thy soul . A Minister should requite such unkindness with the revenge of pity and prayer ; and a holy resolution still to love , though he be the lesse beloved ; endeavouring to do people good , though against their will . As Job's record , so such a Ministers recompence is on high .

This for the first reason of the Apostles sending the following Exhortation to these Christians , they were beloved . The second follows , The carefull diligence of the Apostle to further their spiritual welfare ; When I gave all diligence to write unto you of the common salvation . And in that ,

1. First , of the first particular , With what mind , and disposition , he endeavoured their good , or how he was affected in endeavouring to do them good . I gave all diligence . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

In the Explication whereof , Explicat . 1. I shall give the force and meaning of the words . Diligence , and all diligence . 2. Gather from thence what kind of diligence , and how qualified this of the Apostle here was . The Apostle expresseth the forwardnesse of his minde and disposition , in furthering their good , by two words , by his giving , 1. Diligence . 2. All diligence .

Diligence : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Studium , Solicitudo , Diligentia , Festinatio . in the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Vulgar here translates it , solicitudinem , solicitude , or carefulnesse . Beza , studium , study , or earnest intention of mind ; Our new Translation renders it diligence , as it doth also the same word , Rom. 12.8 . 2 Cor. 8.7 . Heb. 6.11 . 2 Pet. 1.5 . Sometimes again it renders it carefulnesse , as 2 Cor. 7.11 . and forwardnesse , as 2 Cor. 8.8 . and earnest care , as 2 Cor. 8.16 . and haste , as Mark 6.25 . Luke 1.39 . The Greek word comprehends all these significations ; for it signifieth an earnest , and serious bending , application , and intention of the mind about the things which we are doing ; and this is study . It importeth also such a serious bending of the mind , as is with a fear of the future event ; and this is care , carefulnesse , or solicitude . It also signifieth a speedy , and chearfull putting of a thing in execution ; and this is diligence , and festination , forwardnesse , hast .

The other word , all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the Apostle useth to expresse his forward disposition to do them good , increaseth and enlargeth the former . He gave not some part of , but all , or his whole diligence . For the Apostle doth here , as the Scripture often else where , put all for whole , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Rom. 10.18 . 2 Tim. 3.16 . his whole diligence was bent this way , and other things , in comparison of this , he neglected . In this channell did run ( as it were ) the whole stream of his diligence .

2. From this force and meaning of the words it may plainly be collected what kind of diligence this of the Apostle here was .

1. It was a solicitous carefull diligence . He resented the danger of these Christians , and feared their spirituall losse and hurt by Satan , and his instruments . The care of these faithfull ones was upon him , as upon holy Paul , was the care of the Churches . Gal. 4.19 . 2 Cor. 8.16 . 2 Cor. 11.28 . Paul was afraid of the Galatians , of whom he travelled in birth till Christ was formed in them . Love is ever solicitous , doth its best , and fears the worst . Titus had an earnest care for the good of the Corinthians ; and among them none was offended , but Paul burned .

2. It was a studious , and an intentive diligence . It set his head and heart a working to do them good . There was an earnest and vehement application of both to this imployment . Faithfull Ministers are laborious ; they are peculiarly called labourers , and they labour in the word and doctrine . Paul laboured more abundantly than they all . Timothy was to shew himselfe a workman . All their titles , as Fishers , Souldiers , Watchmen , Labourers , &c. bestowed upon Ministers , commend Jude's diligence .

3. It was a chearfull willing diligence . Studium est animi vehemens ad aliquam rem magna cum voluptate applicatio . Bez. This he fully discovers both by the word diligence , and giving diligence . He was not forced to this imployment . Paul , 1 Cor. 9.17 . tels us , his reward came in a way of willing doing . Jude had the constraint of love upon him ; his service was not like honey prest , but of it selfe dropping . His feeding the Church was his meat and drink . This good worke was not done with an ill will .

4. It was a speedy ready diligence ; it was with a holy haste . The Seducers were already entred among these Christians ; There was now no room for delayes . The beginnings of this mischiefe were to be crush'd . While Ministers are lingring , and doubting , Satan is devouring . They are souldiers , and Victory loves to flie upon the wing of Expedition .

5. It was his whole , utmost , entire diligence . Such a diligence as Paul professeth he used , when he said , As much as in me is , Rom. 1.15 . I am ready to preach the Gospell . This work he made his businesse , and to it he gave himselfe ; in comparison of this his diligence for other things was but negligence . For three years he warned every one , night and day with tears , Act. 20.31 . Nay , he was glad to spend and be spent , 2 Cor. 12.15 . He was fervent in spirit , but in serving the Lord .

1. Observ. 1. Greatest diligence is alway to be used about the best things , about matters of greatest concernment . The custom of the world is to use substantiall endeavours about circumstantiall , and circumstantiall endeavours about substantiall imployments . A holy remisnesse befits our care about the things of this life . A Christian should keep his sweat and industry for the things of heaven ; when he useth the world , it should be as if he used it not . He should not pray , or hear , as if he heard , or prayed not . It 's madnesse to make as great a fire for the rosting of an egge , as for the rosting of an oxe ; to follow the world with as much fervency , as we do holinesse ; and about trifles to be imployed with vast endeavours . It 's impossible to be too diligent for heaven , and difficult not to be over diligent for the earth .

2. Observ. 2. All that Ministers , even the best of them , can do , is but to be diligent , to take pains , and endeavour . Paul can but plant , Nostrum est dare operam , Dei dare operationem . Apollos waters , God it is that gives the increase . It is our part to be diligent , it 's God that blesseth that diligence . Aliud est docere , aliud flectere . One thing to preach , another to perswade . The organ-pipes make no musick without breath . He that teacheth the heart , sits in heaven . God must have the praise in the successefulnesse of the Ministry ; Non scoundum profectum , sed laborem ; non secundum quod valuimus , sed quod voluimus his glory must not cleave to our fingers , nor must Ministers be discouraged in the want of successe , God never required that at their hands . He accepts of their willing mind , nor doth God reward them according to peoples proficiency , but their own industry .

3. Observ. 3. Diligence in duty is the commendation of Ministers . The light of knowledge without the heat of love , speaks him not excellent . A golden key that opens not , is not so praised as a wooden one that opens the door . The shining , pransing , and trappings of a Steed , commend him not , but his serviceablenesse . Ministers are not made for sight , but for service . Sine cura cum pervenerit ad curam . Bern. Nothing more unsutable than for him to live without care , who hath gotten a Cure . Pray the Lord ( saith Christ ) to send forth labourers into his harvest . Ministers must labour for the pulpit , Qui ludit incathedra , lugebit in gehenna . and in the pulpit ; there must be the labour of study before we speak , the labour of zeal and love in speaking , the labour of suffering must be born after preaching ; alwayes the labour of praying before and after . Their plainest performances must be painfull . Diligens negligentia . There must be a diligence even in their seeming negligence . Cursed is he that doth the work of the Lord deceitfully . Jer. 48.10 . John 4.34 . No danger is so great as spirituall , nor must any care be so great as Ministeriall . A godly Minister must be carefull for those that do not , and carefull with those that do care for themselves . He should not only eat his bread in the sweat of his brows , but his sweat , John 4.34 . his labour , should be his meat and drink . Love to Christ & souls should constrain him . His life is short , & his reward is eternall . Short seasons require quick services . The nearnesse of Peters departure made him diligent . 2 Pet. 1.13 , 14. Seldom doth the Kingdom of Heaven suffer violence under a remisse Ministry . A sleepy Preacher cannot expect a waking Auditory . It 's uncomely to see a Minister weary himselfe in the world , in the family , in the field , in Courts of Justice . Omnibus avocamentis valedicat . He must take his leave of other imployments . He must not leave the word of God , to serve tables . He is a Warriour , and must not intangle himselfe in the affairs of this life . They who sweat in worldly imployments are commonly but cold in the pulpit .

4. Observ. 4. People who partake of the Ministers diligence , must take heed of negligence , a double negligence . 1. They must not neglect themselves : Nor 2. their Minister . 1. Not themselves , their own souls : they must carefully gather up that spirituall Manna that raineth upon them in this wildernesse : they must not play with that meat which the painfull Minister hath been long a dressing . If he take pains to do them good , what should they to do themselves good ? 2 Pet. 1.5 . Jam. 1.19 . Isai. 60.8 . They must give all diligence to make their Calling and Election sure ; In this their day knowing the things of their peace , walking while they have the light : They must be swift to hear , flie as doves to the windows , delight in the word . Alphonsus King of Naples read the Bible over forty times in his life time . The Bereans received the word with all readinesse of mind . Acts 17.11 . First , They must seek the Kingdom of God ; not labour for that bread which perisheth , but for that which endureth to everlasting life . 'T is not meat on the table , but in the stomack that nourisheth . A Ministers care without their own , will be but their curse . 2. They must not neglect their Minister : Double diligence deserves double honour . If the Minister consume his strength , they must labour to restore it . It 's a shame that people should lay out more upon brooms to sweep their kennels , than upon a Ministry to cleanse their souls . If Ministers bring them venison , their souls must blesse them . It was a saying of an holy man now with God , ( but his speech died not with him ) London loves a cheap Gospell . Dr. Stoughton . If Ministers spend their oile , people must supply it . They must administer of their temporals . Alas , they give but pibbles for pearls . Since the Ministry was so slighted , godlinesse never thrived .

This for the first Particular , considerable in the second Reason ; Why the Apostle sent the following Exhortation ? viz. With what mind and disposition the Apostle endeavoured the good of these Christians , He gave all diligence .

The second followes , In what work he was imployed for , or by what means he endeavoured their good ; viz. by writing : he gave all diligence ; and it was to write .

And why would the Apostle chuse to further their salvation by the means of writing ? Explicat . what was the advantage of a performance of that nature ? His writing was sundry wayes eminently advantagious .

1. It was helpfull and advantagious to the absent ; he could not speak , and therefore he writes to them . Being absent ( saith the Apostle ) I write to them which heretofore have sinned . 1 Cor. 13.2 . Writing is an invention to deceive absence . The use of Epistles , is , that even the separated by distance of place , may be near to one another 〈◊〉 affection ; that there may be among the absent , a resemblance of presence . The pen is an artificiall tongue , the reliefe of the dumb , and the distant ; by it the former speaks plain , and the later alond . The rongue is as the pen of a ready writer ; and the pen is as the tongue of a ready speaker .

2. The Apostles writing had the advantage to be diffusive of good to many . He was covetous of benefiting as many as he could , and his writing scatter'd holinesse . Writing as it reacheth further , so more than the tongue . It 's like a little leaven that leaveneth a great lump ; even whole Countries , nay , after-Ages . Pauls Epistles are ours , though not in their inscriptions , yet in their benefit . Augustine was converted by reading part of that to the Romans . The pen hath the greatest Auditories . Rom. 13.13 , 14.

3. The Apostles writing had the advantage of authority and esteem . Often the contemptiblenesse of bodily presence , by reason haply of defects in utterance , aspect , life , rank , &c. dampeth the spirit , and diminisheth the esteem of the worthiest speaker . Learned Doctor Fulk . Master G.H. Many are famous for their writing , who have been lesse esteem'd for their speaking . Pauls adversaries objected the weaknesse of his bodily presence , 2 Cor. 10.10 . when they confessed his letters were weighty and powerfull . Writing abstracts the work from sundry prejudices against the workman . Many there are who build the tombs of the Prophets , and garnish the sepulchres of the righteous ; who publish , alledge , adorn the books ( those monuments of the memories ) of holy Fathers , and others , whose persons , had they lived in their times , they would have as much persecuted and opposed , as they now do those who are guided by the same spirit , and walk in those holy wayes , in which those Saints of old did . Many , but meanly esteem'd of in forraign Countries , by reason of their common and contemptible society , are most eminently and deservedly esteemed among us for their writings .

4. The Apostles writing had the advantage of permanency and continuance ; it was a standing , lasting monument of his love , and their duty . Words passe away , and are forgotten , when writing remains . Every new tide blots out a writing on the sand , and every new Sermon makes the former forgotten ; but writing deceives even death it selfe . It 's a kind of image of eternity . Some by idlenesse have been dead while they lived ; others by their labours have lived when they have been dead . 2 Pet. 1.15 Peter . endeavoured that the Christians might be put in remembrance even after his decease . Psal. 102.18 . This shall be written ( saith the Psalmist ) for the generation to come .

1. Observ. 1. The desire of Ministers should be to benefit as many as may be . To help in the way to heaven , not their present , but even their absent friends ; nor the age only in which they live , but even succeeding generations ; they should ( like a great fire ) heat those who are a great way off . The world should smell of the sanctity , and holy labours of a godly Minister , even when he is removed out of it . He should , like Zisca , who commanded that a drum should be made of his skin , to terrifie his enemies , even after his death be serviceable . Though the Prophets live not ever , yet their labours should . Zech. 1.5 . Some of the ancient Worthies , like Samson , have thus done more good by their deaths , than by their lives .

2. Obser. 2. Gods giving us the constant and standing rule of a written word , shews our great readinesse to leave and swerve from him . As we could not have found out , so neither could we have kept in the right way , without a written word . We have ingenium erraticum , we love to wander , & should , without this light shining in a dark place . In the Infancy of the Church , and while it was contained in narrow bounds , God manifested his will without the written word , by dreams , visions , and audible voice : But errour and prophanenesse increasing in after-generations , men could not be without Gods will committed to writing ; without it we can neither find , nor keep our way to heaven . The Pope , unwritten traditions , the Sun , Moon , and Stars , Reason and Revelations , are all erring guides .

3. Observ . 3 Great is the goodnesse of God , who would have his will committed to writing , giving us a sure , 2 Pet. 1.19 . a more sure word of prophesie ; that upon which , we may more safely build , than upon the voice which came from heaven , when Christ was transfigured . How full of love is Christ to send Epistles to his Spouse the Church in his absence from her ! Great is his care who hath safely transmitted an uncorrupted canon to every age of his Church , and set up a light , which the rage and subtilty of Satan can no more blow out , then can a man the Sun with a pair of bellows . God provides not only light in heaven , but light to heaven . He teacheth us in the School of Scripture . He hath not dealt so with every nation ; the Heathen have but the school of creatures : Psal. 147.20 . the Jewes , though our carefull Library-keepers yet understood not this written word .

4. Observ. 4. The great impiety of those , who neglect and undervalue the written word : I have written ( saith God ) the great things of my Law , Hos. 8.12 . but they were accounted a strange thing . The written word is undervalued by some practically : their lives are visible ( as much as in them is ) confutations of it ; they live crooked lives , though they have a strait rule ; They commit the sins of darknesse in a Land of light , and they do their work worse under this glorious light , than those who lived in darknesse . Others disgrace the written word doctrinally . Papists say , Alb. Pighius . Costerus in Euchirid . Eccius . Bailius p. 1. Bellar. de verb. Dei . l. 4. c. 4. John Goodwin . Yo. Eld. p. 32. Vid. Blind guide guided , p. 47. it is not necessary for the Church , calling it by way of contempt , Atramentariam Theologiam , a dead letter , a divinity made of ink and paper ; preferring before it the scripture which is made in the Popes breast . To these may be added the Sectaries of our times , who peremptorily write , That no writing whatsoever , whether Translations , or Originals , is the foundation of Christian Religion . And to prove it , they borrow the popish arguments , whereof this is the prime ; Religion was founded before the Scriptures , therefore the Scripture cannot be the foundation of Religion . They never remembring what is truely answered by our Divines , Chamier , Rivet , * * Patribus olim Deus se familiariter ostendit , atque iis per se voluntatem suam patefecit , & tum Scripturas non fuisse necessarias fatcor : at postea mutavit hanc docendae Ecclesiae rationem , & scribi suam voluntatem voluit , & tum necessaria esse Scriptura coepit . Whitak . de perfec . Scrip. cap. 7. Whitaker , &c. the later whereof tels them , that though of old time , when God familiarly made known himselfe to the fathers , and by himselfe manifested to them his will , the Scriptures were not necessary ; yet after God did change the course of teaching his Church , & would have his word written ; the Scriptures were a necessary foundation .

Obser . 5. The misery of those times and places , where writing is made an engine to advance the devils kingdom . It 's pity so usefull an invention should be imployed for any but for God ; and that it should be used as a weapon against him . Hereticall and prophane writings kill souls at a distance , leaven a whole Kingdom with sin , and propagate impiety to posterity . Satan hath prevailed more with his pen than his sword against the Church . Far be it from a Christian Commonwealth to suffer weekly Advocates to write for Satan ; to take away the pen from Jude , and to put it into the hand of the Seducers against whom he desires to write . We put not a sword into the hand of our own , may we never put a pen into the hand of Gods exemies .

This for the second Particular , in the second reason of the Apostles sending this following Exhortation , namely , by what kind of means he endeavoured the good of these Christians : viz. by writing .

The third follows , the excellency and weightinesse of that subject about which he was to write , the common salvation . Wherein he expresseth , 1. The nature thereof ; it was salvation . 2. It 's property ; it was common .

1. The kind and nature of that subject about which he wrote ; Salvation . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Explicat . here render'd salvation , properly signifieth a deliverance from danger and distresse , as also a preservation of a thing in a condition of safety ; such a preservation or safety , Chemnit. Har. in Luc. 1. Cameron . in Myroth . Evang. without which a thing would be lost and destroy'd ; and by which , it is perpetually preserved , and kept safe from all danger and evill whatsoever . But ,

Salvation is taken in Scripture sundry wayes . 1 Sam. 14.45 . 19.5 . Isai. 59.11 . Jer. 3.23 .

1. First , For deliverance from temporall miseries and calamities . Exod. 14.13 . Stand still , and see the salvation of the Lord . And 1 Sam. 11.13 . To day the Lord wrought salvation in Israel .

2. For the power , and providentiall care of God , wherby he lets not his people want what is fit for them . Psal. 78.22 . When they desired food , they trusted not in his salvation .

3. For the garments of joy , and feasting , which they were wont to wear upon occasion of publick victories and deliverances , Psal. 132.16 . Isai. 61.19 . I will choath her priests with salvation . And Psal. 149.4 . He will beautifie the meek with salvation .

4. For the Authour of salvation , whether temporall , or spirituall , Isai. 12.2 . Psal. 27.1 . The Lord is my light and my salvation . And Luke 2.30 . Mine eyes have seen thy salvation .

5. For the Entrance into the estate of blessednesse ; John 4.22 . Heb. 2.3 . 2 Cor. 6.2 . and so the means of salvation , the Gospell , as Act. 28.28 . Salvation of God is sent to the Gentiles , and they will hear it : and the imbracing of those means by faith , together with holinesse of life , are called salvation , Luke 19.9 . This day is salvation come to thy house . So Ephes. 2.8 . Rom. 11.11 .

6. For our blessednesse and glorification in heaven ; whereof there are two degrees . The first , At the time of our death , Acts 16.17 . Rom. 10.10 . when the soul being loosed from the body , is carried into the third heavens . The second , At the day of resurrection , when body and soul shall be received up into heaven by Christ , Rom. 13.11 . Now is our salvation nearer then when we believed . And Heb. 1.14 . Heirs of salvation , &c.

7. For our blessednesse , as comprehending both our entrance into it here , and the perfection of it hereafter . Heb. 2.3 . Acts 4.12 . Acts 13.26 . If we neglect so great salvation , Ephes. 1.13 . The Gospell of your salvation , 2 Pet. 3.15 . Account that the long-suffering of the Lord is salvation . In this last sense I take it in this place , The Apostle gave all diligence to write unto them , so of the means , way , and entrance of salvation in grace , that they might happily at length enjoy and partake of it in glory ; and so of the fulnesse thereof in glory , that they may not neglect the entrance into it in grace . And deservedly is the happy estate of the faithfull both in semine , and in fructu , in the first fruit , and full crop , in grace , and glory , called salvation . For ,

First , It is an estate of deliverance from the greatest enemies . Heb. 10.31 . 1 Thes. 1.10 . All the most cruell , oppressive enemies in the world are nothing to the fury of the great God , the wrath to come , the defiling and destroying power of sin , the curse of the Law , slavery to Satan .

2. It is a deliverance of the soul , the precious eternal soul . Mat. 10.28 . What triumphs have been kept for deliverance of bodies from slavery ! What trophees , pillars have been erected to those , who have saved our Estates and Liberties , and Countrey ! These were but the shadows of Saviours .

3. It 's a deliverance from every Adversary , to be sure , from adversity by every Adversary . A compleat deliverance . Nothing hurts the delivered by Christ ; Luke 1.71 . they are delivered from all that hate them . No sin , no divell , nor crosse , nor death , shall hurt them . They are all conquered enemies .

4. It 's a deliverance from every enemy fully . Luke 1.69 . Heb. 7.25 . Rom. 8. Christ is a horn of salvation , and able to the full to save all them that come to him , from the guilt and condemnation of sin . They are fully justified in this life ; There is no condemnation to them who are in Christ ; their iniquities are blotted out as a cloud ; they are forgotten and forgiven ; thrown into the bottom of the sea , and subdued . Mic. 7.19 . Though they be sought for , yet can they not be found . Ephes. 5.27 . And from the defilement and presence of sin they are fully saved in the next life : no spot , or wrinkle , or any such thing , shall there be in glory ; no mixtures of sin with grace . Nothing that defiles shall enter into the new Jerusalem . Here the people of God are perficientes , perfecting ; there perfecti , perfect . They shall let their mantle of corruption fall when they go up to heaven .

5. It 's a perpetuall deliverance , everlasting salvation , not for a few years , as were the deliverances of Israel by their Saviours . It is a happy security , and a secure happinesse . The saved by Christ shall never fall , never fall totally into sin , or for sin . 1 Pet. 1.5 . They are kept by the power of God through faith , unto salvation .

6. It 's a positive deliverance : a preservation not from evill onely , but to good also ; a preservation in grace , and unto glory . 1 Tim. 4.18 . 1 Pet. 1.4 . Paul cals it a preservation to an heavenly Kingdom ; to an inheritance incorruptible , undefiled , that fadeth not away , where the perfection of all delights in the fruition of a soul-satisfying good , shall make us forget all our troubles . Heaven is an eternall triumph over all our former adversaries , and adversities .

1. Observ. 1. The faithfull have many enemies . What need else of this salvation ? Satans designe is their destruction , either for sin , or by sin , or both . He lieth most in wait for the soul enriched with holinesse , and like the thiefe in the house , takes most care to find the Jewels . Let not the faithfull be secure , or discouraged : not secure , though Christ saves , yet our hearts betray us ; And Satan is a waking enemy : not discouraged , for Christ is a waking friend , a powerfull Saviour .

2. Observ. 2. They who are out of the way of salvation , out of Christ , and without holinesse , are without safety . Secure they often are , but never safe . Sometimes they are kept from bodily dangers , and preserved by the generall providence , and the universall care of God extended to all his works ; but alas , this amounts not to Judes salvation ; it is rather reservation , then preservation . All the care of God toward the wicked , is but as the provision that a Jaylour bestowes upon his prisoner , to keep him alive against the day of execution ; so that a sinners preservation , is not only common , but cursed . A sinners security is not from want of danger , but discerning . If the Command of God be not a hedge to keep thee from being a straying sheep , his care shall be no hedge to keep thee from being a devoured sheep . Was it dangerous for them of old to be shut out of the Ark , and the City of Refuge , and to be without bloud upon their door posts ? and is it not dangerous to be without a Jesus to deliver us from the wrath to come ? 1 Thes. 1.10 . They who will not be preserved from Satan as a seducer in their life , shal never be preserved from him as a destroyer at their death . Of this more before .

3. Observ. 3. The salvation of the faithfull is begun in this life . Here they are Saints , and here they are saved . Heaven is but the flower of salvation blown out ; here in this life , salvation is in the bud . Saints are here saved from the power of their corruptions ; they are here in the Suburbs of Heaven : they here sit together in heavenly places in Christ . Ephes. 2.6 . They here have salvation , not only in their desires , and expectations , but in its Cause . 2 Pet. 1.11 . They have an entrance into the everlasting Kingdomof Christ . They are by faith united to that Head which is already in heaven . They are freed , though not from the company of , and contention with , yet from conquest by all their enemies ; and there is alway the certainty of this salvation , in respect of it selfe , the object , though not in respect of us , the subject .

4. The People of God are safe , and saved , Observ . 4. even while they are in dangers . Their enemies are but nominall . The keeper of Israel never slumbers , nor sleeps . Psal. 90. per tot . Though they be tempted , sick , persecuted , banished , yet never unsafe ; and when ever God brings them into these conditions , 't is because they are the safest for them . Their graces are alway safe , their souls , their comforts safe , because Christ their Head , their hope , their all is safe . The poorest Saint hath his Life-guard . He who provided a City of Refuge for those who kill'd men , will much more finde out a City of Refuge for thee when men shall labour to kill thee . Of this more before . Observ. 5.

5. Our dangers and enemies in this life should exceedingly commend heaven to us . The Tempest commends the Haven ; the Pursuite of the Enemy , the City of Refuge ; the Storms , the Shelter . We are never fully safe , till we arrive at eternall salvation . It 's strange that Saints should long no more to get into the bosome of Christ in glory ; that they should be so unwilling to leave the lions dens , and the mountains of leopards . Cant. 4.8 . Mundus turbatur , & amatur . We love to handle the world , though God makes it a bundle of thorns : what should we do if it were an heap of roses ?

6. Observ. 6. God hath appointed the holy Writings for our salvation . Jude writes to further the salvation of these Christians . 2 Tim. 3.15 . The Scriptures are able to make us wise to salvation . Gal. 6.16 . Eternall peace is only upon those who walk according to this rule . The Scripture tels us not only what we shall find heaven to be when we are there , but how we should find the way thither . They are the pillar and cloud in our wildernesse . The light which shines in a dark place for our guidance . Let us labour to have salvation further'd by them . How shall we escape , if we neglect so great salvation ? How sad is it to carry these Letters of Heaven about us , only as Vrijah carried Davids , for his own destruction .

7. The furthering of the salvation of others , Observ. 7. should be the end of our writing . To write the same things to you ( saith Paul ) is sufe . Phil. 3.1 , 2. 1 Pet. 5.12 . 1 John 2.1 . Videtur quicquid literis mandatur , id commendari omnium eruditorum lectione debere . Cicero 2 Tusc. quaest. I have written ( saith Peter ) exhorting and testifying , that this is the true grace of God wherin ye stand . My little children ( saith John ) these things I write unto you ; that ye fin not . We must not write to shew our learning , much lesse to obscure the truth . Nothing should be written , but what the reading of the best should commend . The best thing that many do by writing , is to make paper dear , but which is worse , they make their reader worse ; it were well that either they would not write at all , or else write a Book of Retractations . But among us , Sectaries after conviction write with more rage , instead of retractation . If these will not amend , readers are to take heed of buying their books , lest they imbrace their errours ; and rather to dig in the Mine of the Scriptures for gold , than to wallow in the mire of the Books of Sectaries and Seducers .

This for the first , the nature of that subject , about which the Apostle was to write , Salvation .

The second follows , the property of it , Common : common salvation . Wherein by way of Explication , we may shew two things .

1. In what respect Salvation is called common . Explicat .

2. Why the Apostle here in this place doth call it so .

Common cannot be here taken according to the usage of the word somtimes in the Scripture , as 't is opposed to holy , and as importing as much as prophane , or that which every one may use , or belongs to every one , as 1 Sam. 21.4 . that bread which was not consecrated to God , or hallowed , and of which any might eat , is called common . So Act. 10.14.28 . and 11.8 . Meats forbidden by the Leviticall Law are called common and unclean , because the prophane Gentiles did commonly use those meats , which the Jews , being an holy people , might not eat . Heb. 10.29 . And so those Apostates are said to account the bloud of the Covenant a common , or unholy thing : they esteeming the bloud of Christ no more , then if it had been the bloud of some ordinary person , or of some wicked or guilty one . Nor is common here to be taken unlimitedly , for that which is common universally to every one , as if none were excluded from this salvation . Mat. 7.14 . Aug. de haeres . cap. 43. Origen is charged as if he held that those who lived and died the most flagitious of sinners ; nay , that the divell himselfe , and his angels , after a thousand years torments , should be saved .

But Common is here taken in a limited sense ; this salvation being common only to the faithfull , who all have an interest in the same ; it belongs to one of them , John 17.12 . Rev. 7.9 . Acts 1.8 . Rom. 1.16 . Acts 10.35 . as well as to another ; the meanest are not excluded it . Christ loseth none of his . It 's a salvation for Jewes and Gentiles , rich and poor , honourable and ignoble , bond and free , learned and illiterate .

And thus 't is common salvation sundry wayes .

1. In regard of the meritorious purchaser of this salvation . There is one common Saviour , Ephes. 4.5 . Ephes. 5.23 . the Saviour of the body . Every member thereof hath influence from this head . There is one Lord , 1 Cor. 10.4 . 1 Cor. 3.11 . John 1.16 . there is this one Mediatour between God and man . They of old all drank of the same spirituall rock , Christ Jesus . Of his fulnesse we have all received . He is the sun that gives luster and light to every star , the Well that fill'd every pitcher ; the only foundation laid by all .

1. It 's common salvation , in regard of the rule and way , by which we are guided thither . There is but one faith , called also Catholick . God calls all his people with one voice . Omnis unâ voce invitat , Cal. in 4. Eph. There 's but one way to heaven , the good old way ; there 's one rule prescribed to all ; somtimes it hath been more plainly , somtimes more obscurely discovered , but yet the way hath ever been the same . Our light now may be new for the degree , not for the kind of it .

3. It 's common salvation , in regard faith both in the purchaser , and doctrine of salvation , is common to all true Christians . They all have the same spirit of faith . And faith ( Tit. 1.4 . ) is called common . 2 Cor. 4.13 . They all build upon the same personall and doctrinall foundation ; and though like the boughs of a tree they crosse one another in some things , yet they all grow upon the same root , and agree in that . Christ and Scripture is precious to all .

4. It 's common salvation , in regard of the earnest of it . The holinesse of the spirit is common to all the faithfull . Ephes. 1.14 . 2 Cor. 1.22 . They all have the earnest of the purchased inheritance ; some have more , some lesse given them in earnest , yet 't is in all of the same kind , Heb. 12.14 . 2 Tim. 4.8 . and all have some . Without holinesse none shall see God .

5. The waiting , the longing for this salvation is common to all believers . Tit. 2.13 . They all love the appearance of Christ . They all are made to look upwards . Heaven hath ever been their Center .

6. The profession of an interest in , and the hope of this salvation , is also common to all believers . They have all profest themselves strangers here below , Heb. 11.13.14 . and they have ever shewn that they seek a Countrey above . They have all had Heaven in their tongues , in their lives ; they have not been ashamed to confesse Christ before men ; and have rather chosen to lose their lives , than the end of their living ; to part with what they had in hand , rather than what they had in hope ; with their possession , rather then their reversion .

7. It 's common salvation , in respect of the term : the place of blessednesse , to which all the faithfull shall at length arrive . In heaven there shall be a generall assembly , not one missing : whosoever believes , John 3.16 . shall have everlasting life . God knows and loves all his children , as if he had but one . I will ( saith Christ , John 17.24 . ver. 12. speaking of all believers ) that they whom thou hast given me , be with me where I am , that they may behold my glory . Of all that thou hast given me ( saith Christ ) I have lost none . Christs own glory would be incompleat in heaven , if any one believer should be wanting . The poor partakes of the same heaven with the rich . Lazarus and Abraham met together in heaven . 1 Pet. 3.7 . The wife is an heir of the grace of life with the husband . The servant shall reign in heaven as well as the Master . One heaven shall hold Jew and Gentile , Ephes. 4.13 . bond and free . It 's the place where we shall all meet . Explicat . 2.

2. Why doth the Apostle here call this salvation common , writing to these Christians ?

1. Some conceive that by shewing it was common to him , as well as to others , the surmise of his unfitnesse to write of so weighty a subject , might be cut off . Jude would ( according to this opinion ) shew that he writes , to them of no other salvation , but what he himselfe in part understood , loved , expected with themselves ; and therefore he being an experienced Doctour , they ought the more readily to follow him .

2. Others , as I apprehend more fitly , conceive , that the Apostle cals this salvation common , to prevent the self-exemption of any particular Christian from imbracing the following Exhortation , and Directions , which belong to the salvation of all : q. d. I write of the things which all have followed , that ever heretofore obtained salvation ; and all must follow , who would not incurre their own ruine ; therefore let every one embrace them .

1. God is most free of his best blessings . Obser. 1. He affords salvation in common to all his people . He gives honour and riches but to few of them ; he gives Christ and heaven to them all . God somtimes denies a crumb , even to him on whom he bestows a Kingdom . There are many things that a child of God cannot promise to himselfe , but heaven he may reckon upon . There 's no famine , where there is bread , though there be no plums and apples . And if God give salvation , though he denyeth these worldly toyes , there 's no fear of famine . God gives those things but scantily , which often hinder from heaven . He keeps nothing from his people , but what they may well be without : When the poorest Saint looks upon the greatest Emperour in the world , he may say , though I have not the same worldly glory and wealth , yet I shall have the same heaven with him ; only with this difference , I goe not thither with so much luggage on my back . It 's reported of the Duke of Hereford , when he was banish'd out of the Kingdom by Richard the second , that he should say , Well , yet I shall have the same sun to shine upon me , that he hath who banisheth me .

2. Christ and heaven are full and satisfactory ; Observ . 2. they are enough for all . Salvation is imparted , but not impaired ; the happiness of one is no diminution to the comfort of another . Christus & coelum non patiuntur hyperbolem . Christ and heaven cannot be praysed hyperbolically ; they are common fountains , and yet never drawn dry . The world is conscious of its curtnesse , when men are wary of having corrivals in any enjoyment . Worldly comforts are like a narrow table-cloth upon a broad table ; those on both sides pull to themselves , and on neither side have they enough . Christ and heaven always call and invite , and rejoyce in comers . The world altogether denyes most , satisfies none at all .

3. None should be willing to be saved alone . Observ. 3. Heaven was made for a common good . It 's angelicall to rejoyce when men are brought to heaven , and ( as I may say ) hyper-angelicall to bring them thither . Christians , ( Ministers especially ) should be common goods ; like the Conduit that serves for the use of a whole City , Blessings to a whole Nation , compelling every one to the marriage Feast . Our gifts should be called common , not only because God commonly bestows them , but because we commonly use them . If heaven be large , our hearts should not be straight . How common a good was blessed Paul , who wish'd that all who heard him , Acts 26.29 . were such as he was . This is an holy , honest covetousnesse .

4. They who teach others the way to salvation , Observ . 4. should be in a state of salvation themselves . He who hath sayl'd into forraign Coasts , discourseth more throughly and satisfactorily , than he who hath only map-knowledge . Then is the word like to grow , when the piety of the Preacher , waters the seed of the Sermon . He who loves not salvation himselfe , can hardly make others in love with it . Ministers must not only teach facienda , Animum non faciunt , qui animum non habent but faciendo . They must teach by doing , what they teach to be done . He who teacheth another should teach himselfe . He who comforteth another , should labour to do it with that comfort wherewith God hath comforted him . 2 Cor. 1.4 .

5. The commonnesse of salvation to all believers , Observ . 5. should be a great inducement to every one to labour particularly for salvation , and that they may not misse of it themselves . It 's our trouble here upon earth , when we see others obtain riches and preferments , and we our selves go without them . We urge our friends with this argument , that they did such a kindnesse for such an one , and such an one , and therefore we hope they will not exclude us . Hast thou ( said Esau to his father ) but one blessing ? blesse me , even me also . Oh , go to God , and say , Lord , thou hast salvation for such and such a friend , have it also for me , even for me also , Oh my Father . It may be thou hast a godly father , or mother , a brother , or sister , be not content that they should go to heaven without thee .

6. There 's but one way to heaven . Observ. 6. There are many Nations , more men , only one faith . The Jews shall not be saved by the Law of Moses , Gentiles by the Law of Nature , and Christians by the Gospel . 'T is true , The just shall live by his own faith ; but then 't is as true , That the object of his faith , is the object of every ones faith that is saved , although the speciall application thereof be his alone . The Apostle Peter calleth faith , the like precious faith . 2 Pet. 1.1 .

7. The partakers of this common salvation , Observ . 7. who here agree in one way to heaven , and who expect to be hereafter in one heaven , should be of one heart . It 's the Apostles collection , Ephes. 4.3 , 4. What an amazing misery is it , that they who agree in common faith , should disagree like common foes ? That Christians should live as if faith had banished love ? This common faith should allay and temper our spirits in all our differences ▪ This should moderate our minds , though there be in-equality in earthly relations . What a powerfull motive was ●hat of Josep●'s brethren to him to forgive their sin , Gen. 50.17 . they being both his brethren , and the servants of the God of his fathers ▪ Though our own breaths cannot blow out the taper of contention , Oh yet let the bloud of Christ extinguish it .

This for the second reason , why the Apostle sends the following Exhortation , drawn from his care and diligence to promote their happinesse .

3. The third follows , taken from their present need of having such an Exhortation ; in these words , It was needfull for me to write .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Explicat . necesse , or necessitatem habui , I had necessity , word for word ; or I held it needfull . Here we translate it more agreeably to the English expression , It was needfull for me ; elsewhere , as Luke 14.18 . I must needs ; and ( spoken of a third person ) Luke 23.1 . Of necessity he must ; and 1 Cor. 7.37 . having necessity .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , here translated needfull , signifieth in Scripture a threefold necessity . 1. A necessity of distresse , and tribulation , as Luke 21.23 . 1 Cor. 7.26 . 2 Cor. 12.10 . 2 Cor. 6.4 . 1 Thes. 3.7 . 2. A necessity of coaction , or constraint ; such a force as opposeth ones liberty , and which makes one do a thing against his will , as , Philem. 14. it is opposed to willingly ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That thy benefit should not be , as it were , of necessity , but willingly . And 2 Pet. 5.2 . Feed the flock of God , &c. not by constraint , but willingly , 1 Cor. 9.7 . not grudgingly , or of necessity . 3. A necessity upon supposition of some cause , ground , or reason , whereby it becomes necessary or needfull , that such , or such a thing should be , or be done . And thus Christ saith , It must needs be that offences come ; namely , Mat. 18.7 . because of the power and malice of the divell , the weaknesse and perversenesse of men . Acts 13.46 . Likewise Paul and Barnabas told the Jews , It was necessary that the word of God should first have been spoken to you ; namely , because of the Covenant which God had made with them above others . In this respect , he saith , Phil. 1.24 . To abide in the flesh is more needfull for you ; namely , upon supposition of the benefit you may receive from me , and the want you will have of me . And 1 Cor. 9.16 . Necessity is laid upon me , and wo unto me if I preach not the Gospel . And this was the necessity which Jude intends , namely , that whereby it became needfull and necessary for some weighty causes to write to these Christians . And so it was needfull in three respects .

1. In respect of his great care towards them . His diligence for their good , and desire of writing being so great , as that it would not suffer him to be silent : and so Erasmus interprets this necessity .

2. It was needfull for him to write , in respect of his own duty , principally as he had the office of an Apostle , which he received to further their spirituall welfare : so Others .

3. But thirdly , ( as Calvin , Beza , and the most interpret this necessity , ) It was necessary for him to write in respect of their danger ; their faith being in such hazard by false teachers and seducers ; of himselfe he was forward and diligent to do them good , but he was further put upon this service of writing , by the very exigence and necessity of their present condition , they being so much hazarded by false Teachers and Seducers . And their danger by Seducers made it needfull for him to write in sundry regards :

1. In regard of the destructivenesse of those doctrines and practices which the Seducers brought in among them . They turned the grace of God into lasciviousness : they denyed the only Lord God , and our Lord Jesus Christ : they despised dominions : they walked after their own ungodly lusts . These were not slight , but pernicious evils . Peter in 2 Pet. 2.1 , 2. calls them damnable heresies , pernicious wayes : not scratching the face , but stabbing the very heart of Religion . The eternal salvation of their precious souls was hazarded .

2. Their danger by Seducers made it needful for him to write , in regard of their subtilty and cunningness in propagating their impieties . The Divel made not use of the Ass , but the Serpent to tempt them : The seducers had craftily crept in among them : Eph. 4.14 . 2 Pet. 2.3 . they did by sleight and cunning craftiness lie in wait to deceive ; they had feigned words to make merchandize of souls ; pretences of Gospel-liberty , &c.

3. In regard of the great readiness even of the best , to give way to Seducers . Our natures are like tinder , ready to take with every spark . There is in the best a corrupt principle , that inclines to error in judgment , and impiety in practice ; which , were they not kept by the power of God to salvation , would soon prevail . One who is diseased may more easily infect twenty that are sound , than those twenty can cure that one infected person . Rusty armour soon makes bright armour rusty , by lying neer it ; when as the bright armour imparts to the other none of its brightnesse .

1. The written word is needfull as the rule of faith and manners . Observ. 1. Jude upon the entrance of the Seducers with their errours , tels the Christians it was needful to write this Epistle to regulate and direct them . They who deny that the written Word is necessarily required to be the rule of faith , must necessarily give way to the overthrowing of faith . There 's no Truth in the Scripture can be proved or beleeved with a divine faith , unless the ratio credendi , or ground of such beleeving be the revelation of God in writing . John 20 31. John 1.5.13 . These things are written ( saith John ) that you may beleeve that Jesus is the Christ . And These things have I written ( saith he ) unto you , that ye might beleeve in the name of the Son of God . 2 Pet. 1.9 . Wee have a more sure word of prophesie ( saith Peter ) to which yee do well to take heed , as unto a light that shineth in a dark place . Without this light , the way of truth cannot be found . The Bercans searched the Scriptures , Acts 17.11 . Luk. 24.25 , 27. Act. 13.33 . Rom. 14.11 . whether those things they heard were so . The doctrines of faith have been ever by Christ and his Apostles proved , and errors which oppose them have been ever by them confuted by the written word . They who build not their faith upon the written word , must needs go to Enthusiasms , the Pope , or Reason for a Foundation .

2. The helping forward the good of souls , 2 Observ. 1 Cor. 9.16 . is the most needfull imployment . Paul ( as Jude here ) tels us , that necessity was laid upon him to do this work : A saving Ministry is that which we cannot be without . We can better spare the Sun in the Firmament ( as it was once said of Chrysostome ) than the preaching of a faithfull Minister . The Word in its ministry is compared in Scripture to the most needfull things ; bread , salt , water , physick , armour , &c. Bread and salt are alway set upon the table , whatsoever the other dishes are : Let our condition be what it will , the Word is alway needfull . The life of the the soul is the dearest , and the famine of the Word is the sorest . Places , though never so rich and glorious , are but magna latrocinia without the Word ; dens of theeves , not dwellings for men . The removall of the Gospel is a soul-judgment , and the soul of judgments . It 's foolish to account the falling of the salt upon the table ominous ; but it 's our duty to lament the falling of them whom Christ calls the salt of the earth . Mat. 5.13 . They who are weary of the word , are weary of heaven , weary of God . Ministers , for performing so necessary a work as is that of saving souls , should hazard themselves . What father would not burn his fingers to pull his child out of the fire ? It is not necessary a Minister should be safe , but that he should be serviceable , and that a soul should be saved .

3. Observ. 3. The opposing of Seducers is a needfull part of our Ministry . 'T was this that made Jude account it needfull to write to these Christians . It 's the Ministers work to defend , as well as to feed people ; to drive away the wolfe from , as well as to provide pasture for the flock . The mouths of deceivers are to be stopt , and gain-sayers must be convinced . Tit. 1.9 , 11. They subvert ( saith the Apostle ) whole houses . Cursed be that patience which can see it , and lay nothing . I know not how it comes to passe , but among many , the opposing of seducers , is either accounted bitter , or needlesse ; and it 's still the policy of Satan not to suffer a sword in Israel . But if there be damnable heresies , I see not but there may be a damnable silence in those who should oppose them . 2 Pet. 2.1 . Every one must give account for his idle words , and a Minister for his idle silence .

4. Observ. 4. Ministers should preach such doctrine , as is most needfull for the places and people , with whom they have 〈◊〉 do . The Physician administers not one kind of physick to all distempers . Some Patients require one , some another . Some places abound most with prophanenesse , others more with errours . Some places are infamous for drunkennesse , others for pride , others for covetousnesse , others for wearinesse of the Gospel . The Minister must sute his preaching to their exigences . It 's not enough in war for a souldier to discharge his Musket though it be well charged with powder and bullet , unlesse also he aim well to hit the enemy . He who delivers good doctrine , and reproofs , but not sutable to the people whom he teacheth , dischargeth up into the ayre . God commands the Prophet to shew the people their sins ; Isai. 58.1 . not to shew one people the sins of another , but their own . Some observe that Christ in his doctrine ever set himselfe most against the raging impiety of the times wherein he lived . We find his vehemency exprest more against the secret subtill hypocrisies of the Pharisees , than against other sins , which in some times and places would have deserved most severe reprehension . And the truth is , the preaching of seasonable and needfull truths is that which creates so much hatred to the faithfull Ministers . People can be content to hear us preach of the sins of our fore-fathers , but not of the sins of the present times . People will not take honey out of the Lion , unlesse he be dead , nor taste sweetnesse in that preaching which is lively , and roars upon them in their way of sin . A good heart considers not how bitter , but how true ; not how smart , but how seasonable a doctrine is . It desires that the word may be directed to it in particular . It sets its corruptions in the fore-front of the battell , when Gods arrows are flying , and patiently suffers the word of Exhortation .

This for the third and last reason , which did put the holy Apostle upon sending the following Exhortation to these Christians , namely , the needfulnesse of sending such an Exhortation to them , It was needfull for me to write ; And so I passe from the first part considerable about the Apostles Exhortation . viz. the reasons why he did send an Exhortation .

The second follows , viz. the Exhortation it selfe , in these words , And exhort you , that ye should earnestly contend for the faith once delivered to the Saints .

In the words the Apostle sets down , 1. The way or manner of his writing , which was hortatory , or by way of Exhortation . 2. The matter , or subject of the Exhortation , or to what it was that he did exhort them , viz. earnestly to contend for the faith once delivered to the Saints .

The first shews us what the Apostle did . The second what these Christians ought to do .

First , Of the way , or manner of the Apostles writing , which was by way of Exhortation . And exhort you .

In the Explication , Explication . I shall 1. Shew the force and meaning of the word exhort . 2. Shew from thence what manner of Explication this of the Apostle here was .

1. For the former : the word in the Originall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , here translated exhorting , properly signifieth to call to one , or vehemently to call out to another upon some urgent occasion : But it is in Scripture translated severall wayes , according to the nature and circumstances of the place where , and the thing about which it is used .

Sometime it 's rendred to pray , Precor , rogo , obsecro , peto . 2 Cor. 5.20 . Heb. 11.19 , 22. Philem. 9.10 . intreat , beseech ; so it 's used 1 Cor. 4.13 . Being defamed , we intreat . And Matth. 8.5 . Then came unto him a Centurion beseeching him . And ver. 31. The divels besought him . So ver. 34. and Chap. 14.36 . and 18.29 , 32.

Somtime it signifieth to exhort , Hortor , exhortor , adhortor . as Luke 3.18 . John exexhorting , preached . So Act. 11.23 . and 14.22 . Exhorted them with purpose of heart , &c. and , exhorting them to continue in the faith . So Heb. 3.13 . exhort one another daily . Also Chap. 10.25 . &c. and so in this place of Jude .

Sometimes it signifieth to comfort , Consolor . and encourage ; as , 1 Thes. 4.18 . comfort one another . Act. 20.12 . And were not a little comforted . Rom. 1.12 . That I may be comforted together with you . Mat. 5.4 . Blessed are they that mourn , for they shall be comforted . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a Consolatory speech . Zech. 1.13 .

2. The word having these significations , shewes what manner of exhortation it was which the Apostle here useth . As ,

1. It was a mild , sweet , and gentle exhortation : it had not the imperiousnesse of a lofty command ; but the gentlenesse of a Christian intreaty : And thus the Apostle Paul tels Philemon , vers. 8 , 9. Though he might be much bold in Christ to enjoyn him , yet for loves sake he did rather beseech him . This is also sutable to that gentleness which Paul prescribes to Timothy , 2 Tim. 2.24 , 25. The servant of the Lord must be gentle , apt to teach , patient , in meeknesse instructing , &c. And 2 Tim. 4.2 . Exhort with with all long-suffering . And the Apostle tels us not only his practice , 1 Thess. 2.7 . that he was gentle among them , as a nurse cherisheth her children : that he warned the Ephesians night and day with tears , Acts 20.31 . that he charged every one as a father doth his children , 1 Thes. 5.11 . But expresseth also his pattern , 2 Cor. 10.1 . I Paul beseech you by the meeknesse and gentleness of Christ , who was the copy of meekness . Both he and his servants gave the lamb , not the lyon for their cognizance , pittying the defects and weaknesses , resenting the dangers , and tenderly handling the sores of every soul .

2. It was an ardent , earnest , and vehement exhortation . Though it were sweet , yet it was not slight ; though with all his meekness , yet also with all his might : and this was the right temper of an Apostolical spirit , neither to be incompassionate when zealous , nor remisse when gentle ; ever to be driving the flocks , though not to over-drive them . Paul's advice to Timothy in 2 Tim. 4.2 . was , to be instant in season , out of season , to exhort , &c. Paul was an excellent Oratour , and all his Oratory was imployed to perswade men to be saved . Never did malefactor so plead to obtain his own life , as did blessed Paul plead with men to accept life : He was a wooer of souls to Christ , and he would take no denyall . Though the more he loved , the less he was beloved , though the more he sued to them , the more he suffered from them , yet he suffers all things for the elects sake . He labours abundantly ; He becomes all things to all men , 1 Cor. 9.22 . that he might by all means save some . What importunate beseechings are his Epistles fill'd with ! he seemeth to besiege souls with beseechings . I beseech you by the mercies of God , Rom. 12.1 . I Paul my felf beseech you by the meeknesse and tendernesse of Christ , 2 Cor. 10.1 . I the prisoner of the Lord , beseech you , Ephes. 4.1 . ( never did a poor prisoner so earnestly beg at the grate for bread . ) We beseech you by the coming of our Lord Jesus Christ , 2 Thess. 2.1 . &c.

3. It was an encouraging , animating , strengthening , establishing Exhortation ; such a one as is used to faint-hearted souldiers in battell : He raiseth up the spirits of these Christians to withstand Seducers . Such a Lion-like Leader would even make an army of Harts couragious , and put life into dead men . Davenant . in Col. 2.2 . It s a great comfort to men going to fight , to see themselves regarded even by those who cannot help them , to hear men with loud voyces calling to them , wishing them good success , and encouraging with hopes of victory ; a greater , when men will engage with them . Such was Jude in his present exhortation : such was the Apostle Paul , who was set for the defence of the Gospel ; whose bonds made the brethren confident : who so often bids the faithfull to quit themselves like men , 2 Cor. 16.13 . Phil. 4.1 . 1 Thes. 3.8 . Ephes. 6.10 . to be of good comfort , to watch , to stand fast in the faith , to be strong , to be strong in the Lord , to stand fast in the Lord . Such was Barnabas , who exhorted the brethren , that with full purpose of heart they should cleave to the Lord .

1. Obser. 1. Gentleness and meeknesse is necessary for every exhorter . We live not among those who are perfect ; and their defects should make us meek , as well as their duty make us earnest . Meek perswasions most take with ingenuous spirits . Men will rather be led than drawn ; the cords wherewith we draw others should be the cords of a man . Ministers should rather delight in the optative , than in the imperative mood . Indeed , the temper of the exhorted is much to be observed : Some are more sturdie , others more tender ; and there 's a difference to be put between an iron vessel and a Venice glass in the cleansing of them : But all gentle means are first to be used ; we should chuse to be gentle , and rather to drive away , than shoot the bird .

2. Observ. 2. No perswasions or intreaties should be so vehement , as those which are for the good of souls . It 's hard not to be too importunate when we desire any thing for our own good : impossible to be so when we request others for their own souls . Knowing the terror of the Lord , 2 Cor. 5.11 . ( saith the Apostle ) we exhort men . It 's an holy impudency , to be impudent in calling upon people to regard their souls . It 's a sinfull modesty to prefer courtesie herein before Christianity . The Conscience of the most gainsaying sinner will commend an importunately exhorting Christian , although his Lust be angry with him . That which can never be learned enough , can never be taught enough . That which men can never avoyd enough , they can never be warned of enough . It 's very good manners in Christianity to stay , and to knock again , though we have knock'd more than three times at a sinners conscience .

3. Observ. 3. The best Christians often stand in need of quickning by holy incitements . The strongest arms , like Moses's , want holding up : the ablest Christian may now and then have a spirituall qualm : He who is now ( as it were ) in the third heaven , 2 Cor. 12. may anon be buffeted with the messenger of Satan . Grace in the best is but a creature , and defectible ; onely the power of God preserves it from a totall failing . Corruption within is strong , tentations without are frequent , and all these make exhortation necessary . A Christian more wants company as he is a Christian , than as he is a man , though much as both . The hottest water will grow cold , if the fire under it be withdrawn .

4. Observ . 4. Isa. 23.16 . Hos. 6.1 . Mal. 3.16 . 1 Sam. 23.16 . Holy exhortation is an excellent help to Christian resolution . It 's as the sharpening of iron with iron ; It 's a whetstone for the relief of dulnesse . Jonathan in the wood strengthened David's hand in God . They who fear the Lord must often speak one to another . The want of communion is the bane of Christian resolution . When an Army is scattered , 't is easie to destroy it . The Apostle Heb. 10.23 , 24. joyns these two together , the holding fast the profession of our faith without wavering , the provoking one another to love and good works , as also the exhorting one another .

5. Observ . 5. Heb. 13.22 . Christians must suffer the word of Exhortation . They must be intreated . If importunity overcame an unrighteous Judge to do good to another ; how much more should it prevaile with us for our own good ! Let not Ministers complain with Esay ; I have spread out my hands all the day to a rebellious people . Isai. 65.2 . Heavenly Wisdome is easie to be intreated . Men want no intreaty at all to do good to their bodies . Whence is it that when we want no precept ( and therfore have none ) to love our selves ; all Precepts and Exhortations are too little to perswade us to the true self-love ?

This for the way or manner of the Apostles writing , it was by Exhortation .

The second followeth , The Apostles expressing to what he exhorted these Christians , viz. earnestly to contend for the faith once delivered to the Saints .

In which words , I consider two things .

1. What it is which the Apostle here commends to them carefully to maintain and defend : The faith once delivered to the Saints .

2. The means whereby , or , the manner how he exhorts these Christians to maintain and preserve that thing : which was by earnest contention , Earnestly contend .

1. What thing it is which the Apostle here commends to these Christians to maintain and preserve ; viz. The faith once delivered to the Saints . This thing the Apostle here first specifieth , calling it the faith ; secondly , amplifieth , three wayes , 1. It was faith given , or delivered . 2. To the Saints delivered . 3. Once delivered .

1. He specifieth the thing which these Christians were to maintain and defend , Explicat . faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The word faith in the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doceo , and persuadeo , to teach , concerning the truth of a thing which we perswade men to believe ; & it is in Scripture taken either properly , or improperly .

1. Properly : and that either 1. In its generall notion , for that assent which is given to the speech of another . Or 2. In its different sorts and kinds : and so it 's either humane , or divine : humane , the assent which we give to the speech of a man : or divine , the assent which we give to divine Revelation .

This divine faith is comonly known to comprehend these four sorts .

1. Historicall faith , called also by some dogmaticall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which is nudus assensus , that bare assent which is given to divine truth revealed in the Scripture , without any inward affection either to the revealer , or to the thing revealed . Thus the divels believe , James 2.19 . and ver. 17. This is called dead faith .

2. Temporary faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ( not so properly call'd a different kind of faith from the former , as a further degree of the same ) which is an assent given to divine truths , with some taste of , and delight ( though not applicative and prevalent ) in the knowledge of those truths for a time ; Mat. 13.21 . he endureth for a while . Luke 8.13 . for a while they believe . Miraculosa .

3. Miraculous faith , is that speciall assent which is given to some speciall promise of working miracles ; and this is either active , when we believe that miracles shall be wrought by us , as 1 Cor. 13.2 . Mat. 7.22 . or passive , when we believe they shal be wrought for and upon us , Acts 14.9 .

4. † † Justificans . Justifying faith , which is assent with trust , and affiance to the promise of remission of sin , and salvation by Christ's righteousnesse , Rom. 3.26 . Gal. 2.16 . Luke 22.32 . Acts 15.9 . Rom. 4.5 . &c.

2. Faith is considered improperly , and so it 's taken in Scripture four wayes especially .

1. For * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , De hac fide nunc loquimur quam adhibemus cum alicui credimus , non ca quam damus cum alicui pollicemur ; nam & ipsa dicitur fides ; sed aliter dicimus , non mibi habuit fidem ; aliter , non mihi servavit fidem . Illud est , non credidit quod dixi ; hoc , non fecit quod dixit ; secundùm hanc fidem quâ credimus , fideles sumus Deo ; secundùm illam verò quâ fit quod promititur , etiam Deus est fidelis nobis . Aug. lib. 6. de sp. & lit . cap. 31. fidelity , and faithfulnesse . And so faith is attributed to God , Rom. 3.3 . Shall their unbeliefe make the faith of God without effect . And to man , Mat. 23.23 . Yea have omitted the weightier matters of the Law , judgment , mercy , and faith . This is ( as Cicero saith ) Dictorum conventorúmque constantia , the truth and constancy of our words and agreements . So we say , he breaks his faith . Punica fides .

2. For the profession of the faith , Act. 13.8 . Acts 14.22 . Rom. 1.8 . Your faith is spoken of throughout the world .

3. For the things believed , or the fulfilling of what God hath promised , Gal. 3.23 . Before faith came , we were kept under the Law , shut up unto the faith which should afterward be revealed , and ver. 25 But after that faith is come . Here faith is taken for Christ , the Object of faith .

4. For the doctrine of faith , or the truth to be believed to salvation ; and more peculiarly , for the doctrine of faith in Christ , Acts 6.7 . A great company of the priests were obedient to the faith . Rom. 3.31 . Do we make void the law through faith ? Nomine fidei censetur , & illud quod creditur , & illud quo creditur , Lomb. Rom. 12.6 . Acts 24.24 . He heard him concerning the faith in Christ , Gal. 1.23 . He now preacheth the faith , which before he persecuted . So 1 Tim. 4.16 . Gal. 3.2 . So here in this place of Jude , Faith once delivered , is to be understood of the faith of heavenly doctrine , the word of faith , which the Apostle saith , God had delivered to them ; and they were to maintain against the opposite errours of seducers . This holy doctrine being called faith ,

1. Because it is the instrument used by God to work faith . The Spirit by the word perswading us to assent to the whole doctrine of the Gospel , and to rest upon Christ in the promise for life . In which respect , faith is said to come by hearing , Rom. 10.15 . And the Gospel , the power of God , Rom. 1.16 . &c. to every one that believes . The faith to be believed begets a faith believing .

2. Because it is a most sure , infallible , faithfull word ; and deserves to be the object of our faith and belief : The Author of it was the holy and true , Rev. 3.7.14 . Tit. 1.2 . 2 Pet. 1.2 . the faithful and true Witnesse , God who cannot lie . The Instruments were infallibly guided by the immediate derection and assistance of the holy Ghost . The Matter of it an everlasting truth ; the Law being a constant rule of righteousnesse ; the Gospel conteining promises which shall have their stability when heaven and earth shall passe away ; and of such certainty that if an angel from heaven should teach another doctrine , he must be accursed ; It abounds also with prophesies & predictions most exactly accomplished , though after hundreds , yea thousands of years . The form of it which is its conformity with God himself , sheweth that if God be faithfull , Heb. 4.12 . Psal. 19.7 , 9. needs must his word be so ; its powerfull , it searcheth the heart , its pure , and perfect true and faithfull , and all this in conformity with the power , omniscience , purity , perfection , truth of God himself . The end of it is to supply us with assured comfort . Rom. 15.4 . Observ. 1.

1. The word of life is most worthy of assent and approbation . No word so much challengeth belief as Gods : it 's so true and worthy of belief , that it 's called faith it self . When in Scripture the object is called by the name of the habit or affection , it notes , that the object is very proper for that habit or affection to be exercised about . Heaven is in Scripture called joy , to shew , it 's much to be rejoyced in : and the Doctrine of salvation is called faith , to shew that its most worthy of our faith . Infidelity is a most inexcusable and incongruous sin in us , Tit. 1.2 . Heb. 6.18 . Isa. 53.1 . when the faithfull and true God speaks unto us . It 's impossible for God to lie ; and yet [ Who hath beleeved our report ? ] may be a complaint as ordinary as it is old . How just is God to give those over to beleeve a lie , who will not beleeve the truh ! How miserable is their folly , who beleeve a lie , and distrust faith it self !

2. Observ. 2. Deplorable is their estate who want the doctrine of salvation . They have no footing for faith ; they have , they hear nothing that they can beleeve . Uncertainty of happiness is ever the portion of a people who are destitute of the Word . He who wants this light , knows not whither he goeth . The Fancy of the Enthusiast , the Reason of the Socinian , the Traditions of the Papist , the Oracles of the Heathens are all Foundations of sand ; death shakes and overturns them all .

3. Observ. 3. The true reason of the firmnesse and stedfastnesse of the Saints in their profession : they lean upon a sure word , Spiritus sanctus non est Scepticus , ne● opiniones in cordibus , sed assertiones producit , ipsâ vit â & omni experientiâ certiores . a more sure word than any revelation ; a word called even faith it self . Greater is the certainty of Faith , then that of Sense and Reason . It 's not Opinion and Scepticism , but Faith . The holy Ghost is no Sceptick ; it works in us not opinions , but assertions , more sure than life it self , and all experience . The more weight and dependency we set upon the word ( so firm a foundation is it ) the stronger is the building . None will distrust God , but they who never tryed him .

4. Our great end in attending upon the word , should be the furthering of our faith . The jewel of the Word should not hang in our ears , but be lock'd up in a beleeving heart . 'T is not meat on the table , but in the stomack , that nourisheth ; and not the Word preached , but beleeved , that saves us .

The Apostle having specified the thing which they were to maintain , Faith : he amplifieth it , and that three wayes .

1. Explicat . 2. He saith it was delivered . The word in the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , here translated delivered , signifieth to be given , or delivered from one to another severall wayes ( in Scripture ) according to the circumstances of the place where , and the matter about which 't is used .

Sometime it importeth a delivering craftily , deceitfully , or traiterously , in which respect the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is often rendred to betray as Matth. 2.4.10 . and Chap. 26 15 , 16 , 21 , 23 , 24 , 25. and Chap. 16.45 , 46 , 48.

In some places it signifieth a delivering in a way of punishment , and suffering , As Mat. 4.12 . Jesus heard that John was delivered up . So Mat. 5.25 . and 10.17.19.21 . and 17.22 . and Acts 7.42 . &c.

In other places it signifieth a delivering in a way of committing something to ones trust , to be carefully regarded and preserved , as Mat. 11.27 . and 25.14 , 20. and John 19.20 . and 1 Pet. 2.23 . And thus it frequently signifieth a delivering by way of information , or relation of doctrines and duties from one to another , to be kept and observed ; And that both from God , first by the speech , and afterward by the writing of holy men for the use of his Church , as 1 Cor. 11.2 . 2 Thes. 2.15 . and 3.6 . 2 Pet. 2.21 . and also from men who often deliver doctrines to others , not written in the word , Mat. 15.2 . Mark 7.9.13 . but invented by men .

In this sense the delivering here mentioned is to be taken ; namely , for such an information , or relation of Gods will , as they to whom it is delivered , are bound to preserve and keep as their treasure : In which respect , the delivering of this faith , or doctrine of salvation , comprehends , first , Gods bestowing it : secondly , Mans holding , and keeping it .

1. Gods bestowing it ; and in that is considerable ,

1. In what wayes and after what manner God delivered it .

2. What need there was of this delivery of the faith by God .

1. In what wayes God delivered the faith ; the Scripture tels us , he hath delivered it either extraordinarily , Num. 12.6.8 . Heb. 1.1 . as immediately by himselfe , by Angels , by a voice , by a sensible apparition to men ; sometime when they were awake , at other times when they were sleeping , by dreams ; sometime only by inward inspiration . Or ordinarily , and so he delivers the doctrine of faith 1. To his Ministers , whom he hath appointed to be Stewards therof to the end of the world ; partly , by qualifying them with gifts , and Ministeriall Abilities ; and partly , by appointing , and setting them apart for the Ministry , by those whom he hath authorized thereunto . 2. To his people , by the Ministry of his fore-mentioned servants , who have instructed the faithfull , sometime by preaching with a lively voice , and afterward , by committing the doctrine of faith to writing . And Ministers shall to the end of the world be continued to deliver this doctrine of faith to the Church , for their edification in holinesse . And among those people to whom Ministers deliver this faith externally ; some there are to whom it is delivered also effectually , by the internall revelation of the Spirit , which so delivers this doctrine of faith to all the Elect , that they themselves are delivered into it ; Rom. 6.17 . their understandings being savingly enlightned to see that excellency in it , which by the bare Ministry of it cannot be perceived ; and their wils perswaded to imbrace it , as that rule of life according to which they will constantly walk .

2. What need there was of the delivery of this faith .

1. In regard of the Insufficiency of all other doctrines or prescriptions in the world to lead to life . Only this doctrine delivered is the rule of faith and manners . Peace internall and eternall is only afforded to them who walk according to this rule . Gal. 6.11 . God brings to glory only by guiding by these counsels . All other lights are false , are fools fires , which lead to precipices and perdition . This is the light which shines in a dark place ; 2 Pet. 1.20 . to which who ever gives not heed , can never find the way to heaven . Learned Ethnicks never wrote of eternall happinesse in their Ethicks . 1 Cor. 1.21 . The world by wisdome knew not God .

2. In regard of the totall insufficiency of man to find out this doctrine of himself . The things delivered in this doctrine , are mysteries , supernaturall , and depending on the meer will and dispensation of God . The incarnation of the Son of God , Col. 1.26 . expiation of sin by his death , justification by faith , could never have entred into the mind of man , unlesse God had revealed them . They depend not upon any connexion of naturall causes . Though there be a kind of naturall Theologie , yet there 's no naturall Christianity . Also the understanding of man is so obscured by the darknesse of sin , that in spirituals it is purely blind . The naturall man perceives not the things which are of God , 1 Cor. 2.14 .

2. This delivering of faith comprehends the keeping and holding it by those to whom it was delivered . This is done therefore , 1. by Ministers . 2. by every Christian .

1. This duty is incumbent on Ministers , who must keep the truth , hold fast the faithfull word , and be tenacious , Tit. 1.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , holding it ( as the word signifieth ) against a contrary hold , with both their hands , with all their strength , Jer. 10.27 . Amos 7.14 . holding it in their understanding , in their affections , in their preaching and delivery , in their life and practice , not parting with it for fear or favour , either to Sectaries , or Politicians , rather parting with their lives , than their sword .

2. The faith is kept by every Christian , by persevering in the knowledge , love and practice of it . Every Saint must keep it in his head , in his heart , in his hand ; this he must do , though for keeping the truth , he lose his life . 'T is not the having , but the holding the truth , Rev. 2.13 . which is a Christians crown . He who lets it go , never had it truely and effectually in the love of it , nor shall ever enjoy it in the recompence of it . Of this more afterward .

1. God was the Authour of the doctrine of life ; Observ. 1. though by men , yet from him hath it alwayes been delivered ; it 's his word and revelation . The word of the Lord , and thus saith the Lord , is the Scripture stamp and superscription . When the Patriarchs and Prophets preach'd it , it was from him ; when holy men of old time wrote it , it was from him ; though he hath spoken in divers manners , yet 't was he that spake . When the doctrine of life was committed to writing , he commanded it . He moved and inspired holy men to write , 2 Pet. 1.21 . 2 Tim. 3.16 . Exod. 17.14 . chap. 34.27 . Isai. 8.1 . chap. 30.8 . Jer. 36.2 . They were his Organs and Instruments of conveying his mind to the world . The Spirit of the Lord ( saith David , 2 Sam. 23.2 . ) spake by me , and his word was in my tongue . And Acts 28.25 . The Holy Ghost spake by Isaiah . Quicquid Chri. stus de suis dictis ac factis , nos scire voluit , ipsis scribendum tanquam suis manibus imperavit . Aug. l. 1. de cons. Evang. c. 35. And 1 Pet. 1.11 . The Spirit of Christ in the Prophets fore-told his sufferings . These and the other holy men , were the Scribes , the Pens , the Hands , the Notaries of the Spirit . They wrote not as men , but as men of God ; when any book is called the Book of Moses , the Psalms of David , the Epistle of Paul ; it 's in respect of Ministry , not of the principall cause .

2. Great is the necessity of Scripture . The doctrine of life could never without a scripturall delivery have been found out ; without it indeed , this doctrine was between two and three thousand years preserved by the delivery of a lively voice ; but afterwards when their lives who were to deliver the word , grew short , men numerous , memory frail , the bounds of the Church inlarged , corruptions frequent ; and therefore tradition an unfaithfull keeper of the purity of doctrine , ( as appears by Tharah's , Jos. 24.3 . Gen. 35.2 . Apostoli quod primum praeconiaverunt , postea per Dei voluntatem in Scripturis nobis tradi derunt fundamentum & columnam fidei uostrae futurae . Iren. lib. 3. adv. haeres . c. 1. and Abram's worshipping of other gods , the idolatry in Jacob's family , &c. ) God appointed that the doctrine of life should be committed to writing ; and upon supposition of the will and pleasure of God , whose wisdome hath now thought fit to give us no other rule and foundation of faith , the written word is now necessary , as the means of delivering faith to us . Had not the faith therefore been delivered in Scriptures , whence should it have been found , how retained ? The written word is the cabbinet , wherein lies the jewell of faith ; the starre which shews where the Babe lodgeth , the light which discovers the beauty of salvation ; A Book of Apocalyps , or Revelation of Christ .

3. Strong is the engagement upon us to be thankfull for Gods discovering to us the doctrine of faith . It was above the compasse of Reason and Nature , ever to have found it out by their own inquiry : Rom. 16.25 Ephes. 1.9 . Ephes. 3.9 . neither men nor Angels could have known it without divine revelation . It was a mystery , a great , an hidden mystery , which was kept secret since the world began . How much to be adored is Gods goodnesse to us , to whom the Faith is delivered , though from others it was hidden ! This Faith , without the knowledg whereof there 's no salvation , Deut. 7.6.7 . Mat. 11.25 , 26 and which could never have been known but by revealed light , was not given to us rather then to others who lived and died in the utter ignorance thereof , for any preceding difference and disposition thereunto in us , but onely out of the meer love and free grace of God .

4. Observ. 4. The great impiety of those who obtrude a faith upon people invented by men , not delivered by God : who erect a building of faith upon the foundation of Philosophical principles . Schoolmen and Papists fasten many things for articles of Faith upon the people , Ex philosophorum ingeniis , omnes haereses animantur . Tert. adv. Marc. l. 1. which they never received from divine delivery , but from the discourse of blind Reason : What else are their errours concerning Worship , Free-will , inherent Righteousnesse , the merit of Works , &c. but streams which flow'd from the Ethicks of Philosophers , not the Epistles of Paul ? Humane Reason is deceitfull , when it goes beyond its bounds : A Philosopher , as such , is but a naturall man , and perceiveth not the things of God . Blind men cannot judg of colours , beasts order not humane affairs , ; nor must humane Reason determine of heavenly doctrine . The principles of Reason are a sandy foundation for the Conclusions of divine Doctrine ; Hagar must be ejected , if she submit not to Sarah . Reason must be subdued to Faith .

5. Great is the dignity of a Ministers Office . Observ. 5. 2 Cor. 4.7 . The end of it is the delivering of the Faith to people . Ministers , though earthen vessels , yet carry a treasure ; though torn caskets , yet they contain jewels . A faithfull Minister is Gods Steward , to dispense his blessings . He is a Star for light and influence ; a Cloud to distill down showers of plenty upon Gods weary heritage ; a Nurse , a Father , a Saviour , a common Good . Joseph's Office in delivering out of Corn to the people in the Famine , made him honoured ; how worthy an employment is it then to deliver to souls the bread of life ?

6. Observ. 6. It 's a great sin to part with the faith delivered to us . It 's an hainous sin either in Ministers or People : In the former , when they shall either give it away , or suffer it to be taken from them : Phil. 1.17 . For the defence of the Gospel they are set ; they must be men made up of fire in the midst of a field of stubble or errours ; though holily patient when their own interest , yet holily impatient when the interest of Christ is endangered . They must not be dumb dogs , when thieves attempt to rob the House of God , the Church . Though they must not bite the children within , yet neither spare the thief without . Nor is any Christian exempted in his station from the duty of keeping Faith : Pro. 23.23 . they must not sell the truth , not patiently suffer Sectaries and Persecuters to bereave them of it : not for the love of their swine suffer Christ to go , much lesse send Christ out of their Coasts : not part with the faith by keeping their money . In a word , they must keep the faith by perseverance in the love and profession of it , by taking heed of errour and profaneness ; lest being led away with the errour of the wicked , they fall from their stedfastnesse . 2 Pet. 3.17 .

2. Jude saith in the amplification of this faith , that it was delivered to the Saints , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It may here be enquired , 1. Who are holy and Saints . 2. Who the Saints are to whom this faith was delivered .

Men are called holy in two respects . 1. In respect of the holiness of destination separation , Explication . or being set apart from common uses and employments to the holy service of God ; 2 Chro. 7.16 . Isai. 13.3 . 1 Kings . 9.3 . thus the Greeks apply the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to separate , and thus not onely men , but the Temple , vessels , Sabboth , Tabernacle are called holy . The first born Exod. 13.2 . God commandeth Moses to sanctifie : which he explains Ver. 12. Thou shalt set apart to the Lord , &c. Thus the Prophets and Apostles are often in Scriptures called holy ; and Jeremy was sanctified from the womb , Jer. 1.5 . in regard of this holiness of separation and dedication : and all visible professors and their children are called holy , 1 Cor. 7.14 . as likewise may the whole body of a visible Church .

2. In respect of their having holiness really and properly put into them : which is done by the holy Spirit , ( whence it is read of the sanctification of spirit ) it abolishing their native polution and unholiness , 2 Thes. 2.13 . 1 Pet. 1.2 . 1 Cor. 1.2 . Exod. 19.6 . and bestowing upon them graces and holy qualities by the renovation of Gods image in them . And the holy Spirit makes them holy in two respects . 1. Of not holy privatively ; and so man that had lost totally his holines is made holy by regeneration or effectuall vocation . 2. Of less holy ; and so Gods children are sanctified , by being enabled to the exercise of an actuall mortifying of sin , and living in holiness , with proceeding in both .

2. Who the Saints are to whom the faith was delivered .

1. Some by Saints here understand those holy Prophets , Apostles , and other Ministers , who are holy by peculiar Office and Employment , to whom God delivered the doctrine of Faith , either of old , in an extraordinary , or since , in an ordinary way , that they might be his Ministers in delivering it unto others ; and these in Scripture are called holy , Luke 1.70 . He spake by the mouth of his holy Prophets , which have been since the world began . And Acts 3.11 . the same words are again used . So 2 Pet. 1.21 . Holy men of God spake as they were moved by the holy Ghost . So 2 Pet. 3.2 . The words spoken before by the holy Prophets . Rev. 18.20 . Ye holy Apostles and Prophets . And Rev. 22.6 . The Lord God of the holy Prophets . And these in a peculiar manner had the doctrine of faith delivered to them . Act. 1.8 . Yee ( Apostles ) shall be witnesses to me both in Jerusalem , and in all Judea , and Samaria , and unto the uttermost part of the earth . Mat. 28.19 . These had commission to teach all nations . By these , Heb. 2.3 . the great salvation was confirmed . Paul tels the Corinthians 1 Cor. 11.23 . he had received from the Lord that which he delivered to them . And 1 Cor. 15.3 . I delivered unto you first of all , that which I also received . And 1 Cor. 9.17 . A dispensation of the Gospel is committed to me . 2 Cor. 5.19 . God hath committed unto us the word of reconciliation . Gal. 2.7 . The Gospel of uncircumcision was committed to me . 1 Tim. 1.11 . The glorious Gospel of the blessed God was committed to my trust . 1. Tim 6.20 . O Timothy , keep that which is committed to thy trust . He principally means the Gospel with which God had instrusted him . So Tit. 1.3 . &c.

2. But ( not excluding the former ) by the Saints to whom the Faith was delivered , I understand All the people of God to whom it was delivered by the fore-mentioned servants of God : And as some of these were Saints in regard only of visible profession and dedication , and others were made Saints in respect of true and saving sanctity : so the faith was delivered unto these differently ; to the former , by way of outward administration and visible dispensation ; to the later , who were made true Saints , by way of saving and effectuall operation . They who were , and continued to be onely visible and externall Saints , had the faith delivered unto them , as the common sort of Israelites had , to whom God wrote the great things of his Law , and yet they were accounted a strange thing , Hos. 6.12 . and to whom were committed the oracles of God , Rom. 3.1 . and yet they beleeved not : Isai. 53.1 . contenting themselves in the retaining the letter of the Law , declaring Gods Statutes , and taking his covenant into their mouth ; in the mean time never regarding to have the law written in their hearts , Psal. 50.16.17 &c. but hating instruction , and casting the word of God behind them . They who had the faith delivered unto them by way of efficacious and saving operation , did not only hear , but beleeve the report of Gods messengers , and the arm of God was revealed to them : Isai. 53.1 . To whom it was given to know the Mysteries of the Kingdom of God , although to others it were not given ; Mat. 13.11 . and for whose sake alone the faith is delivered to others , who got no good at all thereby , but onely an estimation for members of the visible Church .

1. The Word is to be laid out and delivered to , Observ . 1. not to be laid up and kept from others . The Saints are to be the better for it . The Ministry is in Scripture compared to light , what more diffusive ? to seed , it must be scattered : to bread , it must be broken and distributed to every one according to their exigencies : to salt , it must not be laid up in the Salt-box , but laid out in seasoning the flesh , that it may be kept from putrefaction . He who hides truth , buries gold . Ministers must rather be worn with using , than rusting . Paul did spend , and was spent . The sweat of a Minister ( as 't is reported of Alexander's ) casts a sweet savour : His talents are not for the napkin , but occupation . How sinfull are they that stand idle in a time of labour ! how impious they who compell them to stand so !

2. They who retain and keep the Faith , are Saints . Observ. 2. Visibly those are Saints , and that is a Church , which keep it by profession and ministerially ; A Church that is which is the pillar and ground of truth , 1 Tim. 3.15 . Rom. 3.2 . to whom the Oracles of God are committed , as Paul speaks of the Jewes . None are so to complain of the defects of our Church , for what it wants , as to deny it a Church , considering what it hath . It holds forth the truth of all Doctrines which serve both for the beginning and increase of faith . It 's one of Christs golden Candlesticks wherein he hath set up the light of his Word ; and though Sectaries do not , yet Christ walks in the midst of them . I must be bold to fear , that because our adversaries cannot rationally deny , that while we hold forth the Truth , we are a true Church , they labour by their errours to extinguish the Truth , that so we may be none .

3. How much is the world beholding to Saints ! 3. Observ . They have kept the Faith , the Word of life for the ingratefull world , ever since 't was first delivered . Were it not for them , we had lost our Truth , nay , lost our God . These are they who have in all ages with their breath , nay with their bloods , preserved the Gospel , kept the word of Christs patience . Rev. 3.8.10 . And rather then they would not keep the Faith , they have lost their lives : They profit the world against its will , they are benefactors to their severall ages ; like indulgent Parents , they have laid up the riches of faith for those who have desired their deaths . It 's our duty , though not to adore them , yet to honour their memory . Satan knows no mean between deifying and nullifying them . Imitation of them is as unquestionably our duty , as adoration of them would be our sin .

4. 4 Observ . Vnholiness is very unsutable to them to whom the Faith is delivered . It 's delivered to Saints in profession , and they should labour to be so in power . They should adorn the Doctrine of God . Tit. 2.10 . How sad a sight is it to behold the unsanctified lives of those to whom this faith hath been long delivered ! How many live as if faith had banished all fidelity and honesty , or as if God had delivered the faith , not to furnish their souls with holiness , but only their shelves with Bibles ! Books in the head , not in the Study , make a good Scholar : and the word of faith , not in the house , or head , but in the heart and life , make a Christian . Oh thou who art call'd a Saint , either be not so much as call'd so , or be more than call'd so ; otherwise thy externall priviledg will be but an eternall punishment . If God have delivered his Faith to thee , deliver up thy self to him .

5. 5 Observ . The Fewness of faiths entertainers is no derogation from faiths excellency . They are a poor handfull of Saints by whom the faith is preserved , and to whom it is delivered in the world . The preatest number of men and nations have not the faith delivered unto them ministerially , and of them the far greater part never had it delivered efficaciously . It s better to love the faith with a few , than to leave it with a multitude . Numbers cannot prove a good cause , nor oppose a Great God .

6. Observ. 6. The true reason of Satans peculiar rage against Saints , they have that faith delivered to them , which is the bane and battery of his kingdom : that word which is an Antidote against his poison ; that doctrine which discovers his deeds of darknesse . Satans policy is to dis-arm a place of the word , when he would subdue it ; he peaceably suffers those to live who have not the weapons of holy doctrine ; he throws his cudgels against fruitfull trees ; he lays wait as a thief for those who travel with this treasure . They who are empty of this treasure , may sing & be merry when they meet with him ; he never stops them . Others who have the faith , he sets upon , & annoyeth . I have given them thy word ( saith Christ ) & the world hath hated them . John 1.7 .

3. Jude saith , in this amplification , Explicat . the faith was once delivered , once , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Three things may be touched in the Explication .

1. The meaning of the word once .

2. The agreement thereof with the delivery of faith , or how faith may be said to be once delivered .

3. Why the Apostle adds this expression , Once , to the delivery of faith , amplifying it this way .

For the first , The word Once is taken two wayes in Scripture , and ordinary usage .

1. As 't is opposed to inconstancy , deficiency , Nullâ reparabilis arte laesa pudicitia est , deperit illa semel . Ovid. cessation , or uncertainty of continuance ; and so once is as much as firmly , constantly , irrevocably , alwayes . Thus God saith , Psal. 89.36 . Once have I sworn by my holinesse that I will not lie unto David ; that is , my oath is irrevocable , nor is there any danger of inconstancy . What I have sworn , shall surely be accomplish'd .

2. Once is taken as 't is opposed to reiteration , repetition , or frequency , either of the being , or doing of any thing ; and so once is as much as once and no more ; Once for all ; Once , and not again ; Once , and only once . When a thing is done so fully and perfectly , that it need not , or should not , or cannot be done again . Thus Heb. 9.28 . Christ was offered once to bear the sins of many . And Heb. 10.10 . we read of the offering of Christ , once for all . And Abishai 1 Sam. 26.8 . desired to smite Saul once , promising that he would not smite him the second time .

2. For the second , Both these significations agree most aptly and sutably to the delivery of the doctrine of faith . For

1. The faith is once delivered , as once is opposed to deficiency , or cessation , that is firmly and irrevocably delivered . It shall ever be , it shall never be quite taken away from the Church , 1 Pet. 1.25 . it endureth for ever . As the habit of faith shall never cease in the soul , so the doctrine of faith shall never cease in the world . It 's a candle , that all the winds of hell can never blow out ; a flame , that all the waters of trouble can never extinguish . Thus it 's called Rev. 14.6 . the eternall Gospel , never to be destroyed ; it shall ever be in the Scripture , Ministry , hearts , and profession of a number of men . My word ▪ ( saith God ) shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed , from henceforth and for ever , Isai. 59.21 . Christ promiseth to be with his Ministers to the end of the world , Mat. 28.19 . The servants of Christ shall trade in the spirituall Merchandise of faith till he come , Luke 19.13 . The people of God in the use of the Lords Supper shall set forth the Lords death till he come , 1 Cor. 11.26 . And the work of the Ministry , with the edifying of the body thereby , shall continue till we all meet , &c. Ephes. 4.13 . That the doctrine of faith shall ever continue in one place , is not asserted ; but that it shall ever , in some place , is certain . It 's not for the dignity of Christ , the King of his Church , ever to suffer his Scepter to be wrested out of his hands . It 's not consistent with the safety , integrity , health , life , &c. of the Church , in this her condition of constant exigency , to be deprived of the doctrine , which is given her for armour , a rule , medicine , food . It 's as easie for enemies to pluck the Sun out of the Firmament , as this faith out of the Church . The whole power and policy of hell hath been imployed for that purpose sixteen hundred years . Could it have been done , it had been done long before now .

2. The faith is once delivered , as once is opposed to frequency , or reiteration ; it is once , and no more , Once for all , Once , and not again to be delivered , in respect it shall never be delivered again , with any change or alteration , which it is to receive . It 's a work done so well , Semel traditam doctrinam dicit quae nunquam sit posthac immutanda . Beza in loc. that it need not be done again , because it cannot be done better . And thus the doctrine of salvation may be said to be once , or unalterably delivered , both in respect of the matter of it , and the present manner of administring it .

1. In respect of the matter ; it never was , nor ever shall be changed . The same Saviour of man , and Mediatour between God and man hath unalterably been afforded . Christ Jesus the same yesterday , and to day , Heb. 13.8 . Rev. 13.8 . Acts 4.12 . and for ever . He was the Lamb slain from the foundation of the world . There never was any other but his Name by which salvation at any time was bestowed . All , even those before and after Christ , have drank of the same spirituall rock . 1 Cor. 10.4 . 1 John 29. Ephes. 5.23 . Gal. 1.7 . 1 Cor. 3.11 . Christ is the Lamb of God that taketh away the sin of the world ; not he the sin of some ages , and another of other ages of the world . He is the Saviour of the whole body . No other Gospel can be preached , but the glad tidings of life by Christ . Other foundation can no man lay , than that is laid , which is Jesus Christ . As Christ , so the doctrine of life by Christ , is the same yesterday to Adam , the Patriarchs , and Prophets , To day to the Apostles , and for ever to all following Saints . It 's a testament wherein all the legacies of grace and glory are bequeathed ; and therefore ( as the Apostle argues ) it is unalterable . Gal. 3.15 . The rule of life , the holy Law of God , is a standing and unalterable rule . Whatsoever is a sin against the morrall Law now , was a sin alwayes ; duties required now by it , were duties alwayes . Peace is the portion now , and it was ever the portion of them that walked according to it . The ransom from death , and standing rule of life , were ever one and the same .

2. The doctrine of salvation is once , i. e. unalterably delivered now , in respect of the present manner of administration ; namely , by Ministers , preaching , and Sacraments , &c. No other form or manner of exhibiting the benefits by Christ can be introduced . In respect of this manner of administration and exhibition of the benefits of the Gospel , without legall types , shadows , and sacrifices , it 's called the New Testament : And it 's called new , because it 's to be alway new , Novum , quia semper novum . and never grow old , as the former did . Should there ever be another manner of administration admitted , it must be called The new Testament ; and so either this must be called Old , and then there must be two Old Testaments , the former and this ; 〈◊〉 this must still be called new , and so there should be granted two New Testaments . Besides , this last way of administration of the benefits of the Gospel being instituted by Christ himself , it should much derogate from the dignity of Christ , if another way should afterward be thought more excellent and perfect . Heb. 1.2 . God in these last times hath spoken ( saith the Apostle ) by his Son , and therfore delivered his will more excellently and worthily than ever before . After Christ comes none . The condition also of the times of the Gospel is such , that they are called The last dayes , Heb. 1.2 . and after the last comes no time : So that Faith shall never , in respect of the matter delivered , or manner of delivering , receive a new edition , for enlarging , correcting , or amending the former .

3. Why doth the Apostle add this expression once to the delivery of faith ? It 's used as a most invinsible argument to prevail with these Christians to preserve the faith and themselves from the wicked and destructive errours and practices of seducers ; and so it 's a strong argument sever all wayes .

1. It 's an argument from the possible , nay sure succesfulness of the work of contending , they being to contend for a faith that was once delivered , that was alwayes to remain , that should never be totally removed : against which the power of hell should never prevail . What souldier would not wilingly fight for the party that doth prevail , and is ever sure to do so ? When 't is not a desperate battel , but there is a certainty of success ?

2. It 's an argument ab honesto , from the seemliness of it , and that two wayes . 1. It 's a faith once delivered , and but once ; once delivered , and unchangeably the same which their holy Predecessors , Patriarks , Prophets , and Apostles embraced and defended , and therefore to be preserved and maintained . Who will not carefully preserve the inheritance which belonged to his ancestors ? God forbid ( saith Naboth ) that I should give the inheritance of my fathers unto thee . 1 Kings 21.3 . If the antient land-markes be not to be removed , much less the faith-markes . A ring , Pro. 22.28 . a jewel which belonged to our father or predecessors of old , how precious is it ! 2. It 's a faith once , and so alwayes and perpetually to be delivered ; and therefore by preserving it to be left as a legacy to posterity , to be laid up as a precious depositum or treasure for children and successours . We should endeavour that the generation which is yet to come may also serve the same God , and enjoy the same Christ and Gospel . How desirable is it to put ( as it were ) a fallacy upon death , by doing good , and living when we are dead ; to derive Religion to Posterity ; to be like Civet , of which the box savours when it is emptied of it !

3. It 's an argument à periculoso ; it 's a faith once delivered , i.e. without reiteration and alteration ; and therfore the errours of Seducers are not this Faith , q. d. If you let it go for that pretended faith of these Seducers , you part with a pearl for a pibble , a rich Conveyance , not of an earthly , but an heavenly Inheritance ( like children ) for a gay : The living child by the Seducers is taken away , and the dead one laid in its room . The faith is unchangeable , and therefore the faith which Sectaries would fasten upon you is not faith but fiction . Either this faith once delivered , or none must be your faith . Hence 't is that Paul tels the Galatians , Gal. 1.7 . That the other Gospel which Seducers had obtruded upon them , was not another , i.e. was none at all . Now , how impossible is it in this wildernesse to travell to Canaan without a guide , a cloud , a pillar ! How dangerous to walk in a dark place without a light , and to follow a false , a fools fire , which leads unto bogs , and precipices !

1. Observ. 1. The sin & folly of those is evident who conceive they can live without and above this doctrine of faith . If it be once , and perpetually to be delivered , it 's perpetually to be imbraced , and we stand in perpetuall want of it . This Manna must rain till we come to Canaan . We must be fed with the spoon of the Ordinance while we are in this age of childhood , ( as the Apostle cals it 1 Cor. 13. ) Certainly , the way of Ordinance-forsakers is their folly ; not their strength , but their weaknesse , their sicknesse ; if ever they recover their health , they will fall to their food . A standing dispensation of faith is both promised , and commanded , Ephes. 4.13 . till we all meet in the unity of the faith ; and how that commanded dispensation of faith is consistent with a commendable despising thereof , I understand not .

2. Observ. 2. The doctrine of faith is perfect . What ever truth or doctrine is needful to life & salvation , is fully and perfectly delivered in it . It needs not another delivery , because it cannot be made more perfect . The Law of the Lord is perfect , Psal. 19.7 . converting the soul . By the Law is meant all heavenly doctrine . Rom. 10.18 . And St. Paul accommodates that Psalm to the preaching of the Apostles . The word is a perfect platform of righteousness . The Gospel of salvation is Ghrists testament it contains therefore his whole will , and must not be dis-anulled or changed . The doctrine of faith is a Canon , a rule ; and if a rule be not perfect , 't is no rule . It 's able to make us wise to salvation , Gal. 6.16 . 2 Tim. 3.15 , 17. throughly furnished to every good work . It 's propounded as a motive by Christ , that the Jews should search the Scriptures , because in them they thought to have life eternall . John 5.39 . John 20.31 . Iren. lib. 3. c. 2. Cum ex Scripturis arguuntur haeretici in accusationcm convertuntur Scripturarum , quia non possit ex his inveniri veritas ab his qui nesciunt traditionem ; non enim per literas traditam illam sed per vivam vocem , &c. Quod tibi creditum , non à te inventum , quod accepisti non excogitasti , cum dicas novè non nova , profectus sit fidei , non permutatio . Vinc. Lyr. These things are written ( saith John ) that we might believe , that Jesus is the Christ , the Son of God ; and that believing ye might have life in his name . The Scripture accepts of no supplement from traditions . Papists with all the Hereticks of old , are necessitated to flie to traditions , as the refuge of their heresies . Though they can never with any shew of certainty prove that their traditions were received from Christ , or his Apostles ; many whereof are known to be lately devised fables ; and all of them , when received as a rule of faith , are impious , and oppose the perfection of the Scripture . In vain do they worship God , teaching for doctrine mens traditions .

Obser . 3. Ministers have no liberty to deliver any new doctrine to their hearers . They must neither add , nor diminish . Their doctrine is committed to them , not invented by them . They must preach what they have received , not excogitated . If they preach after a new manner , yet they must not preach new things . They must proceed in the faith , not change it . Timothy is commanded by Paul to keep that which is committed to his trust , 1 Tim. 6.20 . Ministers are Stewards , not Masters of the mysteries of the Gospel . They must proclaim , not contrive lawes for the conscience . Were they Angels from heaven , people must not hear them delivering another Gospel .

4. Observ. 4. Infinite is the power of God to preserve the faith perpetually and unalterably . The doctrine of faith is a torch burning in the midst of the sea ; It 's a Moses's bush , burning , not consumed . All oppositions are by God turned into victories on its side . The smutchings which Hereticks cast upon it , are but to make it shine the brighter . Naked truth will vanquish armed errour .

5. This delivering of the faith once , Observ . 5. regulates the notion of new lights . If we understand by new light , a new and further degree of knowledge to understand what is unchangeably delivered in the Scripture , new light is a most desirable gift ; but if by it we understand ( pretended ) truths which are new to Scripture , varnish'd over with the name of new light , they are to be shun'd for false lights , which lead to perdition . After Christ hath spoken in the word , we must not be curious ; 't is bastard doctrine , which springs up after the Scripture . This one thing believe , that nothing but Scripture Doctrine is to be believed .

6. Observ. 6. Gods unchangeable , perpetuall delivery of the faith , is a singular encouragement to expect his blessing in the delivery of it . It may encourage Ministers and people . He who hath promised a Gospel to the end of the world , hath also promised to be with the deliverers of it to that time . He who will continue a Gospel to us , if sought , will also continue his grace to it . He who bestows the doctrine of faith , will not deny the grace of faith , if we duely ask it . When the Lord bestowes the seed of his word , be encouraged to expect the showers of his blessing . If he sticks up his candles , comfortably hope that he will put light by his Spirit to them .

7. Observ. 7. It 's a great comfort to the Saints , that in all their changes and losses , their best blessings shall never be altered , or utterly removed . In an impure world , there shall ever be kept up a pure word . This light shall never be put out till the Sun of righteousnesse ariseth at the last day . God will keep his stars in his right hand . They who will go about to remove the stars in his right hand , shall feel the strength of his right hand . Of the Ministry it may be said , as Isaac said of Jacob , God hath blessed them , and they shall be blessed . The Saints shall have a golden Gospel , though they live in an iron age .

8. Observ . ult. It must be our care to be stedfast in the faith , and to shun hereticall superadditions , and superstructures . We must beware lest being led away by the errour of the wicked , we fall from our stedfastnesse , 2 Pet. 3.17 . To this end 1. We must be grounded in the knowledge of the truth . Ignorant and doubting people will easily be seduced . Silly women , 2 Tim. 3.6 . ever learning , and never coming to the knowledge of the truth , will easily be led away . Children in knowledge will soon be tossed with every wind of doctrine . Eph. 4.14 . They will like water be of the same figure with the vessell into which it 's put : They will be of their last doctors opinion . 2. We must get a love to the truth . Many receive the truth for fear of loss , disgrace , &c. or hope of gaine , preferment , &c. or because others do so ; and as hounds , who follow the game , not because they have the sent of it , but because their fellows pursue it . These who embrace the truth they know not why , will leave it they know not how : and by the same motives for which they now embrace the truth , they may be induced to forsake truth and embrace errour . God often sends to those strong delusions that they should beleeve a lie , who received not the love of the truth . 2 Thes. 1.11 . 3. Nourish no known sin . The Jewel of faith can never be kept in a crack'd cabbinet , a crazy conscience . He who puts away a good conscience , concerning faith will soon make shipwrack , 1. Tim. 1.19 . Those silly women laden with sins , may easily be led captives , 2 Tim. 3.6 . Solomon by following strange women , soon embraced strange and idolatrous practices Demas having loved the present world , soon forsook Paul , 2 Tim. 4.10 . Seducers through covetousness wil make merchandise of souls , 2 Pet. 2.3 . Tit. 1.11 . Pride will also hinder from finding and keeping wisdome , Prov. 14.6 . God giveth grace to the humble , and resisteth the proud . The garment of humility is the souls guard against every spirituall mischief . 'T is prudent counsell to be clothed with humility , 1 Pet. 5.5 . An humble soul will neither hatch nor easily be hurt by heresies . 4. Labour to grow in grace . Beware ( saith the Apostle ) lest being led away with the errour of the wicked , ye fall from your own stedfastness ; the remedy is immediately subjoyn'd , but grow in grace . They who stand at a stay will soon go backwards .

This for the first part of the duty to which the Apostle exhorted these Christians ; viz. What the thing was which he commended to them to maintain , The faith once delivered to the Saints . The second followeth ; namely , the means whereby he exhorts them to defend the faith ; by an earnest contending for it , That you should earnestly contend .

Two things offer themselves in the Explanation .

1. 1. Explicat . To shew what the force and importance of that word is , which is translated earnestly contend .

2. More fully , what the Apostle here intends by earnest contending for the faith , and wherein this earnest contention doth consist , as it is imployed for the faith .

1. The compound-word in the original 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unto which our English words Earnestly contend do answer , Decerto . Bez. Supercerto , Vulg. John 18.36 . Luk. 13.24 . 1 Cor. 9.25 . Col. 1.29 1 Tim. 6.12 . 2 Tim. 4.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 propriè dicitur de aestuatione animi in eo qui in certamen descensurus est . Accipitur pro luctâ in morte . Gerh. Harm . is onely used in this place throughout the whole new Testament . All the severall translations thereof by interpreters , speak this contention to which Jude exhorts these Christians to be eminent & extraordinary . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 out of composition ( though then it importeth not so notable a contention as here in composition it doth ) is rightly translated to strive , to fight , and that as for the mastery , to labour fervently , and signifieth that vehement fighting and striving which was wont to be among wrastlers in their solemn games , with sweat , pains , and trouble : but it being so compounded as in this place , it importeth a more renowned and famous contention than ordinary . It is not agreed by all wherein the force of the composition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 consisteth ; Some conceive that thereby the Apostle intends they should add one kind of contention to another , ( as possibly ) an open professed to an inward and secret contention . Others , that the Apostle would have them after one battel to double and reinforce the fight again with new supplies . Others ( best of all ) that Jnde exhorts these Christians to put to all their strength , acriter , summo , continuo , maximo studio . and utmost force in their contention , as those who fought for their lives , nay that which was dearer then life it self , even the life of their souls : and so great is this contention , that no one English word is able to express the Greek ; to contend with all their strength , extraordinarily , beyond measure , most earnestly , do scarcely render the meaning of the word . More particularly , this extraordinary and most eminent contention , importeth five things . 1. A serious and weighty cause and ground of contention . Men account not trifles worth any , much lesse vehement strife . The thing about which they contend earnestly , is either weighty , or so esteemed . 2. It importeth a considerable enemy to strive with ; not one who is contemptible , but who requireth a great power to contend with him . 3. Some strength and force whereby to deal with him . A child is not only unable to conquer , but even to contend with a Giant . 4. A putting forth of strength against the enemy . Though a man be never so strong , yet if he stands still , and puts not out his strength , he contends not . 5. And lastly , the contending after such a manner as is conducible to a victory , and prevailing over the enemy with whom we contend ; even the using of our utmost , best , and choycest endeavours ; not a slight , but a serious and victorious contention .

2. From hence we may gather , what this earnest contention doth comprehend , which is here to be imployed about this faith .

1. It imports , that the fore-mentioned faith , is a serious and weighty ground , and a most considerable cause upon , & for which to contend . What doth the Scripture more hold forth to be our duty , than to buy the truth , Prov. 23.23 . Phil. 1.27 . Rev. 3.10 . Mat. 11.19 . and not to sell it . To strive together for the faith of the Gospel ; to be fellow-helpers to the truth ; to keep the word of Gods patience ; to be valiant for the truth ; to justifie wisdome , &c. Most precious is this faith to be contended for ! first , even God himself was the fountain and founder of it , the Sun from which this ray of faith was darted ; the Mine whence this faith , more to be desired than the finest gold , was taken . Psal. 19.10 . All the Princes of the world with all their combined bounties , could never have bestowed this faith upon the world . How precious is it secondly , in regard of the price of it , the death of Christ , without which , not one promise of the word of life would ever have been made , or made good to our souls . How precious lastly , in regard of the benefit of it ; it doth all for us that God doth . For God affords by it , direction in our doubts , Psal. 19.7 , 8 , 9. John 17.17 . Rom. 1.16 . consolation in our troubles , confirmation in our fears , sanctification in our filthinesse , guidance to glory . In sum , 't is the power of God to salvation . 'T is not then a slight and triviall , but a most weighty and considerable cause , for which these Christians were so earnestly to contend , it being for the maintaining of the faith .

2. It implyeth and presupposeth a considerable and strong adversary to contend with , in contending for the faith . The enemies with whom these Christians were to strive , were Sectaries , and soul-destroying Seducers ; and Satan is the ring-leader , instructer , and assistant both of these , and all other forces raised against faith . We wrestle not against flesh and bloud ( saith the Apostle ) but against principalities and powers . Ephes. 6.12 . Gen. 3.1 . Luke 22.31 . 1 Thes. 2.18 . We wrestle not with flesh and bloud , as it is in it selfe , weak and frail , but as set on work , assisted and guided by Satan . Flesh and bloud are but Satans instruments , he setteth them on work ; he tempted Eve , not the Serpent ; he winnowed Peter , when the man and maid made Peter to deny Christ . Satan hindered Paul from coming to the Thessalonians , though by the persecuting Jewes . Rev. 2.10 . Satan cast some of the Smyrnians into prison , when men did it . The false Prophets , with whom these Christians here were to contend for the faith , are called the Ministers of Satan ; 1 Cor. 11.15 . Ephes. 2.2 . Ephes. 4.27 . Acts 5.3 . he is the spirit that worketh in the children of disobedience . Satan hath a hand in the soliciting of us to sin , either by our own lusts , or by the inticements of others . In all combates , either against our own corruptions , or others , persecuters , or seducers , if we can drive away the divell , flesh and bloud will not much annoy us . If the Captain be conquered , the common souldier will yeild . It 's Satan who seduceth in Seducers . Paul was afraid , 2 Cor. 11.3 . lest as the Serpent beguiled Eve , the mind of the Corinthians should be corrupted from the simplicity that is in Christ . He is the enemy that soweth tares among the wheat , Mat. 13. And had not these Christians in contending for the faith a considerable enemy ? How could the Seducers want subtilty to creep in among these Christians by their persons , and into them by their opinions , into whom Satan the Serpent had crept before ; nay , who now had the advantage of being the old Serpent ? How easily could he flatter each humour , Rev. 12.9 . propound sutable lusts to every pallate ; clothe and colour every heresie and lust with plausible titles , Christian Liberty , new Lights , rare Notions ; oyle and butter over wicked practices , and do much with sweet words , cunning and doubtfull expressions ? What powerfull adversaries were these seducers , Ephes. 2.2 . who had the Prince of power , the strong man armed , the god of this world to help them ▪ How could they want malice , and cruelty , who were assisted by the enemy of souls , the destroyer , the roaring lyon , the red dragon ? How could they want diligence and activity , who had the divell to drive them ; him to instigate , whose motion in sin is his rest ; who walketh about , seeking whom he may devour ?

3. This earnest contention imports a considerable strength , wherby to contend for the faith against so potent an Adversary . Every ones strength is in it self but weakness ; the strongest are not of themselves able to stand before the weakest tentation . Our strength is then from our Head , our Captain Jesus Christ , who bestoweth upon us such supplies of grace , as that we are never fully and finally foyled , but in and with him overcome all , as the persecuting , so the enticing world . More particularly , he affordeth this strength to us two wayes . 1. On his part , he sendeth his Spirit to bestow upon us . 2. On our parts , he enables our faith to receive from him the supplies of his strength .

1. On his part , he bestowes his Spirit to strengthen us . This his Spirit doth two wayes , 1. By working . 2. By strengthening our union with Christ . 1. In the former , the Spirit conveyeth a principle of spirituall life and holinesse , 1 John 3.9 . putteth into us a seed that shall never die ; and infuseth an habit of holinesse never to be lost , or overcome . Phil. 1.19 . Ephes. 3.16 . Ephes. 6.10 . 2. In the latter , it affordeth those continued supplies of grace , whereby we are more and more strengthened with might to resist all tentations , go through all conflicts ; to find preservation and direction in every danger and doubt ; to walk in daily detestation of every sinfull way ; to call and cry for grace which is wanting ; and in a word , Phil. 4.13 . enabled to do all things through him who strengtheneth us .

2. On our parts , he enables our faith by his Spirit to receive from him the supplies of his strength . This he doth by giving a power to faith . 1. To unite us unto , and to incorporate us into him , as the branches are in the tree , the member in the body , or the house upon the foundation . We laying hold upon him for ours by our faith , as he layeth hold upon us for his by his Spirit ; wherby the union is compleat and reciprocall . 2. To improve this union for our assistance , by drawing daily influences of grace and strength from Christ , who is a fountain of fulnesse , John 1.16 . John 15.1.5 . Gal. 2.20 . as the root doth from the soyl , or the branches from the root , or the pipe from the fountain . Hence it is , that we live by faith , it being the instrument that fetcheth vertue from Christ to sustain us in all our wants , and weaknesses ; it being not only in , but drinking of the fountain ; it not only uniting us as members to the head ; but supplying us as members from the head , with all vertue necessary to the preservation of grace , both from the filth of sin within us , and the force of tentations without us ; and hence it is that faith makes use of all ordinances but as the conduit pipes , or water-courses , to convey from Christ that grace and strength it wants ; it esteeming ordinances without Christ , but as a viall without a cordiall , or a pipe without water . Faith also having united us to Christ , helps us to expect through him that abundant reward which will infinitely more than countervail for all the combats and contentions for him against his enemies . Moses saw him that was invisible , Heb. 11.26.27 . he had an eye to the recompence of reward . We faint not , &c. ( saith the Apostle ) while we look not at the things which are seen , but at the things which are not seen . 2 Cor. 4.16.18 And herein consisteth principally the strength of Christians in this earnest fight and contention .

4. This earnest contention by which the faith is maintained , implyeth a putting out & forth of this strength against the enemy with whom we contend for the faith . He who hath strength contends not , if he stands still and acts not .

Sundry wayes is strength to be put forth in contending for this faith .

1. Magistrates must put forth their strength , 1. By commanding their subjects to submit to the faith . Their edicts and injunctions should be like those of Asa and Hezekiah , who commanded Judah to seek the Lord . 2 Chro. 14.4 2 Chro. 29.5.30 2 Chro. 34.33 . They must engage men to be true and faithfull to God , by precept and example : their commands must not so savour of state policy , as to be regardless of Scripture purity . 'T is not reason of State , but ruin of States , to be remiss in enjoyning piety . The lawes of man should be a guard to the Law of God . They who reign by God , should reign for him . Neh. 13.19 . How unreasonable is it that people should be lawless only in Religion ! Shall it not be indifferent whether men will pay a tax ? And shall it be indifferent whether they will ever hear a Sermon ? It was a commendable decree of Artaxerxes , though aheathen , and that for which the faithfull servant of God blessed God , That whosoever would not do the law of God , judgment should be executed upon him , to death , to banishment , Ezra . 7.26.27 . to confiscation of goods , or imprisonment : and of Darius , Dan. 6.26 . who decreed that in every dominion of his Kingdom men tremble and fear before the God of Daniel .

2. By repressing the perveters of the faith . Restraining hereticks and Seducers , removing the impediments of Religion whether persons or things . Nebuchadnezzar , a heathen , made a decree that none should speak any thing amiss against God . 1 Kin. 15.12.13 . 2 Kin. 18.5 . 2 Kin. 23.8 . 2 Chro. 17.6 . 2 Chro. 31.1 . Asa took away the Sodomits , Idols , and removed Maachah an idolatresse from being queen . Hezekiah removed the high places , and brake the images , and cut down the groves . So Josiah defiled the high places , and brake them down . Thus likewise Jehoshaphat took away the high places and groves out of Judah . Thus also Manasseh took away the strange gods , and the idol out of the house of the Lord , and all the idols that he had built , &c. To these may be added zealous Nehemiah , in repressing Sabboth-breakers . Neh. 13.21 . And the Apostle saith , Rulers are a terrour to wicked works , Rom. 13.3 .

3. By providing and maintaining a faithfull Ministry to dispense the doctrine of faith . Thus did Jehoshaphat , and Hezekiah . 2 Chro. 17.8.9 . 2 Chro. 31.4 . That Magistrate cannot contend for the faith which contends against the Ministers thereof . Satan knowes no mean between the pampering and famishing of the Ministry : double labour must not be requited with scarce a single maintenance . Ministers should not labour for , and yet not without a comfortable recompence . They ought not to be left to the courtesie of those , who though they account enough for themselves but a little , yet they account a little for the Ministry too much . It 's not enough for faithfull Ministers to be kept from being battered and storm'd by cruel persecuters , unless also from being starved by the common protestants .

2. Ministers must contend for the faith , principally two wayes .

1. 1 Tim. 6.3 . Tit. 2.1 . By preaching the word of faith , they must preserve the pattern of wholsome words , and speak the things which become sound doctrine . They must take heed of their own mixtures , and not adulterate the doctrine of faith to please men . The beauty of heavenly truths wants not the paint either of humane or hereticall additions . The babes of Christ must be fed with sincere milk ; and the sorenes of mens eyes must not hinder the lights of the Church from shining .

2. By confuting gainsaiers and hereticks . The Apostle commands Titus , by sound doctrine to convince gainsayers . Tit. 1.9.11 . Ministers must not only have a voice to call their sheep , but to drive away wolves ; one to establish truth , 2 Cor. 13.8 . another to oppose errour : one of his hands must work , and the other hold a weapon . Christ confuted the corrupt glosses of the Pharisees , and Paul confounded the Jewes , by proving that this is the very Christ , Act. 9.22 . and Apollos mightily convinced the Jewes , and that publikely , shewing by the Scriptures that Jesus was Christ , Act. 18.28 . A ministers brest should be a store-house of spirituall armour . He must be furnished both with skill in Scripture , in which he should be mighty , and in writings of men , even of hereticks themselves , to beat them with their own weapons . He that will be but a looker on while his fellow-brethren contend , shall never be more than a looker on while they are crowned .

3. Every Christian should contend for the faith . Every child of wisdome should justifie their parent . Saints must strive together for the faith of the Gospel . And this they must do sundry wayes .

1. By praying for the success of the faith against errour . They must pray , that God would send forth labourers into his harvest ; That utterance may be given to Ministers , Mat. 9.38 . Eph. 6.19 . that they may speak boldly as they ought to speake . That God would open unto them a door of utterance . That the word of the Lord may run and be glorified . Col. 4.3 . 2 Thes. 3.1 . That Christian who can prevail with God , shall conquer hereticks . Prayer hath got as many victories as disputation .

2. By holy example : confuting wickednes & heresie by the language of their lives . Christians must be blameless , Phil. 2.15 . harmless , the sons of God without rebuke , in the midst of a crooked and perverse nation , among whom they should shine as lights in the world . The errour of the wicked must not cleave to them . They must not walk by example , but by rule . They must live what their faithfull Minister preacheth , strive and swim against a stream of impiety , being and doing best , when the times are worst .

3. by encouraging those against whom Satan bends his greatest force and fury in this Conflict about faith . They must know those who labour among them , 1 Thes. 5.12 . esteeming them very highly in love for their works sake . When the service of Ministers grows hottest , the love of people must not grow coldest . What proportion doth money bear to faith ; what is gold but dung to religion ? How just is it that they who will not part with their money for the truth , should part with money and truth too ! and that they who will not pay the Scripture Sessment , to honour God with their substance , to buy truth , &c. should have all swept from them by oppressors ! No souldiers deserve so much to have the oyl of love drop'd into their wounds , as those who received them in contending for the faith : No scarrs are so honourable as those gotten in this conflict . Never did kissing better become an Emperor , than when Constantine kissed the hollow of holy Paphnutius's eye ; whose war having been so holy , made his scar honourable .

4. By mutuall exhortation . Christians must incite one another to the spirituall conflict , Heb. 10.24 . Mat. 3.16 . speak often one to another for the strengthing of their resolution , and the whetting of their zeal ; for the blowing up their love to God . In the primitive persecutions Christians wanted the bridle , but they now want the spur .

5. By confession of the faith when called and examined about it . It 's not enough to have faith in the heart , without confession in the tongue . If the fire of faith be in the heart , the flames of confession must be in the tongue . Rom. 10.10 . He who beleeves must speak . It 's our faith which justifieth our persons , but our confession must justifie our faith . A dumb faith is not a divine faith , 1 Pet. 3.15 , 16. Mat. 10.32 . but the faith of divels . Hypocrites will confesse Christ in times of encouragement , but not of contradiction . A Christian hath no cause to be ashamed of his name , of his Livery , his Master . He who will confesse Christ , Maledicta sit humilitas quae huc se demiserit . Luth. when most deny him , shall be confessed by Christ , when he shall deny most . This is the only holy kind of boldnesse ; and cursed is that modesty , which makes us asham'd of our Master .

6. By suffering for the faith . A Christian is never so like a souldier , or himself , as when he confesseth the faith he hath , and suffereth for the faith he confesseth . He that saves his life , and forsaketh the faith , never lived comfortably ; but thousands that have lost their lives , and kept the faith , have died joyfully . Would Saints but betray the faith , all Satans contests with them would be at an end , but then Gods would begin ; Rev. 2.13 . and though God be the sweetest friend , yet is he the sorest enemy . How kindly doth God take it when we hold fast his name , Nemo miles ad militiam cum deliciis venit ; de umbra ad solem , & sole ad coelum , de tunica ad loricam , de silentio ad clamorem , de quiete ad tumultum , bonum agonem subituri estis , in quo agonothetes Deus vivus est , xystarches Spiritus sanctus , Corona aeternitatis bravium . Tert. lib. ad Martyres . and not deny his faith in the dayes wherein Antipas is slain ! How honourable is it to follow our Captain through mud and bloud ! How unsutable is delicatenesse to sanctity and souldiery ! Every Christian must change his warm coat into a Coat of mail ; he must not expect rest , but tumultuous clamours ; not to sleep in the shadow , but sweat in the scorching Sun ; and to have all the Militia of hell to fight against him . But here 's his comfort , he fights a good fight , wherein God is the Judge , the holy Ghost the principall ruler , and the eternall Crown of glory is the reward of his fighting .

5. Lastly , This earnest contention imports the putting forth our strength , or contending after such a manner as is conducible to a victory and prevalency over the enemy with whom we contend ; not any putting forth of strength will serve the turn , but the doing it to the purpose , eminently , with all our ability of power and skill . 1 Cor. 16.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

1. We must contend resolutely & valiantly . Danger must be despised , Fortitudo in ferendo & feriendo . Hoc gero titulum ; Cedo nulli . Luth. Per charitatem flexibiliores arundine , per sidem simus duriores adamante . Luth. 2 Tim. 3.10 . Acts 11.23 . difficulties adventured on , terrours contemned , fears suppressed , cowardise vanquished , Christian generosity , and a holy manhood must be put on . There must be a manhood in bearing stroaks , in assayling strikers ; the former is as the back , the latter the edge of Christian valour . Blessed Paul , who fought a good fight , tels Timothy , that he knew his purpose , faith , long-suffering : and Barnabas exhorted the Christians , that with full purpose of heart they should cleave to the Lord .

2. We must contend vigorously , fervently , vehemently , with all our might . A lazy , slender , slight contention , will not serve the turn . Luke-warmnesse neither pleaseth our Captain , nor prevails over our adversary . Zeal is the beauty of Christian undertakings ; slightnesse and lukewarmnesse are unsutable to the Captain that leads , who sweat in his conflict , the enemy that assailes us , the cause for which we contend , the crown that rewards us . Holy fervour is never so seemly as in contending for a holy faith . It 's storyed of Scanderberg , that in fighting against the Turks , he was so earnest that the bloud would often start out of his lips . Indifferency better becomes our worldly contentions between man and man , than spirituall contentions between men and divels .

3. We must contend for the faith unanimously , and with one consent . How easily will errour prevaile , when Faith's Champions are divided among themselves ! How shall they adventure their lives one for another in war , Phil. 1.27 . who will not do so much as love one another in peace ! Excellent is the counsell of the Apostle , Stand fast in one spirit , with one mind , striving together for the faith of the Gospel .

4. We must contend for the faith against errour universally , impartially , for every doctrine of faith , and against every opposite errour . We must contend for discountenanced , disowned , persecuted faith , and take it into our doors , when the most would have it laid in the streets ; and give it entertainment , when 't is death to harbour it . Nor ought we to to spare preferred , Quò major est Princeps , eò minus ferantur ejus vitia . Nomina potestatum metuenda , sed vitia contemnenda , Luth. favoured errour . The snake of errour must be struck at , though in the field of a King .

5. We must contend for the faith constantly . We must never give over our conflict as long as one enemy is left . We must continue in the things we have learned , and hold fast the name of Chris . It 's not contention , but constancy therein which crowns . We must be faithfull to the death , if we expect a crown of life . 2 Tim. 3.14 . Rev. 2.13 . It 's easier once to persevere than often to begin . No Christian is too old to go out to fight in this spirituall warfare . As soon as we cease to fight , we begin to flye . Christianity knows no cessation of Combating . We must take heed of losing the things which we have wrought and fought for . 2 John 8. It 's as great a vertue to hold what we have , as to get what is worth the holding . If the faith be bad , why did we begin ; if good , why did we give over our contention for it ?

6. We must contend prudently and with judgment . Christian prudence is not inconsistent with Christian fervency . Sundry wayes must a Christian shew his prudence in this contention . 1. He must oppose those enemies most that most oppose the faith . The greatest errours with greatest zeal , and place most forces where there 's most danger ; not being ( as some ) fervent against disciplinary , and superficiall against doctrinall errours . The former do but scratch the face ; the latter stab the heart of truth . 2. He must contend for the faith soberly , not passionately . God wants not the beesom of passion to sweep down the cobwebs of errour . Soft words and strong arguments are good companions . We may at the same time spare the person , and yet be merciless to his errour . 3. We must contend for the faith orderly , not extravagantly . The Minister must not contend like the Magistrate by politick government , nor the people like the Minister by publick preaching . Every souldier in this war must keep his rank . Never did more contend against the faith , than in the times wherein all are suffered to contend how they will for the faith . 4. We must contend for the faith preparedly , not weakly : Faith deserves not obloquy , but victory . A weak judgment often hurts the faith as much as strong passion . An able mind is more needfull in spirituall , than an able body is for worldly warrs . What pity is it that a good cause should have a feeble champion !

1. Observ. 1. The goodnesse of any cause and course exempts it not from opposition . What more precious then Faith , and what more opposed ? Odium genius Evangelii , Luth. John 17.14 . Superbus sio , quod video nomen pessimum mihi crescere ; gaudeo rebellis dici . Luth. Gratias ago Deo , quòd dignus sum quem mundus oderit . Hier. Hatred is ever the companion of Truth . As that which Satan opposeth must needs be good ; so that which is good , must needs be by him opposed . A good man once said , He much suspected his own faithfulness in delivering that Sermon , for which he got not some hatred from wicked men . Hatred ( as one saith ) is the Genius of the Gospel . I have given them ( saith Christ ) thy word , and the world hath hated them . Wicked mens rage should rather make us thankfull , than discouraged . I am proud , ( saith Luther ) because I hear I have an ill name among bad men . I blesse God ( said Jerom ) that I am worthy of the worlds hatred .

2. Observ. 2. The best things require most contention for them . Not trifles , Nostra impatientia non est pro reculis , honoribus &c. sed pro contemptu verbi , & pertinacia impietatis , ubi anathema est esse patientem . Luth. fancies or fables , but doctrines of faith deserve our earnest contention . How poorly are most mens contentions imployed ! How happy were we , could we but as earnestly contend for Christ , his cause , faith , and our own salvation , as wicked men do for riches , honours , interest , nay for hell , by striving to out-sin one another ! How unsutable is it , that a greater fire should be made for the roasting of an egg , than for an ox ; that men should be more contentious for bubbles , than blessednesse !

3. Observ. 3. Satan will fight , though he cannot prevail . Though he conquer not , he will yet contend . Though he be unable to overcome , yet he will oppose the faith . Such is the hight of his malice , that rage he will , be it insuccesfully . If he cannot disappoint the saints of their end , he yet pleaseth himself in disturbing them in their way . Satans rage should not dismay us . His furious onsets do not prove his endeavours succesfull , rather his great wrath speaks his time short . And if he fight , who knowes he shall be foyl'd , how earnestly should they contend , who know they shall both conquer and be crowned !

4. Satan labours most to spoyl us of the best things , Observ . 4. those whereby God is most glorified , and we most benefited . If he may have our faith , heavenly things from us , he cares not to leave earthly blessings behind him . Eph. 6.12 . Chrysost. Musculus , Perkins . vid. Heb. 8.5 . Hence it is , that the Apostle saith , We wrestle against spirituall wickedness ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in heavenlies ; i. e. as I humbly conceive ) for heavenly things : whereby is noted the cause of Satans contention , which is , to bereave us of blessings of an heavenly nature . In the tempting of Eve , he aimed at the bereaving of our first parents of their happiness , and Gods image . It was Peter's faith he sought to winnow : He blinds mens eyes , that the light of the glorious Gospel of Christ should not shine unto them . 2 Cor. 4.4 . In the troubles of Job , Satan aimed at a greater matter than the bereaving Job of his temporall estate ; namely , Job . 1.11 . the denying of God , and the blaspheming him to his face . The excellency of the thing for which we contend , should strengthen and quicken our resolutions in contending . It should be a greater motive to our valour when Christ our Captain tels us , we fight to preserve the faith , than if he had told us , we fight for our lands , children , wives , lives : For what are these to grace , to glory , to our souls , to our God , all which we lose in losing the faith ! What Satan in malice doth most assault , we in wisdom must most defend .

5. Of our selves we are too weak for spirituall conflicts . Observ. 5. All our strength is from another . He who is barely by profession , not really united to Christ , will soon give in , and turn his back in a day of battell ; he will be a souldier for shew , Mat. 7.27 . not for service . He who is not built on the rock , cannot oppose the floods . Painted profession will not endure the washing . Things which are not strongly joyned , but loosly put together , will part when thrown into the water ; so will Christ and the hypocrite in sufferings .

6. Observ. 6. Moderation is not alway commendable . Moderation in bearing the chastisements of God , Praedicare verbum Dei , est derivare in se furorem totius inferni . Satius est conturbari & collidi coelum & terram , quam Christum non praedicari . Maledict a sit charitas quae servatur cum jactura fidei . in enjoying worldly comforts , in enduring private injuries , are all most Christian and commendable . But moderation which hinders a reall , and an earnest contending for faith , is no better than lothsome lukewarmnesse . I fear ther 's much time-serving , neutrality , sinfull halting , and indifferency gilded over with the name of moderation ; accursed is that moderation , whereby men will lose the faith to keep their estates , and crack their consciences to save their skins . The policy of these I never did admire , and their happinesse ( I trust ) I shall never envy . How soon learned is the wisdome of shunning troubles , of self-preservation , and tame silence , when religion is endanger'd ! How easie is it to swim with the stream , to hold with the strongest ; and how easily , but alas , how falsly , is this called moderation !

7. Observ. 7. The War of Christianity , is laborious and dangerous . It will soon try our valour ; and not only the truth , but the strength of our graces . Religion is like cold weather , good for those who are sound , bad for rotten hypocrites . They who go on to this sea for recreation , will soon come back in a storm . The more dangerous our conflict is , the greater is that strength by which we are supported , and the firmer should be our dependence upon it . If Satan cease from fighting with us , it 's a signe he hath conquered us . It 's our wisdome when we have passed over light skirmishes , to prepare for greater . They who had endured a great fight of affliction , Hob. 10.32.36 . had still need of patience . Though we must never despair of conquest , yet also never presume of quietnesse , nor expect to be delicate members under a thorny head .

8. A Christian should be best , when the times are worst , Observ . 8. and get good by others sins . When others contend most against , we should most contend for the faith . Of the opposition of the truth by others , we should make a spirituall advantage . As God suffers nothing whereby he gets not glory , so a Christian should observe nothing , whereby he gets not some good . As the faint and luke-warm assistance of friends , so the fierce and furious opposition of enemies should make his contention for the truth the more holily vehement . It was not only the expression of a gracious heart , but of such an one in a very gracious temper , Psal. 119.127 That because the wicked had made void Gods Law , therefore did he love his Commandements above gold .

9. Observ. 9. It 's the duty and wisdome of Christians to observe directions for their spirituall conflict . Who contends with a potent Adversary , without considering how to encounter him ! To this end , 1. Let us get a love to the Cause and Captain , for which and whom we fight ; not fighting for fear of his wrath , or love of his wages , but affection to his interest . A souldier of fortune will turn to that side where he shall be best paid , but one to whom love is wages , will keep to one side . The Christian who seems now to fight for , but yet loves not the truth , will soon either leave it , or fight against it . 2. Let us not entangle our affections in worldly enjoyments . Bid earthly comforts farwell , when you go your spirituall expedition . It 's pity to lose a victory for regarding the bag and baggage ; yet the love of the world hath made many a Christian lose both his courage , and his crown . 3. Let us not go forth in our own strength against our enemies . A proud Christian will soon turn a coward . A limb , though swollen and big to sight , is but weak and lame for service . If God breath not a spirit of valour into us , we shall faint . Spirituall souldiers must fight upon their knees . 'T is from God we fight , of our selves we can do nothing but flie . 4. Let faith consider Encouragements . Our Cause is righteous and honourable , our Captain wise , valourous , bountifull , our supplies great and near ; our friends in all places , if fighting , prevailing , and if not fighting , praying for us ; our victory certain and sudden , our reward massy and eternall .

VER. 4. For there are certain men crept in unawares , who were before of old ordained to this condemnation , ungodly men , turning the grace of God into lasciviousness , and denying the only Lord God , and our Lord Jesus Christ .

HEre our Apostle enters upon the third main part considerable in the Exhortation , viz. the propounding sundry Arguments or reasons to inforce the embracing of the forementioned Exhortation of Contending for the faith against Seducers .

The Arguments or reasons used by him are reducible to these two Heads .

1. The first is the dangerousness of the company of these Seducers to the Christians to whom he wrote . This is set down in this 4th verse .

2. The second is the downfall and overthrow of these Seducers ; amplified and proved from the 4th verse to the 17th verse .

1. The dangerousness of the company of these Seducers to the Christians , expressed in this 4th verse .

In this the Apostle describes 1. The entrance of these Seducers into the company of the Christians . 2. The impiety of these Seducers who had thus gotten entrance . 1. He describeth their entrance into the society of the faithful , and that four wayes . 1. From their nature ; they were men . 2. From their indefinite number ; certain men . 3. From their subtilty and slyness in getting in ; they crept in unawares . 4. By cleering and vindicating their entrance from the exceptions or objections , which the Christians might have raised against Gods suffering them to enter among them ; he saith , They were before ordained to this condemnation : he thereby teaching , that God was neither regardless and unmindfull of the Church , nor indulgent to the false teachers , or their false teachings . 2. In setting down the impiety of these Seducers , 1. He expresseth it more generally , saying , They were ungodly . 2. More particularly he shews wherein that ungodlinesse appeared : 1. In their abusing the grace of God , Turning the grace , &c. 2. In their opposing the God of grace , Denying the onely Lord , &c.

1 The Apostle describes the entrance of the seducers among the Christians . Explicat . And

1. He describes it from the nature of the parties entring . They are men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The Apostle seems for two reasons to note the nature of these seducers , calling them men . Riv. in loc. Me. lius sentiunt qui per hominis funes intelligunt omnem humanam & amabilem tractationem , qualis solet esse hominum erga homines . Homines hominum causâ generati sunt , ut ipsi inter se alii aliis prodesse possint . Cic. l. 5. Offic.

1. To aggravate the sin of the seducers . One man should be helpfull , not hurtfull to another . Man is a word used to denote goodness . I drew them with the cords of a man , saith God , Hos. 11.4 . to express his gentleness toward the people . And in our ordinary expression , humanity is used for kind and helpfull carriage . Cruelty to the body is more beseeming beasts , but cruelty to the soul is fitter to be used by Divels than by men . The nearer any one is to us , the more heinous is the hurt which he offers us , or we him . Natura nos cognatos edidit , Senec. Nature hath made us near of kin . To be cruel and hurtfull to others , is to put off the man , as well as the Christian .

2. To amplifie the danger of these Christians . Men like our selves , may most probably prevail over us by their seducements . Non lupi silvestres , sed urbani , specie humanâ lupinam vitiositatem tegunt . Were they Divels or beasts they might affright , but being men they allure . As it 's the wisdome of God to send us holy men to instruct us , and win us to himself ; so it s the subtilty of Satan to send wicked men to seduce and draw us from God . None hurt so unexpectedly and unavoydably as those who are near and sutable to our nature . Seducers are Satans dequoyes to fetch men in to him by multiiudes .

1. Observ . 1. Sin hath made even man a hurtfull creature . Not onely man hurtfull to beasts , and beasts to man ; but man to man . Even man , who should be in stead of God , a keeper , a defender , is by sin made a wolf , a destroyer of man . Man , till sinfull , was never harmfull . Before he sin'd he ( naked ) neither fear'd nor offer'd wrong . His sinless state will ever be known by the name of a state of innocency , or hurtlesness : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sine cornibus , non feriens cornibus . Phil. 2.15 . and when the lost image of God is again restored , he is made a Lamb , a Dove , a harmless , ( or as the word in the Originall signifies ) a hornless creature . But how much more than brutishly cruel hath sin made man become ! witness not only the vast multitude of men destroyed in all ages by men , and the incredibly exquisite tortures , as wrackings , sawings , burnings , &c. against man , invented by man , as if sin had set up an hellish inquisition in mans nature ; but even the murders committed by Seducers and Hereticks upon the souls of men ; it being now as much against corrupt nature to go towards hell alone , as to walk in the wayes of heaven at all . Oh that we could contemplate the odiousnesse of sin in this glass of it's harmfulness !

2. Observ. 2. We should not content our selves in being meer men . He who is , and continues no more but a man , had better never to have been so much as a man . A man altogether without grace ( though otherwise never so exquisitely accomplished ) is but a tame divell , and often most hurtfull . How restlesse should we be till the divine nature be bestowed upon us ! 2 Per. 14. The naturall man , or the man who hath no more than a rationall soul , naturall abilities and perfections , as he cannot receive , so he can and will oppose the things of the Spirit of God . Satan can as easily enter , as assault a man meerly naturall . And many who have had religious education , and made hopefull beginnings , yet having never been by a saving change of heart , more then men , have soon shewn themselves as bad almost as divels . Nature elevated to the highest pitch by its most exquisite improvements , is still but nature ; it may thereby be coloured over ; but grace can only change it .

3. Observ. 3. We should beware of those who are but meer naturall men , and have nothing more , or more excellent then humane nature . It 's the Command of Christ to beware of men . Mat. 10.17 . Beware of them , 1. lest they betray your liberties , lives , or externall welfare . Naturae bonitas nisi pietate confirmetur , facilè illabescit . Cartw. Harm . Christ committed not himselfe to man , because he knew what was in man ; and let not us commit our selves to them , because we know not what is in them . Nature is a slippery thing , and unlesse back'd by grace , will prove but unsteady . How oft have I seen , found , I had almost said , that the love of acquaintance meerly naturall , ends ( upon change of times ) either in persecution , or at the best , in cruell compassion , in perswading to self-preservation by wracking conscience , and offending God! 2. Especially , let us beware lest they betray our souls , by seducing them from God , and truth . Follow no man further than he follows God . Look upon every man as a rule ruled , not as a rule ruling . Captivate thy understanding to none , but God . Take equall heed of receiving the word of God as the word of man , and of receiving the word of man as the word of God . The errour of the Master is the tentation of the scholer . Love no man so much as to follow that of his which is not lovely ; in that sense call no man Master . We must never beleeve errour when he speaks it , nor truth because he speaks it .

4. Satan is wont to make use of such instruments as Observ . 4. may most probably do his work . He loves to put upon himself the most taking and insinuating shape , when he comes to tempt us . He imployed the most subtill creature to convey his tentations to our first parents . Ordinarily he makes use of men , and most commonly of the fittest , either for parts , or seeming piety , to work upon men . He also hath his Apostles and Ministers to pervert the world , 2 Cor. 11.13.15 transforming themselves into the Apostles of Christ , and the Ministers of righteousnesse . But how unworthy is it for men to suffer Satan to use their parts and wits against their Maker ! Quaenam foeditas carmen occinere quo Satanas oblectetur ! And never should we more suspect Satans poyson , then when he offers us to drink in a golden cup. Never more fear his seducements , then when he useth men , and men whose plausibilities are most taking .

2. The Apostle describes the entrance of these Seducers , by the indefinite and uncertain expressing of their number , that had entred among them . He neither names who they were , nor determines thereby how many they were , but only saith , they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , certain men .

'T is here demanded , Why the Apostle mentions not their names ; or who they were ?

1. Explicat . It was possible ( though not likely ) their names might be altogether unknown to him .

2. It is by sundry conceived , that the Apostle did know them by name . Thus Oecumenius , Aretius , and others ; the former whereof tels us himselfe some of their names , Homines nullius nominis . as Nicholas , Valentinus , Simon , and Marcion . But it 's conceived that the Apostle did forbear to name them , though he knew them .

1. To shew how much he disdained them ; as if he apprehended them to be such vile persons as were not fit and worthy to be named among Christians , or by him distinctly , but confusedly to be bound up in this bundle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , certain men . And this some ( who conjecture that the discourse of Christ concerning the rich glutton , is an history ) conceive to be the reason why our Saviour gives us the poor mans name Lazarus , not so much as vouchsafing to name the rich epicure , calling him only a certain rich man , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luk. 16.19 . as if it were unfit his name should be left to posterity . And this conjecture concerning these Seducers in the text seems to be strengthned , not only by the consideration of their detestable practices and opinions , which deserved that their founders should be buryed in forgetfulness ; but also by the Apostles expressing their base and contemptible manner of entrance in the very next word , by creeping in unawares , as if he had set himself to slight them .

2. It 's thought the Apostle forbears to express the names , and thereby to determine the numbers of these Seducers , to make these Christians more wary and vigilant in their carriage and conversing , they living among Seducers , and yet not knowing who they were . That there were sundry , many of them , he intimates ; who , or how many , he conceals , that so they might be the more circumspect in taking heed of all who might any way seduce them . And thus the Apostle exhorts the Christians 1 John 4.1 . to try the spirits , because there are many false prophets gone out into the world . If a man be to converse among persons infected by the plague , when he is uncertain which of them , or how many have that disease , he will be the more wary of every one . Our not knowing of all those who are erroneous , should make us try what we hear even from those who are soundest .

1. How much are hereticks and Seducers deceived , Observ . 1. who expect to grow famous , and honoured by being patrons of ungodly and erroneous opinions ! Heresie never was a foundation of honour to the contriver , though the hopes of gaining of honor be a furtherance to become heresiarchs . While the pure lights of the Church have burnt sweetly , and shined bright even to after ages , there is nothing remaining of old Hereticks , notwithstanding all their new and pretended light , but stink , and smoke , and snuff . Howsoever they may be for a time respected in the world , yet as even at first the Scripture proclaimes their infamy , and discovers their impostures to some , so shall posterity by the advantages of time , and Scripture-study , reckon their sometimes adored names among the notes of greatest disgrace . So that even those , who through the love of errour , imbrace their opinions , shall through the love of honour be ashamed of their names . Seducers love to call their books and companies by their own name , but their names are not up in Gods Book .

2. False teachers are wont to be many and numerous in the Church of God . Observ. 2. In Saint John's time many ( though as here , 1 John 4.1 . 2 John 2 7. Tit. 1.10 . he names not how many ) false Prophets were gone out into the world . And he saith also , Many deceivers are entred into the world . And Paul tels Titus , that there were many deceivers . The Prophets of Jezebel were four hundred . Satans Emissaries are sent out by troops , what they want of weight , they make up in number . The goodnesse of any cause cannot be judged by the number of its patrons . There may be an hundred false prophets to one ; and if there were an hundred true ones to one false , that false one may possibly have an hundred friends , for one that truly loves the hundred who are true . Should religion be carried only by vote , heresie would oft prevail . Argumentum pessimum turba . The most are usually the worst . Numbers are but a slight argument to a heart that resolves to follow Scripture . It 's better to go to heaven with , and after a few , than to hell with , and after the throng . Multitudes neither warrant in the way , nor comfort in the end .

3. Observ . 3. Mat. 7.15 . 2 Pet. 2.1 , 2. Ephes. 4. Christian vigilancy is most needfull in dayes of herefie . Beware of false prophets , saith Christ . Beware , ( saith Peter ) left ye be led away with the errour of the wicked . The cunning craftinesse of false prophets in deceiving , our readinesse to be deceived , and our hurt in being so , call aloud for the duty of circumspection . Seducers are crafty , errour is catching ; and it being imbraced , hurt to the soul is certain . How sad is it to see so many wary men in trading for the world , and so many childish and simple in negotiating for heaven ! Most men invert the Apostles advice ; for in malice they are men , in knowledge children . Should all be reckon'd children ( as indeed they may ) who know not their right hand from their left in religion , where should we find an man . The wisdome of the prudent is to understand his way . Prov. 14.8 . old Scripture preservatives should much be used in times of hereticall infection ; in ways wherein there are many turnings , it 's safe often to enquire . The Word is the way , the Spirit is the guide ; humility , prayer , vigilancy , excellent helps to walk in the one , and to follow the other .

Thirdly , The Apostle describes the entrance of these Seducers into the company of these Christians , from the subtilty and slynesse of their entrance , and that thus , They crept in unawares , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Explicat .

Two things offer themselves in the Explication .

The first , The sense and force of the word .

Secondly , The agreement of it to these Seducers in their entrance among these Christians . Exod. 15.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Deut. 23.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isai. 60.20 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , urinator , Herodot . Luke 4.40 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mat. 8.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

1. First , the meaning of the word : The word comprehends two things . 1. It implies a fact brought about & accomplished , which is an obtaining of a through entrance , and getting into some place or company , noted in the preposition , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in , or into . 2. It mainly intends the manner of accomplishing it , or the course taken and used to effect , and bring that entrance about , which is by slynesse , and subtilty , close and cunning carriage , and entrance unawares ; the single and simple verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifieth , subeo , mergo , ingredior , to dive , sink , to go in , to go under ; and it 's used concerning the setting of the Sun , as Mark 1.32 . and Luke 4.40 . &c. because it seems then to sink , or dive into the sea . And the Apostle speaks of some , 2 Tim. 3.6 . who crept into houses , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vulg. qui penetrant , i. e. qui penitus intrant . Scire volunt secreta domus , atque inde timeri . Subrepserunt , Bez. subintroierunt , Vulg. Furtive se insinuare . Latenter & furtive ingredi . Obiter subrepere . Obliquè se ingerere , & tanquam aliud agentes ingredi . ( adding only the preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in , to this verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) which Beza translates qui irrepunt , others , qui immergunt , who subtilly , silently slip in , and dive ( as it were ) to the bottom , to search and understand the affaires of houses , ( as Jesuites use to do in States and Kingdoms . ) But the principall Emphasis lieth in the preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which added to the former verb , signifieth a more secret and subtle , close and deceitfull manner of Seducers entrance , than the simple word will bear ; and it imports their entrance in a by-way , at a back-door , theevishly , by little and little , clancularly , unawares , creepingly , a winding in by stealth , obliquely ; beside the way of any reall worth , and fit qualifications of integrity and piety to further the spirituall welfare of the Church ; and beside the intentions of the faithfull , who not knowing what manner of men these Seducers were , but conceiving them , by reason of their painted and specious appearances of godlinesse , to be worthy of admission , gave them entrance before they were aware . And this is the force of the preposition , 2 Pet. 2.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they shall privily bring in heresies ; that is , subtilly , deceitfully , and so as the Church should not be aware of them , they bringing in their errours under the notion and appearance of truth . The same force hath the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gal. 2.4 . in two words in that one verse , where the Apostle speaks of false brethren , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unawares brought in , who 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , came in privily , Irreptitios subintroductos , obiter ingressos subintroductitios . &c. They crept into the company of the faithfull by fraud , and such cunning artifices , specious and plausible pretences , that the faithfull never went about to keep them out ; for though in both these places of Jude , and Galatians , their coming in , might not be unawares , so , as that the faithfull knew not at all of their coming in ; yet it was unawares , so as that they knew not what manner of persons , how unworthy and hereticall , &c. they were , when they did come in among them .

2. The second thing to be explained , is the agreement of the word thus opened , to the Seducers in their entrance among these Christians .

1. It agrees to them , in regard they had already gotten in , they were fully entred by their artifices , they had obtained footing in the Church . And the Apostle urgeth these Christians by this motive , of the nearnesse of these seducers to them , and their presence among them , that they should be the more strenuous in contending against them . God had suffered them to obtain entrance , that those Christians , who were approved might be made manifest . The sincerity of the faithfull was discovered by the apostacy of hypocrites . When a City is altogether in peace , all the Inhabitants are accounted faithfull and loyall ; but when seditions and commotions arise , they who are faithfull to the Prince , are then discovered from the rest . And when heresies and persecutions for the truth arise , the sincerity of the faithfull is manifested by the defection of those , who in times of peace seem'd ( haply ) as good as the best . Thou shalt not ( saith God to his people ) hearken to the words of that prophet , or dreamer of dreams , for the Lord your God proveth you , to know whether you love the Lord your God , &c. And by the entrance of these seducers , the faithfull were more excited to search after , and to defend the truth . Both the sincerity of believers , and the truths to be believed , were made more evident . Nothing is so certain , as that which out of doubtfulnesse is made certain . The Sun of truth breaks most clearly out of a cloud of errours . * * Pet. Molin . in Epist. dedic . ad Enodation . Languesceret fides no irritata , & ex judiciorum conflictu , quasi ex collisione silicum , emicant veritatis scintillae , quae tandem victrix perrumpit obstantia . Debemus Pelagio & coelestio , Aureolos tractatus Augustini , de praedestinatione , de natura & gratia , & perseverantia . Pravum haereticorum acumen viri sancti acuebat industriam . Aug. de ver. rel. c. 8. Haeretici plurimum prosunt , non verum docendo quod nesciunt , sed ad verum quaerendum carnales , & ad verum aperiendum spirituales catholicos excitando . The clashing of the faithfull and erroneous ( like the striking of flint and steel ) sends forth the brightly shining sparks of truth . Yea further , God by the entrance of these hereticks , made both them , and their hypocriticall followers manifest to the world , that so they might at once both patefacere , and pudefacere , ( as Pareus speaks on 1 Cor. 11.19 . ) discover and disgrace themselves before all men , who hereby might know and shun them . By the entrance also of these seducers , the faithfull saw that this world was not a place of locall separation from all wicked ones , and were incited to long for that place , where good and bad shall be perfectly parted .

2. The word here used of creeping in unawares , agrees to these seducers , in regard of the manner of their entrance , which was close , subtle , hypocriticall and unawares ; without any fitness in themselves to enter , or any intention in the faithful to admit them ; they only using many slie and sinfull artifices , to bring both their persons and pinions into reputation among the faithfull , by reason of which , both were suffered unawares to enter ; although indeed both deserved to be kept out before , and thrown out after their entrance .

This practise ( in the generall ) of insinuating , creeping , and winding unawares into the society and estimations of the faithfull , hath been used both by these , and all other seducers ; and therefore 2 Cor. 11.13 . Paul cals these false Apostles deceitfull workers ; Satan using them for his instruments to beguile , as sometime he did the Serpent , which beguiled Eve . Likewise , Rom. 16.18 . Paul saith , that they deceive the hearts of the simple . And Acts 20.30 . that they draw many disciples after them . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . By these Gal. 3.1 . the Galatians were bewitched . These would have beguiled the Colossians , Col. 2.18 . They have their slight and cunning craftinesse , whereby they lie in wait to deceive , Ephes. 4.14 . They creep into houses , and lead captive silly women , 2 Tim. 3.6 . They are seducers , and deceiving , ver. 13. False teachers , privily bringing in damnable heresies , 2 Pet. 2.1 . And they make merchandise of people , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ver. 3. And they allure , ( ver. 18. ) those who were clean , &c.

But more particularly , the by-wayes in which they go , the subtle artifices and insinuations by whith they creep into the company , and good opinions of the Church , and deceitfully enter unawares , are such as these ,

1. They conceal their opinions , Vid. Aug. contr. Pelag. l. 1. Pelagius dixit , liberum sic confitemur arbitrium , ut dicamus nos semper indigere Dei auxilio ; ita homi nis laudamus naturam , ut Dei semper gratiam addamus auxilium . Anathema qui docet gratiam Dei per singulos actus nostros , non esse necessariam . Diligenter est interrogandus Pelagius quam dicat gratiam quâ fateatur homines adjuvari , &c. Mihi paenè persuaserat hanc illam gratiam , de qua quaestio est confiteri , Aug. de gra . Christ . c. 37. In fraudem nomen Christi circumferunt . Hos. 7.8 . especially at their first entrance . Either they totally forbear the delivering of errours , or else they deliver them so darkly , cloudily and ambiguously , as that they may finde subterfuges , and places for retreating , whensoever they are charged with them . They love to know , but are wary in being known ; like Moles , they labour to spoil the ground , by keeping under ground . It 's often harder to finde them , than to overcome them . Their words and phrases have divers senses ; the same sentence shall speak both truth and falshood , so that their disciples shall understand them one way , and the ingenuous hearer shall hope that they meant another ; by reason of which deceit , they resemble some light-fingerd-dealers , who can steal even from those who look upon them . Augustine was sometime almost well perswaded concerning Pelagius ; so seemingly orthodoxe were his expressions about grace .

2. They utter some reall and wholsome truths . Their custome is to mix something true with much that is false , that thereby they may put off one with another . The false Apostles taught Christ , joyning some other thing with him in the cause of salvation ; and so the Papists at this day . Their doctrines like that cake which Hosea saith was not turned , are neither raw nor baked , i. e. neither altogether true , nor altogether false ; or like a picture which seems beautifull on the one side , and deformed on the other ; or like the commodities of some deceitfull chapmen , the top , the uppermost of the bag is good and vendible , but the wares which are under are corrupt and unsound ; or as that image , the head is of gold , but the feet of iron and clay . Errour would never be honour'd before the people , unlesse it were seen in the company of truth . As a man who is often taken in a lie , is not believed when he speaks the truth ; so he who is often observ'd to speak truth , is not mistrusted , though he somtimes utters what is false .

3. They preach doctrines pleasing to corrupt nature ; 2 Pet. 2.18 . such as are most delightfull to flesh and bloud . They know that naturally people cannot endure sound doctrine , Isai. 30.10 . 2 Tim. 4.3 . 2 Cor. 2.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 desire not to have right things prophesied to them , but smooth things , and deceits ; and therefore they corrupt , and deal deceitfully with the word , like deceitfull Vintners , who for gain , mix water with their wine ; meer truth they know would be bitter truth , veritas mera veritas amara . and therefore they are more desirous to be sweet and unsound , than harsh and wholsome ; suting their doctrines ( as some fable of the taste of the Manna in the wildernesse ) to the pleasure of every pallate . Hence it was that the false Apostles preach'd up circumcision , and other abrogated observations , because they knew such doctrines only would be savoury to Jewish pallates . And hence it was that these seducers preached doctrines of liberty , and licentiousnesse , 2 Pet. 2.19 . Jude 4. and such as turned the grace of God into lasciviousnesse , making the narrow way to heaven seem broader then God ever intended it ; holding before peoples eyes the spectacles of carnall liberty , wherby , in their passage over the narrow bridge of Christianity , they adventuring upon a supposed bredth , tumble down into the waters of perdition .

4. They deliver such doctrines as savour of novelty . The subjects of which they treat , must be represented as rare , and unusuall : to accomplish which , either they put upon them a new dresse , a new shape , and fashion of words and expressions : or they deliver either that which is false , and against Scripture , ( they chusing rather to be erroneous , than not to be rare , and often venting for new truths , old errours new drest ; ) or that which is nice , and very uncertainly grounded upon Scripture , they preferring a doubtfull before a common way ; well knowing that usuall truths will not sute with itching eares . If the doctrines which they deliver be old , and ordinary truths , they often ( as men use to do by old stuffes ) water them over with new expressions , strange and new-minted phrases , not savouring of Scripture-simplicity , or agreeable to the pattern of wholsome words .

5. They labour to work the godly and orthodox Ministers out of the affections of their hearers . They erect a building of honour for themselves upon the ruins of the reputation of such who deserve to stand when they are ruin'd . Well they know , 2 Cor. 10.10 . as long as the messenger is loved , the message is not like to be loathed . They had much rather stand in the peoples light , than that a godly Minister should stand in theirs . Omnis apostata est osor sui Ordinis . The greatest enemies to true have ever been false teachers . Thus it was of old ; Michaiah and Jeremiah had the one a Zedekiah , the other a Pashur , to smite them . And as the practice of smiting ( with the tongue at least ) still continues , Amos 7.10 . so doth the pretence of that practice . Hence 't is that faithfull Ministers must be represented as the disturbers and troublers of Church and State ; though the true reason why turbulent practices against the peace of both , are by false prophets condemned ( a good work ) is that they may get all the practice to themselves , while the peaceable servants of Christ are only suspected . Non accuso verba tanquam vasa pretiosa , fed vinum quod in illis propinatur ab ebriosis doctoribus . Aug. I mislike not the vessels , good words , but il wine offer'd in them by drunken teachers . Nor did any so subtilly undermine blessed Paul , as the false Apostles ; his great labour in some Epistles , being the vindication of his Apostolical reputation . If the eminency of a godly Minister for piety and parts be so evident , as that they dare not bring any downright accusation against him , then these creeping seducers will ordinarily either doubt of , or deny his calling ; or else will mention his commendations with a But of their own framing , or else so slightly and lukewarmly commend him ( as thus perhaps , a good honest man , a well meaning man , a pretty man , ) as that it shall almost amount to a discommendation .

6. They affix the highest commendations imaginable to their own opinions and persons . 1. Their opinions they represent as the wayes of God , the glorious beamings out of light , the only pathes of peace and sweetnesse , the liberty of the Gospel , and other such like good words and fair speeches , Rom. 16.18 . they use to deceive the hearts of the simple . Like Mountebanks , who despairing that any will buy their oyles and medicines , for any good they find by them , are wont themselves to commend their vertue to the ignorant throng . 2. Their own persons they represent as the most eminently qualified , for grace and learning , of any the ( meer ) sons of men . They trumpet out their own godlinesse and humility , meeknesse ; Mat. 7.15 . though Christ tels us , they are wolves in sheeps clothing . And experience proves them , with Montanus , Arius , Novatus , Pelagius , Arminius , to be but Satans Ministers , transformed as the Ministers of righteousnesse , 2 Cor. 11.14 . They pretend themselves to be the only Ministers , though herein they do but imitate their Predecessours , who said they were Apostles , but were not : Rev. 2.2 . 1 Cor. 11.13 . transforming themselves into the Apostles of Christ . Their rare and raised parts , their unparalell'd abilities , and deep in-sight into Gospel truths they proclaim to all the world , using great swelling words of vanity , in imitation of him who gave out that himself was some great one , that so he might be said to be the great power of God ; Acts 8.9 , 10. and all because they know the fond multitude is ever more ready to judge of faith by the person , than of the person by his faith .

1. The presence of wicked mon in the Church , Observ . 1. is no sufficient ground of being offended at the Church . Mixtures of good and bad men have ever been in the best societies ; nor is it to be expected , till the harvest , that tares and wheat can be parted perfectly : neither the godly , Mat. 13.30 . nor Gods ordinances are therefore to be forsaken , because the wicked are mixed . Needlesse society with the wicked , much more society with them in their wickednesse is to be avoided ; but not such as from which we have no warrant from God to separate , or wherein we joyn not in sin , but in that which is in it self holy , saving , & commanded . As God doth not , so neither must man punish the innocent ( whether himselfe or another ) for the nocent . I flie from the chaffe , lest I should be also such , ( saith Aug. ) Fugio paleam ne hoc fim ; non fugio aream , ne nihil sim . I forsake not the floor lest I should be nothing . And though God doth not account evill to be good , yet he accounts it good that there should be evill . And that good we shall find , could we ( as we ought ) be more watchfull , zealous , humble , fervent in prayer , longing for heaven by the necessitated company of wicked men .

2. Observ. 2. Satan useth sundry sorts of attempts to hurt the Church . Somtimes he creeps and croucheth , at other times he roars and rageth . He hath severall shapes , and often changeth his habit , though he never layeth aside his hatred . Non deponit odium , sed mutat ingenium . One while he openly acknowledged that Christ was the Son of God ; afterwards he stirr'd up his instruments to destroy Christ , because he made himselfe the Son of God . Luke 4.41 . John 19.7 . Satan ( like an high-way robber ) frequently changeth his apparell , that so the unwary passenger may not discern him ; he seldome appears in the same habit twice together . In some ages of the Church he is a red dragon , in other , an old Serpent ; somtimes he useth his sword , at other times his pen. He commonly proceeds from one extreme to another , from endeavouring to overthrow the Church by persecution under heathens , to the hurting it more by promotions , and seducings under Papacy . In one age , he advanceth superstition , in another , prophanenesse ; in one nothing shall be lawfull , in another , every thing . None shall preach at one time , every one at another . We cannot therfore judge , that a way is none of Satans , because it differs from that which was somtimes his , but because it agrees with that which is always Gods .

3. Satan is most hurtfull to the Church , Observ. 3. when he opposeth it by subtilty and creeping ; when he comes not as an open enemy , but an appearing friend . He is never so much a divell , Serpit putrida tabes hypocrisis per omne corpus ecclesiae , omnes sunt amici & omnes inimici , omnes necessarii & omnes adversarii , omnes domestici & nulli pacifici . Ecce in pace amaritudo mea ; amara prius in nece martyrum , amarior post in conflictu haereticorum . Bern. ser. 33. in Cant. as when he appears in white , & transforms himself into an Angel of light . He doth more hurt by creeping into , than breaking into the Church . False apostles & seducers in the Church have been more hurtful to it by fraud , than bloudy & paganish persecuters by force . Satan hath gained more victories by using the one as sun-shine to dazle the eyes , than by raising the other as winde to blow in the faces of the faithfull . For his subtilty rather coloureth vice , than openly contendeth against vertue . Under the resemblance of those graces , for which Saints are most eminent , he drawes to those neighbour-vices , which seem to have most affinity with their Christian perfections . He colours over superstition with religion , carnall policy with Christian prudence , cruelty with justice , toleration with mercy , indiscreet fervour with zeal , pertinacy with constancy . And never doth sin so much prevail against us , as when it lies in ambush behind appearances of piety . Nor is Satans subtilty lesse hurtfull in using the ablest and most refined wits to devise and defend impious novelties against the orthodox faith , as Arius , Sabellius , Pelagius , &c. of old ; and of late Servetus , Socinus , Arminius , &c. Satan fits every actor with a part agreeable to him , and carves his Mercury on the most promising pieces . Those whom God hath furnished with the best weapons of parts and arts , have commonly given his cause the deepest wounds . It 's our duty with prudence to countermine subtilty , to steer our course by the card of Scripture , to mislike no good way of God , because Satan makes it seemingly deformed ; to love no way of sin , though he makes it seemingly amiable ; to build our faith upon no eminency of man , and ever to be more forward to examine , than to admire what he saith , or is .

4. Observ . 4. Mat. 7.15 . The● best Christians may somtimes be mistaken in Seducers . The advice of Christ to beware of false prophets , shews how possible it is to be over-seen . The shape into which they transform themselves , namely , the Apostles of Christ , and the Ministers of righteousnesse , shews the difficulty of discerning them . The very Apostles were deceived in him whom some conceive to be the Heresiarch , Acts 8.13 . and one from whom these Seducers suck'd their poyson . 1 Thes. 5.21 . God will alone have the prerogative of trying the heart ; the doctrines we must , their hearts God only can search . And the difficulty of understanding who are Seducers , should cause in the faithful diligence in trying what their best of teachers deliver . The seduced most call for our pity , who with good meanings though alas with bad success follow their blind leader ; whose misery that we may avoid , we must examine all we hear by the word , taking nothing upon trust , not loving doctrines for men , but men for their doctrine , and it for its Consonacy to Scripture , which should ( like a sword of Paradise ) keep errours from entring into our hearts . Be not like little children , to gape at , & be ready to swallow whatsoever the Nurse puts to the mouth . If Seducers appeal to Scripture , 1 John 4.1 . to Scripture let them go ; and if they cannot endure the light of that Sun , reject them as spurious , and their meeting places as infected houses , and schools of impiety . Psal. 26.4 . Sit not among vain persons . Let not Satan take thee among his own , lest he make thee one of his own .

5. Sin loves not to be seen in its own colours . Observ. 5. These Seducers having in them no reall goodness and worth , or fit qualifications of piety and integrity , but intentions by their entrance to seduce others , appeared not to be what indeed they were , but cunningly they seemed to be what they were not , that so the faithfull might admit them ( as they did ) unawares , not knowing who they were . Sin is a deed of darknesse , not only because the sinners portion will be utter darknesse but because his practices he loves to conceal in the dark . Sins deformity makes not a sinner desire that it should not be , but only that it should not be seen . Aaron cover'd over his sin with the wickednesse of the people . Exod. 32.22 . 1 Sam. 15.21 . Saul colour'd over his sin of sparing Agag , and the cattell , with pretended resolutions to sacrifice to the Lord . Carnall will ever hath carnall wit attending upon it . Love to sin refines the invention for concealing it . No sin hath beauty enough in its own complexion to win the affection of the fondest spectator , unlesse its wrinkles be fill'd up with the paint of religious pretences . Sinners have a false conceipt of God , they think he cannot see through their coverts , like little children , because they shut their own eyes . they think they are in the dark to all others . How much is holinesse honoured by its enemies , who even when they hate the having of it , love to appear to have it ! How unable is an hypocrite to shun the dint of this Dilemma , If holinesse be bad , why doth he so much as appear ; if good , why doth he no more than appear holy ? In a word , how slight and childish will all hypocriticall varnishings prove at the last day ! Paint will not endure the fire of wrath , nor can hidden wickednesse be concealed in the day of divine disquisition .

6. Observ. 6. Seducers with other sinners are modest in the beginning of sin . When these Seducers first entred , the faithfull thought them not such as afterward they found them . They were like a deceitfull gamester , or dice-player , who playing with one who is ignorant and wealthy , seems in the beginning of the game to be altogether unskilfull , till ( at length ) by degrees , he puts forth his craft , and cheats him of all he hath . And never hath Satan been so dangerous an enemy either to Churches , or persons , as when he hath been hurtfull insensibly , gradually , and creepingly . He can hardly tempt men at one leap to get up to the top of impiety , but by severall steps . As 1. By an evill motion . 2. By some kind of approbation . 3. By determination to embrace it . 4. By a vitious action . 5. By an evill habit . 6. By defence , and justification of sin . Till 7. there be a glorying , and boasting in it . Satan dyeth not a man a purple , or a scarlet sinner at the first ; but after divers tinctures , that so at the last he may take the deepest dye . He windeth not up his treble to the highest pitch hastily , but strains it up by little and little to the desired height ; at the first he makes men adventure upon actions questionable , whether sinfull or not ; then he presseth them forward to sins undoubted , yet small ; and then he easily draws men from making little account of small sins , to make small account of great sins . How dangerously , because gradually , did Satan bring idolatry into the Church ! First , images and pictures of Saints were used in private for memory , history , or ornamennt only ; afterward in Gregories dayes , they were brought into the Church , but with an expresse prohibition of worshipping them ; in the next age , the worshipping of them was enjoyned , yet not for themselves , but in respect only of what they did represent ; but since the Councell of Trent , it is the Tenent of the Roman Church , that images are to be worshipped for themselves ; Ut in se con●iderantur , non tantum ut vicem gerunt exemplaris . Bel. De imag. Sanc. l. 2. c. 21. Plat. in Bonif. 3. and further the heathen go not in their idolalatry . The great Seducer of the Nations , the Pope , was he not creeping and modest in his beginnings to get into his present height of tyranny ! First , he contends for a bare primacy of order ; after he pretends to a little more , the receiving the last appeal from the other Patriarchs . In Boniface the thirds time , he puts in for the title of universall Bishop ; and in his next Successours time , to give spirituall lawes to the whole Church ; and after him in Pope Hildebrands time to give temporall lawes to Kings and Princes . Satan is like a deceitfull tradesman , who first by fair-dealing gains Customers , that so afterwards by foul-dealing he may gull them . Teachers must not speedily be admitted . It 's good to know before we take or trust them . And people should take heed that they forsake not their old approved Ministers , who have been throughly made manifest to them in all things , ( 2 Cor. 11.6 . ) to embrace such strange Doctors , whose designe is in time to bring in strange doctrines . The mothers milk is most wholsome for the child . The Ministry that begat thee spiritually is fittest to nourish thee . They who oft change their Masters , are seldome good scholars . Please not thy selfe in the parts or abilities of thy Minister , but labour to find the experimentall working of his Ministry upon thine heart , that thou mayst be able to answer Seducers , when they suggest that thy Minister is Anti-christan , thus ; He hath not been Anti-christian to me ; for sure I am , he was the instrument of forming Christ in my heart .

This of the third particular , in the description of the entrance of these Seducers , viz. their subtilty and slynesse in getting into the society of the faithfull .

4. The fourth and last thing by which he describes their entrance , is by clearing and vindicating it from the objections which the Christians might possibly raise against God , ( as if he were regardlesse of the welfare of his Church , and indulgent toward the wickednesse of the Seducers in suffering them to enter , ) and against godlinesse , when they observed that they who pretended to be the most eminent in the Church for religion , did turn Apostates . And this he doth in these words , Who were before of old ordained to this condemnation . q. d. Although they have entred so cunningly , as that the Church was not aware of them , yet was not their entrance unawares to God , but he did fore-see it , and therefore will see that they do his Church no harm ; and though now God seems to spare them , yet are they in a state of condemnation ; and though they formerly seemed such eminent professors of religion , yet God fore-saw they would prove as they are ; nay , for their sins ordained them to this condition into which they are now fallen .

In which vindication of Gods care of his Church , and justice against the Seducers : their punishment is two wayes considerable .

1. In its severity , it was this condemnation .

2. In its certainty , they were before of old ordained to it .

1. The punishment of the Seducers considered in the severity of it , this condemnation . Explicat .

But 1. What was this Condemnation of which the Apostle here speaks ?

2. Why called Condemnation ?

The word here importing Condemnation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . judicium , damnatio , condemnatio , is taken sundry wayes in Scripture .

1. And most properly ; for the Sentence pronounced by the judge , or rather a judiciary sentencing , or condemning ; and so it 's taken Rom. 2.2 . where the Apostle saith , We are sure the judgement ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of God is according to truth ; and Mat. 7.2 . With what judgement ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) ye judge , ye shall be judged .

2. For Administration of Government toward those that are under it , whether by judgement or mercy ; and it 's spoken of Gods providence ruling and ordering the affaires of the world , as Rom. 11.33 . How unsearchable are his ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 judgements ! also of Christs Government of that Kingdom which his Father gave him , in the salvation of humble , and condemnation of proud sinners , John 9.39 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For judgement am I come into this world , &c. that is , for the discharging the office of a King , or a Judge , in adjudging to every one his due recompence . In which respect judgement is taken for the whole judiciary proceeding of Christ in the great day of judgement toward the good and bad , in regard of his discovering , and sentencing of , and executing sentence upon all at that day , Acts 24.25 . He reason'd , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of judgement to come . Heb. 6.2 .

3. For a Cause or Controversie discussed , judg'd , and determined by judges . So 1 Cor. 6.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ye go to law one with another , ye have causes and controversies among your selves .

4. Mark 12.40 . Luke 20.47.23.40 . Rom. 2.3 . Cor. 11.34 . Judicium vocat vel damnationem , vel reprobrum sensum , quo feruntur , ut pietatis doctrinam pervertant ; neque enim id quisquam facere potest nisi suo exitio . Calv. in loc. Potest hoc judicium intelligi justa derelictio , quâ propter peccata praecedentia permissi fuerunt pati naufragium fidei , & variis errorum fluctibus abripi , ita ut etiam fierent errorum magistri , tandem judicium illud gravissimum aeternae damnationis subituri . Estius in loc. For the wrath , vengeance , damnation , and punishment executed upon men for wickednesse , as Rom. 3.8 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whose damnation is just . And 1 Cor. 11.29 . He that eateth and drinketh unworthily , eateth and drinketh 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , damnation to himselfe . So Mat. 23.14 . Ye shall receive the greater 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , damnation . And Rom. 13.2 . They that resist , shall receive to themselves 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , damnation . And 1 Tim. 3.6 . Lest he fall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , into the condemnation of the devil . So 2 Pet. 2.3 . Whose 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , judgment now of a long time lingreth not . And thus I take it in this place . The Apostle Jude here by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This condemnation , intends that punishment by God inflicted upon Seducers in this life for their abusing the grace of God , whereby they did not only themselves turn back-sliders and apostates , but become opposers of the truth , and perverters of others ; hereby making way for their own eternall condemnation . A punishment made up of many poysonfull ingredients , and that hath in it a complication of many spirituall woes , which ( as the Scripture testifieth ) belonged to these Seducers , and to others who were in the same condemnation with them , as ,

1. A voidnesse of spirituall judgement and understanding , an inability to judge between good and bad , things that differ ; an insufficiency to approve of any thing which is excellent , whereby they put bitter for sweet , and sweet for bitter ; spake evil of the ways of grace which they understood not , and of the Gospel in which they saw no beauty , it being hid to these lost ones , who contemned and slighted it ; were delivered up to a reprobate sense , Phil. 1.10 . 2 Pet. 2.12 . 2 Cor. 4.3 . Rom. 1.28 . Rom. 11.7 . Rom. 9.18 . and because they loved not what they knew , were not able to know what to love .

2. Another woe in this condemnation is , a spirit of benummednesse , insensiblenesse , cauterizednesse , under all the most awakening administrations of Gods word , or rod ; a judgement which the Scripture puts for all the misery and condemnation of the reprobate , and that which differenceth them from the elect , Rom. 9.18 . He hath mercy on whom he will have mercy , and whom he will he hardeneth . And Rom. 11.7 . having spoken of the elect , he saith , the rest were hardened . Of Seducers doth Paul speak , 1 Tim. 4.2 . where he tels us of some who had consciences seared with an hot iron , whom nothing awakeneth , but eternall burnings , ( though too late ) to a serious sensiblenesse of their estate . These seducers , fed themselves without fear , Jude 12.

3. A third woe in this condemnation is inccorrigiblenesse , and unreformednesse under the means of salvation . All the dews of salvation fall upon them as showers upon the barren wildernesse ; and they are by God compared to drossie silver , Jer. 6.28 . which all the art and pains of the Silver-smith cannot refine ; and therefore called reprobate silver . These seducers in Gods Ort-yard were trees without fruit , twice dead , pluck'd up by the roots , Jude 12.

4. A fourth woe in this condemnation is Gods giving them up to strong delusion ; a delighting in errour and false doctrine , with a believing it ; and thus seducers are said not only to deceive , but to be deceived ; 2 Tim. 3.13 . 2 Thes. 2.10 , 11. and those who received not the love of the truth , had strong delusion sent them from God , and upon them the deceivablenesse of unrighteousnesse takes hold ; and thus God suffered a lying spirit to deceive Ahab , and his prophets .

5. A fifth woe in this condemnation is a stumbling at , and a quarrelling with the word of life , 1 Pet. 2.8 . and Christ the rock of salvation . Thus Paul speaks of some who were contentious , and obeyed not the truth ; Rom. 2.8 . and of seducers who resist the truth , 2 Tim. 3.8 . Like these in Jude , who contended so muth against the faith , that all which Christians could do , was little enough to contend for it , against those who made the Gospel a plea for licenciousnesse .

6. A sixth woe in this condemnation is progressiveness in sin ; 2 Tim. 3.13 . and as the Apostle speaks of seducers , a waxing worse and worse , a walking so far into the sea of sin , as at length to be over head and eares ; a descending to the bottom of the hill , a daily treasuring up wrath ; a proficiency in Satans school , a growing artificially wicked , and even doctors of impiety .

7. Which lastly , will prove the great and heavy woe , not to be contented to be wicked , and to go to hell alone , but to be leaders to sin , 2 Tim. 3.13 . and to leaven others with impiety ; and thus Paul saith , that seducers were deceiving , as well as deceived . 2 Pet. 2.2 . And Peter , that many shall follow their pernicious wayes . And certainly , impiety propagated shall be condemnation heightned .

2. Why is this punishment of seducers called Condemnation ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the cause for the effect . I grant Condemnation is properly the sentence , or censure condemning one to some punishment ; and though in this place it be taken for the very punishment it selfe , yet fitly doth the Spirit of God set out this punishment of wicked men , by a word that notes a sentencing them thereunto ; And that 1. Because a sentence of condemnation is even already denounced against them . 2. Because it is such a punishment , as by judiciary sentence is wont to be inflicted upon guilty offenders .

1. It is really and truly denounced , &c. For besides Gods fore-appointing the wicked to this condemnation , as it is the punishment of sin , & the execution of his justice , wicked men are in this life sentenced to punishment . 1. By the word of God , which tels them , that God will render to every man according to his deeds ; to them who do not obey the truth , but obey unrighteousnesse , indignation and wrath , Rom. 2.8 . &c. And that he who believeth not , is condemned already , John 3.18 . 2. By their own conscience , which accuseth , and condemneth , as Gods Deputy , and here tels them what they deserve both here and hereafter . If our hearts condemne us , &c. 1 John 3.20 . &c. 3. By the judgements of God manifested against those who have lived in the same sins , the wrath of God being revealed against all unrighteousnesse , Rom. 1.18 . 4. By the contrary courses of the godly : The practices of Saints really proclaiming , that because the wayes of the wicked are sinfull and destructive , therefore they avoid them ; Mat. 12.41 , 42. and thus Noah sentenced the old world , by being a practicall Preacher of righteousnesse . 2 Pet. 2.5 And all these sentencings of wicked men , do but make way for that last and great sentence to be pronounced at the day of judgment , Mat. 7.23 . Mat. 25.41 . to the punishment both of eternall losse and pain .

2. It is such a punishment as by judiciary sentence is wont to be executed upon guilty offenders ; and so it is in two respects , 1. Because it is Righteous . 2. Severe .

1. Righteous . These Seducers were not spiritually punished without precedent provocations ; Rom. 1.28 . as they did not like to retaine God in their knowledge ; God gave them over to a reprobate mind ; 2 Thes. 2.10 . and God sends them justly strong delusions , that they should beleeve , and teach a lie , because they received not the love of the truth : and because they would not be Scholers of truth , they justly become Masters of error .

2. The punishment of wicked men is such as is wont to be inflicted upon offenders by a sentence , because of its weight and severity . It is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not a paternall chastisement , or a rebuke barely to convince of a fault ; but it 's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Judges sentence , condemning to a punishment , the guilty Malefactor . It is not medicinall but penall ; not the cutting of a Chirurgian , but of a Destroyer ; the happinesse of correction stands in teaching us , but this punishment is the giving of sinners up to unteachablenesse ; and what is it indeed but a hell on this side hell , for God to withdraw his grace , and to suffer men to be as wicked as they will , to be daily damning themselves without controle , to bee carried down to the gulf of perdition , both by the wind of Satans tentation , and ( which is worse ) the tide of sinfull inclination . For God to say , Be , and do as bad as you will , be filthy still , Rev. 22.11 . sleep on now , and take your rest , I le never jog nor disturb you in your sins . How sore a judgment is it to be past feeling , so as that nothing cooler than hel fire , and lighter then the loyns of an infinite God can make us sensible , though too late !

OBSERVATIONS . 1. Observ. 1. The condemnation of the wicked is begun in this life . As heaven , so hell is in the seed , before it is in the fruit . The wicked on this side hell are tunning and treasuring up that wrath , Rom. 2.5 . which hereafter shall be broached and revealed . The wicked have even here hell in its causes . The old bruises which their souls by sin have received in this life , will be painfull when the change of weather comes , when God alters their condition by death . When thy lust asks , How canst thou want the pleasure ? let thy faith answer by asking another question , How can I bear the pain of such a sin ? Observ . 2. Tristitia nostra quasi habet , quia in somnis tranfit . Qui somnium indicat , addit quasi , quasi sedebam , quasi loquebar , quasi equitabā ; quia cum evigelaverit , non invenit quod videbat . Quasi thesaurum inveneram dicit mendicus , si quasi non esset , mendicus non esset , &c. In adversis um braest , vel similitudo , non ipsares . Ansel . 2 Cor. 6.9 . Put sin into its best dresse , and it s but gilded condemnation . 2 Spirituall judgements are ever the sorest . In Gods withdrawing his grace , and delivering up to a reprobate sense , there is something of Condemnation . The soul of a judgement is its seizing upon the soul . The greatest misery which can befall the body , is but for the soul to leave it : and what proportion bears this to the misery of Gods leaving the soul ! The death in death is the miscarriage of the soul . If a man be not heart-sick , though otherwise distempered , he is not feared ; and if not soul-sick , and the union between God and him weakned , there is no danger . Bodily miseries are but appearing and opinionative , and there is a vanity in outward troubles as well as enjoyments . The Apostle makes the greatest suffering of the body to be but as such , rather a dream then a reality of suffering . The poorest Saint never had a drop of condemnation in a sea of calamity . His affliction is not laniena , but medicina ; not Butchery , but Chirurgery ; nay the end of Gods chastning is , that he may not be judged . 1 Cor. 11.32 . How different is the condemning of a Malefactour , from the reprehension of a Son , the Fathers rod , from the Executioners axe ! Heb. 12.7 . Ne timeas flagellari , sed exhaeredari . If we endure chastning , the Lord deals with us as with sons . Strive not so much to get the rod taken off thy back , as to get it into a Fathers hand . How madly merry is every obstinate sinner in all his worldly enjoyments ! How unsutable is thy musick when thou art sacrificing that which should be dearer to thee then thy dearest child , & celebrating the Funerals of thy precious soul ! Si doles condoleo , si non doles doleo magis . Who would not commiserate his mirth , who goeth dancing to his own execution , whose only strife is to double his misery by shunning the thoughts of that which he cannot shun . Be not taken with what thou hast in gift , but what thou hast in love . In receiving of every mercy imitate Isaaks jealousie , and say , Art thou that very mercy , that mercy indeed , which comes in the blood of Christ ? Art thou sent from a Father , or a Judge ? Satius est , ut vim qualemcunque mihi inferas , Domine , quam parcens mihi , me in meo torpore securum derelinquere . Observ . 3. What do I receiving , if I shall never be received ? It 's infinitely better that God should correct thee so , as to awaken thee , then by prospering to let thee sleep in sin , till it be too late to arise . It was better for the Prodigall to be famish'd home , then furnish'd out . 3. These condemned ones should warn us that we incur not the like condemnation with them . Saints should be examples of imitation , and sinners of caution . A good heart will get good even by bad men , and take honey out of the carcasse of a Lion . These Seducers were mentioned and stigmatized by Jude with this black mark , not only to shew that God was righteous in punishing , but that we might not be unrighteous and wretched in imitating them . And that we may not , 1. Neglect not , undervalue not the truths of the Gospel . Rom. 1.26 . Shut not thy eyes , lest God suffer Satan to blind them . How severely did God punish the Heathens for opposing the light of nature ; and will not Christ , when clearly discovered , and unkindly neglected , 2 Thes. 2.9.10 much more heighten thy condemnation ? If Christ be not a rock of foundation , hee will be a stone of stumbling . Fruits which grow against a wall , are soon ripened by the Suns heat , and so are sins which are committed under the Sun-shine of the Gospel . The contempt of the Gospel is the condemnation of the world , John 3.12 . 2 Pet. 2.1 . it brings swift destruction . 2. Preserve a tender conscience . Tremble at the first solicitations of sin , which make way for eternall , by taking away spirituall feeling . This deluge of impiety in which these Seducers were drowned , began with a drop . Many knots tyed one upon another , will hardly be loosed ; every spot falling upon the cloathes , makes a man the more regardlesse of them ; and every sin defiling the conscience , makes a man the more carelesse of it . He who dares not wade to the ancles , is in no danger of being swallowed up in the depths . Modest beginnings make way for immodest proceedings in sin . The thickest ice that will bear a cart , begins with a thin trembling cover that will not bear a pibble . As these Seducers crept in by degrees into the Church , so did Satan by degrees creep into them ; 2 Tim. 2.16 . They increased to more ungodlinesse ; They went down to this condemnation by steps , and after they had begun , they knew not where or whether they should stop . 3. Take heed of turning the grace of God into wantonnesse , of abusing his goodnesse either to soul or body , to impiety . Take not occasion to be sinfull , because God is mercifull ; to be long-sinning , because God is long-suffering ; to sin because grace abounds ; to make work for the blood of Christ , to turn Christian liberty into unchristian libertinisme . This must needs incense even mercy it self to leave , and plead against thee ; and what then will justice do ? They who never enjoyed this grace of God , go to hell ; they who have it , and use it not , run on foot to hell ; but they who abuse and turn it into wantonnesse , gallop , or go to hell on hors-back .

This for the first way in which the punishment of these Seducers was considerable , viz. Its severity , This condemnation .

The second followes , namely , its certainty , they were before of old ordained to it .

EXPLICATION . In this two things require Explication . 1. What this ordination is of which the Apostle here speaks . 2. In what respect it is said to be before of old .

For the first , Metaphora sumpta ab tis qui in codicillis scribunt , memoriae causâ , qua statuunt agere . Haec Metaphora inde sumpta est , quòd aeternum Dei consilium quo ordinati sunt fideles ad salutem , Liber vocatu● . Calv. De quibus olim praenuntiatum est in Scripturis quòd deventuri sunt in judicium . Est . in loc. The word [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] here translated Ordained , properly signifying , forewritten , enrolled , bill'd , book'd , or registred . It seems ( say some ) to be a Metaphor taken from Records in Courts , wherein things are set down for an after remembrance of them : Or ( according to others ) from books of remembrance , wherein for the greater surenesse of doing any thing , men write down what they purpose to do , and desire not to forget . Calvin draws the allusion from Scripture , in which the eternall counsell of God , wherein the faithfull are elected to salvation , is called a Book . Sure we are , 't is a Metaphoricall speech ; and by none of our Protestant Divines ( as I remember ) is that interpretation imbraced , which is given by some Papists , who ( haply ) to wave the Doctrin of reprobation , expound this fore-writing here mentioned , to be the predictions by writing which went before in the Scriptures concerning these Seducers . Nor can this writing here mention'd , so be attributed to God , as if either he could properly be said to have a memory , or to remember any thing , or had any defect or weaknesse of memory , or had any materiall books , wherein he wrote any thing at all : but this writing or booking is spoken concerning him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by way of resembling him to man , who , what he purposeth exactly to remember , or certainly to do , he books and writes down before hand . And the Scripture speaks of four Meta phoricall books , or writings which God hath 1. The Book of his providence , or Gods knowledge and decree of all the particular persons , things , and events that ever were or shall be in the world ; and in this book were written all the members of David , Rom. 5.1 . Summa judicii aequitas ex humano foro significatur . Pareus in Apoc. ●0 . Psal. 132.16 . And all the tears of David , Psal. 56.8 . 2. The Book of the last and universall judgement , which is the perfect knowledge that God hath of the actions of all men good and bad , according to which at the last day he will give judgement : thus Dan. 7.13 . it s said , The thrones shere set up , &c. and the books were opened . And Revel. 20.12 . I saw the dead , small and great , stand before God , and the books were opened . It 's a term taken from publick judgements here among men , wherein are produced all the writings of informations , depositions of witnesses , &c. to shew that Gods Omniscience shall discover and rehearse all actions , and his justice proceed accordingly . 3. The Book of life , Rev. 20.12 . and 22 19. called also the Lambs book of life , Revel. 13.8 . and 21.27 . which is Gods eternall decree to bestow grace and glory upon some : Phil. 4.3 . and in this are set downe the names of the elect ; of these it is said often , Their names are written in the book of life ; Luk. 10.20 . and at the last day this book is said to be opened , because it shall then be manifested to all who are elected . 4. This writing here mentioned by Jude , namely , that black bill , or the Catalogue of those whom God hath appointed unto wrath , 1 Thes 5.9 . ordinarily considered as the Positive or Affirmative part of Reprobation , wherein God decreed justly to damn some for sin . For , Reprobation is considerable in a double act . First , Negative ; which is that of preterition , or passing by of some ; and Gods will not to elect them . Secondly , Positive ; which is Gods ordaining them to punishment for sin . And in both these acts there is a double degree .

In the first , the Negative act , Gods denying his grace , in this life . And 2. his denying them glory and salvation in the next life .

In the Positive or affirmative act. 1. Gods ordaining the wicked to blindnesse , and obduration here . And 2. eternall condemnation hereafter . And upon holy Scripture are both these acts , and both the degrees of each of them evidently grounded . 1. Concerning the Negative act speaks the Spirit of God , John 10.36 . Yee are not of my sheep . And Matth. 7.23 . I never knew you : Mat. 13.11 . To them it is not given to know the mysteries of the Kingdome . And Mat. 11.25 . Thou hast hid these things from the wise and prudent , &c. for so it seemed good in thy sight : And Rev. 13.8 . & 20.15 . There are some mentioned whose names are not written in the Book of Life . 2. Concerning the Positive , or Affirmative act , speaks the Spirit of God in 1 Pet. 2.8 . where the Apostle mentioning those that stumbled at the word , and were disobedient ; saith , they were appointed thereunto . And Rom. 9.18 . Whom he will be hardneth . And ver. 21. he speaks of Vessels made to dishonour . And ver. 22. 1 Thes 5.9 . Of Vessels of wrath fitted to destruction . And John 17.12 . Judas is said to be a son of perdition . And here Jude saith , that these Seducers were written down , and appointed to this condemnation , which was their abode among the faithfull , with an obstinate opposing of the truth and faith of Christ , making way to their own eternall condemnation . A doctrine ( I confesse ) not more distastfull to the bad , then hard to be understood by the best . It is no where ( as Pareus notes , treating upon it , Rom. 9. ) perfectly apprehended , but in that eternall School . I profess my greater desire to study then discuss it . I did not seek it , nor dare I altogether shun it ; ever remembring , that though we must not rifle the cabinet of the secret decree , yet neither bushel the candle of Scripture-discovery ; the former being unwarrantable curiosity , the later sinfull ingratitude . Briefly therefore ,

2 For the second , in what respect this ordination is said to be before of old . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of old , is sometime applyed to a thing done a little time before : Pilate asks of Joseph , who came unto him to ask the body of Jesus , whether he had been 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , any while dead . The word ( as Doctor Twiss observes ) doth not signifie any definite time : It is applicable even to eternity . And though ( as he notes ) the signification of the word be not extended to eternity by any force in it selfe ; yet from the matter whereof the Apostle treats , viz. the ordination or decree of God ( which is eternall ) it ought to be so extended . The denyall of the eternity of Gods decree was one of the prodigious doctrines of Vorstius . As the ancient of dayes was before there was a day , so this ( of old ) was before there was an age . Which as it refers to the forementioned ordination , comprehends , in the judgment of many Learned and Godly Divines , as well ,

1. The independency and absolutenesse , of this ordination .

As 2. The immutability and unchangeableness of this ordination .

1. For the first : This ordination ( according to some ) was absolute , from all causes in the creature ; of old , before these Seducers were , before their sins were , in respect not only of their actuall existence , but even of their prevision also and foresight of their futurition or coming to passe hereafter . And in delivering their judgement herein , 1. q. 23. Art. 5. they consider Reprobation , with Aquinas and other Shoolmen , either in respect of the act of God reprobating , Gods willing and decreeing ; or in respect of the effect thereof , the things willed or decreed , as God wills that one thing should be for another .

1. As to Reprobation in respect of the act or decree of Gods reprobating , or Gods willing or decreeing ; they say , the sins of the creature cannot be assigned as the cause of reprobation ; Non est assignare causam divinae voluntatis ex parte actus volendi . Aquin ubi supr. and herein they agree with Aquinas and the sounder Schoolmen . They conceive that the decree of reprobation was not without the fore-sight of sin ; Yet that the sight of sin was neither in order of nature or time , before Reprobation , nor after it ; but purely , evenly , and equally accompanying it . That Gods decree to permit sin ( from whence comes prevision of sin ) and to condemn for sin , were not the one subordinate to the other , or of a diverse order ; as if the one were the end , and the other the mean ; but co-ordinate , and of one and the same order and means , both accommodated to one and the same end : God neither condemning that sin may be permitted , nor permitting sin , that he might condemn ; but permitting sin , and condemning for sin , that the glory of his justice might be manifested ; the glorious manifestation of his justice being not advanced only by permission of , or only by condemning for sin , but by both joyntly , or together ; according to which apprehension , sinne fore-seen could not bee the cause of Reprobation . They conceive , that God not depending upon any condition in the creature , no other way fore-knew the futurition of sin , than by his own decree to permit it . And they further urge , if consideration of sinne , were before Gods decree of Reprobation , then the decree of permission of sin should have been before the decree of Reprobation ; and so God should intend the permission of sin , before he intended the damnation of man for it ; and then it would follow , ( in regard that what is first in intention , is last in execution ) that damnaton for sin should be in execution , before the permission of sin , for which men are damned ; And this is the Argument oft urged by D. Twiss ; to which he sometimes adds , that whatsoever is first in intention , hath the nature of an end , in respect of that which followes it ; but the permission of sin cannot be considered as an end in respect of the damnation of men , it being impossible that men should be damned to this end , that sin should be permitted . And they of this opinion assert , that if because God decreed , that condemnation shall onely be for sin , it followes that sin is a cause of that decree ; it will also unavoidably follow , because God hath decreed , that salvation shall onely be in a way of good works , that good works are a cause of that decree ; they conceiving that though good works do not go before salvation with the same efficacity , wherein sin goeth before damnation ( good works being only dispositive causes of the one , and sins meritorious causes of the other ) yet that they go before it , Non eadem dispositionis e●icacitate , sed tamen eodem necessitatis ordine . with the same order of necessity . And they adde , that the Apostle removes both from the election of Jacob , and the reprobation of Esau , the consideration of all works either good or evill , as well in respect of their prevision , as actuall existence ; to the end that he might shew that the purpose of God , according to election , was not according to works , but of him that calleth : and so by the same reason , that the decree of the reprobation of Esau , was not of evill works , but of him that cals and leaves whom he will .

2. As to Reprobation in regard of the effect ( or rather consequent thereof ) the things decreed and willed , or as God wills that one thing should be for another , It is not doubted , albeit Gods eternall volitions or decrees , depend not upon any temporall object or causes , as the prime motives therunto , but that God by his eternall decree ordained , that this or that event in the temporall execution , shall not follow but upon this , or that going before ; as , that in those of years , the actuall bestowing of eternall life , shall depend upon beleeving ; repenting and persevering , and that the actuall punishing with eternall death shall depend upon finall unbelief and impenitency . This is not to make the eternall decrees of Election and Reprobation dependent upon the fore-seen contingent Acts of mans freewill , but to make temporall events , Acts , or Things , one to depend conditionally upon another , for their being or not being in time .

And yet 1. The cause of Reprobation , in respect of denying of grace , external , whether in regard of the outward means ; or internall , either common or saving , is the will and pleasure of God . As it is the meer will and pleasure of God whereby in time men are reprobated from grace , was from eternity ; for as God doth , or doth not in time so it he purposeth to do or not to do from all eternity . Now , that in time the denyall of grace is from the will and pleasure of God , is most evident from Scripture , which teacheth that God calls to grace , and gives the very means of salvation to whomsoever he will . Act. 16.7 . Mat. 11.24 , 25 Deut. 29.4 . Nulla sunt tam detestanda facinora quae possunt gratiae arceredonum . Prosp. The Spirit suffered not Paul to preach at Bithynia : To you it is given ( saith Christ ) to know the mysteries of the Kingdome of heaven , and to them it is not given . And because it seemed good in his Fathers sight , he hid these things from the wise and prudent . Tyre and Sidon would have made better use of the means of grace than the Jews , yet God bestowed those means not upon the former , but up on the later .

But 2. The cause , of Reprobation , in regard of Gods denyall of glory , is not meerly from Gods will and pleasure , but from the pravity and sin of men . God in time denyes glory in regard of mens impiety ; and therefore he purposed to deny it for that . Depart from me will Christ say only to the workers of iniquity , Mat. 7.23 . There shall enter into the new Jerusalem , nothing that defileth , The unrighteous shall not inherit the Kingdome of God .

And 3. The cause of Reprobation , in regard of blindnesse , and obduration in sin in this life , and eternal damnation in the life to come , is from mans impiety . God decreed that Condemnation should not be , but for sin ; nor hardning but for preceding rebellion , nor that the wages of death should be paid without the work of sin . No man is ordained to a just punishment but for some sin ; but the with-drawing of grace , the blindnesse and obduration of sinners , are the punishments of preceding sin , as appears . Rom. 1.27 God gave them up ; &c , that they might receive the recompence ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of their error which was meet . To crown or to damn , is an act of judiciary power , and proceedeth according to the tenour of the revealed Gospel . The eternall dedecree of the damnation of the very Devils , was never determined to be executed otherwise than for their own misdeeds .

2. This expression [ of old ] notes the immutability , and unchangeableness of this Ordination ; the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , De ration● aeternitatis est immutabilitas . Aug. Cons. l. 12. c. 15. the immutability of his counsell ; that which is eternall , is unalterable . This Ordination is like such a booking , and writing down of a thing as shall unfailingly be performed . Nor can this book or writing of God ( as a mans book may ) be lost or burnt , but it continues irreversibly and inviolably to be performed ; he who wrote it wants not skill , nor will , nor power to bring to pass whatever he hath written in it . What God hath written , he hath written ; and though sometimes he changeth his denunciations , yet never his decrees ; I am the Lord , I change not , Mal. 3.6 . The strength of Israel is not as man , that he should repent , 1 Sam. 15.29 . His counsell shall stand , Prov. 19.22 . The Lord hath purposed it , who shall disannul it ? Isai. 14.27 . The number of those appointed to wrath , 1 Thes. 5.9 . is determined as well materialiter , who , as formaliter , how many they are . Gods appointments are peremptory , not depending upon the variable will of man , as if God had determined certainly concerning none , but only as he sees they will beleeve or not beleeve ; for how sutes it with the wisdome of God , so to work , as to determine nothing of the end of his work ! To make man , and not to appoint what shall become of him ! How with the love he bears to his own glory , to have creatures more beholding to themselves , than their Maker ! To hear them using this language , That we may escape hell , if we will , we thank God ; but that wee do , wee thank our selves , who by the use of our free-will , made that possibility beneficiall to our selves !

OBSERVATIONS . 1. Obser. 1. Groundless are the exceptions which corrupt mindes raise against the delivering this Doctrine of Reprobation ; and weak are the calumnies with which they load it . Exceptions prevented . 1. For the first , God cannot be charged with cruelty in any mans Reprobation . It is no cruelty in God to deny him grace to whom it is not at all due , but an act of just liberty , and free power , Rom. 9.21 . nor can it be cruelty , but vindicative justice for God to appoint men to punishment for sinne , Rom. 9.22 . This will be more clear , if we consider , Ea gratia quae per communis providentiae administrationem sive sub lege naturae , sive sub gratiâ Evangelicâ hominibus vario dimenso dispensatur , per hunc praeteritionis actum non adimitur , sed potius praesupponitur . Synops. pur . theol . p. 290. Deus nunquam indurat , nisi habito respectu ad praecedentia peccata . Riv. disp. that by Reprobation all grace is not denied , but onely that grace which is peculiar to the Elect. That which is afforded by the administration of common providence , either under the Law of Nature , or the dispensation of the Gospell , being not taken away ; God leaves the reprobate to their own free-will under his common providence , and in it affords to them those benefits which in the state of innocency were sufficient to salvation , and which in this state of corruption , especially under the Gospell , make men altogether without excuse before God . And God never decreed to leave and harden any in sinne , but such who by their own free-will leave God , harden themselves against his wayes , and abuse his abundant mercy extended towards them . God never appointed that any should stumble at the word , but for their contempt of it . From falling into which impiety , that the Elect are prevented , is to be attributed to the free will or mercy of God , extended indeed to them , but due to none . 2. Nor secondly , by decreeing the reprobation of sinners , can any conclude that God is the cause of the sins for which the reprobate are damned . Deo reprobante non irrogatur a liquid quo homo fit deterior , sed tantum non erogatur quo fiat melior . Aug. Inter antecedens & consequens non intercedit Causalitas . Although by reprobation God puts forth no act , whereby man is made holy , yet neither is any thing done by it , whereby a man is made wicked . 'T is true , sin is a consequent of Gods decree , or that which followes upon it , as its antecedent : but no effect flowing from the decree as its cause . It followes not , because God gives not , that therefore he takes away repentance from sinners ; and that he throws down , because he raises not up . The Sun cannot be said to be the cause of darknesse , although darknesse necessarily followes the withdrawing of it : nor is reprobation the cause of sin , Liberalitas Dei quâ conservamur ne cadamus Labilitas nostra quâ cadimus nisi conserv●mur . although sin infallibly follow reprobation . It s Gods bounty whereby we are preserved from falling , our own unstablenesse whereby we fall unlesse we be preserved . Predestination is an effectuall cause in the producing of all salutiferous actions , but reprobation is no effectuall cause in the producing of wicked actions ; and neither the one , nor the other implyeth any compulsion or forcing unto actions , whether good or evill . True it is , that God decreed not only privatively and permissively , but also with an energeticall working will to be conversant about sinfull actions ; As , 1. That he would give to the sinner at the very time when sinfull actions are committed , the power and use of understanding , and free will , without which hee could not sin : And , 2. That he would concur ad materialem actionem peccati , to the matter of the action it self , which otherwise could not come into act , or being . 3. That he would deny all such means as would have prevented the sinners sinning . 4. That he would lay before sinners those occasions , and ( possibly stir up in them those cogitations ) which he knew they would abuse to the committing of sin . 5. That he would so limit and order their sins , that they should break forth in no other measure , at no other time , upon no other persons than hmiself hath fore-appointed . 6. That all their sins should turn to his own glory , and the good of his Elect : but any energeticall operative will of God which so hath a working in sinfull actions , as that it is the cause quod talis actio fit cum tali defectu , or that it should work the contrariety and repugnancy of the sinners will to the Law of God , or that there should be any influence sent into the wils of men , from the decree , to cause this , we utterly deny and disclaim . The liberty of the will is not at all extinguished by the decree of God ; but freely and upon deliberate choice , wicked men doe as they doe , having not only potentiam in se liberam , but liberum usum potentiae , and the dominion of free-agents over their actions , which ever are the productions of their own frail and defiled free-will . The decree of Reprobation never shews it self by any such influx or impression as instills any malicious quality into mans will , or forces it unto any malicious action . 3. Neither can this Doctrine of Reprobation justly bee charged to be a meanes of driving men to Despair , rather granting the truth of this Arminian conceit , that all were reprobated , who were not foreseen beleeving and persevering , with much more dreadful advantage may Satan fasten temptations on poor wretches to despaip ; the tempted person knowing there 's not one of many , who either beleeves or perseveres ; that he for his part hath hitherto resisted the motions of the Spirit , and started aside from all inclinations to good : and finding also by his own experience , and now by Satans arguing ( who at last in part turns orthodox ) that by his own power he can no more beleeve , then carry a Mountain . But the opinion which makes Gods decree absolute , arms a man against temptation to despair , and gives him cause to blesse God ( as it hath made thousands to do ) that their salvation depends not upon fore-seeing what good courses out of their own free-will , Incerta est mibide meipso voluntas Dei. Quid ergo tuane tibi voluntas de teipso certa est , nec times ? Aug. de praed. Sanc. c. 11. they would take and continue in , that the bending of mens hearts to beleeve and persevere , are the supernaturall fruits of Gods eternall decree , and not the naturall fruits of mans depraved and frail free-will ; And though he be uncertain of the eternall will of God , yet is he more uncertaine ( as Augustine saith ) of the strength and stability of his own . Nor do I at all understand , but that by the same reason whereby Arminians argue , that the absolute decree tends to drive men to despair ; they must also grant , that the decree doth the like , as founded upon the prevision of mans impenitency ; for the Divine eternall prescience of future actions and events , as much inferreth their absolute certainty and necessity , as the decree of absolute Reprobation : And therefore ( as 't is commonly observed ) the Schoolmen are as much troubled ( and * * In ignorantia sola quietem invenio . p. 1. q. 22. a 4. Cajetan , though a learned man , confesseth himselfe to be at a loss ) in resolving whether the prescience of God , as whether Predestination imposeth a necessity on future events . 4. Nor is this Doctrine of Reprobation injurious to a godly life . It hinders not the use of the holy indeavors which God requireth of those who expect happiness , and would shun wretchedness . Mans industry must not cease , about things or ends determined by Gods absolute unrevealed decree . Though our endeavours doe not make the end otherwise quoad eventum , then God did fore-determine it , yet it was so determined by God , as that it should never bee acquired without the use of our indeavours . God doth not by the absolute decree of Election absolutely determine to save us , whether we beleeve or not beleeve , repent , or not repent . And therefore Faith and Repentance are not to be rejected ; nor doth he by the absolute decree of Reprobation determine to damne any whether they believe , Bishop Davenant . Gen. 4.7 . Rom. 2.10 Cum praedestinatio ad finem includit media , non potest hunc sperare , qui ista negligit . Prid. lec. 1. or not believe , repent , or not repent . Such absolute decrees ( saith a learned man ) are the absolute mistakings of the Arminians . We may truly say to every man in the world , elected , or not elected , as God to Cain , If thou do well , sh●lt thou not be accepted ? And to every one that worketh good , shall be glory , &c. Never did God make any decree to damn any man , though he should beleeve and live righteously ; yea , God hath published a quite contrary decree , Whosoever beleeveth shall have everlalasting life , John 3.16 . And there is no condemnation to them that are in Christ Jesus , who walk not after the flesh , Rom. 8.1 . From a godly life we may conclude , we are no reprobates , and may make our calling and election sure , 2 Pet. 1.10 . So that this doctrine is so far from quenching , that it quickens holy endeavours , seeing none but the unholy are ordained to condemnation ; and that we are as well ordained to the works of grace , as the reward of glory . Wilt thou not fear reprobation , ( as Paul spake of fearing the civill Magistrate ) dothat which is good , fear to do evil ; but if thou wilt upon hearing the doctrine of Gods absolute decree , conclude , that holinesse is vain and fruitlesse ; by the same reason resolve , because the length of thy life is certainly decreed by God , therefore thou wilt never either eat or drink to lengthen out thy life . If but one man in the world were elected , thou shouldest use the means appointed to life . If but one man in the world were reprobated , thou shouldest shun the wayes which lead to death . 2. In regard of God there 's no chance , Observ . 2. nor any event by fortune . All which ever was , is , or shall be , was written before him as in a book . In regard of men , Vid. Aug. retr . l. 1. c. 1. et Alex. Alens . p. 1. q. 24. Deus cognoscit praeterita et futura praesentialiter , temporalia aeternaliter , mutabilia immutabiliter , futura contingentia infallibiliter . nature may seem to have many mischances , being not ( as it were ) brought to bed with her ordinary effects . But we who know the true God , should acknowledge instead of chance , only his divine providence . That blind goddesse Fortune , holds her Deity only by the tenure of mens ignorance . Infinitely too weak is the axel-tree of Fortune , for the least motion of the world to be turned upon it . Punishments directed by Gods providence , are not to be entertain'd as the pastimes of fortune . That which is casuall to us , is ordained by God . 3. 3 Observ . Occurrere periculo voluit Judas , ne quos rei novitas turbaret . Calv. in loc. The faithfull should not be surprized with wonder at the disturbance of the Church by Seducers . The opposition of the truth by such as would be , and have been accounted its greatest maintainers , is oft to Christians the most unexpected evil . It may make an honest heart not only to fear its own apostacy from the truth , but even to question whether ever heretofore it did embrace the truth or no. This fore-ordaining of many glistering professors to this condemnation , should be a preservative from such a distemper . Alas ! God did not only see through them , when they were in their fairest appearances , but fore-saw when they would prove , before they either were men , or were appearing Christians . Church-disturbers are no men of yesterday . He that fore-saw , would have prevented their entrance into the Church , had he not intended not only the preservation of his elect from them , Mat. 24.24 . but the benefiting of the elect by them . 4. Observ. 4. There 's no judging of any ones reprobation . We are comanded to read over Gods oracles , but we are not so much as admitted to look into his rolls . Who is before of old ordained , written down , shall never be known till the books be opened . There 's a peradventure of Gods giving repentance even to opposers . 2 Tim. 2.25 . De nullius hominis salute de . sperandum , quem Dei patientia sinit vivere ; de sui ipsius minime omnium . Tanquam caput omnis noxiae tentationis repellatur ab animo Christiani , haec mortifera conclusio , Sum ex reprobis . Aug. Observ . 5. Justus quis est nisi qui amanti se Deo , vicem rependit amoris ? quod non fit , nisi revelante spiritu per fidem homini aeternum Dei propositum super salute sua futura . Bern. Ep. 107. Censure thou mayst their actions , but not determine their end . Many a Saint recollecting how far himselfe was suffered to go before he returned , may truely say , I le never despair of any ; for surely Lord , there never will be a baser heart then mine , for thee to deal with . Sinners must have thy pity , not thy despair . That the end of their wayes will be death , it 's thy duty to declare : That the end of those , who for the present walk in those wayes , will be death , it 's thy sin , thy danger to determine . Least of all despair of thine own salvation . This conclusion [ I am one of the reprobates ] ought to be repelled as a tentation not more groundlesse than dangerous . 5. Whosoever is exempted from this appointment to condemnation , is engaged to be eminent and singular in his love to God . No motive to love is so effectuall as to be prevented by love : Gods love to the elect was early , eternall . They were chosen by God , before they could chuse God . How due a debt is love to him when we were , who loved us without due debt before we were ! We ought to love him more than others , who is incomparably more lovely , and who loved us more than others , when we were no more lovely than others . Should not we single him out for our God , who infinitely excels all , and who singled us out for his people when we were no better than any ? What was it beside election , that made Saints by grace , of sinners by nature , and ( as I may say ) white paper of the foulest dunghill rags ? what but this went between the holiest Saint , and the most flagitious sinner ? both were cut off from the same piece , and formed out of the same clay . 6. Observ . 6. Luk. 12.32 . Rom. 8.33.35 &c. An timendum est ne tunc de se homo desperet , quando spes ejus ponenda demonstratur in Deo , non autem desperaret si eam in scipso superbissimus & infelicissimus poneret . Aug. de bon. pers. l. 2. c. 22. The faithfull may be strongly armed against tentations to despair . The decrees of God depend not upon the pleasure of mans , but Gods will . The Angels and Adam , who fell from integrity , plainly shew what would become of man , who ( now ) hath the treachery of sin within him , and the battery of tentation without him , if divine predestination were removed . Forbear then , wretched Pelagian , to make the supposed dependence of predestination upon mans will , a ground of courage ; and the certain dependence of mans will upon predestination , a ground of despair . Proud potsheard ! expect not happinesse without more humility . Lord , how soon should I embezzel my happinesse , and prove a beggerly prodigall , shouldst thou give me my portion into mine own hands ! 7. Observ. 7. incite the best to humility . He who fares best hath no cause of insultation over him who speeds worst . The least mercy deserves thankfulnesse , the greatest allowes not pride . The reading of what the worst are , and shall be , should instruct us what the best had been , and should be without free-grace , which alone makes the difference . Col. 3.12 . Humble tendernesse is the badge of election ; as the elect of God , put on bowels . Grace found the richest Saint but a beggerly sinner ; Mat. 5.3 . 1 Cor. 1.27 . and grace makes the richest in possession to be poorest in spirit . God hath chosen the weak to confound the mighty ; not the mighty to domineer over the weak . Every receipt is an almes , and the best furnished Christian doth but proclaim that he hath been oftenest at the door of mercy . The taller thou art in grace , the more need thou hast to stoop , would'st thou enter into the meditation of thy present estate without danger . 8. Observ. 8. Forbearance of punishment is no argument to the finally impenitent of their totall immunity from punishment . They are bill'd and book'd by God , and at length God will call in his debts ; and , the longer he stayes , with the more interest . The judgements of God are sure , if they be late . With God , delay wears nothing out of memory , nor is any thing gained by protraction . All things to the Ancient of dayes are present . How fruitlesse is a sinners league with hell ! The Lord laugheth at him , for he seeth that his day is coming . Mundi laetitia impunita nequitia . Grudge not to see impenitency and prosperity go together . What 's all a sinners mirth but a litle unpunish'd wickednesse ! The thunder-clap of wrath will soon make his wine of mirth soure . He who now goes on so pertinaciously in sin , must either undo , or be undone . His chear may seem excessive , but there 's a reckoning coming , which though it be the last , yet is it as sure as any part of the entertainment . 9. Observ. 9. Ministers ought not to propound to the people , a reprobation absolute from the means . Reprobation is not so to be preached , as though men were to be damned whatsoever they doe ; Nempe hoc verissimum est : ita sanè sed improbissimum , importunissimum , incongruentissimum , non falso eloquio , sed non salubri ter valetudini humanae infirmitatis apposito . Aug. de bo. per. l. 2. c. 22. but so , as that it may be manifested that destruction is the fruit of impiety . It 's possible a Minister may preach what is true concerning Gods absolute decree to save and reprobate men , and yet not in that due manner in which he ought to speak . For example ; should a minister preach thus to his people , Whatsoever you doe , ye shall be such as God decreed ye should be , &c. This is indeed a true doctrine , but it seeming to separate the end from the means , it is so true , that withall , as Augustin saith , it is most inconvenient and pernicious , because it is not wholsomely applied to humane infirmity . Now it is the part of an unskilfull , Dolosi vel imperiti Medici est , etiam utile medicameutum sic alligare , ut aut non profit , aut obsit . Aug. de bo. pers. l. 2. cap. 21. or deceitfull Physician , so to apply a good playster , that either it shall do no good , or do hurt . Therefore Paul speaking of the reprobates , whose end is destruction , addeth , whose God is their belly , whose glory is their shame , &c. and here Jude having said that these seducers were ordayned to condemnation , subjoyneth , ungodly men , who turn the grace of God into lasciviousness . To the handling whereof I now proceed .

This for the first part of the first argument to move the Christians Earnestly to contend , &c. The Argument is the dangerousness of the company of these seducers . The first part whereof was a description of their entrance .

The Second followes , the description of their impiety they having got entrance . Two wayes the Apostle describes it .

1. More generally he calls them ungodly men .

2. More particularly he shews wherein their ungodliness appeared ; they turn the grace of God into lasciviousness , and deny , &c.

1. Explicat . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , used indifferently of true and false worship , Act. 18.13 . Act. 13.50 . Act. 16.14 . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to worship God aright , and duly . 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 noteth one who is of no religion , who worships not at all . The Apostle expresseth the ungodliness of seducers more generally , calling them ungodly : Vngodly men .

For Explication ; I shall first express more briefly and generally what the Apostle here intends by the term ungodly .

2. More fully and particularly explain wherein that ungodliness of which he speaks did consist , or what it is to be ungodly .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ungodly , is compounded of a word which signifieth to worship , or be devout , and of a particle which notes a negation or denyall of that thing with which 't is joyned . So that the word made up of both , properly signifieth one who is indevout , or worships not , who yields no adoration , honour or reverence to God , but casteth off his service , or ( as we say ) is a prophane man , and one of no Religion . For godliness is properly the same with Religion , and Religion is a spirituall bond ; not onely a divine impression whereby we are possessed with most high and peerless thoughts of God , and rapt with admiration of that excellency which shines in him ; but it 's also a binder , Dictam esse religionem , quòd quasi in fascem Domini vincti , & religati sumus . Hier. ad Am. c. 9. a golden belt or girdle , that ties and confederats , and clasps our souls to God . The faithfull by Religion are Gods bundle made upon earth to be carried to heaven ; men tyed together , by being tyed to God . Godliness is this gentle manacle , and bond of love tying us by gratitude to Gods mercy , by faith to his word , by fidelity to his Covenant , by hope to his promises , &c. and godlinesse layes a most sweet and easie yoke upon all the parts of man , voluntarily resigning themselves to draw all together in the service of God ; and so it ties the head from wicked imaginations , the heart from evill cogitations , the eyes from vanity , the tongue from profanenesse , the hand from violence , the feet from running into sin . And though both religion and godlinesse in their largest extent , comprehend the whole duty of man , to God and man , 1 Tim. 6.6 . even holinesse and righteousnesse , yet properly and primarily they note piety , and the observation of duties belonging immediately to God himselfe . And so though ungodliness be often taken in the largest sense , as importing all kind of wickedness committed against God and man , as Rom. 4.5 . 1 Tim. 1.9 . &c. yet alwayes properly , and ( as I conceive ) in this place principally it is to be understood of wickedness , immediatly done against God himself , in denying him that reverence & honour due , Rom. 1.26 . Gen. 20. and abusing that worship and service given to him & the Apostle * * Vngodly by this word at once discovers both the hypocrisie of these Seducers , whose great endeavour was to be accounted in the highest form of Religion , and also the root of all that following wickedness wherewith he chargeth them .

2. More particularly , to consider what it is to be ungodly , or wherein ungodliness consists . I shall open it in three particulars .

1. The deniall to God the honour which is due to him .

2. The attributing of the honour which is due to him to somthing else beside him .

3. The giving to God his honour after a wrong manner .

1. To be ungodly , is to deny that honour to God which is due to him : and that sundry wayes , as 1. To deny God his honour by not knowing him , Fingunt Deum talem qui non videt , non punit , &c. Psal. 14.1 . and acknowledging his providence , presence , justice , mercy , power . The fool hath said in his heart , There is no God : he knows no such God as the true God is , no omniscient , just , merciful , powerfull &c. God . He who denies any attribute of God , denyes God himself ; 1 Sam. 2.12 . thus the sons of Eli knew not the Lord : and thus he , spoken of Psal. 50.21 . who thought that God was altogether such an one as himself : thus likewise the ungodly , who say , Job 22.14 . How doth God know ; can he judg through the dark cloud ? Thick clouds are a covering to him that he seeth not , &c. This piece of Atheism is the foundation of all the rest . He who knows not his Landlord , cannot pay his rent . 2. Not to honour God by beleeving him : Ungodly men totally distrust Gods promises , though he seals them with an oath . It 's impossible that God should utter a lie to them , Heb. 6.18 . and that ungodly men ( while such ) should do any other than give the lie to God . They make God a lyar , 1 John 5.10 . Heb. 3.12 . the greatest dishonour imaginable ! an evill heart departs from , depends not upon the living God . 3. Not to honour God by loving him . Ungodly men are haters of God ; Rom. 1.30 . and 't is not for want of poyson , but power , that they expresse not the greatest hatred against him , even the taking away his very being . Psal. 81.11 . Hence 't is that some have called an ungodly man a deicide , though they meant him not such in regard of execution , but of affection . 'T is true , God himself is out of the reach of an ungodly man ; but what of him they can come by , as his pictures , Isa. 30.11 . his image in his children , Job 21.14 . ordinances , they indeavour to destroy and abolish : like theeves , who wish the Judge were dead or hurt , the ungodly desire that God might cease to be God , that he had lost the hand of his justice , the arme of his power , Timor Domini , janitor anim● . the eye of his knowledge , &c. 4. Not to honour God by fearing to sin against him . Ungodly men sometimes presume , sometimes they despair , but never do they reverentially fear him , so as to keep themselves from sin ; they fear not an Oath , they fear hell , they feare not God , they say not , How can we doe this great evill , Gen. 39 9. Job 21.14 . Hos. 4.16 . Psal. 50.17 . Jer. 44.16 . Tit. 1.10 . Luke 19.14 . and sin against God ? they fear sin for hell , not as hell . 5. Not to honour God by obeying his word . Ungodly men cast off the yoke , they are sons of Belial . They slide back as a back-sliding heyfer . They will none of his ways . They desire not the knowledge of them . They hate instruction , and cast the word of God behind them . In their works they deny God . They will never have Christ for their ruler , nor his word for their rule . 6. Not to honour God by bearing his stroake . Ungodly men are not as children under the rod , but as wild buls in a net , they had rather be able to tear , then willing to kiss the rod. Like chaffe , they fly in the face of , and not like the solid grain , fall downe before him that fans them . They accept not of the punishment of their iniquity , 2 King . 6.33 . not wait for deliverance from their punishment : they either faint under , or rage against , or take no notice of the hand of God when 't is lifted up against them . 7. Not to honour God by regarding of his worship ? The ungodly call not upon the Lord . Psal. 14.4 . Only the godly man is made like a man to looke upward . The other in their wants go to Baalzebub the god of Ekron , or the witch of Endor , to earthly and sinfull shifts , rather howling through the sense of their wants , then praying in the beleefe of receiving the blessings they desire . In their obtaining of comforts , Hab. 1.16 . they sacrifice to their net , and burn incense to their drags , and are as sensuall in their enjoyments , as unsubmissive in their wants . They can neither pray when they are afflicted , nor sing Psalms when they are merry ; instead of praying they dispair , instead of singing Psalms they revell ; when they are in want , they are as distrustfull as if God could never help them ; when they abound , they are as secure as if God could never hurt them . In a word , they account not the holy duties of prayer , Isai. 56.7 . Isai. 58.13 . hearing , sacraments , &c. to be their priviledges , but their drudgery . They are not joyfull in the house of prayer ; the Sabboth is not a delight ; the word of the Lord is a burden ; and when they are in holy performances , they are like a fish upon the dry land .

2. Ungodlinesse consists in giving of the honour which is due to God , to somthing else beside God . And this ungodly men do two wayes .

1. Inwardly , in the soul , will , and affections , Jer. 17.5 . and the whole inner man ; as 1. when they place their trust and confidence upon somthing besides God , and so place it in the room of God , making flesh their arm and support . Thus one ungodly man depends upon his wealth , Job 31.24 . making it his hope and confidence ; another upon his strength , resting upon man , Psal. 20.7 . Prov. 3.5 . putting his trust in horses and chariots ; another upon his wit and policy , which in a moment God is able to turn into foolishnesse . They will not take the word of a man , who hath once or twice deceived them ; but they will relie upon the broken creature , which alway faileth fond expectation , Jon. 2.8 . Josh. 62.9 . Psal. 62.8 . and is no other then a lying vanity ; hereby not only disappointing themselves , but dishonouring him , who alone requireth and deserveth our trust and affiance .

2. When they set that love and delight upon other things which is due to God , who is to be loved with all the heart , and soul ; and thus sundry there are who love their pleasures more than God , whose belly is their God ; 2 Tim. 3.4 . Phil. 3.19 . Ephes. 5.5 . others there are whose gain is godlinesse , and who are fitly therefore by the Apostle called idolaters . That which a man most loves is his God . Psal. 62.10 . Ungodly men set their hearts upon that which was made to set their feet upon ; with unbounded eagernesse they follow the world . Moderation holds not the reins of their earthly industry , in which they are not carried with the gentle gales of indifferency , but the furious winds of violence . They will be rich , 1 Tim. 6.9 . though they lose their souls , their God , and are drowned in perdition .

3. When they bestow that fear upon the creature , which is only due to God ; Isai. 8.13 . when man , not God , is their fear and their dread . If outward troubles or troublers approach , Isai. 7.2 . they shake like the trees of the wood ; if man threaten a prison , they tremble more than when God threateneth hell ; Isai. 51.12 , 13. fearing him more that can kill the body , than him who can throw both body and soul into hell ; whence it is that they are insnared by the unlawfull commands of Superiours , willingly walking after the commandement ; Hos. 5.11 . Prov. 25.26 . and falling down before the wicked , become like a troubled fountain , and a corrupt spring ; serving instead of the Lord , the times .

2. Outwardly , ungodly men give the honour to the creature , which is due to God ; and that they do by outward religious worship , Rom. 1.25 . Psal. 95.6 . when they worship and serve the creature more than the Creatour , who is God blessed for evermore ; before whom religiously we must only kneel , and bow down . Mat. 4.10 . How unlike are ungodly men to him who was God and man ! Christ refused to bow to the divel , not only because he was a divel , but a creature ; denying to him not only inward devotion , but outward reverence . And how unlike to the three godly men , who tell the King , Dan. 3.18 . Isai. 40.18.25 . Isai. 44.19 . commanding them to bow to his image , that they will not serve his gods ! What do they but make a lie , when they make an image of an uncircumscriptible infinite God ? and shew themselves as blockish as the block they worship , which is no better than that which even now they burnt ; Poor is their pretence , who to exempt themselves from this ungodlinesse , plead , though they present their bodies at religious worship , yet they preserve their souls for God ; for why could not Christ , for a whole world , with all his wisdome find out such a piece of policy ? and make not body and soul one man , that must have but one God , one worship ? Are not our bodies the Lords as well as our souls ? or can she be accounted a chaste spouse , which gives the use of her body to a stranger , upon pretence of keeping her heart to her husband ?

3. Ungodlinesse consists in the giving of honour to God after a false and an undue manner . As 1. When it 's given unwarrantably , and not according to his revealed will . When tradition and humane invention put the Scripture out of place . This is to worship God in vain . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mat. 15.9 . Nothing is more counterfeited , and disfigured than religion . Men through naturall unsubmissivenesse to the purity and simplicity of Scripture-commands , through love of their own conceits , novelty , carnality , are prone to make many golden calves . People , like the Lacedemonians , who were wont to dresse their gods after the fashion of the City , love to dresse their devotions after their own humours , being zealous , but not according to knowledge ; and like bats , converting the humour of their eyes to make their wings large . These give not God that reasonable service , for the performance whereof , Rom. 12.1 . they must produce a word , a Scripture-reason . Mans work is to keep Lawes , not either to be , or make a Law for himselfe or others . 2. Honour is given to God after an undue manner , when 't is not given him obediently ; when , though what is done be commanded , yet it is not done because it 's commanded , Oculus ad coelum , manus ad clavum . or in obediencee to a precept . The hand must not only be at work , but the eye must also be upon the word . It 's very possible for a work commanded , to be an act of disobedience , in respect of the intent of the performer . 3. When 't is not given him inwardly , heartily ; when men are eye-servants , and do not the will of God from the heart , Col. 3.23 . Rom. 1.9 . nor serve him in the spirit . Ungodly men rather act a service , than yield a service ; they rather complement with God , Mat. 15.7.8 . 2 Tim. 3.5 . Ezek. 33.31 . than serve him . They bring a bone without marrow . They glister , but they burn not ; like some men who lifting with others at a burden , make as loud a cry as the rest , but yet they put to it no strength at all . In Gods account they who do but appear godly , are nothing at all but ungodly . 4. When honour is not given to God impartially . Ungodly men pick out one work , and reject another ; chuse an easie , and forbear a difficult work ; serve and honour God so far as they may not disserve and dishonour themselves ; engaging no further than they may safely come off . Whereas nothing should come amiss to one who rightly serves this M●ster . Psal. 119.6.128 . 1 Tim. 5.21 . One piece of his service must not be preferred before another . We must answer to every call . We must not examine what the service is which is commanded , but who the Master is that commands . 5. When honour is not given him cheerfully . Ungodly men do the will of God against their will ; Psal. 40.8 . 2 Cor. 9.7 . it is not their meat and drink , it goeth not down as their food , but as a potion ; not upon choice , but constraint ; whence 't is that their services are neither easie to themselves , nor acceptable to God , whose service is as well our priviledg as our duty . 6. When he is not honour'd constantly . Ungodly men wil have their rest from labour before they dye . The honour which they give to God is full of gapps . Their heart is not stedfast with God . Psal. 78.37 . Ungodly men want a fountain , a principle from whence their services should issue , and therefore like a standing water , Hos. 6.4 . they will in time dry up . They are not friends , and therefore they love not at all times . The honour they give to God is like the redness of blushing , soon down ; not like the ruddiness of complexion , abiding . 7. When honour is not given to God fervently , and diligently with all the might and strength . Ungodly men honour not God as a God , as the best , the greatest , but without cost , slightly and coldly . The heart hath no love , and the hand hath little labour . When the spleen swels , all other parts decay , and those who nourish any lust , will honour God but with lean and thin services . A divided heart will be a lazy heart . 8. When honour is not given to God with single aims , and sincere intentions . Ungodly men propound not to themselves glory-ends ; God is not honoured by them for himself . They love not the lesson wherein there is not some gay of pleasure , or profit ; they seek themselves and not God , 2 Kin. 10.28 , 29. and therefore they lose God and themselves too , remaining ungodly here , and unrewarded hereafter .

1. Observ. 1. It s possible for men to attain to highest estimation for godliness , and yet to be inwardly at the same time ungodly . Men may be accounted the godly party , and yet not have a dram of true godliness in them . Had not these seducers been seemingly godly , they had never been admitted by the Church ; and had they not been really ungodly , they had never been by the Spirit of God call'd so . Ungodliness is a close , a secret evill : It may creep into our profession , participation in ordinances , and Church communion , undiscerned . An ungodly heart may be in a glistring professor , 2 Tim. 3.5 . even in those who have a form of godliness . Judas , Simon Magus , the Corinthian teachers were not without their estimation from men for piety , nor without detestation from God for hypocrisie . Christians should not , like some tradesmen , live altogether upon credit . Quid juvat bonum nomen , reclamante conscentiâ . What doth a good name help a rotten heart ! how poor an advantage to a dying man is it for one to come and say , Sir , I am glad to see you well ! Truth of grace is alone beyond the reach of hypocrites . Shape may be pictur'd , life cannot . The Magicians imitated Moses , till God discover'd his own finger in the miracles . True godliness is Gods handywork : of this the most specious pretender falls short . Oh Christian , put not off the soul alone , with shadowes . Labour to be what thou seemest , and then seem to be what thou art .

2. Vngodliness is the root of all lewd , Observ . 2. irregular and licencious practices . The Apostle placeth the ungodlinesse of seducers in the fore-front of all that wickednesse wherewith he chargeth them . A man who hath no care of Gods honour , will make no conscience of any sin . Where God is not served , man will not be obeyed . Abraham rightly collected , Gen. 20.11 . that they who fear'd not God , would not fear to take away his life . By the fear of God men depart from evill . Prov. 16.6 . Prov. 8.13 . Religion in the heart , is the best means to order the hand . Education , exigency of condition , resolutions , humane lawes , shame , fear , &c. may for a while curb , but they cannot change a sinner : They may cloake , not cure sin ; They may work a palliative , not an eradicative cure . All they can do , till the heart be changed , is but to sow a piece of new ●loth to an old garment , new expressions , professions , to an old disposition , which will but make the rent the greater . How imprudent are those parents , who expect obedience to themselves from their children , who are ever suffered to be disobedient to God! How little policy do those Magistrates express , who only care to make men subjects to them , willingly suffering them to be rebels to God! I confess , Satan loves to lay the brats of wars , treason , and rebellion , &c. at the door of Religion . But as truly may Politicians utter those words , as ever they were uttered , O Religion , if thou hadst been here , our nation had not dyed . And if that death may be attributed to the absence of religion , how little are people beholding to them , who hinder it from coming to the Nation to cure it !

3. Observ. 3. Eminent , if meer , profession will end in eminent prof●nenesse . A fiery hypocrite will grow from being lukewa●m in religion to be stone-cold in irreligion . The seeming piety and glorious appearances of these seducers in advancing Christ ; grace , and Christian liberty , was soon followed with the utter rejection of godlinesse . What profane , and even godlesse persons , and how purely neglective of all divine worship did they prove ! The higher the building is which wants a foundation , the greater will be its fall . No water is so cold , as that which after greatest heat growes cold . A trades-man who breaks , having traded much , and been trusted much , makes a great noise when he breaks . The hypocrite who flies the highest pitch of religion , is most bruised with fals into profanenesse . Are there any who so much scorn the Ministry of the word , and all holy duties , nay who so much deny and professe they can live above ordinances , as they who have heretofore been the most forward to run after them ; though alas ! unfruitfull under them when they did so ? Who can with tearlesse eyes , or a sorrowlesse heart observe , that sundry who have given golden hopes in their youth for godlinesse , and whose holy education was followed for a while with most pious appearances , should afterwards turn such loose libertines , so atheisticall and irreligious , as if now they studied only to make up their former restraint and forbearance , with a greater profusenesse in all ungodlinesse , &c. How much better therefore is a drop of sincerity , than a sea of appearing sanctity ! A Land-floud which rowls and swels to day , will be down and gone , when the fountain will have enough and to spare . Study therefore , O Christian , to lay the foundation deep , before thou raisest the building high . And study first to get into Jesus Christ by an humble diffidence of thy self , & fiduciary recumbence upon him , and to evidence it by the through work and practice of mortification , and an hearty love to holinesse .

4. Observ. 4. Every one should tremble to be branded deservedly with this black mark of ungodliness , by the Apostle here set upon the worst of men . To this end consider . 1. Ungodliness crosseth the end of our election . Ephes. 1.4 . We are chosen before the foundation of the world , that we should be holy . Godliness is the eternall design which God had upon every one set a part for happiness . 2. Ephes. 5.26 . Luke 1.75 . Col. 1.22 . It opposeth the end of Christ in redeeming us ; which was , that we should be holy and without blemish , and be presented holy and unblameable in his sight ; wherever Christ justifies he renewes the ungodly . 3. It 's opposite to our profession . The name atheist we all disclaime . We have renounced ungodliness in our baptism , wherein we took an oath of allegiance and fealty to God ; and which is not a sacrament of obsignation of the benefits , unless of obligation to the godliness of a Christian . We have taken God for our God , who is a holy God , and whom we profess to follow . 4. It s opposite to the end of Gods discovering his Gospel , 1 Pet. 1.15 . Tit. 2.11 , 12. which hath appeared , to teach us that we should deny ungodliness . Let me goe , said the Angell to Jacob , for the day appeareth ; much more should Christians bid farewell to all ungodliness , the day of the Gospel so gloriously appearing . 5. It opposeth the acceptation of all our persons and services . Psal. 4.3 . God sets a part only him that is godly for himself : godly men alone are his treasure , his portion , his Jewels : an ungodly man , though never so rich and honourable , is but a vile person . Morality without piety is but glistering iniquity . Mal. 1.10 . Prov. 15.8 . 21.7 . The sacrifice of the wicked is an abomination to the Lord . God looketh to the person , before to the gift . Holy and acceptable Rom. 12.1 . are put together . Without godliness our performances are provocations . 6. It opposeth our comfortable enjoyment of every benefit . All the comforts of ungodly men are curses . Godliness makes loss to be gain ; 1. Tim. 6.6 . ungodliness makes gain to be loss . It matters not what things we enjoy , but what hearts we have in the enjoying of them . Vnto the defiled nothing is pure . Tit. 1.15 . An ungodly man tainteth every thing which he toucheth . 7. Ungodliness opposeth our eternall blessedness , nothing but godliness stands in stead in the great day ; then shall we fully discern between him that serveth God , Mal. 3. ult. 2 Pet. 3.11 . and him that serveth him not . Seeing these things shall be disolved , what manner of persons ought we to be in all holy conversation and godliness ! An ungodly man is as unsutable to the work , as he is unworthy of the wages of heaven . 1 Tim. 4.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If you expect glory , exercise , train up your selves to godliness : labour to be expert therein , by beleeving that the promises of God in Christ shal be made good , by observing his presence in all your actions , by acknowledging his providence over all events , by casting from you what-ever offends him , by taking upon you the yoke of obedience active and passive , doing and undergoing his pleasure cheerfully ; and lastly , by fervent prayer for the blessings which you want , and sincere thankfulness for those which you enjoy .

This for the first and more generall expression of the impiety of these Seducers , the Apostle saith they were ungodly . 2. The Apostle expresseth it more particularly , by shewing wherein their ungodliness did appear , and that 1. In their abusing the grace of God in these words , Turning the grace of our God into lasciviousness .

In the words we may consider . 1. What these Seducers did abuse , or their enjoyment , The grace of our God . 2. how they did abuse it , or their mis-improvement of that enjoyment , they turned it into lasciviousness .

In their enjoyment we may take notice , 1. Of the nature of their enjoyment , Grace . 2. Of the owner thereof , God ; with the propriety that the faithfull have in him , he being called our God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gratia , gratificari . Judg. 21.22 . Am. 5.15 . Gen. 6.8 . Gen. 39.21 . Num. 6.25 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luk. 7.42 . 2 Cor. 2.10 . 2 Cor. 12.12 . Eph. 4. ult. Act. 15.40 . Heb. 13.9 . Rom. 5.15.17 Rom. 4.4.16 . Rom. 11.6 .

1. Of the kind or nature of that enjoyment which these Seducers abused , it was grace .

Two things I shall briefly here shew by way of explication . 1. What thing it is which the Apostle here intends by the name of grace . 2. Why that thing is so called .

1. Not much to enlarge upon this first thing . Grace in its proper notion signifies that free goodness , favour , or good will whereby one is moved to benefit another , as both the Hebrew and Greek words manifest . But it is not only taken in scripture in that primary and proper sense , but among sundry other acceptations , for the benefits and good things themselves which of free favour , and good will are bestowed ; and in this sense , as it often in scripture notes the benefits , almes , and beneficence which we receive from man , 1 Cor. 16.3 . 2 Cor. 8.4.6 , 19 , so in a multitude of places , the gifts and benefits freely bestowed by God ; and among them , as redemption , life eternall , the gifts of sanctification , Rom. 6.14.15 . 1 Pet. 3.7 . 1 Joh. 16. &c. so the very Gospel of salvation , and the revelation of the Mysteries of redemption , and the free pardon of sin through Christ . And this last way it 's taken Acts 14.3 . & 20.32 . where the Gospel is called the word of grace ; called also Acts 20.24 . the Gospel of the grace of God ; and 2 Cor. 6.1 . and Tit. 2.12 . grace it self ; we beseech you , that ye receive not the grace of God in vain . And , the grace of God hath appeared , &c. In this last signification I take it in this place ; wherein what the Apostle had called the faith in the foregoing verse , for which the Christians should Contend , he calls the grace in this , which Seducers did abuse and oppose .

2. Why is the doctrine of the Gospel called by the name of grace ?

1. Because it is a gift of grace , and it was onely Gods free good will that bestowed it . These questions , Why it was ever bestowed at all , or why one age or place of the world should receive it rather than another , why God should discover the mystery that was kept secret since the world began , Rom , 16.25 , 26. to those who were sinners of the Gentiles , who served dumb Idols , why God should be found of them who sought him not , and made manifest unto them who asked ●ot after him , Isa. 65.1 . Mat. 11.26 . can only be answered by that reason which Christ gives of Gods hiding these things from the wise and prudent , and revealing them to babes : Even so , Father , because it seemed good in thy sight .

2. Because the subject matter of the Gospel , even all the benefits discovered in it , flowed meerly from free-grace : whether blessings without us , or within us . Without us , Eph. 1.5 . Election is the election of grace , and according to the good pleasure of his will : our vocation was according to grace , 2 Tim. 1.9 . Regeneration was of Gods own will , Jam. 1.18 . Faith the gift of God . Justification is freely by his grace , Phil. 1.29 . Rom. 3.24 . And a free gift , Rom. 5.15 , 18. Forgivenesse of our sins according to the riches of grace , Ephes. 1.7 . Eternall life is the gift of God , Acts 15.11 . Rom. 6.23 . Even the life of glory is the grace of life , 1 Pet. 3.7 . Christ himselfe was a token of free love sent to mankind . And as his whole work was to love , so his whole love was free . The portion which he expecteth is nothing but poverty . Isai. 55.1 . Would we purchase any benefit of him , we must be sure to leave our money behind us . There 's not one soul that ever he loved , but was poor and empty , sick and impotent , unamiable and filthy , regardlesse of him and ignorant , opposite to him and unkind ; and often unfaithfull to him and disloyall . And may not the Gospel which discovers this goodnesse , well be call'd grace ?

3. As the Gospel doth discover and reveal , so doth it instrumentally impart and bestow these benefits of free-grace . The Gospel is not only light to discover them , but an invitation to accept them ; not only a story , but a testament . The language of the Gospel is , Luke 14.17 . Come , for all things are now ready . Nor hath it only an inviting , but a prevailing voice with some . It is made powerfull to overcome the most delaying disobedient sinner , by him who doth not only ordain , Rom. 1.16 . Acts 6.7 . 2 Thes. 1.8 . but accompany it . This grace bringeth salvation , Tit. 2.12 . it bringeth it to us , not to look upon , but to take .

1. Observ. 1. What an happy difference is between the Law and the Gospel ! The Law affords not a drop of grace ; it bestowes nothing freely . The language of the Law is , Do thou and live ; if not , dye ; No work , no wages : but in the Gospel , the yoke of personall obedience is translated from believers , to their surety ; there 's nothing for them to pay , all that they have to do , is to hunger , and feed . Their happinesse is free in respect of themselves , though costly to Christ , who by his merits purchaseth for them , whatsoever they would obtain , and by his Spirit worketh in them whatsoever he requires .

2. Observ. 2. How shall we escape if we neglect the salvation which the Gospel of grace brings ! If they are unexcusable who pay not their own debts under the Law , what are they who will not do so much as accept of free pardon , and a surety under the Gospel ! Gospel-grace neglected is the great condemnation of the world . How mindfull should we be of the Apostles counsell , 2 Cor. 6.1 . 1 Thes. 5.1 . 2 Cor. 3.6 . 2 Cor. 3.18 . Receive not the grace of God in vain , not only in word , but in power , as it is a quickning spirit , or spirit and life , not begetting only a form of profession , but as changing and transforming into the image of God , and altering the inward disposition of the heart . If the grace of the Gospel make a stop at restraining , it only advantageth men , ut mitiùs ardeant , not to save them .

3. Observ. 3. The sin and folly of those is great , who though poor , are yet so proud , that they submit not themselves to the freenesse of the Gospel ; who will not feed upon the supper of Evangelicall benefits , unlesse they may pay the reckoning : who mix at least their own merits with Christs , expecting justification for their own obedience . Alas , what is our rectitude , but crookednesse ! what our righteousnesses but filthy rags ! How fond an undertaking is it to go about to establish our own righteousnesse ; Rom. 10.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . what is it but to endeavour to make a dead carcasse to stand alone ! How just is the issue , that rich ones should be sent empty from the Supper ! A proud heart can no more be fill'd with Evangelicall grace , then can a vessel with water poured upon its convex out-side . It 's better to be an humble sinner , than a proud justiciary .

4. Observ. 4. How chearfull , free , and forward should all their services be who partake of the grace of the Gospel ! Jugum Christi non deterit , sed honestat colla . Bern. If God have removed the insupportable yoke of legall satisfaction , how willingly should we take upon us the easie yoke of Evangelicall obedience ! Though Saints be exempted from bondage , yet not from service . Christians , though they serve not God by the compulsive power of the Law , yet they ought by vertue of the Spirit renewing the soul . Their spirits should be free and willing , even when strength and power fail them . They should delight to do the will of God . Psal. 110.3 . Psal. 40.8 . If Gospel-grace be free , then it 's most unsutable that Gospel-service should be forced . The Evangelicall bond to obedience is strong , though it be silken .

5. Observ. 5. Every one should covet to be interested in the benefits of the Gospel : they are freely bestowed . It is easie to know a house where alms are freely distributed , by the crowding of beggers : When money is freely thrown about the streets , at the Kings coronation , how do the poor thrust , & tread one upon another ! There 's no such crowding about a trades-man shop : why ? here poor people must pay for what they have . But alas , that men do quite contrary in a spirituall respect , they throng after the world , which makes them pay for what they have dearly , and neglect Christ who offers all they want freely . Why is it that the Kingdom of heaven suffers not more violence . The world is not bread , and yet it requires money ; Christ is bread , and requires nothing but a stomack ! Pity those , who for lying vanities forsake their own mercy . Call others to partake of this grace with thee : Eat not thy morsels alone . Say , as those lepers did , This is a day of good tidings , and we hold our peace . Hast thou received this grace , wish all men were like to thee , thy sins only excepted . When beggers have fared well at a rich mans door , they go away , and by telling it , send others : Tell to others how free an Hous-keeper thy God is ; so free that he most delights in comers and company .

This for the kind or nature of the enjoyment , which these seducers abused ; Grace . The owner thereof , whose grace it was follows ; call'd here by the Apostle our God .

In the Explication , I shall ( briefly ) shew two things .

1. What it is for God to be our God ; or what these words our God import .

2. Why the Apostle here mentioning the grace abused by seducers , cals it not simply the grace of God , but the grace of our God .

1. What it is for God to be our God . In this , three things deserve a large explication , which I ( to avoid tediousnesse ) shall but touch . 1. Wherein the nature of this propriety consists , or what kind of propriety it is . 2. What there is of God in which the faithfull have an interest and propriety . 3. How sutable and beneficiall a good , this God is to those who have this interest and propriety in him .

1. For the nature of this propriety in God . God may be said to be ours , and we may be said to have a propriety in him by a threefold right . 1. By a right of creation , and thus he is the God of heathens , of divels , of all creatures ; Acts 14.17 , 18. Acts 17.28 , 29 they being all the work of his hands , having from him life , being , and motion . 2. By a right of externall profession , or federall sanctity ; and thus God is often called the God of Israel ; and in respect of this , the Jewes are said to be the children of the Kingdom . 3. By peculiar grace , and saving interest through Christ ; and thus only believers who are really united to Christ by faith , Jer. 31.31 . have a propriety in him , with whom God hath covenanted that he will be their reconciled friend and father , pardoning their sin by Christ , putting his law into their inward parts , & writing it in their hearts , that he wil be their God , and that they shal be his people .

2. For the second . The faithfull have a propriety in all of God they can want or wish . Particularly , 1. In all the three Persons of the Godhead . Ephes. 1.6 . John 17.12 . 2 Pet. 1.3 . The Father accepts them for his in his beloved ; nay , he gave them to Christ , and chose them before the foundation of the world . The Father of Christ is their Father , to provide for , pardon , and govern them , and to afford them all things which pertain to life and godlinesse . The Son is their Mediatour , their head , 1 Tim. 2.5 . Col. 1.18 . 1 Thes. 1.10 . their brother , their husband ; they are his by the Spirit , and he theirs by faith ; he delivers them from all the evill they fear ; he obtains for them all the good they desire . The Holy Ghost is theirs , John . 14.16 . to direct and teach them , to purifie and cleanse them , to furnish and adorn them , to support and comfort them . 1 Thes. 1.10 . 2. They have a propriety in the attributes of God . In his omniscience , he knowing whatsoever they want , or hurts them . In his wisdome , to teach and guide them . In his power to protect and defend them . In his love to delight in , pity , and provide for them . In his righteousnesse , Psal. 4.1 . Rom. 8.32 . Psal. 84.11 . Psal. 23.1 . 2 Pet. 1.4 . to clear and judge their cause . In his al-sufficiency , to supply and furnish them with all needfull blessings , according to every want . One God answers to all exigences . 3. They have a propriety in his promises , great and precious promises , wherein all they want , and infinitely more than they can conceive , or desire , is assured to them , grace , glory , mercies for the throne , and the footstool ; nay , God himselfe , in whom all blessings are summed up , and center'd ; all being as certain , as if already performed ; and for the accomplishment whereof , they have Gods oath , wherein he hath ( as I may say ) pawn'd his very being ; and the seal of the bloud of Christ , Heb. 6.17 . that being the bloud of the Covenant , and he the Mediatour of the Covenant , Heb. 12.24 . 2 Cor. 1.20 . in whom all the promises are yea and amen . 4. They have a propriety in the providences of God , whereby whatsoever may hurt them , is withheld from them ; not an hair of their head suffered to perish ; Mat. 10.30 . and they , though poor , persecuted , sick , dying , yet ever safe ; nay , whereby whatever befals them , shall be beneficiall to them ; every stone thrown at them , made a precious stone ; every twig of every rod sanctified ; the issue of every dispensation made sweet and beautifull . In a word , whereby they are enabled to be , and do , and bear , what-ever God either commands , or imposeth ; and they relieved with what-ever may do , or make them good .

3. For the third , how sutable and beneficiall a good God is to those who have a propriety in him . John 4.24 . 1. He is a spirituall good ; drossie and earthy comforts sute not with a spirituall soul ; nor are they such food as the soul loveth . Thy soul is no fitter for gold to be put into it , than are thy bags to have grace put into them . 2. He is a living good . Jer. 10.5 . The creature is a dead , liveless , lumpish , unactive thing ; it may be said of it as 't is of an Idol , it must be born , because it cannot goe . We rather uphold it , than it upholdes us . Like Baal , it is not able to plead for it selfe . It helps us not in distress of conscience , the day of wrath . Like Absaloms mule , it goeth from under us , and leaves us in our distresses ; but God relieves the soul , and affords strengthning consolation . Heb. 6.18 . He is a present help in the needfull time of trouble ; and ever either preserves us from , Psal. 50.12 . Isa. 59.16 . or sustains in adversity . 3. He is an absolute , independent good . He is self-suficient . If he be hungry , he will not tell thee . He depends no more upon the creature , than the fountain upon the stream . He is not hindred from helping us by any deficiencies of the creature he hath somtime complained , that he hath had too many , never that he hath had too few to deliver by . How safe is it to depend upon him , who depends upon none ! 4. He is an unmixed good , and hath nothing in him but goodness . He is an ocean of swetness , without a drop of gall . Cant. 5.16 . He is altogether lovely , and a beauty without any shadow . There is nothing in him that the soul could spare , or wish were absent . Every creature is a bitter-sweet , and so poor a comfort , that its bitterness is necessary to the very being of its sweetness ; for had it not a bitterness , its sweetness would be fulsome : but though God be altogether delightfull , yet he never clogs , but the more he is enjoyed , Luke 12.33 . the more he pleaseth the enjoyer . 5. He is an indeficient , never failing good ; a fountain which the hottest summer dryes not , a treasure never emptyed , one whose perfections never leave himself , and one who never leaves any that ever truly enjoyed him ▪ 6. Lastly . He is a most full good , and that in two respects . 1. In respect of the comprehensiveness , or the fulness of the object . In one God is every thing . He is a bundle of all perfections . All the dispersed excellencies in the world are assembled in him . When he saith , I will be thy God , there 's as much said as can be said . And as we can have nothing better than God , so of good we can have nothing more . 2. He is a full good in regard of contentment , or fulness of the subject : whoever hath an interest in him , hath that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that abundant plenty , which observed , will not suffer him to envy the most prosperous sinner : God can fill the vast , capacious soul , like those water-pots of Galilee , up to the very brim . He hath enough for himself , and needs must he then have enough for us . The water which can fill the sea , can much more fill a cup. Jer. 31.14 . My people shall be satisfied with goodness , saith the Lord . My God shall supply all your need . The tongue , the wish , the conception , Ephes. 4.19 . all fall short of God . In heaven , though we shall comprehend so much as we want , yet not so much as he is .

2. The second branch of Explication , was , why the Apostle , here mentioning the grace abused by these seducers , calls it , the grace of OUR God . This he doth to make the fact of these Seducers in abusing it , the more odious among these Christians . Dishonour offered to God , deeply affects the soul of one who hath a propriety in God . Our own child , servant , house , nay beast , or a poorer thing , if it be our own , we suffer not to be wronged , and much more doth our propriety in God make every thing which dishonours him , hatefull to us . And that upon two grounds ; 1. As he is our God who loves us , takes us into covenant , and owns us . Holy ingenuity will constrain us to love that grace which saved us , that God who loved us freely when we were unlovely , who loved us abundantly , bestowing his very self , and in himself all things , and who continues thus to love us eternally . 2. As he is our God whom we have taken by covenant to be ours , to love and serve for ever . Now 't is both against fidelity and inbred generosity to suffer that thing to be abused , which we have undertaken to serve . This neither agrees with honesty , nor honour ; 't is not only a sin , but a shame . Hardly is any servant so low spirited , as to think it consistent with his credit to serve an abused , a disgraced Master : but especially are all people tender of the honour of the God whom they have undertaken to serve . The Philistims tread not on the threshold upon which their god Dagon did fall . They who have taken God for their own , cannot endure that his glory should suffer from themselves , or others .

1. Great is their folly and misery who content themselves in a common propriety and interest in God . Observ. 1. It 's a false consequence , to say , Because God made thee , or because thou art reckoned to belong to God by common and visible profession , Isa. 27.11 . that therefore God will save thee . A man is not contented to be the Kings subject , he desires to be his favourite . They who have not God for their God in Christ , have him so for their God , as they have him also for their enemy : men think it not enough to have an opinionative , esteemed , unless they have also a reall a legall propriety in their lands ; and why should they not also labour to have their interest in God without cracks and flawes ?

2. Sin is the greatest evil in the world . Observ . 2. Isa. 59.2 . It parts between us and the greatest good . Your iniquities have separated between you and your God . We may be poor , persecuted , disgraced , and yet have God for ours ; but living in the love of any sin , we cannot . There 's more evill in a drop of sin , than in a sea of suffering .

3. They who have God for theirs , Observ . 3. may contentedly want all other comforts : They have enough besides . They may answer Satan when he offers worldly glory and preferments , 2 King . 4.13 as that woman did the prophet , I live among mine own people : Psal. 23.1 . I have enough : The Lord is my shepherd , I shall not want . When a Saint sees all worldly vanities , he may say , How many things are there that I want not ! Their names I will not take up into my lips ( saith David ; ) Psal. 16.4 , 5 The Lord is my portion . The people of God are as some Countries , which can live of themselves , without being beholden to others . A Saint , like a rich man , may spare and spend for a good conscience as much in one day , as a poor worldling would count his utter undoing to part with . And this is the reason why God cuts his people short of outward comforts , they have enough in having of God ; and never doth God more delight to let out himself into the soul , than when he deprives of temporalls . Joseph , when he manifested himself to his brethren , caused all to go out of the place where he did it .

4. It 's a false way of valuing ones worth by any worldly enjoyment . Observ. 4. Gaines or losses are to be estimated by enjoyment of more or less of God . The titles of substance , profits , goods , are abusively given to riches : Without an interest in God they are but shadowes , losses , evils . They are onely full ( like the sieve in the water ) when they are enjoyed in God ; empty , when without him .

5. Observ. 5. The true reason of all the wrangling and unquietness of the soul with and in men , is because their soul hath no reall interest in God . Lord , thou hast made us for thee , and we are unquiet till we come to thee ! Great is their folly , who , like the child that cryes for want of sleep , and yet will not go to bed , cannot be quiet without God , and yet are most unwilling to have him . If men loved themselves in loving of God , man might 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ●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 , uncleanesse . And Eph. 4.19 . this lasciviousnesse is expounded by the working of all uncleannesse with greediness . And 2 Pet. 2.7 . this word here translated lasciviousnesse is put for all the filthinesse of Sodom . Lot was vexed with the filthy , or lascivious conversation of the wicked ; and that Apostle v. 18. speaking of seducers , ( the same kind of men of which Jude here speaks ) mentions this lasciviousnesse as the bait with which they baited their hooke of error . They allure ( saith he ) those who were clean , &c. through wantonness , or lasciviousness ; which was that encouragement which they gave to people to exercise carnall lusts , under the pretence of Christian liberty . By comparing of these places , it s conceived that this sin of lasciviousness properly importeth all kind of carnal defilements , and fleshly polutions , as also all outward obscenity and filthinesse expressed in mens behaviour , either by shamelesse words or gestures ; and noteth withall , the prosecution of these unclean courses with impudency , petulancy , Simon docebat turpitudinem indifferenter utendi foeminis . Aug. de haeres . cap. 1. Eusebius , Irenaeus , Epiphanius , Augustin . Danaeus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Euseb. Hist. Eccl. l. 2. c. 12. Grostici , qui à nonnullis vocati sunt Borboriti , quasi coeno● , propter nimiam turpitudinem , &c. Aug. Ib. Menan driani omnem turpitudinem libenter amplexi sunt , tanquam gratiae Dei erga bomines fructum ; bonos etiam & sanctos mores , qui lege Dei praescribuntur , per gratiae Dei praedicationem , ut jam inutiles & vanum studium tolli & antiquari sentiebant . Aug. de haeres . defence , violence and contempt of all opposition or observation from men . It is a manifest wickedness . They who are guilty of it , do not blush at it : they declare their sin as Sodom , Is . 3.9 . they are not like the harlot , that wipes her lips ; but like Absolom , that spreads his incestuous pallet on the roof , and calls the Sun a blushing witness to his filthinesse . They glory in their shame . Their hand is the Organ of wickednesse , and their mouth the Trumpet : they out-sin all shame ; they crown uncleannesse with Garlands of honour . Their sin abandons secrecy ; and admonition to it is as a powring of oyl down the chimny . Thus Rev. 2.14 . Some there were who taught fornication . Simon Magus taught that women might indifferently be used ; The prodigious impurity of whose followers , Ecclesiasticall Writers tell us , would astonish any sober hearer , and is such as no modest man can either write , or speak without offence . The Gnosticks , who arrogated that name to themselves for their pretended excellency of knowledg above all others , were called , for their filthiness , Borboriti , or the dirty miry sect . They used all kind of uncleanesse , as the fruit of the Grace of God . And they declared , that all holy and righteous courses commanded in the law of God , were antiquated and taken away by the preaching of the Grace of God . Carpocrates taught men how to speak filthily and uncleanly , and how to live leudly . Carpocrates docebat omnem turpem orationem , omnemque adinventionem peccati . Aug. de haeres . And although by [ lasciviousnesse ] is properly understood the open profession , and ostentation of incontinency ; yet must it here be taken more generally ( as the following description of these seducers declares ) for a licencious profane kind of living in , and liberty of sinning .

2 For the second , how grace is said to be turned into lasciviousnesse .

The word in the originall , by which the Apostle expresseth this turning , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Oecum . Heb. 11.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Act. 7.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gal. 1.6 . Heb. 7.12 . is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth properly , the transposing , or removing of a thing from the place of its ordinary abode , to some other ; but it 's used to note the alteration or removal , 1. Of persons from former opinions or practices which they have embraced , and thus the Apostle tells the Galatians , Gal. 1.6 . I marvell that ye are so soon removed ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) from him that called you , &c. And , 2. Of things , both from their former uses , and ends ; and thus the Apostle saith , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) the priesthood being changed , or translated , there was ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) a translation , or change of the law : and thus Jude saith , these seducers did translate or remove the grace of God from its true and appointed , to a false and wrong use and end . The end and use of the doctrine of grace , and justification by faith in Christ , was the serving of God without fear , in holinesse and righteousness , Luk. 1.75 . Tit. 2.12 . the denying of ungodliness and worldly lusts , and the living soberly , righteously and godly in this present world ; but these Seducers transposed and removed this evangelicall grace from the ends and uses appointed by God , unto such as were contrived by themselves ; they teaching that Christ had fulfilled the law , and freed Christians from it , that so they might have a liberty to live as they list , and be freed from the Law not onely as a Covenant , which cursed those who broke it ; but as a rule also , prescribing the good to be done , and the evil to be avoyded .

And thus the grace of God may be said to be abused and perverted to a wrong end and use sundry wayes ; five especially .

1. When men abuse this grace of God to an empty , bare profession of it ; to a resting in the meer outward shew of enjoying that grace , and the benefits of the Gospel ; they never labouring for a true and reall interest in the benefits themselves ; Rev. 3.1 . 2 Cor. 6.1 . herein resembling such bondmen , who being made free , think it enough to be accounted free , and to be out of their time , to be such as may put on their hats , and wear a gown ; but never care for setting up , or falling to their Trades , that they may thrive . Thus there are many who onely care to have a name to live ; who receive the grace of God in vain ; and are meer titular Christians , never really thriving in godlinesse , and as very slaves to sin as ever : But they who here professe vainly , shall hear God professe severely , I never knew you , Matt. 7.23 . Depart , &c.

2. When men abuse grace , to the disobeying of Authority . A sin to which our natures are too prone . And it 's cleer by the context of 1 Pet. 2.16 . Vnusquisque habet animum Regis . Calv. in 1 Pet. 5.5 . that when the Apostle forbids the Christians to use their liberty as a cloak of maliciousnesse , he intends by maliciousnesse , disobedience to the lawfull commands of the Magistrate : and this was one way whereby these Seducers perverted the grace of God ; namely , by despising of Dominions , and speaking evill of Dignities ; as if , Jude 8. because Christ had taken away our thraldom to sin and Satan , he had disannulled duty to all Superiours ; Non eripit mortalia , qui Sceptra dat coelestia . Prud. as if grace were violated by humane lawes . In a word , as if , because Christ bestows an heavenly , he takes away earthly Crowns . Thus the Papists pervert the grace of God , who turn his grace , Docent , Christianum Magistratus partibus omnino non posse defungi , nullúmque se in Ecclesia Magistratum agnoscere quàm Christum . Colloqu . Emdan . Act. 112. §. 1. Non licet Christianis tolerare regem haereticum , &c. Bel. lib. 5. de Rom. Pon. c. 7. in giving to his Church the power of the Keyes to open and shut heaven , into an instrument of rebellion against lawfull Magistrates , deposing them , and freeing subjects from their Allegeance ; whom they stir up to seditions and conspiracies , though obedience for conscience sake be a divine command , and resistance of lawfull Authority have a divine commination , and that no lesse then damnation . Thus the Anabaptists from the grace of the New Testament , and our freedom purchased by Christ , teach the unlawfulnesse of Magistracy , and of obedience to it ; pretending that it infringeth the liberty of our consciences , which are only subject to God ; Whereas the bond of conscience consists not in the particular lawes of men , but in the generall command of God ; the conscience being bound to obey Gods command of obeying Magistrates .

3. 1 Cor. 8.9 . When the grace of God , in the liberty which it affords , is abused to the offence of the weak consciences of our brethren : When we remit nothing of the extremity of that right and power we have in things of indifferent nature , Rom. 15.15 . 1 Cor. 7.23 . Gal. 5.13 . 1 Cor. 9.19 . Omnia libera per fidem , omnia serva per charitatem . Luth. to please our neighbonr for his good unto edification . Although we must not be the servants of men , yet we must by love serve one another ; yea all , that by all means we may ( with the Apostle ) win some . Wee should be perswaded with the perswasion of faith , that all things are lawfull ; and yet we should resolve for charity sake to forbear the use of many things , if we find them inexpedient ; and as well consider what is usefull for others , as lawfull for our selves .

4. When the grace of God is abused in the excessive , immoderate enjoyment of things in themselves lawfull : When men think they are limited to no measure in the enjoyment of a lawfull comfort ; suppose , recreation , diet , apparell , &c. As if , because the thing is lawfull to be used , therefore all use of that thing is lawfull ; as if lawfull things could not be used unlawfully . He who alwayes goeth as far as he may , sometimes goeth further than he should . Satan never falls upon us so much to our disadvantage , as when he lyes in ambush behind our lawfull enjoyments .

5. When the grace of God is abused to the casting off our obedience to the law of God as a Rule . When men will discharge themselves from duty to , because God dischargeth them from condemnation by the Law ; and because grace frees from sin , therefore they will sin freely : as if because God prohibits the opinion of works , therefore he dispenceth with the performance of works . That we are by nature apt Scholers to learn this hellish Sophistrie , it 's plain by Paul's supposition , that some would conclude from the doctrine of free Justification by Christ , that they might continue in sin , to the end that grace might abound : and that evill might be done , Heb. 6.1 . that good might come of it : that there are some who are forward to teach it , is cleer from Peter's description of Seducers , who allure people through much wantonnesse , 1 Pet. 2.19 . promising them liberty . Conformable to whom are 1. the Antinomians , who from the grace of God in mitigating the Law , would infer an utter abrogation of the Law ; denying that it hath a directive , regulating power over a beleever . True it is , the Law is abrogated 1. In respect of Justification , beleevers expecting acceptation from God not for what they are , or do ; but by relying upon Christ . 2. In respect of condemnation , Christ having been made a curse for them . 3. In respect of compulsion by terrour , so far as they are regenerate , there being in them a delight in the Law . 4. In respect of rigid and perfect obedience : imperfect , Phil. 2.24 , 25. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heb. 7.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Heb. 7.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Heb. 8. ult. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . if sincere obedience being accepted through Christ , though by the Law we are obliged to that which is perfect . 5. In respect of the irritation and increase of sin by the Law , it not stirring up , but subduing corruption in beleevers , who partake of sanctifying grace : But yet as a Rule of life , it ever continues , even to beleevers . That the Ceremonial law vanisheth , decayeth , waxeth old , is broken down , changed , disannulled , abrogated , the Scripture testifieth ; but not one of these words are used concerning the Morall Law . And of what doth the Spirit of God more frequently admonish beleevers , than not to refuse obedience to the Law , under pretext of Christian liberty , Gal. 5.13 . Vse not your liberty as an occasion to the flesh , not taking a rise ( as the word signifieth ) from your deliverance from the Law , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Noli libertate abuti ad liberè peccandum . Aug. Tr. 41. in Johan . to the satisfying of your lusts . And 2 Pet. 2.16 . Vse not your liberty as a cloak of maliciousnesse : i. e. Abuse not your liberty , by grace to cover licenciousnesse in sin . In a word , If disobedience to the Law be still a sin in the beleever , the power of the Law is not abolished : For there can be no sin , unlesse it be a transgression of a Law . 2. The Papists abuse the grace of God to a rejecting of the law ; who from the doctrine of absolving repenting sinners , plead for a power in the Pope to give Licenses and Indulgences to the greatest of sins ; who for his Corban , forgives sins both past , and future , ( both alike ; ) and sends his Briefs to be left in as many Countries as he pleaseth , for granting liberty to sin for many yeers to come , the price whereof is set by the Court of Faculties in Rome ; which fils up the measure of Europe's sins , by exhausting of Europe's Revenues . How great a wantonness must this produce ? Why should any rich man now care how he live or die , seeing all shall be well with him for a little money ?

3. For the Third , Wherein appears the sinfulnesse of turning this grace into lasciviousnesse ?

1. It comprehends the sin of hypocrisie . Sin is the fouler for receiving a cover . To do that which is in it self evill , must needs offend God : but to do evill by appearing to do the contrary , comprehends both the sin it self which we endeavour to hide , and a sinning by endeavouring to hide it ; to the sin it self is added a practicall lye , by speaking in our practice , that we are and do , contrary to what we are or doe . As God is a God of pure eyes , he hates all sin ; but as he is a God that loveth a pure heart , of all sins , hee most hates hypocrisie . All Murderers sin hainously ; but none so hainously as those who imploy a mans own hands to kill himself . An hypocrite labours to destroy Religion by Religion .

2. As it is hypocrisie to cover lasciviousnesse , so is it even heightned profanenesse to cover it with the grace of God . Will no cheaper stuffe then grace serve to cloath lasciviousnesse ? The excellency of any thing adds to the fault of abusing it ; To make a King's Son Lacquey to a beggar , to make hay with the Scepter Royall , to dig in a dunghill with a golden spade , to stop an oven with the Robes of an Emperour , are all actions of greatest unworthinesse , and wild unsutablenesse ; but to make Religion a stirrup to profanenesse , and the grace of God a credit to lasciviousnesse is a presumption of an higher and far more unsufferable degree . This is to make God accounted a patron of impiety , and the Judg of all the Earth to seem the greatest malefactor , Ezek. 36.20 . and to profane his holy Name

4. This turning the grace of God into lasciviousnesse , argueth the grossest folly ; it is a forsaking of our own mercy , a receiving the grace of God in vain . What is , if this be not to neglect great salvation ; to be prodigall of blessednese ; to ravell out , and to wanton away the offers of Christ himself ? Who would not heartily chide himself , that by toying , trifling , or unnecessary lingring in the way to the Exchange , misseth of a bargain by which he might have gained a thousand pounds ? Foolish Sinner ! Lasciviousnesse under grace is the losse of glory : and the losse of heaven can never be redeemed with the tears of hell .

4. Grace turned into lasciviousnesse is the top of all Ingratitude . What greater unkindnesse , then to be evill because God is good ? If it be a sin for thee to have an evill eye against another , because God is good to him ; what is it to have an evill eye against God , because he is good to thee ? If it be a sin to reward a man evil for evil , what is it to return to God evil for good ? To be lascivious because God is gracious , is to fight against God with his own weapons , to wound God with that arm which he hath cured , Hos. 7.15 . to kill and crucifie him who hath freed us from death : In a word , to make that a pillow for presumption , which God appointed for an antidote against despair .

5. by grace to grow lascivious , is destruction even to desperate irrecoverablenesse . No poyson is so deadly as the poyson extracted out of grace . Abused mercy pleads against a sinner most perswasively . If that which was appointed for a sinners rising and standing , makes him fall , how irrecoverable must his falling be ! If Mercy be his foe , how should Justice ever be his friend ! Lamentable was the death of Zimri , who was burnt by the flames of that house which was for his safety . Grace is the sweetest friend , but the sorest enemy . Lead , of it self , is very cold and cooling , but nothing so scalding , if it be throughly heated . The lowest place in hell is provided for those who have been lifted up neerest to heaven . Grace discovered and abused , is THE condemnation . Out of him who lavishly spends riches of grace , God will recover riches of glory . God will not lose by any .

OBSERVATIONS .

1. Obs. 1. Great is our natural propensenesse to grow wanton against God by his goodnesse . Seldome is God provoked so much by any , as by those who most deeply partake of his indulgence . It 's very hard for God to smile , and for us not to be wanton . How frequently doth God complain of the unkinde requitals returned for his loves ! Do ye so reward the Lord , O foolish people ! Deut. 32.6 . Jesurum waxed fat and kicked : who , because laden with fatnesse , therefore forsook God that made him . And Isa. Isa. 1.2 . 1.2 . I have nourished children , but they have rebelled against me . 'T is pity ( as we say of fair weather ) that the goodnesse of God should do any hurt : but we are commonly not more unsubmissive under corrections , then wanton under comforts . Gods severity restrains from that impiety which his indulgence draws forth , by meeting with a sensuall heart , that turns the favours of God into the fuel of lust . It 's much easier to walk steddily in a path of deep dirt , than of slippery ice . How just , nay , how good is God to abridg us of that comfort either inward or outward , which we abuse ! to turn us ( like sheep ) into short pasture , if there we thrive best ; and rather to deny us mercies in mercy , then to bestow them in wrath .

2. Observ. 2. The best and choycest of outward administrations cannot better a bad heart . Even grace may be received in vain . The best preaching and Preachers in the world have not seldome been sent to a gain-saying people . Rom. 10.21 . Luk. 16.31 . Neither Moses and the Prophets , nor one raised from the dead , nay , nor the preaching of Christ himself can of themselves work upon the heart . Morall swasion comes far short of effectuall grace ; and the word of grace much differs from the grace of the word . Warm cloathes and strong waters cannot fetch life into a dead man . The plentifullest showers leave the heath unfruitfull . Nature , after all imaginable improvements , is still but Nature , till supernaturally renewed . How happy were we , if men would attribute the unreformednesse of the times under the Gospel of grace , more to the strength of their own lusts , then the weaknesse of the Ministers labours : and if , in stead of glorying ( I had almost said , of placing religion ) in the parts of Ministers , they would humbly and ardently seek God for that blessing , without which , the fattest Ordinances devoured , leave but leane souls .

3. Observ. 3. The most holy and happy enjoyments are not without their snares . There 's danger in enjoying the best things , even the grace of God . Men ordinarily conceive that there is danger in wanting the Ordinances , in sinning , in being in sinfull company , and using worldly comforts ; but they consider not that even their graces , their good works , their comforts , every Ordinance and dutie have their snares accompanying them . Diabolus surgit armis quibus dejicitur . Cave non tantùm ab operibus malis , sed etiam à bonis . Luth. Our very graces may occasion us to be proud , and our very comforts to be secure . Luther was wont to advise men to take heed of their good works . There are no services so holy , but Satan creeps into them , and when he cannot hinder the externall , hee endeavours to spoil the spirituall performance of them . He labours to winde himself even into Paradise , and loves to stand among the Sons of God . How oft doth he shew men the beautiful buildings of their late performances , to a worse end than the Disciples did Christ the buildings of the Temple ! And how rare is it to finde that Christian , who by self-debasing , leaves not ( as it were ) a stone upon a stone which he casts not down by having low thoughts of high services ! Eccl. 5 1. Thou must not onely keep thy foot from entring into places of vanity , but also keepe thy foot when thou entrest into the house of God : not onely take heed that thou neglectest not hearing , but also take heed how thou hearest . How oft have the servants of God been humble and hungry in the want of those tokens of grace , under the enjoying whereof they have been proud , unprofitable , and ( the sin of these Seducesrs being naturall ) almost lascivious !

4. Observ. 4. An unholy heart sucks poyson out of the sweetest and holyest enjoyments : Even the grace of God he abuseth to his own perdition . Vnto them who are defiled and unbeleeving ( saith the Apostle ) is nothing pure . Tit. 1.15 . They taint every thing they touch . Prov. 15.8.28.9 . Their best services are abomination to the Lord . Their prayers are turned into sin . The word is to them the savour of death , and the grace of God pernicious . The Sacraments are poyson and damnation , Christ is a stumbling stone : Their table snares them , their prosperity slayes them . Whatever we have , till Christ be ours , cannot be enjoyed profitably : the guilt of the person must be removed , before the comfort of the gift can be enjoyed . Out of Christ , all comforts are but like a funerall banquet , or the prison provisions of him who is fed against his execution . And a sinner is as farre from returning any enjoyment by love to God , as he is from receiving it in love from God : His heart is the heart of an enemy , even under the dispensations of grace . And what are all blessings ( til the heart be changed ) but furniture to oppose God , and fuel to increase sin ? O Christian , in stead of boasting how good thy enjoyments are in themselves , labour to finde them good to thee . It matters not what the things are which thou receivest , but what thou art who dost receive them . The same promise which purifyes a Saint , ( through thy sin ) pollutes thee . The same breath which warmes him , cools thee ; he being neer , thou farre from him that breaths . Till grace savingly work upon thee , thou art but a wanton under grace .

5. Observ. 5. 1 King . 21.13 . 1 Sam. 15. Mat. 23.25 . Corrupt nature can cast even upon foul and lascivious courses , the cloak and colour of a religious pretext . The murderous contrivements of Absolom and Jezabel , The disobedience of Saul , the devouring of widowes houses , the maliciousnesse spoken of by Peter , 1 Pet. 2.16 . had their several cloaks and covers . The unlovelinesse of lusts in themselves , and the love of sinners to them , put sinners upon this covering of them : by reason of the former , this covering is required ; by reason of the later , 't is contrived . But of this more before .

6. Observ. 6. God is gracious even unto them who abuse his grace . He affords the means and offers of it , to them who turn it into lasciviousnesse . He holds the candle to them who will not work by , but wanton away the light . He cals men , though they will not hear ; and woos them who will not be intreated . Certainly , God doth not onely shew himselfe a God in powerfull working , but even in patient waiting upon the wicked ; none but a God could do either . Oh sinner , how inexcusable wilt thou bee in that great day , when God shall say , Isa. 5.4 . What could I have done more ; or how couldst thou desire me to wait longer for thy good ? Certainly , thine own conscience shall be Gods deputy to condemn thee . If thou shalt give an account for every idle word which thou thy self hast spoken ; how much more for every unprofitable word which thou hast made God speak to thee ! For the Lords sake , Christians , take heed of receiving the grace of God in vain . And how should this goodnesse of God put us ( especially Ministers ) upon imitating of him ! though sinners be wantons under grace , yet let not us be weary of dispensing it . 2 Tim. 2.25 . Let us wait , if peradventure at any time God may give sinners repentance . Ministers are spirituall fishers : and fishing , we know , is a tedious work to him who hath no patience . The catching of one soul will make amends for all our waiting . Our patience cannot be so much abused , as is Gods .

7. Observ. 7. The doctrine of grace is warily to be handled by Ministers . 'T is hard to set up Christ and grace , and not to be thought to destroy the Law . Christian Liberty is to be propounded as giving no allowance to libertinism . Satan hath in no one point more drawn teachers to extreams . Because he could not keep them in Popery , by the doctrine of satisfying the Law as a Covenant ; he labours to drive them to Antinomianisme , by the doctrine of casting off the Law as a Rule : because they have rejected the merit of works , he labours to make them cast off the obedience of works . But the man of God should observe the Methods of the Divel . The Apostle Paul having at large proved the doctrine of Free justification by Christ , Rom. 3.4 , 5. Rom. 6.1 , 15. subjoyns ( and that twice in one chapter ) a most vehement denyall ( by way of interrogation ) of any liberty to sin by grace : Shall we continue in sin , that grace may abound ? and , shall we sin because we are not under the Law , but under grace ? The like he had expressed before , chap. 3.31 . Do we then make void the Law through faith ? To all which he answereth with a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God forbid : words of defiance and detestation . What though Ministers , for their preaching holinesse of life , be represented as those who preach not Christ ? And what though their names be crucified between the slanders of the Papists and Antinomians ; the former calling them Libertines , for defending the doctrine of justification by Christ ; and the later Legallists , for urging the Law as a rule ? yet let them hold fast the faithful word against both ; Tit. 1.9 . and remember , that as Jesus is to be preached in opposition to the former ; so is Christ as an anointed King , in opposition to the later ; and that , as there was a resurrection of the body of their crucfied Master , so shall there be a resurrection of the crucified names of his servants ; and that it is their duty to preach the Lords Christ , as Simeon cals him , and not the drunkards , the Libertines , the Antinomians Christ .

8. No expressions of Gods grace or goodnesse of any kind , Observ. 8. ought to be abused and perverted unto sin .

1 Not the temporall gifts , and worldly blessings which God bestowes .

1. We must not abuse the gifts of outward estate , whether riches , or honours . 1. Riches must not be abused , 1. to Covetousnesse : the possessours of them should not , be possess'd by them . Siut soltiotia , non negotia . They should rather be refreshments , than employments ; rather used as steps to raise us towards , than stops to hinder us from heaven ; rather as those things without which we cannot , than for which wee do live . Onely such things must be loved much , which cannot be loved too much . 2. Riches must not be abused to Creature-confidence . Job 31.24 . 1 Tim. 6.17 Gold . must not be our hope ; we must not trust in uncertain riches , lying vanities , mammon of unrighteousnesse . Non fallitur qui nullifidit . Riches never deceive us , but when we trust them . The creature may be used as a staffe to walke with , not to lean upon . 3. Nor must they be abused to prodigality . Abundance requires sobriety : they who walk in slippery and dirty wayes , had need to gird up their loyn● . 1 Pet. 1.13 . Men should not feed upon , but onely taste pleasures ; like Jonathan , who did but dip the end of his rod in the hony comb .

2. Honours must not be abused to pride . Height in place requires lownesse in opinion . There 's no advantage comes by having honour from men , but only the having therby an opportunity of honouring God . It 's sacriledge and Idolatry , to accept of honour to Gods dishonour .

2. Nor must the gifts of the body , as strength , and beuty be abused . 1. Strength must not be abused to luxury . It must not be given to * * Pro. 7.26 . wine , and women . 2. Nor to the wronging and oppressing of the weak , nor be a weapon of any unrighteousnesse ; nor 3. be abused to † † Jer. 9.23 . boasting . If God withdraw his manutenency , the most strongly built body drops into the grave ; and he who cannot be overcome by others , may by God be suffered to be his own executioner . 2. Beuty must not be abused to the enticement of others to sin , or the contempt of others who want it , or to a sinfull * * Manus Deo inferunt , quando id quod ille formavit reformare contendūt ; nescientes quia opus Dei est omne quod nascitur , diaboli quodcunquemutatur . Cyp. lib. de discip . & hab. virg. §. 12 Bona domus , malus hospes . Vestite vos serico probitatis , byssino sanctitatis , purpur â pudicitiae . Taliter pig mentatae , Deum habebitis amatorem . Tert. de cult. Foe●● . Quaenam perfidia armari eloquentiâ , ut contra suum do minum praelietur ? Camp . Orat . de Juv. Acad . Jer. 4.22 . Exod. 1.9 . mending , or rather marring of Gods wise handy worke , by paintings and spottings ; as if the forme bestowed by God should be reformed by the divel : Or to a neglect of that true beuty of the soul , by being transformed from glory to glory , by the spirit , 2 Cor. 3.18 . as if the house were more to be regarded than the inhabitant ; and the casket more to be prized than the pearl .

3. We must not abuse the gifts of the mind . Parts , wit , understanding must not be imployed against God , to plotting against , or opposing of Christ and his truth . The edge of wit must not wound religion . Men must not be wise to do evill ; or as Pharaoh , deal wisely against Gods people . Parts are never used aright , but when they are Engines to set up a building of glory to Christ , and when employed ( as once the Asse was ) to exalt their Master .

2. But especially should we take heed of perverting spirituall favours .

1. How pernitious is that abuse of the Decrees of God , to a liberty in sin l● by concluding , that if we be elected , a wicked life shall not hurt , and if we be reprobated , godlinesse shall not help us . Whereas , he who hath elected to salvation , Eph. 1.4 . Rom. 8.30 . hath likewise ordained those means whereby salvation shall be obtained , and that we shall walk in the way which leads to the same . But of this before .

2. We should fear to pervert the patience and long suffering of God to a presumption , and a delaying of repentance . Eccles. 8.11 . Rom. 2.4 . This being a despising that goodnesse which leads to repentance , and a treasuring up wrath by Gods forbearance . God intended mercy to be prized , not despised ; and he who hath made a promise to repentance , Heb 3.7 . hath not made a promise of repentance , when we please ; nay , how justly may God punish the contempt of his grace with finall impenitency ? Repentance delaid till death , is seldome unto life .

3. Take heed o● perverting the Seriptures to countenance thy sin , either in opinion or practice . 2 Pet. 3.16 . Wrest them not , wrack them not to make them speak that which they never intended ; bring not the Scriptures to thy opinion , but thy opinion to the Scripture ; and every doctrine that cannot endure to look upon that sun ; cast it down as spurious . Take not occasion by Scripture to be sinfull in practice ; 1 Joh. 2.1 . Scripture was written that we should not sin , not that we should sin . Let not the idle person be occasioned from Matthew 6.34 . Take no thought for to morrow , &c. to neglect his calling ; nor the Covetous , from 1 Tim. 5.8 . if any man provide not for his own , he is worse than an infidel , to be immoderate in following it ; let him as well remember , that as he is worse than an infidell who is defective in regarding his own ; so likewise that hee imitates the Gentiles , Matt. 6.32 . who seeks after all these things more then hee should . Take not liberty from the recording of the infirmities of saints in Scripture , to follow them in sin ; Rather let the falls of the stronger , be the fear of the weaker ; and the punishments which Saints brought upon themselves by their sins , be the terrours of those who have nothing of sanctity in them . The fals of holy men set down in Scripture , are like stakes fixed in a pond , not to call us , but to caution us .

4. Tit. 2.12 . Luk. 1.74 , 75. Let us be eminently carefull , lest our deliverances obtained by Christ from the Curse , be perverted to loosness of life . Let that which was a pledg of his love , be a spur to our duty . Though some abuse this grace to a wrong end ; let us use it to a right end . To this end ,

1. Admire and study the excellency of this grace . 1. in its fulnesse and sufficiency : abuse not that which is so able to help thee . Who but a mad man would throw away a Cabinet fil'd with the richest pearls , and purest gold ? But we were not redeemed with such corruptible things , 1 Pet. 1.18 . but with the precious blood of Christ ; The blood of God . 2. In its freenesse . Gods bestowing it upon thee , when thou didst not deserve it , when thou hadst no other merit but misery to call for it , aggravates thy sinne in abusing and contemning it . Thankfulnesse becomes the distressed , rather then scornfulnesse .

2. Get an experimentall taste of this Grace . Grace hath no Enemy but the ignorant . They who abuse it , shew they never found benefit by it . A notionall professour may be wrought to a contempt of that grace , which an experimentall partaker will highly esteem . Grace is never good in the souls valuation , till it be possessed . Those who love it they know not why , wil soon disrespect it they know not how .

This for the first particular expression of the ungodlinesse of these seducers , Their perverting of the grace of God . The second followes , viz. their denying of the God of grace , Denying the only Lord God , &c.

In the words I consider ,

1. The description of his dignity whom they opposed : the onely Lord God , and our Lord Jesus Christ .

2. How they opposed him , or wherein that opposition did stand ; They denyed him .

1 The description of his dignity .

I conceive with Beza and the best interpreters , that it is not to be understood partly of God the Father , and partly of Christ , but altogether of Christ ; and that not so much because it seems to be paralel with that place of Peter , denying the Lord that bought them , 2 Pet. 2.1 . as because in the Original , the prefixing of only one article to all these titles , seems to require this reading ; The onely Lord who is God , and , or even our Lord Jesus Christ .

In this description of the dignity of Christ , I shall not ( that I may avoid tediousnesse and repetition ) speak of his person and offices , as they are held forth in these later words , Jesus Christ ; but I shall principally consider from these words , The onely Lord God ,

Our Saviours dignity , 1. In respect of his place and authority : So hee is called the onely Lord .

2. In respect of his divine nature and essence ; and so he is called , God .

1. In our Saviours dignity in respect of his place and authority ; he is Lord ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) which title is set out by the peculiarity of it to himself ; The onely Lord .

In the explication of Christs dignity in this first respect , I shall briefly shew , 1. In what respect he is called Lord . 2. Only Lord .

EXPLICATION .

The title given to Christ is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lord .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a word betokening a private right to rule ; Herile Imperium . such as is exercised in the guiding and governing of a family , and it most properly signifieth a Master , Ruler , or governour over servants , who are bound to him . And such a Lord and ruler is Christ ; whether we consider , 1 His Title to this rule and dominion . 2 His exercise of this rule and dominion .

1. His Title to it : And a title hee hath to it ,

1. By a right of Creation , Joh. 1.3 . All things were made by him , and without him was nothing made , that was made . Col. 1.16 . by him were all things created . And this his Creation of all things the Apostle makes the argument of his dominion , 1 Cor. 8.6 . To us there is but one Lord Jesus Christ , by whom are all things , and wee by him .

2. Joh. 5.17 . Sicut vasis beneficio , potiùs quàm suâ naturâ accidit , ne percat aqua diffluendo ; sic Deus in se creaturae labilitatem continet , ita ut ejus actione conservetur , ne pereat in nihilum recidendo . Gers . de vit. spir. lec . 1. Joh. 17.6 . Psal. 2.8 . Mat. 28.18 . Col. 1.15 . Joh. 3.35 . Act. 10.42 . Of sustentation and preservation : Col. 1.17 . By him all things consist . If he withdraw his divine power and manutenency , they all fall into nothing ; Hee is a being by his owne nature , but all others have their beings by their participation of essence from him , and his continuation of that action whereby hee gave them being . Heb. 1.3 . He upholding all things by the word of his power .

3. By a right of ordination , designation , and appointment from God : Act. 2.36 . God hath made him Lord and Christ . God hath given his elect to Christ , that he should be their Lord and head : that they should be his possession . God hath given him power over all flesh : he hath the right and prerogative of the first born , to be the Lord of all . God hath given all things into his hand : he hath ordained him to be judg , he hath appointed him over his own house , Heb 3.2.6 .

4. By a right of unction , and reception of that furnishment and fulnesse of the spirit of grace , whereby hee was abundantly meet to be the Head and Lord of his Church . He had as much of grace as there was of grace . All fulnesse dwelt in him ; Col. 1.19 . and hee received not the spirit by measure . Hee had not the fulnesse of the vessell , but of the fountain ; all others had only a measured fulness , Luk. 1.15 . Act. 7.55 . 1 Cor. 12.11 . 1 Joh. 16. Isa 61.1 . Luk. 1.74 , 75. Tit. 2.14 . 1 Pet. 1.19 . 2 Pet. 2.19 . Rom. 14.7.8 and for themselves ; Christ had a fulness of redundancy for the whole Church .

5. By a right of redemption . Hee is our Lord , because hee hath delivered us from the hands of our Enemies ; and when we were bond-slaves to sin , Satan , and death , paid our ransome . The ransomer of a bondslave was wont to be his Lord . No bondage so great as ours was , no price so great as that which Christ paid ; and therefore no service so great as that which we owe.

6. Lastly , by right of Covenant he is the Lord of Christians . Wee promise to take him for our Lord , both , 1. By a marriage Covenant : so we take him for our head , guide , governour and protector . And 2. By a Covenant of hiring , and binding out our selves to his service ; not only baptismally and visibly , but by an effectuall and saving resignation of our selves to all the works of new obedience .

2. Christ is a Lord , if we consider his exercise of Dominion : And this he puts forth ,

1. By giving Laws to binde his servants to obedience . None but Christ can give lawes ; and there are none of Christs servants but receive lawes from him . Onely Christ can ordain lawes to binde the conscience ; Mans lawes binde not as they are man's , but as they are back'd by Christ , nor can any beside Christ so give lawes to which we should be obedient , as withall to make us obedient to the lawes which he gives . Humane lawes can make men cover sinne , but not make them cast off sinne . Christ onely can write his lawes in the heart : Nor are there any servants of Christ , but so far forth as they are such , receive lawes from him . Christs servants are no sons of Belial . Every one must have a yoke upon him , though it be made by the spirit sweet and easie . By becoming servants of Christ , we do not cast off , but only change our yokes .

2. Eph. 4.11 , 12 Christ exerciseth his dominion , by appointing officers in his house . These he furnisheth with gifts sutable to their places : He makes them able Ministers , and appoints them to be his Stewards , 2 Cor. 3.6 . 1 Cor. 4.1 . Luk. 12.42 to distribute to every one in his family , their due proportion , by way of feeding and governing . The carriage of these Stewards is not arbitrary , but appointed . They are all accountable to their Lord , for , and from whom they rule .

3. By finding his family with all necessaries for body and soul . Psal. 23.1 . Psal. 84.11 His servants shall want no good thing . They shall neither pine for want , nor surfet with abundance ; they shall never have so much or so little , as to make them unfit for service . Christ loves to keep them in working case . Even of outward necessaries they shall have what they want , if not what they would : Christ gives them all things that pertain to life and godlinesse ; he encourageth them , 2 Pet. 1.1 , 4. he assisteth them in their work ; he gives them exceeding great and precious promises ; hee feeds them with his own flesh and blood , 2 Pet. 1.4 . he cloathes them with his own righteousnesse , he directs them with his own spirit .

4. By protecting his family from all dangers . There 's no safety but in Christs family ; never are his servants in danger but when they go out of it . 1. Sam 2.9 He is the keeper of his Israel peculiarly . Though he sometimes suffers evils to touch , Psal. 105.14 , 15. he never suffers evils to hurt them ; he visits them in , and delivers from all their troubles , he suffers not Kings to hurt any of his servants . He takes the wrongs offered to his servants , as offered to himselfe .

5. 1 Pet. 4.17 . By correcting it for its miscarriages . Judgment commonly begins at the house of the Lord . His servants are safe , but must not be secure ; he suffers the world to do that which he will not endure in his own family . His servants will never be faithfull to him , nor find him faithfull to them , if he did not sometimes chastise them . He judgeth them , 1 Cor. 11.32 . that they may not be condemned with the world . And whensoever the chides , he doth it not because he loves it , but because they want it .

6. By rewarding every servant according to his service . He is indeed the only Lord , but he hath sundry sorts of servants . He is a good master ; but most that call themselves his servants , are unprofitable , and only titular and complementall , wearing his badg , but refusing his , work : using the name of the Lord , and crying Lord , Lord ; but shunning the rule of their Lord . The reward of these , is , to be cast into utter darknesse , Mat. 25.30 . who heretofore were unprofitable under light . His good and faithfull servants shall be rewarded with the joy of their Lord , even the presence of him whom they served faithfully in his absence . Mat. 25.21 . Their labour of love shall not be forgotten by Christ ; but all their former toyl shall bee forgotten . Their work , though never so great , is but small to their wages ; nor is the weight of their labours , comparable to that of their crown ; Jesus Christ will pay them for every work which they have forgotten . Their services are all book'd . He who formerly gave them abilities to work , will now give them a recompence for working .

2. In what respect is Christ called Only Lord ?

1. Not to exclude the Father and the Holy Ghost , 2d Branch of Explicat . to whom with the Son , all outward works are common : and frequently to the whole Trinity of Persons is this name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Lord , given in Scripture , Act. 4.24 . Rev. 6.10 . God the Father , Joh. 17.3 . is called the only true God , not to exclude the Son : and God the Son is called the only Lord , not to exclude the Father , who is represented in the naturall glory of the Deity , as the Son in the voluntary office of a Mediatour .

But secondly , in respect of all creatures is Christ called only Lord , 1 Cor. 8.6 . One Lord Jesus Christ , Eph. 4.5 . One Lord , and that ,

1. To exclude the partnership of any other in the government with him . The rule is not shared between him and other Lords . In government he hath no copartner : He is Gods only Vice-gerent . There is no ●ther name under heaven given among men . Act. 4.12 . Mat. 28.18 . Heb. 1.2 . Isai. 63.3 . Isai. 54.16 . To him hath the Father committed all power in heaven and earth , as Pharaoh did set Joseph over all the land of Egypt . God hath appointed him heir of all things . And as Christ had no co-adjutor in the work of redemption , so hath he no partner in the glory thereof .

2. 1 Tim. 6.15 . To note his superiority and preheminency above all other Lords . In which respect he is called King of Kings and Lord of Lords : for ,

1. He is the only absolute Lord . All other Lords are subordinate to him , dependent on him , advanced by him , receive authority , lawes , gifts from him , are responsible for the use and abuse of these to him , and are therefore punishable by him . The supreme of earthly Lords are , in respect of him , inferiour Lords .

2. Phil. 2.10 . He is the onely universall Lord . To him every knee must bow . The three kingdoms of heaven , earth and hell , never had any Lord but Christ ; In the first of these he doth eminently shew his glory and beauty ; in the second his power of ruling and directing ; in the third his strength and severity . Angels and glorified Saints in heaven ; Saints , sinners , and every creature on earth ; the damned , and divels in hel , are all his subjects . He is Lord of all , Act. 10.36 .

3. Psal. 110.3 . He is the only Lord for power and might . He is able to subdue all things to himselfe , Philip. 3.21 . and 1 Tim. 6.15 . He is called the only Potentate : He made , and he can annihilate the world with one word . He can kill the soul , and throw both body and soul into hell . Happy we , that earthly Lords , though never so tyrannicall , cannot do this . He can subdue the hearts of men , even of his deadliest enemies , unto his love and obedience . Happy would earthly Monarchs think themselves , if they could do thus . But he who only made , can only mend the heart .

4. Hee is the only Lord for majesty and glory . All the glory of all the Caesars , Emperours , Kings who ever were , combined in one heap , is but a black coal in comparison of the splendor of his glory . Mat. 6.29 . If Solomon in all his glory , was not arraied like the lillies of the field , how much lesse was he like the Lord of the world . The glory of Agrippa and Bernice was but a great fansie . Act. 25.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . How easie and often doth Christ stain the pride of the glory of the greatest , and even cause shamefull spewing to be upon it . The glory of Kings is but a borrowed ray , or spark , from his Majesty . When he shall appear in his glory , all the nightly glow-worms of worldly splendor shall be put out , and all worldly majesty shall be exstinguish'd . Nay , the poorest Saint shal appear with him in that glory , of which all the splendor of Emperours is not so much as a shadow .

5. He is the only Lord in respect of his deportment toward his servants . 1. He is the most discerning Lord and Master : no earthly Masters are so able to observe the wayes and workes of their servants as he is ; for the closest and subtilest among them cannot deceive him ; he spies them in every corner , nay every corner of their hearts in them . He now ( in some sort ) is absent , and yet he needs no informer , but knows what every servant doth in his absence , and will manifest every ones work to all the world . His eyes are as a flame of fire , and clearer then ten thousand Sunnes ; Heb. 4.12 . all things are naked and open before him . Exod. 3.7 Nor doth he lesse observe the wants and troubles , than the wayes and workes of his servants . He hath an eye therefore as pittying , as it is piercing . For 2. He is the most gracious Lord and Master . No Lord ever bought servants so dear , he having bought them from slavery by laying down his dearest and most precious blood for them ; ( never such a price ! ) He hath given not his mony , but himself for them . 2. No Lord ever fed his servants so highly and so plentifully . The servants of Christ have various and sumptuous dishes : First the word , after that the Sacrament . The table of the Lord is furnish'd with the body and blood of the Lord to nourish the servants , not only to labour , but also to eternall life . 3. No Lord ever clothed servants so sumptuously : their garments are made of that web which was woven out of his own bowels ; they put on the scarlet of his righteousnesse , and the merit of his death . The fine linnen of holinesse and sanctification , yea , the beautifull robes of glory and immortality , which they shall change for the filthy raggs of sinne and mortality . 4. No Lord ever used his servants so gently and mercifully . He puts them only upon honourable , safe , comfortable imployments . He puts no more upon them than they can go through . He is not only their Lord and Master , but their helper and fellow worker ; when they grow faint and weary , Phil. 4.13 . Psal. 25.4 . & 5.9 . Hab. 1.12 . he strengthens them ; when doubtfull , he teacheth them ; when slothfull , sometimes indeed , he corrects them ; yet not to kill , but quicken them ; and not to destroy them , but their slothfulnesse ; when they are sick , he pitties and spares them ; when old , he turns them not out of his service ; but the longer they live in it , the more they love it , yea , the more able they are to perform it . In a word , when they die , he neither suffers them to lie still , nor sends them to seek another master ; for then they change not their master for another , but their work for a better , or rather for their wages . For 5. No Master ever rewarded his servants so bountifully . As Christ gives more for , so more to his servants than any master . That happinesse which Christ gives his servants in this life is unspeakable ; their work seems to have more of wages than work : but in the next life , their joy will be so great , as that it cannot so well be said to enter into them , as they to enter into it . Mat. 25.21 . For why ? it is the joy of their Lord , whose bosome is the hive and center of all goodnesse , and that in which all the scattered parcels of blessednesse are bundled up . Study , but yet expect not to understand either the comfort or condescension of that promise , made Luke 12.37 . to the faithfull servants of Christ , He shall gird himselfe , and make them sit down to meat , and come forth and serve them . Lord ! did I not think that the chear and the attendance were both one , I should say , the attendance were infinitely better then the chear . Think what it is for Christ himself to serve at the table . What is it but infinite delight for the guests to have him set himselfe to sollace them , who is infinite , as in sweetnesse , so in knowledg , to make his sweetnesse please them ? Nor will the dignity of those servants be lesse then their delight , who have majesty it self to serve them . Certainly , in heaven there shall be as many kings as subjects .

6. He is the only Lord , for the duration of his dominion : Of his government there shall be no end , Luke 1.33 . He is the King immortall , 1 Tim. 1.17 . He only hath immortality , 1 Tim. 6.16 . To other Potentates , though they be called Gods , yet he who is the true God , saith , that they shall die like men , Psal. 82.7 . Of our twenty five Monarchs since the conquest , thirteen ( taking in three who are thought to be poisoned ) are said to have had violent and untimely deaths . Few earthly Monarchs there are whose lives are not tyrannicall , and their deaths untimely . Who ruling by the sword , commonly die by it . And should they escape the ponyards , the poysons , the powder-plots , bullets , axes , which have swept away the most , one disease or other will lay all their glory in the dust . In an evening , a mid-day , yea , perhaps a more early cloud shall be the sun-set both of their lives and raigns . But Jesus Christ is the same yesterday , to day , and for ever ; his throne is for ever and ever . Death it self , the King of terrours , and the terrour . of kings is subdued by Jesus Christ , and that not only so as it shall never touch him , but also never hurt any of his servants .

OBSERVATIONS .

1. Observ. 1. All our obedience to earthly Lords must bee only such as this only Lord allowes , and only in the Lord . We must take heed of the sinne of the Israelites , Hos. 5.11 . Regula regulans . Regula regulata . willingly to walk after the Commandment ; and of that of the Papists , blind obedience to any superiour . The greatest Lords in the world are but rules ruled , Jesus Christ is the only rule ruling .

2. Observ . 2. Mat. Rom. 12.11 The greatest diligence and servency of spirit is requisite in the service of this only Lord . Wee must not do the work of this great Lord negligently , nor offer him a female in stead of a male . This only Lord must have , as it were , our only service . Wee must not serve him as if we served him not . Though the best servant of this Lord be but an unprofitable , yet the least must not be an idle servant . Wee must not offer to this Lord , that which cost us nothing . The blind and the maimed are too bad for our ordinary Lords : Our Only Lord must have our best , our hearts , our all , even the whole of our created abilities . This great Lord hath much more businesse than all the time and strength of his servants can bring about . If every hair of the head were an hand , we might have our hands full of work . Our Lord requires the service of thoughts , 2 Cor. 10.5 . of words , Ephes. 4.29 . of works , 1 Cor. 10.31 . Of body and spirit , 1 Thes. 5.23 . A vast deal of diligence is requisite about the honouring of God , the attending of our own heart and wayes , the helping and edifying of others .

3. Observ. 3. How warily and conscionably should all other Lords govern . They are Lords , but not only Lords ; they are but servants to this only Lord , and must as well be accountable to him for their commanding , as others must be responsible to them for their obeying . They must remember they have a master in heaven with whom there is no respect of persons , Eph. 6.9 . Col. 4.1 . The wrath of God in his crectures , fire , sword , sicknesse , makes no distinction between the greatest Lords , and the poorest slaves : How much lesse will Christ himselfe make , when all shal stand naked before his tribunall ?

4. Observ. 4. Christ hath power to do what hee will with us or ours . This only Lord hath no master to whom to give an account . And how far should any of his servants be from expecting that hee should give an account of any of his actions to them ! It should suffice them , that what-ever befalls them , it is from the Lord : Job 1.21 . The Lord giveth , and the Lord taketh away . Whensoever he removes any comforts , if we find our selves too ready to say to instruments , as did the Owners of the colt , What do ye loosing and removing it ? we should be silenc'd , though not with that answer which was return'd by the Disciples to them , The Lord hath need of it ; yet with this , Luk. 19.33 , 34 He sees it needful for us , that thus it should be . Whensoever he commands the hardest duty , inflicts the smartest stripes , &c. every servant of Christ should stop their murmuring mouths with this , The Lord wil have it thus .

5. Observ . 5. Eph. 4.4 , 5. Luk. 12.45 . The servants of this one and only Lord should be at unity among themselves . Fellow servants must not fall out and beat one another : The servants of this one Lord should be of one mind : Though some may have higher , some lower imployments in Christs family , yet all are but servants to this only Lord , and all their services meet in this one end of glorifying him . In this respect the Apostle saith , He that planteth , 1 Cor. 3.8 . and he that watereth are one . The servants of Christ should shun division because Christ is not divided . They cannot forgive one another so much , or so often , 1 Cor. 1.13 . as their Master hath forgiven them .

6. Observ. 6. How carefull and wary should we be in using the creatures ! All the comforts which we enjoy are the goods of this Lord ; we are but stewards of them . What we use , must be used for , not against our Lord ; learning , riches , honour , nay our selves , are of , and from him , and therefore should be for him . All our injoyments are but borrowed , we must therefore use them well , not spot and stain , tear and cut them by sin , least we be ashamed when we are to return them back to the owner .

7. Observ. 7. We should neither give nor receive ambitious and flattering titles of honour . Christ gives us the reason , one is our Lord and Master , Mat. 23.8 , 9 , 10. even Christ . Wee should so acknowledg a superiority among men , as to be fearfull of causing pride in men . The carriage of a servant to his earthly Lord , must be such as that his Lord may know himselfe not to be the only Lord . When they cryed up Herods voice for the voice of God and not of man , Act. 12.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God would not bear it . He made him immediately to become wormes meat , who but just now was mens idol .

8. Observ. 8. There 's no possible escape for Christs enemies . If they had another Lord or potentate to match Christ in strength , they might flye to him to defend them from Christ ; but Christ is the only Lord , and woe to them who have him for their only enemy . Can thy heart endure or thy hands be strong in the day when this Lord shall deal with thee ? Ezek. 22.14 . Isai. 10.3 . Jer. 4.13 Foolish sinner ! who if thou wilt needs be contending , dost not chuse one of thy fellow-worms to contend with . But thou dost as vainly contend with thy maker , as doth the smoak with the wind , the wax with the fire , the stubble with the flame , or the snow-ball with the sun , when thrown against it . Acts 9.5 . Psal. 2.12 . It s hard to kick against the pricks . Thy greater wisdome is to kiss the Son with a kiss of sincere and hearty love , worship , homage , lest he be angry , and thou perish from the way . There 's no flying from him , but by flying to him . All must , one way or other , be subject to him ; Rom. 14.10 , 11. either as servants , or as slaves ; either under his grace , or under his wrath .

9. Observ. 9. All doctrines and practices are to be abhorred which derogate from the dignity of this only Lord . Doctrines ; especially the popish , which deprave our redemtion by this Lord , with the doctrine of merits : The worship due to this Lord , by the doctrines of image-adoration , and the Popes headship : the authority of this Lord , by the doctrine of Saints intercession , and the Popes pardoning of sins . Practices , of those who serve the times in stead of serving the Lord , love their pleasures more than God , serve their bellies , Rom. 16.18 . their lusts , themselves , as if they were their own Lords ; the humours of vile men , their father the divell , Joh. 8.44 . Quam multos habet dominos qui unum non habet ! Oh how many , how ignoble , how poor , how cruell are the Lords of that man , who hath not this one , this only Lord !

10. Great is the happinesse of , Observ . 10. and strong are the engagements upon every servant of this only Lord . But of this largely before , Page 12.13.14.15.16 . VER. 1.

Thus much for our Saviours dignity in respect of his place and authority , as he is called the only Lord . His dignity in respect of his divine nature and essence followes ; He is called also [ God . ]

For Explication whereof briefly , Thus :

This title is not here to be taken 1 Improperly , as it is , Explicat . 1. given to false gods or idols , Per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Polyphemus Cyclops dicit se tantum offerre victimas ventri suo , qui maximus esset deorum . Eurip. Exod. 21.6 . and 22.8 . Deut. 19.7 . Psal. 82.16 . and 138.1 . Joh. 10.34 , 35. Num. 10.35 36. Isai. 4.7 . & 6.20 2 Sam. 7.6 . which are accounted gods in the depraved apprehensions of blind and seduced heathens , Act. 14.11 , 12. 1 Cor. 8.4 , 5. Act. 17.29 . 2. To the divell , who is called the God of this world , 2 Cor. 4.4 . In regard the wicked world obeys him , and fulfils his commands , as if he were a God ; John 8.44 . 3. To those things which men preferre before God , as the belly is called the God of some men ; Who serve their bellies , and not Christ , Rom. 16.18 . 4. To Kings , Princes , Magistrates , who are in the room and place of God , exercise the judgments of God , 2 Chron. 19.6 . and are ordained by God , Rom. 13.1 . 5. To the Ark of the Covenant , to which metonymically the name of God is given , the signe being often put for the thing signified .

But 2. Properly , for God the maker and preserver of all things though not 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , essentially , and indefinitely , signifying the whole Trinity , the divine essence , common to the Father , Son , and holy Ghost , Mat. 4.7.10 . Joh. 4.24 . &c. But 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , personally , and as signifying some one person of the Trinity ; thus the Father is called God , Mat. 16.16 . Joh. 3.16 . Rom. 7.25 . &c. thus the Holy Ghost is called God , Act. 5.4 . compared with verse the 3. Thou hast not lyed to men , but to God ; Satan hath filled thine heart to lie to the Holy Ghost , 2 Cor. 6.16 , compared with 1 Cor. 6.19 . And thus the Son is called God , Act. 20.28 . The Church of God which he hath purchased with his blood , 1 Tim. 3.16 . Tit. 2.13 . The great God and our Saviour Jesus Christ , &c. and this is the person which is here called God . To whom ,

1. Are given the same Titles which are given to God ; Isai . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Numb. 14.22 . Psal. 95.8 . 9.6 . He is called The mighty God , and chap. 6.1 . He is called Jehovah ; for there Isaiah is said to see Jehovah sitting upon a throne , &c. And Joh. 12.41 . This is expresly by the holy Evangelist applyed to Christ , of whom he saith , that Isaiah saw his glory , and spake of him . Exod. 17.7 . The people are said to tempt Jehovah : and the Apostle saith , 1 Cor. 10.9 . Let us not tempt Christ , as some of them tempted . It is said of Jehovah , Of old hast thou laid the foundation of the earth , Psal. 102.25 . and the heavens are the work of thy hands : they shall perish , but thou shalt endure , &c. And the Apostle clearly testifies , Heb. 1.10 . that these words are spoken of Christ . Zech. 13.7 . Christ is called the Fathers fellow . Joh. 1.1 . The word which in the beginning was with God , is expresly said to be God . And Rom. 9.6 . He is called God blessed for evermore . And 1 Tim. 3. ult. God manifested in the flesh . And 1 Joh. 5.20 . The true God .

2. The same essentiall Attributes and properties of the God-head are ascribed to him , as 1. Eternity ; Prov. 8.22 . The Lord possessed me in the beginning of his way , before his works of old — . Joh. 8.58 . Before Abraham was , I am . John . 17.5 . Glorifie me with the glory which I had with thee before the world was : And ver. 24. Thou lovedst me before the foundation of the world . Col. 1.17 He is before all things . 2. Omnipresence : Mat. 18.20 . Where two or three are gathered together in my name , there am I in the midst of them . And chap. 28. ult. I am with you alway , even to the end of the world . 3. Omniscience : Joh. 2. ult. He knew what was in man . Mat. 9.4 . and 12.25 . Luk. 5.22 . and 6.8 . Luk. 11.17 . and 24.38 He is also frequently said to know the thoughts ; yea , Joh. 21.17 . to know all things . 4. Omnipotency ; All power is given unto me . Phil 3. ult. He is able to subdue all things . Joh. 5.19 . What things soever the Father doth , these also do the Son .

3. The same works which are peculiar to God , are ascribed unto Christ . As 1. Election : the Elect are ( Mat. 24.31 . ) called his Elect. 2. Creation : 1 Joh. 3. All things were made by him : and ver. 10. The world was made by him . Col. 1.16 . By him were all things created . 3. The Preservation and sustentation of all things : Col. 1.17 . By him all things consist . Heb. 1.3 . He upholdeth all things by the word of his power . 4. Remission of sins . Mat. 9.6 . The Son of man hath power to forgive sins : 5. Working of miracles , works either above or against the order of nature : Joh. 9.32 . He opens the eyes of the blind . Joh. 11. He raiseth dead Lazarus . Yea , he both raiseth from the grave of sin , Joh. 5.21 , 25 And raiseth all the dead , Joh. 5.28 , 29. 6. The bestowing of eternall life . Joh. 10.28 . My sheep hear my voice , and I give unto them eternall life ,

4. The worship which is due to God alone hath been both given to , and accepted by Christ . First Inward worship : as 1. Beleeving on him . Faith is a worship which belongs only to God , enjoyned in the first Commandment : and against the trusting in man is there a curse denounced , Jer. 5.17 . But Christ bids us beleeve in him . Joh. 14.1 . Beleeve in me . Joh. 8. ult. He that beleeveth in the Son , hath everlasting life . 2. Loving him with all the heart ; commanded above the love , nay even to an hatred of father , mother , wife , children , yea our own lives , Luk. 14.26 . and for the gaining of him , Blessed Paul accounted all things but loss and dung , Phil. 3.8 . Secondly , Outward worship is due to Christ , 1. Dedication in baptism is in his name , Mat. ult. 19. 2. Divine Invocation is given to him ; Act. 7.59 . Steven calls upon the Lord Jesus to receive his spirit . 1 Cor. 1.2 . All that in every place call upon the name of Jesus Christ . 1 Thes. 3.11 . God himselfe and our Father , and our Lord Jesus Christ direct our way unto you . Revel. 5.9.12 . Praises are offered to him . 3 Divine adoration is also given to him ; Mat. 8.2 . A leper worshipped him . Mat. 2.11 . Though the Wise men of the east , who saw Herod in all his royalty , worshipped not him ; yet they fell down before Christ . Yea not men only , but Angels are commanded to worship him , Hebr. 1.6 .

OBSERVATIONS .

1. Observ. 1. As groundlesse , as blasphemous , are all the cavils against the deity of Christ . For though he be from , and begotten of the the Father , by an ineffable communication of the divine essence to his person ; yet if we consider his deity and essence absolutely , he is God of himselfe , and hath being from none , and he is only God of God , as we consider the divine essence in the Son , and as it is under a certain , and distinct manner of subsistence .

Though the Father be greater than the Son in respect of his manhood ; Joh. 14.28 . Joh 10.30 . Phil. 2.6 . yet the Son is equall with the Father in respect of his Godhead .

Though the Son be truly called the image of God , Col. 1.15 . yet he is as truly said to be very God . For when the Apostle saith , that he is the image of God , this word [ God ] ought not to be taken essentially , but personally ; and by it we are to understand not the divine nature , but the person of the Father . Christ is the image of the Father , not of the deity , and the person of the Son bears the image of the person of the Father , but the divine essence in the Son , is one and the same with that which is in the Father : I and my Father are one .

2 Vnconceivable was the wisdome , Observ. 2. justice , love , and humble condescention , manifested in Gods becoming of Man . 1. Wisdome : None but a God could have contrived it ; and so far was Man from inventing this plot of Mercy , that it had been blasphemie , should it have entred into his thoughts before God had discovered it to him . The hypostaticall union was purely a divine invention : Poor short-sighted man cannot conceive it now since it was , much lesse could he have contrived it before it was . Infinite was that wisdome which found out a way for God to begin to be what he was not , and to remain what he was : In Christo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that the two Natures should be united 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so as that there should be no confusion , mutation , commixtion of them ; but that both natures should remain distinct and entire in their properties , wils and actions , without any change of one into the other . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , individually and inseparably , so as one nature should never be separated from the other , no not by death ; there never being two Christs , but one Son of God manifested in the flesh . How great was that wisdome which found out a way for the Mediator between God and Man , to partake of the natures of both those parties between whom he mediates ! and which contrived a Reconciliation between God and Man , by the marriage of the natures of both ! 2. How eminent was that Justice of God , that would be satisfied no way but by the Son of God his assuming the nature of man , the vailing his Glory , emptying himself of Majestie , and a debasing to the death of the Crosse ! Phil. 2.8 . So that God may seem more severe in sparing man this way , then if he had punish'd him without sending his Son thus to redeem him . 3. How transcendent was the Love of God to poor lost man , to weave the garment of his spotted and defiled nature anew in the Virgins womb ! to become a new and living way over that gulf of separation which was between God and Man , whereby God might be willing to come to man , and man able to go to God! to disrobe himself of Majestie , and to cloath himself with the rags of Mortalitie ! Did ever Love cause such a condescention as this ? The Thistle did not here send to the Cedar , but the Cedar comes to the Thistle , to wo for a marriage . Let the deepest apprehensions despair to dive to the bottom of this humble undertaking . Angels themselves may stoop to look into it , 1 Pet. 1.12 . and be Students in this piece of Divinitie ; but never can they be compleatly apprehensive , what it is for the Maker of the World , to be made of a woman ; for the everlasting Father , to be an infant in the womb ; for Majestie to be buried among the chips ; for him who thundred in the clouds , to lie in the cradle ; for him who measured the heavens with a span , to be a child of a span long .

3. Observ . 3. Isai. 43.11 . Hos. 13.4 . Any other Saviours beside Christ , are altogether needlesse and fictitious . If Christ be God , there is no other Saviour : and he no more wants the help of men or Angels in the Redemption of the world , then he did in the Creation . To an infinite power , nothing can be added ; and the strength of Christ to save is infinite : What brings the creature to God but wants and weaknesses ? That which receives all its strength from God , adds no strength to God . There 's none but a God able to do the Work , and fit to receive the Honour of a Saviour . The highest of all Popishly voyced Saviours throw down their Crowns at the feet of Christ , and with one voice acknowledg him their Saviour . The Crown of purchasing our salvation , is too heavie for any created head . Did those glorified spirits in heaven know how much honour is taken from Christ , by casting it upon them , some think , that heaven should be no heaven to them .

4. Divine Justice is compleatly satisfied , Observ . 4. and the sins of beleevers are perfectly removed . The Merits of Christ are of infinite value : the least sin was a burden too heavie for all the created backs of Men and Angels to undergo : None but he that was God , Heb. 7.25 . John 1.29 . Mic. 7.19 . Isa. 44.22 . Isa. 38.17 . Psal. 32.1 . Jer. 31.34 . could perfectly satisfie a God . Christ is able to save to the uttermost ; He taketh away the sin of the world . Our iniquities are said to be subdued , Thrown into the bottom of the sea , Covered , washed away , Blotted out as a cloud , Vtterly forgotten , and Cast behind the back of God . Beleevers have nothing to pay to Justice . The payments of Popish Merits are not in currant , but copper coin , which will not goe in heaven , but will certainly be turned back again . The sins of one beleever are ten thousand times greater than Satan can represent ; but yet the merits of the blood of God infinitely exceed all the sins of all men put together ; The blood of Christ cleanseth from all sin . 1 John 1.7 . Christians , take heed of a sacrilegious ransacking of the grave of Christ , wherein he hath buried your sins . If Christ be God , desperation is the greatest of sins . Is there any spot so deep , which the blood of God cannot wash out ? any disease so desperate , which the blood of God cannot cure ? any heart so faint , which the blood of God cannot revive ? any debt so great , which the blood of God cannot satisfie ? any burden so heavie , which the shoulders of God cannot bear away ? Oh beleever , Luke 1.47 . let thy spirit rejoyce in God thy Saviour .

5. How high is the advancement of humane Nature ! Observ. 5. Hee who hath taken it into the unity of his Person , is true God . Hebr. 2.16 . Phil. 2.10 . The seed of Abraham is now more highly dignified then the nature of Angels . There 's not a knee either in heaven , in earth , or under the earth , but shall bow at the name of Him who is God and man in one person . Let us fear to debase that nature which Christ hath magnified . Psal. 15.4 . There 's nothing but sin that makes a man a vile person . How unworthy a condescension is it for that nature to stoop to Divels , which is advanced above Angels ! 1 Sam. 5.5 . The Philistims tread not on that threshold upon which their Idol Dagon fell ; and shall man suffer lust and Divels to trample upon and defile that nature which the Son of God assumed ! Oh man , acknowledg thy dignitie , and being made a companion of the divine Nature , be not so degenerous , as to become a slave to Sin .

6. Observ. 6. How peculiarly dignified and blessed are all Beleevers ! Their Head , their Husband is very God . They have not onely the common honour of all men , in the union of humane nature with the Son of God ; but a speciall priviledg , in being united to him by his Spirit , through Faith . Man is advanced above other creatures in respect of the first ; Beleevers are advanced above other men , in respect of the second union : And if thus we are united to him who is God , what influences of holinesse , wisdom , power , &c. shall flow to us from such a Head ! A Prince , who hath all the gold and ornaments of the world , will not suffer his Wife to want necessaries : and certainly , the Spouse of Christ shall have what shee wants , if not what she would .

7. Observ. 7. Whatever it is that Christ , who is God , ordains and owns , deserves our highest estimation . The Day instituted by Christ deserves rather to be esteemed holy , than any dayes of mans ordaining : It should be accounted both a good day , and an high day , having such an Instituter . The Ordinances of Christ should be preferr'd before humane traditions : No Institutions but his shall stand , nor should religiously be esteemed . I fear , Luk. 19.27 . that the great and bloody Controversies which so long Christ hath had with England , are about some Ordinances of his which yet we will not take up ; and some Traditions of our own which in stead thereof we will keep up . What is become of those men , and of their wisdom , Sapientes sapienter in infernum descendunt whose wise work it was heretofore to invent and impose their own Innovations for Christs Institutions ? The Servants and Messengers of Christ should be more loved and honoured than the servants of any earthly Potentate . They are the servants of God : We should love as he loves . It 's more honourable to be a servant of God , than a King over men . Our delight should be in those excellent ones , who bear the image , Psal. 16.2 . and wear the badg of Christ . The feet of his Ambassadors should be beautifull , whether we regard their Master , Rom. 10.15 . or their Message . Lastly , his Word should be preferred before any other writings : Col. 3.16 . Let the word of Christ dwell in us plentifully ; Let it be taken in , not stand at the doors , or lodg only in our books , or on our shelves : let it dwell there , not be turn'd out again : Let it dwell plentifully , in all that is within us , Understanding , Will , Affections , Memorie ; and plentifully in all that is of it , in its Threatnings , Commands , Promises : It is the word of God , who hath strength to back it . In a word , Take heed of opposing this great God in any kinde . If God the Father be offended , Christ is our Advocate : but if Christ be provoked , who shall mediate !

Thus far of the description of the dignity of him whom they opposed . Next we must shew How they opposed him ; or , Wherein that Opposition did consist : They Denyed him .

EXPLICATION .

Two things are here to be explained .

1. How Christ may be said to be Denyed ; and particularly , What Denyall of him is here to be understood .

2. Wherein the sinfulnesse thereof shews it self .

1. How Christ may , be said to be denyed .

Denying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ] Denyall ( properly ) is verball , respecteth our words , and signifieth the contrary to affirmation . Thus those envious Rulers spake concerning the notable miracle of healing the lame man , Acts 4.16 . that they cannot dis-affirm , or deny it . Mat. 26.70 . Joh. 18.25 , 27. John 1.20 . Thus Peter denyed openly before them all , that he had been with Jesus . Thus John denyed not who he was , &c.

But improperly , and figuratively , denyall may be taken for such a renouncing or rejection of a thing as may likewise be express'd by the actions , and in realitie ; And thus Moses is said to deny , Heb. 11.24 . or refuse to be called the son of Pharaoh's daughter ; and so some are said to have a form of Godlinesse , 2 Tim. 3.5 . and to deny ( namely , in their course and carriage ) the power thereof . And

Christ may be said to be denyed , 1. Doctrinally , and by our words . 2. Really , and by our works .

1. Doctrinally , and by our words : And thus Christ hath been denyed , 1. In his Person . 2. In his Offices .

1. In his Person : and thus 1. the Jews deny his Person wholly , or that he was the promised Messiah , Act. 3.13 , 14. And the followers of Simon Magus taught ( as he himself had taught them ) that he was the Son of God . Epiphan. lib. 1. c. 21. Aug. de Hares . cap. 1. Joseph . l. 2. c. 12 Tertul. lib. de Haeres . The like is reported of Menander , Judas of Galilee , and he who stiled himself Bencocab ; all which ( as credible Stories relate ) gave out , that they were Christs , and Messiahs ; the later whereof , though he call'd himself Bencocab , the son of a Star , applying to himself that prophesie of the Star of Jacob , was afterward by way of derision , called Barcozba , the son of a lie . 2. Christ , in respect of his person , hath been denyed in either of his Natures : In his Godhead , by the Ebionites , Cerinthians , Arians , Samosatenians , and of late by Servetus and his followers . In his Manhood , by the Valentinians , Marcionites , Manichees , Apollinarists , and of late by some Anabaptists . 3. The Person of Christ hath been denyed by those who opposed the hypostatical union of the two Natures ; and thus he was denyed by Nestorians , Euticheans , Sabellians ; the first dividing Christ into two persons . The second confounding and mixing his two Natures . The third mixing him with the person of the Father .

2. In his Offices . 1. Christ in his Prophetical Office is denyed by Papists , who impose upon us a new Scripture ; 1. 1 Cor. 11.26 . Hebr. 13.4 . 1 Tim. 4.3 . By taking away from it , in denying the Eucharistical Cup to the people , meats also and marriage , and ( which is worse ) in denying the food of life , the reading of the holy Scriptures to the common people . 2. Col. 3.16 . By adding to it , in bringing in a second place for punishment after this life , the fained fire of purgatory ; by inventing five sacraments , and introducing their own unwritten traditions , which they equally esteem with , and often prefer before the Scriptures ; and by making a Pope the infallible judge of the controversies of faith .

2. In his Priestly office , Christ is denyed , 1. 1 Joh. 2.2 . Mat. 20.18 . Mar. 10.45 . Heb. 10.12 , 14 2 Cor. 5.21 . By Socinians , who teach that he dyed not for us , that is , in our place and stead ; but only for our benefit and profit , to shew us by his example the way which leads to salvation . 2. By Papists , who teaching that the Masse is a propitiatory sacrifice , make the sacrifice of Christ imperfect ; and by joyning many other mediators and advocates with Christ , deny him to be the One and Only Mediator . They mingle the blood of Martyrs , yea of traytors , with the blood of Christ ; teach that images are to be worshipped , Angels invoked , relicks adored , &c.

3. In his Kingly office , Christ is denyed by Papists , who acknowledge the Pope the head of the Church , and teach that all power is given to him in heaven and earth , and that he can make lawes to bind the conscience , and is universall Bishop , &c. In a word , the eastern Turk denyes the person of Christ , and the western his offices .

2. Christ is denyed really and by our works . And this denyall ( I conceive ) the Apostle here principally intends , for had these seducers in word denyed Christ , the Church would easily have espyed them . In speech therefore they professed Christ , but in their deeds they denyed him . Tit. 1.16 .

Christ may be denyed by mens workes sundry ways , 1. Heb. 10.29 . By a malicious and dispitefull opposing Christ and his Gospel ; of the truth and benefit whereof the holy Ghost hath so evicted a person , that he opposeth the Gospel , even against the inward operation , and supernaturall revelation of the holy Ghost . This ( as I conceive ) is the unpardonable sin , and was the sin of Alexander the copper-smith , 2 Tim. 4.14 . and of Julian .

2. By an open and wilfull apostatizing from the faith , and profession of religion , haply for fear of persecution , and out of too much love of this world . This ( I conceive ) was the sin of Demas and Spira . 2 Tim. 4.10 .

3. By a politick and terme-serving neutrality , a lukewarmenesse , and halting between two opinions , for fear , or shame , when a man is oft on either side , but truly on neither . They on that side think him theirs , we on this side think him ours , his own conscience thinks him neithers . To hold our peace when the honour of Christ is in question , is to deny Christ , even to a mistaking of the end of our redemption , 1 Cor. 6.20 . Yee are bought with a price , therefore glorifie Christ in your body , Joh. 1.20 . and spirit : Christ is not glorified , when his name is concealed . John Baptist confessed and denyed not . Whosoever doth not openly confesse Christ , Pet. 3.15 . doth secretly deny Christ . Christ is not to be hid , as the woman hid the spies in the deep well of our hearts , and covered over ( as she did the mouth of the well with corn ) for worldly concernments . Rom. 10.10 . Christum deseserit , qui Christianum se non asserit . If it be enough to beleeve in the heart , why did God give thee a mouth ? He denyes Christ that doth not professe himselfe a Christian . We are bound both consentire and confiteri , both to consent to , and confesse Christ . If it be sufficient for thee to know Christ without acknowledging him for thy Lord , it shall be sufficient for Christ to know thee , but not to to acknowledg thee for his servant . 2 Tim. 2.12 . He who refuseth to suffer for , dinies Christ . He who is not for Christ , is against him : There may be a sinfull , a damnable moderation . The following Christ a far off , in this life , is no sign that thou shalt be near to him in the next . No man will be afraid of being too professed a Christian at the day of judgment , or will think that he hath lost too much for Christ , when he is presently to lose all things by death . If the time wherein we live be a night of profanenesse , it s our duty the more brightly to shine as lights . Phil. 3.15 .

4. By despairing of salvation offered through the merits of Christ , in the promise of the Gospel . This is a thrusting from us the hand that would , and a casting away the plaister that should cure us . 1 John 5.10 . This sin makes God a lyar ; changeth his truth into a lye , and Satans falsehood into a truth ; and justifies the divell more than God . He that despairs of mercy ( what-ever he pretends ) practically denies the faithfulnesse , sufficiency , and sincerity of the Lord Jesus , and asserts the faithfulnesse of him who is the father of lies .

5. Lastly , By a loose and profane conversation ; and this kind of practicall , reall denying of Christ ( I conceive ) the Apostle particularly chargeth upon these seducers ; They walked after their own ungodly lusts , their lives being full of earthlinesse and epicurism , and their mouths of reproaches against holy obedience ; they encouraging themselves and others herein , by perverting the sweet doctrine of the grace of God . Ii qui sanguine Christi redempti fuerant , diabolo se rursus mancipantes , incomparabile illud pretium irritum faciunt . Calv. in loc. They professed the grace of Christ , but led most gracelesse lives . Their practice gave their profession the lye . If they were not ashamed of Christ , yet were they a shame to Christ their Lord , who kept such servants : they walked not worthy of their Lord . They had the livery of Christ upon their backs , and the works of the divell in their hands : The merit of his redemption they acknowledged , but they denyed the efficacy thereof , whereby he fanctifieth and reneweth the heart , subdueth sin , and quickneth to new obedience . They acknowledged Christ a Jesus , but denyed him as a Lord ; Christ they took for their Saviour , but Satan for their master . They like it well to come to Christ for ease , but they will not take his ( though easie ) yoke upon them .

II. 2d Branch of Explicat . Wherein appeares the sinfulnesse of this denyall of Christ .

1. It plainly comprehends the sinne of Atheism . There 's none who denies this only Lord God in his life , but first denyed him in his heart , and they who serve him not as the word commands , apprehend him not as the word discovers . They who are corrupt , and do abominable works , Psal. 14.1 . have said in their hearts , there is no God . Life-Atheisme is but the daughter of heart-Atheisme . All outward actions are the genuine productions of the inward man ; they are ( as I may say ) the counter-panes of the spirit , and so many derivations from that fountain . Now think , O Christians , what an heinous sin it is to deny that being , which thine own proves ; nay , to hear , to speak of God , to plead for God , to pray to God so frequently , and ( in appearance ) feelingly , and yet to deny that this God is .

2. The denyall of this Lord as clearly contains the sin of unbeleife and distrust . They who deny the service of this their Lord , truly think what that wicked servant in the Gospel said ; namely , that Christ , notwithstanding all his promises , Mat. 25.24 . is as an hard man , that reaps where he did not sow ; and that there is no profit in serving him . Heb. 3.12 . 'T is this evill heart of unbelief that makes men depart from the living God . When men see no excellencie in Christ , 't is easie for them to be perswaded to reject him . He who beleeves not a jewel is precious , will easily part with it . He who denyes Christ , plainly shews that he hath no trust in him , to receive any benefit from him . And how great a sin is this unbelief , whereby fulnesse it self is esteemed empty ; Mercy it self is reckoned cruell ; Gain it self deemed unprofitable ; and all because faithfulnesse it self is accounted false !

3. The denyall of Christ is notorious and unspeakable profanenesse : it evidently shews , that a man preferrs other things before , and loves other things more than Christ . No man ever denies and leaves this best of Masters , till he be provided of a Master whom he thinks and loves better . But how great a disparagement and indignity do they , who set up any thing above Christ , offer to Him , who hath sent and designed Christ ( Joh. 5.23 . and 6.27 . ) the master-piece of all his mercifull and wise contrivements , and to Christ himself ! For there 's nothing which can come in competition with Christ , but is infinitely below him . All the combined excellencies of creatures , put into the balance with Christ , bear not so much proportion as doth a feather to a mountain . To forsake Christ for the world , or a lust , is to leave a 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 part with thy dearest comforts for Christ , rather then deny him . Know nothing to be thine , but himself .

2. Make a right estimate of the comforts which are to be enjoyed in Christ : 1. Account them realities , not notions ; not imaginary , though invisible : Look upon them as substantiall and indeed . John 8.36 . 2. Account them not as scanty , but abundant , so large , that thou needest not go to other things for additions : Look upon Christ only as having enough for thee , and able to fill thy vast receptions to the brim . 3. View them as sublime , precious , not as low and vile : so excellent , that a holy generosity may be kindled in thee , and all these dunghill delights accounted unworthy thy stoop . 4. Account them usefull and efficacious , not idle and unhelping ; such , as want not thee to uphold them , but as are able in all distresses to relieve thee ; and will procure strong and strengthening consolations . Heb. 6.18 . 5. View them as thine , not anothers . Christ is never good in the souls account till it hath a propriety in him . Nor can a soul be contented when it sees a parting from other things , unless it considers its propriety in Christ , who is far better . 6. View them as neer and at hand , and alway prepared to relieve the souls exigencies : Let faith as a prospective glasse make remote comforts appear hard by . 7. Lastly , view them as eternal , not as finite , such as are above the reach of theef and moth , and which alone triumph over time and enemies ; and which shal live and last when all worldly enjoyments are dead and gone . Oh , who would deny such delights as these for a blast , a bubble , a nothing ! what poor nothings of comfort are the sweetest delights which would allure us ! what poor nothings of misery , are the sorest sufferings that would affright us from Christ !

3 Labour for an inward reall Implantation and rootednesse in Christ . The advice of the Apostle is to be rooted in Christ . Col. 2.7 . A stake in the ground may easily be pluckt up ; but a tree rooted in the ground , stands immovable . They who are in Christ only by way of externall profession , may be pull'd from Christ ; and outward troubles will overcome a meerly visible and outside professor : but they who are in Christ by way of reall and internall implantation , will keep their standing . He who is but a visible Christian , may in a short time cease to be so much as visible . He who speaks for Christ only notionally , will soon be won to speak against him . From him who professeth not Christ truly , may soon be taken away his very appearances . Please not your selves with the form of religion . Realities are only durable . The colour of blushing is soon down , that of complexion remains longer . Si ista terrena diligitis , ut munera amici , ut arrham sponsi diligite .

4. Let no wordly comfort be beloved , but only so far as it is a pledg of Christs love to thee , or an incentive of thine to him . Let not Christ content thee with any thing , without himself . Love not thy enjoyments as gifts , but as mercies and love-tokens . Look upon every thing out of Christ as a sieve pluck'd out of the water , as a coal without fire , as a cypher without a figure . Were it not that I regard the presence of Jehoshaphat , I would not look toward thee , said Elisha to Jehoram : and were it not for a taste of the love of Christ in our worldly comforts , we should not much regard them . Love nothing but as it is a step to raise thee up higher and more toward him , onely as a Phylactery and a remembrancer of thy Friend ; as that which incites to him , not as that which bewitcheth from him . If Christians would studie thus , by , and in every comfort to taste Christ , they would not for gaining these comforts be willing to part with Christ .

5. Take heed of professing Christ for by-ends . Serve him not to serve your own turns : Make not Religion a design . Let every interest be subservient to Christ . Be willing to set up a building of glory for him upon your own ruines . Learn to perish , that the glory of Christ may live . Let Christ be sweet for himself : Love him for his beauty , not his cloathes . In serving him , let nothing else be your scope ; and then nothing will divert you ; aim not at profit , so gain will not allure you ; not at pleasure , so ease will not corrupt you ; not at friends , so favour wil not seduce you . Let none but Christ be your end .

6 Daily increase sweet acquaintance and humble familiarity with Christ . Stand not at a stay in taking in his comforts . Stint not Communion with him . Oh labour to take in hissweetest consolations fresh and fresh every morning . If communion with Christ be but a while intermitted , the love of the world will soon be admitted . When the people were without their wonted converse with Moses , they began to think of a golden Idol . The soul cannot live without some comfort or other . If it finds no sweetnesse in Christ , it will look out for it else where : and if it tast nothing in his wayes to whet and keep it up , it will be ready to go down ( as the Israelites went down to the Philistims , to sharpen their instruments ) to earthly delights for relief . But if Christ be sweet , the world will be bitter . And if thine eyes have but lookt stedfastly upon his Glory , they will not suddenly behold beuty in any thing else .

VER. 5. I will therefore put you in remembrance , though yee once knew this , how that the Lord having saved the people out of the land of Egypt , afterward destroyed them that beleeved not .

AT This verse the Apostle begins the second Argument , whereby he proves it the duty of these Christians Earnestly to contend for the Faith once delivered to the Saints , and now opposed by the seducers of those times . The Argument is taken from the certainty of the destruction of those Seducers : the Apostle by the zealous prosecution thereof , declaring , that these Christians must avoid their Doctrines , if they would not be involved in their downfall .

The Apostle , in the managing of this Argument , doth these three things ; 1. He gives us severall Examples of Gods severe wrath upon others in former times , for sundry heinous sins , to the 8th Verse . 2. He declares that these Seducers lived in the same sins which God had formerly punish'd in others ; to the 11th verse . 3. He concludes , that they practising the same impieties , shall partake of the same plagues with those who were before them , to the 17th verse .

For the first of these , the Apostle propounds three Examples of Gods most severe displeasure against the sinners of former times :

The first is of the Israelites , who were destroyed in the wildernesse .

The second of the wicked Angels , who are reserved in everlasting chains under darknesse .

The third of the Sodomites , who suffer the vengeance of everlasting fire . The Apostle with admirable wisdom making choice of these Examples , to prevent the plea which might be made for these Seducers , in regard of their priviledg , as visible professors , of their eminency for place , and of their reputation for sanctity : For though they had Church-priviledges , yet so had the Israelites ; though they were eminent for place and station , yet so were the Angels ; and though they were desirous to be accounted in the highest form of religion and sanctitie , yet were they as filthy and guilty as Sodomites , a people as famous for Gods judgments , as they were infamous for their own impurities .

The first of these Examples , that of the Israelites , who were destroyed in the wildernesse , &c. is set down here in this fifth verse ; wherein are two parts : 1. A Preface prefixed . 2. An Example propounded .

1. He sets down a Preface before the Example , in these words , I will put you in remembrance , though ye once knew this . Wherein two things are expressed .

1. The duty of the Apostle ; or , what he would do : I will therefore put you in remembrance .

2. The commendation of the Christians ; or , what they had already done : Though ye once knew this , namely , the following example of the Israelites .

1. For the duty of the Apostle : I will put you in remembrance .

EXPLICATION .

Two things briefly for the explication of this .

1. What the Apostle means by this putting of them in remembrance .

2. Why he would put them in remembrance .

1. What hee intends by putting them in remembrance .

The word in the Original , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In memoriam revocare . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . here translated to put in remembrance , properly signifies , to recall a thing past to mind , or memory : a thing ( I say ) though formerly understood , yet possibly almost forgotten , or at least , for the present , not duly considered or remembred ; and thus it s used Luk. 22.61 . Peter remembred the word ; &c. and 2 Tim. 2.14 . Of these things put them in remembrance , &c. and Tit. 3.1 . Put them in remembrance to be subject &c. and 2 Pet. 1.12 . I will not be negligent to put you in remembrance , &c. and 2 Pet. 3.1 . I stir up your pure mind by way of remembrance . So that the word rather notes reminiscence , than memory ; a calling back of that which heretofore they had thought of , but for the present was not duly and throughly thought of .

2. Why did the Apostle thus put them in remembrance . Great reason hereof there was , both in respect of 1 The Apostle who wrote . 2 The Christians to whom he wrote .

1. In respect of the Apostle : It was his duty , not only once to deliver , but again to recall Truths to their minds , formerly delivered . Upon this duty the Apostle puts Timothy , 1 Tim. 4.6 . If thou put the brethren in remembrance of these things , thou shalt be a good Minister of Jesus Christ . And sending him to Corinth , he giveth him the same command , 1 Cor. 4.17 . and this was also practised by Paul himself , Rom 15.15 . I have written to you ( saith he ) the more boldly , as putting you in remembrance . A course practised by Peter likewise , who tels the Christians , that he thinks it meet to stir them up , 2 Pet. 1.13 . 2 Pet. 3.1 . by putting them in remembrance ; and that his second Epistle was written to that end . Hence it is that Ministers are call'd the Lords remembrancers ; Isa. 62.6 . not only for putting the Lord in mind of the peoples wants , but also in whetting holy instructions upon the people , and putting them in mind of their duty unto God .

2. In respect of those to whom he wrote , he puts them in remembrance . Phil. 3.1 . It was safe for the Philippians , to have the same things written to them , Phil. 3.1 . Those eminent Christians , Rom. 15.14 , 15 2 Pet. 3.1 . the Romans , to whom Paul ▪ wrote , and the Saints who had pure minds , to whom Peter wrote , wanted this putting in remembrance : for ,

1. The best are imperfect in their knowledg . The greatest part of those things which we do know , is but the least part of what we do not know . The plainest and best known Truths are not so well known , but they may be better known . The most experienced Christian may say of every Truth , as a man useth to say to his new Friends , I would be glad of your better acquaintance . Our knowledg is but in part , 1 Cor. 13.9 even in respect of the plainest Truths . We cannot name any Number so high and great , but a man may reckon one still beyond it and there may be alway an addition to our knowledg : A Christian should grow in his head , Col. 2.2 . & 1.9 , 10. Fateor me Catechismi discipulum . as well as in his heart ; in his light , as well as in his heat . 'T was an humble speech of Luther , I acknowledg my self a Scholer even in the Catechism . Every point of Divinity hath a vast Circumference ; every command is exceeding broad ; and what one article of Faith , or precept of the Law is there of which a man may say , There is nothing contained in it , which I fully know not ? Christians should often be remembred of the plainest truths , that they may conceive of them the better .

2. The memories of the best Christians stand in need of frequent remembrances : Heb. 2.1 . They are frail to retain the things of God naturally . The most precious truths laid up in our memories , are Jewels put into a crazy Cabinet . Memorie is like a sieve , that holds the bran , le ts the flowre go ; remembers what is to be forgotten , and forgets what is to be remembred : and like a sieve that is full in the water , but empty being taken out : the memory is full perhaps , while men are hearing , but empty so soon as their hearing is ended . If we would have our garment hold its colour , it must be double dyed ; so , that a truth may take a deep impression , it must be pressed again and again . And this naturall unfaithfulnesse of the memory is furthered by the tentations of Satan , who labours to steal away the most usefull truths : like a theef , who robs a house of the best housholdstuff . In times of tentation to sin , how hard is it to remember the truths that should defend us ! How far from Peters memory was the speech of Christ , Luk. 22.61 . till the crowing of the cock remembred him ? Ye have forgotten ( saith the Apostle ) the exhortation , Heb. 12.5 . In every sin there is some kind of forgetfulnesse . When passion is violent , and tentation strong , the use of memorie is commonly suspended . Thou hast greedily gained of thy neighbours by extortion , and hast forgotten mee , saith the Lord , Ezek. 22.12 . And in all true obedience there is remembrance ; Isa. 64.5 . working righteousnesse , and remembring God are put together .

3. The best Christians are subject to abate and decay in spiritual fervency of affection to the best things . Now frequent remembrances do not only recall truths to the mind , but quicken the heart to affect them . We are dull to le●rn what we should do ; and more dull to do what we have learn'd . The sharpest knife grows blunt without whetting ; the most honest debtor sometimes wants calling on . The Apostle Peter puts the Christians in remembrance , to stir up even their pure minds , 2 Pet. 3.1 . The freest Christian sometime wanteth the spur : Our very sanctified affections are like heated water , which of it self grows cold ; but neither retains nor increaseth its heats , unlesse the fire be put under , and blown up . Good things in the heart , lie as embers under ashes , and need daily stirring up .

OBSERVATIONS .

1. Great is the sin of those who contemn repeated truths . Observ. 1. A Christian must not have an itching , but an humble and obedient ear . Sinfull is that curiositie that despiseth a wholesome truth because it 's common . Truths delivered of old , may possibly now be freshly usefull ; and those delivered now , may be helpfull in old age , or on our death-beds . Who would neglect a friend , that may stand him in stead hereafter ? Every truth ( like a Lease ) brings in revenue the next year , as well as this . He that knows truth never so fully , knows no hurt by it ; nay , the more he knows , the more of worth he sees in it . How foolish are those Christians , who count no doctrine good , but what is new ? who , as 't is storied of Heliogabalus , cannot endure to eat twice of one dish ? How just will it be for want to overtake the wantoness of these hearers ?

2. Observ. 2. Christians must not only receive , but retain also the truths of God . Our Memories must be heavenly store-houses and treasuries of precious truths ; not like hour-glasses , which are no sooner full , but they are running out . The commandments must be bound upon our hearts , and holy instructions ( like Books in a Library ) must be chained to our memories . Keep these words in the midst of thy heart , saith Solomon , Prov. 4.21 . And , I have hid thy word in my heart , that I might not sin against thee , saith David , Psal. 119.11 . The slipperinesse of our memories causeth many slips in our lives . Peter forgot his Master , and then forgot himself : First he forgot the word of a Master , and then he forgot the duty of a servant . Conscience cannot be urged by that truth , which memory doth not retain . The same truths which being taken in , begat our graces , being kept in , will increase our graces . To help us in remembring heavenly truths , Let us 1. be reverent and heedfull in our attentions , as receiving a message from God . He who regards not a truth in hearing , how shall he retain it afterward ? 2. Let us love every heavenly truth , as our treasure : Delight helps memory , Psal. 119.16 . and what we love we keep . 3. Our memories should not be taken up with vanities : A Christian should be most carefull to keep that , which Satan is most industrious to steal away ; and he is like a theef breaking into an house , who takes not away earthen vessels , but plate and jewels ; Satan empties not the head of worldly trifles , but of the most precious things . The Memory which is fill'd onely with earthly concernments , is like a golden Cabinet fill'd with dung . 4. Let Instruction be followed with meditation , prayer , conference , Deut. 6.6.7 . Psa. 119.97 . and holy conversation ; by all these it is hid in the heart the more deeply , and driven home the more throughly .

3. Observ. 3. There is a constant necessitie of a consciencious Ministry . People know and remember but in part , and as children ; and till that which is imperfect be done away , we cannot spare ministeriall remembrances . We shall want Pastors , teachers , Eph. 4.12.13 . &c. till we all meet &c. in a perfect man : And there are none weary of the Ministry , but they who love not to be remembred of their duty . Of this before .

4. The forgetfulnesse of the people , Observ . 4. must not discourage the Minister . A Boat is not to be cast up and broken in pieces for every leak : the dullest and weakest hearer must not be cast off for his crazy memory , but pitied . The very Lambs of Christ must be fed ; the feeblest child in his house attended . Paul was gentle among the Christians , even as a nurse cherisheth her children . If the preaching of a truth once will not serve the turn , if it be not understood or remembred the first time , Ministers must declare it more plainly the next time , and put people in remembrance again and again .

5. Observ. 5. The work of Ministers is not to contrive Doctrines , but to recall them . They should deliver what they have received , not what they have invented . Their power is not to make , but manifest laws for the conscience . That good thing ( saith Paul to Timothie ) which was committed to thee , keep , &c. Ministers are not Masters , but Stewards of the mysteries of God .

Thus much the first part of the preface , The duty of the Apostle . The second follows , the commendation of the Christians , Yee once knew this .

EXPLICATION .

It may be demanded , Why the Apostle saith that the Christians once knew this following example of the Israelites , of which hee puts them in remembrance .

The Apostle mentions this knowledg of the Christians , that he may gain their good will and favourable respect to the truth of which he was now speaking , and that his arguing from these examples might the more easily find entertainment with them : For by saying that they knew this , 1. He labours to win them to a love of himself by commending them , and acknowledging that good to be , which he saw in them . He commends them for their knowledg and expertnesse in scripture , and declares that he spake not to rude & ignorant , but to expert Christians . 2. He gains the reputation of certainty to the truths of which he was speaking , he appealing for this to their own knowledg , which was so clear herein , Concerning the word once , I have spoken largely before , pag. 231 , 232. that he amplifieth it , by saying , that they knew it once , that is , certainly , unchangeably , and once for all , never to revoke and alter this knowledg : and both these insinuations useth Paul to the Corinthians , 1 Cor. 10.15 . I speak as to wise men , judg ye what I say : And to Agrippa , for the gaining his favour to that cause which he there defended , Acts 26.3 . I think my selfe happy , that I shall answer for my selfe before thee , &c. because I know thee to be expert in all customes , and questions which are among the Jews . And ver. 26. The king knoweth of these things , before whom I speak freely . 3. By saying that they knew this , he prevents the objection which might be made against what he was about to speak , in regard that it was old and ordinary ; he insinuating , that of set purpose be did produce a known and ancient truth , rather then a new and unheard of uncertainty .

OBSERVATIONS .

1 Knowledg is very commendable in a Christian . For this the Romans are ( chap. 15.14 . ) commended . I am perswaded , brethren , that ye are full of goodnesse , 1 Cor. 1.5 . filled with all knowledg . For this grace given to the Corinthians , 2 Tim. 3.15 . the Apostle blesseth God . The knowledg of the scripture from a child , was the praise of Timothy . True wisdom gives to the head an Ornament of grace , and a crown of glory ; it makes the face to shine . Pro. 4.9 . Eccles. 8.1 . When the Apostle saith that some had not the knowledg of God , 1 Cor. 15.34 . he spake it to their shame . How little to the honour of others was that complaint of the Apostle ? that when for the time , Heb. 5.12 . they ought to be teachers of others , they had need that one should teach them again , which be the first principles , &c. And as Paul speaks of some , Ever learning , and never able to come to the knowledg of the truth . 2 Tim. 3.7 . The whole life of an ignorant person is an aberration from the rule : Gal. 6.16 . he sayls by no Card. All his actions are wild and roving wandrings . His sacrifice is the sacrifice of a fool , Psal. 119.5 . and devout idolatry . He cannot pray , unlesse it be to the unknown God . He cannot beleeve ; Rom. 10.14 . for only they can trust God , who know his name . Psal. 9.10 . John 4.10 . Nor can he fear and love God , or desire Christ : Wait therefore on the ordinances ( O ye ignorant ones ) with humble , hungry souls . Be wisdomes Clyents . Prov. 8.34 . Psal. 25.9 1 Pet. 2.3 . Purge your hearts of conceits of a Laodicean fulnesse . God teacheth only the humble . Tast the sweetnesse of divine truths . Lay up what ye hear . Not he who gets , but hee who saves much , is the rich man . Yeild conscionable obedience to that of Gods will which you know . Hold not the truth in unrighteousnesse . The more you practice what you know , the more shall you know what to practice : Knowledg is the mother of obedience , and obedience is the nurse of knowledg ; The former breeds the later : the later feeds the former . And yet put not off your selves with every kind of knowledge , labour for a soul humbling knowledge . Job . ult. 5.6 . 1 Cor. 8.2 . Job . 5. ult. Prov. 9.12 . The more the light shines into you , the more you must see your own imperfections . Every man is so much a fool , as he thinks himself wise . Let your knowledg be applicative . If ye be wise , bee wife for your selves . Let not knowledg swim in the brain , but sink into the heart . Endeavour to possesse for thine own , Psal. 119.104 . Joh. 13.17 . 1 Joh 2.3 . the good of every threatning , command , promise . Let your knowledg be influentiall into heart and life ; not informing only , but reforming ; not as the light of torches , which scatter no influences where they shine , but as the light of the sun , which makes the earth and plants green , and growing . He who is rich in knowledg , must be plentiful in holiness ; and not like the rich Indians , who have much gold in their possessions , and go naked and beggarly . In a word , let your knowledg be useful and helpfull to others . Know not to know , that s curiosity ; nor to be known , that s vain glory ; but to do good by your knowledg , that s Christian charity : Knowledg increaseth in pouring out : And ( as some have experimentally found it ) the Teacher learnes more by the Scholer , than the Scholer by the Teacher .

2 Ministers ought to commend their peoples proficiencies in holinesse . Observ. 2. Jude here mentions the knowledge of the Christians to their praise . When people do what is commendable , Ministers should commend what they doe . If the former finde matter , Rom. 15.15 . 1 Cor. 11.2 . the later should find words . I am perswaded of you ( saith Paul to the Romans ) that ye are full of goodnesse . And I praise you , brethren ( saith he to the Corinthians ) that you remember me , &c. A Ministers prudent commendation wins that love to his person without which the best doctrine is often but unprofitable . Rare is it to find that Christian who embraceth a message , which is brought him from a messenger not beloved . A wise commendation will make a Reproof go down the better . Constant chiding is like Physick , which being too frequently taken , grows naturall , and therefore proves not operative . Ministers should be wise in chusing a fit object for commendation ; the commendable actions of every one must not be presently commended : some can lesse bear the sweetnesse of praise , then they can the bitternesse of reproof : A little wine will turn a weak brain . Nor should we commend any to flatter , but benefit them ; to encourage the humble , not to content the proud . But truly , Christians , 't were happy for Ministers , if the time you make them spend in weeping and reproving , they might fill with encouraging and cheering you . The work and delight of a Minister , is , ( with the Bee ) to give honey ; he puts not forth the sting , unlesse you by sin provoke him . Of this more pag. 183. 184.

3. Observ . 3. Col. 3.16 . Joh 5.39 . Rom. 15.4 . Acts 17.11 . Every private Christian should be acquainted with the Scripture . It 's sinfull to clasp up the Scriptures in an unknown tongue . The end of the writing the Scriptures , was the instruction of every one . None are so much commended in Scripture , as those who most diligently search'd into it . To private Christians Paul writes sundry Epistles . The study of Scripture is usefull and needfull to people , as well as Ministers : Illumination , Conversion , Direction , preservation from sin , Psal. 19.8.9 Psal. 119.24 . belong to the one , as well as to the other : and if for the abuse of Scripture , the use thereof should be denyed to people , why would Christ and his Apostles preach and write to those who perverted and wrested their doctrines ? yea , why should not the reading of Scripture be deny'd , not only to ignorant Monks and Priests , but erroneous Clerks and Bishops , from whom by abuse of Scripture most heresies have proceeded ? But whether Satan hath not by his methods wrought us into the other extreme , when in stead of generall restraint from reading , he puts people upon a generall liberty of preaching and expounding the Scripture , our present distractions sufficiently witnesse .

4. Observ. 4. The knowledg of truth is a strong engagement upon Christians to embrace and love it . The Apostle , from their knowing the examples , hopefully expects that they will lay them to heart . Truth known and not loved , is unprofitable . Not he who knows a trade , but follows it , grows rich . It will fare ill enough with the ignorant , worse with the obstinate ; and many stripes are reserved for the opposing of much knowledg . But of this before .

5. Observ. 5. Ministers ought not to content the curiosity , but to consult the benefit of their hearers . They should rather deliver Truths old and usefull , then doctrines new and unprofitable . Their work is not to please the Athenian , but to profit the Christian . They are not Cooks , but Physicians , and therefore should not study to delight the pallat , but to recover the Patient : they must not provide sawce , but physick . If to preach the same things be safe , it matters not whether it be sweet or no. Jesus Christ hath given us no commission to study the pleasure , but the preservation of our people . It s better that our people should be angry for not pleasing their lusts ; than that God should be angry for not profiting their souls .

6. Observ. 6. The truths of the word are to be known unchangeably , Gal. 1.6 . Ephes. 4.14 . Si fidem scrutari haesitando caeperimus , omnium patiemur jacturam . Theophylact. in Rom. 1. Col. 2.2 . Helps hereunto , see pa. 238 , 239. stedfastly , once for all . Christians must not be removed from the truth : they must labour to be men in understanding ; and not be children , tossed to and fro with every winde of doctrine . They must be known by the truth , ( as men say they will by the gift of a friend ) many years after 't is delivered . Holy instructions must be entertaind with full assurance of understanding , and look'd upon , not as opinions , but assertions , more sure than what we see with our bodily eys . A seepticall , doubtfull , staggering Christian will soon prove a falling , an apostatizing Christian . A Christian must be rooted and grounded in the love of the truth . Ephes. 3.17

Thus far of the first part of the verse ; viz. the Preface prefixed . I come now to the second , namely , the Example propounded , in these words , How that the Lord having saved the people out of the land of Egypt , afterward destroyed them that beleeved not .

In the Example I consider ,

1. A famous deliverance ; The Lord having saved the people out of the land of Egypt .

2. A destruction following that deliverance ; Afterward destroyed .

3. The meritorious cause of that destruction , Vnbeleef ; Those that beleeved not .

I. The deliverance is contained in these words ; The Lord having saved the people out of the land of Egypt .

EXPLICATION .

The greatnesse of this mercy in delivering the Israelites out of Egypt is frequently mentioned in Scripture . Deut. 4.20 . Lev. 26.13 Psa. 77.15 , 16 , 19 , 20 Psa. 78.12 , 13 , 14. and from ver. 41. to 54. Psal. 105. form ver. 23. to 39. Psal. 106. from ver. 6. to 13. Psal. 114.3 , 5. Isa. 63.11 , 12 , 13 Psal. 136. from ver. 9. to 17. Acts 7.18 , 19 , &c. to 37. Besides the large historie thereof in the book of Exodus , it 's prefixed briefly to the ten Commandments , as a most prevailing motive to obedience ; and often set down as one of the most famous deliverances that ever God bestowed upon his Church . And indeed , so it was , if we consider ,

1. What the Egyptians did to the Israelites in abusing them during their abode in Egypt .

2. What God did both to the Egyptians and Israelites , when he delivered the Israelites from the abuses of the Egyptians .

For the first : 1. The Egyptians offered many cruell injuries to the bodies of the Israelites . 2. By their heathenish idolatry they were great enemies to their souls .

The first of these the Scripture expresseth in setting down ,

First , The bondage and servitude of the Israelites whereby their libertie and ease were taken away .

Secondly , The murderous Edicts which were given out for the taking away also of their lives .

First , The cruel bondage of the Israelites was so great , Exod. 20. that Egypt is call'd in Scripture the house of bondage : and Egyptian bondage is even become a Proverb . The Israelites were not more lovingly received by one Pharaoh , Exod. 1.6 . then they were cruelly retein'd by another . They who of late were strangers , are now slaves . With Joseph , died the remembrance of his love to Egypt . Thankfulnesse to him by whom under God the lives and beings of the Egyptians were preserved , is swallowed up in envie at the increase of his kindred and posterity . The great fault of the Israelites is this , that God multiplieth them . To pull them down , though by opposing of God , and to make them as unfit for generation , as resistance , the Egyptians make them serve with rigour , Exod. 1.13 , 14 and make their lives bitter with hard bondage in mortar and brick : Every word notes Egyptian cruelty . The word translated to make them serve , signifies to oppresse by meer force : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hanc habet vim praepositio 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Frangere . and it is a word noting properly a tyrannicall abuse of power , and therefore translated by the Seventy 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies such a proud and cruel domineering as is used by tyrants . Nor is the word translated with rigour , without an emphasis ; it signifies ( saith Cajetan ) a making them to serve , even to the breaking of their bones . It is added , that the Egyptians made their lives bitter : a word transferr'd from the body to the minde , to note the grievousnesse and unpleasingnesse of a thing . The same word is used Lam. 3.15 . where the Church saith , Hee hath fill'd me with bitternesse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he hath made me drunk with wormwood . And ( as Lorinus thinks ) Miriam the sister of Moses had that name given her , which signifies bitterness , because she was born in those times . The Seventy in their Translation , expresse this imbittering of the Israelites lives by a word which signifies the most sharp and cutting pains in child-bearing . And much ( doubtlesse ) was this bitterness increased by the nature of the work wherein the Israelites were imployed , which was in mortar , dirt and brick , and all manner of service of the field : they were put upon the most sordid and servile imployment . Philo and Josephus , with others , report , 2. Antiq. c. 5. that the works of the Israelites were meer drudgeries , the most mean and dirty , as scouring of pits , the casting up of banks to keep out inundations , the digging and cleansing of ditches , and carrying the dung out of the Cities upon their shoulders . And it 's said , Psal. 81.6 . I removed his shoulder from the burden , and his hands were delivered from the pots . And that which yet made their servitude more extreme and bitter , was , that being in these dirty drudgeries of mortar and brick , Exod. 5.10 . the tale of the bricks is by the taskmasters laid upon the people , though the straw wherewith to make brick be denyed them : The poor Israelites now take more pains to please , and yet please their cruell masters lesse than ever before : They are commanded to gather straw , and yet cruelly beaten , because while they were gathering of straw , they were not making of brick ; that is , because they performed not impossibilities ; and did not make straw as well as brick . Do what may be , is tolerable ; but do what cannot be , is cruell . Hereupon the Israelites cry and complain to Pharaoh of their want of straw , and their plenty of stripes : In a word , all that they desire is , that they may but work ; as for wages , they desire none : In stead of relieving them , he derides them , and with a cruelly cutting scoff , and a sarcasticall insultation , he wounds their very wounds , and tells them , against hisown knowledg , they are idle , they are idle . Hereupon , 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 ; P●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 made them an idol which had the figure of a Calf or an Ox , Exod. 36 4. Psal. 106.20 . was , because they had often seen the Egyptians , under that kinde of image to worship either their greatly adored Apis , who had formerly been their King and benefactor , and whom now they esteemed their tutelary god ; or else ( as other learned men think ) the River Nilus , which by its inundation did make the land of Egypt fruitfull . And very probable it is , that God intended this bitter oppression of the Israelites by the Egyptians , partly as a punishment for joyning with them in their idolatry formerly ; partly as a remedy , to prevent in the Israelites that familiarity and friendship with the Egyptians for time to come , whereby they might easily fall again in love with their superstitions . For if after all the indignities and cruelties which the Israelites suffered in Egypt , they were desirous again ( as they were ) to return thither ; Num. 14.4 . how forward would they have been , had the Egyptians alwayes favoured and loved them ? If they loved to be handling of thorns , how would they have delighted in Roses ?

And this may serve for the explication of the greatnesse of this deliverance from the Egyptians in this first consideration ; namely , of what the Egyptians had done to the Israelites , in abusing them during their abode in Egypt .

II. But secondly , This deliverance will yet appear much more eminent , if we consider what God did both to Egyptians and Israelites , in delivering the Israelites from the abuses of the Egyptians .

And first , What God did to the Egyptians . He powred his plagues upon them ; he made Egypt the anvill of his angry stroaks . He punish'd them , 1. Powerfully . 2. Justly .

1. Most powerfully did God punish the Egyptians . For this cause did God raise up Pharaoh , to shew in him his power . All the judgments which befell the Egyptians , Exod. 9.17 . came as soon as God called them . At his command the waters run blood , the frogs , the lice , the flies , the grashoppers , the darknesse , the hail , the thunder , and all those wrathfull troops of plagues obey the will of him who commanded in chief , and revenge the wrongs of their Maker . The most despicable of creatures , lice and flies , the weakest twigs of Gods rod shall fetch blood , when managed by the hand of Omnipotency . Nor was his power lesse conspicuous in setting a stint to the very flies , and making that winged army to acknowledg their limits , and to keep at a distance from Goshen . Yea , let but God speak the word , and frogs , and flies , and grashoppers depart as readily as ever they came . And to shew that he could plague without them , the greatest of Egypts plagues is inflicted when they are gone . The strength of Egypt , their first-born die , and are but worms and weaknesse to the strength of Israel . All this was much ; 't was admirable strength which broke the backs of the Egyptians ; but nothing but pure Omnipotency could break such rocks and oaks as were their hearts ; but even these also are bowed and broken . None so forward now to thrust the Israelites out of Egypt , yea , to hire them to go , as they who even now tyrannically detain'd them . Their rich jewels of silver and gold are not too deer for them whom lately they spoiled of their substance . Glad they are now to pay them for their old work . Those who lately were detained as slaves , are now sent away as Conquerors , with the spoils of their enemies . Still the power of God appears ; No sooner were the backs of Israel turned to depart , but the warlike Egyptians , furnish'd with horses and chariots , pursue the feeble and unarmed Israelites : who hereupon give up themselves for dead , and are now talking of nothing but their graves . They know not whether is more mercifull , the sea before them , or the Egyptians behind them : but the sea retires and flies , and the Israelites put their feet into the way that it hath made them . Pharaoh thinks he may adventure as well as they ; he marcheth smoothly , till he be come to the midst of that watery trap , and would fain return when it was too late . The rod of Moses is now more powerfull than the scepter of Pharaoh . Gurges in gurgite . The sea is now again unbridled , returns in its force , and devours the late devourers of Israel ; And therefore ,

2. How justly did God punish the Egyptians ? Was it not just that the bold blasphemer , who even now askt , Who is the Lord ? should be made to know him by feeling him , and that this Lord should be known upon him to all the world ? The river Nilus which by its inundations made Egypt fruitfull , was by the Egyptians regarded more than heaven , and worship'd for a deitie ; and how righteously are they punished by the blood and frogs of that which they make a corrival with God ? They had lately defiled the rivers with the blood of infants ; See now their rivers red with blood , and they themselves are afterward over-whelmed in the red sea . He who had rather satisfie his own curiosity by the feats of Magicians than labour for humility under stroakes , not more , smart than miraculous , is at once both deluded and hardened . They who , to spare themselves , burdned and inslaved poor groaning Israelites , are now plagued , when Israel is preserved . How justly doth God distinguish , when they had done so before ? They who are hardened , are at length broken by judgements . They who sinned by the removall , are justly punished by the renewing of plagues . They who so cruely opprest Gods first-born son , his Israel , are now plagued in the destrustruction of their own first-born . They who lately made poor Israel drudge , and toyl in dirt and mire , without allowing them any wages but scoffes and stripes now pay them wages for their old work , with interest ; and with their gold and silver , bear the charges of that journey , which all this while they were hindering the Israelites from taking . They who are not taught , justly stumble by the people of God . To conclude this , How just was it , that he who with his people hoped that the Israelites were so intangled and shut up in the wildernesse and the sea , as they should not be able to make escape ; that he and his ( I say ) should by this bait be drawn so far to pursue the Israelites , as neither to be able to go backward or forward .

2. The mercy of saving the people out of the land of Egypt , will yet more fully appear , if we consider what God did to the Israelites . He delivered them ; and this he did , 1. Most Wisely . 2. Most Graciously .

1. Most Wisely did God deliver his people , in raising up of Moses to be their deliverer . The mother of Moses brought him forth in a time wherin she could not but think of his birth and death at once , and hourly expect some cruell executioner to tear her tender and lovely babe out of those arms , Admiranda est Dei providentia tam pulchrè Aegyptiis illudens , ut quo tempore cogunt Hebraeos servire sine mercede , adiguntur à Deo ut alant ministrum futurum liberationis eorum , idque mercedē ultro praebentes . Dum infantes in ruinam Ebraeae gentis interimunt , propriis sumptibus unum in suam ruinam educantes . Riv. in 2. Exod. wherein she was as unable as she was willing to hold him . For fear of such an one , shee puts him into an Ark of bulrushes , and hides him among the flaggs of the river . God shewed , that he knew the place where Moses lay , by guiding thither even the daughter of Pharaoh , to deliver Moses . She soon espies and causeth the ark to be opened : the tears and beauty of the child move her compassions ; which Moses his sister observing , offers to procure a nurse for the babe , and fetches his mother She who even now would have given all her substance for the life of her child , hath now a reward given to her to nurse him . How admirably did the wisdome of God deceive the Egyptians ! The daughter of him , whose only plot was to destroy Israel , is made the instrument of saving Israel , by preserving him who was to be their deliverer , and the instrument of Egypts destruction . The Egyptians also , who compel the Israelites to serve them without paying them wages , are compelled by God at the same time to pay for the nursing of him , who shortly after overthrowes the Egyptians . At length Pharaohs daughter takes Moses home from nurse , and gives him as good breeding as the Egyptians Schools and Court can afford him . Moses was not in more danger among the flaggs , than among the courtiers : but God , who of late kept him from hurt by Egyptian cruelty , keeps him now as wisely from hurt by Egyptian courtesie . The honours of Egypt cannot make him either own an heathen for his mother , though a kings daughter , or forget his Hebrew brethren , though the kings bondmen . He observes their sufferings , and suffers with them . He having from God an instinct of Magistracy , mortally ( though secretly as he thought ) smites an Egyptian , unjustly smiting an Hebrew . The fact is known , and Moses warned thereof by a churlish word which was intended to wound him , flies from Pharaoh seeking to slay him . In Midian God provides him a shelter . Moses hath now changed his place , yet neither hath he changed his keeper and acquaintance , nor Israel lost their deliverer . Quid sibi vult ardere , & non exuri rubum ? nempe Israelem Aegyptiis superiorem futurum . Theod. in loc. In a strange land God appears to Moses , and calls him to this honourable imployment of saving Israel . God confirms his faith by vision and voice : by the vision he taught him , that if the tinder of a weak and most combustible bush could overcome a flame of fire , that a poor Moses and an oppressed Israel might as easily prevaile over cruell and armed tyranny : by the voice , which was the comment upon the vision , God , being moved by Israels afflictions , and not hindred by Moses his objections , expresseth his resolution , that Moses shall bring Israel out of Egypt . Whereupon Moses yeilds to undertake the imployment .

2. Most wisely did God deliver the people , in respect of the time of their deliverance . How wisely did God time this deliverance , considering the extreme and distressed lownesse of Israel at that time wherein God began to work it ! The darknesse was very thick immediately before the day-break ; the tide was at the lowest , before it began to turn ; Moses himself was too faint to beleeve without the double support of a promise and a vision : now was Egypts cruelty high , Israels strength low ; all their armes were toyl and tasks , tears , and sighs , and groans , ( weapons which overcame him who overcame the Egyptians : ) For thus it faring with Israel , Moses the deliverer comes and serves Pharaoh with a warrant from God himself , to let Israel go . But Israel is not yet fit , that is , weak enough to break out of Egypt . They must be required to make brick without straw ; and in effect , to make straw ; and then God creates deliverance . The deliverance from their tasks of brick seems as unpossible , as was the fulfilling of these tasks ; and they for very anguish are as unable to hearken beleevingly and patiently to Gods messenger , promising deliverance , as they were desirous to receivie it . Oh how did the desperatenesse of Israels disease , commend the skilfulnesse of Israels Physitian !

2. How eminent was the wisedome of God , in timeing of Israels deliverance , so as that they should be compe●'d by Pharaoh to depart , that very day in which God had promised that they should depart four hundred and thirty years before ! Pharaohs choice of time for the departure of Israel , meets with Gods exactly ; that very night when the four hundred and thirty years were expired , Israel must go ; God will have it so , yea , Pharaoh will have it so , who neither can , nor can will to keep them any longer .

But secondly , God delivered Israel out of Egypt as graciously as he did wisely . 1. How tender was he of his Israel , when his wrath was hottest against the Egyptians ! He commands his plagues to distinguish between Egypt and Goshen . Israel was now like a man upon an high hill , that sees the dreadfully stately spectacle of a bloody battell , but is himself out of gun-sho● . All Israels work is but to behold and beleeve . 2. Afterward in their departure , how good was God to give them furniture for their journey , at the voluntary charges of their late oppressive enemies ! 3. Further , how indulgent was God in having such respect to the infirmities of his people ! as not to choose them the shorter but the safer way ; and to preserve them from war , whose I ate and long condition of slavery had made them unfit for souldiery ; he intending them no fighting , till after more preparation ; and not suffering evills to be ready for Israel , till Israel were ready for those evills ; dealing herein as gently with his people as doth the Eagle with her young ones ( the resemblance used by Moses , Deut. 32.11 . ) for the Eagle turns not her young ones presently out of her nest , either for flight or prey , but first nourisheth them , and then by little and little accustomes them to flye , by bearing them on her wings . 4. Mercy still proceeds : it both chuseth a way for Israel , and guides Israel in that way . In the day God appoints a Pillar of a cloud to guide them , and not of fire , because the greater light extinguisheth the lesse . In the night he errects a pillar of fire , because in the night nothing is seen without light . The cloud shelters from heat by day : the fire digests the rawnesse of the night . Day and night God sutes himselfe to Israels exigency . 5-Yet more mercy ; Pharaoh and his formidable army are now within sight of Israel , and Israel more fears Egypt , than beleeves God . They voice Moses in their murmurings not to intend to deliver them from , but to betray them to the Egyptians . And Josephus reports , that the unbeleeving Iraelites were about to stone Moses , and to yeeld up themselves again to their late cruell masters the Egyptians . Gods patience is no lesse miracle than their deliverance . 6. But mercy stops not yet ; The sea forgets its naturall course , and stands still to wait upon the servants of the God of nature . The sea made them way , rear'd them up walls on both sides , and dares not stirre till Israel have passed through it . That which Israel feared would destroy , now protects them from their late destroyers , and present pursuers .

OBSERVATIONS .

1. Observ. 1. The goodnesse of God to his Israel , stirs up envie in the Egyptians . Because Gods eye is good , theirs is evill . Joseph was envied by his brethren , because God bless'd him with the love of his father . Saul envied David , because God was with him : Pharaoh the Israelites , because God multiplied them . It s a signe of a wicked heart , to look upon every addition to anothers happiness , as a diminution of its own : an envious man in one thing is worse then other sinners ; for whereas others rage and fret , Vberior seges est alienis semper in agris . Viciníque pecus grandius uber habet . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that the world ( as they conceive ) is so bad , the envious are angry it is so good . And wisely doth God suffer his own bounty to be mixed with his emies envie , lest his people being too much glued to his footstool-favours , should not enough look up to that place where envie shall be no more . Only in heaven is so much plenty , that there 's no envie .

2. Observ. 2. The kindnesses of Gods Israel to Egypt , are often but unkindly requited by Egypt . To Joseph ( under God ) did the King and kingdom of Egypt in the time of famine , owe their preservation : but a new King and generation arising , old favours are forgotten . Had Joseph been an enemy to Egypt , it would have been well enough remembred ; but as his brethren remembred not his afflictions , Si quid bene fa cias , levior pluma est gratia : si quid peccatum sit , plumbeas iras gerunt . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pind. so the Egyptians remembred not his favours . Light injuries , like a feather , will easily swim upon the water ; weighty favours , like a piece of lead , sink to the bottom , and are forgotten . The loyall love of Mordecai to Ahasuerosh had been utterly buried , if the Annals had not recorded it . Gideon , who had been that famous Deliverer of Israel , is so far forgotten after his death by the Shechemites , that they slew his sons . God would have his people in all the good they do , not to seek the applause of men , but to eye his command , and to look to him , who registers the slenderest performance , even the giving a cup of cold water to any in his name ; and with whom our reward is , and who will make our favours coals of fire to consume and destroy , Rom. 12.20 . if not to thaw and dissolve our hardned enemies .

3. Affliction is the lot of Gods Israel . Observ. 3. The holy Patriarck who had the name of Israel , had a life made up of sorrows . Affliction was his daily bread , Gen. 32.28 . and his constant dyet drink . His brother threatneth to kill him : His uncle , to whom he flies for refuge , is churlish and deceitfull : His eldest son is incestuous : His only daughter ravish'd : Two of his sons turn cruell murderers ▪ His best beloved wife dies in child-birth , and his dearest child is given over for murdered Hee and his family are soon after punish'd with a sore famine : in sending for food , he looseth ( as he thinks ) Simeon : Gen. 47.9 . His dayes . ( by his own computation and confession ) were few and evill . The posterity of Israel have afflictions left them for their legacie . Egypt , the wildernesse , Canaan , Babylon , were the stages of Israels tragedies . The Spirituall Israel is in all the parts and ages of the world a distressed number : Witnesse that book of Martyrs epitomized , Hebr. 11. Of all people , Heb. 1● . 10 . God would have his Israel holiest , and he corrects them to make them partakers of his holinesse . If he suffers weeds in the forrest , he endures them not in the garden . Affliction is appointed for the consumption of sin . It is as fire to the raw flesh , to rost out the cruditie ; Parisiensis . and blood of our corruptions . It is poison to lusts , and food to graces . The sheep of Christ thrive best in shortest pasture ; faith , humility , patience , prayer , heavenly mindednesse , &c. in affliction , like spices under the pestle , are sweetly fragrant . How sweet is musick upon the water ! How heavenly are the prayers of a weeping Saint ! Affliction is Gods touch-stone , to difference between the precious and the vile ; his fan , to sever between the wheat and the chaffe ; Judg. 7.5 . his waters , like to those to which Gideon brought his souldiers , for the ●ryall of their fitnesse for war. His furnace , to separate between the me● tall and the drosse . Of all people therefore , true Israelites should never promise to themselves outward ease . God sees it best for his people ( like waters ) to be in motion : Should they stand still , they would soon putrifie . Heb. 4.9 . The rest of the people of God remaines . It s too much to have two heavens . Hee who said , He should never be removed , like Peter in the mount , knew not what he said . That Saints may be alway safe , they must never be secure . Of all people , those should be least censured who are most corrected ; they may be , nay are most like to be Israelites . The happinesse of Israel is not to be judged by outward appearances . The Israels , the Princes of God , are in this world but princes under a disguise . This life is but the obscurity of their adoption . Wee see their combats , wee see not their crowns : Wee veiw them in the tents of Kedar , not within the curtaines of Solomon .

4. Observ. 4. More particularly , It s no new thing for Egypt to be unkind and cruell to Israel . Israelites and Egyptians are of contrary dispositions and inclinations ; the delight of the one , is the abomination of the other . Besides , it s the duty of Israel to depart out of Egypt . Israel is in Egypt in respect of abode , not of desire . Egypt is not Israels rest . If Egypt were an house of hospitality , it would more dangerously and strongly detein the Israelites , than in being an house of bondage . The thoughts of Canaan would be but slight and seldome , if Egypt were pleasant . It s good that Egyptians should hate us , that so they may not hurt us . When the world is most kind , its most corrupting ; and when it smiles most , it seduceth most . Were it not for the bondage in Egypt , Mundus arridet & irridet . the Onyons and idols of Egypt would be too much beloved . Blessed be God , who will by the former , weane us from the later ; and will not let us have the one without the other : far better that Egypt should oppresse us , than wee oppose God . Further , It s the endeavour of Israel to depart out of Egypt ; and never was any known to forsake Egypt without persecution . This world loves its own , but it loaths them who shew that they belong to another . To forsake the courses of the world is practically to speak our dislike of them ; and therefore he that will not associate with sinners , shall be sure to smart by them . 1 Pet. 4.4 . They think it strange ( saith the Apostle ) that ye runne not with them to the same excesse of riot , speaking evill of you . The wicked speak evill of Saints , not for doing any evill against them , but only for not doing of evill with them . I wonder not that Israel was either so courteously sent for and invited out of Canaan into Egypt ; or so cruelly opposed when they offered to depart out of Egypt into Canaan . When thou art coming to Egyptians , they will love thee : When thou goest from them , they will hate thee .

5. Judgment begins at Gods Israel . Observ. 5. 1 Pet. 4.17 . God whips his children , before he beats the servants ; and corrects Israel , before he kills the Egyptians . First God performes his whole work upon mount Sion , before he punisheth the fruit of the proud heart of the King of Assyria . Isai. 10.12 . God ordinarily makes use of Egypt for the base and low service of punishing Israel ; and the wisp must first scour the vessell , before it be thrown on the dunghill . The building must first be erected , before the scaffold be taken down . The corrupt blood must be drawn out , before the Leech fall off . Domini sumus non tantùm in genitivo singulari , sed in nominativo plurali . Luth. The wicked in all their tyranny and Lordship , are but servants , ( the lowest ) scullions to serve and scour the godly . They are spared and punish'd in order to the Saints exigency ; and when wicked men are advanced ; 't is not for their own worth , but for the Church her want ▪ not because the wicked deserve to have such servants as the godly , but because the godly deserve such masters as the wicked . God sets them up , not out of love to their sinne ; but out of hatred to the sinnes of his people : and the best prognostick of the downfall of Egyptians , is the reformation of Israelites . Besides , God will render Egypt inexcusable , when he comes to plague them . What can Egypt say for it selfe , when God hath dealt so severely with his own Israel before their eyes , yea by their hands ? so many crosses as befall Israel , are so many evidences against Egypt . Luk. 23.31 . If God do these things in the green tree , what will he do in the dry ? If he scourge the children with rods , he will whip the slaves with scorpions . They whose judgment was not to drink of the cup , have assuredly drunken ; Jer. 49.12 . and art thou he that shalt altogether go unpunished ? thou shalt not go unpunished , but thou shalt surely drink of it . I begin to bring evill upon the city which is called by my name , Jer. 25.29 . and should ye be utterly unpunished ? ye shall not be unpunished . When Egypt hath seen God so severe , and have themselves been so cruell against Israel , what can they say why judgment should not passe against themselves ? Yet further : Judgment begins first with Israel , that so they may be the more fitted to see judgment come upon Egyptians . Israel would not know how to manage the mercy of Egypts overthrow , if God had not first humbled Israel . Too many sails are dangerous for a small vessell . The heart of Israel is so slight and giddy , that it would not be able to sail without the ballast of correction . Yet a-again : Israel would not so much rejoyce in Egppts after-overthrow , if God had not first corrected Israel ; the people of God cannot be thankfull in the downfall of their enemies , when they cannot tell but that judgments may afterward fall upon themselves . How can the throwing of the rod into the fire delight the child , when as the child knowes not but that the parent may throw it into the fire afterward ? If an house be not finished , 't wil soon decay ; if a sore be not throughly cleansed , 't will break out again . If Israel be not well purged by corrections , before the Egyptians be destroyed , punishments seven times worse may again return to Israel : And a new deliverance bestowed upon an old heart , will but make the rent the greater . All this shews us the reason why Egypt still is unpunish'd ; truly , Israel is not yet corrected , or at least not humbled and reformed by corrections sufficiently . The plaister falls not off till the sore be healed ; the people of God are beholding to themselves for their lingring calamities . All times are not seasonable for Egypts overthrow . Praepostera celeritas . Calv. in 10. Isai. 12. Though the enemies of God may be high enough , yet the people of God may possibly not be low enough for the accomplishment of such a work . Wee , poor creatures ! have short thoughts ; and like silly children , are desirous to have the apple taken out of the fire , before it be rosted enough : and like them , we love green fruit ; I mean , mercies before they be ripe ; but green fruit breeds wormes , and mercies bestowed before we be fit to enjoy them , make us but proud and unreformed .

6. God often brings his Israel into such straits , Observ . 6. Exod. 6.9 . as out of which they see no possibility of deliverance . So bitter was Israels affliction , that they had as little patience to hear of their deliverance , as to endure their bondage . Gods people are sometime brought into a condition so strait , that it is resembled to a prison ; to note , that they are so confin'd and enclosed to and in their troubles , that they see no way of escape . David prayes that God would bring his soul out of prison . Psal. 142.7 . Zech. 9.12 . The afflicted servants of God are called prisoners of hope . Abraham was in a great strait when God commanded him to sacrifice his only son Isaak , in whom the promises were to be fulfilled . 1 Sam. 30.6 . David was greatly distressed when Ziklag was burnt with fire , and his wives taken captives , 2 Sam. 24.14 and his souldiers spake of stoning him . And in a great strait he was , when God , by the Prophet , offered him his choice of plague , famine , and pursuit by the enemies . Jehoshaphat was in a great strait , when at the approach of so vast an army of enemies , he said , We know not what to do , 2 Chron. 20.12 . Israel was in a great strait , when in stead of deliverance which Moses had promised them , Exod 5.8 . Exod. 14.10 . their tale of bricks was continued , and their straw taken from them ; and afterwards when Pharaoh was pursuing them , and the sea was before them . Gods Israel would never bee humble in , nor thankfull for enlargements , if God did not sometime bring them into distresses . How sweet is liberty after a prison ! how pleasant is the haven after a storm , which brought the distressed mariner to his wits end ! Psal. 107.27 Israel . would not so beleeve God in future distresses , if they had not been in them before . Israel might have gathered strength against their distresse at the red sea , by considering Gods delivering them from the distresse of oppression . Their faith should also have been upheld against straits in the wildernesse , by remembring their deliverance at the red sea . And their distrustfulnesse after deliverances from their distresses , is oft recorded as their sin . The graces also of Gods Israel are much manifested by encountring with , and overcoming of distresses . Their graces hereby are discovered both in their truth , and their strength . Weak grace cannot go through strong tentation : but the distresses of an Abraham , a David , a Job , a Paul , prove in the end trophees of triumphant faith . And all the power of grace doth but discover the power of God ; who delights not that his saints should be distressed , but that the world and divell should be vanquished by poor beleevers , and ultimately that himselfe should be glorifyed by all . In stead of murmuring under lesser tryalls , consider that these are nothing to the distresses of your betters . Remember , Christians , that if your drink be water or wormwood , some have drunke blood . Prepare for distresses . Christians , pray for increase of faith : the journey may belong , desire God to help you to feed heartily upon the promises , even again and again , as God bids Elijah , when he was to go to Horeb. By bearing lighter , labour to grow fit for heavier pressures . A delicate Christian will not endure to be a distressed Christian . He who by the daily practice of selfe-denyall and mortification , doth not displease himselfe , will never endure that another should distresse him . How fearfull ( further ) should we be of censuring the most distressed ! Abrahams distresse , Davids strait , Pauls viper , proved them neither wicked nor forsaken . Oh , how much better is it to be a distressed Saint , than an enlarged sinner ! to be in Gods pound , than in Satans champain ! If the one condition hath more liberty , the other hath more safety . Where God loves , there he corrects ; and where he loves most , there he distresses . To conclude this ; In distresse , take heed of despondency : Recollect former deliverances out of as great distresses . When you meet with such a strait , 2 Cor. 1.10 . pinching Egyptian yoke , which God cannot break , with burdens which he cannot take down ; with a red sea , which hee cannot divide ; when you are pursued by a Pharaoh , which he cannot devour ; and are in a distresse which he cannot remove , then , and not till then , distrust him . Improve your interest in God , 1 Sam. 30.6 . and with David in distresse encourage your selves in your God .

7. Gods Israel shall not be utterly destroyed , Observ . 7. Exod. 1.12 . though it be in an Egyptian furnace of Affliction . The Church is supported , even when oppressed . When Israel was afflicted , they multiplyed . Thus it was with the seed of Israel ; yea thus with the Saviour thereof : After his death , his name , his glory lived more vigorously than ever ; and they who in his life time sought to destroy him , as unworthy to live ; after his death , sought to live by beleeving on him . This he foretold of himself : If a corn of wheat die , Joh. 12.24 . it bringeth forth much fruit . Thus was it with the antient Christians . The more we are mown down , the more we grow up ( saith Tertullian . ) Plures efficimur , quoties metimur à vobis . Tert. The Church is in Scripture compared to things , which though weakest , yet are fruitfullest ; as Doves , and Sheep , the Vine . The Church , like the Palm-tree , riseth up , the more men endeavour by weights to presse it down . The Egyptian flames cannot devour the Israelitish bush : the gates of hell cannot prevail against the Church . Gods blessing overcomes all humane opposition . If God saith , Increase and multiply , all the enemies of the Church help it , when they most endeavour to hinder it . It s neither from the weaknesse of the flames , nor the strength of the bush , that it is not consumed ; but from the gracious presence of him who dwelt in it ; and his dwelling there he manifests , Psal. 76.10 . 1. by restraining the fire , and heeping in its fury . All the wrath of man which shal not praise God , shall be restrayned by God . 2. By strengthning the bush against it ; if not by bestowing worldly , yet spirituall power to oppose it . How much was Pharaoh mistaken when , intending to oppresse the Israelites , he said , Let us deal wisely with them ! Exod. 1.10 . The sun may as easily be blown out with bellows , and battered with snow-balls , as Israel may be overthrown by opposition . But how great therefore is that folly , which puts wormes upon contending with the great God! What do the Egyptians in contriving against Israel , but besides the disappointment of their hopes , curiously weave their own woe , by torturing themselves with envy , and making way for Israels deliverance by their own overthrow ? Against the God of Israel there is no wisedome , Prov. 21.30 . nor understanding , nor counsell . Oh how happy were wee , if the time which we spend in fearing and shunning of trouble , were only improved in hating of sin , and cleaving to God!

8. Observ. 8. Satan and his instruments then begin to rage most furiously , when God calls and stirres u● instruments to help and releeve his Church . Before Moses went in to Pharaoh for Israels releasment , the Israelites were used unkindly ; but afterward they were oppressed tyrannically . How cruell was Egyptian rage upon the entrance of Moses into his Ministry ! As soon as David was annointed King , how bloodily did Saul rage ! In all ages of the Church the Divell indeavours to obscure the dawnings of the Gospell , with a bloody cloud of persecution . When God begins to cast the divell out of his hold , he deals with the Church , Promissam gratiam crux sequitur . Rivet . in Exod. pag. 133. Hos. 7.1 . as with that man possess'd by him , whom , when Christ was about to cure him , he did rend , and tear , and lay for dead . In the beginning of reformation Anti-christ fill'd all places with blood and slaughter . When God begins to heal his Church , the Anti-christian humour of violence and persecution discovers it selfe . The crosse followes the entrance of the Gospel ; hence wee should be encouraged , and cautioned . Encouraged ; for it 's a good sign , that when Satan wars and rageth , God is wounding and dispossessing him ; and that his time is but short . Wee should also be cautioned : Let us look for tryalls , even after Moses hath promised deliverance . Commonly , when God hath given his Church hopes of mercy , he seems to threaten inevitable disappointment of it . After God had given Abraham a son , in whose seed all the promised mercy was to be accomplished , God seems to put Abraham upon the pulling down the foundation of all this happinesse with his own hands . And we should take heed that wee impute not our troubles to the reformation endeavour'd , but to that opposition which Satan and the distemered world put forth , And not to blame Gods care of our recovery , but our owne phrensie .

9. No difficulties can hinder Israels deliverance . Observ. 9. God can command , yea create deliverances for his people . Psal. 25.22 . Psal. 34.7 . Psal. 71.20 . Isai 43.13 . Gen. 18.14 . When there is none left and shut up , when there is no force and might to relieve , he can deliver them alone . When there are mountaines of opposition , he can levell them , and make them become a plain . Jesus Christ comes skipping and leaping over them all . The wisdom , power , malice of his enemies , do but make his strength tiumphant ; yea , the unworthiness and unkindness of Israel , cannot stop the course of delivering mercy . So unexpectedly can he scatter difficulties , that his people have been like them that dreamed , when mercy came ; they thinking it too good to be true . Yea , their enemies have been amazed , and been compell'd to profess , that God hath done great things for his Church . How strong must the forces of Gods decree , power , love , wisdome , faithfulnesse , the prayers and tears of his people , needs be , when they are all united ! And hence it is that as the enemies of Israel , have cause to fear , though they are high : So the true Israelites have cause to hope , 1 King . 2.15 . Fides in periculis secura est , & in securis periclitatur . though they are low . There 's no defeat so great , but faith hath a retreating place . Means can do nothing without , much lesse against God ; but God can do all things without , yea against means . A Saint abhorres indirectly to wind himselfe out of any trouble ; Why ? he hath a God who can help in every strait : when as a sinner who wants God , shiftingly betakes himselfe to any unworthy practice . Oh Christian , shame thy selfe , that every slight trouble should so dismay thee , having such a deliverer . That the mountain should be full of horses and chariots , and thou shouldest not have thy eyes open to see and beleeve them . Psal. 126.4 . What 's a Pharaoh , an house of bondage , a puissant army , a red sea ? delivering mercy makes way through them all , and is a mighty stream that bears all before it : It s infinitely stronger than the strongest blast of gun-powder , to blow up all opposition . Oh Christian , fear not thy danger , but beleeve in thy deliverer .

10. God loves not to give deliverance , Observ . 10. Deus ad suorum liberationem manum admovet cum omnia videntur desperata . Riv. in Exod. p. 70. Psal. 12.5 . till it be welcome . When the bricks are doubled , then , and not till then , Moses comes . When Israel is parch'd with the heat of persecution , then come the showrs of deliverance . God is an help in the needfull time of trouble . Then is it Gods time to deliver , when there are no visible helps or hopes of deliverance : For the oppression of the poor , and sighing of the needy , now will I arise ( saith the Lord. ) In such a case it was , that God said to Moses , Now shalt thou see what I will do to Pharaoh . Times of extreme oppression , Exod. 6.1 . are times of earnest supplication : and God loves to bestow mercies , when they are by prayer desired . The cry of Israel must come up to God , before mercy from God comes down upon Israel . Further , Judg. 6.10 . where deliverance comes in a time of extremity , it will be entertained upon its own termes ; Israel will part with any thing that offends their deliverer : they will submit to strict reformation , which before they would not hear of , and say with Saul , Act. 6.9 . Lord , what wilt thou have us to do ? and with the Egyptians , who were pinched with the famine , Gen. 47.19 . Buy us and our land for bread , and we and our land will be servants to Pharaoh . Lastly , when deliverance is afforded in the Churches extremity , the glory of Gods power , wisdome , and free goodnesse is most clearly discovered ; God loves so to work for his people , as to gaine most by them ; he will have the tribute of praise out of every salvation . And this discovers the true reason why mercy is delaid ; why God only ( as it were ) shews a mercy , and then pulls it in again : we are not yet so pinch●d by the want thereof , as to stoop to Gods conditions , to accept of an exact universall reformation ; to be willing that God should do with us what he pleaseth : and to those whom God hath so fitted , mercy shall not long be delayed ; nay , God hath given to them the best of mercies , in bestowing a heart meet to enjoy them .

11. Observ. 11. God often proportions the sin to the punishment . The Egyptians encompasse poor Israel with affliction , neither suffering them to go from , or remain in Egypt ; and now they themselves can neither go backward or forward in the sea . The bloody rivers , and their destruction in the red sea , tell them their cruelty in drowning the Israelitish children . Sodom was inflamed with the fire of lust , and God consumes them with the fire of wrath . Joseph's brethren sell Joseph for a slave , and they themselves are detained as bond-men . Adonibezek cuts off the thumbs and great toes of seventy Kings ; Judg. 1.7 and as he did to them , so did God requite him . Haman was hanged upon his own gibbet . David's murder and adultery were followed with the death of his children , and the ravishment of Thamar . It 's thy duty to trace sinne by the foot-prints of punishment ; and observe what sin thou hast lived in , which beares most proportion to thy punishment . Art thou sick ? consider whether thou hast not abus'd thy strength to sin . Doth God take away thy sight , thy hearing , thy tongue , thy estate ? ask thy conscience whether these have not been imploy'd against God . And if this direction seem to put thee upon an uncertain course of finding out thy beloved sin , imitate the example of Herod , who , that he might make sure work to kill our Saviour , slew all the children in Bethlehem . In like manner let us impartially destroy all our sins . If we know not which was the thorn that prick'd us , cut down the whole hedg . If we know not which was the Bee that stung us , let us throw down the whole hive .

12. Observ. 12. When the enemies of God labour most to oppose and frustrate , they accomplish and fulfill the will of God . Pharaoh studies to destroy Israel ; but even then Pharaoh by his own daughter preserves and nourisheth him who was to be Israels deliverer . Pharaoh resolves to detain Israel in bondage ; but even he shall shortly not only send them away , but compell them to go ; yea in that very night which God had four hundred and thirty yeers before set down and prefixed . Josephs brethren sell him that his dreame might prove false , and that they might not be brought to bow before him ; but so did God order it , Ideo veneratus , quia venditus . that therefore they came to do obeysance to him , because they sold him . The Jews kild Christ , to extinguish his fame and glory ; but by his death was his glory and fame advanced . Oh the folly of Gods 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 commanded back to the sandy and scorching wildernesse , there to spend the residue of their few and evill dayes : Oh sorrowfull , stupendions disappointment !

II. And yet secondly , even in this destruction of Israel , the mercy of God was more remarkeable then his severity . If Israels scourge be compared with Israels sin , they had no cause to complain . They might rather wonder at what did not , than at what did befall them ; rather at the mercy which was left , than at what was removed . Ezra . 9.13 . Well might Israel say with Ezra , The Lord hath punished us lesse then our iniquities ; and with the Church afterward , It is the goodnesse of the Lord that we are not consumed . Look upon Israels provocations , in Egypt , at the sea , in the wildernesse , their murmurings , idolatry , their unthankfulnesse for , and sorgetfulnesse of Gods multiplyed mercies , their rebellion against their godly Governours ; their hypocrisie , Covenant-breaking , lingrings after their old Egypt , unreformednesse under all the dealings of God with them ; especially their distrust of Gods power and goodnesse after frequent and abundant experience of both ; Look , I say , upon all these , and then wonder that this destruction should be , 1. So slow , and not more speedy . 2. But in part , and not totall , and universall .

1. It was a destruction mercifully mitigated , in respect of the slownesse and deferring thereof . How much longer was God about destroying a handfull of sinners , than he was in creating the whole world ? Israel , a people that could not be kept from sinning , had a God that could hardly be brought to punish them . Had the fire of Gods wrath been proportioned to the fuell of their sins , he would have destroyed them in●al moment . Forty yeers long was I greived ( saith God ) with this generation , Psal. 95.10 . Act. 13.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and so long endured he their manners in the wildernesse ; daily suffering that which he beheld , abhorr'd , and was able to have punish'd every moment in those forty years ; in stead whereof , all that while he waited for their repentance , and was at the expence of supplying them with mitaculous provision , direction , protection , feeding them , and attending them as carefully , as doth the nurse her froward infant .

2. The destruction of the Israelites was but in part , not totall : For besides the sparing of Caleb and Josuah , who beleeved the promise of God , all who beleeved not , were not destroy'd ; for all under 20 years were exempted from the forenamed destruction , and reserved , Num. 14.19 . that God might still have his Church among them , and that there might be of them a people left to possesse the good land , according to the promise . Num. 14.13 . And in this respect it was , Non personis , sed gencri data venia . Calv. in loc. that upon the prayer of Moses for the pardoning and sparing of the people , God answers , that be had pardoned them according to the word of Moses ; For although he spared not the persons of the elder and rebellious multitude , yet he spared the stock of Israel , remitting the punishment of present and universall death , and not blotting out their memory , lest the seed of Abraham being extinguish'd , his Covenant should have fail'd and faln to the ground . The distrustfull refusall of the parents to accept of the promised land , made not God to be unfaithfull , in regard that the blessing which they rejected , was performed to their children ; God reserving a seed to propagate his Church , and tempering his severity inflicted upon some with mercy afforded to others ; though deserved by none .

OBSERVATIONS .

1. Observ. 1. The most numerous company of sinners are unable to withstand an angry God . He can easily destroy six hundred thousand persons in a few years ; and an hundred four score and five thousand Assyrians in one night . Though hand joyn in hand , yet shall not the wicked go unpunished . 2 King . 19.35 . Prov. 11.21 . He , to whom it is all one to save by a few , and by many , can as easily destroy many as one . Numbers are nothing with God . The whole old world of sinners are no more in the hands of God , than an handfull of worms . The greatest combination of sinners are but stubble to the flame , and but as snow-balls to the sun . He can as easily cast down multitudes of sinning Angels , as they ( nay he ) can crush an Ant upon a mole-●ill . There 's no proportion between created strength and increated omnipotency . The powers of all the world are but borrowed of him , and as purely dependent upon him , as the stream upon the fountain , the beam upon the sun . How can that power be too hard for him who gave it , and can withdraw it at pleasure ? Never let multitudes dare to oppose him , nor one poor weak Saint , fear to trust him .

2. Observ. 2. The worst cause commonly hath the most abettors . Had this been put to the question , whether will God keep his promise in giving to Israel the land of Canaan ? Caleb and Josuah would have been over-voted by almost six hundred thousand Israelites ; who nevertheless would have as much fail'd in their cause , as they exceeded in their numbers . The multitude is but a weak argument to prove a strong cause . The most have ever been the worst . Righteous Noah stood in a manner by hmselfe , against the whole world of ungodly . The Prophet Elijah was not the worse for being opposed by four hundred Baalites , nor they the better for having only one Elijah to withstand them . Let us walk by rule , not example . Numbers commonly do no more please God , than they can oppose him . It s better to go to heaven with an handfull , than to hell in a croud . and to enter in at the strait gate with a few , than at the broad with many ; to go into Canaan with Caleb and Josuah , than to fall in the wildernesse with six hundred thousand .

3. No priviledges abused , Observ . 3. Jer. 6.8 . Isa. 29.1 . Jer. 7.12 . Ps. 78.60 , 61. Jer. 22.24 . can exempt from punishment . The soul of God may depart from Jerusalem ; and Ariel , the city where David dwelt , hath woe denounced against it . God may forsake his tabernacle in Shiloh , deliver his strength into captivity , his glory into the enemies hand ; and pluck the signet from his right hand . 1 Cor. 10.5 . With many of the Israelites God was not well pleased , for they were overthrown in the wildernesse . To him that breaks the law , Rom. 2.25 . Matth. 11.23 . circumcision is made uncircumcision . Corazin , Bethsaida , Capernaum , get nothing by the mighty works of Christ , and their Elevation to heaven , but greater woes and falls . Job . 4.23 . God delights not in outward priviledges , but in inward purity . The new creature , worship in spirit and truth , a Jew inwardly , Gal. 6.15 an Israelite indeed , circumcision and brokennesse of the heart , only please the eye of God ; and without these , externall service is but painted Atheism . As the pure in heart shall only see God , Matt. 5.8 so God only sees the pure in heart with contentment : God loaths sin where-ever he sees it , but most of all when 't is sheltered with appearances , professions and priviledges . A name to live , externall ordinances , circumcision in the flesh , the Temple of the Lord , commend us not to God . I will punish ( saith God ) the circumcised with the uncircumcised . Egypt and Judah , and Edom , Jer. 9. ult. the children of Ammon and Moab ; for all these nations are uncircumcised , and all the house of Israel are uncircumcised in heart . The Bible in thy house , the word of grace in thy eare , will not avail , unlesse the grace of the word be in thy heart ; and the former without the later will but prove like Vriahs letters , which he carried for his own destruction : Paul accounted all his priviledges as dung in regard of the knowledg of Christ . The means of salvation in word and sacraments must be used in faith and repentance . Otherwise they being out of their holy use enjoyed , will turne to our destruction .

4. Observ. 4. God labours to win people by mercies , before hee wounds them by judgments . Israel is first solicited by love ; God destroyes them not till afterward ; and if his goodnesse had made them blush , his greatnesse should not have made them bleed . Oh how propense was that God to save his Israel ! and how unwilling to destroy them ! He gave them the honey of deliverance and provisions freely , and of his own accord ; he put not forth the sting of punishment till he was provoked . Israel shall first have the cloud to guide them , the sea divided , Egyptians drowned , Mannah showred downe , the roks gushing them drink , and they by all left inexcusable before they be destroyed . Oh that the long-suffering of God might be salvation , and lead us to repentance , and that by submission to mercy , wee may prevent a conquest by judgment : and not put the Lord upon a work more unpleasing to him than to our selves , whose backs do not suffer so much as his bowells , Hos. 11.8 . when we are beaten .

5. Observ. 5. Miraculous mercies do not benefit an unholy heart . After all the salvations that God had bestowed upon Israel , they were fit for nothing but destruction . Every step they took in the red-sea , they trode upon a miracle of mercifull preservation : Every time they tasted a crumb of bread or a drop of water , they took in a miracle of mercifull provision : Every time they look'd up to the heavens , they beheld a miracle of mercifull direction ; but none of these could work upon stubborn hearts : Only he who commanded that more soft rock to give them water , could make their hearts obedient . They who will not be taught by the word , will not be bettered by the rod of Moses ; and without the spirit , wee shall be benefitted by neither .

6. Great deliverances abused , make way for severest judgments . Many times did God deliver Israel ; Psal. 105.44 but they provoking him with their connsel , were brought low for their iniquity : The whole book of Judges is the Comment upon this truth , a book made up of the vicissitudes of deliverance , provocation , and punishment . Sins committed against the love of a God , are committed most against the happinesse of a people . Every deliverance is a bil of Enditement against the unthankfull . This makes God to call to the heavens and earth as witnesses against those children which he had brought up , Isa. 1.2.3 . Josh. ult 20. Judg. 10.13 . Jer. 15.6 . Ezra . 9.13 , 14. and rebelled against him . Yea , to professe , that the owner of an ox , and the Master of an asse were more respected by their beasts , than he was by his Israel . This makes God to professe , that he will consume his people , after he hath done them good ; and that hee will deliver them no more : and elsewhere , that he is weary of repenting . After all this is come upon us ( saith Ezra ) should we again break thy Commnadments , wouldst not thou be angry with us , till thou hadst consumed us ? Oh that England would , in stead of murmuring at its present distresses , mourn for its abuse of former deliverances : and more fear , without a speedy reformation , that the mercies which still we enjoy shall be removed , than hope that those we want shall be bestowed .

7. Sin disappoints the hopefullest expectations of mercy . Observat . 7. Jer. 8.15 . Jer. 14.19 . It stifles it even when it seems to be come to the birth . We looked for peace , but no good came ; and for a time of health , and behold trouble . Who could have expected but that Israel , after so many miraculous mercies , being now upon the confines of Canaan , should instantly have entred ? but behold , their sin sends them back into the wildernesse , there to linger and pine for forty years together . Sinners disappoint Gods expectation , and justly therefore may God disappoint theirs . Isa. 5.2 . After all the costs bestowed by God upon his vineyard , he looked that it should bring forth grapes , and it brought forth wilde grapes . Israel gives God appearances of holinesse , and God gives Israel an appearance of deliverance . They flatter God with shews of that obedience which he deserved ; and how justly doth God disappoint them of those mercies which they desired ? They fall short of promised duty , and therefore of expected delivery . Oh that we could condemne our selves , and justifie God in the sad disappointments of Englands recovery . We made shew at the first of a through reformation ; but we soon faltered and made an halt ; and why should God be bound , when we would needs be loose ? Our goodnesse was as the early dew , and the morning cloud that goeth away ; Hos. 6.4 . and justly therefore was our deliverance as a morning sunshine , soon clouded and overcast with unexpected troubles .

8. Observat. 8. Even in judgment God remembers mercy . God was good to Israel , when he destroyed Israel . God in his smiles will be feared , and in his frowns will be loved ; as it s said of Asher , that his shoos were iron and brasse ; and yet that he dipt his foot in oyl ; Deu. 33.24 , 25 so doth God ever mix the hardest and heaviest severities toward his Israel , with the oyl of mercy and gentlenesse . He spared the children , when he overthrew the parents . He did as well remember his own Covenant , as their provocation . He cut off some luxuriant branches , but did not cut down the tree : he punished some for their sins , hee punished not all , Psal. 106.8 . Ezek. 23.9 . for his own glory . He wrought for his Names sake . I said , I would scatter them into corners , I would make the remembrance of them to cease from among men , were it not that I feared the wrath of the Enemy , Deut. 32.27 . So good is God , that hee raiseth arguments of pitty toward rebellious Israel , out of himselfe , yea out of his enemies , when Israel affords him none . Though justice made him cast his Church into the fire to be scorched , yet mercy made him pluck it like a brand out of the fire , lest it should be consumed , Zec. 3.2 . And a seed he reserves , a remnant , that his Church may not be as Sodom , Isa. 1.8 . In the vintage of a judgment , he leaves the gleanings of grapes upon the Vine of his Church . Hee never shakes his Olive tree so throughly , but he leaves at least two or three berries in the top of the uppermost bough , four or five in the outmost branches , Isa. 17.6 . Though I make a full end of all Nations whither I have driven thee , Jer. 30.11 Jer. 46.28 yet will I not make a full end of thee , but correct thee in measure ; yet will I not leave thee wholly unpunished . Let not Israel presume upon mercy , if they will sin ; but yet let them not despair of mercy , though they suffer . God will not cast off his people . Ps. 94.14 . Though the destruction of his Israel be never so great , yet it shall never be totall ; and should many fall , yet all shall not : the cause , the interest of Christ shall not ; and though possibly in a wildernesse of common calamities , the carcasses of some of his owne , may fall among others , so as they may never live to enter the Canaan of a longed for peace and reformation in this life ; yet by faith ascending up to the Nebo of a promise , they may behold it afar off , and see it possessed by their posterity ; they themselves mean while , repenting of their unbelief and unworthinesse , and so entring that heavenly Canaan , where they shall enjoy the fulness of that , which here they could have enjoyed but in part .

The third branch of the example of the Israelites , is the cause of their destruction , viz , their infidelity , contained in these words , That beleeved not .

EXPLICATION .

For the Explication whereof , two things are considerable .

1. In what respect these Israelites are here said not to beleeve . 2. Why they were punished for this their not believing , rather then for any other sin .

I. For the first : Unbeleevers 1. are frequently in Scripture taken for Pagans and Heathens ; 1 Tim. 5.8 2 Cor. 6.14 , 15 1 Cor. 14.23 who are alwayes without the profession of the Faith , and oft without the very offer of the Word , the means of knowing that Faith which is to be professed ; and then it s termed an unbelief of pure negation . 2. Unbeleevers are said to be such , who though they professe the faith , and hear and know the word , yet deny that credence to it which God requires , and their unbeleef , called an unbeleef of evill disposition , is either a deniall of assent to the truths asserted in the word ; or of trust and affiance to the promises of good contained in the same ; and both these are either , temporary , or totall and perpetuall . Into the former sometimes the elect may fall , as particularly did those two disciples , who by their unbeleef drew from Christ this sharp reproofe , Luk. 24.25 . Mark . 16.11.13.14 . O fools , and slow of heart to beleeve all that the prophets have written . And for this it was that Christ upbraided the eleven , when they beleeved not them who had seen him after he was risen . Luk. 1.20 . And of righteous Zecharie is it said , that he beleeved not those words which were to be fulfill'd in their season . Into that unbeleef which is totall and habituall , Joh. 6.64.65 . Joh. 10.25.26 . Jo. 12.37.38.39 the reprobabate only fall ; of whom Christ speaks , Ye beleeve not , because yee are not of my sheep ; and afterward the Evangelist , They beleeved not , nay , they could not beleeve , because that Isaias said , he hath blinded their eyes , &c. as also Act. 10.9 divers were hardned , and beleeved not . These abide in unbelief , John 3. ult. and the wrath of God abideth on them ; This unbeleef of the Israelites , did principally consist in their not yeelding trust and affiance to the gracious and faithful promises , made by God to their forefathers , and often renewd to themselves , of bestowing upon them the land of Canaan for their inheritance . Vide Numb . Chapters 13. and 14. These promises , upon the report of the spies concerning the strength of the Canaanites , and their Cities , were by the people so far distrusted , and deemed so impossible to be fulfilled , as that they not only wish'd that they had dyed in Egypt , but resolved to make them a Captain to return thither again . And probable it is , that the unbeleef of the most was perpetnal ; Certumest , complures fuisse pios , qui vel communi impietate non fuerunt impliciti , vel mox resipuerunt . Cal. in Heb. 3.18 . but that others ( even of those who at the first , and for a time did distrust the faithfulnesse of Gods promise ) by the threatnings and punishments denounced against , and inflicted upon them , repented afterward of their infidelity , and so beleeved that God was faithfull in his promise , though they by reason of their former unbelief did not actually partake of the benefit thereof . However this their sin of distrustfulnesse was their great and capitall sin , that sin , like the Anakims which they so feared , much taller than the rest , and which principally was that provocation in the wildernesse , spoken of so frequently in the Scripture . Heb. 3.8.12 , 16.18 Psal 95 8. Incredulitas malorum omnium caput . Cal. in Heb. 3.18 . And hence it is that God explaines this provoking him , by not beleeving him : How long ( saith he , Numb. 14.11 . ) will this people provoke me ? how long will it be ere they beleeve me ? and that it was their great stop in the way to Canaan , is evident , in that the punishment of exclusion from Canaan , was immediately upon their unbeleef , inflicted upon them ; as also by the expresse testimony of the Apostle , who saith , that they could not enter in because of unbelief .

II. For the second : Why they were destroyed rather for their unbelief , then for other sins .

1. Their unbelief was the root and fountain of all the rest of their sins : Heb. 3.12 . Jer. 17.5 . This evill heart of unbelief made them depart from the living God by their other provocations . All sins would be bitter in the acting , if we beleeved that they would be bitter in their ending : Faith is the shield of every grace , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Pet. 2.7 , 8. Acts 15.9 . and Unbelief the shield of every sin : Faith purifies , Unbelief pollutes the heart . Vnbeleevers and disobedient are in the Greek expressed by one word , Heb. 11.31 . What but unbelief was the cause of all those impatient murmurings of the Israelites ? Had they beleeved a faithfull God , Num. 14.27 . they would quietly have waited for the accomplishment of his promises : Had they believed in him who is Alsufficient , they would in the want of all means of supply , have look'd upon them as laid up in God . The reason why they made such sinfull haste to get flesh , was because their unbelieving heart thought that God could not furnish a table in the wildernesse . What but their not believing a great and dreadfull Majestie , made them so fearlesly rebellious against God and their Governours ? What but their not believing an All-powerfull God , made them to fear the Gyants and walled Cities of Canaan ? Faith went out , and fear and every sin got in . They beleeved God too little , and man too much ; by their unbelief making God as man , and man as God . Gen. 12.7 . 13.15 . 15.18 . 17.7.8 . 26.4 . Deut. 1.8 . Exo. 3.17 . and 6.8 .

2. God had afforded many helps and antidotes against the unbeleef of the Israelites . God had given promises , first , to their Fathers , and afterwards to these Israelites their posteritie , of his bestowing upon them the land of Canaan for an Inheritance . His promises , like himself , were faithfull and true , and impossible it is that he who made them should lie . These promises were often repeated to their fore-fathers and themselves ; and the very land of Canaan is called the Land of Promise . Heb. 11.9 1 King . 8.56 And afterward Solomon professed , There hath not failed one word of all Gods good promise which he promised by the hand of Moses . All his promises are yea and Amen . The promises of giving to Israel the land of Canaan , Gen. 22.16 Gen. 26.3 . Psal. 105.9 . 1 Chr. 26.26 . Gen. 17.10 God had sundry times confirmed by oath : the oath God followed with his seal of Circumcision , whereby was confirmed the promise of the earthly and heavenly Canaan . To all these God had added the abundant examples of those their holy fore-fathers , who openly professed their beleeving of the promise , that their Seed should inherit Canaan . Heb. 11.9 . Act. 7.5 Hence Abraham sojourned contentedly in the land of promise , where he had not so much room as to set his foot on , without borrowing or buying . Hence also he purchased a burying place in that land , In terra promissâ sibi emit sepulchrum , ut spem suam vel mortuus testaretur : Rivet . Exerc. 119. in Gen. of which , though living , he had not possession , yet dying , nay dead , he shewed his expectation . How holily solicitous was Jacob and Joseph , that their bodies after their deaths should be carried out of Egypt , into that Canaan , where their hopes and hearts had been while they lived . To all these Examples , God had given them ( to prevent unbeliefe ) their own multiplyed and astostonishing Experiences of his former Power and Love . Could not he , who by the lifting up of the arms of one Moses , destroyed an Armie of Amalekites , as easily overthrow the Armies of the Canaanites by the hands of six hundred thousand Israelites ? Could he who commissionated the very lice and flies to plague Egypt , and at whose command are all the hosts of heaven and earth , want power to deal with the sons of Anak ? Could not he who made the weak and unsteady waters of the red Sea to stand up like walls , as easily make the strongest walls of the Canaanitish Cities to fall down ? Psal. 78.32.42 But they believed not for his wondrous works , they remembred not his hand , nor the day when he delivered them from the enemie .

3. Their unbelief most of all robb'd God of his ( though not essentiall , yet ) declarative glory . It was a bold sin , it rifled his Cabinet , and took away his chiefest Jewel , Isa. 42.8 . 1 Joh. 5.10 . Rom. 4.10 . even that which he saith he will not give to another . 1. It takes away the glorie of his Truth ; it no more trusting him , then if he were a known Lyer , and as we say of such a one , No further than we see him : It endeavours to make God in that condition of some lost man , whose credit is quite gone , and whose word none will take : now to discredit , is to dishonour a man . Unbeleevers account it impossible that he should speak true , for whom to lye it is impossible . After all the promises of giving them Canaan , though repeated , sworn , sealed , Israel beleeved not God . 2. The Israelites by their unbelief obscured the glory of Gods Goodnesse : They did not onely labour to make their miserie greater then Gods Mercy ; but even his very Mercy to appear Tyranny . They often complained , that he had brought them into the wilderness to slay them ; Num. 14.3 . Psal. 106.24 . and they despised that pleasant land which God had promised them : yea ( as some note ) in regard that the land of Canaan was a type of the heavenly Canaan , See M. Perkins on the place . they beleeved not that God would bring them to heaven , and give them inheritance in that eternall Rest by means of the Messiah : So that they rejected at once both the blessings of the foot-stool , and the throne ; the earthly and the heavenly Canaan at the same time . 3. Their Unbelief did blemish the glory of his Omnipotency ; Psal. 62.11 . They proclaiming by this sin , that He to whom power belongs , and nothing is too hard , who can do all things , but what argue impotencie , as lying , and denying himself ; who made heaven and earth with a word , Isa. 40.15 and before whom all the nations of the world are as the drop of the bucket , and the small dust of the balance , could not crush a few worms , nor pull down the height of those Gyants , whom by his power he upheld .

4. Of all sins , the Unbelief of the Israelites most crossed their own Professions : They voyced themselves to be , and gloryed in being the people of God ; and they proclaimed it both their dutie and priviledg , to take God for their God . They sometimes appeared to beleeve him ; but the unbelief of their hearts gave both God and their own tongues the lye : they professed that they beleeved the power of God , and remembred that God was their Rock ; Psal. 78.34 , 35 , 36 , 37. but at the news from Canaan , they shewed that they beleeved that the Anakims , and the walled Cities were stronger . They professed that they beleeved the Mercy of God , and that the most high God was their Redeemer ; but at the very supposall of danger , they thought that they were brought into the wilderness to be slain . They professed that they beleeved the Soveraignty of God ; They returned and enquired after him , and promised obedience to him ; but upon every proof , they shewed themselves but rebells . So that by reason of their unbeleef , and unstedfastnesse of heart in Gods Covenant , they did but flatter God with their mouth , and lye unto him with their tongues . How hainous a sin is it for Gods professed friends do distrust him ! How shall a stranger take that mans word , whom his most familiar friends , yea his own children will not beleeve ? Thine own Nation ( said Pilate to Christ ) have delivered thee unto me . Thine own people ( may heathens say to God ) wil not trust thee , and how should wee ?

5. Of all the sins of the Israelites , unbeliefe was that which properly did reject the mercy by God tendred to them . Canaan was by him frequently in his promise offered ; and though all the sins of the Israelites deserved exclusion from Canaan , yet they did not , as unbeleef , by refusing the offer of it , reject the entrance into it . As the faith of the Ninivites overthrew a prophesie of judgement , Psal. 78.32 , 33 so the unbelief of the Israelites overthrew the promises of mercy . The brests of the promises were full of the milk of consolation ; and yet these froward children refused to suck and draw them by beleeving : and in stead thereof struck and beat them away by unbeleef and rebellion . Unbeleef ( as to the Israelites ) cut asunder the sinews of the promises , so as they could not stir hand or foot to help them , and turned the promises into fallacies . Heb. 3. ult. Num. 20.22 . Only unbeleef concluded this people under the necessity of destruction . Needs must they perish who cast away the means of recovery . What shall be a remedy for him who rejecteth the remedy ? other sins are sores , but unbeleef throwes away the plaister . Every sin made Israel obnoxious to destruction , but unbeleef made them opposite also to deliverance . This sin stopt ( as it were ) the spouts and passages of grace . Christ * * Mark 6.5 . Significatur hoc loquendi modo , quod incapaces scipsos reddiderint , indignósque divinis beneficiis , et propensioni animi Christi beneficae impedimentum objecerint : non permittunt , ut virtutis divinae rivus se in ipsos diffundat . Brugens . in loc. could do no mighty works because of their unbeleef . They who beleeve not , render themselves incapable of blessings , and lay rubs in the way of mercy binding the hands of God lest he should help them . Other sins lay persons ( as it were ) in the grave , this of unbeleef lays the grave stone upon them , and makes them rot therein . Upon them wrath abides , Joh. 3.18 .

OBSERVATIONS .

1. Observat. 1. Difficulties soon discover an unbeleeving heart . Many seemingly beleeving Israelites , upon the news of the Anakims , and the walled Cities , beleeved not . Jorams profane pursuivant discovered his temper , when he said , This evill is of the Lord , why then should I wait upon the Lord any longer ? 2 King . 6.33 . Saul appear'd to depend upon God , and sought to him in his troubles ; but when God seemed to neglect him , and gave him no answer , then left he God , and sought to a sorceresse . Rotten fruit wil not hang upon the tree in a windy day . A shallow , a highway-plash of water will soon be dryed up in a scorching sunshine . One who is only a beleever , by a shallow outside profession , will soon leave beleeving and professing . 2 Chro. 32.31 . Deut. 8.2 . & 13.3 For a while he will beleeve ; but in time of persecution he falls away . Wisely therefore doth God seem somtime to disregard and reject his own children , to try the sincerity of their confidence in him ; and whether they will cease to depend upon him , because he seemeth not to provide for them . Nec iratumcolere destitit numen . Virtus fidei credere quod non vides , merces fidei videre quod credis . Aug. in Ps. 109. They who depend upon God continually , depend upon him truly . God makes it appear to all the world , that his people serve not him , to serve their own turn upon him , and that they are neither hirelings , nor changelings . It is the efficacy of faith to beleeve what we see not , and the reward of faith to see what we beleeve . How improvident are those meer professours and appearing Israelites , who please themselves with shews of beleeving and cleaving to God ? their paint will not endure the washing , nor their refuge of lies keep out the storme : when sufferings , death , or judgment approach , their confidences will be rejected . Christians ! labour for a faith unfained , yea both true and strong ; there may come times that will require it .

2. In vain do they who live in unbeleef , Observat . 2. pretend against their other sins . So long as that lives , no sin will dye , notwithstanding instructions or corrections . Sin may be brought to the place of Execution , but it will not die , so long as unbelief brings it a protection ; and while it is back'd by this , it will but laugh at all the means used to mortifie it . As faith quencheth the fiery darts of the divel , so will unbeleef quench the holy darts of the Spirit . The sin which is armed with it , will not be wounded by the sword of the word ; but wil save its skin , much more its heart , till faith set it naked to the stroaks of that sword . Our neglect of , and coldnesse in holy duties , comes from our not beleeving a benefit , that will bear the charges of fervency and frequency in performing them . Unbelief clips the wings of prayer , that it cannot ascend ; and turns much praying into much speaking . Whence is all our trouble , and impacience in adversity , but from want of that grace which comforts the heart in God , and makes us quietly to rest and trust on , and in him ? Whence are those base indirect courses to get a living by lying , deceiving , &c. to be made rich by a worse than the king of Sodome , but from the not beleeving God to be an alsufficient portion , that he will never leave or forsake us , & c ? From what but unbelief proceed all the temporizings , haltings , and sinfull neutralities ? In tentations to all these , faith is our victory , and unbelief our defeat , which makes men unworthily to render themselves prisoners to every promise , and threat ; causing them either to have two hearts with the hypocrite , or no heart with the coward . They who have little faith , have much fear ; and they who have no faith , Jer. 17.5 . will be all fear ; even slain , and not by the sword . Whence proceeds all our carnall confidence , and trusting in an arme of flesh , but from this sin , which makes the heart depart from the Lord . Peccatum furti & homicidii sunt peccata carnis , et facilè intelliguntur in parte superiore , animâ scilicet & intellectu : sed ipsa anima suum incomparabiliter majus vitium , et trabem in oculo suo non sentit , sed festucam corporis facilè videt . Luth. Trabenses judicant festucenses . Id. Whence come the unbrotherly breaches and divisions among brethren , but from the distance which by unbeleef is between God and us ; Christians being like lines , which come the nearer to one another , as they come nearer to the Center Unbelief lies at the bottom of all these sins . And all mortification of sin , which comes not from a principle of affiance in God through Christ , is imaginary . How short sighted are they into their misery , who are troubled for their scandalous sins of drunkennesse , adultery , murther , &c. but neither observe , nor sorrow for their unbelief , the mother sin , the main sin , the nursery of all sins ? The soul ( saith Luther ) is an hypocrite , that sees a mote in the eye of the flesh , but not a beame in its own eye ; namely , infidelity , which is incomparably greater than all sins committed by the body .

3. Great is our forwardnesse to fall into the sin of unbeleef . Observat. 3. God seemed to study the prevention of this sin among the Israelites , but it broke the barrs that he put in the way to stop it . Covenants , Oaths , Miracles , Plagues , were all as easily snapt in sunder by this sin , as were the Cords by Samson . Even Christ himself marvelled at the strength thereof , in opposing the 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 never stirreth from its place , having no props or shores to uphold it , but the bare word of God alone . Cum rogo te nummes fine pignore , non habeo , inquis : Idem si pro me spondet agellus , habes . Quòd mihi non credis , veteri fidóque sodali ; Credis coliculis arboribúsque meis . Mart. Ep. 25. l. 12. Fides non habet meritum , ubi ratio humana praebet experimentum , Gregin Evang. God must be trusted upon his promise without a pawn . An usurer will trust a beggar , a lyar , a bankrout , for his pledg . And shall we beleeve God no further ? this is not at all to trust him , but his security . It is a lame faith that cannot go without crutches . He that cannot stand when his stilts are taken away , was held up by them , not by his legges . He whose faith keeps not up when outward comforts are removed , stood not upon the promise , but upon earthly props . The faith which Christ commends , is that which beleeveth much , and sees nothing . Blessed ( saith Christ ) are they who have not seen , and yet have beleeved . This was the Commendation of Abrahams and Stevens faith , Romans 4.18 , 19 , 20. Act. 7.5 . Such a faith quiets the heart most , in testimony of its own sincerity , and against expectation of any threatned , and in the sustaining of any incumbent difficulties . Oh how sweet a life leads that Christian , who doth all by another ! who gets the blessing without hunting ; and whose only work is to sit still and trust God ; and ( like Josephs Master ) to leave all in the hand of another ; to have all its comforts compendiously from one object , and not to take a wearysome circuit about the whole world for contentment ; to sit at his fathers table , and not to begg for food from door to door ? And such a faith honours God as much as it quiets the soul . It proclaimes that God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be beleeved for himselfe ; it desires not that the creature should be bound for God , though he seem never so backward to performe his promise , and accounts it self as rich in respect of what it hath in hope , as what it hath in hand . Yea , in the enjoyment of comforts , it placeth its trust only in God ; and if God doth not withdraw created props from it , yet it will withdraw its confidence from them ; using them , indeed , in thank fulnesse to the giver ; not trusting them in stead of the giver . O noble , glorious life of beleeving ! to draw our comforts thus out of the bosome of God himselfe ; not to be beholding to the dunghill for our delights ; not to live ( with worldly men ) upon mud and corruption , but upon the pure and heavenly breathings of the spirit in the promise . A life emulating that of the Angels ; for though indeed , beleevers use the world , feed , and sleep , marry , and are given in marriage , yet they only enjoy God , and their better part is wholly sollaced with him that shall suffice them in glory .

7. Observat. 7. It should be our principall care to get beleeving hearts . Even such an holy affiance in the promises , as may shelter from that destruction which befell these unbeleeving Israelites . To this end ,

1. Truly , and upon the terms of the Gospel , wholly and solely accept of him , who is the Mediatour of the Covenant , and through whom alone , every promise in it , is made good to the soul , and is yea and amen . 2 Cor. 1.20 . Out of Christ , promises are but meer speculations ; nor can we , unlesse united to him by faith , challenge any blessing by vertue of a promise . A Christlesse person receives blessings , as one that finds a piece of silver accidentally in the streets , and not as a man who receives a sum of mony due upon covenant .

2. In relation to the promises to be beleeved , which are the element wherein faith lives , 1. Find them out , and lay them ready : find out a promise sutable to every exigency of thy condition . How can a man claim mony upon a covenant , who knows not where that distinct bond is laid , upon which he is to demand it ? Go to the severall promises for the supply of thy severall wants . Mark what promises God hath made for pardon , grace , direction , protection , provision , and ever make choice of some one or two of every kind , which thou maist run to with speed . A Christian should do in this case with the promises , as one which is given to fainting fits , who carries his aqua-vitae bottle alwayes about him , and sets it constantly at his beds head , that it may be at hand . 2. Ponder the promises : Go aside , separate thy selfe , suck and hide their sweetnesse , dwell upon them . Dive in thy meditations into their freenesse ; Consider that promise hath made God a debtor , and freegrace made him a promiser : Into their fulnesse ; there being enough to relieve the largest capacity , and gretest necessity ; they having more oyl then thou hast vessels ; even enough to be revealed from faith to faith : Rom. 17. Into their stability ; they being bottomed upon Truth and Strength it selfe , the strength of Israel who cannot lie ; as sure as Gods owne essence , which is pawned by an oath for their accomplishment , ( for he swears by himselfe ; ) they being further confirmed by the death of him , who hath bequeath'd all the benefits of the promises by his will and testament ; in which respect they are the sure mercies of David . 3. Be convinced by the promises , to see the whole heart and meaning of God in them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Heb. 11.1 . significat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , convincere , & causam aliquam eò deducere , ut objici aut praetexi nihil amplius queat . Hyper. and to be under the authority and evidence of them . Faith is an evidence , conviction , or a convincing demonstration : Laban , when he saw how matters stood between the servants message , and the affection of Rebeccah , said , The thing proceedeth from the Lord , we cannot speak bad or good , Gen. 24.50 . The Lord having brought thee under the condition of the promise , and since thou canst not deny but that the promise hath a stable foundation , say , Lord , I must needs yeeld , I am unable to gainsay thee , I confesse my selfe overcome . 4. Consent , cleave to , clasp about the promises , Isai. 1.9 . as the ivie about the oak ; roul thy soul , and rely upon it ; concur with it , and bee carryed down the stream of it , against the motion of thine own rebelling heart . As Rebeccah , convinced that the marriage was from God , being call'd to speak , answered , I will go . 5. Plead the promises : In tentation and sense of unworthinesse , strong unlikelyhood of making them good may be represented to thee , but even then cling to them closely . The woman of Canaan would not be put off by silence , and vilifying termes ; she was call'd a dog , yet shee held close to the word , that Christ was the Son of David ; happy she , that in this , she was like a dog , namely , in that shee would not be beaten off . 2 Chron. 20.9 Thus Jehoshaphat pleaded with God by the promise made to Solomon , and so prevailed against the children of Ammon .

3. Beware of giving way to the love of any one sin . The love of sin hinders beleeving . Sin will not act beleevingly , nor faith sinfully . It s the nature of sin to cause guilt and fear , it expects not performances , but repulses from God . How can any one depend upon me for a courtesie , who knows that I am acquainted with his underhand and unkind contrivances against me ? Besides , the love of any one sin , hinders from yeilding to the terms of the promise ; it would be loose , and yet have God bound ; whereas he never made his promises to gratifie lust , but to engage us to holinesse . Nor will faith act sinfully . Faith embraceth the whole word of God , even precepts as well as promises , and respects the rules prescribed , as well as the rewards promised ; it works uniformly , and it trusteth to God in the way of his commands , not in the precipices of sin ; Trust in him , and do good , Psal. 31.3 . Besides , it acts warily , and in the eye of God , and therefore holily , and tells us , that if we must not tell a lie to promote Gods cause , much lesse to procure our own comforts .

4. Limit not Good for the way of accomplishing of his promise . This is the noted sin of Israel ; Psal. 78.41 . They limited the holy one of Israel ; they circumscribed him for the way of bestowing of mercy , Dcum metiri suo modulo . Cal. in loc. within the narrow bounds of their own apprehensions . Whereas , if hee will work , who shall hinder him ? Faith triumphs over difficulties , and measures not God by the narrow scantling of reason ; knowing that things that are impossible with us , Rom. 4.19 . are easie with God . This was the excellency of Abrahams so much commended faith , that hee considered neither the improbability of performing the promise of having a son when his body and Sarahs womb were both dead , Heb. 11.17 . nor the incongruity of performing the command of sacrificing his son , which seemed to destroy both Gods faithfulnesse and his owne expectations . And this is indeed the duty of beleevers , only to consider who promiseth , and who commands , and neither to question what is promised , though never so impossible ; nor to forbear what is commanded , though never so unpleasing .

5. When God affords thee creature-props , trust not to them . Men would never be distrustfull when the creature departs , if they did not confide in it , when it stayes . If we would not account our selves the stronger for having worldly helps , wee should not esteem our selves the weaker for the wanting them . Could we live upon God alone in the use , wee might live upon him alone in the losse of the creature . It s a noble faith that depends upon God in the strength of means ; like that of Asa and Jehoshaphat , the former of whom having an army of five hundred and fourscore thousand to rest upon , 2 Chron. 14.8.11 . 2 Chron. 17.14 , 15 2 Chron. 20.12 . when Zerah the Ethiopian came against him , adventur'd not upon so feeble a crutch , but expresseth himself thus in his prayer : Lord , we have no power , and we rest on thee : and the later , when his enemies made warre upon him , though he had an army of eleven hundred and threescore thousand fighting men , professing thus : Lord , we have no might , neither know we what to do , but our eyes are upon thee . He who will account God to be all , when the creature is at the best and fullest , will surely account him so , when the creature proclaims its nothingnesse .

6. Trust God in the serving of his providence , and in the use of such means as he hath appointed and sanctified : He that will not do for himselfe what he can , may not trust that God should do for him what hee would : Though man liveth not by bread alone , but by the word ( of blessing ) which proceedeth out of the mouth of God , yet that word is by God annexed unto bread , not to stones ; and that man shall not trust God , but tempt him , In viis custodiet , nun quid in praecipitiis ? Bern. ser. 14. in Psal. Qui hab . who should expect to have stones turned into bread . If God hath provided staires , it is not faith , but fury , to go down by a precipice ; thus Davids trusting in the name of the Lord , made him not to throw away his sling when he went against Goliah . Jacobs supplicating of God , made him not neglect the sending a present to his brother : The fast of Esther made her not forget to feast the king : second causes are to be used in obedience to Gods order , not in confidence of their own help ; the creature must be the object of our diligence , though not of our trust . Faith , while it causeth us to be so diligent in the use of meanes as if God did nothing for us , causeth us so to withdraw our trust from the means , as if God were to do all for us . He who in observing the other rules , hath also added this , may quietly rest upon God for promised mercy , lay the matter before God , and humbly put him to the accomplishing part .

VER. 6. And the Angls which kept not their first estate , but left their own habitation , he hath reserved in everlasting chains under darknesse , unto the judgment of the great day .

IN this second example of Gods severity , which was exprest against the falne Angels , these two parts are contained .

1. The revolt and defection of the Angels . 2. The ruine and downfall of the Angels .

I. In the first , these three particulars are principally considerable .

1. By whom this defection was made . 2. From what this defection was made . 3. Wherein this defection was made . 1. It was made by the Angels . 2. It was from their first estate , and their owne habitation . 3. It was 1. in not keeping the former , and 2. In leaving the later .

II. In the second , are considerable these two parts .

1. The punishment which now they undergo in the prison ; they being in that , reserved in everlasting chains under darknesse . 2. The punishment which shall hereafter be laid upon them at , and after their appearing at the barr . They being reserved , &c. unto the judgement of the great day .

In the former , their punishment of the prison is twofold .

1. Reservation in everlasting chains . 2. Vnder darknesse .

In the later , their punishment is considerable , 1. In that to which they shall be brought , viz to judgement . 2. In the time when they shall be brought to judgement , viz. at the great day .

I begin with the first part , Part 1. their defection and revolt ; and therein I consider , 1. The persons by whom this defection was made , viz. the Angels .

EXPLICATION .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Angels , Angelorum nomen sacrae scrip turae peculiare : prafani Scriptores Graeci per vocem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Latini Geniorum , ferè exprimunt . Synop. pur . theol . disp. 12. p. 117. is a terme peculiar to the Scripture ; profane Writers among the Grecians , expresse them by the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and those among the Latine , by the word Genii . It properly is a word which intends the office of angels , and signifieth no more than messengers , or those who are sent at the command , and by the commission of their superiours . And yet it comprehends and recalls to mind the essence of Angels , which is considerable before the office , and without which the office is but a meer notion . Briefly therefore for the explaining thereof , I shall consider , 1. The nature and essence . 2. The office and imployment of Angels .

1. For their essence : Angels are spirituall and incorporeall creatures , subsisting by themselves . 1. By the name of spirits the Scripture useth to expresse the essence and nature of angels : Nomen spiritus nomen est naturae . Aug. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psal. 104.4 . Heb. 1.14 . and it s used both to denote good and bad angels : of the former its said , he maketh his angels spirits ; a place cited in the New Testament , Heb. 1.14 . Of the later , 1 Kings 22.21 , 22. its said , There came forth a spirit to perswade Ahab to go to Ramoth Gilead ; Who afterward proved a lying spirit in the mouth of all his Prophets . And Mat. 8.16 . when they brought to Christ many who were possessed with divels , the Evangelist immediately subjoyns , that hee cast out the spirits with his word . And our Saviour plainly expresseth that such persons who have not flesh and bones ( and such are angels ) are spirits , Luk. 24.39 . Nor is it imaginable but that those are spirits , of whom a legion , that is , at least six thousand ( according to Hierom ) may be in one man ; but this is clearly asserted concerning the divels , or evill angels , Luk. 8.30 . Where it s added , that many divels were entred into the man . Nor can any but spirits get entrance into bodies , without moving or hurting them , and into prisons and other places , when closely shut up and most narrowly watch'd . 'T is true , angels have often appeared in humane bodies and shapes . The Son of God , before his incarnation , as also the holy Ghost afterward , did so ; and yet it followes not hence , that their essence is corporeall ; as neither can it be evinc'd , that soules are corporeall , because Moses appeared to the Disciples in an outward shape . These their bodies might either be such only in shew and appearance , or if they were true bodies , they were only joyned to them for a time by Gods power , and afterward resolved againe into their own principles , as also were their garments , which the angels did wear , while they conversed with men . And whereas * * Tertul. lib. de carne Christi et contra Praxeam . Aug. de Trin. lib. 2. c 7. lib. 3 c. 1. De div. Daem . cap. 3 5. l. 15 c. 23. de Civ . Dei . Bern. ser. 5. in Cant. Angeli compa ratione nostrorum corporum , sunt spiritus ; sed comparatione summi et incircumscripti Spiritus , sunt cor pora . Greg. Mor. l. 2. c. 2. Angeli non sunt absolutè simplices : compouuntur ex actu & potentiâ , ex subjecto & accid eutibus , ex esse & essentia . Polan . Syn●ag . 1779. pag. sundry of the Fathers have asserted , that the angels are corporeall , and have bodies of their own ; they are to be understood commonly as speaking of them in comparison of God , as if though being compared with us , they are spirits ; yet compared with God , they are bodies .

And certain it is , that angels are not spirits purely and altogether simple , as God is , who only is that most simple Spirit ; and yet it s conceived by learned Zanchy , that their bodies are more refined , subtil , and pure than either bodies aeriall , or celestiall , which were created out of the first matter , and that the substance of the bodies of the angels is very like to the substance of the heavens of the blessed , or the Empyrean , wherein ( he saith ) they were created , and which are of a corporeall substance , but far more excellent for their purity , than the other heavens . From this spirituall nature of the angels , flowes their immortality , incorruptibility , or immutability ; for since they are immateriall , and free from all contrary qualities ( composition of matter and forme , and the contrariety of qualities being the causes of intrinsecall corruption ) they are rightly termed incorruptible . Indeed , only God is simply immutable , who is a being of himselfe , and not by participation , and every creature is mortall , mutable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and may be brought to nothing , by him who made it of nothing , should he only withdraw his sustaining power . Easi in angelorum naturg nul la propriè est potentia passiva , propter quam possunt dici corruptibiles ; propter potentiam tamen Dei activam , à qua illorum esse dependet , simpliciter dici incorruptibiles non possunt . Zanc. de op. Dei . But a thing may be said to be mortall and corruptible two ways , either by a passive power which is in it self , or by an active power which is in another , and upon whom it depends ; now although in the nature of angels there be no passive power wherby they are corruptible ; yet in respect of the active power of God , upon which their being depends , they cannot simply be termed incorruptible , because if God withdraw his power , they would instantly perish , though denomination being from the nearest and internall cause , they may properly be call'd incorruptible . 2. Angels are true subsistences , or substances by themselves and separately subsisting . The Sadduces of old , and the Libertines of later ages , have held that angels are only certaine inspirations , motions , and inclinations of the mind ; and that the good of these are the good angels , and the bad of these the bad angels . But that they are Vera 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that they are substances , and truly subsist by themselves , is most clearly evinced , 1. From their creation : Accidentia sunt concreata . Psal. 104. Actiones sunt suppositorum . God created no accidents separately from their sustances ; accidents were concreated in and with their substances . But angels were created by themselves , and not in any subject . 2. From their actions ; they praise God , they worship the Son ; they are heavenly messengers , they assume bodies , defend the faithfull , they have wrastled , eaten , been received as strangers , had their feet wash'd , &c. they shall gather the Elect from the four corners of the earth , they shall come with Christ to judgement ; none of which actions could be done , unlesse they were substances . 3. From their endowments ; they have life , power , understanding , wisdom ; they are immortal , they are excelling in strength ; some things they know not , as the day of judgement . Some of them sinn'd , others abide in the truth . 4. From their happinesse and misery : Some of them behold the face of God , and are blessed and glorious ; Mat. 18.10 . Mat. 25.41 . Mar. 12.25 . others are punish'd in everlasting fire , prepared for the divell and his angels . 5. From that likenesse which we shall have to them in heaven , where we shall be as the Angels : Shall we there cease to be true substances ? This for their Essence .

2. The consideration of the Office of angels , follows , and this the word Angels properly denotes , Angelus nomen officii , spiritus naturae . Aug. in Psal. 104. Luk. 7.24 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nuncii , legati . Mat. 11.10 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ex co quod est , spiritus est : ex eo quod agit , angelus est . Aug. ubi sup. Mal. 3.1 . Dan. 4.17 . which is not a word expressing the nature , but the office of angels ; and the words both in the Hebrew and Greek intend the same ; they importing messengers , or such as are sent . The word Angels or messengers , is applyed in Scripture both to good and bad angels . 1. To good angels most frequently , who are those ministring spirits , spoken of Heb. 1.14 . and are in Scripture more commonly called by a name of office , than of nature , because God delights in their service , and they themselves are more glad of obeying God , than of their very being . In regard of office , that Christ himselfe accepted the name , and is called the Angel of the Covenant . They are by God , sent forth for the good of his people . Hence they are called watchers , ministring spirits , &c. And for those who shall be the heirs of salvation , they minister three wayes .

1. In their life : 1. By defending them from their enemies . Their angels ( saith Christ ) always behold the face of my Father . Matt. 18.10 . Apoc. 12.7 . 2 Kin. 6.16 . Psal. 91.11 . Dan. 10.20 . Psal. 34.7 . Isai. 37.36 . Act. 12.23 . Michael and his angels fought in defence of the Church ; and the prophet Elisha spake of the angels , when he told his fearfull servant that there were more with them then against them . The angels of the Lord pitch their tents about them that fear him . An angel it was that slew the army of the Assyrians ; that delivered Peter out of prison ; as also preserved Lot . 2. By comforting them . Thus an angel encouraged Jacob , Gen. 32.5 when he feared his brother Esau ; an angel it was , who bid Mary not to fear , Luk. 1.30 . and who stood by Paul , and bid him be of good chear , Act. 27.24 . when Daniel had fasted an prayed , and angel it was who said , O Daniel , greatly beloved , &c. And afterward , fear not . Dan. 9.13 . & 10.19 Luk. 22.43 . Mat. 28.5 . The women at the sepulchre meet with an angel , who comforted them . Yea an angel appeared unto Christ and strengthned him . The servant comforted the master . 3. By inciting and stirring them up to holinesse , and in furthering their salvation : they suggest nothing but what is agreeable to the will of God ; they can no more suggest a doctrine contrary to that which is revealed in the Scripture , Gal. 1.8 . Rev. 22.16 . Act. 7.53 . Gal. 3.19 . Luk. 1.31 . Act. 1.11 . Rev. 19.10 . Act. 8.26 . Act. 10.5 . Act. 12.7 . than they can be accursed ; The law was revealed by the disposition of angels , in respect of their service and attendance in the giving thereof : by an angel was the incarnation of Christ foretold to the virgin , and by a multitude of angels was it proclaimed afterward . These instruct the Apostles concerning the coming of Christ to judgement , and forbid the worshipping of themselves as idolatrous . An Angel leads Philip to expound the Scripture to the Eunuch ; sets Peter at liberty to preach the Gospel ; bids Cornelius send for Peter , to be instructed by him ; Act. 16.9 . and prayes Paul to come over to Macedonia to help them , namely , by preaching the Gospel .

2. In , and after their death . An angel strengthned Christ when he was in his great heavinesse of soul . Angels conveyed the soul of Lazarus into Abrahams bosom : Luk. 16.22 . he who living , was lick'd by dogs , is , now dead , attended by angels . The glorious angels are as forward to carry the souls of the faithfull to heaven , as every one is to share in the bearing the body of a great prince to the grave . The good angels in this work of conveying souls , are thought to watch , for prevention of the bad , who alwayes seek to devour the Saints , living and dying . At the end of the world the angels shall be the glorious attendants of the great Judge ; shall cite all to appear , and shall separate between the good and the bad ; gathering the elect from the four winds , Mat. 24.31 . from one end of the heaven to the other , so that there shall not one be lost .

2. The term Angels or Messengers , is also in Scripture bestowed upon the wicked and unclean spirits . Thus it s said , Diodat . Annot. Psal. 78.49 . 1 Cor. 6.3 . that God sent evill angels among the Egyptians ; and of this the Apostle speaks in that Scripture , Know ye not that we shall judge the angels ? and 2 Pet. 2.4 . He spared not the angels that sinn'd . And these evil angels are imployed ; 1. In exercising the faithfull with tentations , which God alwayes turns to their good ; Job . 1. Luk. 22.31 . these angels stir up terrors against the faithfull inwardly , and troubles outwardly : Satan sent his messenger to buffet Paul . 2 Cor. 12.7 Apoc. 2.10 . He casts the faithfull into prison . He casts his fiery darts , sometime tempting and alluring , at other times , affrighting and dismaying . 2. In being the executioners of Gods displeasure against the wicked , whom for their wickednesse , 2 Cor. 4.4 . Gal. 3.1 God delivers up to these wicked angels , to blind , harden , and bewitch them with sin , and then to drive them to despair for sin ; Satan imployes them as slaves in the basest of work , and rewards them as slaves , with the smartest of stripes ; often in this life , as in the case of Saul and Judas , and Abimilech ; alwayes after it , both by dragging away those soules to punishment who have followed him in sin ; and by being a tormentor afterward of those , of whom first he was the tempter .

OBSERVATIONS .

1. Observ. 1. How glorious a majesty is the God of Angels ! If the lowest of earthly creatures , if a spire of grasse , a worme , an ant , speak his wisdome and power , how much more do those glorious spirits , who excell in strength and understanding ! How pure and simple a being , is that God , who is the father of all these spirits , How glorious he whom angels adore , and before whom principalities fall down ! How strong is he , who with one word of his mouth , made so many thousands of those angels , one of whom overthrew an hundred fourscore and five thousand men in one night ! How wise he , who is the father of all that light which angels have , and which is but one ray of his sun ! Infinitely greater is the disproportion between one God , and all the angels , than between all those glorious hosts and the least ant upon the molehill . How can that king of glory want forces , who hath such a militia , so many thousands of such Chariots to ride upon , Psal. 68.7 . such a heavenly host as all the millions of angels ! Wonder , O man , that this Majesty , who is furnish'd with the attendance of angels , should accept of the services of worms . That he , the beholding of whose face is the heaven of those blessed spirits , and who hath their beuties constantly before him , to look upon , and the sweetnesse of the exactly skilfull and melodious musick of a consort , a chore of angels to delight him ; that this God should accept of the chatterings of cranes , the blacknesse of Ethiopians , the stammerings , the lispings of infants , the jarrings of our poor broken instruments , the bungling services of which , even poor we our selves are ashamed . What a word of condescension is that of Cant. 2.14 . Let me see thy countenance , let me hear thy voice ; for sweet is thy voice , and thy countenance is comely ; and Joh. 4.23 . The father seeketh such to worship him . Lord ! thou dost not seek thus , because thou wantest servants , but because we want work ; not because thou art defective in attendants , but abundant in grace and rewards , and delighted with that of thy selfe , which thou seest , whereever thou findest it .

2. How highly advanced is he who is God and man ! Observat. 2. The excellency of angels speaks the greater excellency of him , who is above all principalities , and power , Eph. 1.21 . Phil. 2.9 . and might , and dominion , who hath a name above every name , Heb. 1.4 , 6.1 Pet. 3.23 . who is made better than the angels , whom all the angels are to worship , and unto whom angels , and authorities , Mat. 4.11 . and powers , are made subject . When Christ was upon earth , the angels were his ministers : angels proclaimed his entrance into the world . Yea , not only at his incarnation , but tentations , resurrection , ascension , angels attend him , serve him , woship him . Our King hath not a guard of men , as the great princes of the earth , but a guard of princes ; and not of princes only , but even of principalities and powers . Christ is the Lord of the holy angels . Exod. 25.20 . The eyes of the Cherubims are fix'd upon the Mercy-seat , the angels look upon Christ as their Master , expecting his commands . The vail of the tabernacle which covered the most holy , Exod. 26.31 . ( expresly signifying the flesh of Christ , which hiding his divinity , made way for us to heaven ) was made of broydered work with Cherubims ; there being hereby noted unto us , the service which the angels give to Christ as man . They are called , Mat. 16.27 . the angels of the Son of man . Christ tooke not upon him the nature of angels , and yet they undertake the service of Christ . Blush , O man , that angels should obey him , and that thou shouldst rebell against him . Oh , since he is come to his own , let them receive him . Let not Christ suffer for his condescension . If submission to Christ , be the grace of angels , contempt of Christ is the sin of divels . Oh kiss the Son , subject your selves to him , and so stoop to your own blessednesse . And take heed of disgraceing that nature by sin , and of making it lower than divels , which Christ hath advanced above Angels .

3. Observat . 3. Psal. 8.3 . How much below angels is poor mortall man ! When David saw the Moon and Stars , he had selfe-debasing thoughts ; how much more should wee , when we contemplate angelicall excellency ! Angelus , si cum anima rationali comparetur , dici potest anima perfecta , quemadmodum & a nima dici potest angelus imperfectus . Angelus est integr a perfectáque substantia spiritualis ; anima human a dimidiata & imperfecta , quia est forma corporis ac pars hominis . Angelus est totus spiritus ; homo partim spiritus , partim caro , vel partim Angelus , partim bestia . Bell. de ascensione grad. nov. Even the best part of man , his soul , is lower then angels . An angell is a perfect soul , and a soul but an imperfect angel , for the angel is an intire , perfect , spirituall substance , but the soul is a spirit but imperfectly , and by halfs , because it is the form of the earthly body , and hereby a part of a man . An angel is all spirit ; man part spirit , and part flesh : partly like an angel , and partly like a beast ; an angel is all gold ; a man partly gold , partly clay . How childish , yea brutish and dull is our understanding , in comparison of that of angels ! What great pains doth man take for a little knowledge , how is he beholding for it to his senses , and discouse from the effects , to their causes ; and after all industry , how doubtfull , superficial , and staggering is he in his apprehensions ! but angels behold things with one view , at once discern things , both effects and causes , and pierce into the substance as well as the accidents of things . As much difference between the knowledg of men and of angels , as there is between the sight of an Owl and an Eagle ; an illumin'd Doctor , and a sucking child . How weak and impotent are the operations of the soul of man in comparison of those of an angel ! the soul by the command of its will , can only move its own body ; and that too , how slowly , how creepingly , and with what a dull progressivenesse , upon the dunghill of this earth ! nor can it bear up this upon the water , in the aire , and carry it whithersoever it will ; whereas these spirits , with their alone force , can carry vast and heavy bodies upward , and whither they please . One angel wants no weapons , nay no hands to destroy a whole army . How far below the angels are we in habitation ! The poorest pigeon-hole is not so much inferior to the ivory palaces of Solomon , or the blackest under-ground dungeon to the most magnificent mansions of a king as is mans habitation to that of the angels . How glorious is that court which is adorned with the presence of the King of glory ; and how blessed those attendants which ever behold his face therein ! Poor man hath no better lodging for his noble , heaven-born soul , than a cottage of clay , and that too so frail and crazy , as were it not once or twice every day daub'd over , it would fall about his ears ; and whethersoever he goes he is forced to carry , to drag this clog , this clay , this chaine with him : whereas angels , free from the shackels of flesh , can move from heaven to earth , from earth to heaven , even as swiftly as can our very thoughs ! Poor man ! wilt thou yet be proud ? Oh that we were as low in heart as in condition . How uncomely a garment is pride , for those who imbrace the dunghill , when the glorious angels are clothed with humility ! But alas , as the height of heaven cannot make an angel proud , so neither can the lownesse of earth , no not of hell , make sinners humble . Oh that we might only have high thoughts of that condition , Luk. 20.36 . wherein we shall be equall to the angels . Lord , though I beg that I may be more thankfull for the metcies which I enjoy , than dejected for the troubles which I endure in this life ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . yet grant , till I come to be like the angels in the full enjoyment of thy selfe , that about the sweetest of earthly comforts , I may rather be imployed with patience , than delight .

5. Observ. 4. Angelicall services require proportionable abilities As angels excell in forwardnesse , so in sufficiency ▪ to be Gods messengers ; they are wise , strong , swift . Provide thou ( said God , when he directed Moses what Officers to chuse for publick employment ) out of all the people , Exod. 18.21 . able men , such as fear God , men of truth , &c. not favour , money , seniority , &c. but grace , wisdome , and courage must advance men unto rule : A steed is not commended for prancing and trappings , but for swiftnesse , and holding out ; officers in Church and State are not for sight , but for service . We judg not of a pillar by its beauty , but its strength . Should the pillars of a building bee all gilded and adorned , yet if within they were rotten and crazy , we should fear to abide within that building . It s better to be under a zealous faithfull John Baptist , though his rayment bee hair and leather ; than under a silken Diotrephes , who is all for preheminence , nothing for performance . Oh with what unworthy trash and rubbish have we , and still do we put off the gerat King ! In prelaticall times , he that could but sing , and crosse , and cringe ; and since , he that can but make a noise , and hath but boldnesse enough for an hour , was , and is sufficient for that work which requires the abilities of an angel . Mal. 1.14 . Cursed be that deceiver , who hath a male in his flock , and sacrificeth to the Lord a corrupt thing . And what but curses from God and man those will meet withall , by whose means such corrupt and contemptible services are offered to the great King , I do not understand . Is thy lame , thy sickly , thy dullest child , the refuse of all thy number , good enough to make a Minister ? Had Achish no need of mad men , and hath God need of Ideots ?

5. Angelicall abilities require proportionable services . Observat. 5. Angels excell in sufficiency , and they likewise excell in forwardnesse to be Gods messengers . They are wise , strong , swift ; but they think not their best and greatest gifts too good , too great for him that is the best and greatest . God expects his tribute out of all our receits , and they should be all for him , as they are all from him ; Luk. 12.48 . Where much is given , much again is required . They who are full , should be free , and pour out to others . We must returne as we have received . They who have received the endowments of angels , should return their employments . He who hath ability to do better than others , and yet is but equal to them , doth therefore worse , because he doth not better . How unworthily do those deal with God , who are angels for taking in , and yet , below the very brutes for laying out of their abilities ! even the very Oxen are strong to labour . How bad , how hard a master is God proclaimed , by such servants , who can , but will not work ! How little is the place , the age wherein they live , beholding to them ! David served his generation , and then fell asleep ; but these fall asleep while they should be serving their generation , and rest from their labours , even before they are dead . How just with God is it that these who will not give God the interest , should forfeit the principall ! and that they who will not use , should lose what God hath given them ! Gifts will not be augmented , unlesse acted ; nay , how frequently , but sadly , have I observed , that they who have been even angels for their abilities ; have by sloth and sensuality grown even below men , and lost the edg and smartnesse of all their parts ; and like unsavoury salt , been good for nothing but the dunghill !

6. Observ. 6. Greatly is that God to be feared who hath all the angels at his command . Sinners are never safe when most securely sinning . If God speaks the word , angels will execute his pleasure upon them . Who dares to provoke a General , that is in the head of a puissant army ! The heavenly hosts do but wait for the word , to destroy the enemies of their Master , and Commander in chief . An angel smote proud Herod , who robb'd God of his glory . How foolishly-bold is that sinner , who thinks to prevail against God by rebellion ! The best policy is for us to cast downe the weapons of sin , and to make him our friend in Christ , who is the Lord of all those glorious hosts ; and if a King should consider whither he be able with ten thousand , to meet another King coming with twenty , how should we consider whether our hearts can be strong in contending with that God , between whom and us , there is an infinite disproportion , and as we are sinners , an infinite opposition .

7. Observ . 7. Psal. 34.7 . Gods people are alwayes safe . The angel of the Lord pitcheth his tents about them that fear him . None are so nobly attended as Saints ; they have a life-guard of angels to encompasse them about : Angels are as carefull of the faithfull , as a nurse of her sucking child ; they bear them up in their arms , that they dash not their feet against a stone . Psal. 91.11 . God at the birth of the faithfull , puts them ( as it were ) out to these to tend ; and at their death , he makes these nurses to bring home his children again . They keep them from receiving hurt from others , and offering hurt to themselves . The faithfull are not to be judg'd by what we see of their danger , but what we read of their safety . Could they but open the eyes of their faith , they might see the mountains full of horses and Chariots in all dangers , and more with them then against them .

8. Observat. 8. It s our duty to take the care of those who are below us . None can be so much under us , as we are under angels . If those heavenly spirits attend upon a lump of earth , how regardfull should we be one of another , Heb. 13.3 . Isai. 58.7 . as being in the body ! How unsutable is it to hide our eyes from our own flesh ! The angels are not ashamed to serve us though we smel of the earth , and the dungeon ; and do more condescend , than a Prince in attending upon a man full of sores and vermine ; Rom. 12.16 . let us condescend to men of low estate ; and account no work too low for us , but sin .

9. The higher the priviledges are which any abuse , Observ . ult . Psal. 103.20 . Mat. 12.29 . Rev. 10.1 . 2 Kin. 19.35 . 2 Chron. 6.17 . Psal. 68.17 . Psal. 14.20 . Dan. 8.16 . and 10.14 . the greater shall be the punishment for abusing them . Angels were creatures placed in the highest form of the Creation ; for their nature , they are spirits ; for their dignity , they are principalities and powers ; for their employment , the messengers of the most high ; in strength they excell ; the Divell is call'd the strong one . Angels can break iron chains , open prison doors , and iron gates ; one can destroy whole armies . They are the hosts of heaven , Gods militia , his chariots . For their wisedome , they are termed by Philosophers Daemons and Intelligences ; admitable is their knowledg , naturall , experimentall , revealed . The widow of Tekoah told David , that he was wise according to the wisdome of an angel of God , 1 Sam. 29.9 . 2 Sam. 19.27 . to know all things on the earth . And when the Scripture attributes the highest praise to inferiour creatures , the comparisons are borrowed from the angels . The king of Tyrus is called an annointed Cherub . Ezek. 28.14 . Mat. 11.10 . Rev. 2.1 . Act. 6.15 . Videtur haec apud Judeos , pa. raemialis locutio . Lorin . in Act. 6. Psal. 78.25 . The most eminent among men are called angels . David admiring mans glory , breaks forth thus , Thou hast made him little lower than the angels . They saw the face of Stephen , as if it had been the face of an angel . If I speak ( saith Paul ) with the tongues of angels . If they had tongues , they would speak incomparably better than the most eloquent Oratour . Man did eat angels food . But the higher the created excellencies of angels were , the lower did sin pull them down . Sin will make one who is an angell for perfections and priviledges , to become a divell for impiety and punishment . If an angel sins , he makes himself a divell ; if he falls , he falls as low as hell . The more accomplish'd any one is , with abilities , when that is wanting which should sanctifie and season them , the more destructive their abilities become to themselvs and others . The better the weapon is , which a mad man holds , the more dangerous is his company . Nothing more precious and beneficiall than an Uuicorns horn in the Apothecaries shop , but nothing more deadly than it , when used by the fierce creature to wound men . None have done the Church of God so much hurt , or tempted so many to sin , as some whom we may call faln angels ; who , by their places , were the Lords messengers , and for their knowledg , as the woman of Tekoah said of David , 1 Sam. 14.17 . Ingenium Galbaemalè habitat . like an angel of God . Great pity that their abilities had so bad a lodging ; and that either their heads should be so good , or their hearts no better . Whom hath the divel made use of in all ages for Heresiarcks , and ringleaders into heresie and prophanesse , but faln angels , Popes , Popish prelates , Jesuites , and men reputed , at least for subtilty , and often for piety . But the eminency of their abused parts and places , Non datur sal salis ; ejus deperdita vis non potest restitui . makes a dismall addition to their wretchednesse . None hath God left to fall so irrecoverably ; nor is the lost savour of this salt , againe to be restored ; for what salt is there that shall season unsavoury salt ? Nor hath God spared to throw some of them ( the popish Apostates ) already on a dunghill of disgrace , and made them trampled on by all : and without repentance , the present seducers must look for the same reward . In a publick Minister of Church or State , smallest sins are abominations , blasphemies . God will be sanctified in those who draw near to him in any eminency of employment . If a Princeh ave servants in places remote from his person , he looks they should not disgrace him by their carriage ; but if they wait upon him at his table , then he expects more exactnesse of deportment from them . God looks for holinesse in all his servants ; but most of all in his angels . Those whom he prefers to places of ministry and nearest service about himself .

The second particular considerable in the revolt of the angels is , from what they made their defection .

1. From their first estate .

2. From their own habitation .

EXPLICATION .

1. For the Explication of the former .

These words first estate , are in the Greek contained in one word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Augusti principium clade variana memorabile factum . Suet. in Octav. In Graeco , principii vocabulum , quod est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non tantum ordinati● vum , sed & potestativu●● capit principatum : unde & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicunt Principes & Magistratus . Tert. advers. Hermog. Sunt quidem adhue inter Angelos malos 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ephes. 6.12 . sed infernales , non coetestes . Geth . in 2 Pet. 2. which sometime signifies principality ; sometimes , and most properly , beginning . And hence it is , that Oecumenius and some others , conceive that the angels are here said to leave their principality , height , eminency , principall dignity which they had by creation above all the creatures ; angels being by Paul call'd ( Col. 1.16 . ) principallities ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) This interpretation ( saith Junius ) seems too narrow , though not altogether ( as Beza thinks ) to be excluded . Others by this beginning understand God himself , who was the author of their first being ; but this seems to be an harsh phrase and expression , to make the keeping of their beginning , Non servaverunt suam originem , id est , rectitudinem in quâ conditi erant , q. d. justitiam origin●lem . Est . in●● . 2. Sentent . dist. 3. or first estate , to be the adhering to , and acquiescing in God , who gave them their first being . The best interpretation and that which is most agreeable to the scope both of these and other Scriptures , seems to be that which makes this their first estate to be that originall and primitive condition of angels , not as they are substances spirituall and immortall ( for such even the fallen angels are ) but , as they were created with their originall holinesse , righteousnesse , or integrity of nature ; in which respect , the Elect angels which were preserved from falling , are called the angels of God , of the Son of man , holy , and such as behold the face of God . This first estate , which Jude saith , these wicked angels kept not , Christ expresseth by this one word , Truth ; where he saith , Joh. 8.44 . that the divell did not abide in the truth , and , hath no truth in him . By truth in this place is to be understood that righteousnesse and true holinesse , holinesse of truth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . wherein stands the image of God , Eph. 4.24 . nor is it unusuall in Scripture to expresse that rectitude of heart and life which is bestowed upon renewed persons , by the word truth . Remember ( saith Hezekiah , 2 King . 20.2 . ) how I have walked before thee in truth . And fitly may holinesse be called truth , in regard it neither deceives him in whom it is , by false hopes ; nor any other by meer shewes . Bonam voluntatem in eis , quis fecerat , nisi ille qui eos , cum bonâ voluntate , id est , cum amore casto quo illi adhaererent crea vit , simul in eis , & condens naturam & largiens gratiam . Aug.l. 11. de Civ . D. c. 11. Sicut lapsus corporum fingi non petest , nisi è loco superiore ; ita lapsus animorum non est , nisi à quadam celsitudine boni , quam prius habuerint . Quòd de coelo cecidisse diabolus in scripturâ dicitur , non tam ad localem motum referrendum est , quam ad mutationem ejus ex justitia in peccatum . Estius in 2. Sent. Dist. 3. § 4. Wee must not think that angels were inferiour to men . If man from the beginning was holy , why not angels ? And as bodies cannot be said to fall , but from a higher place than is that into which they fall ; so neither can there be a fall of spirits , but from the height of some good , which formerly they had ; which fall from good , is not so much in regard of locall motion , as of their defection from righteousnesse to sin , whereof their change of place is afterwards a punishment . And how can any , but most impiously imagine , that he who is perfectly and absolutely good , and goodness it self , should create evil ? And if God doth righteously punish the sin of Angels , then God did not create them sinful ; for how can God punish for the being of that which he himselfe made to be ? And it is by all the Learned exploded for impious Manicheism , to hold that any creature is evill by a necessity of nature . It s plainly exprest , God saw all that he had made , and it was very good . Singula bona sunt bonitate naturae suae , sed omnia valde bona , quia bonitati singulorum accedit pulcherrimus ordo , quo cuncta sibi invicem aptissimè congruunt . Est . in 2 sent. Dist. 1. §. 7. Tantae excellentiae in comparatione pecoris est homo , ut vitium hominis na tura sit pecoris . Aug. de pec . Orig. c. 40. The creatures were good with a goodnesse of nature , and very good , because to the goodnesse of every particular creature , there was an accession of the goodnesse of that order , whereby they did all harmoniou●●sute and agree with one another , for the making up the beauty of the whole . And whereas some object , that the Wolfe is by nature ravenous , and the Fox subtle and deceitfull , Therefore that angels may possibly be subtle and cruell by nature ▪ its answered , That this is the dignity and excellency of intellectuall nature , either angelicall or humane , that what is the nature of beasts , is a sin in angels and man . To which may be added , that the forenamed qualities , of cruelty and subtilty in angels and man , would be against a law given to them ; but this cannot be said of those beasts which are not capable of a law .

Holinesse then it was which at first God bestowed upon the angels , and from this first estate of holinesse they made a defection . An heinous offence ! whither we consider what this holinesse was , bestowed upon them ; and when it was bestowed . 1. It was a conformity to the originall pattern of purity and excellency . It was that by which they as much resembled the great and glorious God , as creatures , yea the best of creatures could do . That whereby they who stood , are still called the sons of God , yea Gods . To cast dirt upon , Job . 1.6 . Gen 33.10 . or to cut in pieces the picture of a King , is an heinous offence , but to trample upon , and spoil the image of God , is an infinitely more heinous indignity . We are wont to burn , or openly disgrace , the pictures only of traitors , or eminent offenders ; and we account that the dishonour of the picture , is the dishonour of the person ; the image of God in man was very excellent , but it was far more excellent in an angel , who was a subject more capacious to receive it , and wherein it might more gloriously appear . But 2. When was this holinesse bestowed ? it was bestowed upon angels at their creation . It was given to their nature ; it was their first estate : These angels were , as it were , crowned in the cradle . God was a benefactor to them betimes . And what an impiety was ●o trample upon so early a mercy ? That land which comes to us by inheritance ( with Naboth ) we love to keep , though bequeath'd by an earthly father ; yea a gift which is bestowed upon us as soon as we are born , we love to keep all our days ; but these angels threw away a gift even born with them , as old as their beings , conveyed by God himself .

2. The angels forsook also their own habitation y these words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their own habitation , some understand those heavenly places of happinesse and glory , in this sense , as if for their defection from their originall holinesse , they were cast out , and compell'd to depart from them : but because the punishment of their fall is subjoyned in the second part of the verse , I conceive , with learned * * Quidam illud accipiunt de domicilio coelesti , sensu eo , quod ob crimen laesae majestatis , pristinum suum domicilium relinquere fuerint coacti ; sed quia de poena lapsus in verbis sequentib . demum agitur , rectius acci pitur hoc modo , quòd cum primum fuerint in certa statione collocati , transfugae facti illam deseruerint . Gerhard . in 2 Pet. 2.4 . Gerhard and others , that by their own habitation , we are rather here to understand that proper station , and set office in heaven , wherein their great Lord and Master was pleased to fix them , for serving him . The Apostle comparing them to a company of fugitive souldiers , who leave their colours , and that station in the army , where by their Commander they are placed . And this interpretation seems to bee much favoured by these words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their owne , that place properly and peculiarly appointed , allotted , and set out for them by God : viz. to serve and honour him in ; and this is the force of the word in other places of Scripture , when used either concerning persons or places . God in the beginning , appointed severall places for his creatures , wherein they were to perform their services unto him ; and ( like a Master of a family who hath sundry servants ) distinct offices to all sorts of creatures . Heaven was the place of angels , and the melodious praising of God in heaven , the work of angels : and possibly , in heaven those glorious spirits might have their severall parts peculiarly appointed to each of them , all of them together , making up the celestiall harmony ; and because there are sundry titles of dignity given them in Scripture , it seems to follow , That there are sundry sorts of duties allotted to them ; from which severall duties ( for in respect of their nature , angels are all alike ) some are simply called angels , some archangels , some powers , some principalities ; though what the particular differences between these are , and what the offices of these , I confesse ( with * * Quid inter se distant , dicant qui possunt : si tamen possunt probare quod dicunt , ego me ista ignorare confiteor . Tom. 3. in Euchr. c. 29 Austin ) I understand not . I conceive its neither my duty to know , nor my danger to be ignorant of these things . The bold determinations of Aquinas , and other Schoolmen herein , are by the learnedst and godliest Writers , rather noted , than liked . And this forsaking of their owne habitation , seems in a due and proper sense to be subjoyned to the former expression , of the falling of these angels from their originall holinesse , and intended by the Apostle to be the effect thereof ; as if , because they kept not their naturall integrity , they therefore forsook their appointed duty and office , wherein God had set them : For ( as * * Natura angelorum quum non posset esse otiosa , non amplius inclinat et agit in iis quibus privata est , sed in contrariis : Positâ privatione hac , effectiones ejus in isto genere poni necesse est . Itaque optimè Christus , privationi huic , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , impotentem incl nationem , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , actionem inclinationis istius attexuit , dicens , Verit as non est in eo & à principio homicida fuit . Jun. in Jud. Junius well notes ) These angels having deprived their nature of what good was in it before , since it could not be idle , it did not now incline to , and act in former , but contrary ways and imployments ; for that privation being put , the effects thereof must needs follow accordingly in the same kind ; as a man being blind , sutable effects and operations will succeed . Hence it is that Christ , to this privation of holinesse , and not abiding in the truth , most fitly annexeth the impotent inclination of the divell to sin , in these words , There is no truth in him ; and the action whereby he express'd that inclination , which was , in being a murderer . By reason of this defection then from his originall holinesse , he became a lyar , an adversary to God and all his , a tempter , a murderer , a spirit of uncleannesse , a slanderer , a divell . So that from the former privative action of forsaking his primitive integrity , as from a fountain , flowed a voluntary and uncessant acting sutable thereunto , and opposite to the duty which at the first God appointed him .

And now for the high nature of this offence of the angels , in leaving their own habitation , needs must it be answerable to the forementioned cause thereof , viz. The revolting from their originall integrity . Bitter was that stream which came from such a fountain ; how high a contempt of God was this ? 1. To slight the place of his presence , in which is fulnesse of joy , and at whose right hand there are pleasures for evermore ; Psal. 16. ult. If it be an heinous sin not to attaine that presence when we are without it ; how unsufferable a provocation is it to despise it , when we have it ? The presence of God is heaven upon earth , and the heaven of heaven . The forsaking of this was the despising of all good at once , even of that which was able to satisfie all the desires and capacities of all the creatures to the brim . Nay , the glorious perfections of God , satisfie God himselfe ; and if they can fil the sea , how much more a little vessel ?

2. Heinous was the impiety of these angels in leaving their own habitation , as it was a forsaking of that office and station wherein God had placed them . Job 1.6 . 1. They were the creatures , nay , the sons of God : He made them , and therefore it was their duty to serve him ; the homage of obedience was due to God for their very beings . He gave them those hands which he imployed ; he planted in them those endowments of which he desired the increase . 2. They were of the highest rank of all the creatures . If he expected work from the weakest worm , how much more might he do so from the strongest angel ? If God required the tax of obedience from the poorest , how much more due was it from those richest , those ablest of creatures to pay it ? And 3. As God had bestowed upon them the best of all created beings and abilities , so had he laid out for them the happiest , the honorablest of all employments . All creatures were his subjects , but these his meniall servants : or , other creatures did the work without doors ; these waited upon his person , by an immediate attendance . This employment was both work and wages . What was their work , but to behold the face of the King of glory , and to praise the glory of that King ? and what other happinesse is desirable , imaginable !

OBSERVATIONS .

1. Holinesse , Obser . 1. the image of God makes the difference between an angel and a divel . When an angel leaves his integrity , he becomes a divell . If he keep not his primitive purity , he parts with his primitive preheminence . The originall holinesse of the angels is set out by the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies dignity . Cut off Samsons locks , and he will be even as another man . Though never so many other accomplishments be left behind , as spirituality , strength , wisdome , immortality , &c. Yet if holinesse be gone , the truly angelicall part is gone . That which is to be desired in a man , yea an angel , is goodnesse . All the stars cannot make a day . Should a whole sheet of paper be fill'd only with cyphers , they could not all amount to the smallest number ; nor can the rarest endowments without grace , make a person excellent . The righteous , not the rich , the honourable , the learned , is more excellent than his neighbour . There 's nothing will have a lustre at the day of Judgement , but purity . Riches , honours , &c. like Glow-worms , in the dark , blind night of this world , glister and shine in mens esteems ; but when the sun of righteousnesse shall arise in his glory , all these beauties will die and decay . How much are they mistaken , who shun and abhor Christians as divels , because they are poor , deformed , disgraced , though they keep their integrity ! and how great their sin , who hate them because they keep their integrity ! but the world will love its own . Black-mores account the blackest beautifullest . Would we look upon men with a renewed eye , and Scripture spectacles , we would judge otherwise . The poorest Saint is an angel in a disguise , in raggs ; and the richest sinner is ( for the present ) little better then a gilded divell . Holinesse , though veyled with the most contemptible outside , is accompany'd with a silent majesty ; and sin , even in the highest dignity , bewrayes a secret vilenesse .

2. Observ. 2. Truth and holinesse can only plead antiquity . The first estate of the fallen angels was holy : Sin came , or rather crept in afterwards ; Holinesse is as ancient as the Ancient of days ; and the essentiall holinesse of God , the pattern of that which was at the first created in angels and man , is eternall and increated . Sin is but an innovation , and a meer invention of the creatures . A sinner is but an upstart . They who delight in sin , do but keep alive the adventitious blemishes of their originall , and the memory of their traiterous defection from God . O that we might rather remember from whence we are fallen , and in Christ recover a better than our first estate . To any who pretend the greatest antiquity and longest custome for error , or any other sin , it may be said , From the beginning it was not so . Mat. 19.8 . Consuetudo sine veritate , vetustas est erroris . Tert. Hos. 5.10 . Prov. 22.22 . And custome without truth , is at the best , but the antiquity of error . The old path and the good way , are put for the same , Jerem. 6.16 . If the removall of the ancient bounds and landmarks which our fathers have set , be a sin so frequently prohibited ; how heinous is the violation of the ancient boundary of holinesse , which at the first was fixed by God himself ?

3. The depravation of nature , Observ . 3. introduceth all disorder in practice . When these angels had left their originall purity , they soon forsake their originall employment : and , Mat. 7.18 . the divel abiding not in the truth , becomes a murderer . All the irregularities of life , are but derivations from unholy principles . The corrupt tree yeelds not good fruit : Luk. 6.45 . Out of the evill treasure of the heart , are evill things brought forth . The wheels of the Clock going wrong , needs must the hand do so ; the Translation will be according to the Original . We see at what door to lay all the prodigious impieties in the world , which are but the deformed issues of corrupted nature . How foolishly are men angry with themselves for outward and visible transgressions in their lives , when they tamely and quietly endure an unchanged nature ? like men who dung and water the roots of their trees , and yet are angry for their bearing of fruit . How preposterous , and how plainly begun at the wrong end , are those endeavours of reformation , which are accompanyed with the hatred of renovation . If the tree be bitter and corrupt , all the influences and showrs of heaven cannot make the fruit good . When these angels had lost the integrity of nature , even heaven it self did not help them to it . How miserable , lastly , is he , who hath no better fountain than corrupted nature for the issuing forth of all his services ! Even the best performances of an unrenewed person , cannot be good , coming not from a pure heart , Phil. 1.11 . Eph 2.10 . a good conscience , and faith unfained ; they are but dead carcasses embalmed ; and at the best , but hedg-fruit , sowre and unsavoury , till they who bear them are ingrafted into Christ , and partake of his life .

4. Corrupt nature cares not for the joyes , Observ . 4. joyned with the holinesse of heaven . As soon as these angels had left their first estate of integrity , they forsook even that holy , though most happy habitation . Heaven it selfe , was no heaven to them , when they became unholy . A sinner may not unfitly be compared to a common beggar , who had rather live poorly and idly , than plentifully in honest imployment . How great is the antipathy of corrupt nature to heavenly performances , when they will not down though never so sweetened ! The enmity of sin against God and holinesse , is not to be reconcil'd . How little are we to wonder , that heaven is a place only for the pure in heart , and that Christ at the last day , will say to the workers of iniquity , Mat. 7.23 . Job 22.17 Depart from me ; since they not only in this life say to God , Depart from us , Job 21.14 . but should they be admitted into that habitation of blisse with unholy hearts , they would be unwilling there to continue with him ? Let it be our care to be made meet for the inheritance of the Saints in light , if we expect to have , nay to love the joyes thereof .

5. Observ. 5. How irrationall is every sinner ! There 's no person in love with any sin , but is indeed out of love with his owne happinesse ; These angels , for a meer supposed imaginary happinesse of their own contriving , part with the reall blessednesse of enjoying the satisfying presence of the blessed God . None can become a divell , till first he become a beast . A sinner can with no better plea of reason yeeld to any tentation of sin , Jud. 16.6 . then could Samson to that motion of Delilah , Tel me where thy great strength lieth , and wherewith thou mightest be bound to afflict thee . Wicked men are rightly call'd unreasonable , 2. Thes. 3.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Jud. 10. Psal. 49. ult. or absur'd , such whom no reason will satisfie ; and brute beasts , led with humour and sense against all reason . Who , that had not laid aside even reason , would lose his soul for a trifle , a shadow , and die ( as Jonathan said ) for tasting of a little hony ? He who accounts it unreasonable to part with the poorest worldly commodity without a valuable consideration , much more to exchange a conveyance of a thousand pound per annum for a painted paper , is yet much more absur'd in sinning against any command of God , which is back'd with the very height of reason , both in respect of our duty to the Commander , and benefit by the command .

6. It s a sin for any , even the highest , Observat . 6. to exempt himselfe from service . Angels have their tasks set them by God , which they must not leave : There 's no creature but hath an allotment of duty . Though we cannot be profitable , yet must we not be idle . God allowes the napkin to none , upon whom he hath bestowed a talent ; nor hath he planted any to cumber the ground , and only to be burdens to the earth . If wee are all of him , we must be all for him . It s not consistent with the soveraignty of this great King , to suffer any subject within his dominions who will be absolute , and not yeeld him his homage ; nor to his wisdome , to make any thing which he intends not to use . The first who adventur'd to cease from working was a divel , and they who follow him in that sin , shall partake with him in the sutable punishments of chains and darknesse . It s a singular mercy to have opportunities of service , abilities for it , and delight in it at the same time . It s the priviledg of the glorious angels to be confirmed in their work , as well as in their happinesse . God never is so angry with any , as those whom he turns out of his service .

7. The glorifyed are in heaven as in an habitation . Observ . 7. Luk. 16.9 . Joh. 14.2 . 2 Cor. 5.1 . Heb. 11.10 , 16 Heb. 13.14 . Heb. 4.9 . Omnis homo est advena nascendo , incola vivendo , quia compellitur migrare moriendo . Aug. in q. 91. sup. Lev. Heaven is in Scripture often set out by expressions importing it to be a place of stability , setlement , and abode ; as , Everlasting habitations , a Fathers house , Mansions , a building of God , an House not made with hands , eternall in the heavens . A city , a city which hath foundations , a continuing city , a Rest . How sutable are fixed and immovable affections to this permanent and stedfast happinesse ! everything on this side Heaven is transitory . The fashion of this world passeth away : here we have no continuing city . Our bodies are tabernacles and cottages of clay , which shortly shall bee blown down by the wind of death ; * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isid. Pelus . l. 1. ep. 65. yea their falling begins with their very building ; and this whole world is an habitation which ere long will be consumed by fire . Let us love the world , as alway about to leave it ; and delight in the best of earthly enjoyments , only as refreshments in our journey , not as in the comforts of our country ; only as things without which we cannot live , not as things for which we do live ; not making them fetters , but only using them as furtherances to our place of setlement . Wicked Cain was the first that ever built a city ( and yet even then the Holy Ghost brands him with the name of a Vagabond . ) The godly of old dwelt in tabernacles , Heb. 11.9 . and the reason was , because they looked for a city which hath foundations , whose builder and maker is God . To conclude , Let the sin of these angels in leaving this habitation , make us fear lest we should fall short of it ; let us be throughly sensible of our misery by nature , in being born without a right to it , and interest in it . Let us speedily get into , and constantly keep in the way that leads unto it : Christ is that way , let us by faith procure him , as one who hath purchased it for us by the merit of his obedience ; and in him let us continue , that he may prepare us for it by his spirit of holinesse . Let us profitably improve those ordinances which are the gates of heaven ; let us content our selves with no degree of proficiency by them , but proceed from strength to strength , till at last we appear before God in this habitation .

The third branch of this first part of the text containing the sin of these angels , is this , Wherein this defection of the angels was seen , and did consist .

This is expressed two ways . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gerh. in 2 Pet. 1. Negatively , They kept not , &c. 2. Affirmatively , They left their , &c.

EXPLICATION .

The nature of the subject , and indeed , the very expressions of the Apostle , of not keeping , and leaving , puts us upon explaining three particulars .

1. What was the original cause that these angels made a defection ; or that they kept not their first estate . 2 , What was that first sin whereby this defection was made , or , their first estate not kept . 3. In what degree and measure it was made , it being here said , they kept not their , &c. but left their own , &c.

1. For the first .

1. God , who is infinitely and perfectly good and holy , the fountain of all goodnesse , and goodnesse it self , was not the cause of the sinfull defection of these angels ; nor had it been justice in God to have condemned them , for that which himselfe had caused ; or to make them fall , and then to punish them for falling : And whereas it is objected , that God might have hindred them from falling , therefore he was the cause thereof . I answer , 1. Not every one who can hinder an evill is accessary to it , unlesse he be bound to hinder it ; but God was not here so bound . Angeli & homines ex officio debeut Deo . Deus nihil debet nisi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quum se ipse obstring it ultro , ex promissionibus gratiae . Illi ex natur â debent ; Deo natura debetur ipsa . Junius in loc. Asserunt malam esse naturam , quae immutari nullo modo potest . Aug. con. 2. ep. Pet. Nor oweth he any thing to any of his creatures , further then he bindeth himselfe . Angels and men are bound to God Ex officio , by duty : nothing from God is due to them , but of his own good will and pleasure , when freely and of his own accord he binds himself to them by his promise of grace . Angels and men owe to God all they are , all they have , all they have lost ; they are debtors to God by nature , and even nature it selfe is owing to God .

2. Nor secondly , Were the angels made to sin ( as the Manichees fondly and falsly imagined ) by some first evill cause , which ( as they held ) was the original and fountain of all sin ; and whereby a necessity of sinning lay upon creatures from the very being of nature , which therefore could not be changed from being evill , but was so , unavoidably , unalterably .

3. Nor thirdly , Do I conceive that this sin of the angels proceeded from any error or ignorance in their understanding before their sin , as if their understanding first judged that to be good , which was not , and therefore they afterwards sinn'd in willing and embracing that good ; for this were to make them erroneous before they were unholy ; miserable , before they were sinfull ; whereas the ignorance of that which ought to be known is a part of sin , and all misery is a fruit of sin . * * Illa ignorantia five error secundùm quem omnis peccans ignorat et errat , propriè non est causa peccati , sed potius aliquid peccati . Peccat enim homo eo ipso , quòd ratio pravè judicat . Peccat inchoativè , sicut consummativè peccat , in eo quod voluntas malè eligit . Nam omne peccatum quasi duabusillis partibus constat , &c. Error judicii non est separandus à peccato , sed in plena ejus ratione includitur . Estius in l. 2. sent. dist. 22. That ignorance or error ( saith Estius ) whereby he who sins is ignorant and erroneous , properly is not a cause of sin , but something of sin ; for a man who judgeth amisse , sins inchoatively ; as he whose will chuseth wickedly , sins consummatively and compleatly ; for all sin ( he saith ) doth as it were consist , and is made up of two parts , false judgement , and evill election ; and the error of judgement is not to be separated from sin , but to be included in , and * * Involvitur ignorantia malae electionis sub ipso malae electionis peccato , tanquam aliquid ei intrinsecum : propriè dicimus omnem qui peccat , eo ipso quo peccat , errare : impropriè autem omnem peccantem ex errore peccare . Id. ib. involved under the sin it selfe of evil election , as something intrinsecall to it ; and that every one who sins , properly is said to err in that he sins , and improperly said to sin , by , or from error . And thus the soundest among the Schoolmen , answer the Objection against the possibility of the fal of the angels , taken from this ground , that every sin proceeds from ignorance ; which cannot ( say they ) be true of the sin of the angels .

4. Fourthly , I conceive that sin , being a defect , a privation of good , and a want of due rectitude , hath not properly any cause whereby it may be said to be effected or made . Sin is not a nature or a being , for then it should be a creature , and appetible ( every creature desiring it's being ) and by consequence good . Nor yet is it a meer negation of good , for then the bare absence of any good belonging to another creature , would be a mans sin . But sin is a privation of that good , which hath been , and should be in one . Now in regard sin is a privation and defect , Let none ( they are the words of Augustine ) enquire after the efficient cause of an evill and sinfull will , of this their being not an efficient , Nemo quaerat efficientem causam malae voluntatis ; non enim est efficiens , sed deficiens . Causas defectionum istarum , cum efficientes non sint , sed defiicientes , velle invenire , tale est , ac si quisquam velit videre tenebras , vel audire silentium , quod tamen utrumque nobis notum est , neque illud nisi per oculos , neque hoc nisi per aures , &c. Aug. l. 12. d. c. D. c. 7. Vitio depravari , nifiex nihilo facta , natura non posset : per hoc ut natura sit ex eo habet , quod à Deo facta est ; ut autem ab eo à quo facta est , deficiat , ex hoc , quod de nihilo facta est . Aug. de civ . Dei . l. 14. c. 13. Non ex conditione naturae , sed ex dono gratiae . Aquin. par. 1. q. 63. Esti . dist. 7. § 9. Solum illum actum à rectitudine declinare non contingit , cujus regula est ipsa virtus agentis : si enim manus artificis esset ipsa regula incisionis , nunquam possit artifex nisi rectè lignum incidere : sed si rectitudo incisionis sit ab alia re gula , contingit incisionem esse rectam , vel non rectam ; Divina autem voluntas sola est regula sui actus , quia non ad superiorem finem ordinatur ; omnis autem voluntas cujustibet creaturae rectitudinem in suo actu non habet , nisi secundùm quod regulatur . Id. Ib. but onely a deficient cause ; for to depart from that which is chiefe and highest , to that which is lesse and lower , is to begin to have an evill , and a sinfull will : To enquire therefore after the causes of that defection , when as they are not efficient , but deficient , is as if a man would go about to see darknesse , or to hear silence : both which notwithstanding , are known to us ; the former by the eye , the later by the ear ; and yet not by any species , or representation , but by the privation thereof : darknesse cannot be seen , unlesse it be by not seeing : nor silence perceived , unlesse by not hearing .

5 The originall or beginning of the sin of these Angels , was the defectibility and mutability of their own will ; whereby , though for the present , they willed that which was good , and might have willed to have persevered therein ; yet being mutable , they might also will evill , and so fall from God . Every creature as it s made of nothing , may again , unlesse sustained by God , return to nothing ; and in that respect it was that the intellectuall creature might make a defection from him who created it , and deviate from the rule of divine righteousnesse : for ( as St Augustine observes ) the being of nature comes from hence , that it s made by God : the defection of nature from hence , that it s made of nothing . If there be any creatures therefore , which cannot sin , they have not this from the condition of nature , but from the gift of the grace of God : And Aquinas seems to argue rightly , that according to the condition of nature , none is exempted from a possibility of sinning , but only God : in regard that sin being the declining of an act from the rectitude of the rule , it is onely impossible for that act not to decline from rectitude , the rule of which , is the very power and will of the agent ; for ( as he well illustrates it ) if the hand of the artificer , were the very rule of cutting a piece of timber , the artificer could not but cut the wood evenly and rightly ; but if the rectitude of the cutting , be by another , an externall rule , the cutting may either be right , or not right . The divine will is onely the rule of his act , as not being ordained to any higher end : but the will of every creature hath in its act no rectitude , but as it is regulated by the will of God , which is its ultimate end . And hence it is , that notwithstanding the nature of the intellectuall creature was good , yet evill is said to arise and proceed from it ; and that Augustine so frequently , and others after him , assert , that evill hath its originall and beginning from that which was good : For though evill doth not proceed from good , ( saith Saint Augustine ) as that good was made by God , yet it did proceed from good , Vid. l. 1. cont. Jul. Pelag. c. 3. as that good was made of nothing , and not of God . And whereas it is objected against this , that a good tree cannot bring forth evill fruit ; Catholica fides dicit , non prolatum esse malum , nisi de bono ; & iniquum , nisi de justo ; ex bouis mala orta sunt . Et de nup. & concup . c. 28. Ecce ergo ex bono oritur malum , nec fuit omnino unde oriri posset nisi ex bono : nec ideo tamen potuit ex bono criri malum , quia bonum factum est à Deo , sed quia de nihilo factum est , non de Deo . Vide August . in . Enchirid. cap. 15. Nec fuit prorsus unde primitus oriretur voluntas mala , nisi ex angeli & hominis natura bona . Esti . in l. 2. dist. 34. §. 1. therefore evil could not arise from the nature of angels ; and the angels could not sin of themselves : it 's answered by the fore-mentioned Father , That though a good tree cannot bring forth evill fruit , yet good ground may bring forth evill plants ; out of the same soil may grow both thorns and vines : and though from the good act of the will , sin cannot arise , yet out of the same nature , may sprout and arise a will either good or evill . Nor was there any beginning , from whence at first a sinful will should arise , but from the intellectuall nature which was created good . Nor doth this defectibility of the intellectuall creature at all countenance the profane cavils of those , who hence would needs inferre , That God might have made the world better then he did ; and that he had done so , if he had made the intellectual creature free from all possibility of sinning . For 1. It is a Question ( though perhaps too curious ) and by some learned among the Schoolmen diversely maintained , whether it was possible for any creature to have been made impeccable by nature , Johan . Major . in 2 dist. 23. q. Ambr. l. 3. de fid. ad Grat. l. c. 2. Vna sola substantia divinitatis quae mori nescit . Anima moritur , nec angelus immortalis , &c. in angelis naturae capacitas vitio obnoxia . Nec ex immortali natura habet , sed ex gratia , si se ad vitia non mutat . Hierom in 6. Gal. Exceptâ Trinitate , omnis creatura etiamsi non peccat , tamen potest peccare . Aug. cont . Max. cap. 12. Jun. in Jud. Creaturarū natura coelestium moripotuit , quia peccare potuit . Angeli qui non peccaverunt , peccare potuerunt . Per hoc solus Deus habet immortalitatem , quia non cujusquam gratiâ , sed naturâ suâ , &c. Greg. de Val. q. 14. punct. 1. Aquin. 1. p. q. 63. Esti . l. 2. d. 7. Etiamsi ab initio tales conditi fuissent quales nune per gratiam confirmationis facti sunt , nec sic tamen ex conditione naturâ impeccabiles essent , sed ex dono gratiae ; quod etsi hactenus naturale dici posset , quia cum ipsa natura datum esset , & in natura insitum , eâ dem tamen naturâ , atque essentiâ salvâ , posset auferri . Solus Deus est qui non gratiâ cujuspiam , sed naturâ suâ , non potest , nec potuit , nec poterit peccare . Aug. l. 3. cont. Max. c. 12. or free from all possibility of sinning . Some of them indeed determine it affirmatively : but herein they oppose the Fathers , Ambrose , Augustine , and Hierome . The two former of whom teach , that , because it s said that God only hath immortality , it follows , that he only hath immutability , and so by consequence , only by nature impeccability . The same argument is also used by the learned Junius , who denyes that simply God could have made the Angels better then they are by nature , because then they should have been most constant in their own perfect goodnesse by themselves , which can only be attributed to God . Also to the forecited Fathers , agree the Schoolmen of the greatest note , among whom Estius asserts , That supposing that the Angels had been from their beginning created such as they are now made to be by the grace of confirmation , yet even so they had not been impeccable , or free from a possibility of sinning , by the condition of nature , but by the gift of grace : which although it may be termed naturall , as given with , and implanted in their nature : yet it might have been taken away and removed , without the destruction of their nature . And he saith , It s no derogation from the power of God , that a Creature cannot be made by nature impeccable : for the thing spoken of is not in the number of possibles ; Res de qua agitur non est de numero possibilium . Includit enim contradictionem , ut quod creatum est , i.e. ex nihilo productum , deficere non possit . Ideo non potest Deus facere creaturā ex natura impeccabilem , quia facere non potest ut creatura non fit creatura . Siquidem eo ipso quo creata est , defectibilis est , Deo potente subtrabere vel esse , vel operari , vel ipsius operationis rectitudinem , ex quo manifestum est , non negatione , sed positione creaturae per naturam impeccabilis derogari potentiae Dei. Est . in 2. sent. Dist. 7. § 9. and it is a contradiction to say , that a Creature , that is , a thing made of nothing , should not be able to change , and that therefore God cannot make a creature by nature immutable , because he cannot make that a creature should not be a creature ; which as such , is defectible , God being alwayes able to withdraw its being , or the operation of its being , or the rectitude of its operation . Whereby ( saith he ) its manifest , that not by the denying , but by the granting that a creature may be impeccable by nature , we derogate from the power of God .

But 2. I answer with Aquinas p. 1. q. 36. a. 2. that God appointing an inequality in the things which hee created , hereby made the world after the best manner . The perfection of the whole , requires , that there should be an inequality in the severall Creatures , that so there might be all degrees of goodnesse made up : and this is one degree of goodnesse , that somthing be so good , that there should bee an impossibility for it ever to swerve from its goodnesse ; and another degree of goodnesse is , that some things should bee made defectible , and in a possibility of leaving their goodnesse . And as the perfection of the world requires , that there be not only incoruptible , but also corruptible creatures ; so likewise , that there should be some things defectible from goodnesse . If angels might have been made more excellent in themselves , yet not in relation to that goodly order , and admirable beuty which God hath caused in the world , by making them in that capacity wherein they were created . A Captain , a Colonel , are better then a common souldier in an army ; but yet it s better for the order and beuty of the army , that some should be common souldiers , and commanded , than that all should be Officers and Commanders . And God ( as * * Aug. Ench. c. 11.27 . Melius judicavit de malis bene facere , quam mala nulla esse permittere . Augustine saith ) thought it better to bring good out of that which was evil , then not at all to suffer evil to be . For he that is perfectly good , would not suffer evil in his works , unlesse he were so omnipotent , as to bring good out of that evil .

2. By way of explication of this second branch , 2d Branch . it may be enquired , what was that first sin , whereby this defection was made , or this first estate of the angels not kept . And here sundry opinions offer themselves .

Some falsly expounding that place of Gen. 6.2 . Philo. Orig. Josephus , Irenaeus , Justin Mart. in Apol. pro Chr. Clem. Alex. strom . l. 3 Tertul. l. de hab . mul. Lactant. The sons of God saw the daughters of men , that they were fair , and they took them wives , &c. imagined , that the angels being taken with the love of women , sinn'd by lust . Strange it is , that so many learned men among the ancients , should embrace an opinion so flatly opposite to Scripture and reason . For not to speak of the spirituall nature of angels , whereby they are incapable of Carnall and sensible pleasures , or of the different nature of their ( by some supposed ) bodies from ours , theirs being ( if they be at all ) not compounded of the elements , but so pure , and thin , that its impossible they should be fit for generation ; the Scripture plainly teacheth that the angels fel from their integrity before there were any daughters of men in being ; besides , Christ tels us , that the angels in heaven neither marry , nor are given in marriage , Mat. 22.3 . Others conceive that the first sin of the angels was hatred of God ; Odium omne ex amore est . Nascitur odium Dei tanquam prohibentis amantem ab eo quod inordinatè amat . Est . in 2. l. sent. dist. 6. §. 2. the adhering of the angels unto God being by love , their departure from God ( they say ) must needs be by hatred ; but this opinion seems false , because hatred of God must needs proceed from inordinate love of something else , God being hated because he hinders the creature from something which it loves inordinately . Hatred therefore could not be the first sin , but the irregular affecting of something else , or some other sin .

A third opinion is of those who hold , that the first sin of these angels , was envying the dignity of man , in being created after the image of God ; but this is confuted by Augustine , who saith , That pride must needs go before envy ; and that envy was not the cause of pride , but pride the cause of envy ; for none can by envy hate anothers excellency , unlesse by pride he first inordinately love his own , Superbi endo invidus , non invidendo quisquam superbus est . Aug. Invidus ex hoc , de bono alterius dolet , in quantum bonum alterius aestimat sui boni impedimentum . Aquin. 1. p. q. 63. a. 2. Bern. in Cant. ser . 22. Greg. l. 34. moral . c. 14. Ambros . in Psal . 37. Hierom. in Es . 14. August . l 12. de Civ . Dei c. 6. Ab illo qui summus est aversi ad se conversi sunt , & hoe vitium nihil aliud est quam superbia . Proprium objectum superbiae est excellens mensuram à Deo praefixam . Bona vero spiritualia cum secundum se excessiva esse non possunt , consequens est , ut ex hoc primum habeant rationem vitiosi appetibilis , ex quo primum habent rationem excedentis & in commensurati alicui ; hoc autem constat esse divinam dispensationem & regulam : Cajetan . in 1. p. sum . q. 63. a. 2. Quid est supcrbia nisi perversae celsitudinis appetitus ? Aug. de civit . D. l. 14. cap. 13. which he apprehends to be impaired by anothers .

A fourth ( to adde no more ) and the most probable opinion , is , of those who hold that the first sin of these angels was pride . And this is the opinion most received and commonly embraced by the Fathers : and after them received generally by the Schoolmen and others . Aquinas seems strongly to prove , that it could be no other sin but pride . A spirituall nature ( and such is the angelicall ) can only ( saith he ) affect some spiritual object , as being that which is only agreeable to it ; now there can be no sin in affecting spirituall objects , which in themselves are good , unless it be because in affecting of them , the rule of the superiour is therein not obeyed ; and this is the sin of pride . For the proper object of pride ( saith Cajetan ) is something exceeding that measure prefixed and limited by God . Now in regard spirituall things cannot be excessive , nor can we have too much of them in respect of themselves , because the more of them the better ; it followes , that then they come to be sinfully desired , when they begin to exceed , and to become incommensurate to the divine rule and dispensation : the affecting them in which inordinate measure , namely , beyond the limits prescribed by God , was the sin of pride in the angels . That this pride then , or an affecting ( as Augustine calls it ) of some spirituall highness , beyond the bounds of Gods will , was the first sin , seems very probable by reason ; but more then probable by that of Paul , 1 Tim. 3.6 . where the Apostle gives this reason , why a Bishop must be no novice , Ne ob superbi am incidat in eandem damnationis poenam cum diabolo . Est . in Loc. lest . ( saith he ) heing lifted up with pride , he fall into the condemnation of the divell ; in which place I understand not why the Apostle expresseth the condemnation or punishment of the divel to deterre from pride , unlesse the divel had faln into condemnation for that sin , and unlesse the Apostle had intended to shew the danger of being proud , by setting down the punishment of the divel for that sin .

But more particularly , if it be enquired , wherein this pride of the angels did consist , and what that highnesse was , which they did affect beyond their measure ; I think , the answer hereunto can be but conjecturall and uncertain .

Some conceive that it was revealed to the Angels , soon after their creation , that the humane nature should in time be hypostatically united to the divine , that the Son of God , in humane nature , should be the head of men , yea of angels ; that hereby mans nature was to be exalted above the very angels , Heb. 1.6 . and that they were commanded to worship and submit to him . Hereupon ( say some ) they desired that the dignity of this union with the divine might be afforded to their own angelical nature . But ( say others ) they refused to consent and submit to Gods pleasure in the former discovery ; Vid Zanch. de op. Dei . in this ( say they ) stood the pride of angels . And of this opinion is Zanchy , whose chiefest argument is taken from that deadly hatred which Satan hath ever put forth against the doctrines of the Person and Offices of Christ , and his incessant opposing of beleeving and affiance in him .

Others conjecture ( for indeed none in this point can do much more ) that the angels desired to be equal with God , and that they aspired to the divinity it self . And here they distinguish of a twofold will in the angels ; 1. A will of efficacy , which others term a will of intention . 2. A will of delight and complacency . According to the former , they say , that the angels did not desire to be equall with God , as if they had intended or used means to attain to divinity ; For this the angels knew was absolutely impossible ; but according to the later will of complacency , they say , the angels might desire to be equall to God ; namely , wish it as a pleasing and delightfull thing to them : as a sick , a dying man , who despaires of recovery , desires health , though not as using means to procure it , because he judgeth it impossible to be obtained , yet as a good and most pleasing benefit ; and thus ( they say ) these angels had this will of delight , or a velle conditionatum , such a will , whereby , if it had been possible to have attained to the divinity , Scotus in l. 2. sent. dist. 6. Estius in dist. 6. §. 6. they would have used means to have done it ; and this was the opinion of Scotus , and after him of sundry others , who consider the tentation that Satan laid before our first parents , Ye shall be gods : And afterward being blinded with pride , his endeavouring to have Christ worship him , and his propagating the adoration of himselfe among heathens , under the names of sundry gods .

The most probable opinion is that of Augustine , Suâ potestate delectati , velut bonum suum sibi ipsi essent , à superiore communi omnium beatifico bono , ad propria defluxerunt . Aug. de Civ . Dei . l. 12. c. 1. It seemeth that there was no other way for angels to sin , but by reflex of their understanding upon themselves , who being held with admiration of their own sublimity and honour , their memory of their subordination to God , and their dependency on him was drowned in this conceit ; whereupon their adoration , love , and imitation of God , could not chuse but be also interrupted . Hooker . L. 1. §. 14. and after him , Aquinas , Cajetan , and others , who think that the pride of the angels , was in desiring and resting in their own naturall perfection , as their ultimate end . That as God is blessed by his own nature , having no superiour from whom to draw his blessednesse , so did these angels desire to be , and would needs rest in the perfection of their own nature , neglecting that rule of their superiour , whereby they were called to desire the attaining supernaturall blessednesse by the grace of God . Or as some expresse it , this pride stood in a staying within themselves , a reflecting upon their own excellency , and by consequence , an affecting an independency upon any superiour vertue in being and working , making themselves the first cause , and the last end of their own motions ; for , since next unto God , every reasonable created being is nearest unto it selfe ; we cannot conceive how it should turn from God , and not in the next step turn unto it selfe .

The third particular to be explained in this first part of the Text , Nemo sanae fidei credit apostatas angelos ad pristinam pietatem correctâ aliquando voluntate converti . Aug. ep. 107. Prosp. l. 1. de vit. contempt . c. 3. De angelis hoc Deus disposuit , & implevit , ut si quis eorum bonitatem voluntatis perderet , nunquam eam divino munere repararet . Fulgent . l. de sid. c. 3. Daemones nec malâ unquam possunt carere voluntate , nec poena . Vid. Aquin . at 1. p. q. 64. a. 2. Angeli boni non habent ex suâ naturâ , immutabilitatem ex bono in malum , sed ex sotâ gratiâ , qui tamen cum plenâ deliberatione , bonum eligerunt , atque ita nec mali habent naturâ suâ , immutabilitatem ex malo in bonum , sed ex sola privatione gratiae . Greg. de Valent . Disp. 4. q. 15. punct. 2. is the degree and measure of the defection of these angels ; they fell finally , they kept not , &c. they left their , &c. they quite forsook God , his image , heaven it selfe , and that office therein assigned unto them . And as the holy are confirmed in goodnesse , so the fallen angels are hardned in the love of that which formerly they made choice of . This is intended by Christ , in those words , John 8.44 . There is no truth in him , they cannot so much as will to do well , but they do immovably cleave to wickednesse . These trees , as they have faln , so they lie . Angels went so far , that they never turn ; they fell so low , they never arise . This is proved from their eternall misery , which the Scripture mentions in this verse , and else where frequently ; this everlastingnesse of their punishment , including the perpetuity of their sinning ; and such an eternall forsaking of them by God , that they shall never have righteousnesse repaired in them again . The school-men are too curious , in inquiring into the ground of this total & final fal of the angels into sin . Aquinas , and his followers hold , that their obstinacy proceeds from the very nature of the wils of angels , according to which ( say they ) angels are so inflexible and immovable , that they can never hate that which once they have chosen , nor chuse that which once they have hated ; but , as I conceive , Valentia overthrowes this opinion , by arguing , that if the immutability of the good angels from good to evill , be not from nature , but from grace only , who yet did with ful deliberation chuse that which was good ; then the immutability of the evil angels from evil to good comes not from nature , but from the just and totall deprivation of grace . Others of them assert , That God preserves in the wils of the divels an hatred of himselfe , and that this preservation is an act of punitive justice , and that God causeth that wicked habit in the wils of the divels , whereby they are necessarily inclined to sin ; and this impious opinion is asserted by Occham , Biel , and Aureolus ; which I note by the way , as wishing that while the Papists behold a supposed mote in the eye of holy Calvin , they would observe those reall beams which are in the eyes of their own most famous Schoolmen , as to this point of making God the Authour of sin . But those who speak more modestly and piously , then either of the former , give this reason of the obstinacy of the fallen angels : namely , the totall and perfect privation of all holinesse : which is considerable , 1. On their part ; and so it s that defective and depraved quality ( as Junius cals it ) that utter impotency to all good , Qualitas defectiva . intended by those words of our Saviour , [ There is no truth in him , ] and flowing from that defection ( as its fountain ) called by our Saviour , a not abiding in the truth ; and here by Jude , a not keeping their first estate : which defection is so set down by Jude , Si non servaverunt , sed dereliquerunt , profectò habcre destiterunt , & privati sunt eo quod habebant ; quod autem privati sunt , semel , id est , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 privati sunt , ut qui naturam suam eo privaverint , quae cum non possit esse otiosa , &c. Jun. in loc. ( saith Junius ) as that this totall impotency to , and privation of all good in the angels , is also comprehended ; For ( saith he ) what they kept not , they ceased to have , and were deprived of ; and what they were deprived of , they lost totally , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as he expresseth it ) once for all , as those who deprived their very nature therof . And since the nature of these angels , ( though it cannot be holy , yet also ) cannot be idle , it enclines incessantly to the contrary to that of which it was deprived , there following effects of the same kind with this constant privation . 2. On Gods part , who hath determined never to bestow upon the fallen angels reliefe and assistance for their recovery , ( which being denied to them , it is impossible that ever they should turne from their sin to God ) but to deliver them totally up to the bent of their own depraved nature . God having so layed out their state , and ordered the nature thereof , that their fall should be the term of their being holy ( and it 's natural for every thing not to move when once arrived at it's term , Hoc est angelis casus , quod hominibus mors . but there to stop ) and that as the end of life is the term beyond which God will not offer to sinners his grace , so that the fall should even be the same to the angels , which death is to man .

OBSERVATIONS .

1. Observat. 1. The best of created perfections are of themselves defectible . Every excellency without the prop of divine preservation , is but a weight , which tends to a fall . The angels in their innocency were but frail , without Gods sustentation . Even grace it self is but a creature , and therefore purely dependent . 'T is not from its being and nature , but from the assistance of something without it , that it 's kept from annihilation ; The strongest is but a weakling , and can of himself neither stand nor go alone ; let the least degree of grace make thee thankfull , let not the greatest make thee proud . Hee that stands , should take heed lest he fall . 1 Cor. 10.12 . What becomes of the stream , if the fountain supply it not ? what continuance hath the reflection in the glass , if the man who looks into it turn away his face ? The constant supplies of the spirit of Jesus Christ are the food , the fuel of all our graces ; The best men shew themselves but men , if God leave them ; He who hath set them up , must also keep them up . It s safer to be humble with one talent , then proud with ten : yea better to be a humble worm , than a proud angel .

2. Nothing is so truly base and vile as sin . Observat. 2. 'T is that which hath no proper being , and is below the lowest of all creatures ; It 's very nature stands in the defection of nature , and privation of goodnesse ; what is it but the deflowring and fall , the halting and deformity of the creature ? So obscure is its extract , that there can be no being properly assigned to it , as its originall cause . It came not from nature as it was , but as it was of nothing . Sin alone debaseth and disennobleth nature : What prodigious folly is it to be patient under it , much more to be proud of it ? what generous princely spirit can contentedly be a servant of servants ? A slave to sin is guilty of a more unsutable condescention ; sin alone is the souls degradation . We never go below our selves , but in sinning against God . Omnis elongatio ab altissimo est descensio . Parisiens . They who glory in sin , glory in their shame ; they who are ashamed of holinesse , are ashamed of their glory . Sin removes from the highest , and therefore it must needs be a descending .

3. Observ. 3. In defection from God , there is an imitation of the divel . He was the first who left his first estate . Every backslider followes Satan , though every one goeth not so farre as hee ; all decayes in holinesse are steps towards his condition ; Satans chiefest industry is to pull others after him ; he loves to have followers , and not to be sinfull and miserable alone ; if he can make men to decline in grace , Luk. 22.31 . he can be contented to let them thrive in the world ; he cares for no plunder but that of jewels : and being the greatest enemy , he studies to deprive us of our greatest happinesse . Christians ! of all decayes , take heed of those that are spirituall . Better to lose thy gold , then to lose thy God ; to be turned out of thy house , then to part with holinesse and heaven . He that loseth all the comforts in the world , can but be a beggar ; but he who forsakes God , becomes a divell . Of this largely before .

4. Observ. 4. 'T is hard to be high , and not to be high-minded , to be adorn'd with any excellencies , and not unduly to reflect upon them . It s a naturall evill to make our selves the centers of our own perfections , 2 King . 18.33 , 34 , 45. Rom. 10.3 . Phil. 3.6 , 9. Ezek. 38.2 , 6. to stay and rest in our excellencies . Men of power are apt to deify their owne strength ; men of morality to advance their own righteousnesse , and to rely on their merits ; men of wisdome to set up their own reason . How just is it with God to hinder the creature from inchroaching upon his owne prerogative ; to make those low , Humiliatio humilitatis mater , Psal. 9.19 , 20. who otherwise would not be lowly ; and to let them know that they are but men ? God singles out such to be the most notable monuments of his justice , and their own folly , who vie with him in divine prerogatives . Act. 12.23 . If God hath appointed that we should go out of our selves unto things below for a vitall subsistence , to bread for food , to clothes for warmth , &c. much more will he have us to go out of our selves for a blessed and happy subsistence ; more being required unto blessednesse then unto life . Psal. 10.14 . Zeph. 3.12 . Hos. 2.7 . It 's the poor who commits himselfe to God : Nothing will make us seek for help above our selves , without an apprehension of weaknesse in our selves . The vine , the ivine , the hop , the woodbind , are taught by nature to cling and to wind about stronger trees . Men commit themselves to the sea naked , and do not load themselves with gold , treasure , and rich apparel . How fearfull should poor worms be of that sin , which God allowed not in angels , and whereby they became divels ! Let us be cloathed with humility , 1 Pet. 5.5 . The adorned with this grace , are only meet to attend upon the King of Glory ; Quis sicut Deus . even an Archangel , Michael , hath humility imprinted on his name ; Humility is the ornament of angels , and pride the deformity of divels ; If heaven will not keep a proud angel , it will keep out a proud soul . In all conditions of highnesse , we should take heed of highmindednesse . As 1. in the highnesse of worldly advancements ; poverty and disgrace are the food of humility ; Riches and honour are the fuel of pride . I have read of a bird that is so light and feathery , that it alwayes flies with a stone in its mouth , lest otherwise the winds should carry it away . In high conditions we shall be carryed away with pride , unlesse we carefully keep our hearts . David and Asa were both lifted up in their outward greatnesse : It s hard to walk in slippery places of prosperity , and not to slip by pride ; we commonly most forget God and our selves when he remembers us most . 2. In the highnesse of raised endowments , abilities and performances ; It s said of Nazianzen that he was high in his works , and lowly in his thoughts : a rare temper ! our very graces and good works not seldome occasion pride . I have heard of a man who having kill'd an Elephant with his weapon , was himselfe kill'd with the fall thereof . And nothing is more ordinary than for high services ( possibly the conquest of some corruption or tentation ) to usher in that pride which may hurt the performers . Sciendo bona opera , nesciamus illa . Magna & rara virtus , manifestam omnibus , tuam te solum , latere sanctitatem . We should know our good works , as if we knew them not . It 's a rare and noble temper , when that worth which all others observe , is only hid to him , in whom it is . How few are there who hide their beautifull endowments by humility , as Moses's parents did their beautifull son for safety ; and with Moses , when hee spake with God , pull off their shoos , and hide their faces ; Uncover and acknowledge the lownesse , the infirmities , and cover the beauty and comelinesse of their services ! When Satan spreads our gifts and graces , let us spread our sins , our weaknesses before our eyes ; and so the soul may have its ballast evenly proportioned , and on both sides . There 's no poyson hurts so dangerously , although delightfully , as the contemplation of , and reflexion on our seeming deservings . Scotus dist. 6. q. 2. art. 2. Scotus calls the sin of the angels Luxuriam spiritualem , a kind of spirituall luxury , whereby they were too much delighted in their own excellencies . It s only a Christian of strong grace , that can bear the strong wine of his commendations without the spiritual intoxication of pride . It s as hard , humbly to hear thy self praised , as it is patiently to hear thy selfe reproached . That Minister ( of whom I have heard ) was a rare example of humility , who being highly applauded for a sermon preach'd in the Vniversity , was by a narrow observer found weeping in his study ( presently after ) for fear that he had sought , or his auditors unduly bestowed upon him applause . Lutb . pref. in Gen. Ridiculum est si anxius es quomodo honoraretur homo nondum creatus : tu es nihil . Nieremb . de ador. in spir. How heavenly was the temper of John the Baptist ; when he said , Christ shall increase , but I shall decrease ! It was a good fear of Luther ; namely , lest the reading of his books , should hinder people from reading the Scriptures . Would wee account our selves nothing ( and indeed in our selves we are so ) we should think it as ridiculous a thing to be solicitous for our own , as for that mans honour who is not yet created .

5. The better the persons are who become wicked , Observ. 5 the more obstinate they are in wickednesse . When angels fal into sin , they continue in it with pertinacy ; the hottest water cooled , becoms the coldest . They whose light of knowledg is most angelicall , sin with highest resolution , and strongest opposition against the truth . The greater the weight of that thing is which falls , the more violent is its fall , and the greater is the difficulty to raise it up again . They who leave God notwithstanding their clear light , are justly left by God to incurable darknesse . None should so much tremble at sin , as those who are inlightned ; obstinacy is most like to follow their impiety . It may be impossible to recover them . Seducers ( saith the Apostle ) wax worse and worse , and do not only shew themselves men in erring , but divels in persevering . But of this before . Ver. 4.

6. The happinesse of beleevers by Christ , Observ . 6. Est in nobis per hanc Dei gratiam in bono recipiendo & perseveranter tenendo , non solum posse quod volumus , verum etiam velle quod possumus . Aug. de cor. & gra c. 11. 1 Pet. 1.5 . 1 Pet. ult. 10. is greater than that of Angels meerly as in the state of nature . These had a power to stand , or fall ; we by Christ have a power whereby we shall stand and never fall . By creation the creature had a power , either to abide with God , or to depart from him ; But by Regeneration , that fear of God is put into the hearts of his people , whereby they shall not depart from God . Jer. 32.40 . And this power of not falling , is in them indeed , but not from them . The faithfull are kept by the power of God , through faith , unto salvation . They are stablish'd , setled , strengthned . Created will , hath a power to will to presevere in that which is good , Prima gratia data primo Adamo , est quâ fit ut habeat homo justitiam , si velit ; sed gratia potentiae est in secundo Adamo , quâ fit ut velit , tantóque ardore diligat , ut carnis voluntatem contraria concupiscentem , voluntate spiritus vincat . August . de Cor. & gra . c. 12. but it hath not the will it selfe , to presevere , neither the act of preseverance , as the regenerate will hath . Of this before , p. 64 , 65. 83 , 84 , 85 , &c. 72 , 73.

Thus far of the sift part of this verse , viz. the defection of these angels . The second followes , namely , their punishment ; and herein first , that of the prison is considerable ; which is twofold . 1. Everlasting chains . 2. Darknesse .

EXPLICATION .

For the first , Everlasting chains . It may here be inquired .

1. What we are to understand by these chains . 2. How , and why these chains are everlasting .

1. What is meant by chains . The word in the Originall is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in bonds , which bonds are not to be taken literally for those materiall instruments or bonds , whereby things are bound , that they may stand firm and steddy , or persons are hindred from acting what they would , or drawn whither they would not ; but metaphorically ( as are also those chains into which Peter saith these fain angels were delivered ) for that condition , 2 Pet. 2.4 . of punishment and woe , wherein they shall remain like prisoners in bonds . Certus inclusos tenet locus nocentes , utque fert fama impios supplicia , vinclis saeva perpetuis domant . Senec. in Herc. Fur. The Metaphor being taken from the estate of malefactors , who in prison are bound with chains , to hinder them from running away , that so they may be kept to the time of judgement and execution ; or who by the Mittimus of a Justicer are sent to the Gaol , there to lie in chains till the Sessions . And thus these angels are kept in chains or bonds of three sorts . 1. They are in the chain of sin , bound by the bond of iniquity , as the phrase is * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Act. 8.23 . and Prov. 5.22 . the wicked are said to be holden with the cords of their sins ; and deservedly may sins be called bonds or chains , they both holding sinners so strongly , as that without an omnipotent strength , they can never be loosed ; as also being such prison-bonds as goe before their appearing at the bar of the last and dreadfull Judgement . The bonds of sin , wherein wicked men are held , are often by the goodnesse and power of God loosed ; but the bonds of sin , wherein wicked angels are held , shall be everlasting ; there is , and ever shall be a total inability in those cursed creatures to stir hand or foot in any wel-doing ; they are in arctâ custodiâ , Non dicit Apostolus , peccavit ab initio , sed peccat : nam ex quo diabolus peccare coepit , nunquam peccare definit . Bed . A peccatis nunquam feriatur , quia sicut non dormitabit , neque dormiet qui custodit Israel , it a nunquam dormitat , neque dormit qui impugnat Israel . Est . in 1 John 3.8 . Vid. Jun. in . Jud. Non voluntatis confessio , sed necessitatis extorsio . Hier. close prisoners in these chains of iniquity , stak'd down , wedg'd , wedded to sin , chained as it were to a block ; hence it is said , 1 John 3.8 . that the divell sinneth from the beginning ; whereby may be noted , not only how early he began , but also how constantly he poceedeth in sin : for ( as Bede well observes ) it is not said , he sinned , but he sinneth from the beginning ; to note ( saith he ) that since he began , he never ceased to sin : he keeps no holy dayes , makes no cessation from pride and other impieties ; and as he sleeps not who keeps , so neither doth he who opposeth Israel , he walketh about , seeking , &c. 1 Pet. 5.8 . to this purpose our Saviour saith , John 8.44 . that the divell hath no truth in him , to note his utter impotency ( saith Junius ) to any thing of goodnesse and integrity ; and when he speaks a lie , he speaketh of his own , according to his custome and disposition ; and when he speaks truth , he borroweth that , to the end , he may deceive . Satan cannot lay down his sinfull inclination ; he is totus in mendaciis delibutus , ( saith Calvin ) stained and soak'd in sin . In a word , this chain of sin , which he hath put on , * * Calv. in Joh. 8.44 . he never can or will put off .

2. These faln angels are in , and under the chains of Gods power , The strong man is bound by a stronger then himselfe : The old Dragon was bound for a thousand years , Rev. 20. and the chain which curbed him , was the power of God : this power hinders him both from escaping the evill which he undergoes , and from effecting and causing that evill which he desires . Satan shall for ever be miserable in sustainingwhat he would not , and in not obtaining what he would : The impossibility of his being happy , Quòd aufertur nocendipotestas , pro maximo tormento reputant . Esti . p. 60. in 2. Sent. necessarily followes his impotency to be holy , purity being the path to blessednesse . All the forces of hell cannot scale the walls of heaven : There is a gulfe fixt between faln angels , and happinesse , which they can never passe over ; as they can never return to God , so as to love him ; so never , so as to enjoy him ; they are debarr'd from these joyes unavoidably , which they forsook voluntarily : nor is it a small matter of their punishment to be curbed against the bent and violent inclination of their own will , from stirring an hairs bredth for the hurting any , further then God lengthens out their chains . How painfull a vexation is it to Satan , that he cannot hurt the soul by affrighting , alluring , and seducing , nor our bodies by diseases and pains , nor our estates by losses , nor * *

Luke 22.31 . Tormentum diaboli erat exire ab homine , nec posse ei diutius nocere . Vid. Est . in sent. ibid.

Quod abyssum deprecantur eo spectat , quod ipsis volupe fit inter homines versari , quò illos seducant , & ad se plures semper pertrahant , id quod in abysso non possunt , ubi sunt nulli quos seducant .

Luc. Brugens . Dolet illis in abyssum demergi , in qua ablata sit laedendi & perdendi facultas .

our names by disgraces , unless our God gives him chain . Satan hath desired to have you , &c. ( saith Christ . ) And when the divell besought Christ ( Luke 8.28 . ) not to torment him , it 's by many interpreted , that the torment against which Satan prayed , was that his ejection out of the possessed , whereby he was to be hindered from doing that hurt which he desired ; it being immediately subjoyn'd by the Evangelist , For he had commanded the unclean spirit to come out of the man : And whereas ver. 31. the divels further desired Christ , that he would not command them to go out into the deep ; Calvin , with others , referre this petition to the great desire of the divels to continue among men , to annoy and molest them : They grieved ( saith Calvin ) to think of being cast into the deep , wherein they could not have so much power and opportunity of doing harme to men , the destruction of men being the delight of the divell . And this seems further to be confirmed by the words of Mark , Mark 5.10 . who saith that the divels desired that Christ would not send them out of the Countrey ; whereby they should want opportunities of doing harme to the soules and bodies of men . See Perkins on Jude . Needs then must the chain of divine power , which restrains the divell from hurting men , be a considerable part of his torment , whose work is to go about , seeking whom he may devour .

3. The faln Angels are in and under the chain of their own guilty consciences , which by the tenour of God's justice , bind them over to destruction ; they know they are adjudg'd to damnation for their sins . Let them be where they will , in the earth or air , these chains of guilty consciences bind them over to judgement ; they can no more shake off these , then leave themselves . In these the divels are bound like mad-men and band-dogs ; they must endure what they cannot endure . Jam. 2.19 . The divels fear and tremble ; horrour is the effect of diabolicall assent . Judicis sui prae . sentiâ expavefacti , de poenâ suâ cogitarunt . Mala enim conscientia quid meriti essent , ipsis , tacente Christo , dictabat ; quemadmodum enim scelerati ubi ad Tribunal ventum est , &c. Calv. in Mat. 8.29 . How evidently did this guilty trembling appear , when they ask Christ , whether he was come to torment them before their time ? The sight of the Judge ( saith Calvin on the place ) made these guilty malefactours to tremble at the thoughts of their punishment ; their evill conscience told them ( Christ being silent ) what they deserved : As malefactours , when they are brought to the bar , apprehend their punishment , so did these divels at the sight of their Judge . The faln angels shall ever contemplate what they have done , and how they have finned , as also what they shall undergo , and how they shall suffer : and hereby , as God delivers the damned men into the hands of guilty angels , so he delivers guilty angels over to themselves to be their own tormenters . This fiery furnace of a tormenting conscience ( which of all others is the most scorching and scalding ) every divell shall carry in his bosome This inward and silent scourge , shall torment him , this arrow shall stick in his side , Daemones quocunque abeant , ubicunque degant , suum secum circumferunt infernu● . Beda in c. 3. Jacobi . Aquin. 1. p. q. 64. Art. 4. ad ob . 3. Gr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sicut sempiternus à semper . Though Lorinus upon the place mentions a conceit , according to which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , should be derived of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as if the word should signifie , [ not their own ] such chains as belonged not to them by nature , but were put upon them after their sinning , as a punishment . Iren. l. 3. c. 33. Greg. l. 4. mor. cap. 10. Ansel . l. 2. c. 21. Cur Deus homo . Sicutceciderunt nullo alio nocente ut caderent , itanullo alio ad juvante , resurgere debent . Aug. Enchir. c. 29. Quoniam non tota multitudo angelorum Deum deserendo perierat , ea quae perierat perpetuâ perditione remaneret ; alia vero creatura rationalis , quoniam tota perierat , &c. this vulture shall prey , this worme shall gnaw , and this hell shall he carry about him where ever he becomes though he may change his place , yet he never changes his state . As the happinesse of the good angels is not diminish'd , when they come to us , and are not actually in the heavenly place , because they know themselves blessed ; ( as the honour of a King is not impaired , though actually he sits not in his chair of State ) so neither is the misery of the wicked angels lessen'd , when they are not actually in the very place of the tormented in hell , because they know that eternall woes are due to them ; as the scorching distemper of one in a burning feaver is not removed , though he be removed into a bed of ivory , and the most refreshing place .

2. The second particular to be explained , is , How , and why these chains are everlasting ?

By the word in the originall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which singnifies alwayes , continuing , perpetuall , is intended that the fore-mentioned chains , shall never be shaken off ; and that these angels shall stand guilty for ever , expecting the last judgement , despairing , and without any hope of recovery and redemption , they having no Saviour , nor any means allowed them by God for their release . And if it be here demanded , why the faln angels , rather then faln man , stand guilty for ever without any deliverance , or hope of recovery ; it s by severall men differently answered .

1. Some say , Because man was seduced to sin ; but the divell sinned meerly by his own will , without instigation from any other : he fell alone , and must ( if at all ) rise alone .

2. Others say , Because in the fall of angels , the whole angelicall nature of angels perish'd not ; but the first man sinning , the whole humane nature had perish'd , if the goodnesse of God had not afforded a remedy , 1 Cor. 15.22 . In Adam all die . Id. in Joh. Tr. 110. Tanto damnabilior eorum judicata est culpa , quanto erat natura sublimior . In offend endo creatorem , tanto execrabilius , beneficio ejus ingrati extiterunt , quantò beneficentius sunt creati . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Damascen . l. 2. Orth. Fid. cap. 3. & 4. Gerh. m 2. Pet. 2. Praestat grato corde , Dei 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in remedio generi humano praestito agnoscere , quam profunditatem divinorum judiciorum curiosius , extra verbi limites , scrutari .

3. Others say , That the nature of the angels being more excellent , and sublime , their fault was more damnable then that of mans ; and that so much the more ingratefull to God were they in their fall then man , by how much the more bountifull in their Creation , God was to them , then to man . But I humbly conceive , we may more safely say with Gerhard , It 's better thankfull to acknowledge the love of God to mankind , in affording him a recovery , then to search into the depths of divine judgements , without the warrant of the word , with curiosity .

OBSERVATIONS .

They whose course and trade of life is in sin , Observ . 1. do most resemble Satan ; Sin is a chain to the godly , to weary and trouble them ; but it s a chain to the divell and wicked men , wholly to subdue them to its power and obedience ; The holiest may sometime fall into sin , but the ungodly onely live and lie in sin : the godly are like a sheep , which sometimes may slip , and be tumbled into a dirty ditch ; but the wicked are as swine , who tumble and wallow in the ditch . The former beat themselves with striving to get out , the later are ready to beat and hurt any who labour to help them out . The former crie out of sin and sinning , as their torment ; the later ( like the divell ) when any go about to reform and hinder them from sin , cry out , What have we to do with you ? are you come to torment us before our time ? The godly sin , but the wicked are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , workers of iniquity , witty and skilfull practitioners in impiety . Sin is the woe of a Saint , and the work of a sinner : To the former its a thorne in the eye ; to the later as a crown upon the head . In the former , sin is ; but the later are in sin ; a sober man may have drink in him , but the drunkard only is in drink . A Saint , when he sins , is as a poor child when he fals into a pond of water ; but a wicked man as a fish in the water , sports and swims in sin as his element : his bibere is his vivere , he drinks in sin as the fish drinks in water . A sinner performes good duties by fits and starts , but sin is his course , and standing employ ment ; a Saint sins by fits , but holinesse is his course , and he walks with God , though sometmes he be drawen away by a tentation . Oh that they who live in sin , cannot sleep unlesse they sin , who are sick with Amnon , till they have fatisfied their lusts ; who can walk in sin from morning to night , week after week , year after year ( yea , and if they had more lives , they would do so life after life ) would consider who is their father , and whom they resemble , and never be at rest , till they get from under the cruel slavery of sin , into the service of Jesus Christ , which is the true and only liberty . And let them fear lest the Lord at length give them up to final obstinacy , Revel. 22.11 . and say in his wrath , Thou that art filthy , be filthy still ; my spirit shall never more strive with thee ; I will never give one blow more to knock off thy chains , but they shall be like the divels , everlasting chains : and thou who holdest thy sin so fast , here upon earth , shalt be held and bound by that chain for ever in hell .

2. Observ. 2. Torments cannot reform divels . Hellish horrours cannot change hellish hearts . Sinners will not be perswaded either by the rising of one from the dead , or their own remaining among the damned . The braying of sinners in a mortar , cannot make their folly depart from them . Outward troubles may break the back , only God by his supernaturall working , can melt the heart . Notwithstanding smiting , Isai 1.5 . people may revolt more and more . After all the repeated plagues upon Pharaoh , and Egypt , their hearts were hard : And though God battered the Israelites with successive judgements , yet he testifies , they returned not to him . Am. 4.8 . Judgements move only by way of outward and objective perswasion , they cannot reach , really work upon , or turn the heart : The smartest outward poverty , cannot make a man poor in spirit . The glorified angels are humble in the joyes of heaven ; the divels are proud in the torments of hell . It is not the inflicting , but the sanctifying of troubles that can benefit us . Whensoever the Lord chastens us , Psal. 94.12 . Jer. 6.29 . let us beseech him likewise to teach us ; otherwise wee shall continue unreformed .

3. Restraint much differs from reformation . Observ. 3. Divels may have a chain upon them , and yet no change within them . A necessitated forbearance of sin may accompany a divilish nature ; divine chastisements and humane lawes may hide sin , and hinder sinning ; 't is only a principle of renovation wherby we hate sin : Let none please himself with such a conversion as he is forced unto by his earthly superiours . They who only leave sin because men forbid it , wil upon the same ground be brought to forsake any way of holinesse . And yet what is the religion of the most , but a meer restraint ; and hence it is that so many have proved Apostates : Constrained goodnesse is never constant . The fear of man's lawes may make a good subject , it 's only the fear of God in the heart that makes a good Christian .

4. Satan can do nothing but by Gods permission . Observ. 4. God keeps him in a powerfull chain . Wicked angels are potent , only a good God is omnipotent . When God gives way , one divel may overthrow a legion , Mat. 8.31 . 1 King . 22.21 Job 1.12 . a million of men ; but till God lengthens out his chain , a legion of divels cannot hurt one man , nay not a silly beast . God who made , can ruine them ; and would do so , were he not able to over-rule them , and to advance his own glory against , nay by all their endeavours . The consideration of this , should both quiet and counsel us . 1. Quiet us , because our worst enemy is wholly in the power of our best friend ; Satan takes out a new commission from God for every undertaking against us ; and ( as Christ told Pilate ) He could have no power over us , unlesse it were given him from above . It was in the power of Satan to carry Christ up , but not to cast him downe ; he that fears God neither need , nor will fear Satan . As the rage of men , so that of Divels , shall also praise God , and the residue thereof will he restrain . 2. Counsell us , to take heed of that heathenish error whereby men commonly give the honour due to God to Conjurers and Impostors ; and of that common fault among Christians , in being more angry with the instrument , then patient under the hand that smites them .

5. Observ . 5 Satan cannot hurt us , unlesse he gets us within the compasse of his chain . If we go not to him , he cannot come to us . All the wayes of Satan are deviations and swervings from the way and rule of the word . He who keeps in this way , Non extorquet à nobis consensum , sed petit . Aug. Non potest vincere nisi volentem . Hierom. and walks according to this rule , keeps himselfe from the destroyer , and peace shall be upon him . Satan was fain to beg of Christ to cast down himselfe ; he cannot cast us down , unlesse we cast down our selves ; he can suggest sin to us , he cannot force us to sin . No man is hurt but from himselfe , and out of the voluntary inclination of his own mind unto evill . The divel cannot infuse wickednesse into us , but only stir up wickednesse in us ; he cannot bend the will as God doth , who by his own absolute power , works in a way of creation in us ; who without our selves , and against our selves , giveth a new heart , and changeth an heart of stone into an heart of flesh . Satan moves not our wills either by any proper power which he hath over them , or without our assent first gain'd unto him , but by a working upon the imagination ; sometimes so presenting objects to the understanding , as that it apprehends evill in the colour of good : Sometimes stirring up the corruption , passions and lusts already in us , to darken the understanding , and incline the will . If Satan could hurt us without our own wils , he could never be resisted in any tentation . The divel is not so dangerous an enemy as our own sin ; this slayes us without him , he hurts us not without this . If Satan plow not with our owne Heifer , he can get no advantage . Many having sinn'd , lay the blame on the divell , who ( they say ) ow'd them a spite ; whereas it is their sin , not the divel , which paies it ; had they not cast down themselves , the divel could never have done it . The thief indeed is to be blam'd for stealing thy money , but it was thy fault and folly to leave thy doors open , and give him entertainment . Satan never beats us but with our own weapons : Though David was stirred up to number the people by Satan , 1 Chron. 21.1 yet when he came to see his folly , he thought not his sinne lesse because Satan mov'd him to it , but took all the blame of sin to himself , and said , I have done very foolishly . Let therefore the time we spend in blaming of Satan when we have sinn'd , be spent in opposing of Satan , Jam. 4.7 . Eph. 4.27 . 1 Pet 5.10 . Eph. 6.13.16 . that we may not sin ; let us not give place to the divel , but resist him , by faith applying the victory of Christ , and viewing present assistances , and future recompences ; by prayer bringing God into the combate , by sobriety in the use of comforts , and watchfulnesse against all tentations to sin , continuing our allegiance and Gods protection . Adventure not within the chains of a mad dog ; supply not their want of length , by thy want of watchfulnesse . Our natures are tindar , and gunpowder ; we had need beware , not only of fiery darts , but the least spark .

6. God can make an offéndor his own afflicter , Observ. 6. a Magor-missabib , a terror to himselfe , and constantly to carry his own chains of terror and torment about him . That which makes us enemies to God , makes us enemies to our selves ; Wickednesse is it 's own vexation . A sinner , though he be truly a friend to none , yet never is he so great a foe to any , as to himselfe . Powder which blowes up the house , cannot it selfe escape from burning . Such is the power of Gods justice , that without any trouble to himselfe , he can make a transgressor his own tormentor , industriously to fetch in matter of excessive horror to himself out of his owne bosome ; to gaze willingly into that false glasse which Satan sets before him , to be led by that lying cruelty which mis-represents to the sinners affrighted imagination , every gnat as a camel , Nihil potuit adeo aptè proponi , nihil tam accommodatè adferri , quod non ille vel refelleret argutissimè , vel eluderet callidissimè , vel-dissolveret promptissimè . Saepe intra meipsum cogitavi eum nequaquam fuisse ita perspicacem in judicio dogmatum , ita porro exercitatum in disputationibus theologicis , cum sanus esset . Hist. Fran. Spira . p. 120.121 . In tantis suis malis , filiorum suorum non aliter vultus & manus quam tortorum suorum semper exhorrescere , &c. Ibid. p. 84. every mote as a molehill , every mole-hill as a mountain , every lustfull thought as a Sodomiticall vallany , every idle word as a desperate blasphemy , every angry look as a bloody murder , every transgression against light of conscience , as a sin against the Holy Ghost . In this amazednesse of spirit , God can cause a man to turn his own artillery , his wit and learning upon himself , to argue with subtility against the pardonableness his sins , to wound his wounds with a conceit that they are incurable , to vex his very vexations with refusing to be comforted . In a word , to turn to his own torment , not only his crosses and tentations , but even the very comforts of his life ; wife , children , gold , goods , honours , as that wofull Spira did . If God speak the word , the hand shall rebel and strike the head , the nailes shall tear the skin , the teeth shall gnaw the flesh . Those who are made to take one anothers parts , shall become mutinous , like the Midianites , who sheath'd their swords in their fellowes bowels . A man forsaken of God hath least mercy for himselfe . Never let us please our selves , or envy the enemies of God in any sinfull quietnesse , since God can make men selfe-destroyers . To conclude this , if ever you would be reconcil'd to your selves , 1. Labour to be reconcil'd to God in Christ . Never will conscience ( Gods deputy ) speak peace , if God himselfe speak war : Nor will God be at peace , but through him who is our peace . 2. Let us maintain a constant war with sin . Such is the cruelty of sin , that it alwayes torments those who loves it : and such is its impotency , that it cannot hurt those who hate it . 3. Let us constantly walk in those ways , which ( Prov. 3.17 . ) are called peace ; remembring , that holinesse troubles nothing , but what we should not only trouble , but destroy ; our lusts .

7. Observ. 7. There 's no liberty to be found in forsaking of Gods service . As soon as these angels had thrown off the yoke of obedience , they put on the chains of bondage ; they were in bondage to sin , and for sin ; Every sinner is a captive , he cannot stir hand or foot in heavenly imployments . A Saint only walks at liberty , the service of God alone is freedom . Where the spirit of the Lord is , there is liberty , and a changing of the chains of flavery , for an heavenly activity . None but Saints can run the wayes of Gods Commandments , and willingly wait upon their Master : and hence it is , that only they can perform duties either delightful to him , or themselves . The wayes of obedience which are torments to a sinner , are the pleasures of a Saint ; that which the one counts his yoke , the other esteems his priviledge , and knows not how to live without the daily performing of them . And how comfortable is their condition , in having their chains of guilt beaten off by Christ ! As their services are , so their usage is that of sons , not of slaves and captives . Their duties savour of the Spirit of adoption , and a filial ingenuity . Their services are without fear ; whereas others are all their life long subject unto bondage . How are sinners mistaken , in thinking that liberty is inconsistent with sanctity ! A Saint loseth nothing but his bonds and fetters , by becoming holy ; nor is holinesse a chain to any , but those who know no other freedom then an house of bondage .

8. The pleasures of sin , bear no proportion to the horrours thereof . It 's pleasures are light and momentany , its chains are heavy , horrid , and everlasting . The act of sin is instantly ended , and the delights of sin soon fall off ; but its chains are strong , and not to be broken ; there 's no aqua fortis , to eat them asunder : How happy were it that sinners would be but as wise in preventing , as they will he wofull in undergoing the everlasting sorrows which follow their short sinning ! Oh that when you say , you know not how to forbear the breaches of the law , you would ask your selfe whether you are able to bear , or knock off the chains of the prison ? Foolish sinner ! say no more , ( as I have sometimes heard thee in thy fits of passion ) I must speak , and then I have done ; when chou hast done , God hath not done , he then begins ; and should he ( as thou deservest ) once chain such a wild offender in that black dungeon of hell , he would not have done with thee to eternity . Look upon sin with Scripture spectacles : Oh view the chain , the everlasting chain of guilt and horrour , through every tentation . Let the meditation of eternity damp and stop thee in thy sinfull heats and fury . If thou canst not find a man , who to gain the world , would be compell'd to lie bound upon a bed of roses a hundred years ; how shalt thou endure the flames and chains of hell to eternity ?

9. Observ. 9. How eminently is the goodnesse of God manifosted to men , more then to angels ! The fallen angels continue under the chains of eternall guilt , helplesse without , Aug. and hopelesse of recovery . Man , who deserved no better , is loosed from those chains by a strong Redeemer , and by the blood of Jesus Christ they are broken asunder . How should so great mercy quicken our hearts to thankfulnesse ! Wonder , O man , that God should break in pieces , and throw on to the dunghill of hell to eternity , those golden vessels , the angels , beset with the most precious gems of most shining and glorious endowments , when they had contracted rust ; and that he should cleanse the earthen pot , poor man , in stead of breaking it , when the uncleannesse of sin had defil'd and eaten into it . I only adde , that in one thing the sins of men admit of a greater aggravation , then those of divels ; these never sinn'd against the offers of a Saviour : Unbelieving sinner ! the very divels will condemn thee . If all the examples in the world of ingratitude to God , and unkindnesse to ones selfe were lost , they might be found again in thee .

Thus far of the first part of the punishment of these fallen angels in the prison , viz. their being in everlasting chains .

They are said secondly , to be under darknesse .

Two things may here needfully be opened .

1. What the darknesse is under which they are . 2. What is their misery in being under it .

EXPLICATION .

1. Darknesse is in Scripture taken taken two wayes , 1. Gen. 1.2 , 4. Isai. 45.7 . Isai. 45.19 . Isai. 45.3 . 1 Cor. 4.5 . 1 Thess. 5.5 . 2 John 2.8 . Rom. 1.21.2.19.1 Thess. 5.8 . 1 John 2.11 . 1. Properly , for the negation , defect and privation of light . 2. Metaphorically : 1. for a secret , hidden , or private place ; What I tell you in darknesse , that speak you in light , Matth. 10.27 . so Luke 12.3 . 2. For errour and ignoorance ; Acts 26.18 . to turn them from darknesse to light , Ephes. 4.18 . having their minds darkned , Ephes. 5.8 . Once were ye darknesse , &c. In which tespect principally , sins are called the works of darknesse , Rom. 13.12 . Ephes. 5.11 . 3. For great calamities and punishments , 1. Externall , Job 50.26 . When I looked for good , Jer. 23.12 . evill came unto me ; and when I waited for light , there came darknesse . Isai. 5.30 . If one look unto the land , behold darknesse and sorrow , Isai 8.22 . They shall look unto the earth , and behold trouble and darknesse , Isai. 59.9 . We wait for brightnesse , but we walk in darknesse , Isai. 47.5 . Get thee into darknesse , Jer. 13.16 . Ezek. 32.8 . Mich. 7.8 . Psal. 143.3 . Afflictus , vitam tenebris , luctuque trahebam . Virg. Aeneid . 2. O danghter of the Caldeans . 2. Internall . Thus Heman complains , Psal. 88.6 . That God had laid him in darknesse . Isai. 50.10 . Who is there among you , &c. that walketh in darknesse , and seeth no light . 3. Eternall , for the uncomfortable condition of the damned in hell , by reason of the absence of Gods presence . Jude 12. Matth. 8.12 . Matth. 22.13 . we read of some cast into utter darknesse , i. e. without the Kingdome of God , which is light , and a Kingdom of light . In this phrase of utter darknesse , ( according to some ) is an allusion to the darknesse which God sent upon Egypt , Metaphoricè , per tenebras , scriptura horrendum maerorem designat. Cal. in Mat. 8.12 . Tenebrae exteriores domesticae luci opponuntur , quum antiquitus nocturnae ut plurimum coenae essent , quas plurimae faces & lampades illustrabant : qui ejiciuntur è regno Dei , Christus eos dicit , extra in tenebras , ejici in tenebras . Cal. in Mat. 25. Comprativus superlativi est loco , ut sit in tenebras extimas . Luc. Brug . in Mat. 8. Exod. . . . 10.23 . that Egyptian darknesse , being without the habitations of the Israelites , in all which was light ; Or ( as Reverend Calvin conceives ) to the darknesse wherein they are , who are excluded in the night time from places , in which are suppers or feasts , where they set up many lights and lamps : or as others , to the darknesse of prisons , which were oft wont to be without the City , Acts 12.10 . Whatever the allusion is , by this utter darknesse , is intended a state of the greatest remotenesse and distance from the light of Gods presence , the joy , yea the heaven of heaven ; for as Brugensis well notes by the comparative note , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , outer , may well be intented the superlative , utmost , or most without , furthest , or most distant from the Kingdom of light , as 1 Cor. 13.13 . the greater , i. e. the greatest of these is charity . This eternall darknesse , which stands in the withdrawing of the light of Gods pleased and pleasing countenance , wherein is fulnesse of joyes , and pleasures for evermore , is that here by the Apostle intended , to be the portion of these angels in their prison of hell . And most fitly is this their wofull estate of separation from Gods presence called darknesse ; because , as the ( though but deficient ) cause of darknesse , is the departure of the light , so the separation from the favourable presence of God is the greatest misery of the damned : as the face and comfortable presence of God is the heaven of heavens so absence from God is the hell of hell . It is not heaven to be in the place of heaven , but to be with God in heaven ; and it is not hell to be in hell , but to be without Gods loving and gracious presence in heaven .

The misery of which condition of darknesse , or separation from Gods presence , is in the second place to be explained ; and it may be amplified two wayes .

1 Considering from what this separation shall be .

2 How the misery thereof shall be further heightned .

1 There shal be a separation from the favorable presence of God , which is 1 A full good , comprehending all good ; that wherein all good things are assembled and combined . He who hath him who is all things , must needs have all things . To him there can be made no addition of goodness ; in parting with him , the damned part with whatsoever is good . 2 A filling , satisfying good , enough and sufficient for himself ; and that which can fill the Ocean , can undoubtedly fill the vessell . God satisfies all the wants and exigences of the soul : My God shall supply all your wants : The favour of God is better then life : The Lord is my shepherd , I shall not want . Every good besides God , is but of a limited nature , answering but to this or that exigency ; but one God answers to every want : Bread relieves hunger , water thirst , cloaths nakednesse , mony poverty ; God relieves in every want , Summa mors animae est alienatio à vita Dei , in aeternitate supplicii . Aug. lib. 6. de civ . Dei c. 12. and hath infinitely more oyl then we have vessels . Deservedly therefore is this punishment of loss frequently expressed in the Scripture as the great woe of the damned , Matth. 7.23 . Luke 13.27 . Mat. 25.10 , 41. The throne of iniquity shall have no fellowship with God , Psalm 94.20 . Needs must hell be a dismal dungeon , where the sunshine of Gods presence never comes .

But 2. The misery of the loss of this blessed presence of God is further heightned , aggravated , and made intolerably tormenting ; Considering , 1. The damned in hell know the incomparable worth of what they have lost : Their Understandings are cleer , though they are not changed : Their knowledg increaseth their sorrow . How happy ( comparatively ) would they be , if their Understandings were taken from them , if they could but put out their eyes ! Though they see not God so fully and cleerly as do the blessed in heaven ; yet they see enough of him to rend and grinde them with inexpressible vexation for losing him . A company of wretched beggars , who in a dark night stand at the door of that house where there is a Wedding feast , though they see not the stately preparations , the furnished tables , the costly ornaments of the married Couple and Guests , so fully and clearly ; and though they hear not the sweet Musick within so distinctly , as do the guests themselves who sit at table ; yet by lights in the windows , the voices of mirth , and Musicians , with the confused sound of instruments , the passage to and fro of attendants with their chear , they cannot but observe enough to think themselves , being excluded , very miserable , in comparison of those who are attended at the table , and in the midst of all their mirth and plenty . Christ makes the Application , Luke 13.25.28 . Where he speaks of those who stand without and knock , &c. and shall see Abraham , and Isaac , and Jacob , and all the prophets in the kingdom of God , and they themselves thrust out . The rich man sees Abraham and Lazarus , but a farr off : see them he must , though he would not ; get to them he must not , though he would never so fain . And certainly , the large vessel of an Angels understanding holds more matter of this torment , then can more shallow capacities .

2. These damned spirits remember , that this loss of the presence of God was a rod of their own making , a woe of their own most wilfull procuring ; The door which shuts them out of heaven was pull'd to with their own hands . How much will it sharpen the edg of their horror , to consider , that none forced them to sin ; that the forsaking of God was the choice of their own will ; that they had no enemies but themselves ? The treasures of glory were not stollen from them , but voluntarily dissipated , and prodigally mis-spent with their own hands . How easily could they have prevented that losse which now is irreparable ! and have kept their foot out of that snare , out of which they can never wind themselves ! The arrow which falls down upon their heads , was shot up with their own hands ; and ( as it s said of birdlime , that it s made of the dung of birds ) the destruction which hath caught them , was spun out of their own bowels .

3. They consider how poor a trifle , and contemptible a toy it was for which they have lost the blessed presence of God . How doth it cut them , to remember , that they have lost all things for nothing ; a massy crown , a weight of glory , for a bubble , a butter-flie ; the inheritance of heaven for a song ! What proportion is between a notion , a fancy , and the satisfying fruition of a reall good ! how do men blame themselves for lodging in a dear Inne , where they are compell'd to pay as much more as their entertainment is worth ! How heartily have I heard men beshrew themselves , for parting with great summs of mony , for which ( they say ) they never drunk ! A minute of pleasure , a poor , silly , slight , shallow nothing ( may the damned say ) was all I had ( for have he cannot say ) to shew for my self , my blessednesse , my God . ( Oh mad exchange ! Oh amazing disproportion ! ) deservedly miserable wretch that I am , I had but a dream of delight , for heaven it self . Did ever any fool buy so dear , and sell so cheap ?

4. They consider who it is that excludes them from this blessedness , even God himself , who is not only a God of power , and therefore able to hinder them from entring , ( for if he shuts , none can open ; ) but a God of tender compassions , to some ; This God , who made them , will not have mercy on them . Mercy it self is now made wrath . He now thunders in his fury , whose bowels once made a noise , which though somtimes tender , are now harder then flints . What shal open the door , when he who is goodness and love it self , shuts it ?

5 They are therefore hopelesse , Semper cogitur ut & mortem sine morte , defectum sine defectu , finem fine fine patiatur , quatenus ci & mors immortalis fit , & defectusindeficiens , & finis infinitus . Greg. Mat. 25.10 . Luk. 13. and utterly despairing ever to be admitted to the presence of God , the anchor of hope is now broken ; the bridg of mercy is now drawn ; the gulph of separation shall never be past . The heaviest rock can as easily take wings and flie , and kisse the body of the Sun , as can a damned spirit get up into the gracious presence of God . When the door is shut , it s too late to think of entring . Knocking , weeping , entreating are altogether fruitlesse . How deeply did the departure of Paul pierce the heart of the Christians with sorrow , when he had told them , that they should see his face no more ! Oh dreadfull word , never ! the bitterest word , in comparison of it , is sweet .

OBSERVATIONS .

1 Separation from God is the evil indeed . Observ. 1. It separates from the greatest good . Worldly evils hurt the skin , not the soul : It s possible they may be corrective , but the losse of God is destructive . God , in depriving men of his gifts , whips them ; but in the final removal of himself , he executes them . Scourging is oft the lot of sons , but separation from God is the portion of divels . God may take away every thing in love , unlesse it be his love . Separation from God is a distinguishing judgement . How much are men mistaken in their estimations of misery ! The most know no other hell , but poverty , or some such worldly woe ▪ Whereas outward evils are but appearing , and opinionative , and all their deformity is in the eye of the beholder ; if they drive us ( as oft they do ) nearer to God , they are good for us ; and nothing is truly bad which separates . not from the chiefest good . There is more bitternesse in a drop of sin , than a sea of suffering .

2. Observ. 2. How grosse is the delusion of sinners ! Who for the tasting of the slight and superficiall pleasures of a tentation , will lose the soul-satisfying presence of the ever-blessed God! If all the delights of the earth cannot countervail one moments losse of the light of Gods Countenance in this life , what proportion is there between a moments tast of worldly pleasures , and the everlasting losse of the fruition of God in glory ! Could Satan make his promise good , in saying , All these things wil I give thee : truly it would be but a slight performance in the esteem of that soul , who knowes that the gain of the world would be followed with an eternall losse of God . The eternall weight of the losse of God , infinitely more weighs down all momentany delights , than doth a mountain of lead a feather . Could sinners part with God upon some valuable consideration , their folly were not so much to be pitied ; but nothing can be given them in exchange for God , because God whom they lose , is all things .

3 The wisest care imaginable , Observ . 3. is that of enjoying the presence of God in glory . Shew your care hereof , 1 By observing , Eph. 2.1 , 2 , 12 Ephes. 4.18 and laying to heart your distance from God by nature . We all came into the world with our faces toward Satan , and our backs turned upon God : let no worldly enjoyments bribe your consciences into a false and fained quietnesse while you so remain . If the poor Jews would not be made to sing in a strange land ; let not siners please themselves in this condition of estrangement from God . How have the Saints mourned under the apprehension of Gods departure ! Their lamentations shew what sinners must do , either here , or hereafter . 2 By making him your friend , who onely admits us into the presence of God . Jesus Christ is that way whereby that gulf between God and the soul is onely pass'd over . There 's no seeing his face , without bringing Christ along with us : nor can we more endure the presence of God without an interest in Christ , then can the stubble endure the flames . Every Christless soul is a Godless soul . The blood of Christ is the onely cement which can joyn God and us together . 3 By labouring to be made fit for his presence : Holiness becomes all those who shall enjoy it . Heaven is no place for dogs ; and without holiness no man shall see God . Heaven must first be in us , before we can ever get into heaven . God forbids his people to have fellowship with the works of darkness ; and much less will he himself delight in such company . Sin hinders from enjoying God here , Isa. 59.2 . much more bereafter : Nor will heaven ever be sweet to that soul , which here accounts not sin bitter . The light of glory would dazle those eyes which only have been used to the darkness of sin : filthy garments may ( undiscern'd ) be worn in the dark , but not in the light . It 's the happiness of heaven , that all its inhabitants are of one mind : The company of sinners would spoil the harmonious consort of glorified spirits . 4 By delighting in the presence of , and acquaintance with God , while we are here upon earth . How shie are men of admitting strangers into their houses ! and how readily do they open their doors to those with whom they are acquainted ! No wonder , if Christ bids those depart , whom he never knew . Account those duties , conditions , companies to be but empty , in and by which thou enjoyest not something of God . Content not thy self with that Prayer , Sabbath , Ministry , wherein God hath not discovered his humbling quickning , strengthning presence to thee , in thee . Let no Sacrifice please thee , without fire : Love the Ordinances , because God meets thee in them . If God be not at home , think it not enough that his servants , his Ministers have spoken to thee : Let the society of Saints be thy solace , and deerly esteem those in whom thou beholdest any resemblance of God : With the wicked , converse rather as a Physician to cure them , than as a companion to delight in them . Let not thy heart be taken with any comfort , any further then thou beholdest the heart of the giver in it , or findest thine own raised to serve and delight in him .

4. No distress should dishearten those here , Observ . 4. to whom God will not deny his presence hereafter : Though God brings them into miseries , yet he will not exclude them with the miserable : If men cast them out of their company , yet Christ will never say to them , Depart from me . If they want an house to hide their heads in , and a bed to rest their bodies on , yet their Fathers house and bosome will supply both . Let men do their worst , they may send Saints to him , not from him . How little do those rods smart , in striking with which , the Lord takes not away his loving-kindnesse ? What hath that poverty more then a name , which is not accompanied and followed with the loss of God himself ? In a word , Though sometimes the Saints sit in darkness , and see no light , yet is light sown for them ; they shall not lie under darknesse : but after the darkest night of desertion , shall arise to them that glorious Sun of Gods presence , which shall never go down again , but make an eternall day .

Thus farre for the first part of the punishment of the Angels , viz. that which they undergoe in in the prison . The second follows , viz. that which shall be laid upon them at , and after their appearing at the barr : and in that , first , to what they are reserved , viz. to judgment .

EXPLICATION .

There are two things may here bee enquired after .

1 What we are to understand by the judgement to which these angels are reserved . 2 How the angels which are punished already , are yet said to be reserved to judgment .

1 For the first , Though the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , judgment , be frequently in Scripture taken more largely and improperly , for the cause of punishment , John 3.19 . for the government of the world , John 5.22 . amendment or reformation John 12.31 . &c. for the place of judgment ; Matth. 5.22 . yet in this place it comes more close to its own proper signification according to which , it imports a judiciary trial of , and proceeding about causes : In which respect it s taken in this place , and oft in the new Testament , for the solemn action of the last and generall judgment , Mat. 10.15 . Mat. 11.22 , 24 and 12.36 . Mark 6.11 . 2 Pet. 3.7 . Where we read of the day of judgment , and Ecc. 11.9 , 12.14 . Luke 10.14 . Heb. 9.27 . & 10.27 , where there is mention made of this judgment . Which judgment consists of three parts . Veritas in inquisitione , nuditas in publicatione , serenitas in executione . 1 A discussion and manifestation of the faults for which the prisoners were committed . 2 A pronouncing sentence upon them for every crime discussed and manifested . 3 A severe executing upon them the sentence so pronounced .

1. Act. 23.3 1 Tim. 5.24 . Act. 16.15 . 2 Cor. 5.14 . In this judgment faults and causes shal be discussed , and manifested ; and judgment is sometime in Scripture put for this discussion and discerning of causes : some mens sins are open before hand , going before to judgement , &c. 1 Tim. 5.24 . &c. And this knowledg of the cause is intended , Cunctaque cunctorum cunctis arcana patebunt . Ezra 4.15.19 . and 6.2 . Est. 6.1 Deu. 32.34 . Psal. 56.8 . Jer. 3.22 . Hos. 7.2 . 1 Cor. 4.5 . Rev. 20.12 . Where we have mention of those who stand before God , of the opening of the books , and the judging out of those things which were written in the books . For though at the last judgment , God will make use of no books , properly so called , yet all the works of the judged shall be as manifestly known , as if God kept registers , rolls and records of them in heaven : and at his coming , he will bring to light the hidden things of darknesse , and will make manifest the counsells of the hearts , that the righteousnesse of his proceedings may appear to all . These books of discovery , are two ; 1 that of Gods omniscience . 2 that of the creatures conscience . 1 According to the former , every creature is manifest in his sight , and all things are opened unto his eyes : Heb. 4.13 . Mat. 3.16 . Joh. 2.25 . Jer. 23.24 . Mar. 4.22 . Rom. 2.5.16 . he hath a book of remembrance , he needeth not that any should testifie of man ; for he knoweth what is in man . As God hates sin wheresoever he knows it , so he knows it wheresoever it is . Men may hide their sins from men , from God they cannot . Men may , like foolish children , when they shut their eyes and see none , think that none sees them ; but the light and the darknesse are both alike to God : Nor can any , Isa. 29.15 . by seeking deep to hide their counsels from the most High , help himself : Never hath one sin since the creation of the world , Deus nec fallitur , nec flectitur . slip'd from the memory of Gods knowledg ; though he hath been pleased to put away the sins of some out of the memory of his vengeance : Nor doth he forget any sin out of necessity , but meerly out of mercy . 2 According to the later * * Ad hunc librum emendandum omnes alii libri sunt inventi : Quid libri aperti nifi conscientia , non atramento scripti , sed delictorū inquinamento . Amb. in Ps. 1. Psal. 51. Idem judex , reus , testis , tortor , flagellum . , the book of Conscience , the Lord will , in the generall Judgment , bring to every mans remembrance what he hath done ; he will set the sins of the wicked in order before them , Psalm 50. their consciences shall then be dilated and irradiated by the power of God . Here in this life Conscience is brib'd , and gives in an imperfect , but then it shall bring a full and impartiall evidence against sinners , who shall be speechlesse , and have their mouthes stop'd : Hence Jude 15. it is said , that God shall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , convince all the ungodly : Their faults shall be so demonstrated to them , that they shall have nothing to object , but shall be compelled to acknowledge all , both in point of fact and desert . That which before was almost imperceptible , shall , being held to the fire of vengeance , and the light of conscience , be made legible .

2 In this judgment to which these angels shall bee brought , there shall be a decisive , definitive sentence : Isa. 5.3 . Matt. 7.1 . John 18.31 . Acts 24.6 . Acts 17.31 . Matth. 19.28 . 1 Cor. 6.3 Acts 4.19 . And frequently and most properly in Scripture is judgment taken for a decisive passing of sentence . To the former sentence , viz. that of their own consciences , shall be added that of the Judg , wherby they shall be adjudged to the punishment of loss & pain for ever : A sentence which shall be openly promulgated . Quo maledicti acrius doleant videntes quid amiseri● ; & justi videbunt et laetabuntur , considerantes quid evascrint . Bern. Ser. 8. in Psal. Heretofore it was written down in the book , now it shall be pronounced before all the world . A sentence which shall be published soon after that of benediction hath been uttered to the godly , that so the damned may grieve the more , to consider what they have lost ; and the saved rejoyce to observe what they have escaped . A sentence , every syllable whereof is more dreadfull then ten thousand thunder-claps , roaring in their ears to all eternity . Wonder one may , that so much woe can be couched in so few words . In being sentenced to depart from God , what pleasure are they not adjudged to lose ! In being sentenced to the flames , what pain are they not adjudged to feel !

3 In the judgment to which these angels shall be brought , Mat. 5.22 Mar. 3.29 . Joh. 5.24.29 . Act. 8.33 . 2 Thes. 1.5 . Jam. 2.13 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ille judex nec gratiâ praevenitur , nec misericordiâ flectitur , nec pecuniâ corrumpitur , nec poenitentiâ mitigatur . Aug. l. 3. de fid. & symb . 2 Thes. 1.9 . Expulsi à facie , hac terribili ipsius vocē . Sicut servi fugitivi , post multum temporis , dominum suum videntes , nihil aliud , nisi de verberibus deprecantur ; sic & daemones videntes Dominum in terris ad judicandum se venisse credebant , Hierom. in Mat. 8. there shall be an execution of the sentence denounced : and frequently in Scripture is judgment taken for punishment to which men are adjudged . The sentence shall not bee an empty sound , as a report without a bullet , a noise without a sting ; but it shall be executed without any exception , delay , reply , appeal . The sentence of malediction shall be a fiery stream proceeding from the throne of the Judg , and sweeping the condemned into hell . The wicked shall be punished with everlasting destruction , from the presence of the Lord , and the glory of his power : which place Beza expounds of their expulsion from the presence of the Lord by that terrible voice , Go ye cursed . Others thus interpret it , The glorious power and majesty of Christs presence , shall suffice to destroy the wicked . If the divels were unable to endure the presence of Christ upon earth , when emptied of glory , upon considering that hereafter Christ should be their Judg ; crying out , and asking whether hee was come to torment them before their time ; how shall they abide his presence , when fill'd with dreadfull majesty !

For the second .

2 Branch of Explicat . Justin . in Apol. 1. daemones igni sempiterno nondum traditi sunt , sed in die judicii tradendi : Hanc opini . onem amplectitur Irenaeus , l. 5. cont. Haer.

Diabolus non statim in primordiis transgressionis ad poenam detrusus est à Deo . idque ut hominem malitiâ suâ exerceret ad virtutem . Lactant. lib. 3. Divin . Instit. cap. 28.

How the angels who are already punished , and therefore judged , can be reserved to judgement . We must not conceive ( with some ) that , because they are said to be reserved to judgment , therefore for the present , they are not punish'd : For if the good angels are before the general judgment , in a state of happinesse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , alway beholding the face of God , then why should not the bad be in a state of misery ? Besides , if the souls of wicked men are now tormented in hell ( which neverthelesse may be said to be reserved to judgment ; ) why may it not be asserted , that the angels who seduced men , have been ever since their fall tormented , considering that the fall was that to the angels , which death is to ungodly men ? And further , if the faln angels be in hell ( a place of punishment ) with the damned souls , then it is as certain they partake of the same punishment with them ; as it is absurd to imagine that the holy angels should be in heaven with the souls of the blessed , and not be with them partakers of the fruition of Gods presence .

There is therefore a threefold judgement which the fallen angels incur : That wherwith they were punished immediately upon their fall , when by God they were thrown into misery . Of this speaks Peter , 2 Pet. 2.4 . God spared not the Angels which sinned , but cast them down into hell , &c. 2 That whereby they are cast out of their dominion , Joh. 12.31 . and their power over us destroyed by the death of Christ . 3 Their full and finall judgement , to which they are here by Jude said to be reserved ; in respect whereof , though they are in part punished already , yet by it there shall be a dreadfull addition and accession to their present torments ; in regard , 1. of Ignominy . 2 Restraint . 1. Ignominy : for they being most proud creatures , cannot but deem it an unspeakable shame , 1. To have all their malice and mischeifs that ever they committed since their fall , manifested to all the world ; whereby all who have heretofore honour'd them as gods , shall know their vilenesse , and look upon them as abominable deceivers , and never be brought ( as formerly ) to worship them . 2 To have it publickly seen , that poor man , whose nature is so much inferiour to theirs , hath done that which they were not able to do , in imbracing of holiness , and honouring his Creator , and obtaining those mansions of glory which they have lost . 3 To have it known to all the world , how often they would have done evil when they could not ; and how frequently even women and children have overcome their fierce and fiery tentations . 4. To have judgment pass'd upon them not onely by Christ himself , but even by those ( somtimes poor ) Saints whom formerly they so vilified and persecuted ; even these shall judg the Angels , 1 Cor. 6.3 . And that not onely 1 By having their practices compared to those of the damned ( as the Ninivites , and the Queen of the South are said to rise up in judgment : ) Mat. 12.41.42 Luk. 11.31.32 Nor 2 Only by their consenting to , and approving of the Sentence which Christ shall pass upon the wicked : But also 3. In regard of that dignitas assessoria , that dignity whereby they shall be advanced to an honourable assessorship with the Lord Christ , in sitting ( as it were ) with him upon the Bench , Dolet diabolus , quòd ipsum & angelos ejus , Christi servus ille peccator judicaturus est . Tert. lib. de poen. c. 7 . or about the Throne of Judicature : As likewise , 4. ( they in that judgment being to appear with Christ manifest victors over all their enemies ) By trampling upon all the pride , malice , and weakness of Divels , before the whole world ; and holily insulting over them as vile , vanquished , and contemptible enemies : A greater punishment ( undoubtedly ) to those proudest of creatures , then was that to Bajazet , whose back famous Tamberlane used for an horsblock to raise him up to his Steed , when he caused him to be carried up and down as a spectacle of infamy in all his triumphant journeys .

2. By the last judgment there shall be an accession of punishment to these angels in respect of their restraint ; because then they shall be unable to seduce the wicked , or to hurt the elect any more . Their chain , now more loose , shall then be so strait , that they shall never come neer , nor among the Saints of God : A vehement vexation to those malicious spirits , whose element is mischief , and their torment restraint from doing hurt . They now deem it some lessening of their torment , to be suffered to tempt men to sin : They think themselves hereby somewhat revenged on God ; as he that defaceth the picture of his enemy , when he cannot come at his person , easeth his spleen a little ; or as the dog somewhat breaks his rage by gnawing the stone , when he cannot reach the thrower . They now walk abroad ( as it were ) with their keeper ; but then they shall be closely confin'd , yea dungeon'd : Now they contain their hell , then their hell shall contain them . In short , As the punishment of wicked men shall be at the full , when their souls and bodies are reunited , and both cast into hell ; so the torment of these angels shall be compleated , when at the last day they shall be so fettered in their infernall prison , as that there will be no possibility of stirring forth . They are now entred into divers degrees of punishment , but the full wrath of God is not powred out upon them till the day of judgment .

OBSERVATIONS .

1 No secrecy can shelter sin from Gods observation . Observ. 1. He who will make sins known to conscience and all spectators , must needs know them himself : Sins are undoubtedly written in , if they be read out of the book : God need not wrack , no nor ask the offender , to know whether he hath sinn'd or no ; he searcheth the heart , Jer. 17.10 . Psal. 11.4 . he tryeth the reins , his eyes behold , his eye-lids try the children of men : He compasseth ( he winnoweth ) our paths , and is acquainted with all our wayes . Psal. 139. Whither shall we flie from his presence ? He understands our thoughts afar off ; knows them long before they come into us , and long after they are gone away from us . All the secrets of our hearts are dissected , anatomized , and bare-fac'd in his eyes . He who knew what we would do before we did it , must needs know what we have done afterwards . There 's nothing existing in the world , but was before in Gods knowledg ; as the house is first in the head , before erected by the hand of the Artificer : He made us , and therefore knows every nook and corner , and turning in us ; and we are sustained and moved by him in our most retired motions . How plainly discerned by him is the closest hypocrite , and every Divel , though in a Samuel's mantle ? We can onely hear , but God sees hollownesse . We do but observe the surface , but Gods eye pierceth into the entrails of every action : He sees not as man sees ; Man looketh on the outward appearance , but God looketh on the heart . How exact should we be even in secret walkings , we being constantly in the view of so accurate an observer ! We should set the Lord always before us . The eye of God should ever be in our eys ; the presence of God is the counterpoyson of sin : Whensoever thou art sinning , remember that all thou dost is book'd in Gods omniscience . Latimer being examined by his Popish Adversaries , heard a pen walking behind the hangings , to take all his words ; this made him wary how he express'd himself : but more cause have we to fear sin , since God writes down every offence , and will one day so read over his book to Conscience , that it shall be compell'd to copie it out with infinite horror : God did but read one page , one line of this book , one sin to the conscience of Judas , and the terror thereof made him his own executioner .

2 How foolish are sinners , Observ . 2. who are so despairing at , and yet so fearlesse before the pronouncing of the last sentence ! Most irrationall is that resolution , Because sentence against an evill work is not executed speedily , therefore to be fully set to do evill . Eccles. 8.11 . How wise were it to argue contrarily ! Because the sentence is deferr'd , therefore let us labour to have it prevented ; and to say with the Apostle , 2 Pet. 3.11 . What manner of persons ought we to be ! The deferring of judgment is no signe of its prevention ; the speedy repentance of sinners would be a much more comfortable prediction . Wrath when it is to come , may be fled from ; when once it is come , it is unavoidable . Christians ! be as wise for your souls , as the Egyptians were for their cattel ; who , fearing the threatning of bail , took them into houses : Faith in threatnings of judgment , may prevent the feeling of judgments threatned . For your souls sake , be warned to get your pardon in the blood , if ever you would avoid the sentence of the mouth of Christ . If the Judg give you not a pardon here , he will give you a sentence hereafter . It 's onely the blood of Christ which can blot the book of Judgment . Judg your selves , and passe an irrevocable sentence upon your sins , if you would not be sentenc'd for your sins . Repent at the hearing of Ministers in this your day ; for if you put off that work till God speaks in his day , Repentance it self will be unprofitable . If you harden your hearts here in sin , the heart of Christ will be hardened hereafter in his sentencing , and your suffering . The great work of poor Ministers is the prevention of the dreadfull sound of the last Sentence : Knowing the terror of the Lord , they warn you . All the hatred we meet with in the world , is for our loving plainness herein : but we will not cease to warn you with tears , as well as with sweat : we can better bear your hatred here , then either you or we bear Gods hereafter ; and we had rather your lusts should curse us here , then your souls to all eternity . If our voyce cannot make you bend , Gods will make you break ; If you will not hearken , is it not because the Lord will slay you ?

3 Great is the sinfulness of rash judgment : Observat . 3 It 's a sin that robs Christ of his honour , whereby a man advanceth himself into Christs Tribunal , and which takes the work of judgment out of Christs hand ; and therefore the Apostle , Rom. 14.10 . 1 Cor. 4 5. strongly argues a-against it from the last judgment : Christians commit this sin , both by a curious inquisition into the wayes of others , for this end , that they may finde out matter of defamation ; and principally , by passing of sentence , or giving of censure against the persons and practices of others without a calling , and not according to the law of charity , which binds us to judg the best of others , so far forth as may stand with a good conscience and the word of God . Judgment may either be of persons , or their practices : In persons , their future , or their present estate is to be considered : All judgment of mens future estate is to be forborn ; God may call the worst as well as thee . Three things ( saith Augustiae ) are exempted from mans judgment ; the Scriptures , the Counsell of God , the Condemnation of any mans person . For mens present estate ; if we see men live in whoredom , drunkenness , swearing , we may judg them wicked , while continuing in this estate , and that they shall be damned if they repent not : We may judg the tree by the fruit , and this is not rash judgment , because it is not ours , but the judgment of the word of God . Practices are either good , bad , indifferent , or doubtfull : Good actions are to be commended : if actions be evil , judg the facts , not the persons ; yet study withall to excuse the intention , if thou canst not the fact : Indifferent , or doubtfull actions are to be free from censure ; Christian liberty exempts our neighbour from censure for the former ; charity allows us not to be censurers of the later : If it be doubtful , whether a thing were spoken or done , or no ; or being certain to be done , whether well or ill , in charity judg the best ; If a man lay with a betrothed damosel in the fields , Deu. 22.26 , 27 the man was only to die , because it was in charity supposed that the damosel cryed ; the best being supposed in a thing doubtfull . In matter of opinion , if it be uncertain whether an error or no , suspend thy judgment , till thou know more certainly ; thy brother may see as much , and ( if he be more learned ) more than thy self , into that which is doubtfull . Our ignorance as men ( though never so knowing ) should be a strong bar from rash judgment . Besides , who are we that judg another mans servant ? this is to reproach God himself for receiving him : We are fellow servants with our brethren , not fellow Judges with God ; we must love , not judge one another ; Our Masters house is to be ordered by our Masters will . He who by rash judgement destroyes the good name of another , is , by some , termed the worst of theeves , in stealing away that which is better then riches , and can never be restor'd ; and the worst of murderers , in killing three at once ; his own Soul in thus sinning , his Neighbour , whose name he ruines , and the Hearer , who receiveth his slanders . And yet , take away this sinfull censuring from many Professors , there will nothing remaine to shew them Religious ; whereas a Just man is a severe Judg only to himself .

4. How happy are they who shall be able to stand in the Judgement ! I know it 's doubted by some , Observ . 4. Rev. 20.12 . Mat. 10.26 . Vid. Aquin. q 87. suppl . Est . in l. 4. sendist . 47. Rom. 8.1.33 . whether at the last judgement the sins of the Saints shall come into the judgement of Discussion and Discovery ; Scripture seems to many , most to favour the affirmative : but that they shall escape the judgement of condemnation , 't is not doubted . That sun which discovers the sins of the wicked , shall scatter those of the godly . There 's no condemnation to those that are in Christ Jesus ; Who shall lay any thing to their charge ? The greater their sins are , the greater will their deliverance appear . The more punishment they deserv'd , the more they escape . The sins of the Saints will prove , as the matter of their songs , so the trophees of victorious mercy . The wicked shall have judgement with out mercy ; and the godly shall have mercy in a day of judgement . 1 Cor. 11.32 . How contentedly may they here undergo that chastisement whereby they escape judgement ! It 's better to hear the reproofs of a Father , then the sentence of a Judge ; and the correction of a Son is much lighter then the condemnation of a Malefactor . It matters not what shall ever be said or done against them , to whom Christ shall never say , Depart from me . Do with me what thou wilt ( said Luther ) since thou hast pardoned my sins .

5. The greatest enemies of God will be but contemptible creatures at the last judgement . What underlings then shall those appear , and be , who now are principalities and powers ? Satan , who hath had so many followers , adorers , who now is the Prince of the Aire , yea the God of this world , shall then openly appear to be a trembling malefactor at the bar of Christ . As once Josuahs souldiers set their feet upon the necks of the Canaanitish Kings ; so the poorest Saint shall at the last judgement trample upon these faln Angels . Death speaks the impotency of men , but Judgement even that of Angels . Legions of Angels shall no more oppose Christ , then can a worme all the Angels of heaven . Me thinks , even all the crowned , sceptered , adorned , adored Monarchs of the world , if enermes to Christ , should tremble at the approaching of Judgement . The greatest safety and honour even of a King , will then be , to be a subject to Christ , and what the Emperor Justinian was wont to call himself , the me●nest servant of Christ . Vltimus Dei servus . Robes will then fall off : The dimmer light of humane glory will be obscured when the sun of righteousness shal appear . Let us neither fear nor admire the greatnesse of any , but of Christ ; much lesse that which is set against Christ . How great is the folly of Satans subjects ! they serve a master who is so far from defending them , that he cannot defend himself from Judgement .

6. Observ. 6. The reason why Satan rageth ; he knows that his time is but short ; and after this last judgement his furious and spiteful tentatious shall be ended ; and he labours to supply the shortnesse of his time , with the sharpnesse of his assaults ; like the besiegers who having often storm'd a Town or a Castle make their last onset the most resolute and terrible . A Traveller who desires to go far , will go fast if the Sun be neer setting ; The shortnesse of Satans season occasions his swiftnesse in wickednesse : Besides , he is in an estate of desperation , he knows there 's no possibility of his recovery ; and as faith is the furtherer of holinesse , so is despair of all impiety . It was the Logick of despair which argued thus , Let us eat and drink for to morrow we shall die . I wonder not that these last , are the worst , and the most perillous times . Satan now strives to add to his number , to seduce and pervert souls , because after his judgement , he shall never be suffered to do so any more . At all times holy vigilancy over our hearts and wayes is needfull ; but in these times , wherein Satans judgement draws so neer , it should be our care more then ever , to keep our hearts with all diligence , to beware of seduction , and Atheisme , and of being led away with the error of the wicked , lest we fall from our own stedfastness . If Satan double his rage , let us double our guard . Doctor Taylor reports of a noble Lord , who was wont to say , That he would never go without a sword , so long as there was a Papist about the Court ; Never let us lay off our spirituall weapons , till Satan be taken from us by judgement , or we out of his reach by death . Let us ( even taught thus much by our adversary ) make the shortnesse of our time a motive to lay out our selves the more for God ; short seasons require speedy services . The nearer we come to judgement , the fitter let us labour to be for it . Let the sweetest part of our lives be at the bottom , and ( as Samsons ) let our last prove our greatest goodnesse . To conclude this , Let those poor soules who are daily buffetted by Satan , consider that his judgement is approaching ; that all conflicts with him shall then be at an end , and that the fury of his assaults , prove not their success , but the shortnesse of continuance .

Thus far of the first particular considerable in the punishment of these Angels at the Bar , viz , that to which they are reserved , to Judgement . The second follows , the time when they shal be brought to judgement , viz. at the Great day .

Two things for the Explication hereof .

1. Explication How the word Day is here to be taken .

2. In what respect it s called a Great day .

For the first : There are three opinions . 1. Some take the day here spoken of , precisely , and properly , as if the day of the last judgement should not exceed that space and proportion of time . 2. Some conceive that by the Day is meant a 1000 years ; because some are said to sit on thrones , and have judgement given unto them ( that is , power of judging ) and to live and raigne with Christ a thousand years . Rev. 20.4 . But I conceive that this judgment and raign of a thousand years , cannot be understood of the last Judgement , because death ( the last enemy ) shall , in the Resurrection , be destroyed : now after the end of the thousand years mentioned by Saint John , Satan shall be loosed out of prison , and the nations deceived by him shall compasse the camp of the Saints about , Isai. 27.1.2 . 14.3 . 12.1 . 4.1.2 . 2.11.17 . Per quot dies hoc judicium extendatur , incertum est : scripturarum more diem poni solere pro tempore nemo nescit , Aug. l. 20. de Civ . Dei cap. 1. Mat. 7.22 . Luk. 21.34 . 2 Tim. 1 12.18 4.8 . Joh. 6.39 , 40. 44.46 , 54. 2 Pet. 3.7.12 Rom. 2.5.16 . Act. 17.31 . Apoc 6.17 . and the beloved City , and fire shall come down from God out of heaven and devour them . 3. Others seem more safely to apprehend that the day here mentioned is to be taken improperly , for time indefinitely , it being in Scripture very ordinary to put a day for time : In an acceptable time have I heard thee , in a day of salvation have I helped thee , Isai. 49.8 . If thou hadst known in this thy day . Luk. 19.42 Your father Abraham rejoyced to see my day . Joh. 8.56 . &c. There must be a day wherein that great work of judgement shall begin , but the duration thereof is to be measured by the nature of the thing , and the counsell of God . With Augustine , I determine nothing peremptorily concerning the continuance of the last judgment day .

For the second , the greatnesse of this day . The titles given it in the Scripture , speak it great ; it being called that day , the last day ; the day of judgment , and perdition of all ungodly men ; The day of God the Lord : The day when God shal judge the secrets of men : a day wherein he will judge the world in righteousness ; the day of wrath , and revelation of the righteous judgement of God ; the day of the Lambs wrath ; the day of Jesus Christ , Phil. 1.6.10 . &c. More particularly , this day of Judgement is called great in respect of the Judge . Judged . Properties of the Judgment .

1. The Judge , who is Jesus Christ . And herein two particulars are considerable .

1. That Christ shall be Judge .

2 Wherein his being Judge shall make the day great .

The first is evident : 1. From the frequent and expresse mentioning him as Judge in Scripture , which assures us that God shall judge the secrets of men by Jesus Christ , Heb. 10.27 . Tit. 2.13 . Act. 10.42 . Phil. 3.20.4.5 . 1 Tim. 6.14.15 . Rom. 2.16 . that Jesus Christ shall judge the quick and the dead , 2 Tim. 4.1 . that the Lord Jesus shall be revealled from heaven , 2 Thes. 1.7 . that the Son of man shall come in the glory of his Father , Mat. 16.27 . that they shall see the son of man coming in the clouds of heaven , with power and great glory , Mat. 24.30 . that the son of man shall come in his glory , Mat. 25.31 . that hereafter we shall see the son of man coming in the clouds of heaven , Mat. 26.64 that the same Jesus who is taken into heaven , shall so come in like manner as he was seen to go into heaven , Act. 1.11 . that he cometh with cloudes , and every eye shall see him , Rev. 1.7 . In which respect the day of Judgement is call'd , The day of the Lord Jesus Christ , 1 Cor. 1.8 . so 1 Cor. 5.5 . 2 Cor. 1.14 . Phil. 1.6.10 . and Phil. 2.16 . And the seat of judgment is call'd , The judgment seat of Christ , Rom. 24 10. 2 Cor. 5.10 . And some understand that place Heb. 4.12 . The word of God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a discerner of the thoughts , concerning the Hypostatical word , &c. Nor is the old Testament destitute of testimonies of this kind , though somewhat more obscurely exprest . Abraham speaks to the son of God , when he said , Shall not the Judge of all the earth do right ? Gen. 18.25 . And the Father spake to the Son when he said , Thou shalt break them with a rod of iron , thou shalt dash them in peices like a Potters vessel , Psal. 2.9 And that of Isaiah chap. 45.23 . By my selfe have I sworn , unto me every knee shall bow , the Apostle Rom. 14.11 . applies to Christ , and thence proves , that we shall all stand before his judgement seat . 2. By Gods appointment of him , and giving him authority to judge ; He is ordained of God to be the judge of quick and dead , Act. 10.42 . He will judge the world by that man whom he hath ordained , &c Act. 17.31 . Humilitas carnis no strae throno judicator is honorata est . Cypr. in ser. deaf . Sedebit judex qui stetit sub judice , damna bit veros reos , qui factus est falsus reus . Aug. Homil. 150. Pater dedit ei potestatem facere , quia filius hominis est , cum magis quasi hoc expectaretur ut diceret quo niam filius Dei est , sed quia filium Dei secundum id , quod in forma Dei aequalis est patri , videre iniqui non possunt , oportet judicem vivorum & mortuorum coram quo judicabuntur , & justi videant & iniqui . Aug. lib. 1. de trin. c. 13. Patrem nemo videbit in judicio , quia filius hominis est ut possit & ab impiis videri ; August . lib. 1. de trin. cap. 13. Talis apparebit judex , qualis possit videri ab iis quos coronaturus , & ab iis quos damnaturus est . Prosp. The Father judgeth no man , but hath committed all judgement to the Son , he hath given him authority to execute judgment , Joh. 5.22.27 . And all power is given him in heaven and in earth . 3. By his former estate of humiliation . As he emptyed and humbled himself according to his humane nature , so in that hee is to be exalted . He humbled himselfe and became obedient to death , &c , wherefore God hath highly exalted him , Phil. 2.9 . And as Christ in his humane nature was unjustly judged , so in that nature , shall he justly judge . Christ was once offered to bear the sins of many , and he shall appear the second time without sin , Heb. 9.28 . 4. By reason of the necessity of the visibility of the Judge and judiciall proceedings at the last day . He executes judgement because he is the Son of man , Joh 5.27 . and every eye shall see him . The Judge is to be beheld and heard by the Judged . God will judge the world by that man , &c. In respect of the judiciall process , a man must be our Judge ; for God is invisible , and the Judge shall so appear , as to be seen both of those whom he shall crown , and of those whom he shall condemn . Nor can it be but that God will be the more justified , and men without all excuse , having one who is bone of their bone , and flesh of their flesh , to be judge between God and them . Notwithstanding all which immediate , audible , visible administration of the last judgement by the second Person , this judgement belongs to the other Persons in Trinity ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in respect of Authority , Dominion , and judiciary power , though to the Son only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in respect of dispensation and office , and externall exercise .

2. For the second , viz. Wherein the Judge makes the day of Judgement great .

1. He makes it a great day : 1. As he is considered in himselfe . 2. As he is attended and accompanied by others .

1. As we consider him in himselfe , and that either , 1. as God , or 2. man .

1. As God : He who shall be the Judge , is the mighty God ; It is Jehovah , to whom every knee shall 〈◊〉 , Isai . 45. Hence the Apostle cals the appearance of this Judg who is God , glorious , in those words , Tit. 2.13 . The glorious appearing of the great God . If the great God be Judge , the day of Judgement must needs be a great day . How great is the day of an earthly Judges appearance , a man , a worme , dust and ashes ! one who though hee can give , yet cannot avoid the sentence of death ; and one who hath scarce a faint reflection of that majesty with which this King of glory is adorned ; think then ( and yet thoughts can never reach it ) what it is for God , before whom the whole world , though full of Judges , is as nothing and less then nothing and vanity , to come to judge the word , God is a judge Omnipotent , and therefore one whose voice , as the living who are distanced so many thousands of miles shall hear and obey , so even the dead shall hear , being quickned , and shall at his beck come and stand before his judgment seat . He shall come with great power ; 2 Thes. 7.9 . and the wicked shall be punish'd with everlasting destruction from the glory of his power . Nor shall he use the ministry of Angels for necessity , but Majesty . God is an omniscient Judg , infinitely , onely wise ; his eyes are clearer then ten thousand suns ; one who will , in the day wherein the brightnesse of his omniscience shall shine in its full lustre , bring every hidden work to light , and tell to all ( as the woman of Samaria said , ) all that ever they did ; one who doth not ( as earthly Judges ) onely know what to ask , but what every one will answer ; who wants no witnesses , nor needs he that any should testifie of man , for he knows what is in man . God is a true and a just Judge . The Apostle 2 Tim 4.8 . cals him , The Lord , the righteous Judge : hee will render to every one according to his works . The Apostle proves the righteousnesse of God , from his judging the world , Rom. 3.6 . and Abrahams question asserts it strongly , Shall not the Judge of all the earth do right ? Other Judges may do righteously , but God cannot do otherwise . The wils of other Judges must be regulated by righteousnesse ; but so righteous is God , that righteousnesse it selfe is regulated by his will , which is the root and rule of all righteousnesse .

2. This Judge shall make the day great as he is Man ; greatly amazing and dismaying must his appearance , as Judge in mans nature , needs be , to sinners who have denyed him , persecuted , crucifyed , and put him to an open shame : all whose designes have been to crush and keep him under . With what horror shall the Jews then see their delusion , who would not heretofore beleive him to be the Messiah ? Needs must they and others , who would not have this man to reign over them , to whom he was a stumbling stone , when low and small , contemptible in his former discoveries upon earth , now find and feel him a rock to fall upon them from heaven , and crush them to powder . Greatly comforting and refreshing must the appearance of this man be to beleevers ; who shall not onely behold him to be the great Judge of the whole world , who hath taken upon him their nature ; but who hath also given to them his spirit , whereby , through faith , they are mystically united unto him as their head , their husband ; and upon whom they have fixed all their hopes and expectations of happinesse , for and with whom they have so long suffered from the world ; whom they look upon , as their treasure , their portion , and for whose coming they have so long'd , and sigh'd , and groan'd . In a word , How greatly glorious shall his appearance in our nature be both to good and bad , when in it he shall be deck'd and adorn'd with Majesty , and clothed with unspeakeable glory , above all the Angels , he being to come in the glory of his father , Mat. 16.27 . with power and great glory ! Mat. 24.30 . The glory of a thousand Suns made into one , will be but as sack cloth to that wherein Christ shall appear in mans nature that great day . The glory of the Sun scatters the clouds , but from the glory of Christs face the very earth and heaven shall flie away , Rev. 20.11 . The beames of his glory shall dazzel the eyes of sinners , and delight the eyes of Saints ; The wicked shall be punish'd with everlasting destruction from his presence , and the glory of his power , 2 Thes 1.9 . and when his glory shall he revealed , the Saints shall be glad with exceeding joy , 1 Pet. 4.13 .

2. The Judge shall make this day of judgement great , considering him , not only in himselfe , but as he is attended by others ; and so he will make the day great , if we consider 1. by whom . 2. by how many he shall thus be attended .

1. By whom ; They shall be creatures of great glory and excellency . The glorious Angels shall be Christs attendants at the great day ; in which respect Christ is said to come ( Luk. 9.26 . ) in the glory of the holy Angels : and Mat. 25.31 . it 's said , that the Son of man shall come , and the holy Angels with him ; and Luk. 12.9 . that Christ will deny some before the Angels of God ; and 2 Thes. 1.7 . the Lord Jesus shall be revealed from heaven , with his mighty angels . These angels that excell in strength , are his heavenly hosts , his Ministers to do the pleasure of Christ their great Lord and Commander . If at the time of his Nativity , Tentation , Passion , Resurrection , Luk. 2.13 . Ascension , they readily gave Christ their attendance ; how much more shall they do it at the great day , when all the glory of Christ shall be revealed ! Luk. 7.53 . Gal. 3.19 . Deut. 33.2 . Illi in obsequio , hic in gloriâ ; Illi in comitatu , hic in suggestu : illi stant , hic sedet ; hic judicut , illi ministrant , Ambros . lib. 3. de fid. Mat. 24.31 . Psal. 103.20 . 2 Thes. 1.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Col. 3.4 . 1 Thes. 4.17 . If at the promulgation of the Law upon Mount Sinai Angels waited upon him , how readily shall they serve him when he shall come to Judgment , for the execution of that Law ! What glory shall be in that day , when the very servants of the Judge , who shall wait upon him , run at every turne , and upon every errand ; who shall blow the Trumpet , summon to appear , bring the prisoners before the Bar , and take them away again ; when even these waiters ( I say ) shall be Angels of power , the heavenly host , every one being stronger then an earthly army ; holy Angels ; creatures of unspeakeable agility and swiftnesse ; glorious Angels , who as much exceed in glory the greatest Emperour in the world , as the Sun in the Firmament doth a clod of earth . Nor can it be , but the day must be very illustrious , if we consider that the Saints shall appear also with Christ in glory , that they shall meet the Lord in the air , and be witnesses for , nay assessors with Christ in judgement , and partakers of that victory , which in the last day he shall have over all his enemies . That all the enemies of Christ and his Church shall stand before the Saints to be justly judged , whom they in this world have judged unjustly ; and in a word , that every one of these Saints shall in their spiritual bodies shine as the Sun , Mat. 13.43 . when it appears in its perfect lustre .

But 2 Christ as attended , will make the day great , if we consider by How many he shall bee attended . At that great day there shall be a generall assembly , a great number , even all his servants waiting upon him , both Saints and Angels ; hence 1 Thes. 1.13 . is mentioned the Coming of the Lord Jesus with all his Saints : and Eph. 4.13 . the meeting of all . In this glorious concourse , there shall not be one wanting . If Christ will raise up every Saint from the grave , then doubtlesse , shall every Saint appear in glory at the last day . Joh. 6.39 . He will not lose his cost laid out upon them . But if he bestowes new liveries upon his servants , they shall all , when adorned with them , wait upon him . Nor shall there be one Angel but shall glorifie him in that day . Psal. 148.2 . Heb. 1.6 . If all the angels of God are commanded to praise and worship him , then undoubtedly will they performe this duty at that day wherein the glory of Christ shall be so eminently manifested ; all the holy angels ( Mat. 25.3 . ) shall come with the son of man . And if all the Angels and Saints must wait on Christ , the number must needs be vast , Heb. 12. and the multitude exceeding great : of angels there must be an innumerable company ; Myriads , ten thousands of Saints , or holy ones , Dan. 7.10 . Jude 14. ( a definite number being put for an indefinite . ) And about the throne ( Rev. 5.11 . ) are said to be ten thousand times ten thousand , and thousands of thousands , ten thousands of Saints . An innumerable company of Angels attended the solemn delivery of the Law at Mount Sinai , Deut. 33.2 . Vid. Rivet . in loc. in allusion to which , the triumphant Ascension of Christ into heaven is described , Psal. 68. to be with twenty thousand Chariots , even thousands of angels ; and of those who stood before the throne , clothed with white robes , and having palmes in their hands , there was ( Rev 7.9 ) a great multitude , which no man could number , &c. Now if the glory of one angel was so great , Judg. 6.22.13.22 . that those who of old time beheld it , expected death thereby ; and if for fear of an Angel , whose countenance was like lightning , the keepers ( Mat. 28.4 . ) did shake , and became as dead men ; how great shall be the glory of all the millions of Angels and Saints at the great day , when God shall let out his glory unto them , and fill them as full of it as they can hold , that he may be admired in them ! Who can imagine the greatnesse of that day , wherein the Judge shall be attended with so many millions of servants , every one of whom shall have a livery more bright and glorious then the Sun ? The splendor of this appearance at the great day will ten thousand times more surpass that of the attendance of the greatest Judges and Kings in the world , than doth theirs excell the sporting and ridiculous acting of their more serious solemnities , by children in their playes .

2. This day of Judgement shall be great , in respect as of the Judge , so likewise of the Judged ; and the judged shall make the day great , as they fall under a fourfold consideration , or in four respects :

1. In respect of the greatnesse of their company and number .

2. The greatnesse of their ranks and degrees .

3. The greatnesse of their faults and offences .

4. The greatnesse of their rewards and recompences .

1. In respect of the greatnesse of their numbers . When many persons are tryed and judged , many prisoners cast and condemned , we ordinarily say , that the Assizes or Sessions are great , though the number of the persons judg'd be not so great by an hundred parts , as the number of those who stand by to hear the Tryall . How great then shall the day of Judgement be , wherein all shall be tryed and judged ? It was of old prophesied by Enoch , that the Lord would execute judgement upon all : Before the Throne of the Son of man all nations shall be gathered , Mat. 25.32 . Rom. 14.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 Cor. 5.10 Act. 17.31 . And 2 Thes. 2.1 . the day of judgement is call'd the time of our gathering together unto Christ . We must all appear before the judgement seat of Christ , that every one may receive the things done in the body , &c. He cometh with cloudes , and every eye shall see him . Rev. 1.7 . He is call'd The judge of the whole earth , Gen. 18.25 . All men are divided into two sorts or ranks , 2 Tim. 4.1 . 1 Pet. 4.5 . Apoc. 20.12 . living , and dead ; and both these shall Christ judge , Act. 19.42 . Who hath power over all flesh , Joh. 17.2 . Who shall reward every one according to his works , Mat. 16.27 . And to whom God hath sworn , every knee shall bow , Isai. 45.23 . Rom. 14.11 . So that if there should but one be exempted from appearing before Christ at the last day , the oath of God should be broken , which is impossible . If God number all the hairs of our head , how much more all the persons whose those hairs are ! Mat. 10.30 . Psal. 56.10 . Joh. 5.24 . If he number all our steps , how much more all those who take those steps ! And whereas it 's said , that the Beleevers shall not come into judgement , Psal. 1.5 . and that the wicked shall not stand in the judgment ; the former is to be understood of the judgement of condemnation ( and Joh. 5.24 . condemnation it is translated ; or rather expounded ( saith one ) in our ordinary Bibles . ) The later of prevailing in judgement , Causâ cadent . by receiving a judgement of absolution : men may hide themselves and flie from mens Courts and Tribunals , but the judgement seat of Christ cannot bee avoided . It will be in vaine to call for the Rocks and Mountains to fall upon them and hide them , for the mountains shall melt like wax at the presence of the Lord . There 's no flying from this Judge , but by flying to him : and death it self which prevents judgment , among men , shall give up its dead to this great judgement .

2. The day shall be great in respect of the judged , as they are considered in the greatnesse of their ranks and degrees . Among men , not the judging of every meane , contemptible person , but of Noble men , Princes of the blood , or great Monarchs , makes the day of their judgment great . How solemn in this world is the judiciary tryall of a King ! But how glorious and magnificent shal be the arraignment of great and small persons , Rev. 20.12 . of all ranks and degrees at that great day ! Angels and Principalities ( as at large hath been shewed before ) as well as men : Luk. 21.36 . good as well as bad . Watch and pray always , that ye may be accounted worthy — to stand before the Son of man . He that judgeth me is the Lord , 1 Cor. 4.4 . and Every one of us must give account of himselfe to God , Rom. 14.12 They who have been high and mighty , Emperors , as well as the poorest outcasts . The tallest Cedar , the stoutest Oak , must bend , yea break , at that great day . Psal. 110.5 . Christ he shall strike through Kings in the day of his wrath . The grave and the Judgement-seat put no difference between Monarchs and vassals . The grave-dust of a Queen smels no sweeter then that of a beggar ; none can difference between the ashes of an Oak , and those of an humble shrub . There will be no other crowns worn at that day , but the Crownes of righteousnesse ; no other robes but those wash'd in the blood of Christ ; and these will better fit the head and back of a Lazarus , than a rich Glutton . True greatnesse , ( goodnesse I meane ) will be the onely greatnesse at that truly great day . The glorious sunshine of this day will extinguish the Candle of worldly glory . Oh great day ! wherein majesty shall lye and lick the dust of the feet of Christ ; the stiffest knee bend before his majesty , and the strongest back of sinners break under his wrath ; when the great sword-men and Emperors , the Alexanders , the Caesars , who once made the earth to tremble , shall now tamely tremble before him !

3. The day of judgement shall be great in respect of the judged , if we consider them as great offenders . When men are tryed before humane Judicatories for common crimes , as for pilfering , or stealing some small or inconsiderable summe , the day of their tryall is soon forgotten , and not greatly regarded ; but when they are arraigned for such horrid and heinous offences , as the ears of the hearer tingles to hear , and his heart trembles to think of , some Sodomiticall villany , wilfull murder of some good King , the blowing up of a Parliament , &c. the day of their judgement is great , and greatly observ'd ; there is great admiration at their boldnesse in sin , great indignation against them for it , great joy when they are sentenced , and greater when they are executed . How great then shall this judgement day be ! for how great at that day shall every sin appear to be ! Sin can never bee seen to be what it is , or in its due dimensions , but by the light of the fire of Gods wrath . In the dim and false light of this world , it 's nothing , it 's nothing , a trick of youth , a toy , a trifle ; but at the appearing of the light of divine disquisition , when conscience shall be search'd with candles , and all paint , pretexts , and other refuges swept away , the least sin will appear infinite . The cloud ( a while since ) no bigger then a mans hand , will overspread the face of the heavens . The least breach of a law infinitely holy , and the smallest offence ( unpardoned ) against a God infinitely both just and powerfull , will then appear unconceivably more heinous then any breaches of the peace , or offences against the greatest of men ; there 's nothing little which ( as sin doth ) kils and damnes the soul ; yea , Omne peccatum est deicidium ; the least sin will then be look'd upon as striking even at God himselfe . But how great shall that day be made by the judging of those prodigious abominations , the commissions whereof the earth groaned to bear ! Scarlet , Crimson transgressions , at which even naturall conscience is affrighted , as blasphemies , murders , open oppressions , unnaturall uncleannesse ! &c. How greatly shall the justice of God be magnified in the punishing of them ! How great the joy of the Saints , when the enemies of that God , whom they so dearly love , and highly admire , shall be sentenced ! against whom the soules under the Altar have so long prayed ; when every Divel , Rev. 6.9 . who hath here so often tempted them ; and every adversary , who for their profession of Christ , have so cruelly persecuted them , shall be condemned ?

4. Lastly , This day shall be great , in respect of the judged , if we consider the greatnesse of their rewards and recompences . The setencing to a slight punishment , as that of a small fine , a few stripes , burning in the hand , &c. is not regarded greatly , even by the sufferers or spectators : but the sentencing to a losse of all ; even of life it self , a terrible death , as burning , pressing , rending limb from limb , starving , hanging in chaines , makes the judgment great . The sentence whereby a man for a while is reprieved , recovers a little losse , or hath small damages given , is little regarded , and soon forgotten ; but that whereby a man hath his life , and with that , his estate and liberty , and all that is dear and desirable granted unto him ; this his sentence and judgment ( I say ) is great , and makes the day wherein it passeth deservedly to bee accounted such . What are all the losses susteined by , or fines imposed on any , in comparison of the loss of Gods presence ? He who loseth God , hath nothing besides to lose . He who is doom'd to the pains of those fires prepared for the divell and his angels , hath nothing left him more to feel ; The torments of the body are no more comparable to those of the soul , then is the scratch of a pin to a stab at the heart ; nor can there possibly be an addition made to the blessednesse of those , who shall be sentenced to enter into the joy of their Lord , whose presence not only is in , but is even heaven it selfe ; in a word , there 's nothing small in the recompences of that great day ; great woe or great happinesse ; and therefore 't is a great day in either respect . But of this at large before .

3. This day of judgement is great in respect of the properties of it . As ,

1. It s a certaine day ; were it doubtfull , it would not be dreadfull ; were it fabulous , it would be contemptible . 1. Naturall conscience is affrighted at the hearing of a judgement day . Act. 24.25 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazian. Sua quemque fraus , sua audacia , suum facinus , suum scelus , de sanitate , ac mente deturbat , hae sunt impiorum furiae , haeflammae , hae faces . Cicer. in Pison . Eccl. 1.2 . Hab. 1.13 . F●lix tren●bled when Paul preached of it ; and though the Athenians mocked when they heard of a Resurrection of the dead , yet not at the hearing of the day of judgement . The reason why men so much fear at death , is because they are terrifyed with the thoughts of judgement after death ; were it not for that supreme and publick , the inward Tribunall of conscience should be in vaine erected . 2. The justice of God requires that every one shall receive according to his works . In this life the best men are of all men most miserable , and sinners oft most happy . All things fall alike to all . The wicked ( saith Habbakuk ) devoureth the man that is more righteous then himselfe . There must come a time therefore , when the righteous Judge will ( like Jacob ) lay his right hand upon the younger , the more despised Saint , and his left hand upon the elder , the now prosperous sinner . There is now much righteousnesse and oppression among Magistrates , Gen. 18.25 . Job 34.10 , 11 , 12. Isai. 3.16 , 11. but it would be blasphemy to say , that injustice shall take place to eternity . Every unrighteous Decree in humane Judicatories must be judged over againe , and from the highest Tribunall upon earth , the Saints of God may joyfully , and successfully appeal to a higher Bar. Jud. 14. Rom. 2.15 . Eccl. 11.9 . 2 Thes. 1 6 , 7. Mat. 7.22.25.41.10.15 . 2 Cor. 5.10 . Rom. 14.10 . Luk. 21.34 . Luk. 9.26 . 2 Pet. 3.9 . Tit. 2.13 . 1 Pet. 4.5 . Omnia alia quae futura praedixerat Spiritus Sanctus . in Scripturis , ev●nerunt , ut de primo Christi adventu , &c. Cum ergo idem Spiritus Sanctus praedixerit secundum Christi adventum , utique certo eveniet . Aug. Ep. 42. Luk. 21.35 . Mat. 25. The day of judgement shall set all things strait and in right order ; It is a righteous thing with God ( saith Paul ) to recompence tribulation to them that trouble you ; and to you that are troubled , rest with us , when the Lord Jesus shall be revealed , &c. To conclude this , The Scripture is in no one point more full and plentifull , then in assuring us that this day shall certainly come ; and if the other predictions in Scripture , particularly those concerning the first coming of Christ , have truly come to passe , why should we doubt of the truth of Christs second appearance ? and if the mercy of God were so great that he should repent of the evill intended against the wicked ; yet even that mercy of his , would make the judgment so much the more necessary for the good of the Elect .

2. The judgement of this great day shall be Sudden . Christ will come as a thief in the night , who enters the house without knocking at the door . The judgement will come upon the secure world , as the snare doth upon the bird . The greater security is at that day , the greater will the day and the terror thereof be to sinners ; the noise of fire is neither so usuall , nor so dreadfull as in the night . The approach of the Bridegroom at midnight increased the cry of the foolish and sleeping Virgins . Sudden destruction , or that which befals them who cry peace , is destruction doubled .

3. The judgement of this great day shall be Searching , exact , and accurate . There shall be no causes that shall escape without discussion , notwithstanding either their multiplicity , or secrecy , their numerousnesse or closenesse . The infinite swarmes of vain thoughts , idle words , Psal. 50.21 . Mat. 12.36 . Eccl. 12.14 . 2 Cor. 5.10 . and unprofitable actions shall clearly and distinctly be set in order , before those who are to be tryed for them . God shall bring every work to judgement , and every secret thing , whether it be good , or whether it be evill . 1 Cor. 4.5 . He will bring to light the hidden things of darknesse , and make manifest the counsels of the heart . But of this before .

4. It shall be righteous . As every cause shall be judged , so rightly judged . Christ is a righteous Judge ; 1 Tim ▪ 4.8 . Psal. 72.2 . Act. 17.31 . Rom. 2.11 . 2 Chron. 19.7 Psal. 82.2 . Job . 34.19 . In righteousnesse doth he judge , Revel. 19.11 . The scepter of his kingdome is a right scepter ; he loves righteousnesse , Psal. 45.6 , 7 The day of judgement is a day of the revelation of the righteous judgement of God ; Righteousnesse shall be the girdle of his loyns , it shall stick close to him . This Judge cannot be byass'd by favour ; There is no respect of persons with God . The enemies of Christ justified him in this particular , that he regarded not the persons of men , Mat. 22.16 . Kindred , Friend-ship , Greatnesse , make him not at all to warp and deviate from righteousnesse . He is not mistaken with error , he shall not judge after the sight of his eyes , Isai. 11.3 . Joh. 7.24 . 2 Cor. 10.7 . Jer. 17.9 , 10. Gal. 6.7 . neither reprove after the hearing of his ears . This Judg shall never be deluded with fair shews , and out sides , or misled by colourable but false reports , as earthly Judges may be , because they cannot pierce into mens hearts to discerne their secret intentions , as Christ can do , whom no specious appearance can deceive ; he shall never acquit any , who is in truth faulty , or inwardly unsound ; nor upon any flying report , or forged suggestion proceed to the censure of any . He shall never be in danger of being mis-informed , through untrue depositions , but he shall alwayes proceed upon certain knowledg , in passing of his own sentence upon any .

5. This judgement shall be open and manifest . There is nothing hid but shall be revealed . Sinners shall be openly sham'd , their secret sins , their speculative impurities , their closest midnight-impieties shall be publickly discovered , and their feined hypocriticall appearances shall then be unmasked . Then Saints shal be openly honour'd ; the good which they have done in secret , shall be divulged ; from their sins , against which they have mourn'd , pray'd , beleev'd secretly , they shall be acquitted openly and honourably ; from all the censures , suspicions , aspersions , and wrong judgements upon earth , before all the world of men and Angels , they shall be publickly cleared . In a word ; As the Judge is righteous , he will bee known to be so ; and therefore not onely his sentencing , but the equity therof , shal be manifestly known . Every tongue shall confess to God the just proceedings of that day ; and Christ shall be clear when he judgeth , and justified when sinners are condemned .

6. This judgement shall be immediate . Christ will not any more judge by man ; They whom he hath intrusted with Judicature , have often miscarryed in the work ; acquitting where they should condemne , and condemning where they should acquit ; now therefore he will trust others with the work no more , but will take it into his own hands : Judgement here among men is the Lords mediately , but the great judgement shall be his immediately . Sinners might hope to escape , while sinners were their Judges ; Saints might fear cruelty while sinners were their Judges . In a word ; when frail , sinfull man is Judge , he , like the unjust steward in the Gospel , who cut off fifty in the hundred , punisheth malefactors by the halfs , and with him wicked men can tell how to deal ; Ezek. 22.14 . but can their hearts endure , or can their hands be strong in the day wherein the Lord shall deal with them ? When Gideon commanding young Jether to slay Zebah and Zalmunna , and he feared to draw his sword against them , Judg. 8.20 . being but a youth , Gideon himselfe ariseth and fals upon them , and as was the man , so was his strength , for hee instantly slew them ; And God commands those who should resemble him in righteousnesse , to cut down sin , and cut off sinners ; but alas , they are oft either unwilling , or afraid to draw the sword of Justice , and therefore the Lord himselfe will come and take the sword into his own hands , and as is he , so will his strength be found and felt to be , infinite . The mountaines and hills will be but light burdens to fall upon sinners , in comparison of this mighty God .

7. This Judgement shall be the last Judgement . The sentence that there shall be pronounced , is the finall conclusive and determinating sentence . The day of Judgement is frequently call'd , The last day ; The last day , Joh. 11.24.12.48 . and the Great day are sometimes put together , Joh. 7.37 . Wicked men have had in this world many dayes of Judgement by the word , by temporall troubles , by the examples and warnings of the Saints ; but now their last day , their last judgement is come , after which there shall be no more tryall . Former judgements might be reverst upon repentance , but this last is irrevocable . Repentance will not move the Judge to repent of his sentence ; Jer. 11.7 , 8 , 9. repentance will be hid from his eyes . From his sentence there can be no appeal , nor is there any Judicatory above or after it .

8. This judgement is call'd Eternall . How great are those dayes wherein an earthly Judge sentenceth to a temporal punishment of a few minutes : Heb. 6.2 . Judicium humanum est vix alphabetum illius ultimi . Luth. But Christ sentenceth to an eternall state , the effect of his judgement shall last for ever . An earthly Judge allowes men to put the sentenced to death out of their paine , at their execution ; but this shall be the bitter ingredient into the sentence of the great day ; namely , that the sentenced shall be executed , but never die . Depart from me yee cursed into everlasting fire ; Departure for losse , and Fire for sense , are the greatest punishments ; but this Everlasting is that which makes both insupportable . Dreadfull sentence ! Without this everlasting departure , hell would not be hell . This Everlasting burnes hotter then the fire , or rather is the heat of the fire in hell ; and oh the bottomelesse Ocean of sweetnesse in this word Ever , when joyned with Being with the Lord ! this is that which ( like the faggot-band ) binds all the scattered parcells of heavens blessednesse together , and keeps them from dropping out ; In a word , This stability of happinesse is that which makes it happinesse . Great day ! wherein there is a sentence to no estate shorter then Eternity .

OBSERVATIONS .

1. Great is the vanity of all earthly greatnesse . While we are in this world , troubles and comforts seem far greater then they are ; Observ. 1. the former we think too great to bear , the other too great to forsake . How do men groan under small burdens , and how do they admire the poor enjoyments of the world ! but when this great day is come , neither of these will seem great . How smal will former disgraces be esteem'd by those who shall bee honour'd before all the world ! How contemptible shall then poverty be in the thoughts of those , who shall ever be inriched with the satisfying enjoyment of God himself ! How slight , yea forgotten will the few bitter drops of pains be to those who shall be filled with Rivers of pleasures ! What poor trifles will all the profits and revenues of the earth be esteem'd , when all the stately edifices and the richest treasures upon earth shall be consum'd in the flames ! What a bubble , a shadow , will all worldly honour and dignities appear , when the faint candle light of the earthly glory of the greatest Monarchs shall be swallowed up in the glorious sun-shine of the appearance of the King of Kings , and Lord of Lords ! How will a sentencing to the everlasting flames of fire and brimstone blast those former dreams of pleasure in cool and pleasant Arbors , costly Perfumes , sumptuous Banquets , & c ! To those who so admire earthly injoyments , I say , as Christ to his Disciple , Mar. 13.2 . when he shewed him the buildings of the Temple ; Seest thou these great buildings ? There shall not be one stone left upon another ; the flame of that day wil devour them , as easily as the fire from heaven did consume the stones and sacrifice of , and lick up the water about Elijahs Altar .

2. Boldnesse in sin is no better then madnesse . The great Judgement day is by the Apostle call'd The terror of the Lord . Observ 2. Eccl. 12.14 . Magna peccati poena metum fu turi judicii perdidisse . Aug. ser. 120. de Tem. And though it may be our sin to be afrighted at mens judgement days , and to be afraid of their terror ; yet is it our folly not to fear this great day of the Lord , and a great punishment of sin , not to fear the punishment of sin : What Judge would not be incens'd , when the prisoners being warned of his solemn approach , should grow the more licentious and madly merry ! Against that servant ( saith Christ ) who shall say in his heart , My Lord deferreth his coming , Luk. 12.45 , 46 and shall eat and drink with the drunken ; shall his Lord come in a day when he looketh not for him , and cut him in sunder , &c. Although Gaal and the Shechemites fortifying the City against Abimelech , eating and drinking , making merry , and cursing him , at the beginning of the approach of Abimelechs army , were told by Zebul that they saw the shadow of the mountains as if they were men ; yet his army drawing neer , he who had before deluded , now terrifies them . Where ( saith Zebul to Gaal ) is thy mouth wherewith thou saidst , Judg. 9.26.28 Who is Abimelech , that we should serve him ? Wicked men , who now sport in sin , and look upon judgment at a distance , make a mock of it , Adventum aeterni judicis tanto securiores quandoque videbitis , quanto nunc districtionem illius timendo praevenitis . Greg. mor. l. 14. c. 30. Bonum judicium quod illi districto judicio me subducit . Bern in Cant. ser. 55. and the Divel tels them , that all the terrifying sermons they hear concerning the day of judgment , are but the shadows of the mountains , and the dark productions of the melancholy fancies of some precise minister ; but at the nearer approach of this great day , when judgement is at the door , and the armies of vengeance rushing in upon them ; how will their mouths be stop'd , their confidences be rejected , and how great will their folly appear in being so weak , and yet presumptuous at the same time ! Oh sinner ! more fear of this great day would better become one that hath no more force to resist it . The way to be fearlesse hereafter , is to be fearfull here : Happy is that fear which prevents future trembling .

3 Our meditations of this great day should be deep and serious . Great things are greatly observed , Observ. 3. and make deep impression . Though feathers and cork being cast upon the water , are wont to swim , yet lead and iron sink into it ; though slighter thoughts become matters of lesse concernment , yet serious things should be seriously regarded , and throughly admitted into our meditations . It 's said of the wicked , Psal. 10.5 . that the judgements of God are far above out of his sight . Let not trifles expel out of the mind the thoughts of the eternal judgment , as the eye is sometimes hindred from viewing an object of the vastest extent , by putting of that before it which is not bigger then a single penny .

4. Observ. 4. 2 Pet. 3.12 . ● Non potest esse verus Christianus , nec recitare orationē dominicam ; qui non toto corde hunc diem desiderat . Luth. Perversum est & nescio utrum verum , quem diligis timere ne veniat , orare adveniat Regnum tuum , & timere ne exaudiaris . Aug. in Euar . Psal. 147 Great should be our desires and longing after this great day . Christians only sin in seeking those things that are falsly and appearingly great ; but the blessings to be enjoyed at this great day , are truly great . We should love the appearance of Christ , and look for , and hast to the coming of the day of God ; if we would approve our selves for the Spouse of Christ , let our note be , Come , Oh , why is his Charriet so long in coming ! Res dulcis , mora molesta , the sweeter the enjoyment , the stronger the desire . Be ashamed , oh Christian ! that the day should bee so great , and thy desires so smal ; that a spouse should so desire the day of her marriage , a prisoner his liberty , a Malefactor his pardon , a labourer his rest , an heir his inheritance ; and that thou shouldst be so sluggish and remiss in regarding that day which removes every sorrow , supplies with every comfort !

5. Observ . 5. Judicandum se satis esse diffidit qui male ▪ vivit . Chrys. ser. 59. Rom. 8. Phil 3.8 . Our chief care should be that this great day may prove a good day to us , even as good as its great . The judgement day cannot be a good day to those to whom the Judge is not good . There 's no condemnation to those that are in Christ Jesus . The comfort of a Christian at the judgement day will be , to be one with the Judge , and to be found in him by faith not having his own righteousness . The Judge will not endure , that they who are his own members should be cut off . He who hereafter shall be the Judge , is now the Advocate of beleevers . It can never be a good day to those who are in love with that which makes it and every day evill : They who love sin , must needs fear judgement . If sinners cannot endure the light of the Word in the Ministry ; how shall they endure the light of divine disquisition , at the day of Judgement ? Men who have taken in uncustomed goods , or prohibited commodities , cannot desire the company of the searchers , who are appointed to open their packs . The fardels and packs of every sinner shall be opened at the great day ; the hidden things of dishonesty shall be discovèred , and every conscience rip'd up . Empty your hearts of the love of every secret sin , if you would not fear a searching . Sins unthought of , will then seize upon the wicked unawares ; Multa peccata tum proruent ex improviso quasi ex insidiis . Plus valebunt pura corda , quam astuta verba ; & conscientia bona , quam marsu pia plena . Bern. At this great day , the purity of the heart will more profit , then subtilty of words ; and a good conscience then a full purse . How happy were it that men would be repenting here , prevent repenting hereafter ! It cannot be a good day , if the enjoyments of this world be accounted the chief good . He who hath no other Paradise but his gardens , no other mansions but his beautifull buildings , no other God but his gold and possessions , cannot delight to see those flames which shal consume them . He will certainly cry out as a man doth who hath laid up all his treasures in an house set on fire , I am undone , I am undone . Covetousnesse proclaimes , as the worlds old age , and its nearnesse to , so the unwelcomnesse of its dissolution . Wares laid up in a low , moyst room , will be corrupt and rotten ; but those laid up in a high loft will be kept fafe : And if we lay up our treasures only in this world , Mat. 6.20 . they will corrupt and come to nothing ; but those which we treasure up in heaven , will be ever safe and sound . It cannot be a good day to them who are overtaken with it , upon whom it comes as a snare upon the birds , who are taken as the old world was with the Flood , whose wine was turned into water , Luk. 17.26 . and whose drunken security was swallowed up in a devouring deluge . Lastly , it can be a Good day to none but to those who do good ; Psal. 50.23 . 2 Pet. 3.11 . Tit. 2.12 , 13. 1 Cor. 15.5 , 8 who in the generall are persons of an holy conversation ; To him who ordreth his conversation aright , will God shew his salvation . Christ will blesse people , not by the voice , when they shall say they are Christians ; but by the hands ; he will handle and feel them . And more particularly , it is a Good day to those only who have done good to the afflicted friends of Christ . No good duty is acceptable to Christ if we reject works of mercy . Psal. 16.3 . 2 Thes. 1.5 , 6 , 7. How chearfully may he look upon the Judge , that hath saved the lives of the Judge his wife and children ! The Saints are tyed to Christ in both relations . Phil. 4.5 . Si tanta percussione digna est pietas non impensa , perpende quid mercatur , injustitia illata ? What can cruelty and oppression expect from Christ at that day , but the measure which Zebah and Zalmunnah found from Gideon , who wereslain by him for slaying his brethren ! If the not relieving of the Saints deserve a curse , what shall the robbing of them do ?

6. Observ. 6. Great should be the consolation of every friend of Jesus Christ in thinking of this great day . It shall be to them a Good day . A day of clearing from all undue imputations . Moses being charged with ambition in taking too much upon him , comforted himself with the thoughts of the morrow ; Numb. 16. 1 Cor. 4.4 . To morrow ( saith he ) shall the Lord shew who are his ; When the counsells of the heart shall be manifest , every one shall have praise of God . When a Christian is call'd a dissembler , and an hypocrite , he may say at the great day , the Lord shall shew whether it be so or no. All slanders & defamations shall fall off from the Saints , as do drops of water from an oyled post . The weight of their glory shall weigh down all their light & slight disgraces : In all the wants and losses of the faithfull for Christ in this life , how great may be their consolation ! Great shall be their reward in heaven ; Mat. 5.12 . none shall be losers by Christ , that are losers for him . The day of Judgement shall be the day of restitution of all their comforts . God takes away nothing but what he gave , and what he will again restore , yea for which he will restore a thousand fold . This great day should relieve us against the length of our troubles , and the slownesse of deliverance . Though God asks day for the rewarding of his children , yet the greatnesse of the recompences of that Great day , shall infinitely more then countervail for the slownesse of the bestowing them . In all obscurity and contempt how may the Saints rejoyce , to consider that at the great day they shall appear with Christ in glory , and shine as the Sun in the Firmament ? When a Master is absent from a School the Scholers are mingled together ; those who are of the highest Form , are perhaps standing amongst those of the lowest ; but when the Master comes into the School , every Scholer takes his right place ; so at the last day , every one shal have their due place allotted to them , though now there be nothing but confussion . This great day may comfort Saints in their greatest distances . In this world they are oft far from one another , Eph. 4.13 . both in respect of places , opinions , & affections ; at this great day they shal all meet , yea and in the unity of the faith of the Son of God . In all the cruelties and unkindnesses of wicked men . It s the duty of the Saints in this life to be patient among ; it shall be their priviledge hereafter to be freed from the company of the wicked ; * * Quomodo Christus eum damnabit quem propriamors redemit . Ambros . lib. de Jacob. cap. 6. Quis venturus est judicare te , nisi qui venit judicaripro te ? Aug. in Psal. 147. they shall neither be troubled with sin , nor sinners , nor sorrows : the day of Judgement shall be a day of redemption , Luk. 21.28 . Eph. 4.30 . of refreshment , Act. 3.19 . the thoughts of this day may support them in their absence from Christ : At that great day they shall meet with their Redeemer , their Spouse , their Head : how shall not Christ save those from death , for whom he hath suffred death ! Who shall come to judge the Saints , but he who came to be judged for them ?

VER. 7. Even as Sodom and Gomorrha , and the Cities about them , in like manner giving themselves over to fornication , and going after strange flesh , are set forth for an example , suffering the vengeance of eternall fire .

THis Verse containes the third example of Gods severe displeasure , against the sinners of former times , and it is that of Sodom and Gomorrha , &c. which the Apostle sets down by way of comparison , noted in these words [ Even as ; ] the former part , or proposition whereof is in this verse , and the reddition , or second part in the two next following .

In this example I observe four parts .

1. The Places punished ; Sodom and Gomorrha , and the cities about them . 2. The deserving cause of their punishment ; In like manner giving themselves over to fornication , and going after strange flesh . 3. The severity of their punishment ; Suffering the vengeance of eternall fire . 4. The end and use of their punishment ; they are set forth for an example .

For the first , The Places punished ; Sodom and Gomorrha , and the cities about them .

EXPLICATION .

Four things may be by way of Explication inquired into .

1. What places these cities of Sodom and Gomorrha were . 2. What were these Cities about them . 3. Why Sodom and Gomorrha are rather named , then those Cities about them . 4. Why these places are rather named , then the persons and inhabitants thereof .

1. For the first , concerning the Cities of Sodom and Gomorrha , ( to reserve the speaking of their sin and punnishment unto the two following parts of the text . ) Wee read Gen. 13.10 . upon occasion of Lots choice of the plain of Jordan for the place of his habitation , that all that plain was well watred every where , before the Lord destroyed Sodom and Gomorrha , even as the garden of the Lord , like the land of Egypt , * * Hoc cave cum Lyrano referas ad proxime dictum , de Egypto , quasi Aegyptum ve●it esse feracem maxime , qua ex ea venitur ad Segor ; Id non vult , sed cum remotiori jungendum ; Erat inquam illa Jordanis planicies irrigua qua itur in Segorem Mercerus in locum . Hanc Lectionem amplectuntur . Musculus , Mercerus , Pererius , Willetus . as thou comest unto Zoar. The River Jordan taking beginning from the mountain Libanus , and arising ( say some ) out of two fountaines call'd Dan and Jor ( which joyned together make the name Jordan ) after it hath run ( saith Pererius ) about fifteen miles , falleth into the lake Samechonitis ( the same that is call'd the waters of Merome , Josh. 11.7 . ) then it passing along by Chorazin and Capernaum , falleth into the lake Genesareth , and so it having continued a current of an hundred miles in length , till it falleth into the lake Asphaltites , or the dead sea , with it's most pleasant streams inriches and adorns the plain through which it passeth ( wherein these cities of Sodom and Gomorrha were conteined ) with such great fertility and pleasantnesse , that it s compared to the Garden of God ; which expression of the Garden of God ( as some think ) is given to these places after the manner of Scripture , wherin things which are eminently great and goodly , are attributed to God ; all excellencie , Omne spacium cursus Jordanis a Libano usque ad Asphaltit●n centum circiter passuum millibus definitur , & in toto eo decursu utrinque latis amoenis & fertilibus campis , qui utrinque montibus sibi invicem succedentibus a tque cohaerentihus circundati sunt , undique cingitur . Perer. in Gen. 13. pag. 489. Scriptura res quas commendare vult solet Domino tribuere , ut montes Dei , &c. Sic hic putant illam Jordanis planiciem dici hortum Domini , quod si in terris habitare vellet Deus , hic esset suum hortum & mansionem habiturus . Mercer . in loc. Sed revera intelligit de certo terrarum loco . Id. Ib. Cogito ego hunc ipsum locum fuisse Paradisum . Luth. in loc. both being from , and for him ; and that of these places being so great , that it might seem , if God himself-would dwel upon earth ; after the manner of men , he would make choice of them for his mansion-place , or garden . Luther rejecting this interpretation as Judaicall , thinks ( though according to my observation without company ) that this place of Sodom and Gomorrha , was Paradise it self , or the Garden of Eden . I rather conceive with Augustine of old , Calvin , Mercer , Rivet , and others of late , that the place wherein Sodom and Gomorrha stood , for its wonderfull delightfulnesse , is compared to that garden of God , properly call'd Paradise ; Quod terra Sodomaeorum comparatur paradiso Dei , satis ostendit quomodo intelligi debeat ille Paradisus quem plantavit Deus , & ubi constituit Adam . Aug. 27. q. in Gen. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 70. Joe . 2.3 . or that garden of Eden , call'd the garden of God , because planted by God himselfe , wherein Adam was first placed , and whence afterward he was expell'd for sin ; the rather , because , as in the description of the pleasantnesse of the garden of Eden , it s expresly said , that it was watred with a river ; so in this place the watering of this plain with Jordan is particularly mention'd , as that which made it so fruitfull and delightfull ; and thus we are in other places to understand this Adagy of the garden of God , as Isai. 51.3 . He will make her wildernesse like Eden , and her desert like the garden of the Lord . So Ezek. 28.13 . it s said of the King of Tyre , that he had been in Eden , the garden of God . And that these places where formerly Sodom and Gomorrha stood , are compared to that same ancient Eden in which Adam was placed , I am yet the more inclinable to beleeve , because Egypt , mentioned in the next branch of the comparison , is a place properly so call'd ; this plain , wherein dwelt the Sodomites , being also said to be like the land of Egypt ; Horreum caeterarum regionum Riv. in Gen. Dicuntur Aegyptii saepius in anno serere , imò singulis pene mensibus . Id. Ib. a country whose fruitfulnesse , by reason of the overflowing of Nilus , was so great , that it was commonly call'd the Granary of other nations , the Egyptians themselves sowing almost every month ; in regard whereof , when other countries were afflicted with famine , the Egyptians had not only corn sufficient for their owne use , but also for the relief of their neighbours ; Nor was Sodom unlike to Egypt in respect of this plenty of bread , the fulnesse whereof is , Ezek. 16.49 . expresly said to be the iniquity of Sodom . And in respect of the plenty , pleasantnesse and pride of the cities of the plaine , possibly it came to passe that Chedorlaomer made them by force subject to himself , as also that they afterward rebelled against him ; Gen. 14. whereupon ensued that war between him ( assisted with three other Kings ) and them , wherein Chedorlaomer and his confederates getting the victory , they took all the goods of Sodom and Gomorrha .

2. It may be enquired what these cities about Sodom and Gomorrha were , which ( Jude saith ) were destroyed . In Scripture we read but of two , that ( besides Sodom and Gomorrha ) were overthrown , viz. Admah and Zeboim : of these we have frequent mention in Scripture , as , Deut. 29.23 . where we read only of the overthrow of Sodom and Gomorrha , Admah and Zeboim ; as also Hos. 11.8 . Lyra , Theodoret , and Suidas think , that Zoar was also involved in that calamity after Lots departure from it , mentioned Gen. 19.30 . but it seems rather that Zoar was totally spared at the intercession of Lot , Gen. 19.21 . I will not overthrow this city for which thou hast spoken , and long after the consuming of Sodom and Gomorrha , Zoar is mentioned in Scripture , as Deut. 34.3 . Isai. 15.5 . and * * Zoara sola de quinque Sodomorum urbibus praeservata . Imminet mari mortuo praesidium in ea positum est militum Romanorum , apud eam gignitur balsamum , &c. Hier. de loc. Heb. Sap. 10.6 . Hierom saith , that of all the five cities , only Zoar was spared , and that in his time it stood between the dead sea and the mount of Engedy . Nor must the Authour of the book of Wisdome , when he speaks of the fire that fell down upon the five cities , necessarily be understood to speak of the five cities severally : But the word Pentapolis , may be taken joyntly for the region wherein the five cities stood , and of them so call'd . Strabo mentions the overthrow of thirteen cities by fire , of which , he saith , that Sodom was the Metropolis . Others speak of a greater number , and these possibly do the more boldly mention so considerable a number , in regard of the largenesse of the sulphureous lake , or the dead sea , which covereth that region where the cities stood . Plin. l. 5. c. 16. Jos. l. 5. de bel . Jud. c. 5. Pliny saith , that this sea is above an hundred miles in length , and twenty five miles in breadth ; But Josephus , who better knew , giveth it but five hundred and eighty furlongs in length ; that is , seventy two miles and somewhat more ; and an hundred and fifty furlongs in bredth ; that is , nineteen miles or there abouts .

3. For the third ; viz. The naming of Sodome and Gomorrha rather then the other cities of the plain ; 'T is not only observable in this , Isai. 1.9 . Isai. 13.19 . Jer. 23.14 . Jer. 49.18 . Jer. 50.40 . Amos 4.12 . Zeph. 2.9 . Mat. 10.15 . Mar. 6.11 . Rom. 9.29 . 2 Pet. 2.6 . but in most of those places where the sin and destruction of these cities are mentioned ; See Isai. 1.9 , 10. and 13.19 . Jerem. 23.14 . and 49.18 . &c. And it is not doubted , but that 1. These two were the chief and principall of all those cities which were destroyed , the Kings of Sodom and Gomorrha are eminently mention'd above the rest of the five Kings , Gen. 14.10 . and though every one of the five cities had a King peculiarly belonging to it , Gen. 14.2 , 8. yet Sodom was the Metropolis , or chief city ; hence we read so frequently , Ezek. 16.46 , 48 , 49 , 53 , 55 , &c. that the other cities which God overthrew , are call'd the Daughters of Sodom : And it 's probable that Gomorrha was next to Sodom in dignity . 2. These two cities were the most infamously and eminently wicked : Hence it is that great sinners are call'd the inhabitants of Sodom and Gomorrha , Isai . 1.10 . Jer. 23.14 . Mat. 10.15 . &c. And Jerusalem is call'd the Sister of Sodom , Ezek. 16.46 . And a wicked life is compared to the Vine of Sodom and Gomorrha , Deut 32.32 . The cry of the sins of Sodom and Gomorrha is peculiarly mentioned , Gen. 18.20 . and when God expressed how much he abhord the Prophets of Jerusalem for sin , he saith , They were to him as Sodom and Gomorrha ; and when he sets forth the impiety of the rulers and people of Jerusalem , he cals them , The Rulers of Sodom , and people of Gomorrha , Isai. 1.10 . The seat of Anti-christ is call'd Spirituall Sodom , Rev. 10.8 . And it 's observable that the sin for which these Cities were so infamous , receives it's denomination from Sodom , rather then from any of the rest of the Cities , it being to this day call'd Sodomy . These cities then being more wealthy , were also more wicked then the rest , and from them , as from the head there came a defluxion of sin upon the rest . Jon. 1.2 . It 's said that Nineveh was a great city , and the wickednesse thereof came up before the Lord .

4. For the fourth ; in the description of this punishment , these Places and cities are rather named then the Persons and Inhabitants thereof , to note , that their overthrow was universall and totall ; they were all , and utterly ruin'd , God hath made them cease from being a people ; he not only cutting off some branches , but plucking them up by the root ; not only executing the rebels , but demolishing their fortifications , and at once both firing the Bees and the Hive . The overthrow of Sodom was totall , both in respect of the Inhabitants and the Place it self ; for the former only one Lot was excepted from this destruction , Luk. 17.39 . 2 Pet. 2.7 . Hence it is the Prophet saith , Isai. 1.9 . Except the Lord of Hosts had left unto us a very small remnant , we should have been as Sodom , and like unto Gomorrha . Had there been ten righteous , all should have been spared ; but there being but one righteous , there was but one delivered . The punishment was as universall as the provocation ; From the sole of the soot even to the head , there was no soundnesse in them : And in Scripture a general calamity is proverbially exprest by the overthrow of Sodom and Gomorrha ; Jer. 49.18.50.40 . concerning Edom and Babylon , it 's said , As in the overthrow of Sodom and Gomorrha , no man shall abide there , neither shall a son of man dwell in it . Totall also was the destruction of these Cities in respect of their place . To this purpose speaks Peter , 2 Pet. 2.7 . where he saith , that God turning their cities into ashes , condemned them with an overthrow : Hence we find that the plaine wherein they were seated , was overthrown with the Cities , Gen. 19.25 and that the whole land is Brimstone , Salt , and burning ; and it is not sown , nor beareth , nor any grasse groweth therein , Deut. 29.23 . the salt , or dead sea hath not only overwhelmed the place it selfe where the Cities stood , but ( as seems to be gathered from this Deut. 29.33 . and 32.32 . ) the grounds which bordered upon them , Poma oculis tenus contacta cinerescunt . Tert. Apol. c. 40. Forinsecus matura , intrinsecus sumea . Aug. de C. D. l. 21. c. 7. are spoyl'd , the fruits whereof ( if any be ) are most loathsome and unsavoury ; as Josephus , Solinus , Strabo , and also Tertullian and Augustine report , who say of the apples which grow there , that to see to , they are apples , but being touched , they fall into ashes ; and that when they seem to be ripe , they are within only smoaky ; that an outward rine doth keep in the filthy embers : And hence it is , that in Scripture a totall and irrecoverable subversion is compared to that of Sodom and Gomorha : Jer. 20.16 . Ezek. 16.53 , 55 Zeph. 2.9 . The Cities . ( saith Jeremy ) which the Lord overthrew and repented not . Moab ( saith Zephany ) shall be as Sodom , and the children of Ammon as Gomorrha ; Even the breeding of Nettles and Saltpits , and a perpetuall desolation , Zeph. 2.9 .

OBSERVATIONS . Observ . 1. Terram hanc in . colatui nostro traditam , tantâ varietate locorū non sine magna sapientia sic distinxit , ut regionum alia sit montosa , alia plana , alia siticulosa & arrida , alia fontibus & fluviis irrigua ; singularis quaedam diversitas , singularis Dei providentiae laudem depraedicat , &c. Terrae Canaan fertilem regionem vicinam adjecit . Musc. in 13. Gen.

1. With admirable wisdome hath God ordered , that there should be such variety of places for mans habitation . Sodom and Gomorrha were seated in the fruitfull valley , the country near it , was more barren and mountainous . Some countries are high , and thirsty , and barren ; Others low , and water'd , and fruitfull . God could have made the whole earth to have been alike in all places , and not so variously orderd . But this singular diversity doth excellently praise the wisdome of his providence . They who live in the barren mountains , which are only waterd by the showres of Heaven , are compell'd to acknowledg , that they owe all their increase to a blessing from above . They who inhabite the fruitfull vallies enriched with Fountains and Rivers , are admonish'd of the bounty of Gods providence to them above others , in the plenty of their supplies . They who live in mountainous and barren places , shew the goodness of God in susteining them even in such places of scarcity , and that it is not necessary for mans preservation to live delicately ; those who fare more hardly , often living more healthfully , then those who swim in great abundance . In a word , by this variety , places are made helpfull and beneficiall one to another ; some places abound with the blessings of one kind ; some with those of another ; the mountains with health , the valleys with wealth ; the mountain wants the valley for supply of food , the valley is beholding to the mountain for strength and defence . Every place enjoys not every comfort , but is necessitated to crave supply from a neighboring country . The City cannot live without the food of the Countrey ; nor the Country without the Coyn and Commodities of the City ; The poor wants the rich , and the rich the poor ▪ the one is helpfull by his labours , Pauper rogat , dives erogat . the other by his rewards : the one by work , the other by wages ; True is that of Solomon , Pro. 22.2 . The rich and the poor meet together , and the Lord is the maker of them all ; Who by this variety 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 out judgements . What is the greatnesse of Sodom , though the mother city , compared with the greatnesse of the Lord of Hosts ! The lands of Alcibiades , in the Map of the whole world , could not be espied . The Nations are as the drop of a bucket , as the small dust of the balance ; Isai. 40.15 . He taketh up the Isles as a very little thing : An nations before him are as nothing , and lesse then nothing , and vanity : Jerusalem was the perfection of beauty and the joy of the whole earth ; yet how were her gates sunk into the ground , Lam. 2.15 . her bars broken : Sion was so desolate , that the Foxes ran upon it . Her strength was such before , Lam. 5.18 . that the inhabitants of the world would never have beleeved that the enemy would have entred Jerusalem . Lam. 4.12 . Greatnesse of sin will shake the foundations of the greatest Cities upon earth : If their heads stood among the stars , iniquity will bring them down into the dust . Even of Babylon the great ( that Spirituall Sodome ) shall it be said , Rev. 18.2 . It is fallen . Vrbs aeterna . Ammianus Marcellinus , call'd Rome the everlasting City ; but even she shall see the day when the eternity of her name , and the immortality of her soul , wherewith she is quickned , ( which ( saith a Learned man ) is the supremacy of her Prelates , above Emperours and Princes ) shall be taken from her , and as Babylon hath left her the inheritance of her name , so shall it leave her the inheritance of her destruction . In vaine do we build , unlesse the Lord lay the first stone ; or plant , unlesse he say , Let it grow . Blessed is the City whose gates God barreth up with his power , and openeth with his mercy ; Otherwise Sodoms plenty , and power , cannot secure it's inhabitants . It 's said of Tyrus , that Her Merchants were Princes , and her Traffickers the Honourable men of the earth ; yet how doth God deride her greatnesse , at the time of her overthrow ! Is this that glorious City ? ( Isai. 23.7 . ) her own feet shall carry her far off to sojourne . The Lord of Hosts hath purposed it , to stain the pride of all glory , and to bring to contempt all the honourable of the earth . Sodome , Babylon , Jerusalem , Constantinople , &c. have felt the weight of Gods power , and their own impieties ; God once ask'd Nah. 3.10 . Niniveh , whether she was greater then No : Let me ask London , whether she be greater then those cities which , for sin , God hath made small , yea brought to nothing . He who in former great plagues hath made grasse to grow in the streets of London for want of passengers ; is able again to stretch out upon it the line of consusion , the stones of emptinesse , Isai. 34.11 . and to turn the glory of our dwellings into plowed fields . The fear of God is the strongest refuge ; and righteousness a stronger bulwark then walls of brasse . Prov. 10.25 . How great is the folly of the greatest City , to be at the same time sinfull and secure ! There 's no fortification against , no evasion from the Lord . There 's no way to fly from him , but by flying to him ; by making him , in Christ , our friend ; by becoming enemies to sin , and by reforming .

6. Observ . 6. Gen. 19.35 . Sin brings a curse upon every thing that belongs to man . The sin of Sodomites overthrew them , their houses , their cities , their children , yea , their plaine , and all that grew upon the earth . The curse of Thorns and Bryers grew out of the soyle of sin . The punishment of Amalek , reached even the Infant and Suckling ; yea the Ox and Sheep , the Camel and Asse . 1 Sam. 15.3 . That which was made and bestowed for mans comfort , may justly be destroyed for mans wickednesse . Who wonders to see the children , the followers , the palaces , and gardens of a Traytor to droop and decay ; and the armes of his house , and the Badge of his Nobility , to be defac'd and revers'd ? That which is abused by man to the dish●or of God , may justly be destroyed by God to the detriment of man . How deservedly may God demolish and dismantle those fortifications , and break in pieces those engines , in and by which rebellious man fights against his Supreme Lord , and Soveraign ! How profitably may we improve all the miseries which we behold disperst upon the whole creation ! How fruitfull a Meditation may we raise from the barrennesse of the earth ! Psal. 107.34 . A fruitfull land turneth he into barrennesse , for the wickednesse of them that dwell therein . All the Monnuments of ruine , the demolish'd Monasteries , and overthrown Abbies , and subverted Cels of Sodomiticall and lazy Fryers , full fed , and unclean inhabitants , are but the scratches that sin hath made upon the fair faces of Nations . Oh , that England would look with Scripture spectacles upon all its fired Towns , and razed mansions , and say , and beleeve , If sin had not been , these had not lien here ; Vestigia peccati and that these demolitions are but the foot-prints of sin ; that so having found out sin , we may voice it , and deal with it as the Philistins did with Samson , Judg. 16.24 Who . ( said they ) was the destroyer of their country . Certainly , that which wants reason is by God ruin'd , that we who have reason may thereby be reformed . We should say in the destruction of the creatures , as David in the death of his subjects , I and my Fathers house have sinned ; These sheep what have they done ? and we should look upon Gods taking away of abused comforts , as stoppages in our way of sin , and the withdrawings of the fuel of lust ; God as it were firing our ships , and breaking down our bridges , lest by these we should depart from him .

7. Observ. 7. Great is the difference between Gods chastising of his people , and his punishing of Sodomites . The universality of Sodoms ruine , followed the community of its sin . The Church of God is never destroyed utterly , but in it he alwayes leaves a number ; Except the Lord had left us a seed ( saith Paul ) we should have been as Sodom , Rom. 9.29 . and like unto Gomorrha . Though an housholder spend and sel the greatest part of the corn of the Harvest Crop , yet he will be sure to reserve a little seed corn , to sow his ground for a new corp ; Though Sodom be utterly consumed by fire ; yet Jerusalem is as a brand pluck'd out of the fire . God makes a light account of whole cities full of sinners , Psal. 119.119 . he takes away the ungodly of the earth like drosse , which is put into the fire to be consum'd ; his own people being like gold only , put in to be purged : A man when his house is on fire , more regards a small box full of Jewels , then a great room full of ordinary Lumber . God having intimated to his people , Hos. 11.6 . that they deserved to be made as Admah and Zeboim , ( the two Cities that were destroyed with Sodom and Gomorrha ; ) he subjoyns ver. 9. I will not returne to destroy Ephraim ; Vid. Rivetum in loc. by not returning to destroy , he means , he will not utterly destroy ; he will not be like a Conqueror , who having overcome a City , and in the heat of blood , destroyed all with whom he met , at length indeed gives over , but ●●terward returns to make a totall destruction thereof ; though God make a full end of all nations , yet he will not make a full end of his people , Jer. 30.11 . Jer. 46.28 . Am. 4.11 . Zech. 3.2 . Isai. 6.13 . Isai. 10.22 . but correct them in measure , yet not leave them altogether unpunished ; he will ever have some to serve him , and to be monuments of his mercy : God will deal with his people as he enjoyned them to do , in gathering their grapes at Vintage , Lev. 19.10 . the gleaning of grapes he wil leave in it . Isai . 17.6 . and as the shaking of an Olive tree , two or three berries in the top of the uppermost bough . God will have evermore some of his people above the reach of their enemies . This indulgence of God should both teach us Humility , considering what we deserve ; and Thankfulnesse , considering what we escape , it being the Lords mercies that we are not utterly consumed .

This for the first part of this seventh verse , viz. the Places punished . The second followes , namely , the Deserving cause of their punishment ; exprest by the Apostle in these words ; In like manner giving themselves over to fornication , and going after strange flesh .

Wherein he sets down , 1. The sin of some ; ( namely , of the Cities about Sodom and Gomorrha ) which was to sin in like manner .

2. The sin of all the cities destroyed .

Wherein I consider 1. Into what they fell ; viz. uncleannesse ; yea , one of the most odious sorts of uncleannesse , Sodomy , or pollution with strange flesh .

2. The Degree or measure of their embracing this sin ; They gave themselves over to the one ; they went after the other .

EXPLICATION .

In the Explication of this second part ; viz. their sin , three things principally are considerable .

1. What wee are to understand by this sinning in like manner . 2. What by fornication and strange flesh . 3. What by this giving themselves to the former , and going after the later .

For the first : These words , In like manner , in the Original 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Sodoma & Gomorrhae vestigia secutae . Neque nos offendere debet generis mutatio , urbium enim nomine , incolas comprehendit . Beza . Simili modo nempe cum Sodomâ & Gomorrha . Estius in loc. Hoc non ad Israelitas , & Angelos , sed mutuo ad Sodomam et Gomorrham refero . Nec obstat quod pronomen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 masculinum est ; nam ad incolas potius , quam ad loca Judas respexit . Calv. in loc. Comprehendit Apostolus , nomine fornicationis , quam alibi omnem viri & foeminae , commixtionem extra matrimonium . Est . in 1 Tim. 1.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Some refer them not to the cities of Sodom and Gomorrha , but to the Israelites & Angels of whom the Apostle spake in the fore-going verses ; as if he had intended , that these Cities about Sodom and Gomorrha sinn'd after that manner in which the Israelites and Angels sinn'd : and their only reason is , because the Gender is changed in this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which ( say they ) cannot be referred to the cities of Sodom and Gomorrha , but to those Israelites and Angels of whom he spake before , and who sinn'd , though not in that bodily uncleannesse which Jude afterwards mentions , yet by spirituall Whoredome , in making defection from God . But I conceive , with Beza , Calvin , and Estius upon the place , that Jude intends that these Cities about Sodom and Gomorrha sinn'd after the same manner with these greater cities , whose steps and examples they followed , and therefore were involv'd in their punishment . Wee never find in Scripture , that the Israelites finned in following of strange flesh , nor can we either according to Scripture or reason , attribute this sin to Angels : and as for the change of the Gender in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by a Metonymie of the Subject , the Scripture often puts the City for the Inhabitants of the City , as Mat. 8.34 . The whole City went out to meet Jesus , &c.

2. We are to enquire what the Apostle here intends , 1. By Fornication ; and 2. By strange flesh .

First , Fornication , I take not properly and strictly for that act of uncleannesse committed between persons unmarried ; but as in Scripture it 's put Mat. 5.32 . for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Adultery , where Christ saith , Whosoever shall put away his wife , saving for the cause of fornication , &c. so is it here to be taken for all sorts of carnall uncleanesse , and as comprising all breaches of chastity .

The impure pens , of those more impure penmen , the Jesuites ( and among them of Thomas Sanchez , in his Treatise of Matrimony ) have in their casuisticall discourses run out so odiously upon this Subject ( a work fit for those whose father , his unholinesse the Pope , Talia , quae vix Diabolus ipse , studium omne adhibendo , suggerere posset . Nonsolum genera , species , sed & modos omnes , subjecta , objecta , minutatim examinant . Rivet . in Decal . pag , 245. Gen. 38.9 . 1 Cor. 6.9 . Col. 3.5 . Levit. 18.23.20.13 . Exod. 22.19 . Pudicitia non perdi●a , sed prodita . Gen. 34.2 . 2 Sam. 13.14 . Rom. 1.27 . 1 Tim. 1.9 . 1 Cor. 6.9 . Levit. 18.20 . Prov. 2.16.17.5 . 7 , 8 , 20. invites to the publick profession of Whordome ) that ( as Rivet notes ) they utter such things as scarce the Divell himself with all his study would have suggested , they examining not only the kinds and severall sorts , but even every manner , object , subject , circumstance of this sin so exactly , and by peecemeall , that chast Readers cannot read them without blushing and abomination . To mention therefore only the principall sorts of carnall uncleanness , and such as we find ( though with sacred modesty ) set down in Scripture . This sin , if practised with a mans own body , according to the opinion of some , it s called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Effeminatenesse and Vncleannesse , for which God slew Onan ; if with a beast , it 's bestiality , a sin forbidden , and severely to he punish'd by Gods law ; if with mankind unwillingly , the party patient not agreeing , it 's call'd ravishing ; if the parties agreeing be males , they are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and their sin , to the perpetuall infamy of Sodom , is call'd Sodomy : The parties being of a different sex , and if the sin be committed with more , there being a pretext of marriage , it 's called Polygamie ; there being no such pretext , Scortatio , Whoredome , or uncleanesse , transported to the abuse of many . If uncleanesse be committed by parties , between whom there 's consanguinity or affinity , in the degrees forbidden by God , it 's incest ; if by parties not so allyed , when both or either of them be marryed , it 's adultery . If the female be a virgin and not marryed , it 's stuprum , or a deflowring of her ; if she be retayned peculiarly to one , she is a Concubine , Judg. 19.1 . if the act be oft repeated , it 's call'd luxury ; and he who sets himselfe after it a Whoremonger . Nor is it impossible but that uncleanesse may be between marryed couples , when the use of the marriage bed is in a season prohibited , or in a measure not moderated , or in a manner not ordained , or to an end not warranted . To all which may be added the sin called Lenocinium , when a Female is prostituted to the lusts of another , either for gaine or favour ; forbidden , Levit. 19.29 . with which some joyn the toleration of uncleannesse , either in private families , or in publick states , as in Rome that Spirituall Sodom . As also all those things which incite , dispose , or provoke to actuall uncleannesse ; as immodest kisses , embraces , glances , filthy speeches , impure books , amorous songs , mixt dancings , lascivious attire , &c. And lastly , the concupiscence , boyling or burning lustfulnesse of the heart ( out of which proceed evill thoughts , murders , adulteries , fornications , Mat. 15.19 . ) called 1 Cor. 7.9 . burning ; and Col. 3.5 . Evill concupiscence .

It 's most probable that these impure Sodomites , at first began at some of the lower and lesse heinous of the forementioned sorts of uncleannesse , and that they went through most , if not all of them , before they came to be such hellish proficients and practicioners in their villanies , Nausea & fastidium muliebris commercii in Sodomitis . Musc. in Gen. p. 464. Vid. Mr. D. Rogers , in his excellent Treatise , called Matrimoniall Honour . — Liber amorque ; denique cum mentes bominum furiarit uterque , & pu dor , et probitas , & metus omnis abest . as to abuse themselves with mankind : the heinousnesse of which abomination , either swallowes up the mention of the rest ; or if from them they did abstain , it was neither for feat or shame , but because they accounted them ( as Musculus speaks ) to be ranks too inconsiderable and ordinary for them , who left the naturall use of the woman , and burnt in lust towards one another , and ( as Jude saith ) followed after strange flesh .

Breifly ( now ) though sutably to this branch of Explication , I shall add to the discovery of the sorts of uncleanness , a touch of the peculiar odiousnesse of this sin ( to defer the consideration of the wrath of God against it , till we come to the next part . ) 1. It 's a close and cleaving sin , much cherish'd by corrupt nature . It bears ( as a Reverend Divine notes ) the name of it's mother , which is called in generall lust , or concupiscence ; it hath the name of it is kind , and therefore it is lust , eminently ; it lies near the heart , and sleeps in the bosome . 2. It 's an Infatuating sin , Hos. 4.11 . taking away the heart ; even David was led with a stupor of spirit for a whole year together , after his uncleannesse . How did this sin besot Samson ? It blunts the edge not of grace only , but even of reason also ; even Solomon himselfe could not keep his wisdome and women at once . 3. It s an Injurious sin to others ; It loves not to go to hell without company : An Adulterer cannot say ( as some other sinners may ) that he is his own greatest enemy . How many doth it ( besides those whom it kils in soul ) wound in body , name , at one shoot ! and for this wound there can be no salve of restitution or recompence . 4. It s an attended sin ; not only inducing others to sin , but it brings on other sins with it ; it 's like the needle which draws the thread after it ; idolatry , perjuries , murders , riot , defrauding even of nearest relations . The Apostle joyns fornication and wickednesse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 together , Rom. 1.29 . An unclean person runs downe the hill and cannot stop his course in sin . 5. It 's a Dishonourable sin to be the body ; and 1 Cor. 6.18 . peculiarly said to be against the body . The unclean person makes himself a stigmatick , he brands his body , and leaves upon it a loathsome staine ; Other sins comparatively are without the body , by it , not in it ; this both ; it being a more bodily sin , and requiring more of the body for the perfecting of it . 6. It 's a Sacrilegious sin : It takes away from God that which is his own ; he made our bodies , Psal. 139.15 . and curioufly wrought them like a piece of tapestry , and he will not have them to be spotted . 1 Cor. 6.15 , 16 , 18 , 19. Our bodies are the members of Christ our mysticall head , united strongly , though Spiritually . If it were heinous for David to cut off the skirt of Sauls garment , what is it for any to divide between Christ and his members , and that by making them the members of an Harlot ? Our bodies are the temples of the Holy Ghost , therefore not to be the Styes for Swine ; dedicated , therefore not to to be prophaned . 7. It s an Heathenish sin . Gentiles walk , 1 Thes. 4.5 . in the lust of concupiscence : and a sin before conversion , 1 Cor. 6.9 . Such were some of you . A sin of night and darknesse , wherein men care not how much their apparel be spotted or torn . A sin not to be named amongst Christians ; In a word , a sin not of Saints , but of Sodomites : Who ,

2. Are specially taxed with the breach of chastity in pollutions by strange flesh . Quidam censent per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , per verecundam se . synecdochen , carnis nomine intelligi membrum genetale , vel potius nefarium illius membri in illicito coitu abusum . Gerard. in 2 Pet. 2.10 . Rom. 1.27 . The words in the Originall are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , properly signifying another flesh . Whereby the Apostle intends , such a flesh as was another , or different from that which was afforded to their naturall use by the law of nature , or a flesh that was made by God to another use and end , than that unto which they abused it . Or as Oecumenius thinks , that flesh which they followed may be called another , or strange , because God never appointed that Male and Male , but only that Male and Female should be one flesh ; in which respect , as to a male , the flesh of a Male must alwayes be another flesh . And Chrysostome well observes on Rom. 1.27 . that whereas by Gods ordinance in lawfull copulation by marriage , two became one flesh , both sexes were joyned together in one ; by Sondomiticall uncleannesse , the same flesh is divided into two ; Men with men working uncleannesse as with women ; of one sex making ( as it were ) two .

Of this sin of pollution with strange or another flesh , in Scripture two sorts are mentioned ; The one , carnall joyning with a beast , which is of another kind , prohibited Levit 18.23 . and punished with death , Levit. 20.15 wherein it's observable , that the very Beast is also appointed to be slain ( as in another case the Ox that goared one to death was to be killed , Exod. 21.28 . ) by which was manifested the detestablenesse of that sin , in that it polluted the very beasts , Ad ipsum innoxium annimal poena transit . Calv. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nefas , de quo ne fari licet ; of which it is not lawfull to speak , or as Varro deriveth it , as though they who committed it were ne farre digni , not worthy to eat bred . Vid. Willet in Lev. p. 504. and makes even the unclean creatures more unclean , and the beast below a beast , and not worthy of living the very life of a beast ; but especially ( as Calvin notes ) the Lord would shew how much this sin displeath him , when he commands that even the harmless beast , neither capable of , nor provoking to thesin , was punish'd with death . 2. The other sort of pollution by strange flesh , was that which is properly termed Sodomy , committed when persons defile themselvs with their own sex ; The sin which the Gentiles committed when God gave them up to vile affections , or affections of dishonor and ignominie , where by men with men wrought that which was unseemly , Rom. 1.27 . whereby as they had left the authour , they were also suffered to leave the order of nature . A sin called an abomination , Lev. 20.13 . sending an abominable favour unto the Lord . Incest with the daughter in law , is called confusion ; with the mother and daughter , wickedness . This sin of Sodom is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Abomination . And when the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Abominable , are unmbred among the fearfull , unbeleevers , &c. who shall have their part in the lake which burneth with fire and brimstone ; by Abominable , many learned men understand those who are given to this sin against nature , as if abomination were properly belonging to it . In adultery , violence is offered to marriage ; in Incest , to affinity ; but in this sin ( as Tostatus observes ) infamy is offered to the whole humane nature . And † † Ex eo quod relatione ad Deum sub nomine tetragrammaton , dicuntur valde mali & peccatores , significatur eos contra jus naturae valde peccasse . Erant enim mali homines , & declinabant à recto naturali , ut eorum venerea contra naturam testantur . Per. in Gen. 13. Infamia irrogatur toti bumanae naturae Sulphure significatus & punitus fuit Peccatorum foetor , igne libidinis ardor . Ger. l. 4. Mor. c. 10. Pererius notes , because it 's said these Sodomites were sinners before the Lord , the word being Jehovah , that it signified they sinned against the right and light of nature . And it s called ( as Gerard notes ) Sap. 14.26 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a changing of birth . The unsavoury sulphur that was mixt with the flames of Sodome , and ( if travellers may be beleeved ) the still continuing stink of that sulphureous lake where Sodom once stood , seem to be comments upon the abhorred unsavouriness of this sin . By the law of Theodosius and Ar●●dius , Sodomites were adjudged to the fire . Among the Athenians , he who defiled the male was put to death , and the party abus'd was barred from all office . In the Councell of Vienna , the templers who were found guilty of this sin , were decreed to be burnt . Among the Romans it was lawfull for him who was attempted to that abuse , to kill him who made the assault ; Probus adoleseens facere periculosè quam turpiter perpeti maluit . Orat . p●o Milon . Quâ indignati one tantum nefas prosequar ? Vincit officium lenguae , sceleris magnitudo . Piget dicere . Lact. l. 6. c. 23. de vero cultu . Sexum nec foemineum mutat Christianus — Christianus uxori suae soli masculus nascitur . Non deli cta , sed monstra . Tertull. de pud. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quia vacat pudore . Justinian . in 1 Cor. 6.9 . and thus C. Lucius did , who ( as Tully saith of him ) had rather do dangerously , than suffer shamefully . In short , against this sin of Sodomy no indignation ( as Lact antius speaks ) is enough . The greatnesse of the sin , overcomes the office of the tongue . Tertullian brings in Christianity triumphing over Paganism , because this sin was peculiar to heathens , and that Christians neither changed the sex , nor accompanied with any but their own wives . This and such like ( as Tertullian speaks ) being not so much to be called offences , as monsters ; and not to be named , without holy detestation by Saints , though they be committed without shame by Sodomites .

Thus having in the second place spoken of the fornication of these Sodomites , and their pollution by strange flesh , it remains that briefly , in the third place , wee should enquire what was their giving themselves over to the former , and their going after the later ; both these are contained in a double expression in the originall , the first is the Preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vulgata barbare ex fornicarae . Bez. in loc. being in Composition in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the addition whereof the signification of the word ( saith Gerard ) is dilated , inlarged , increased ; as also are the significations of other words by the same Preposition . The second is in the words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. going after , &c. whereby is intended more then the accepting or embracing , even the prosecuting the motions of their unnaturall uncleanness . In sum , I conceive by these expressions of their giving over themselves , and following after strange , &c. here is noted , besides the Originall root and fountain both of uncleanness and all other lusts ; I mean , that fomes innatus , that imbred occasion of sin ; as also , besides the arising of unclean motions in the heart , the delighting in such motions , the consent to those motions so delighted in , the actuall performance , and execution of those motions so consented to ; I say , besides all these , which are supposed in these expressions of the Apostle , there is intended , the more hideous hight , and prodigious eminency of this Sodomiticall uncleannesse ; and that in sundry respects . As ,

1. Of their making Provision , and in projecting for their lusts ; and that both by spending their time , pains , cost in fetching in , and laying on its fuel ; the constant , providing and pouring on of oyl to keep in , and increase the flame , by fulnesse of bread , and excessive eating and drinking ; and also by listning after , relating of , and laying out for such objects as seemed to promise most satisfaction to their unsatiable lusts , which appeared by the sudden notice , and shamefull resentment of the arrivall of Lots beautifull guests .

2. Their excessivenesse and exuberancy in pouring out themselves upon their lust , even to the consuming wearing , and wearying themselves by uncleannesse ; the boyling over of their strength and lusts together ( though with difference , the former being hereby impaired , the later increased ; ) and in a word , their becoming hereby their own destroyers , and the Divels Martyrs . And this the Apostle Peter intends clearly in that word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Pet. 2.7 . where he speaks of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the filthy conversation of the Sodomites ; the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , comprehending not only all kinds of lust and obscenity , but also a monstrous profusion , a violent spending ones selfe without measure in all lasciviousnesse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Pet. 4.4 . even the greatest excess of riot .

3. Their Impudency and shamelesnesse in sinning , whereby they fear'd not to own their impurity before all the world . These Sodomites were not only practitioners and proficients in , but also professors of their black and hellish art of uncleannesse . Hence it is ( say some ) that the men of Sodom are said to be sinners before the Lord : Gen. 13.13 . that is ( say they ) publickly and shamelesly , without any regard of Gods eye or observation . Hence likewise Isai. 3.10 . Tostatus in loc. Potest idem signifioare quod palam & publice . Perer. in loc. Nihil magis in naturâ suâ , laudare se dicebat quam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Suet. in Calig . the Prophet reproving boldnesse of sinning in the Jewes , saith , that they declared their sin as Sodom , whose inhabitants hid not their filthinesse in corners , but by their countenance , carriage . and words proclaimed it to all spectators . This impudence was noted by the Heathen Historian as the height of wickednesse in Caligula , one of the worst of men ; but in Sodom , behold a City full of Caligulaes . The sin of these miscreants abhon'd secrecy ; they blushed not , though the Sun was a blushing witnesse of their filthinesse . They glory'd in their shame because they had out-sinn'd all shame . Their hands were the organs , and their tongues the trumpets of wickedness . Would any but a company , who had more of Monsters then men in them , have made such a demand in the open streets , as is mentioned Gen. 19.5 . Bring them out to us , that we may know them ?

4. Their obstinacy , and pertinacy in sinning . The late bloody war , the spoyling and plundering of their city , the preaching of Lots life , the perswasions of his tongue , their plague of blindness could not reclaim them , but they are by these rather exasperated then amended ; like violent streams , that when they are resisted by Flood-gates , swell over the banks . After they were smitten with blindness , Quamvis obcoecati essent , osti um tamen ad fatigationem usque frustra quaerebant . Mu● . in loc. it 's said , Gen. 19.11 . that they wearyed themselves to find the door , upon which place Musculus well notes , that such was their obstinacy in sin , that even after their blindnesse , they were as mad upon their lust as before , even unto wearynesse of body . What were all the means which were used to amend them , but the pouring of oyl down the chimney ? By an hellish antiperistasis they become more hotly furious by calm and cool opposition ; and all that Lot could gain by his meek and earnest disswasion from abusing his guests was but a scoff for becoming a Judge , and a threat that they would deal worse with him , then with them . Were not these possessed with the unclean spirit of lust , who could break in sunder all the chains of reproof and pe●swasion ? Were they not throughly scorched with the heat and thirst of lust , thus to break through armies of opposition to draw the stoln waters of unnaturall and poysonfull pleasures ?

OBSERVATIONS .

1 Wicked men agree in sinning . Sodom and Gomorrha , and the Cities about them , sinn'd in like manner . The inhabitants of severall cities , were inhabited by the same sins ; in opposing of God , they joyn hand in hand . Howsoever the wicked may disagree in secular conditions and interest , yea , and may have their private quarrels among themselves , yet in offending God they are unanimous ; and though it be possible that they may agree with the people of God in civill concernments , yet in the matter of holinesse , they will ever differ . There may be many grudges and quarrels between the souldiers of the same army among themselves , who yet all consent to oppose the common enemy . The heads of Samsons Foxes were turned contrary wayes , but the Foxes met in the tail and the fire brand . The heads , the policies of sinners may be divided , but in their lusts they are united . They are acted by one spirit , and agree in that which is naturall , though they differ in regard of what is accidentall . How good is God to his people , to divide sinners among themselves in their worldly interests ! to order that by the contests between the Pharisees and Sadduces , Paul should find favour ; and by the conflicts between Saul and the Philistims , David should escape ! yea how just is it , that they who agree against God , should disagree with one another ! And that they who sin , should also suffer after the like manner ; that they who are unanimous in the same sin of filthinesse , should also be swept away in the same showr of fire .

2. Observ. 2. Great is our pronenesse to follow corrupt example , and a multitude to do evill ; to sin in like manner . We are apt Scholers in sinfull lessons . How easy is it to be , nay , how hard not to be carried down the stream , when at once we go with the wind of example , and the tide of nature ? The diseases of the soul are very catching ; and when the times are corrupted , the soul is more indangered , than is the body by the corruption of aire . One Proctor for Satan shall have more Clients , then an hundred Pleaders for Jesus Christ . Rusty Armour layd neer that which is bright , infects it with rustinesse ; but the bright imparts not its brightnesse to that which is rusty : The finer bread in the Oven pertakes of the courser , but seldome doth the brown take away any of the white . How great should be our care to be holy in bad times and companies ! It was the failing of righteous Lot to live in Sodom ; but it was his greater commendation , to be righteous in Sodom : Though these Cities about Sodom sinn'd in like manner , yet so did not Lot , though Sodom and Sodomites were round about him : It shewed that his holinesse was of a strong complexion , to retain its healthfulnesse in so corrupt an aire . He is a star , that can shine in a dark night . If we can do the wicked no good , it is our unhapinesse ; but if they do us hurt , Phil. 2.15 . Sicut gravior is culpae est , inter bonos bonum non esse ; ita immensi est praeconii , bonum etiam inter malos extitisse . Greg. l. 1. Mor. c. 1. Non mediocr is titulus virtutis est , inter pravos vivere bonum , & inter malignan tes innocentiae retinere ca● dorem , versari inter spinas & minime laedi divinae potentiae est , non virtutis tuae . Bern. ser. 48. in Cant. it s our sin . Noah was upright , and walked ●ith God , even when all flesh had corrupted their way . ●ow kindly doth Christ take it , when we will shine as lights in the midst of a crooked , and perverse generation , and sail against the wind of example ! It 's no commendation to be good in good company . A Swine may for a while possibly be clean in a fair meadow , the difficulty is when the mire is presented , to abhor wallowing in it . As it 's a great sin to be bad among the good , so it 's an high commendation to be good among the bad , to continue a lilly among thornes , and to have a 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 semen●ae Atticae , in Socraiem , corruptorem a doles●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 though their sins were as red as scarlet , yet he saith , that he would make them as white as snow , ver. 18. The Apostle tels the Corinthians , 1 Cor. 6.9.11 . that some of them had wallowed in this sin of Sodomy ; but ( saith he ) you are washed and sanctified . The Gospel refuseth to pardon no sin , for which the soul can be humbled . Free grace can bring those to heaven , whose sin equalized theirs who were thrown into hell . The least sinner hath cause of humility , nay in himself of despair ; the greatest hath by closing with Christ ground of hope . If it be the glory of God to pardon great sins ; Multo plura quam debeamus Christus pro nobis solvit , tantoque plura quanto guttulam exiguam pelagus excellit immensum . Chrys. in 5 Rom. Hom. 11. Observ. 7. it is his greatest glory to pardon the greatest sinners . There is no spot so deep , which the blood of God cannot wash away . The Argument which David used for the pardoning of his sin , could only be prevalent with a God ; Pardon my sin ( saith he , Psal. 25.11 . ) for it is great . There is infinitely a greater disproportion between the blood of Christ , and the greatest number of greatest sins ; then between the smallest pibble and the vastest ocean .

7. The toleration of some places of uncleannesse is no means to prevent the spreading of this sin . Sodom had liberty enough of sinning , but their lust increased with their liberty . The cause of Sodoms sin against nature , was not the penury , but the ordinarinesse of the other way of sinning with the Female . Lust is insatiable and excessive , nor will any liberty seem enough to it ; indulgence makes it insolent ; It will not be perswaded by fair means , Insania Sodomitica non à penuria muliebris commercii , sed à nauseâ . Musc. in 19. Gen. In rebus humanis non peccat magistratus si meretricibus certum locum urbis incolend●m attribuat , quamvis certo sciat eo loco ipsas non bene usuras . Potest enim permittere minus malum , ut majora impediantur . Bel. l. 2. de amis. gr. & stat. pec . c. 18. nor must this nettle be gently touch'd , but roughly handled and nipt , if we would not have it sting . If the Flood-gate of restraint be pull'd up , lust keeps no measure in its powring forth ; The more we grant to it , the more it will desire from us . To prevent sin by permitting it , is to quench fire with oyl , to make the plaister of poyson , and to throw out Satan by Satan . Improvident and impure is that remedy used in the Papacy for the preserving of people chast . I mean the toleration of Places of uncleanness . Romana scorta in singulas bebdomadas Juli um pendent pontificii , qui census annuus nonnunquam viginti millia ducatos excedit , adeoque Ecclesiae procerum id munus est , ut una cum Ecclesiarum proventibus , etiam lenociniorum numerent mercedem . Agrip. de van. scient. c. 64. But so the Romane Pander may fill his own coffers with the tribute , he can be indulgent to the sin of whoredome .

8. Observ. 8. Corrupt nature delights in that which is strange to Gods ordination . In the room of accompanying of Male and Female , which was appointed by God , Sodomites go after strange flesh . Marriage was ordained by God , Gen. 2.22 : but nature being depraved , forsakes that way , and imbraceth the forbidden bosome of a stranger , Prov. 5.20 . a strange woman not standing in the former relation . The marriage of one man and one woman was the ordination of God ; but instead thereof mans corruption hath brought in Polygāmy . Nor is the depravation of mans nature lesse opposite to religious ordinations . God appointed that he alone should be worship'd ; but corrupt nature puts man upon serving strange Gods , Jer. 5.19 . called also Jer. 8.19 . strange vanities . The true God hath appointed the manner of his worship , and strictly doth he forbid the offring of strange incense , Exod. 30.9 . but the same corruption which put the Sodomites upon following strange flesh , puts Nadab and Abihu upon offering strange fire . Man hath found out many , Numb. 3.4 . and goeth a whoring after his own inventions , and delights only in deviating from Gods way . The wicked go astray from the womb . How justly may our crooked natures be charged with what was unjustly imputed to the Apostles ; namely , the turning of the world upside down ? All the breaches of ranks , all the confusions and disorders upon earth , proceed from our distempered hearts . How comely an order would there be upon the face of the whole world , if sin did not meddle !

9. Little do they who allow themselves in sin , Observ . 7. know where they shall make a stop . Once over the shoos in this puddle , rarely will Satan leave , till he have by degrees got them over head and ears . The modest beginnings of sin , make way for the immodest and irrecoverable proceedings . The sin of the Sodomites , which began at the unclean motions of the heart , at length ariseth to a prodigious tallnesse of impudency and obstinacy ; The smallest spark may be blown up to a flame , the flame upon the hearth may , if not quenched , fire the chimney . None provide so wisely for themselves , as they who kill sin in the cradle ; how easily do we proceed from one degree of sin to another ; and how ordinarily doth God punish one degree of sin with another ! He who allowes himselfe in speculative filthinesse , may at length arrive at Sodomy : He who now gives way to sin , may shortly be given over to sin .

10. Observ . 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sinners prosecute their lusts most laboriously . The Sodomites weary and spend themselves in uncleannesse , and painfully pull down a showr of fire and brimstone upon their heads : Incomparably sorer is the labour of sinners in damning , then of Saints in saving themselves : The sinner is the only true drudge , sin the only true slavery ; and therefore much greater then any other , because they who are in it , delight to be so , and are angry with the offer of a release . Lusts are many and opposite and yet one sinner must be servant to them all ; and they all agree in rending and tearing the soul : They are cruel , insteed of wages , giving only wounds and scourges , and that to the tendrest part , the conscience . Nor doth the body escape the tyranny of lust ; Envy , intemperance , wrath , luxury , have had more martyrs than ever had holinesse : Such is the goodnesse of God , and the sweetnesse of his service , that it 's beneficiall even to the body ; but through how many troubles and woes do wicked men passe to greater ! Wofull and the life of a Sodomite been , though the fire and brimstone had never fallen ; Great should be the grief of Gods servants , that Satans slaves should do more for him that will shed their blood , than they can do for him , who shed his blood for them ; that the former should give themselvs over to uncleanness , and the later not more willingly yeeld themselves to the Lord .

11. Observ . ult. By viewing the odiousnesse of this sin in the Sodomites , it 's our duty to avoid it our selves . To this end ,

1. Labour for a sorrowfull sensibleness of that inward corruption of nature , from which alone ariseth the flame of uncleannesse ; Lay the foundation of mortification deep . Throw the water at the bottom of the flame , stop the fountain ; the hating of some outward acts of this sin may go without any abhorrence of that which is the principle and fountain thereof . Psal. 5.5 . David began at the right end , when he abhorr'd and confess'd that poyson wherewith his mother had warmed him in the womb . Actuall abomination comes from the naturall pollution ; Imbred concupiscence is the body ; that outward is but a toe or a finger of that body . The inward dunghill , if unremoved , will steam forth into a thousand adulteries ; till this be healed , thy cure will be but Palliative ( as Physicians speak ) not Eradicative . Tertullian holily derides the folly of the Heathen Democratus , who to prevent lust , would needs put out his eyes . Christianus salvis oculis foeminam videt ; adversus libidinem coecus est . Tert. Apol. c. 46. The Christian ( saith he ) can safely look upon a woman , being mind-blind unto lust . Lay thy Mine under the foundation ; silence that bosome Orator which pleads for uncleannesse . The bird which gets loose from the stone or stick to which it 's tyed , yet if flying with the string about its leg , is intangled in the next bough . Though some courses of actuall uncleannesse be for the present escap'd , yet if the intangling inclination be still entertained , it will ensnare upon any after occasions and tentations .

2. Banish unclean contemplations , and Ideall uncleannesses ; Cleanse the stie of thoughts ; stifle them when they begin to plod and plot , and contrive uncleanly ; let not thy spirit be their through-fare ; Cleanse your thoughts , ye sinners , Jam. 4.8 . Satan , when he inflames with lust , throws his fireballs into the thoughts . Fill these table-books with holy contemplations , that there may be no room in them for the impression of unclean injections .

3. Beware of plausible excuses for the extenuating of uncleannesse . Abhor the aprons of fig-leaves , of nature , constitution , allurements , example ; Look upon this sin as it is , not as it is coloured ; behold it with Scripture spectacles ; consider it 's true complexion , under the falsenesse of paint ; and contemplate it as tumbling in the mire of its owne filthinesse , and in the blood of thy precious soul .

4. Fear God . He who fears God , can never find a place dark enough to offend . Joseph knew that all the favours of his Egyptian Mistris , or of Egypt it self , could not buy off the guilt of this one sin . Dream not of impunity ; Whoremongers and adulterers God will judge ; secrecy , power , can never carry it away from omnisciency , omnipotency ; what a filly shelter is closenesse ! Thou canst never shake off thy punishment , unlesse thy being , thy self . It s easie for God to make thee terrible to thy selfe , and thine own tormentor ; yea more desirous to utter thy sin openly for thine ease , then ever thou wast to act it secretly for thine honor .

5. Fear thy self ; Renounce all selfe confidence , and ventrousnesse upon thine own strength . The Lord is as truly the keeper the heart , as of the City . Rather fear then scorn snares . The best way never to fall , is ever to fear . 1 Cor. 10.12 .

6. Take heed of feeding the humor of lust . 1. Keep thy selfe from being fit ground , or meet mould for the Divell to cast in his seed ; Whether , 1. by Gluttony , or 2. by Idlenesse : Both these were Sodoms sins , Ezek. 16.49 .

1. Gluttony ( saith one ) is the gallery that lechery goes through , The nutritive faculty is the shop of the generative ; The belly well fed ( saith Jerome ) quickly disposeth a man to lust . Swine love not to tumble in dry dust , nor doth the spirit of uncleannesse delight in a body exercised to fasting , though the body be not to be starved , yet neither to be pampered ; 1 Cor. 9 25. the body must be kept down , that lust grow not mallapert ; The right way to put out the fire of lust , is to withdraw the fuel of excess ; A pamperd horse is hard to rule ; A servant delicately fed , will be cheek-mate with his master ; Venter est molestus cliens The flesh too much cherish'd will kick against the soul ; Keep under the beast by taking away the provender : Magna corporis cura , magna animi in curia The belly is an unpatient sutor ; but having food and raiment , let us therewith be content . They who have taken the measure of mans throat , say , it is lesse then in other creatures of answerable proportion , to teach us temperance ; The Divell chuseth to enter into the greedy swine ; Esau was a greedy eater and a fornicator . The looking upon the wine when it is red , and giving its colour in the cup , and the looking upon strange women , are put together , Prov. 23.33 . Paul allowes even weak Timothy but a little wine , 1 Tim. 5.23 .

2. Idlenesse , another of Sodoms sins , is also a feeder of uncleannesse : Chambering , or lying in bed , is joyned with wantonnesse , Rom. 13.13 . [ Our sleep ( saith Jerom ) must not be the buriall of one suffocated , Non sepultura suffocati sed ●equies . lassati . Hier. but the rest of a wearyed man . The standing-pool will gather filth , and be full of Toads and Vermin . Labour is a good remedy against lust : The same servant is called slothfull and wicked . Slow bellies are called evill beasts . Mat. 25.26 Israel . was safer in the Brick-kills of Egypt , then in the Plains of Moab : Lust conquered good David , when he was idle and at ease . In troubles , when he prevented the morning watch , he was innocent and holy ; but when Satan finds him wallowing upon his bed , he thinks him fit for a tentation . Lust can be no stanger to an idle bosome . While we work not our selves , Satan works on us . The sitting bird is the Fowlers mark . The earth stands still , and therefore it becomes natures common sewer . The heavens that are ever in motion , are always pure : Quò major sum , magis labo ro ; & quò magis laboro , major sum . By how much the greater I am ( saith one ) by so much the more I labour ; by how much the more I labour , by so much the greater I am .

2. As we must keep our selves from being meet mould or fit ground for the divell to cast in this seed of lust , so must we also beware of those objects and allurements which do water concupiscence : Set a watch before thy senses ; The sons of God looked on , and lusted after the daughters of men : Gen. 6.2 . 35.7 . 2 Sam. 11.2 . The eye of David , and Josephs Mistris led their hearts . Thamar desiring to be unclean with Judah , sat ( as we translate it ) in an open place ; ( but 't is in the Hebrew ) in the door of the eyes , Gen. 38.14 . Sin gets in at the senses , like the wind at the crevis . The order of sin is the same with that of Achan ; Tu otiosè spectas , otiosè non spectaris . Tu spectas curiosè , spectaris curiosius . Bern. I saw , I coveted , and took , looking upon a woman and lusting after her , are put together , Mat. 5.26 . and we read 2 Pet. 2.14 . of eyes full of adultery , or the adulteress . But willingly neither be , nor behold a provocation of sin ; God will preserve thee in thy wayes , not in thy wandrings . Dinah was not safe out of the womans orb , the house ; only to see , is not sufficient warrant to draw us to the suspected places : What wise man will go to an house infected with the Plague , only to see the fits of the visited . It is good to keep tentation at the staves end ; and not to let it into the grapple ; for though possibly we may fight and conquer , yet it was our fault that we were put to fight . The project of Balaam was too prosperous ; had the Moabites sent their strongest souldiers to perswade the Israelites to idolatry , they had been returned with contempt ; but as God fetches glory to himself out of the worst actions of men ; so men often undo themselves by the fairest works of God .

Thus far of the second particular , considerable in this example of Sodom , viz. the cause of their punishment ; the third followes ; namely the severity of their punishment , their suffering the vengeance of everlasting fire .

The punishment being set out , 1. More generally , so it s called Vengeance .

2. More particulary ; so it was a vengeance manifested by eternall fire ; Wherein is considerable , 1. By what they were punished , by fire . 2. In what measure , or how long they were punished ; the fire is Eternall .

I shall here enquire , what we are to understand by this Vengeance . Fire , here called Eternall .

EXPLICATION .

1. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , here translated Vengeance , is of a signification belonging to the proceedings of Courts of Justice ; and it is taken severall wayes , 1. Properly it signifies right or justice ; in which respect among the Heathens , the Goddess of just vengeance ( Nemesis ) was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Justice or Vengeance , Act. 21.4 . No doubt ( say the Barbarians of Paul ) this man is a murderer , whom though he hath escaped the sea , Non dubito quin sicut plurimis locis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 accipitur pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sic etiam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ponatur hoc loco , pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Bez. in Act. 25. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Comprehendit seriem totam judicii , usque ad execu●ionem . Lorin . in Act. 25. yet ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) vengeance suffereth not to live . 2. It is taken for the Sentence of damnation given by the Judge , as Act. 25.15 . where it is said , that the chief Priests and Elders , desired to have ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) judgement against Paul . 3. For the punishment it self inflicted after the passing of sentence : thus , 2 Thes. 1.9 . the Apostle saith , The wicked shall be punished ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and thus it is taken in this place by Jude , who fitly expresseth the punishment inflicted by God upon the Sodomites by this word , because it was most justly , and according to the merit of the offence and offenders , executed by the Judge of all the world , who is righteous in all he brings upon sinners ; yea , is righteousnesse it selfe , whose very judgements , even because they are his , are just and righteous ; and as to the case of Sodom and Gomorrha , so eminent was the righteousnesse of Gods judiciall proceeding , Gen. 18.21 . that he would go down to see whether they had done altogether according to the cry of their sin : where he speaks after the manner of men , who ought not to condemn any before an accurate examination of the cause . But of this , by occasion of the words ( judgement and , the Great Day ) much hath been spoken in the foregoing verse .

For the second , the fire wherewith these Sodomites were punish'd .

They burnt with a threefold fire . 1. The fire of lust ( both sin and punishment ) They burned in their lust one toward another , 1 Cor. 7.9 Rom. 1.27 . and God gave them up to uncleannesse and to vile affections .

2. The fire which was rained down from heaven upon them , His verbis significatur quod preter naturalem rerum cursum , miraculum operatus est , puniendo iniquos ; ad differentiam enim naturalium causarum naturali ordine occurentium ad generandum sulphur & ig ▪ nem , idjunctum est illud à Jeho veb . Cajetan . sic quoque , Tostatus , Pererius , & è nostris . Calvin . Zanch. Muscul . Pareus . Rivet . Gen. 19.24 . the remarkablenesse of which punish ment by fire , appears in sundry respects : It was 1. A miraculous fire , besides the course of nature . Brimstone ( to which some add salt ) and all that vast quantity of fiery matter , were never produced by naturall causes ; God it was who provided the matter for so great a flame , the fall wherof also he ordered for time and place . Hence it s said , that the Lord rained brimstone and fire from the Lord , ( that is ) by an elegant Hebraism , from himselfe , the Noune being put in the place of the Pronoune , as 1 Sam. 15.22 . 1 King . 8.1 . 2 Tim. 1.18 . &c. ) to shew , that the raining there mentioned was not from the strength of naturall causes , nor after a naturall manner , but immediately from the Lord himself , and by the putting forth of his owne omnipotent arme 2. It was an abundant fire , of a vast quantity ; and hence it is said to be rained down ; it was not a sprinkling , but a showre ; Here were not sparks , but flakes , sheets of fire , rivers of brimstone . 3. It was a Sudden fire . It came not by degrees , when the morning arose , or at break of day there were no tydings of destruction ; till then Lot was in Sodom , and yet when the Sun arose , Gen. 19.24 . Cen. 19.28 . fire was rained down ; and early in the morning Abram beheld the smoak of the country ; haply the work was done in a quarter of an hour ; Lam. 4.6 . Sodom was overthrown , as in a moment . 4. It was a tormenting fire : The execution by fire hath ever been accounted one of the most afflictive to sense , and therefore imposed upon the greatest offenders . How great is the torment when the skin is puckerd , the sinews crack'd , the blood scalded : Famine , the greatest of punishments , is but a kind of fire , whereby the naturall moysture is dryed up ; nay , fire lends a resemblance to the torments of hell . 5. It was a destructive fire , utterly consuming all upon which it fell ; Gen. 19.25 . Deut. 29.23 . Cities , Inhabitants , the plain , and all that grew upon it ; and ( as Brochardus reports ) so far as the vapour arising out of lake of Sodom is carried by the wind , it makes all places dry and barren , destroying all fruits , grasse , plants , and what ever the earth yeilds . And so poysonfully is that brimstony lake tainted , which is now in the place where Sodom stood , that it is called the Dead-sea , having neither fish nor any living creature therein . Called also Joh. 3.16 . The salt sea . Ezek. 47.8 . And this is confirmed by the Prophet , who foretelling how these waters should be healed by the waters running out of the Sanctuary eastward , on which side this lake is situate , and that then the creatures should live therein , that there should be a multitude of fish , and that the fishers should stand upon it , from Engedy even unto Eneglaim , the two cities at either end of the lake , doth hereby imply , that for the present , before this healing , the waters were dead , that no fish , nor any creatures lived therein , and that no fisher man did frequent the same , as they did the lake of Genezareth and other places , Olet adhuc incendio terra . Tert. Apol. c. 40. Penpetuo poenas luere videtur . Brocard . 1 ▪ p. c. 7. thorow which the River Jordan did run . 6. The punishment by this fire is lasting , ever lasting , a standing monument of Gods displeasure ; in Mosee's time it was so , Deut. 29. and the Lord never repented him of this overthrow ; It is under a perpetuall destruction , recorded by Authors of great credit and reputation , Strabo Solinus Tacitus Josephus Plinius Tertul. c. 40. Augustin de C. D. c. 21. Adrichomius . Brochardus . and it shall continue as long as the world shall last , or there shall be any time or age , in allusion whereunto , when the enemies of the Church are destroyed , it is foretold that their Land shall become burning pitch . It shall not be quenched night nor day , the smoak thereof shall go up for ever .

3. The fire of Hell : and this ( some think ) the Apostle only here intends , because he calls it , Eternall fire . I acknowledge that these Sodomites were punished with the eternall fire of hell ( Gods dealing with some infants or aged , I dare not determin ; but 't is sure , their children were part of their parents enjoyments , by nature the children of wrath , and that God is an absolute Lord ; and the Lord saith concerning Sodom remarkably , Ezek. 16.5 . I took them away as I thought good ) Christ saith it shall be more tolerable for Sodom and Gomorrha in the day of Judgment , then for Corazin , &c. but a more tolerable condition in regard of degrees , takes not away , but implies the kind of the condition ; the temporall punishment of the impenitent Sodomites , was but a degree to the eternall , and in regard of the suddenness of their destruction , they might want time of repentance . Notwithstanding all which , with submission to better judgements , I conceive that the Apostle doth not in this place intend primarily ( much lesse solely ) the destruction of these Sodomites by hell-fire . Inclusively , and secondarily I suppose , he doth , as the fire of hell was typified by that which fell upon them from heaven . Nor do I clearly understand , how these cities can be set forth as an example to sinners , by suffering the punishment of hell-fire , when of that the History of Genesis doth not speak at all , and the example ( saith * * Quomodo civitates illae per hoc quòd sustinent poenam ignis aeterni , sunt peccatoribus in exemplum propositae , cum de poena ignis aeterni Genesis historia non loquatur ; exemplum autem ab historia petatur . Ut omittam quod exemplum sumi debeat à re not â , notum autem non . crat peccatoribus adversus quos hic agitur Sodomitas igne aeterno cruciari . Estius in loc. Sic Lorinus Probabilior expositio , quod ignis aet crnus dicitur , quia civitates igne deletae nunquam restituendae sunt , & effect us illius perseverat , nec unquam cessaret si mundus uunquam desineret . Sci Rivet . 97. exerc . in Gen. Ignis aeternus intelligi potest cujus effectus in illa regione perpetuò manent . Heb. 5.6.7.17 . Gen. 48.4 . Exod. 32.13 . Jer. 7.7.25.25 . Psal. 74.1 . Illud [ ignis aeterni ] etsi jungi potest cum illo paenam sustinen tes ; commodius tamen aptatur illi voci : [ exemplum , ] ut sit sensus , Sodomiticum illud incendium fuisse exemplum ignis aeterni . Peter . in Gen. 19. Vid. Estium quoque in Judam . Estius ) should be taken from the History , which sinners may read and hear . And although it be said , the fire wherewith these Sodomites were punished , was eternall , yet is it not necessarily to be understood of hell fire , for even that fire which consumed these Cities may be called eternall , 1. Because the punishment by this fire is rreparable , to last to the end of the world , these cities being never to be restored ; and in this sense eternall is often taken in Scripture , where we read of the eternall hils , Deut. 33.15 . Psal. 74.3 . Perpetuall desolations ; That the land of Canaan was given to the seed of Abraham , for an everlasting habitation , Gen. 17.8 . and for ever , Gen. 13.8 . That the Leviticall Ceremonies are for ever , Lev. 6.22 .

2. Because these cities suffering the punishment of fire and brimstone described in Genesis , are a type or figure of Everlasting fire , and of the eternall punishment of wicked men therein . And this some learned men seem to make good out of the text , they reading these words , as referring eternall fire to example , thus : are set forth for an example of eternall fire , suffering vengeance ; not as here our Translators do , who refer Eternall fire , to Vengeance , thus , are set forth for an example , suffering the vengeance of eternall fire : by which construction they gather that the fire which irreparably hath destroy'd Sodom , was a figure or type of that eternall fire reserved for wicked men in hell , and by which sinners ought to be warned . And ( as Learned Paget ( in that Treatise of his , called Meditations of death ) observes ) Hell is denominated from the similitude of this place , * The lake of fire burning with brimstone . And of the Great Whore it is said , Her smoke rose up for ever and ever . [ And God ( saith he ) hath made a visible hell in that great lake which had once been a pleasant plain . ] And Brochardus , who spent ten yeers in the viewing of the Country , saith , [ That the Dead-sea is alwayes black , smoaking , and the very face of hell . ]

Nor yet do I conceive , because in these words [ Eternall fire ] Jude may also include the punishment of the Sodomites in hell fire ; that therefore they are there tormented with materiall or bodily fire ; it is sufficient that the torments of the damned , are set out by the paines of fire , then which no creature is accounted by men more tormenting ; so that undoubtedly they are unconceivably greater , and more exquisite then are any which can be caused by materiall fire ; and they are more tormenting in sundry respects . Hell fire burns the soul ; Christ bids us fear none but soul-torments ; Mat. 10.28 . and indeed , if we can bear them least , we should fear them most . Hell fire though it burns , yet it consumes not ; the wicked shall be its perpetuall fuel , and it shall be a living death preying upon them , not making an end of them . Hell fire cannot , as ours , be relieving or refreshing ; they who are in it shall never say , Aha , I have seen the fire ; but , Oh , I am tormented in this flame . Hell fire is blowne , not as ours , Isai. 44.16 . Luk. 16.24 . by the breath of man , or any other created blast , but by God himself , whose breath is both the fire and a stream of brimstone , ( Isai. 30.33 . ) and the bellowes . A powerfull God , powerfully punisheth , as is he , so is his strength . How unsupportable must needs be the pains inflicted by angry omnipotency ! Hell fire cannot be extinguished ; Mat. 25.41 , 46. Hell fire cannot be extinguished ; nor tears , nor time can put it out . The many thousands of yeers that the effect of Sodoms fire lasteth here upon earth , are but a faint resemblance of the true everlastingnesse of hell fire . Nor yet is God unjust in punishing those eternally , who have sinned but a little time : He measures the punishment by the greatnesse of the offence , not by the time of the doing the crime ; Treason or Murder may be committed in an instant , but the punishment may last for scores of yeers ; nay when men punish by death , there is a removing of the Malefactor from the society of men for ever ; and if the offence committed against God be infinitely heinous , why may not the punishment be infinitely lasting ; besides , how ordinarily do men sell away their possessions by bargaine , or refuse an offered gift in a moment , which thereby they part with for ever ! and how justly are sinners deprived of true blessednesse ( and that is not less then eternall ) which , in a short time they refused , and sold away for the satisfying of their lusts ! Nor can it be unjust with God to punish those in his eternity , who have sinned against him in theirs , who if they had to eternity been allowed to live , would have improved it altogether in sin ; yea , and who dispositively , and in respect of their inclination , did so ?

OBSERVATIONS .

1. The sin of uncleannesse , is remarkably followed with vengeance ; As pleasure is that which the unclean mainly expect , and which this lust principally promiseth , so woes and pains , are afterward by God constantly inflicted : fornication and vengeance , are by Jude joyned together .

1. Spirituall vengeance attends upon this sin . 1. It ensnares and captivates the soul ; God oft justly saith to the lovers thereof , He that is filthy , let him be filthy still ; It is both an inlet to all impiety in the world ( a lustfull man bogling at no sin that may bring him to enjoy his impure pleasure ) and also a lust which so binds down a sinner , ingulphs him in , and engageth him so deeply to the love of it self , that notwithstanding the longer he lives in it , the more he is afflicted , and weakned by it , yet the more unable and unwilling he is to leave it ; it lyes down with sinners in the dust . Seldome is this sin found in the way of repentance ; a whore is a deep ditch . Few are the foot-prints of returners from this den , Prov. 23.27 . and they too have escaped very narrowly . In steed of repentance , it labours concealment ; and men rather study to hide it , then to turn it out of doors ; to cover it with a rag of secrecy , then to cure with the plaister of repentance . Nor doth this sin less disquiet then captivate : It wasteth both the strength of the body , and the peace of the conscience : It 's pleasures are short , It 's terrors are lasting : By how much the sweeter Satan makes it in the mouth , by so much the bitterer God makes it in the stomack : The fall into this sin brake Davids bones ; Psal. 51.8 . The deep impression of its stain , and the communicativenesse of its guilt and defilement to others , are standing troubles to the conscience , when once it is awakened .

2. This sin is pursued with Externall vengeance : 1. Upon the name ; a dishonour is gotten ; and a reproach that shall not be wiped away . Prov. 6.33 . Though the sore may be heald , yet the scar abides , although repentance should be the plaister . Though Samson and Solomon were pardoned , as to their own execution , yet were they burnt in the hand , and branded in the fore head , for a warning to others . Such was the hatred of God against this sin , that God hath not left it a blank , but a blemish in Davids story : Nay , so deep was the spot of dishonour which cleaved to this sin , that the bastard issue of the adulterer was shut out from the congregation to the tenth generation . 2. Upon the body : It makes a man the Divels martyr ; Deut. 23.2 . this sin is the seed of diseases , and though it loves to lie hid in the shop , yet the distempers bewray it , that are laid in open view upon the stall . The noysome breath , the unclean botches , the inflamed blood , the consumed flesh , the speedy age , the short life , Prov. 5.11 . Lev. 20.10 . Deut. 22.22 . of many are some of the favourablest productions of carnall uncleannesse . The penalty inflicted by the law of God upon adultery , was death by stoning ( as it is generally thought ) and for some other excesses in this sin , death by burning . The woman suspected of adultery , Mumb. 5.27 . drinking those waters of jelousie which ( if she were guilty ) plagued her with the rotting of her belly and thigh , was a cleer testimony of the heinousnesse of this sin ; and if these instances suffice not , remember the death of 24000 Israelites at Peor . 3. Upon the estate : Lust is a flame that hath burnt down whole families , cities , it spoyled David's posterity of the greatest part of his kingdome ; It gives raggs for its livery , and though it be furthered by the fulnesse , Prov. 5.10.6.26 . Job . 31.12 . yet it s followed with a morsell of bread . It is a fire ( saith Job ) that consumeth to destruction , and roots up all increase . It is a secret canker and moth in the substance of the wealthiest : Witnesse , the destruction of many Noble Families , and irreligious houses in England .

3. Eternall vengeance followes this sin . Whoremongers and adulterers God himself will judg . Heb. 13.4 . God returns flames for flames , and revengeth the hell of this fire in the heart , with the fire of hell : The strange woman lodgeth her guests in the dephs of hell , Prov. 9.18 . Nor shall dogs be admitted into the new Jerusalem , Rev. 21.15 . nor the unholy see the face of God . How great then is their sin , who account this carnall uncleanness no sin ; who drink down this pleasant poyson of stoln waters , and never think of its certain operation ; and throwing this fire brand into their beds , their bodies , families , revenues , say they are in sport ! What prodigious heaven-daring impudence is it , to glory in this , both sin and shame ! What are those bold enticers to it , by paint , speeches , naked-breasts , ( fire and brimstone shall one day cover them ) but the Divels dequoyes , the emissaries and factors of hell , the stratagems of Satan , the increasers of transgressours ! Prov. 23.28 . Let it be too much for Rome to suffer it to set open shop by toleration ; why do we punish the stealing of a piece of silver with death , If we connive at these whose theft flies higher , even at estate , health , honour , life , nay the soul it selfe ! In short , How nearly doth it concern those who have burnt in these impure flames of uncleannesse , and thereby have also kindled the flames of Gods wrath , to labour to cool and quench them with the blood of Jesus . Christ , which alone can allay the heats of sin in them , and wrath in God ; as also to cast their tears of Godly sorrow into the flame ; because they have not been pure hearted Josephs . to become broken hearted Davids ? while for future they carefully avoid all those objects , whereby their lust hath too frequently been , and is too forward again to be inflamed .

2. God punisheth sinners in a way of judiciary processe ; Observ. 2. even with the greatest equity and righteousnesse . His vengeanceeven upon Sodom was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A vengeance of Justice . Gen. 4. Gen. 11. In his proceedings with our first parents after their sin , as also with Cain and the Babel-builders , first he accurately examines and inquires into the fact , and afterwards he pronounceth sentence . As the word Vengeance , here used by Jude , hath righteousnesse included in its signification ; so in the work of vengeance , as storyed in Genesis , righteousnesse is as openly displayed as wrath . The cry of Sodoms sin , was no uncertain rumour , requiring that God should go down and see , for his better information , Gen. 18. whether they had done altogether according to the cry thereof . He who knew the secret sins of the heart , could not be ignorant of the proclaimed sins of Sodom ; nor was any proper descension consistent with his omnipresence , nor information with his omniscience ; but hereby he would become exemplary to Judges , who ought to take heed of their precipitancy in judgement , and never proceed to condemnation without accurate examination . In Sodoms punishment there was a Map of hell , a sea of wrath , not a drop of injustice : Sin can make God angry , not unrighteous ; Though sometimes he may destroy his creatures , yet never deny himself . How contented should this make us to be under the smartest providences ! A gracious heart will justifie God , when God sentenceth him Thou art just ( saith Nehemiah ) in all that thou hast brought upon us , Neb. 9.33 . for thou hast done right , and we have done wickedly . That we are spared , its mercy ; that we are punished ; it cannot be injustice . Could we have harder thoughts of sin , our thoughts of Gods dealing would be more honorable .

3. Observ . 3 Great is the patience and long-suffering of God even toward great sinners . God overthrew not Sodom till they gave themselves over to fornication ; till they were impudent in sin , and it became crying : God did not shew that he heard it , till they proclaimed it to every one . He puts not in his siclke into Sodom , till it was ripe . He goes down to see whither they had done altogether according to the cry of it , altogether , Caedi aures suas Deus dicit clamoribus peccatorum , ut non differatur poena peccantium . Ostendit Dominus quàm invitus puniat , dicens quod clamor Sodomorum ad se ascenderit . Hoc est dicere , Misericordia mea mihi suadit ut parcam , sed tamen peccatorum clamor cogit ut puniam . Sal. de prov . l. 1. or ( as the Hebrew hath it ) whether they had made a consummation , i.e. whether their iniquities were full ; God hereby shewing his purpose to spare them till it was so : He loves to clear his justice before man , as well as to execute it upon man : He shews how mercy pleaseth him , even when he puts forth justice . There is no judging of Gods love , by our impunity , or having the space , without the grace of repentance . God bears with the wicked , but yet not that they may be so . The longer the sinner is spared , the more the sin is aggravated . Sinners are beholding to God for their being spared so long , to themselves for their being spared no longer . Unsesse Sodoms sin had cryed importunately , God had not answered it : Even by this expression of the crying of sin ( saith Salvian ) God sheweth how unwilling he is to punish sinners ; and that mercy perswades him to spare them , did not the cry of sin constrein him to punish them .

4. The justice of God is not abolished by his mercy . Observ. 4. So good was God in his gracious condescension even to the lowest step of Abrahams request for Sodom ; unto such a measure did God suffer the sin of unpunished Sodom to swell , that justice seem'd to be laid aside ; but though it had woollen and leaden , silent and slow feet , yet had it also iron hands , which at length the Sodomites felt to their cost . Justice may be dormant , and yet not cease to be ; it may be said of it ( as once Christ did of Lazarus ) it is not dead , but sleepeth . God is long suffering , not ever suffering ; The rising of the Sun in the morning was no sign that fire and brimstone should not fall upon Sodom before the evening . Gods forbearance to strike , shews not that he will alwayes spare , but that we should now repent . If we will sin by his long-suffering , we shall smart by his severity ; These things hast thou done , and I kept silence , and thou thoughtest I was altogether such an one as thy selfe , Psal. 50.21 . but I will reprove thee , &c. When God comes to exact the punishment , he will require interest for his forbearance ; and indeed , God is never more angry then when he suffers men to go on securely , and un-interrupted in sin , by sparing them . Let not the indulgence of God make us presume , but let us understand the language of love , that we may not undergo the load of his wrath . These Sodomites , notwithstanding their sin , Luk. 17.28 . were so securely asleep in their delights of eating , drinking , buying , selling , planting , building , that nothing could awaken them but the fire which destroyed them ; This point should also be improved for imitation : To spare all offenders , is cruelty equall to a sparing of none . Deut. 33.24.25 Ashers . foot was dip'd in oyl ; yet his shoos were iron and brasse .

5. Observ. 5. Nothing is so dreadful as the wrath of God . Sodoms fire and brimstone showred down in a sweeping and overwhelming plenty , are but shadows of the wrath of God incensed . Heb. 12.22 . Our God is a consuming fire , his wrath is the fire , yea , the very hell of hell . When God Almighty sets himself to be tormenting , and to shew what he is able to do against a worm ; God ( I say ) who can marshall and draw into a body , all the forces of the Creation together , and then can draw forth all their vertue and vigor , and which is more , set on every degree of that force and vigour , according to the strength of his own all-powerfull arme , yea , and create infinitely more and greater torments , then we can either oppose or apprehend ; how sorely , how unsupportably , shall his wrath wrack and torment the creature ! How great and how inexcusable , is the stupidity of every sinner ! the fire on earth is but painted and imaginary , in comparison of that of Gods wrath . If he who cryes Fire , Fire , at midnight , at once both wakens and affrights us , how amazingly should they affect us , who know and denounce the terror of the Lord ! Psal. 90.11 . Who knoweth the power of his anger , even according to his fear , so is his wrath ! What interest have we in the world comparable to that of making him our friend in Christ ! he is the severest enemy , but the sweetest friend ; Psal. 2.12 . When his wrath is kindled but a little , blessed are all they that put their trust in him ; Greater is the disproportion between the pleasure and paines of sin , then between a drop of honey and an Ocean of gall . Consider , O sinner , when thou art bathing thy soul by the fire of lust , how thy soul shall burn in the flames of hell ; and remember that fire and brimstone lye under the skin of every Sodomiticall apple , and are in the belly of every lust . Meditate , Oh Saint , of the love of Christ in delivering thee from this eternall fire , this wrath to come , in becoming a skreen between that flame and thy soul , in cooling of thee , thoughby scorching of himselfe . To conclude this , If he hath delivered us from this eternall , how patiently should we endure any trying fire , and how cool should we account the hottest service in which God imployes us in this life ! ( All is mercy besides hell . ) And how should we pity and pull back those who are posting ( and that painfully ) toward these pains of eternall fire !

6. Gods anger changeth the use of the creatures ; Observ. 6. It turns helps into plagues . The fire which God appointed to warm and purifie , shall , if God be our enemy , consume and burn us to ashes ; the air shall poyson us , our houses shall be prisons to keep us for execution by flames . The Sun shall hold , or rather be the candle to give light to our slaughter , as in Joshuabs time ; the earth which should bear , shall devour us : The seas which serve for conveyance , shall swallow us up ; the Stars which at sometimes are sweetly influentiall , shall ( if God be angry ) fight in their courses against Sisera ; the Heavens which are wont to afford ther fruitfull drops shall showr down fire and brimstone , and by both barrennesse . The usefullest creatures of God , if hee bid them , shall go upon errands of destruction , in obedience to their Commander in chief , who can commissionate and impower for services of bloodyest severity and revenge not only his chief officers , the glorious Angels , but even his Common souldiers , the poorest of creatures . If he be our foe , even those shall hurt us from whom we have formerly received , and now expect most friendship . Our greatest comforts shall become our greatest crosses . The wife of the bosom , the children that came out of our loyns , may become our butchers and traytors ; yea God can make our selves our own deadliest enemies : Let none be secure in their freedom from enemies , till God be their friend ; nor in the multitude of friends , so long as God is their enemy . God can punish unexpectedly , even such a way as we never dream of . Jerusalem ( saith the Prophet ) came down wonderfully , Lam. 1.9 . and what Sodomite ever heard before of a showr of fire ? but unheard of sins , procure unheard of punishments .

7. Observ. 7. Most heinous is the sin of contempt of the Gospel . These Sodomites were sinners and sufferers even to amazement . Sodom was a hell for sin , and typically a hell for punishment , and yet Christ saith , It shall be more tolerable for the land of Sodome and Gomorrha in the day of judgement , Mat. 10 , 15. then for the City which is guilty of this sin : Vnbelief is worse then Sodomy : Of all sins , Gospel-sins damn most unavoidably . The pollutions of Sodom defile not so deeply , as doth the refusing of that blood which should eleanse us . How dangerous is the condition of that man , who pleasing himselfe in a civill conversation and freedome from those sins which bring , him within the compass of mans law , allowes himself in that one which concludes him under the curse of the law of God . Of this before .

8. Observ 8. God often proportions the punishment to the sin . Sodoms sin was against the light and use , their punishment against the course of nature ; they fetch up hell to the earth , and God sends hell out of heaven . Their sinne was notorious , and proclaimed in the face of the Sun ; their punishment was , nay yet is visible to all the world . Their sin was universall , and the raining of fire and brimstone ( saith Christ ) destroyed them all . Luk. 17.29 . Exod. 21.24 . Psal. 55.23 . Mat. 26.52 . Job . 31.9 , 10. Judg. 1.7 . Their sin was a flame of lust , and their punishment a flame of fire . Their sin was filthy , not without abominating it , to be named ; their punishment , as by fire , so by brimstone , was so unsavoury to the smell , as not to be endured . How happy were it for us , if as our sins lead God to inflict such a kind of punishment , so that punishment may lead us back againe to find out the sinne ! But of this before , ver. 5.

9. Great is Gods care of mans safety , Observ . 9. and humane society . How angry was God with the Sodomites for a sin committed against their own bodies , and the honour of one another . God hath appointed and executed punishments for & upon any that shall abuse poor sinfull man ; and with whom is God so angry as with those who hurt themselves most ! How strong an hedge hath he set about mans welfare in his ten Commandments ; in them he distinctly provides for mans authority , life , chastity , estate , name , and generally in them all for his soul . All the rebellions , murders , rapes , oppression , defamations , &c. in the world , whereby men suffer from men , are from hence , that God is not obeyed by men ; and all the violencies among men proceed from the violation of the law of God , which were it observed , what a face of calmnesse and comelinesse would be upon the whole earth ! God is infinitely better to us , then we are to our selves , to one another . How observable is the difference between those places where the fear of God swaies , and others , even in respect of civill , comely , and honest behaviour ! To conclude , Though God might have enjoyned us the worshipping and serving of himselfe , without any regard of our own benefit , yet such is his love to man , that as no command doth hinder , so most are intended for the furthring of mans outward welfare . How strong an engagement lies upon us to be studious of giving him that honour which we owe , who is so carefull to make that provision for us which he owes us not .

Thus far of the third particular , the severity of the punishment inflicted upon the Sodomites , viz. the vengeance of eternall fire . The fourth and last followes , the end and use of that punishment , in these words , Are set forth for an example .

EXPLICATION .

Two things here for Explication .

1. What kind of example these Sodomites were set forth to be . 2. Why any example of this kind was thus set forth .

For the first ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 five 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ostendo , Indico . Mar. 14.15 . Joh. 2.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Traduco palam . Ostento . Col. 2.15 . Significat aliquem per publicum caetum spectantium , ducere sicut olim , Romani victores , hostes victos , manibus retro de vinctis , in conspectum ho minum , ad perpetuam illorum ignominiam ducere solebant . Significat spectandum omnibus proponere . Vide Laurent . in 2 Pet. 2. The word example in the Greek is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and it signifies not only that which is openly shewen , and pointed at , and exactly to be observed , as Matth. 8.4 . Christ commanded the leper , whom he had cleansed , to go and shew himselfe to the Priest ; so Mar. 1.44 . Luk. 5.14 . But also a shewing by way of exposing to open infamy and disgrace ; and thus it is said , that Christ having spoyled principalities and powers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , made a shew of them openly , where the word signifies ( saith Zanchy ) a leading , a shewing them in the publick view of all spectators to their perpetuall infamy , as captives were wont to be led with their hands tyed behind them ; the Compound word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifying to set an offender before others as a publick spectacle of shame and infamy , for the warning of all the beholders ; in which sense this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is to be taken in this place , as also is that word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , used in that place 1 Pet. 2.6 . ( paralell'd with this of Jude ) and translated also Example , it also signifying the setting before the eye , or subjecting of something to a mans view or sight , not only for caution and warning ( saith Gerhard ) as in that place of Peter , but even for imitation also , as Joh. 13.15 . Jam. 5.10 . and sometimes it signifieth a type or figure of something , as Heb. 8.5.9.23 .

These punished Sodomites , then , were set forth for an example , not of imitation , their courses thus described and punished , requiring rather our detestation ; nor therefore , 2 , Of Gods mercy and compassion , as Paul saith of himself , that in him Jesus Christ shewed forth all long-suffering 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for a pattern and example to them who should heafter beleeve .

But , 1. For an example , by way of pattern , type , and figure of those who are tormented in hell with fire truly eternall , Ipsa verha 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vel legipossunt cum commate post vocem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ut fit sensus , propositae sunt exemplo ; vel cum commate post vocem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , proposita sunt exemplo ignis eterni : prior tamen lectio magis congrui● cum loco Petri , & communiter probatur inter pretibus . Laur. in 2 Pet. 2. in which respect ( as I noted before ) some read the text not with a Comma after the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; example , as our Translators , and most interpreters do , who read the words thus , are set forth for an example , suffering the vengeance , &c. but with a Comma after the word fire , thus ; are set forth for an example or figure of everlasting fire , suffering vengeance ; though when I consider that paralell place in Peter , where it is said , that they are made an example to those that afterwards should live ungodly : I conceive , we should rather keep the ordinary reading , viz. are made an example , suffering , &c. It being neverthelesse plaine from what was said before , that the fire wherewith the Sodomites were punished , was a type of hell fire , and that the Sodomites are set forth as punished with fire from Heaven , that they who afterward should live ungodly might be cautioned and warned to shun that Eternall fire in hell , whereof the Sodomiticall fire was a type . And therefore ,

2. And principally , these Sodomites were set forth as an example of caution , warning or admonition , that sinners for time to come , might by their plague , take heed of their sin . Noct. Attic. l. 6. c. 14. The Philosophers of old ( as Gellius saith ) thought there were three causes of punishing offences . 1. That which is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when punishment was inflicted for the amendment of the party punished for the time to come . The second they call'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when any were punished for the preservation of the honour of him , against whom the offence was committed , lest indulgence should occasion contempt of his dignity . The third they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when an offender was punished for examples sake , that so others might be deterred from the like practice ; this was the end ( here mentioned by Jude , and before by Peter ) of the judgement of these Sodomites ; God dealing with them as a Judge doth with some notorious murderer , whom he sentenceth to hang in chains by the way side , to warn others by his suffering ; or as a pilferer or cheator is set forth upon the pillory in some publick place of the City , with his crime written and pinned upon his breast . And that in this punishment of Sodom , Deut. 29.23.32.32 , Isai. 1.9.13.19 . Jer. 23.14.49.48.50.40 . Lam. 4.6 . Ezek. 16.46 , 48 , 49. Hos. 11.8 . Am. 4.11 . Zeph. 2.9 . Mat. 10.15.11.23 , 34 Luk. 10.12.17.29 . Rom. 9.29 . God did intend a speciall example of Caution , seems evident , because no one judgment of God upon sinners is so frequently in Scripture recall'd to the minds of sinners , as this , repeated even above twenty times ; as also because God hath made the signes and effects of Sodoms overthrow , to continue to this very day , as Historians unanimously report , as if he intended the laying forth , or publick placing of this standing monument of his wrath , before the eyes of men , as a warning to all the world . Nor are these examples of Caution strange in Scripture . God ye now unto my place which was in Shiloh ( saith God unto the Jews ) where I set my name at the first , and see what I did to it , for the wickednesse of my people Israel . God commands , Deut. 13.10 . that the entiser to idolatry should be put to death , to which he immediately subjoyns , ver. 11. the end thereof , and all Israel shall hear , and fear , and do no more such wickednesse as this is among you . And the Apostle tels the Corinthians , that the destructions of the Israelites in the wildernesse , hapned unto them for ensamples ; and they are written ( saith he ) for our admonition , upon whom the ends of the world are come . And these things were our ensamples to the intent that we should not lust after evill things , 1 Cor. 10.6 , 11 as they also lusted ; and he warneth the Hebrews to take heed of falling after the same example of unbelief ; as likewise doth Christ his Disciples , Heb. 4.11 . by remembring Lots wife , Luk. 17.32 .

For the second ; viz. Why the Lord would shew forth such an example of Caution . Hereby he would shew ,

1. Our naturall forwardnesse to sin in like manner . He who saith , Take heed of such a practice , shews a likelihood ( without care ) of doing the very same . The naturall inclination of our hearts , answers to that of the greatest sinners , as face answers face in the glasse . Their practices are but expositions upon our natures : It is a Proverb [ What fools speak , wise men think ] I am sure 't is a truth , To that which the worst man acteth , the heart of the best man without grace , inclines . And though the godly are not companions with the wicked in sin , yet should they be humble , for the very sinning of the wicked .

2. His constant abhorrence of sin . Examples of Caution speak both Gods hatred of the sin of those who went before , whose punishments are the monuments of his vengeance , as also his equall dislike of it in those who succeed , against whom ( if they will sin ) he is prepared to do what he hath done against the former . Though Gods forbearance towards some , shews that sometime he can spare sinners ; yet his punishing of others , shews that he never loves sin .

3. The aptitude of examples for to prevent sin . Greater is our forwardnesse to be affected with what we see executed , then with what we hear denounced ; My eye ( saith the Prophet ) affecteth mine heart . Examples either of imitation , or caution , work more on us then Doctrines . The rod hath a louder voice then the word ; a mans word will not be so soon taken , as his hand and seal : God hath not only set seals to his promises , but to his threatnings also ; and such seals as are examples . Israel saw that great work which the Lord did upon the Egyptians , and the people feared the Lord , and beleeved , &c Exod. 14.31 . When thy judgements are in the earth , the inhabitants of the world will learn righteousnesse , Isai. 26.9 . When a scorner is punished ( saith Solomon ) the simple is made wise , Prov. 21.11 . At the death of Ananias and Saphira , Act. 5.11 . Luk. 16.30 . great fear came upon all the Church : If one went from the dead ( said that tormented Glutton ) they will repent .

4. His mercifull willingnesse to prevent our ruine . The Lord gives us to see , that so we may not be examples ; and lets us read the stories of others , that so we may not be stories to others : Such is the goodnesse of God , that he had rather we should be drove away from , then destroyed in sin . Oft doth God recall to the minds of Israel the sins and punishments of their forefathers , and his plagues upon the Egyptians . It had been as easie for God to have destroyed them with , as warned them by others , had not mercy p●●ased him . Quot vulnera , tot ora : Every wound of another , is a mouth that calls upon us to repent .

5. The inexcusablenesse of sinning after the setting examples before us . Dan. 5.22 . This was the great aggravation of Belshazzers pride , that he humbled not his heart , though he knew the judgment which God had layed upon his father , for the very sin of pride . Thus likewise the Prophet hightens the impiety of Judah , in that notwithstanding Judah saw the idolatry which Israel had committed against God , and what judgements God had laid upon Israel , yet Judah feared not , but went and played the harlot also . How just is God in hitting those , to whom he had said before , Stand off . They who sin against examples , sin presumptuously , and even to a contempt of all Gods attributes , his Immutability , Power , Righteousnesse , Long suffering , &c. They cannot sin at so cheap a rate , as those who never were warned . He who will ride into the depth of the river , notwithstanding the stake , deserves irrecoverably to be drowned . That thief offends obstinately , who will rob in that place where his fellow hangs in chains .

OBSERVATIONS .

1. The works of God , especially his judgements , Observ . 1. have a language , as well as his word . Examples of judgement , are visible Sermons , and speak the pleasure of God . When God forbears to punish , he is said to keep silence . Then shall he speak unto them in his wrath ( saith the Psalmist ) and vex them in his sore displeasure . A word is significative , and God is not only known by his word , but even by his works also , and particularly by his judgment which he executeth . Psa. l 9.16 . Idem Deo facere & loqui . A word is not more easily uttered , then the greatest work is performed by God . There is nothing done by God , but ( as a word is filia mentis produced by the mind ) was first determined before in his secret counsell . There is no word so diffusive and scattered among so many as the works of God are , ( there being no speech nor language where their voice is not heard . ) In short , Quot verbera , tot verba . No word or speech requires so much attention , as the works of God do observation . It is a shame for us , that God hath spoken so often , and so loud , so long , so plainly by them , and that wee will not hear . If that voice be not loud enough , and if he hath stood too far to be heard , he will speak more loudly , and come nearer to us to our cost . Intreat the Lord to open the ear , as well as to speak the word , and to teach , as well as to speak . Psal. 94.12

2 Great , Observ . 2. is the excellency of the word in point of purity . It sets not forth sins by way of meer relation , much lesse by way of imitation , but by way of caution . As in it , the filthiest of sins are spoken of modestly and purely ; so they are mentioned as punished severely . Gen. 39.5 . Gen. 38.26 . Lev. 18.6 , 7. Sodoms filthinesse is set forth in Scripture , but so likewise are Sodoms flames , and both to warn us , not to allure us . The Scripture mentions the scourge as well as the sin of the holyest man , the Medicine as well as the Malady ; how groundlesse is their impiety who take liberty to sin from reading of sins ( especially of good men ) in the Word ; what is this but to read it with Satans spectacles , who , as he cites , so alwayes shews Scripture by halfs . To sin without examples of caution is bad , to sin against them is worse , to sin by them is worst of all ; the first is to walk , the second to run , the third to flye to hell .

3 Publick and notorious offenders , Observ. 3. ought to be open examples . Sodom is not afraid to declare their sin , and God declares it to make others afraid . Though punishment should reach but a few , yet fear should reach all : Secret punishment is a plaister not broad enough for an open , a scandalous fault . God threatens , even his otherwise dear David , that he who had made the enemies of the Lord to blaspheme , 2 Sam. 12.12 . should be punished before all Israel , and before the Sun . Private corrections for open crimes , are not plaisters to cure , but only to cover the sore . If sin be impudent , reproof and correction should not be bashfull . If a Minister sees that error and profanenesse seek no corners , he should not hide truth in a corner . Publick offences are like a bag of poyson thrown into a common fountain , serving for the use of a whole city : And the end at which God aimed in the punishing of offenders , Deut. 17.7 . was that all Israel should hear , and fear , and do no more any such wickednesse . The Syrians cared not to fight with small or great , but with the king of Israel , and Magistrates and Ministers should principally strike at reigning sins . All the reproofs of the Prophet's and Christ were bent against the impieties of their times . I verily beleeve that one main sin , whereby God is provoked to make publick officers in Church and State , so contemptible as they are , is their fear to oppose publick and spreading sins so freely as they should .

4. Observ 4. In this our present condition we want as well the affrightments of fear , as the allurements of love to keep us from sin . The burnt Sodomites should make us fear the fire . The overthrow of the Israelites are examples to Saints under the New Testament . And let us ( saith the Apostle ) therefore ( he means by the example of the unbeleeving Israelites ) fear , lest a promise being left us of entring into his rest , any of you should seem to come short of it . I am ( saith holy David ) afraid of thy judgements . Psal. 119.120 . Jer. 10 7. Who ( saith Jeremy ) would not fear thee , Oh King of Nations ? and Rev. 15.4 . Who shall not fear thee , O Lord &c. for thy judgements are made manifest . Fear him ( saith Christ ) who is able to throw soul and body into hell . Faith is as truly due to Threatnings , as Promises ; and Holy fear is the proper effect of that faith ; By faith Noah being warned of God , moved with fear , &c. Nor is it possible or profitable , so long as we have such an eager pronenesse to sin , to want a stoppage by fear . So unwilling are we to be weaned from the forbidden breasts of sinfull pleasures , that we daily need to fear the wormwood and alloes wherwith the Lord imbitters them ; & all little enough ; only heaven perfects love and casts out fear .

5. There is a pronenesse to sin in every age of the world . Observ 5. Why should God make Sodom an example of Caution to succeeding ages , if these were not forward to make Sodom an example of imitation ? Peter saith expresly , that these overthrown cities were made an example to those who after should live ungodly . The world alwayes was , Mundus semper fuit , est , & erit mundus , Lutb . is and will be the world ( saith Luther . ) The severall ages of the world have differed in their other fashions , but sin was never out of fashion . Look over all times and places , and it will be found true in both the whole world lies in wickednesse ; And of all times ( so true was that prediction of the Apostle ) the last dayes are the most perillous . We now live in the sink , the dregs of time , Satan now labours to do much mischief , and posteth the faster because he shall not long have day-sight . Men likewise by long practising , and by the sinfull experiments of former times , are now grown ( as in other things so ) in sin greater Artists then heretofore . How carefull should we be that God may have some the more for us ( even in these worst of times ) who may love holinesse , when most leave it ; controul , if not conquer sin ; who may shine as lights in the world ; and who , if they can do no good to others , yet may get no hurt from others : To conclude this ; Though evill times should not damp our zeal , yet neither should they make us impatient : The tares and wheat will grow together till the approaching Harvest . Mean while , none is so much provoked , as that God who is most patient . Nor should we forget , that all foregoing ages have abounded with those sins and difficulties , which much imbittered the lives of holy men who lived in them ; in which respect we may wisely make use of that counsell of Solomon , Say not thou , What is the cause that the former times were better then these ? Eccles. 7.10 . The errours and impieties of these , were in former times , and are now but newly acted over ; and let us rejoyce , that though the sins of the times should make us mourners for them , yet they cannot make us followers of them .

6. Observ. 6 , In all ages God is the same . He hates the same sins in after times , which he hated in the former . Sodomy is now as abominable in his sight as heretofore ; He is the same yesterday , and to day , and for ever ; in him there is no shadow of change ; he loves the same holinesse now which he ever loved . How great a terror is this to those who live in those sins against which God hath formerly declared his wrath . God will not go out of his way to gratifie their lusts ; no , it is the duty of the sinner to change : Psal. 7.12 . If he turn not , he will whet his sword , &c. Much may this comfort those who walk in the steps of former Saints . 1 Tim. 1.16 . Paul was a pattern to those who hereafter should beleeve : They find God as ready to accept them as any heretofore . Psal. 22.4 . This comforted the Psalmist , Our Fathers ( saith he ) trusted in thee , and thou didst deliver them . We are forward to entertain hard thoughts of God : if he continue not the same favours to us , which he afforded to others : we think he changeth , whereas we alone are to be blamed . It s not the shore which moves , but the boat : If we will turn to God , we know where to have him ; our prayers and repentance will make a change in us , and make us fit to be accepted , they make no alteration in him at all : as they who being in a ship , and pull at a rope fastned to a Rock , move not the Rock to them , but themselves to the Rock .

7. God is gracious even in his greatest severity . Observ. 7. Even when he was punishing of Sodom with fire and brimstone , he had thoughts of preventing the like punishment upon others for the time to come . He warns even when he wounds , and punisheth a few , that he may spare many : he takes occasion by the sin and punishment of Sodom , to do good to following ages ; his justice magnifies his mercy . God layes up Manna with the rod ; and is not forgetfull to feed us , even when he smites : In his smiles he will be feared , in his frowns he will be loved : in the midst of judgement he remembers mercy . If God be so sweet in his bitter administrations , how sweet will he be when he is altogether imployed in the wayes of grace ! We should herein look upon the Lord as our pattern ; severity should not make us forget and throw off tender-heartednesse : We should have mercifull ends in our severest punishing of offenders , and not wound like murderers to destroy , but like Chyrurgeons to cure , and to prevent the spreading of sin yea punishment .

8. Observ , 8. It should be our great desire by all our own sufferings for sin , to prevent the like sin in , and sufferings of others . We must not be like those that have the Plague , who love to inffect others with it . A gracious heart rather desires to hear of converts by his falls and woes , then to have companions in either . They who have been by sin examples of imitation , should pray that by their sufferings they may become examples of Caution ; How rare is this heavenly temper in sufferers ? Most Christians when they are in troubles , only desire the removall of them , perhaps the sanctifying of them to themselves ; but who prayes for the sanctifying of them unto others ! It s ordinary for men under their sufferings , to have thoughts of impatience against God , and of revenge against the instrument of their troubles ; but unusuall for men to have aimes of benefiting beholders by their troubles . If the Lord would throughly affect us with love to his glory , and hatred to sin , we should be willing to have the house pulled down upon our own heads , so as sin may be destroyed in others ; and hereby we may do more good at our death then we have done throughout our whole lives .

The sinners of these laters times sin more heinously then they who lived in former ages . Observ. 9. The sins committed by those who have others for an example , are greater then those committed formerly , though they be the same for kind . He who falls by stumbling at the same stone at which he dash'd who went before him , falls without apology . Wee in these times stand upon the shoulders of those who lived of old , and therefore ought to see further ; we may behold by what meanes they stood , where also , and how they fell , and how by either they sped . More exactnesse in working and walking becomes us who have more light to guide us . How happy were we if as we strive to excell our forefathers in other arts , we did not come behind them in that heavenly art of a holy life , though their helps were fewer then ours ! It is a common observation concerning our buildings , that though they are of more curious contrivement , yet lesse substantiall and durable then those of old time ; Non tulit nos sine exemplo● ut inveniat sine delicto , vel tollat sine patrocinio . I fear this may be more truly said of our religion then of our buildings ; It will be more tolerable at the last day for those who lived in the times of Sodom , then for sinners in these days , upon whom the ends of the world are come . Vnto whomsoever much is given , of him shall be much required , Surely , as we pay dearer for our worldly commodities , we must pay much dearer for our sinfull pleasures then our fore-fathers have done . We had better never have heard of Sodoms ruin , then not to mend our lives by the example .

10. Observ . 10 It s our duty to make an holy improvement of the worst things which fall out in the world . Even Sodom and Gomorrha were our examples , and we should make lye to cleanse us of their ashes . A good man should sail ( as they say of skilfull Mariners ) with every wind , and ( as Samson ) take honey out of the carcass of the Lion . Vespasian raised gain out of an excrement ; the Estrich concocts iron . Even the waters of jelousie which rotted the bellies and limbs of some , made others healthfull and fruitfull . The sins of the worst should , and sometimes do teach the godly to walk more closely and humbly with God . Were we not wanting to our selves , the sin of Sodom might be to us felix culpa , an happy fault . But alas , most men more imitate then shun the sins of others , nay which is much worse , they rather take occasion to oppose , deride , and so get hurt by seeing the holy strictnesse of the godly , then to grow more watchfull and holy by observing the sinfull loosenesse of the wicked . But here is the excellency of grace , to make a man like David , Therefore to love the Commandments of God , Psal. 119. i 27. because wicked men make void the Law .

11. Observ . ult. It is our wisdome to learn how to behold the examples of caution which God hath set forth ( especially in Scripture ) with most advantage to our souls . Against that which God shews , we must not shut our eyes . To this end .

1. Let us give our assent to the truth of examples , as delivered in Scripture , which doth not only relate the judgments themselves , but their causes also , the supreme , God ; the deserving , sin . Faith takes into its vast comprehension , every part of Gods word . It hath been the Divels policy to strike at the truths of Scripture-stories , either by denying , or adulterating them . * * Prophani quidam ex Schola Porphirii ut miraculū elevarent Confinxerunt Mosem peritissimum naturae , observasse fluxum & refluxum maris Erithraei & refluente illo suos traduxisse . Riv. in Exod. Porphiry , to overturn the miraculousnesse of the Israelites passing through the Red sea , saith , that Moses took the advantage of a low ebbing water , and so went through safely , which the Egyptians not understanding , were drowned by the flowing of the water . Strabo likewise perverts the truth of this story of the destruction of Sodom and Gomorrha , Graeci Scriptores Sodomam cum vicinis civitatibus , eam ob causam incendio periisse sentiunt , quod regio illa cavernosa esset & sulphurea , atque ita hujusmodi exitio obnoxia . Muscul . in 19. Gen. by attributing it to naturall causes , and reporting that these cities were seated on a soyl sulphureous , and full of holes , from which , fire breaking forth , consumed them . Examples of the dreadfullest aspect , will never affright us from sin , when we look upon them in the Divels dress . Let us not sport at examples , and make them our play-fellows . Read not the example of Lots wife as the Poeticall fiction of turning Niobe into a stone . What judgement thou readest beleeve , though never so severe , never so farre beyond thy apprehension .

2. Look upon examples with deep and diligent observation . They must sink into us , we must set our hearts to them : Steep our thoughts in them , and ponder them in their certainty , causes , severity . Posting passengers cannot be serious observers of any place . How profitable is it sometime to dwel in our meditations upon these monuments of divine justice ? Assent must be followed with consideration : Transient thoughts become not permanent examples .

3. Look upon these examples with an impartiall examination . Enquire within whether was such an one whom vengeance overtook , a greater sinner then I am . Ask thy conscience that question , which the Prophet put to the Israelites , are there not with me , even with me , the same sins against the Lord ? Ransack thy soul to find out the traytor ; hide not that in 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 , that his commands are profitable to both .

3. Sins of unchastity are peculiarly defiling . Besides that spirituall uncleannesse , wherewith every sin defiles , carnall chastity defiles with that which is bodily . All sin in generall is called uncleannesse , but fornication is the sin which is singled out particularly to be branded with that name . Some think that Adulterers are especially compared to Dogs [ unclean creatures ] The hire of a whore and the price of a dog are put together ; and both forbidden to be brought into the house of the Lord , Deuter. 23.18 . And when Abner was by Ishbosheth reproved for defiling Rizpah , he answers , Am I a dog ? Weems on the seventh Commandment . The childe begotten in adultery is ( Deut. 23.2 . ) called Mamzer , which some learned men derive from two words , signifying another mans spot or defilement , how foolish are they who desire to have their dead bodies imbalmed , and their living bodies defiled ! There 's a peculiar opposition between fornication and sanctification , 1 Thes. 4.3 . This is the will of God , even your sanctification , that ye should abstain from fornication . The Saints of God should have a peculiar abhorrence of this sin ; fornication and uncleanness , &c. let it not be once named among you , as becometh Saints , Eph. 5.3 . they should cleanse themselves from all filthiness of flesh and Spirit , 2 Cor. 7.1 . A man who is of a cleanly disposition , loves to wear clean garments . The body is the garment of the soule , and a clean heart will preserve a pure body . Remember ( Christians ) by what hand your bodies were made , by what guest they are inhabited , to what head they are united , by what price they are purchased , in what laver they have been washed , and to whose eye they shall hereafter be presented . Consider lastly , whether Delilah's lap be a fit place for those who expect a room in Abrahams bosome .

3. Observ. 3. The love of lust makes men erroneous and seducers . They who make no conscience of ordering their conversation , will soon be hereticall . These Seducers who oppos'd the Faith were unclean , and Flesh-defilers . The fool said in his heart , that there was no God , Psal. 14.1 . and the true ground thereof immediately follows , they are corrupt , and have done abominable works .

They who put away a good conscience , concerning faith , will soon make shipwrack , 1 Tim. 1.19 . The lust of ambition and desire to be teachers of the Law , makes men turn aside to vain jangling , 1 Tim. 1.7 . Diotrephes his love of preheminence , puts him upon opposing the truth , 3 Joh. ver. 10. The lust of covetousness did the like . They who supposed that gain was godliness quickly grew destitute of the truth , 1 Tim. 6.5 . while some covered money , they erred from the faith , Mich. 3 5. 1 Tim. 6.10 . They who subverted whole houses , and taught things which they ought not , did it for filthy lucres sake , Tit. 1.11 . The blinde Watchmen and the Shepherds which understood not , were such as could never have enough , and lookt every one for his gain , and they were dumb , because greedy dogs , Esa. 56.10 , 11. The lust of voluptuousness produced the same effect ; they who caused divisions contrary to the Doctrine which the Romans had learned , were such as served their own belly , Rom. 16.17 . They who lead captive silly women laden with divers lusts , resisted the truth , were men of corrupt minds , and reprobate concerning the faith , 2 Tim. 3. Wine and strong drink made the Prophets erre and go out of the way . The Hereticks of old , the Gnosticks , Basilidians , Epiph. adv. haer. c. 24 , 25 , 26. Aug. de haer. c. 5 , 6. Perit judicium cum res transit in affectum . Nicolaitans , &c. were so infamous for carnall uncleanness , as Epiphanius , Augustine , and others report , that a modest ear would even suffer by the relation thereof . Nor have the Papists and Anabaptists of late come far short of them . The lusts make the affections to be judges ; and where affection swayes , judgement decayes . Hence Alphonsus advised , that affections should be left at the threshold , when any went to Councell . We are prone to believe that to be right and lawful , which we would have to be so . Lusts oppose all entrance of light which opposeth them . Repentance alone makes men acknowledge the truth , 2 Tim. 2.25 . How can yee believe ( saith Christ ) who receive honour one from another ? Sensuall men taught that the Resurrection was past , 2 Tim. 2.18 . because it troubled them to think of it . The consideration of a Resurrection , an Hell , an Heaven , disturbs them , and therefore they deny these : If the light be too much in mens eyes , they will either shut their eyes , or draw the curtains . Lusts will pervert the light which is brought in , making men instead of bringing their crooked lives to the strait rule , to bring the strait rule to their crooked lives ; and in stead of bringing their hearts to the Scripture , to bring the Scripture to their hearts . Hence it is , that wicked men study the Scripture for distinctions , to maintain their lusts : and truly a carnall will is often helpt by the Devill to a carnall wit . Lastly , God in judgement gives up such who will not see , to an inability , and utter impotency to discern what they ought , and to a reprobate minde ; they who will not be Scholars of Truth , are by God justly delivered up to be Masters of Error : And because men will not indure sound Doctrine , God suffers them to heap unto themselves teachers after their own lusts , to turn away their ears from the truth , and to be turned unto fables ; because that when the very Heathen extinstuish'd the light of Nature , and knowing God , did not glorifie him as God , professing themselves wise , they became fools , and God gave them up to uncleanness and vile affections ; much more may God send those who live under the Gospell , and receive not the love of the truth , strong delusions , that they should believe lies , 2 Thes. 2.10 , 11. Wonder not therefore at that apostacy from the truth , which abounds in these dayes , and the opposing of those old precious Doctrines which heretofore men have imbraced in appearance ; some unmortified lust or other there was in them ; some worm or other there was of pride ▪ licenciousness , &c. in these beautifull Apples , which made them fall from the tree of truth to the dirt of error ; in stead therefore of being scandalized at them , let us bee carefull of our selves : if wee would hold the mystery of faith , let us put it into a pure conscience . Let us keep no lust in delitiis ; love we no sin , if we would leave no truth : Let us love what we know , and then we shall know what to love ; let us sincerely do the will of Christ , and then we shall surely know the Doctrine of Christ ; I understand more than the Antients ( saith David , Psal 119.100 . ) because I keep thy precepts . The Lord will teach such his way , and guide them in judgment . Evill men ( saith Solomon ) understand not judgement , but they that seek the Lord understand all things , Prov. 28.5 . If we will turn from our iniquities , we shall understand the truth , Dan. 9.13 . Who is wise , and he shall understand these things .

This for the first specifyed fault wherewith these Seducers were charged , viz. Their defiling the flesh : The second followes ; their contempt of Magistracy ; and in that , first of the first branch thereof , viz. They despise Dominion , inwardly .

EXPLICATION .

Three things I here propound by way of Explication .

1. What we are here to understand by Dominion . 2. What by despising that Dominion . 3. Vpon what ground doth Jude here condemn them for that despising thereof .

In the first , we may consider two things : 1. To whom this Dominion is attributed . 2. What it is , and wherein it consists .

1. The word in the Originall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dominion , is the same with that mentioned in Peter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2 Pet. 2.10 . 2 Pet. 2.10 , and tranflated Government . And though it properly signifie Lordship , Domination , or Government in the abstract , the Power and office of Magistracy , or any ruling over others , yet must it necessarily comprehend the persons themselves governing , or in the place of Authority ; Government without Governours is but a notion ; and were it not for Governors , there would be no hating of Government . Paul , Rom. 13.1 . by Higher powers , understands both the Power or Authority it self ; as also the Persons vested with that Power and Authority : And when Peter ( 1 Pet. 2.17 . ) commands the Christians to love , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Brother-hood , he intends the whole company of the brethren , as we understand by the Nobility of the Land , the Nobles themselves ; and yet here Jude names in the abstract , rather Dominion and Authority it selfe , then those who were placed therein , to shew what it was which these Seducers opposed and struck at , namely not at officers , so much as at their office ; not at Magistrates , but at Magistracy ; they loved not this same ruling over others , and such a difference among men . They aimed at Anarchy ( as Calvin notes upon the place ; ) being proud , they could not endure superiors ; and being licencious , they were impatient of restraint . So me by this Dominion of which Jude speaks , understand the Dominion and Authority of the Lord Christ , received from his Father ; and so refer this despising of Dominion , to that sin of ungodlinesse mentioned ver. 4. Domina●i●nem contemunat , i. e. Christ●m , qui non solum dicitur Dominus in Concreto , sed etiam Deminati● in Abstract● , propter excellentians Domi●ii . Lyran. where these Seducers are said to be ungodly , and to deny the only Lord God , and our Lord Jesus Christ . Lyranus thus , they despise Dominion , that is , ( saith he ) Christ himselfe , who is not only called Lord in the concrete , but even Dominion in the abstract , because of the excellency of his Dominion . But though it be true , that Satan hath ever endeavoured to overthrow the Domination of Christ by Hereticks , who have denyed his natures sometimes , his offices at other times , and have indeed shewed themselves Anti-christs , 1 Joh. 2.4 . Yet under correction , I conceive , that the Dominion and dignities whereof Jude here speaks , are to be referred to the civill Magistrate . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Dominion , is never attributed to Christ in the New Testament , but alwayes either to Angels , Eph. 1.21 . Col. 1.16 . or Magistrates ; and it is only agreeable to the scope of this place to interpret it of the Magistrate . Even they who by these words understand the Dominion of Christ , yeeld , that the next words , despise Dignities , are to be understood of Magistrates . And the Apostle in this verse ( as is conceived ) compares these Seducers , as for uncleannesse , to Sodomites ; so for contempt of Government , to the Israel●●s , who rebelled against Moses ; he most sutably also subjoining this sin , to the former of uncleannesse , in regard the love of their lusts , and dissolutenesse of life , made them hate that Government which was appointed to restrain them .

2. For the second , What this Dominion and Power is that is attributed to the Magistrate , and wherein it consists .

1. More generally , it stands in Superiority , Preheminency , Supereminency above others , as is evident , 1. By those names by which it is set forth in Scripture , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Luk. 20.25 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mat. 20 , 25. Rom. 13.3 . Luk. 12.11 . Tit. 3.1 . 1 Cor. 15.24 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Act. 27.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Xen. as Power , Authority , Rule , as Rom. 13.1 . 1 Timoth. 2.2 . Tit. 3.1 . 2. By those Titles which are given to Magistrates , as , Kings , and such as exercise Authority , Luk. 22.25 . They that are great , Mat. 20.25 . Rulers , Rom. 13.3 . Powers , in the Abstract , Rom. 13.1 . Magistrates , Luke 12.11 . Governours , Luk. 20.20 . And elsewhere Nobles , 2 Chro. 23.20 . Jerem. 14.3 . Dukes or Mighty ones , Exod. 15.15 . Ezek. 31.5 . Great men , 2 Sam. 3.38 . Captaines , 1 Sam. 9.16 . Princes , Psal. 83.11 . Ezek. 32.29 . With sundry Metaphoricall Names also ; as , Gods , Exod. 22.28 . Psal 82.1 . Psal. 138.1 . Chrildren of the Most High , Psal. 82.6 . The sons of the Mighty , or of the Gods , Psal. 89.7 . Fathers , tender fathers ( as the word may be , and according to Hierom , is to be rendred ) Gen. 41.43 . 1 Sam. 24.11 . David calls Saul , Father ; Deborah is called a Mother in Israel , Judg. 5.7 . Heads , Number . 14.4 Judg. 11.7 . Judg. 1 ▪ 15. Mountains , Mich. 6.7 . Annointed . 1 Sam. 24 7. Shepherds , Numb. 27.17 . Isaiah 44.28 . &c.

2. More particularly , this Dominion or Power consists in three things . 1. In Ordinando , in ordaining lawes for the good of the subjects . This is called . Potestas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Legistative Power . Lawes are like the Line and Plummet of the Architect , without which there is no right working , and they are to a Common-wealth , what the Sun is to the earth ; without them people would not see whither to go , what to do , and all places ( as is usuall in darknesse ) would be filled with filthinesse , and violence ; they are the cords of the tent , which being cut , it fallls to the ground . Lawes are the best walls of a City ; without them , even walled cities want defence ; they are as Physick to the body , both for preventing and removing Diseases ; nay , they are as the soul to the body ; without them the Common-wealth would neither have beauty nor being . Laws have been ever esteemed so necessary , that no Common-wealth under any form , could ever be without them : Nor do these Positive lawes derogate at all from the perfection of the Law Morall , or of Nature , but only discover the depravation of mans nature ; in whose heart , though that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that work of the Law be written , which inclines all to some kind of naturall goodnesse ; yet by the fall , is the knowledge of the Law of nature so obscured , and the force of inordinate affection so prevalent over reason , that there is need of Positive Lawes , for directing , restraining , encouraging . And indeed Positive Lawes are but rivulets derived and drawn from the Law of Nature , and particular conclusions formed out of the universall principles thereof . The Law of Nature only in generall , prescribes what is to be done or avoided , not descending to particulars : now all being not able from those generall principles , to deduce that which is to be practised in particular cases , which admit of innumerable variations , according to circumstances , Positive Lawes for the good of subjects , are necessarily to be suted to the condition of every Common-wealth . Nor can it justly be alledged by any , that Dominion may be committed as well to men alone , as to Lawes , for the Law is the voice of God , being a deduction from the Law of nature , whereas a man is a servant of affections , and apt to be byass'd by hatred , anger , fear , friendship , foolish pity ; by reason whereof It is ( as a learned man once said ) easier for one wise man to make , then for many to pronounce law . It was a wise speech of Solon , who said , " [ That only that Common wealth could bee safe , where the people obey'd the Magistrate , and the Magistrates the Lawes . L. 4. de leg . And of Plato , who said , That City cannot be far from ruin , where the Lawes are not above the Magistrate , but the Magistrate above the Lawes . And if against this it should be argued , that the Law must needs be defective , speaks generally , and cannot come up to sundry contingent and speciall cases and circumstances , which it cannot fore-see and determine : I answer , Let consciencious prudence supply the forefaid unavoidable defects ; and that wee may not set the Magistrate and Law at variance , let the Law have power to hinder the Magistrate from transgressing by the force of affection , and let the Magistrate have power with rationall and religious regard of circumstances , to explain and apply the Law : this power of the Magistrate serving to make an happy temperature of jus and aequum , strict justice and Christian equity , and being as necessary as it is for a Physician to have one eye to the rules of his Art , and another to the condition of his Patient ; not suffering himself so to be bound up by the precepts of the former , as by laying aside his own prudence , to indanger the life of the later . And that God hath given to the Magistrate this Legislative power , is most evident , in regard dominion without such a power would be in vain , and never obtain its end , either in the advancing of godliness , or the publike peace ; Good Laws made and executed , Num. 11.16 . 1 Sam. 10.6 . being the direct means to promote both : As also in regard God hath given the Magistrate the prudence and power requisite to the making of Lawes ; and all the Commands given by God to people , of being obedient , would be void , and to no purpose , unlesse the Magistrate might impose Laws . And yet he must remember that the matter of his Laws must be possible , els they cannor obtain their end ; profitable also to the Common-wealth , & just or righteous ; for els they destroy their end ; nor can that be said to be a Law , but rather anomie , or a breach of the Law , which commands any thing against Gods Law .

2. The power and dominion here spoken of , consists in administrando Jurisdictionem , by way of execution or administring of justice to the people , according to the forementioned good Laws . A Law without execution is neither of force nor fruit . Miserable is that Common-wealth , Omnia judicia , aut distrabendarum controversiarum aut puniendorum maleficiorum caus● reperta sunt . Cic. pro Cecin . whose manners have brought their Laws under their power , and miserably confin'd and nail'd them to the pillar : This Jurisdiction , or execution of the Laws is twofold .

The first is seen in judgements , or the determinations of Civill Controversies between parties according to the rules of the Law ; that this is part of the Magistrates power , is evident ,

1. From Gods Ordination and Command , Prov. 8.15 . By me Kings reign , and Princes decree justice . How long will ye judge unjustly , & c ? doe justice to the afflicted and needy , &c. Psal. 82.3 . and Jer. 22.2 . O King of Judah , that sittest upon the throne , thou and thy servants , execute yet judgement and righteousnesse , deliver the spoiled , &c. and Chap. 21.12 . Oh yee house of David , execute judgement in the morning .

2. From the direction which God gives to people to seek judgement at the hand of the Magistrate ; Exod. 22.9 . for all manner of trespasse , whether it for Ox , for Asse , for Sheep , for Rayment , or for any manner of lost thing which another challengeth , &c. the cause of both parties shall come before the Judges , and whom the Judges shall condemn , &c. And Deut. 19.17 . Both the men between whom the controversie is , shall stand before the Lord , before the Priests and the Judges .

3. From the use and necessity of Judgments : 1 Truth often lyeth in the bottome , and falshood lurks in corners . A prudent Magistrate brings both to the light , the one because it seeks it , the other because it shuns it . 2. Good men by reason of their fewnesse , weaknesse and meeknesse , are often great sufferers , and the wicked are numerous , potent , and oppressive . The publike judgement of the Magistrate is in this case , to the former a hiding place from the winde , Isa. 32.2 . and as a winde to scatter the later , Prov. 20.8 . And without these publike judgements , what would places be but as mountains of prey , dens of wilde beasts , and habitations fitter for Cyclops , than Christians ! God hath not by grace given to any , a right in anothers estate , nor taken away from any an orderly and regular love of his own welfare ; and nature in the best , dictates and desires , and the God of Nature , by these publike judgements , hath granted helps for self-preservation from injury and oppression . Onely it must be here heeded , that these suits and iudgments be not transacted unduely , either by the judged or the judges ; 1. By the Judged , they must not desire judgments out of envy , revenge , covetousness , or a desire of contending . 2. The matter about which judgement is desired must not be slight and frivolous . 3. The remedy of the Law must not be desired till after patient waiting and Christian endeavours to compound differences , and to procure an amicable reconcilement . Sic certent causae , ut non certent pectora . Zec. 7.9.8 , 16. Judex q. jus dicens . Var. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 4. The parties who differ must not manage their contestation with bitter and unchristian animosities , railings , briberies , false accusations , &c. 5. The end of desiring judgments must not be the undoing , or defaming of our adversary , but the preserving of our selves , and the administration of justice , the welfare of others .

2. The Judges must not wrongfully transact these judgments , they must give every one his due , Deut , 16.20 . Justice , Justice , or that which is altogether just shalt thou do , and chap. 1.16 . Moses saith , he charged the Judges to hear the causes between their brethren , to judge righteously between every man and his brother : Jerem. 21.12 . Execute judgement in the morning : Justice is the soul of Judgement : An unjust Judge is a Solecism , a contradiction . A Judge should be the Law enlivened : To this end ; Judges must be godly : Righteousnesse will not stand without Religion : Jethro's advice to Moses , was , Chuse men fearing God , Exod. 18.21 . Let the fear of the Lord be upon you ( said Jehoshaphat to the Judges ) 2 Chr. 19.6 , 7. The Aethiopians apprehended that the Angels attended on all Judicatories , and therefore ( as I have read of them ) they left twelve chairs empty in the judgment-place , which they said were the Seats of the Angels ; but Judges must believe that a greater than the Angels is there . 2. Impartiall : He must not respect the person of the poor , nor honour the person of the mighty , Lev. 19.15 . and Deut. 1.17 . He must hear the small as well as the great . There must no mans condition be regarded in judgement , nor must the Judge behold the face of any ones person , but the face of his cause , Job 34.19 . God accepts not the persons of Princes ; A Judge will be a sun of righteousness , it shining as well upon the beggar as the noble . 3. A Master of his affections : Anger , hatred , pity , fear , &c. the clouds of Affection will hinder the Sunshine of justice . The Athenian Judges us'd to sit in Mars-street , to shew that they had Martiall hearts : Constantine is termed a man-childe , Rev. 12.5 . So Brightman . for his courage . He who wil go up to the mount of Justice , must leave his affections ( as Abraham did his Asse and Servants ) at the foot thereof . Love and wisdom seldome dwell under one roof , and the fear of man is a snare ; A Coward ( we say ) cannot be an honest man , nor will a fearfull and flexible Judge be able to say injustice , Nay .

4. Deliberate : In the case of information about false Worship , Deut. 17.3 . Moses directs to this deliberation before sentence be given . If it be told thee , and thou hast heard of it , and enquired diligently , and behold it be true , and the thing certain , &c. then shalt thou bring forth the man , &c. What plenty of words are here to prevent precipitancy in Judicature ! It much commended the integrity of Job , who professeth , Job 29.16 . The cause which I knew not , I searched out . † † See the example of the Heathen Festus , Act. 25.16 Both sides must be heard , the small as well as the great . Though a Judges * * Qui statuit aliquid parte inaudita alerâ , aequum licit statuerit , haud aequus fuit . Sen. in Med. sentence be right , yet hee is not right in giving it , if he give it before either party be heard . 5. A lover of truth : A man of truth , Exod. 18.21 . Hating lying , executing the judgement of truth . Zech. 8.16 . His heart must love , his tongue speak the truth ; Exod. 18.21.23.8 , Deut. 16.19.27.26 . 2 Chron. 19.7 . nor will the hand without go right , if the wheels within go wrong . 6. Incorrupt : Hating bribes , because hating covetousnesse . A gift blindeth the wise , and perverteth the words of the righteous . Of whose hand ( saith Samuel ) have I received any gift , to blind mine eyes therewith ? 1 Sam. 12.3 . A Judge must neither take money to be unjust ; nor to be just ; Righteousnesse is its own reward . The Thebeans erected the Statues of their Judges without hands ; the gaine of bribes is sum'd up , Job 15.34 . Fire shall consume the Tabernacles of bribery . 7. Sober and Temperate : He that followes the pleasures that attend on Majesty , will soon neglect the paines which belong to Magistracy . It was a prudent instruction of Lemuel's mother , Prov. 31.4 , 5. It is not for Kings , It is not for Kings , O Lemuel , to drink wine , nor for Princes to drink strong drink , lest they drink and forget the law , and pervert the judgement of any of the afflicted . Whoredom and wine , and new wine take away the heart , Hos. 4.11 . Some understand those words , Jer. 21.12 . Execute judgement in the morning , properly , as if they should performe acts of judgement early , before they were indangered by abundant eating or feasting , to render themselves less able to discerne of causes .

2. The second branch of Jurisdiction which belongs to the Magistrate , consisteth in the Dstribution of rewards and punishments . 1. Of Rewards to those who keep ; 2. Of Punishments to those who break the Lawes .

1. Of Rewards : Of this the Apostle speaks , Rom. 13. Do that which is good , and thou shalt have praise . Of this the Supreme Lord gives an example , who joynes shewing mercy to thousands , with visiting the iniquities of the fathers upon the children , Exod. 20. Nor must a Magistrate be a Sun only for lustre of Majesty , but also for warmth and benignity .

2. Of Punishments : These are of sundry kinds : Some concern the name , as degradations ; some the estate , as pecuniary mulcts ; some the body , and these are either Capitall , or not Capitall , as mutilation of some part , &c. Evident it is from Scripture-commands , that it is the Magistrates duty to punish , Deut. 19.21 . the Judges shall make diligent inquisition , &c. And thine eye shall not pity , but life shall go for life . 2. From his Function , Rom. 13.4 . He beareth not the sword in vaine : Governours are for the punishment of evill doers . 3. From the Benefit of these punishments . To the punished , who may grieve for what they have done ; to the Spectators , who may be warned from doing the like . Prov. 19.25 . Deut. 19 . 19r Indulgentia flagitiorum illecebra . Exod. 21.12 . L●v. 24.17 . &c. Sinfull indulgence , silently , yet strongly invites to a second wickednesse . Even Capitall punishments are injoyned by Scripture , Gen. 9.6 . Who so sheddeth mans blood , by man shall his blood be shed . A Law , which being before the erection of the Mosaicall Polity , shews that the Lawes which afterward commanded Capitall punishments , did not simply and absolutely , but only in respect of some circumstances , concern the Israelites . The capitall punishment of Malefactors , by the Magistrate , was dictated by the Law of Nature . And as the force of the foresaid command was before , so did it continue after Moses ; Christ himself , even from it , drawing an Argument to disswade Peter from shedding of blood , Mat. 26.52 . Nor do I understand but that ( if all punishments of Malefactors by the sword be now unlawful , as Anabaptists dream ) it must necessarily follow , that all defending of the subjects by the sword against an invading enemy is unlawfull also ; the publick peace being opposed by the one , as much as the other ; nay , may we not argue . That if the power of the sword belong not to the Magistrate to defend the Common-wealth , that it belongs not to any private man to defend himself against the violent assaults of a murderer ?

In sum , Capitall punishments may be inflicted , but sparingly , slowly . It is observed by some , That God was longer in destroying Jericho , then in making the whole world . Satius est ut euret pharmacum , quam sanet ferrum . As many Funerals disgrace a Physician , so many executions dishonour a Magistrate . The execution of Justice should , like Thunder , fear many , and hurt few : Let all means be tryed , before the last be used . A Magistrate must not be bloody when he sheds blood : the Master Bee alone is ( they say ) without a sting . If a Butcher may not be of the Jury , much lesse may he be a Judge . In a doubtfull case it is better to spare many nocent , then to punish one innocent ; nor must vehement suspicion , but clear evidence satisfie a Judge : Punishment delayed , Potest poena delata exigi , non potest exacta revocari . may afterward be executed ; but being once executed , cannot be recalled ; and even when the Malefactor is condemned , the man should be comiserated ; though as an offender his blood be debased , yet as a man it is precious .

This for the Explication of the first thing considerable in this part , Dominion .

In the second wee are to enquire , What is to be understood by Despising of Dominion .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Beza , properly signifies to remove something out of the place as unworthy any longer to abide and remain therein , Propriè signicat aeliquid suo loco ut indignum amovere . Bez. in 6 Mar. 26 , and it is in Scripture either spoken of Persons or Things ; when of Persons , it is declared ( saith he ) most fitly by disdain , or contemn , as Mar. 6.26 . Luk. 10.16 . 1 Thes. 4 8. and it is spoken of Things , properly which being removed from their place , are accounted of no value , effect or force ; and thus it is declared by rejecting , Luk. 7.30 . Disannulling , Gal. 3 , 15. Casting off , 1 Tim. 5.12 . and here , because we reject that which we despise , it s rendred despise .

Now these Seducers did not reject , disanull , cast off governing , so as to make it cease to be ( that was not in their power ) but in their judgement , desires , insinuations , and as much as in them was , they laboured to make it accounted void , abrogated , and of no value , or force . And their pretence for this practice was the liberty which was by Jesus Christ purchased for them , with which , they taught that obedience to Magistrates was inconsistent . This seems to be plain by that more generall sin which the Apostle layes to their charge ( ver. 4. ) Of turning the grace of our God into wantonnesse , Of this more hath been said upon that place i.e. the goodnesse of God in bestowing liberty by Christ , into Libertinism . And hence it was that these Seducers 2 Pet. 2.19 . allured their poor seduced followers , under the pretence of liberty obtained by Christ , 2 Pet. 2.19 . to all manner or wickednesse and licenciousnesse of life ; bearing them in hand , that as they were not now bound to any holinesse of life , so particularly that Christ having redeemed them , they were free from all subjection and obedience to others . A Doctrine which as its very taking with flesh and blood ▪ so is it frequently by the Apostles Paul and Peter opposed , who grant indeed a liberty wherewith Christ hath made a Christian free , Gal. 5.13 . 1 Pet. 2.16 . but yet withall they add , that this liberty is spirituall , a liberty from the law , sin , death , and hell , not an immunity from civill obedience ; and therefore not to be used for an occasion to the flesh , or for a cloak of maliciousnesse ▪ Nor indeed is any thing further from truth , then that because of Spirituall liberty , Christians should be free from civill subjection . For as this liberty exempts us not from obedience to the commands of God ( for as the Apostle saith , Rom. 6.18 . Being made free from sin , we became the servants of Righteousnesse ; and ver. 22. servants to God ) so neither doth it exempt from obedience to the Magistrate ordained by God . Yea so far are the godly commands of a Magistrate from opposing spirituall liberty , that they rather advance it ; for true liberty stands in the chusing of good , and the rejecting of evill , and this is furthered by the righteous commands of superiors . Licenciousnesse is not liberty , but slavery , and makes inners to affect their owne insensible bondage .

3. Quamvis in acquisitione & usu potestatis potest esse deordinatio , tamen in ipso ordine superioritatis in quo consistit Dominium , non potest esse deordinatio , sicut ordo non potest esse deordinatus . Vid. Durandum de Origine jurisdictionum . Aug. de C. D. l. 5. c. 21. Et. qu. ex vet. Test c. 35. Aug. Tr. 116. in Joh. Gerh. in 2 Pe. 2 Pareum in Rom. 1 King . 15.27 1 Kin. 16.2.7 . 1 Kin. 14.14 Dan. 4.17 , 25. Pro. 8.15 . Lastly , by way of Explication , we shall enquire upon what ground the Apostle condemns them for this Despising of Dominion . Of this briefly .

1 This was a sin against an Ordinance of God : By me Kings reign , Prov. 8.15 . There is no power ( saith the Apostle ) but of God : The Powers that be , are ordained of God . And though Magistracy be an Ordinance of man in regard of the subject , it being born by man ; the object , it being imployed about men ; the end also , the good of men ; the kinde or sort thereof , left unto the choice of severall Nations : yet not in regard of the Invention or Institution thereof , which is onely from God .

In it are considerable also , The Power it self , The Acquisition thereof , and the Execution of it . The acquisition may be from the Divell , by bribery , fraud , cruelty , intrusion , invasion : The execution , or manner of using this power may be from him likewise , as when Superstition is set up in stead of Religion , and cruelty for equity , by those who govern . But Authority it selfe , Dominion , Principality , are from God , though not Tyranny . Riches gotten by Usury , Extortion , &c. cease not to be good in themselves , yea , and the gifts of God : And as the owner of these unjustly procured riches , may be said to be a rich man ; and he who hath Learning , though procured by unlawfull means , may be said to be a learned man ; so the possessor of a most unjustly obtained Authority may be said to be a Magistrate , and in Authority .

2. This sin of the Seducers was a sin against the welfare and happinesse of the Publick : They being weary of Magistracy , were weary of all the comforts and blessings of Peace ; and in being desirous to throw down the pillars , they endeavoured to pull down the building upon their own and others heads . What would Nations be without Government , but the dens of wild beasts ! Judah and Israel dwelt safely every one under his vine and fig-tree , all the dayes of Solomon . 1 Kin. 4.25 . Even Nebuchadnezzar was a tree under which beasts of the field had shadow , in whose boughs the fowls of the heaven dwelt , and of which all flesh was fed , Dan. 4.12 . The funerals of a Political Parent millions of Children wil celebrate with tears . Over Saul , who was wicked and tyrannical , doth David bid the daughters of Israel to weep , who clothed them in scarlet , 2 Sam. 1.24 . Nor was it ( according to some ) any of the best of Kings , who is called the breath of our nostrils , Lam. 4 22. And it 's observable , when God threatens the taking away of the staff of bread , and the stay of water , he adds ( as no lesse a judgment ) the taking away the Judg and the Prophet , Isa 3.2 . the Prudent and the Ancient , &c.

3 By this Despising of Government , they were in an especiall manner their own enemies , and sinn'd against their own happiness . The overturners of lawfull Magistracy , shall find their calamities to arise suddenly . Prov. 24.22 , He who breaketh an hedg , a serpent shall bite him : Eccl. 10.8 . An evill man seeketh onely rebellion , therefore a cruel messenger shal be sent against him . It hath been observed by some , that ( most , if not ) all those whom the Scripture mentions as opposers of Magistracy , have been punish'd by violent death , God not vouchsafing them so much as reprieval to a death-bed . Corah and his Company , Athaliah , Absalom , Zimri , Joab , Sheba , Adonijah , with many others will prove this , and besides the vast supply which forraign histories afford , how hath vengeance pursued all the rebellious mentioned in our English Chronicle ? Who hath not heard of Becket , Montfort , Mortimer , The Piercies , Tyler , Worbeck , the Salt Peter-Saints , with sundry others , whom God made marks of vengeance for removing the ancient Land-marks set for order and propriety in the Nation ? Nor do I remember that ever God suffered any one Godly man , mentioned in Scripture , to put any lawfull Magistrate out of , or indirectly to put himself into Government . I say , I remember no instance of either .

OBSERVATIONS .

1. Obser. 1. How provident is God for mans peace and welfare ! Without Dominion we should be worse than Beasts : It is the breath which so many thousand creatures draw ; take it away , and none can say , This is mine . If the Magistrate were not a God to man , man would soon prove a Wolf nay a Devill to man . There 's no creature which so much wants a Ruler as man : We may say of all other creatures , Nascuntur artifices , they are born crafts-Masters , they were apparelled and armed by Nature , they are their own Cooks , Physicians , Builders , even at their first entrance ; onely man came in without strength , weapon , clothes , or skill . How good is God to provide protectors for him ! violent and bloody men fear not hell so much as the halter , like beasts , they are more afraid of the flash of powder , than the bullet ; and though their fear of the Magistrate saves not their soules , yet many a time hath it saved our lives : Without Magistracy Robbery would be a Law , and men ( like dogs ) try all right by their teeth ; where there is no ruler , every one will be a ruler ; he who hath no ruler over him , will be a tyrant over another . Judg. 17.8.18.1 , 14. When there was no King in Israel , every Micha had an house of Gods , and the Levites went a begging It 's just with God that they should feel the curse of Anarchy , who never were thankfull for regular Dominion .

2. Obser. 2. God is highly provoked by sin , when he suffers Magistrates to be burdensome to a people , and Dominion to be abused ; when their deliverers and saviors become their destroyers , and they ( like Ephraim ) oppressed and broken even in judgement . Secundum merita subditorum disponit Corda praepositorum . It was threatned as a sore judgement , I will give children to be their Princes , and babes to rule over them ; For the sins of a people , many and bad , are the Princes thereof , Prov. 28.2 And God often sets up wicked Governours over people , not because they are worthy to rule , but these worthy to be so ruled ; God may give a King in his anger . He speaks often of Princes who were Wolves ravening to the prey to shed blood , Ezek. 22.27 , Mic. 3.1.2 , 3. Zeph. 3.3 . How righteous was God in making Abimilech a scourge to the Shechemites , who had made themselves the stirrup to his ambition ! And undoubtedly if God may suffer the Prophets of a people to be fools , and the spiritual● men to be mad , to delude and misguide the people , Hos. 9.7 . for th● multitude of iniquity , and the great hatred ; he is not hindred from suffering the Princes of people , who refuse● to be reformed , to be Jeroboams to their souls , and Rehoboams to their bodies , pernicious to both . O that people would spend more time in blaming of their sins , and lesse in complaining of men , and but sadly and impartially examine their hearts , whether the parting with the Gospell and Ministery would ever fetch a quarter so many complaints from them , as an inconsiderable Sessment ; or whether sin startle them so much as a Tax , and if they finde their Consciences to give in verdict for God , let them adore his righteous severity .

3. Obser. 3. God is much seen in causing mens subjection to Magistrates . All naturally love to excell in worldly greatness , and like not superiority in others . Every one ( saith Calvin ) hath in him the mind of a King ; On 1 Pet. 5.5 that one therefore should keep millions of men in order , restrain , constrain , correct , command ; how could it be but that God himself hath imprinted the characters of Divinity upon him ? and but that there is a divine Constitution in an humane Person ? It is thou , O Lord , that subduest my people under me , saith David . And Psal. 65.7 . Psal. 144.2 . The stilling the noise of the Seas , the noise of the waves , and the tumult of the people , are put deservedly together , the later manifesting the power of God as much as the former . How did David allay the fury of those furious spirits , who so eagerly desired to take away the life of Saul , but by this , He is the Lords Annointed ? and hence Princes should gather , when people cast off subjection and despise their Dominion , that they themselvs have despised God , provok'd him to pour contempt upon them ; and to make them for cutting off their lock of loyalty to God , to become even as other men ; and hence also people should learn to whom to returne the praises of their peace and safety , not only to the power and policy of their Governors , but principally to the ordination of that God by whom Kings reign .

4. Observ. 4. The power given by God to Magistrates should be improved for the Giver . Their Dominion should advance that of the chief Lord ; The greatest Kings are his Vassals : The Highest Earthly Powers shall give an account to an Higher hereafter , and must therefore be regulated by , and serve for the promoting of an Higher for the present . The King is commanded to write him a copy of the Law , and keep all the words thereof . Deut. 17.18 . When the Crown was put upon the head , the Testimony was also put into the hand of Joash . 2 King . 11.12 . The first Table should be first in the Magistrates care : Even Kings and Rulers must kiss the Son , Psal. 2.12 . and advance his Kingdome , and provide that their subjects may not only live under them in peace and honesty , but also in Godliness : if this must be the end of the subjects prayers , it must be the end of the Magistrates Government . These Shields of the earth should protect Gods glory ; Psal. 47.10 . Psal. 22.29 . Psal. 72.11 . Isai. 49.23 . the fat upon the earth , must worship Christ , and all Kings fall down before him . The Church ( infant-like for weaknesse ) must be nourished and nursed , yea , and that by Kings and Queens . How unsutable is it for them who are called Gods , to cast off all care of the honour of God! and for them who are call'd Shepheards to take no care that their subjects should have the Pastures of wholesom Doctrins ! Isai. 43.28 . to suffer them to wander in the ways of sin & hel , without any care to reduce them ; and to give leave to greivous wolves , Seducers to devour them ! They who make all the care of the Magistrate to concern the worldly welfare , without any regard of the souls of people , make him like an Ox-herd , who thinks he doth enough in providing f●● pasture for his cattle , suffering them willingly to be carryed by droves to the Shambles . And why politicall as well as naturall Parents should not take care that their children bee brought up in the nurture and admonition of the Lord , Eph. 6.4 . I understand not . Ample testimony is given to David , Solomon , Asa , Jehoshaphat , Hezekiah , Josiah , of their Zeal for Religion : Nor ever is the contrary mentioned in any of the other Kings , but as their great sin and infamy : Nor ever will the names of Constantine , Theodosius , Justinian , cease to be precious in , for their care of the Church of Christ . Even the Heathens , Aristotle and Plato , acknowledge that the chief care in a Common-wealth should be about Religion ; the beautifullest structure of a Civill Government , is erected upon the sand , unlesse Religion be the foundation .

In sum , Though the power of the Magistrate ( as such ) in the holy things of God , be not formall , intrinsecall , and Spirituall , so as that himselfe should administer therein ( as if Christ had committed the keyes to him ) yet is it objective , 2 King . 15.14 . 2 Cor. 15.17 . 1 Cor. 9.14 . 2 Chron. 31.3 . 2 Chron. 29.4 2 King . 23.1 , 2. to be imployed about Ecclesiasticall causes ( though politically ) and to provide for the benefit of the Church , and that , as by removing the impediments of Religion , by preserving its maintenance , by convening Assemblies for reformation , &c. so by taking care that matters-Ecclesiasticall be duly managed by those who administer therein , as , though the Magistrate himself exerciseth not the art of Physick , yet he taketh care that none shall abuse that Art , or exercise it hurtfully .

5. Observ. 5. The enemies of godlinesse soon become opposers of civil Dominion . The Apostle had told us , that these Seducers denyed the only Lord God ; and here he saith , they despised Dominion . They who fear not God , will not be afraid to speak evill of dignities . The despisers of Saul , were the sons of Belial . Good men will not be bad subjects ; nor will bad men conscienciously be good subjects . The fear of God is the best foundation of obedience to the Magistrate : Remarkable is the order of obedience prescribed by the Apostle , 1 Pet. 2.17 . Fear God , honour the King ; and by Solomon , Prov. 24.21 . M● son , fear thou the Lord and the King . Men may from a principle of policy , forbear the opposing of Magistracy , as a danger ; but only from a principle of conscience can they abhor it as a sin . The fear of man is but a weak bond , and as easily broken as were the cords by Samson . What a noise leave these words [ Submit to every ordinance of man for the Lords sake ] in a religious ear ! Whatsoever interest , reputation , &c. dictate , the declaration of Gods will is to a gracious heart , the end of all strife . The discovery that such or such a course hath a sin against God in it , is enough for a Saint ; No more disputes then ; the threats of a thousand hells shall not be so disswasive . Humane Lawes may make men hide , only Gods lawes can make men hate disobedience . A meer man is firm and steady in no relations . The greatest interest of Magistracy is to advance religion . If they provide for the keeping of Gods lawes , the observation of their own will follow of course . David discovered himselfe to be a good man both in sparing of Saul in the cave , ( Oh how well was is for Saul that he fell into the hands of a David ! Psal. 101.6 . ) and a wise man in setting his eyes upon the faithfull of the Land , and in taking the perfect in their way to serve him . The way for the Magistrate to bring men under his subjection , is to plant the Gospel , and to make them subject to Christ . The power of the word in the consciences of people , Christianus inimicus nemini , multo minus Imperatori , Tert. binds more strongly to obedience , then the power of the sword over the bodies of the people . And , if God alwayes restrain people from rebelling against Governours , who shall tolerate in people all sorts of rebellion against God , What meanes that of 1 Sam. 2.30 ? Them that honour me , &c. and they that despise me shall be lightly esteemed ?

6. Christianity doth not destroy , Observ . 6. but strengthen Magistracy . The Seducers and Libertines are here by Jude condemned for despising Dominion : One Ordinance of God doth not abolish another . The Lawes of Christ in his Church , bring not in lawlesnesse into the Common-wealth ; nor is God a God of order in the first , and the Author of confusion in the later ; yea contrarily , he maintains Government in the Commonwealth for the good of his Church , that it may finde an harbour therein ; and keeps up the pole of Civil Dominion , that the weak Hop bine , the Church may be sustained . The spiritual Authority of Christ divides not Civil inheritances ; His Scepter swallows not up ( as did Aarons rod the other ) the Scepters of worldly Monarchs ; nor doth he who came to give heavenly , take away earthly Crowns . The weapons of Christs kingdom are not carnall : He who , when he had a right , would not be made a King , gives no liberty to those who have none , to put out those who have , It 's the labour of Satan to perswade civil Governours , That Christ's Kingdom is the greatest enemy to theirs : Est , 3.8 . Thus Haman represented the Jews to Ahashuerosh , as a people that would not obey the Kings Laws : Thus the Courtiers of Chaldea accused the three Companions of Daniel , Dan. 3.12 . of rebellion against the Kings Edict . By this fetch likewise the enemies of the Jewes hindred the building of the Temple . How often was Paul accused for sedition among the Jews ? Nay , Ezr. 4.13 . Act. 17.18.19.16 . Christ himself was accused and executed for an Enemy to Caesar . Thus Papists seek to wash themselves , by throwing dirt upon the servants of Christ : Were ever accusations more senselesse , then for Harding to say , that Luther animated Munzer in his Rebellion , which was by that man of God so zealously opposed ? But the Whore of Babylon loves to lay her own brats at her Neighbours doors . In short , the weak ground of this imputation of Rebellion to the Godly , hath been their refusing to obey such commands of Magistrates as they apprehended sinfull . And truly , in this case , Bene quod apposuit , ●t quae sunt Det Deo ; hoc est , imaginem Caesaris Caesari , quae in nummo est , & imaginem Dei Deo , quae in bomine est : ut Caesari quidem pecuniam reddas , Deo temetipsum . Tert. lib. de idol . c. 15. Extra territorium jus dicenti impune non paretur . Observ . ult. when Christ calls another way , I neither owe buriall to my dead , nor obedience to my living ( though Politicall ) Father . And ( as Tertullian holily descants upon those words of Christ , Render to Caesar the things which are Caesars , and to God , &c. It s well added , [ And to God the things that are Gods , ] that is , give the image of Caesar to Caesar , which is on his Coin ; and give the image of God to God , which is in man ; so as Caesar may have thy money , but God thy self . And as ( according to the Civillians ) we must not give obedience to him that gives Law out of his own Territory , so neither obey man when he goes beyond his bounds in commanding against the word ; and in this the Apostles Act. 5.29 . and the three servants of God in Babylon , have been our examples

7. Lust opposeth restraint , is an enemy to Dominion , loves not to be bridled . Libertines despise Dominion , and reject Magistracy , because thereby their licencious humour is restrained . The mad upon lust like the mad dog , are the more inraged by the chain which curbs : They who run to excess of riot in this their pouring forth , if they meet with opposition ( like the stop'd stream ) swell the higher and overflow the banks . Act. 19.28 . 1 Sam. 2.22.25 . Judg. 20.14 . This opposing of restraint goeth along with every lust ; but especially with that of carnall uncleannesse ; they who defile the flesh , reject Dominion . The sons of Eli were lustfull , and withall disobedient to the command of the Magistrate . The Gibeonites were as refractory to the message of Israel , as they were addicted to filthinesse : The Sodomites were at the same time both set upon their uncleanesse , and enraged against Lots counsel . The Anabaptists of Munster were grown to that heighth of uncleannesse , that they openly taught , men might marry as many wives as they pleased , and John of Leyden their King ( upon a pretended revelation from Heaven ) presently marryed three ; and they who were most bold in this kind , and took most wives , were accounted the best men , and most commendable . But the fruit of this Doctrine , was their teaching that before the day of Judgement , Christ had a worldly Kingdome , and in that the Saints only had Dominion , that this Kingdom was that of the Anabaptists newly begun , wherein Magistracy was to be rooted out ; and although Christ and his Apostles had no civil government , yet that they had committed the same with the power of the sword to those who after them should teach in the Church . Nor is it possible , but that lust should vehemently oppose restraint , considering its propensions and motions are naturall , and therefore strong , as also furthered by all the helps which a powerfull and impure spirit can invent and apply . False then is the pretence of Libertines , who would be thought only ro oppose the irregularities of Magistracy or Ministry , when as it is clear that their lusts are most offended at the being of their ordinations , and the consciencious discharge of them . And much should this comfort those who are thus consciencious , in the midst of all the rage and reproach with which they are followed for their faithfulnesse . It is a sign they have disquieted mens lusts , and ( as Luther once said ) that when Satan roars , they have given him a full blow . Nor yet should the unquietnesse and troubles of the world , be laid at the door of restraint and Dominion . If religious opposition , drawes out mens rage , it doth it by labouring to keep it in , or rather to take it away ; From mens lusts are warres , in that they will not stoop to God , who will not lay aside his dominion to gratifie licenciousnesse . In a word , We may hence gather the insufficiency of humane laws , nay any externall means to change the heart from a love of sin : they may possibly restrein and curb , and frequently they irritate and enrage sinners , it s only the power of grace at once to take away the disobedience of the life , and the despising of the heart . To conclude , We may hence learn the direct way to avoid the sin of these Seducers ; oppose lusts , these put people upon opposing of Magistracy ; Such are , 1. Covetousness , when men desire to set the Nations on fire , that they may steal away the goods , and to have States wrackt that the goods may be cast upon their costs . 2. Discontentednesse with our condition . The trees in Jothams Parable pleased themselves in their own station , of privacy and usefulnesse ; and she was a wise woman who contented her selfe with her abode among her own people . 3. Ambition , and affectation of superiority ; it s better to be fit to rule , then to rule and not to be fit . He is only worthy of honour , of whom honour it self is unworthy , and to whom it even sues for acceptance . Absolom aspired to be high in his life , and he was in his death as high as the boughs of the tree , a fit reward for his ambitious climbing . 4. Envy at the height of others , whereby men look into the failings of Magistrates to blemish them , and will not see the gifts and graces of their Superiors , but only with repining ; grieving not because things go ill , but because they go no worse ; A cursed temper ! 5. Selfe conceitednesse , whereby ( with Absolom ) men think themselves fitter to sit at the stern , then any placed there already . 6. Implacablenesse , whereby private injuries are retain'd with a watching of all occasions of revenge , though to the involving of multitudes in the co-partnership of their own sedition and destruction . In a word , So long as we love lust , we cannot conscienciously obey Magiserates ; and yet so long as we have luft , we cannot be without Magistrates ; The Lord fit us for that condition , wherein we shall not be troubled with the former , nor stand in need of the later .

FINIS .