with the widows clamour be it as you imagine that I have no bowels for creatures miseries nor ears for their requests which yet is a blasphemy confuted by every object in the world the young Ravens will tell you otherwise but be it so you are undone if I be not merciful see what I will do for constant asking Upon all these encouragements be perswaded to make an essay faith at first standeth but upon one weak foot Who knoweth but that God will be gracious There is encouragement enough to venture though we do not know what will come of it Take up a resolution to make tryal you will find better welcome then you can expect God desires to exercise mercy as much as you desire to feel it It presseth us in all our enjoyments to acknowledg Mercy The Saints are wont to do so 'T is good to refer all things to their head and proper fountain Every thing that we enjoy is the fruit of Mercy especially saving grace 'T is a sure sign a man hath received no benefit by grace if his heart be not stirred up to praise it We have cause to praise God for his mercy above the Angels I mean not only the bad Angels with whom God entered not into a treaty he dealt with them in justice and not in mercy but even the good Angels in some respects we have more cause to bless God then they have Gratitude respecteth the freeness and graciousness in giving rather then the greatness of the benefit God was bountiful to the Angels in making them such excellent creatures out of nothing but he is merciful to us notwithstanding the demerit of our sins There was no let in his doing good to the Angels Goodness floweth out freely from an holy God to righteous creatures but wronged Justice interposed and put in a bar against us so that his Justice must be satisfied before Mercy can have a free course We are a generation of sinful men the wretched off-spring of fallen Adam we had forsaken God and cast him off which the Angels had not and therefore though they have a large experience of Gods goodness yet they wonder at the grace shewed to us 1 Pet. 1. 12. But now much more is this mercy to be acknowledged if we consider the difference between us and other men who it may be excelled us in moral accomplishments but God hath passed them by choosing us poor things of nought poor base creatures that the glory might entirely redound to his own grace But especially should this Mercy affect us when it hath made a distinction between us and others that were involved in the same guilt when one is taken and another left as the bad thief went to his own place when the good thief was taken to Paradise and many of Gods Elect were as deep in sin as those in Hell I say in all such cases we should still be crying out Mercy mercy for certainly Justice could make no such distinction it awardeth a like punishment to all that are found in a like crime but Gods infinite and eternal Mercy only maketh the difference 'T is Caution Do not wrong Grace and Mercy if it be the cause of all the good which we enjoy this is to close up the Fountain and to make Mercy our Enemy and if Mercy be our Enemy who shall plead for us If Mercy be an Accuser where shall we get an Advocate But how do we wrong Grace I answer Partly by neglecting the offers of it when you make God speak in vain 2 Cor. 6. 2. 'T is a great affront we put upon God to despise him when he speaketh to us in the still voyce and all the woiâ—gs and pleading of Mercy do not move to look after our Salvation though you do not despise there is danger in bare neglect Heb. 2. 3. When all the charms of Mercy do no more work with you then a story of golden mountains or Rubies and Diamonds faln from Heaven in a night dream this neglect argueth a greater suspition and distrust of Gods mercy then doubts and troubles of Conscience do Mercy speaketh to them and they do not think the message worth the hearing or regarding Again You wrong Grace by refusing it out of legal dejection for by this means you straiten the riches and darken the glory of it as if there were not more in Grace then there is in sin or as if an Emperors Revenue could not discharge a beggars debt The Prodigal could say there was bread enough in his fathers house If we perish 't is not for want of mercy but for want of faith Grace is Gods treasure he is rich in mercy Ephes 2. 4. As far as we straiten grace we make him a poorer God Again We wrong Grace and Mercy by intercepting the glory of it 'T is the greatest sacriledg that can be to rob God of his Glory especially of the glory of his Grace for that 's his great aim in all his transactions with man to make his Grace and Mercy glorious see Ephes 1. 6. Now when you think God accepteth you rather then others for some worth and good qualities that he seeth in you more then others it may be in this light of the Gospel which we now enjoy such thoughts are not expressed but if they lurk secretly in the heart you think God foresaw you would bring him more glory you take the Crown from Grace's head and put it upon your own So also you wrong Grace when you ascribe any thing to your power and strength as Joab sent for David to take the honour of winning Rabbath 2 Sam. 12. 28. Lest I take the City and it be called after my own name So send for God to take the honour Not I but grace 1 Cor. 15. 10. Throw the Crown at Grace's feet The industrious servant said Thy pound hath gained ten pounds Luke 19. 16. not my industry but thy pound Once more We wrong Grace by turning it into wantonness see Vers 4. 't is made there to be an heavy charge and black note when men presume on Grace and use it only as a dung-cart to carry away their filth Grace must bear all and pardon all as riotous children that have a rich father care not how they spend his estate shall pay for all 'T is a mighty wrong to Grace this when you make it pliable to such vile purposes and father the bastards of your own carnal hearts upon Gospel encouragements 'T is the Devils Covenant not Gods when you think that you may live as you list be at your own dispose and mercy shall be at your beck and you shall have comfort when you please and that you may sin freely because God pardoneth freely as if Mercy gave you a priviledg and liberty to sin In short If a man slackens any part of his duty for Mercy 's sake or le ts loose the reins to vile affections with more freedom upon the
11. 21 Briars and Thorns may be intricated and infolded one within another but when a devouring flame cometh amongst them they do not hinder but increase the burning Universal evils are above mans punishment but not Gods there is no safety in following a multitude to do evil So that nothing will serve as a fit screen to interpose between wrath and you but only Christ Thirdly I observe that in all these instances there was some preceding mercy more or less The Angels had the dignity of their Nature the Israelites had the Testimony of Gods presence and were delivered out of Egypt the Sodomites had Eternal Blessings and the preaching of Lot Gen 19. 9. It 's Gods usual course to give a people a taste of his mercy ere he diâ—cover the power of his anger Judgment is his last work there is some mercy abused before it cometh which doth abundantly clear God in the judgements that come upon the sons of men Their ruine may be sad but never undeserved God hath not left himsâ—lf without a witness but we are lest without â—xcuse Fourthly Once more I observe that in all these Instances God had still a care to put a distinction between the just and the unjust the race of â—srael was not destroyed but only them that believed not The good Angels were preserved the bad only fell from their first estate Sodom perished in the flames but Lot escaped when the multitude is so corrupt that we know not how they shall be punished and the rest preserved let us think of these instances let us refer it to God he knoweth c. 2 Pet 2. 9. I come now to the words in which you have a preface and the first instance of Gods judgement which was on the unbelieving Israelites In the Preface you may take notice of his purpose I will put you in remembrance his insinuation though ye once knew this I begin with the first part his purpose I will put you in remembrance from thence obâ—erve That it is a great part of a Ministers duty to be a Remembrancer We are remembrancers in a double sense 1. From the people to God to put God in mind of his peoples wants so 't is said Isa 62. 7. Ye that are tâ—e Lord's remembrancers Christ is the Churchâ—s advocate but we are the Churches Solicitors to represent the sâ—d condition of the Church to God 2. From God to the people and so we are to put them in mind of the being of God the riches of his grace the necessity of obedience the preciousness of their souls the many dangers that lye in their way to Heaven c. These are standing dishes at Christs Table That this is a great part of our Office appeareth by those places 1 Tim. 4. 6. Iâ— thou put the Brethren in remembrance of these things thou shalt be a good Minister of Jesus Christ And Paul speaking of his Apostleship saith Rom. 15. 15. As one that putteth you in remembrance through the grace given to me See 2 Tim. 2. 14. Tit. 3. 1. 2 Pet. 1. 12. 13 14. 2 Pet. 3. 1. So there are two Psalmes that bear that Title A Psalme of David to bring to remembrance Psal 38 and Psal 70. The great use of Sacraments is to put us in remembrance of Christ 1 Cor. 11. 24. Yea one great employment of the Spirit is to bring things to our remembrance Ioh. 14. 26. all which intimateth 1. Our forgetfulness and incogitancy Truths formerly understood are soon forgotten or not duly considered and kept in the view of conscience 2. The benefit of a good memory A bad memory is the cause of all mischief but a lively remembrance of truths keepeth the mind in a good frame 3. That however it be with natural yet spiritual knowledge is a reminiscence or reviving the seeds infused in the New Creation 4. That a Minister dischargeth his duty when he teacheth his people things vulgar and already known as well as those which are rare and less known if he be but a remembrancer t is enough we are to bring forth things both new and old we count him a wanton prodigal that only furnisheth his Table with rarities neglecting wholesome meats because they are usual 5. The necessity â—f a standing Ministry if not to instruct yet to keep things in remembrance because the most necessary truths are few and soon learned men presently begin to think they know as much as can be taught them and so neglect Ordinances whereas one great use of the Ministry is to keep truths fresh and savory in the thoughts and memory the Heathens â—oon lost the knowledge of God because they were without a publike Monitor that might keep this knowledge still on foot the sound of the Trumpet infuseth a new courage so doth every Sermon beget new affections though we knew the Truths delivered before Coals will die without continual blowing so will graces languish without often warnings and admonitions The next thing in the Preface is the Insinuation though ye once knew this That word once needeth to be explained his meaning is not that formerly they had known but now forgotten it neither is once to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the sense were I will once put you in remembrance but by once is meant once for all that is ye have certainly and irrecoverably received this as a Truth This clause will yeild us these Notes 1. That it is the duty of every Christian to be acquainted with the Scriptures the Apostle presumeth it of these Christians to whom he wrote Now this is necessary in regard of our selves that we may know the solid grounds of our own comfort every man would look over his charter Search the Scriptures for in them ye think to have eternal life John 5. 39. Particular and distinct Scriptures are a great advantage in temptations Sic scriptum est is Christ's own argument against Sathan Matth. 4. No Christians so unsetled in point of comfort or opinion as those that are unskilful in the word Heb 5. 14. In regard of others 't is necessary that we may discharge our duty to them Let the word dâ—â—â—ll in you richly teachiâ—g and admonishing one another c. Col. 3. 16. None but full vessels will run over Ignorant Christians are barren and sapless in discourse Private Christians must be full of knowledge not only to have knowledge enough to bring themselves to heaven but to admonish others see Rom. 15. 14. Well then do not put off this care to others as if it were proper only to Scholers and men of a publike calling this is every mans work that hath a soul to be saved 't is popish ignorance to be contented with an implicite belief you may best trust your own eyes when the Sun shineth every man openeth his windows to let it in we busie our selves in other books why not in the Word Austin was pleased with Tully's Hirtensius but he cast
obstinate Gods tender Lambs though straying must be gently reduced put a difference saith our Apostle vers 19. Ad evangelizandum non maledicendum missus â—s said Oecolampadius to Farrell who was a good man but a little too violent Thou wert not sent to revile but to preach the Gospel but on the other side there is a difference to be used in the case of Hypocrites that gain by that repute and esteem which they have Christ himself inveyed against the Pharisees asperrimis verbis in the roughest ways Mat 23. Woe unto you Scribes and Pharisees Hypocrites c. we may pluck off the disguise from an Hypocrite especially when they seduce and deceive the miserable multitude by an opinion of holinesse the Pharisees and Sadduces to keep up their repute submitted to Johns Baptism but doth he treat them gently no Mat. 3. 7. O generation of Vipers c. So Paul to Elymas the Sorcerer Acts 13. O thou full of all subtilty and mischief thou child of the Devil and enemy of allrighteousness wilt thou not cease to pervert the holy ways of the Lord in these cafes there is a regard had to others that they may not perish by too good an opinion of such deceivers and here that of Solomon is of regard Prov. 28. 4. They that forsake the Law praise the wicked and they that keep the Law set themselves against them a vigorous opposition doth better here then a cold dislike 3. For the manner with our zeal we should still manifest love and compassion and our way of dealing must rather be rational then passionate there is an holy contemperation of zeal and meekness it we could hit upon it the same spirit that appeared in cloven tongues of fire appeared also in the form of a Dove the work of righteousnesse may be sown in peace Jam. 3. 18. The Churches Garden thriveth by the cool gales of the North wind as well as the suliry heat of the South Cant. 4. last Gods cause should neither be neglected nor aâ—sparaged by an indiscreet carriage 4. Concerning the principle see that it be good it must not be zeal for our private concernments but for the glory of God not a strange fire but an holy fire Moses was the meekest man upon earth in his own cause Numb 12. 3. When Miriam and Aaron spake against Moses the man Moses was meek above all mon of the earth when our zealous contests come from an heart bleeding for Gods dishonour from hatred of sin a fear of the publick then they are right Lot was vexed not with Sodoms injuries but Sodoms filthinesse 2 Pet. 2. 8. When love of our neighbor desire of his amendment we are loth to suffer sin upon him puts us upon this earnestness your heart is upright with God but when we seek to disgrace the men rather then to condemn the sins and we rage most upon the hazard of our own interest and can be earnest against some sins and errors and comply with worse 't is not zeal for God but for a purity 5. Great regard must be had to the end a Reproof aimeth at the conviction or conversion of a sinner but censure at his disgrace and confusion our aim must be as right as our passion is strong what ever we do must not be done out of a spirit of ostentation or popularity or to keep up a devotion to our own interests John Baptist sharply reproved the Pharisees not when contemuing his person but when coming to his Baptism There remaineth nothing of the ninth Verse to be discussed but the last Clause The Lord rebuke thee Though Michael doth not rail yet he referreth the matter to God Whence observe That in Religioâ—s contests we must carry we the opposition though not in an unseemly manner Michael doth not let Satan alone so we must not let errors alone and the Devil to carry it clearly without rub and opposition many under a pretence of meekness are still and silent in the cause of Christ cursed is this peace and meekness when we let the envious man sow his tares we never give warning Gods Messengers are compared to watchful Dogs when the Wolf cometh we must bark if the sleepy world be troubled at it we must bear their reproch Again He referreth it to God who is the fittest Patron of his own causes In our contests about Religion God must especially be sought unto for a blessing Michael contended but said the Lord rebuke thee disputing times should also be praying times prejudices will never vanish till God send out his light and truth Psal 43. 3. and if the Devil be not prayed down as well as disputed down little good cometh of our contests VERS X. But these speak evil of the things they know not but what they know naturally as bruit Beasts in those things they corrupt themselves IN this Verse he sheweth the disproportion between them and the Arch-Angel he was modest in a known good cause but these are contemptuous and given to railing in matters of which they are wholly ignorant Two faults are charged upon them in this Verse 1. Pride in condemning things without knowledge 2. Wickedness in abusing the knowledg they had But these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seducers spoken of in the Context speak evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take liberty to belch out their reproches of the things they know not what are those things Some say the Dignities before spoken of others the Mysteries of the Christian faith For the former opinion that clause may be alledged vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking evil of dignities and so it will imply that they were ignorant of the nature of Angels with whom they pretended so great a familiarity as to know their courses services conjugations or else of the nature of Church-Ordinances they taking upon them to speak so reprochfully of the Offices which God hath set in the Church or of the nature of civil power and Magistracy they allowing themselves in such intemperate Language But for the latter opinion the universal Particle in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever things they know not so Peters phrase is general 2 Pet. 2. 12. But these as natural bruit beasts made to be taken and destroyed speak evil of the things they understand not The scope of both these Apostles being to set out these deceivers as ignorant and bruitish sensualists and yet under a pretence of great and more curious knowledge than others had wherefore they were called Gnosticks for my part I shall interpret the clause generally of their ignorance in all truly spiritual matters which was bewrayed in that they did deliver their sense in matter of Magistracy and Church Ministries with some impudence and reproach But what they know naturally as bruit Beasts in those things they corrupt themselves before I come more particularly to open the words let me tell you that there is some difference about that clause as bruit Beasts to
maker of all things without himself And to these four Notions or principles are suited the four preceps of the first Table in the first we have Gods unity in the second Gods Invisible Nature and therefore Images are forebidden upon that ground Deut. 4. 12. In the third the knowledge of humane affairs even of mens thoughts and that 's the foundation of an oath for the third Commandment doth principally forbid perjury and in an Oath God is invoked as a witness chiefly of the heart in which his Omnisciency is acknowledged and appealed to as a Judge and Avenger in which his Justice and Power is acknowledged the next principle that God is Creator and Governour of all things is established by the forth Commandment for the Sabath at first was instituted for that purpose to keep up the memorial of the Creation in the world Now out of these speculaâ—ive notions practicals flow of their own accord c. that God is alone to be worshiped obeyed honoured trusted and as far as we set up other confidences or are ignorant of his excellency or deny God his worship and service or serve him after an unworthy manner superstitiously carelesly hypocritically or have gross opinions of his Essence or exclude the dominion of his Providence or cease to invocate his name so far we are guilty of ungodlyness More Distinctly and closely yet let me note that God is to be acknowledged as 1. The first cause 2. The chiefest good 3. As the supream Truth and Authority 4. As the last end God is to be honoured as the first cause that giveth being to all things and hath his being from none and so if we do not trust in him or can trust any creature rather then God our Estates rather then God or do not observe him in his Providence the effects of his Mercy Justice and Power or do not acknowledge his Dominion in all events and sanctifie the things which we use by asking his leave and blessing in prayer we are guilty of ungodlyness Again God is to be acknowledged as the chiefest good and therefore if we do not know him often think of him delight in communion with him fear to offend him care to please him this neglect and contempt of God is ungodgodlyness Again God is to be acknowledged as the Supream truth and Authority and therefore if we are not moved with his promises threats Counsels as the Gentiles were moved with the Oracles of their Gods as Gods people of old when that dispensation was in use with a voyce from Heaven and do not submit to him reverence him in Worship subject our hearts and lives to his Lawes 't is ungodliness once more God is the last end and therefore if in all acts Spiritual Moral Natural even those of the lightest consequence we do not ayme at Gods glory Still 't is ungodliness In this Method I shall endeavour to open this argument And 1. Let us consider God as the first cause and under that consideration 1. Ignorance is a branch of ungodliness I name it first because 't is the cause of all disorder in worship or conversation the Apostle saith 3. Epist John 11. He that doth evil hath not seen God right thoughts of God are the fuel which maintaineth the fire of Religion which otherwise would soon decay and be extinguished now generally people are ignorant of God they know him as men born blind do fire they can tell there is such a thing as fire because it warmeth them but what it is they cannot tell So the whole world and conscience proclaimeth there is a God the blindest man may see that but they know little or nothing of his Essence as he hath revealed himself in his word The Athenians had an Altar and the Inscription was to the unknown God and so do most Christians go on in a track of customary worship and so worship an Idol rather then God so Christ telleth the Samaritans John 4. 22. Ye worship ye know not what 'T is usual with men in a dark and blind superstition to conform to the worship of their place not considering why or whom it is they worship gross ignorance is a signe of no grace for God hath no childe so little but he knoweth his Father Jer. 31. 34. They shall all know me from the last to the greatest some have better education then others greater helps and advantages of parts and Instruction but they all have a necessary knowledge of God Again gross ignorance is a pledge of future judgement 2 Thes 1. 7. God will come in flaming fire to render vengeance on them that know not God and obey not the Gospel many poor ignorant creatures are harmless they do no wrong Oh but they know not God and that 's wrong enough God will avenge it to be ignorant of God that made them is a matter of sadder consequence then you are aware by those that know not God in this place is meant Pagans for 't is contradistinct to those that obey noâ— the Gospel but if there be vengeance for Pagans who have no other Apostles sent to them but those natural Apostles of Sun Moon and Stars and have no other Books wherein to study God but Showrs of raine and fruitful seasons if there be vengeance for them because they did not see and own a first cause what is there for those that shut their eyes against the light of the Gospel surely to be ignorant now is a greater sin then we think of 2. When we do not depend upon him 't is ungodlyness trust and dependance is the ground of all commerce between us and God and the greatest homage and respect which we yield to the Creator and first cause now when men trust any creature rather then God their estates rather then God they rob him of his peculiar Honour That there is such a sin appeareth by that Job 31. 34. If I had made gold my hope or said to the fine gold thou art my confidence If I rejoyced because my wealth is great and my hand had gotten much c. Job to vindicate himself from Hypocricie reckoneth up the usual sins of Hypocrites amongst the rest this is one to make gold our confidence men are apt to think it the staff of their lives and the stay of their posterity and so their trust being intercepted their hearts are diverted from God 't is an usual sin though little thought of the great danger of riches is by trusting in them Mark 10. 23 24. When men are intrenched within an estate they think they are safe secured against what ever shall happen and so God is layd aside let a man be intrenched within a promise and yet he is full of fears and doubts but wealth breedeth security therefore coveteousness is called Idolatry Eph. 5. 3. and the covetous man an Idolater Col. 3. 5. not so much because of his love of money as his trust in money the glutton loveth his belly
Lord thou hast greatly deceived this people because the false Prophets had done it in his name false doctrines make God to be the deceiver and these ill consequences drawn from the Gospel are in effect charged upon the Spirit who is the author of it Well then learn the truth as it is in Jesus Ephes 4. 21. First Make him your Teacher flesh and blood will stumble in Gods plainest wayes we cannot learn any Gospel truth of our selves but we are apt to pervert it to an ill use 2. Take the whole doctrine together for it is the truth as it is in Jesus otherwise 't is the truth as 't is in the mouth of a false Teacher half truth hath filled the world with loosness when men divide between Christs comforts and Christs graces his Priesthood and his Regality his Benefits and his Laws these partial apprehensions spoyl all 3. As to your maner of learning let it be saving and such as tends to practice 't is not enough to make Christ our Teacher by using his Word and looking for the direction of his Spirit and to make the whole counsel of God our lesson but also we must learn to a saving purpose to put off the Old man to put on the New and not to store the brain with knowledge so much as the heart with grace for to this end is the Gospel given to us not for science so much as practies to make us better rather than wiser and more knowing Another Use is Examination to put us upon tryal whether we doe not yea or no turn the Grace of God into wantonness A man may be right in Doctrine and yet the constitution of his spirit may be naught Again there may be a fond dotage on the name of Christ and yet no real respect to him therefore it behoves us to search how the Gospel works with us 1. Are you not the better for the knowledge of it if you are not the better you are the worse if you know Christ and come short of the houre of his Grace you know him in vain you make Christ and the Gospel an uselesse thing compare 2 Cor. 6. 1. with Col. 1. 6. there is a receiving the Grace of God in vain and a knowing the grace of God in truth we receive it in vain when we are nothing the better for it and we receive it in truth when we feel the sweetness and power of it upon our hearts and consciences those that know the grace in truth are the more vigilent more humble more holy they are more diligent for the grace of God hath a mighty constraint to urge us to duty 2 Cor. 5. 14 15. more humble nothing so melting as Grace Zech. 12. 10. Vnkindness after so much Grace as we have received in Christ is the great reason and cause of godly sorrow More holy nothing kindles such a rage and indignation against sin as Grace doth Ezra 9. 14 Should we again after such a deliverance c. nothing perswadeth by such powerful arguments to the practice of holyness as grace doth See Tit. 2. 11. 12 13 14. Therefore what are you the better if it worketh not thus 't is sad 2. Are you the worse sensibly for the knowledge of the Gospel First Do you grow more careless and neglectful of duties as if now there were not so much required of you The Gospel never taught you that but your own corrupt hearts 't is true the more Christ is preached the more Evangelical a man is in his duties his heart is taken off more from resting in them he doth not pitch his hopes upon the tale of number of his duties and he doth not perform them out of bondage but more clearly knowingly comfortablely as upon Gospel grounds but still he will be performing as knowing that duties can never have too much of our care and too little of our trust in the Gospel we have more help therefore in all reason we should perform more work well then to grow more lazy and less frequent in the worship of God and the use of the means of grace the more we are acquainted with Gods grace in Christ is to abuse grace which was given us to make us more chearful not more slack and negligent Secondly Less circumspect and wary in your conversations loose walking is an ill sign Christ himself taught us To enter in at the streight gate and to walk in the narrow way Mat. 7. 14. When men seek more roomth and breadth for their lusts they pervert the end of the Gospel for the Gospel onely sheweth That the greatest sin is pardonable but the least is not allowable the world is much for a shorter cut to Heaven but when you have done all you will finde that the good old long way is the neerest way home still we must make streight steps to our feet mortify lusts bridle vile affections and keep close to Rule Sin is the same that ever it was and the Law is the same and God is as Holy and as much delights in holyness as ever he did we therefore must be as strict as ever 't is but a carnal liberty to have leave to be wanton to be free to sin Nature is very apt to hear in that ear See 2 Pet. 2. 18. 19. but grace counts it no priviledge Thirdly If less humble still you are guilty a man committeth sin and findeth no remorse upon the pretence of Gods free grace in pardoning this is still the wantonness which ariseth from the abuse of the Gospel Gods children never loath themselves more then upon the remembrance of mercy Ezek. 36. 31. never melted for sin more then when the warm beams of Gods love thaw their hearts that they should sin against a pardoning God a gracious Father a good Master c. every mercy is a new stab at heart Christs look made Peter weep bitterly nothing affects them so much as grace The third point is taken from that Particle Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he mentioneth their interest in God to provoke them so much the more to zeal against errours that were so scandilous to his grace Note That sense of Interest in God begets the best zeal for the truths and glory of God The point consists of two Branches 1. That Interest in God will beget a zeal for God it troubleth a good man to see any one wronged much more to see his own relation wronged most of all to see his God wronged can a man profess love to God and not espouse his quarrel freinds have all things common common love and common hatred wrong the one and the other is not well at ease so it is in the spiritual friendship between us and God Psal 69. 9. The reproaches of them that reproached thee are fallen upon me injuries done to God and Religion will as neerly affect us as those done to our persons certainly they that can be silent in the cause of God have little affection to him and
great judgements if great sins come between as after their deliverance out of Aegypt they were destroyed for Vnbelief This may be proved from Christ's advice to the man cured on the Sabbath dâ—y John 5. 14. Thou art made whole sin no more lest a worse thing come unto thâ—e There is the mercy the duty thence inferred and the judgmâ—nt that doth avenge the quarrel of the abused mercy Often it cometh to pass that many mens preservation is but a reservation to a worse thing to a greater judgement So see Joshua 24. 20. He will turn again and do you hurt after he hath done you good So Isa 63. 10. He bâ—re them in the arms of his Providence but they rebelled and vexed his spirit and he was turned to be their enemy None usually have greater judgements then such as formerly have had sweet experience of mercy Why There is no hatred so great as that which ariseth out of the corruption of love Disappointed love abused love groweth outragious When Amnon hated Tamar 't is said The hatred wherewith he hated her was greater then the love where with he loved her As 't is thus with men such a proportionable severity we may observe in the Dispensations of God after a taste of his mercies Joshua 23. 15. It shall come to pass as all good things are come upon you which the Lord your God promised you so the Lord shall bring all evil things upon you until he hath destroyed you when ye have transgressed the Covenant of the Lord your God No evils like those evils which come after mercy No sins are so great as those sins which are committed against mercies there is not only filthiness in them but unkindness Psal 106. 7. They provoked him at the Sea even at the red Sea Mark 't is ingeminated for the more vehemency that at the Sea even at the red Sea where they had seen the miracles of the Lord and had experirience of his glorious deliverance that there they durst break out against God See the contrary in Judges 2. 7. Certainly the more restraints the greater the offence when we sin not only against the laws of God but the loves of God c. Well then 1 It informeth us that there may be danger after deliverance there are strange changes in providence Man in his best estate is altogether vanity Psal 39. When you are at your best as the Sun at the highest there may be a Declension 2. 'T is a warning to those that enjoy mercies Sin no more lest a worse thing come unto you The next judgement will be more violent There are some special sins which you should beware of even those which testifie our unthankfulness after the receipt of mercies As 1. Forgetting the vows of our Misery Jacob voweth Gen. 28. 22. but he forgets his vow and what followed Horrible disorders and confusions in his Family Dinah deflowred Reuben goeth into his Fathers Bed a murder committed upon the Sichemites under a pretence of Religion and then Jacob remembreth his Vow We promise much when we want deliverance and when we have it God is neglected but he will not put it up so by sad and disastrous accidents he puts us in mind of our old promises 2. When you kiss your own hand bless your dragge ascribe it to your merit and power Habb 1. 16. Deut. 9. 4. for these things are our mercies blasted 3. When we grow proud self confident If you were never so high God will bring you low enough 't is a great skill to know how to abound She remembred not her last end therefore she came down wonderfully Lam. 1. 4. when we forget the changes and mutations to which all outward things are obnoxious God will give us an experience of them 4. When you continue in your sins the judgement is but gone cum animo revertendi to come again in a worse manner See Psal 106. 43. 2. The next observation is taken from the cause of their destruction intimated in those words that believed not Many were the peoples sins in the wilderness murmuring fornication rebellion c. But the Apostle comprehendeth all under this they believed not Vnbelief is charged upon them as the root of all their miscarriages elsewhere as Numb 14. 11. and Deut. 1. 32. Whence observe That unbelief bringeth destruction or is the cause of all the evil which we do or suffer In handling this point I shall open 1. The hainousness of Vnbelief 2. The Nature of it 3. The Cure of it 1. The hainousness of the sin that we will consider in general or more particularly The general considerations are these 1. No sin doth dishonour God so much as unbelief doth 't is an interpretative blasphemy a calling into question of his mercy power justice but especially of his truth 1 John 5. 10. He that believeth not God hath made him a lyar You judge him a person not fit to be credited the giving of the lye is accounted the greatest injury and disgrace amongst men for truth is the ground of commerce and humane society So that to say a man is a lyar is as much as to say a man is unfit to keep company with men But especially is this a great injury to God because he standeth more upon his word then upon any other part of his name Psal 138. 2. He hath magnifyed his word above all his Name We have more experience of God in making good his word then in any other thing As faith honoureth God so doth unbelief dishonour him what God doth to the creature that doth faith to God God justifieth sanctifieth glorifieth the creature and faith is said to justifie God Luke 7. 29. To justifie is to acquit from accusation So doth faith acquit Gods truth in the word from all the jealousies which the carnal world and our carnal hearts do cast upon him Faith is said to sanctifie God Numb 20. 12. To sanctifie is to set a part from common use and God is sanctified when we set God aloof above all ordinary and common causes and can believe that he will make good his word when the course of all things seems to contradict it Faith is said to glorifie God Rom. 4. 20. We glorifie him declaratively when we give him all that excellency which the word giveth him Now because unbelief accuseth God limiteth him to the course of second causes and denyeth him his glory therefore is it so hainous and hateful to God 2. 'T is a sin against which God hath declared most of his displeasure Search the Annals surveigh all the monuments of time see if ever God spared an Unbeliever Hence in the wilderness the Apostle saith they were destroyed for Vnbelief Many were their sins in the Wilderness Murmurings Lustings Idolatry but the main reason of their punishment was they believed not look to their final excision and cutting off why was it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for unbelief were they broken off Rom. 11.
but not in their own spirits I am a worm in a much lower Sphere and yet of a prouder heart they are affâ—ble meek modost why am I so fierce and impatient of contradiction Once more If the judgments of God light upon greater Personages for their pride say what will become of me in me 't is more odious If God destroy those whose height is as the height of Cedars Amos 2. 9. surely the Reed should tremble Many times mean and base people that have no tincture of ingenuity and are of no name or quality in the world have pride enough to be bitter enemies to Gods children David saith Psal 35. 15. The abjects gathered themselves together to make Songs against me when as God rebuketh Kings for their sakes If he visit the Throne will he not visit the Ale bench What scorn will he cast upon this sawcy dust these spightful worms that have only malice enough to snarle and can go no further If the great men of the earth tremble shall the bondmen go free Rev. 16. 15. But chiefly upon this occasion would I commend to you the example of the Lord Christ to take down pride this is an example that will shame us indeed what ever the pride be are you puffed up with pride of vain conceit Christ stripped himself of all his glory Phil. 2. 7. with pride of revenge men are loath to strike sale to seek to an enemy they scorn it Jesus Christ though such an excellent person loved us first 1 John 4. 19. sued to his enemies is it disdain of our condition pride of murmurings he made himself a worm and no man and when he was rich in the glory of the God-Head became poor for our sakes Matth. 10. 24. The Desciple is not above his Master nor the servant above his Lord if we be scorned would we be better dealt with then our master was many times you have seen a Master do the work of a servant to shame him so did Christ do but think of Christs excellency and your own base condition as here to shame the brutish Gnosticks the Apostle telleth them they took more upon them then a glorious Angel Again From the Arch-Angels contending about the body of Moses The Devil would discover Moses his Grave and the Arch-Angel is ready to resist him The Note is That God hath Angels and Arch-Angels that are always ready to defend a good cause They are many the King of Heaven hath a brave Court Dan. 7. 10. A thousand thousand Minister to him and ten thousand times ten thousand stand before him Christ saith he could pray for twelve Ligions in an instant Mat. 26. 53. Now a Legion in the least computation is six thousand Foot and seven hundred Horse they are able they excell in strength one Angel slew 185000 in one night Isa 37. 36. They are always ready attending on Gods commands Psal 103. 20. They rejoyce in names of service more then names of honour They are swift in execution they are described to have six wings a piece Isaiah 6. 2. as being at the Lords beck and ready to execute his Command as soon as they hear the word All which First Informeth us of the danger of wicked men in opposing a good cause they fight not only against men but against Angels 2. That Angels have more to do in humane affairs then we are aware of there are evil Angels assisting in the Counsels against the Church and good Angels resisting in those days of conflict The Combate is not only between men and men but between Angels and Angels Dan. 10. 13. The protection of the holy Angels is invisible but true and real 3. Here is comfort to Gods children when they are imbarked in an hazardous but in an holy business there are far more with us then can be against us 2 Kings 6. 16. there is God the Fathers power on the Churches side The Son puts forth the strength of his Mediation Zech. 3. 2. The spirit comforts and animateth us and then holy Angels are imployed as instruments The Lord Jesus and his Angels will stick to the Church when none else dare Dan. 10. 21. There is none holdeth with me in these things but Michael your Prince When all humane strength falleth Christ by their Ministry can uphold the affairs of the Church omnipotency is a great deep usually we look to means and can better conceive of the operations of finite Creatures then of the infinite God therefore doth the Lord represent the help of the Church as managed by these powerful instruments only now take heed that you do not betray your succors nor defraud your selves of their protection 1. By neglecting to seek to the God of Angels Dan. 10. 12. From the first day thou didst set thine heart to understand and didst chasten thy self before thy God c. we are not to pray to them but for them to the Lord. 2. By unwarrantable practises for then you joyn with Satan to their grief Psal 34. 7. The Angel encampeth about them that fear him A good cause should be well managed and then trust God who if he seeth fit to glorifie himself by our deliverance rather then our sufferings can finde means enough to save us when men fail Observe again That Angels have a care not only of the souls but of the bodies yea even of the dead bodies of the Saints as Michael disputed with the Devil about the body of Moses That you may understand the particular care which the Angels have about the people of God I shall open it to you in several Propositions 1. 'T is certain The Angels had a great care about the people of God in ancient times Examples are found every where in the word of God Lot was led out of Sodom by Angels Daniel taught by an Angel Cornelius answered by an Angel an Angel withstood Balaam in the way Numb 22. An Angel walked with the three children in the fiery Furnace Dan. 3. 25. An Angel shutteth up the mouths of Lions that they might not hurt Daniel in the Den Dan. 6. 22. An Angel comforted Paul in the Tempest Act. 27. 23 24. Scarce any remarkable thing befell the people of God but it was accomplisht by their ministry 2. The Ministry of Angels though not so visible and sensible as heretofore iâ— not wholly ceased The priviledge of it belongeth to all Saints Heb. 1. 14. Are they not ministring spirits sent forth for the Heirs of salvation all that are called to inherit a blessing were under their tutelage so see Psal 91. 12. and those instances alledged in the former Proposition are patterns and presidents by which we may know what to expect their tutelage then was more visible and sensible because the Church newly planted needed to be confirmed but God would have us live by faith and expect all our supports in a more spiritual way though we have not visible apparitions yet we have real experiments of their succour the
the better side Well then let your memories be as an Ark or Chest in which the Tables ore kept lay up a good stock of knowledge that you may have truths always fresh and present with you will be an help to prayer Eph. 6. 17 18 Take the sword of the spirit which is the word of God praying always c. a check to temptations to sin Psal 119. 9. I have hid thy word in my heart that I might not sin against thee a support in afflictions Heb. 12. 5. a remedy against errour John 14 26. The next Clause is the words spoken before The Prophesies of Scripture evince the truth of it things are there spoken long before they fall out not only before the event but before the causes or remorse tendencies to such an event wise men may guess when they see probabilities and foretel that which dependeth on natural causes the Devil can many times shrewdly interpret the predictions of the word but a certain precience of what is future and meerly in it self contingent is the prerogative of God Isa 41. 22. Let them foretel things to come c. this is done in the Scripture Cyrus is mentioned by name an hundred years before he was born Isai 25. 1. The birth of Josiah 300. years before it came to pass 1 King 13. 2. The building of Jericho 500. years before it was re-edified Josh 7. 26. with 1 King 16. 34. The great promise of Christ in Paradice accomplished a thousands of years afterward the people of the Jews were ever warned by Prophesie of the good or bad that befel them Scripture was to them not only an Authentick Register but an infallible prognostication these two signal providences of the rejeâ—ion of the Jews and the calling of the Gentiles were they not abundantly foretold and accordingly came to pass Can there be any compact here When the Jews were the keepers of the Oracles of God would they foyst in Prophesies against themselves Well then venture upon the truth of the word more than you have done God hath ever hitherto stood to his word rather then he would go back from it he would not only cast off his ancient people but send his own Son to suffer a shameful and an accursed death he that hath been faithful hither to is he like to fail at last I go on in the Text of the Apostle of our Lord Jesus That the words of the Apostles are the Rule of faith these were legati a latere sent from the side of Christ they had an extraordinary mission and call immediately from Christ as Christ from the Father John 17. 18 and John 20. 21. they had extraordinary gifts as infallibility quod hoc as to the work of an Apostle the power of working miracles c. and ordinary gifts in an extraordinary manner as tongues c. they were to write Scripture and to consign a Rule to the use of the Church in all ages This word of the Kingdom must be Preached till the end come Mat. 24. 14. and Christ prayed for no more then do believe through their word John 17. 20. and to them he said Matth 28. I am with you to the end of the world no other doctrine can we expect till we come to study Divinity in the Lambs face Once more these Apostles of the Lord were Paul and Peter 2 Tim. 3. 1 2 3 4 Peter 2 Pet. 3. 2 3. From whence Jude taketh many passages 'T is not unlawful to make use of the writings of other men Compare the fifteenth and sixteenth Chapters of Isaiah with the 48 of Jeremiah especially Isa 16. 8 9 10 11 verses with Jer. 48. 32 33 34 35 36. and you shall see how they agree almost word for word the gifts and labours of others are for our use not to â—eed laziness but to exercise industry in some cases if we speak iisdem paene literis syllabis as Melanchthon wished Divines would in the same words 't is not a fault in controversies and positive truths better make use of old words then coin nâ—w matter many now scoff at common truths as if Preachers did but talk like clocks one after another Doctrine cannot be varied a good scribe indeed must bring forth out of his Treasury things both new and old represent common things in a fresh savory way yet 't is not altogether unlawful to make use of the words of others where they are poinaunt and emphatical not lazily to go on in the tract but as improving their conceptions Yet again Jude an Apostle quoteth Apostles Daniel a Prophet read in the Prophesies of Jeremiah Dan. 9. 2. Peter was conversant in the Epistles of Paul 2 Pet. 3. 16. Paul himself had a care of the Parchments that is as some suppose the Volumes and Books of Scripture 1 Tim. 4. 13. Certainly the Scripture is not only for novices and young beginners but for the highest a study becomming the most eminently gifted there is a passage Psal 119. 75. Let those that fear thy name turn unto me those that have known thy testimonies that turning to him some understand of joyning with him in friendship and familiarity as certainly godly men by a secret inclination are moved to joyn one with another others make the end of turning to him to behold in him a pattern and example of the Lords grace but the Chaldee paraphrase thus turns to my Doctrine those that know let them come to know more Well then do not rest in the light you have and think that you are above these helps you may be further instructed and established if you had all knowledg there are affections to be wrought upon you may be quickned if not learn Ministers and those that abound in knowledg may be stirred up by the admonitions and exhortations of others Verse 18. How that they told you that there should be Mockers in the last time walking after their own ungodly lusts HOw that they told you he meaneth not in word but in writings they told the Church in general but the Apostle applyeth it to them places are every where 1 Tim 4. 1. 2 Tim. 3. 1. Acts 20. 29 30. in the last time The days when the Gospel was first Preached are so called in a double sense either with respect to the approaching judgements on the Jews 1 Iohn 2. 18. Little children now it is the last time the lease of our mercies was running out a pace so James telleth the carnal Jews Iames 5. 3. Ye have heaped up treasure for the last days when God was pulling down and plucking up they were scrâ—ping and hoarding up wealth and so became a greater prey to the destroyer 2. Or because then the last dispensation began which God would continue without change unto the worlds end Heb. 1. 2. He hath in these last days spoken to us by his Son the Lord hath now fully revealed his mind and the Doctrine of salvation is put into a settled
will r. swill p. 239. l. 37. for those r. chose p. 278. l. 2. for assected r. asserted p. 281. l. 36. for approbation r. rep obation p. 283. l. 33. for an image r. his image read O preclorum illium diem cum ad illum animarum concilium caetumque proficiscar p. 199 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 324. l. 11. for all r. aim p. 324. l. 11. for Apostles r. Apostates p. 326. for delecit r. delexit p. 331. for praestutiun r. praesentium p. 331. l. last for being r. bearing p. 332. l. 3. for witholdeth r. upholdeth and l. 14. for used r. and p. 334. l. 22. for times r. sins p. 337. l. 30. before otherwise add saith p. 339. l. 8. for cause r. clause p. 343. 1. for immoderating r. immoderations p. 346. for vinim r. vinum p. 347. l 30. for looseth r. to see the p. 351. 2â— for propose r. proper p. 355. l. 18. for may r. many p. 358. l. 12. for alteration r. altercation p. 359. l. 18. for try r. urge p. 362. l. 19. for your comely plain r. their comely plainness p. 366. l. 35. for sad r. Lad p. 396. l. 35 for ways r. words p. 391. l. last for purity r. party p 355. l. 11. for drive r. draw and l. 14. opposite r. appetite p 400. l. 26. for the providence of Gods last judgment r. the providence of God and the last judgment p. 409. l. 1. read therefore when such are discovered they are to be cast out and l. 28. for hos r. nos p. 418. l. 31. for pure r. sure p. 419. l. 7. for wrackness r. looseness p. 423. l. 22. for edification r. deification p. 444. l. 3. for command r. order and l. 9. for peculâ—tive and prastical r. Atheists speculative and practical and l. 34. for enlivened r. unfeigned p. 448. l. 33. for take r. rake p 499. l. 30. r. will not p. 450. l. 25. r. David though asterwards p. 452. l. 26. for said r. fair p. 453. l. 2. for goeth r. giveth p. 459. l. 19. before Roman Empire add the Pagans said that the c. p. 464. l. 4. for derive r. deride p. 469. l. 16. for lyes r. lusts p. 475. l. 32. for lust r. last p. 480. l. 9. r. clancular p. 482. l. 9. r. contests p. 483. l. 26. r. remote p. 484. l. 20. r. quo ad hoc p. 491. l. 29. before partly r. But p. 493. l. 33 for stars r. straws p. 496. l. 19. r. separation p. 509. l. 13. for strange r. praying p. 529. l. 35. for deadly r. worldly p. 530. l. 33. for enlivened r. entised 539. l. 16. dele two p. 540. l. 6. r. in time p. 549. l. 4. r. presentation p. 550. l. 14. r. to doubt a Qui majores terras possident minores census solvâ—nt Parisiensis b 1 Cor. 1. 26. c Coguntur esse mali ne viles habeantur Salvian d See Gen. 6. 1 2 3. Psal 106. 38. Neh. 13. 25. 26. Stoke Newington * The Right Honorable William Earl of Bed â—ord * Hieron Epist 140. * Hieron to Celantia Asella c. Observations * See my Exposition on Jaâ— 1. 1. Observat 1. * 1 Pet. 2. 9. Rev. 1. 6. Observat 2. * John 12. 26. * Psal 12. 4. Observat 3. * 2 Cor. 5 20. * Maâ— 3. 11. †1 Cor. 3. 6. Observat Observat Observat Observat 1 Reason * Heb. 5. 2 Reason * John 1. 12. Rom. 8. 17. Rev. 1. 6. Vse 1. * Psal 95. 10. 2 Vse Violent Muâ—â—tâ—ons srom extream to extream are always mâ—re sudden and notable The first Evidence of Calling * Hos 2. 14. Gal. 3. 1. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist * Rom. 3 19. Heb. 6. 18. I suppose Austins Tolle Lege was of this nature Cant. 5. 6. * Ezek. 16. 6 7 * John 20. 16. * Ezek. 36. Observat * Psal 1. 4. 2 Tim. 2. 21. Vessels of honor for the Masters use * It was a prophâ—naâ—on in Bâ—shâ—zzar to drink in the Cups of the Temple * 1. Cor. 10. 31 * So obstinate is mans heart that that is all that can be donâ— the weakening of sin but not the destâ—uâ—tion of it * Tit. 3. 5. * As a child is true man though not perfect man as soon as he is born he hath all the parts though not the growth and strength and statute * All was depraved by Adam and all is renewed by Christ * Cant. 5. 1. * 1 Thes 4. 3. and 5. 18. His Will is motive enough God will have it s◠†2 Cor. 5. 14 15. Titus 2. 11 12 13 14. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2. 15 * 2 Thes 2. 14. Chosen to the sanctification of the Spirit * Eâ— demum vera est religio imitaâ—i quâ—m colis Lactant. * Psal 35. 27. * Psal 93. 5. Holiness becometh thy house O Lord for ever * Râ—m 10. 12. Ephes 2 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the masculine article sheweth that it is to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse â— * Deut. 32. 5. †Caspaâ— sâ—res in Miscellaneis Multi gloriantur cor suum bonum esse etiamsi extus Vita non respondeat decipiuntur isti homines nam si candela intus accâ—nsa est lucerna extus necessario lucet splendet â—osito quod cor â—uum boâ—â—m est tamen damnaberis quia Christus â—on judicat secundum cor sed secundum opera If the Israelites had slain eaten the Passover yet if the door posts were not sprinkled with blood the Angel would not spare them * Rev. â—2 15. Vse 2. * Gal. 2 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Phil. 3. 13. * See Mr Lyfords Caâ—eâ—eehism last edition page 308 309. * Rom. 7. 24. Psal 119. 5. Observat 1. * Dominq â—rrare per me poâ—ui reâ—ire non potâ—i Austin Meditar †Non potest reddi nisi ab â—â— a quo potuil dari Aug. * Pâ—iâ—m saâ—e 〈…〉 inde lâ—quâ—uâ— Tertul. in Apol. †Christianus solvis oculis foeminam Vâ—dâ—t Tertul. ibidem * Psal 51. 10 Ephes 2 â—0 2 Câ—â— 4. 6. †Luk. 11 21 22 2 〈…〉 1. 15. 1 John 4. 4. Observat 2. * Causa â—â—quam filiâ—â—â—oâ— aâ— aâ— quia ipsi a â—atre deman datum est causa our pater nobâ—â— savet est quia hoc filius ab ipso postulat promâ—retur c. See Stella at large de â—more Dei cap. 18. Vse Observat * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost * Gâ—ds love will not let him depart from us Isâ—â— 54. 10. and fear will not let us depart from God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 18. * Sicut impossibile est massam a pâ—sta sâ—pâ—rarâ— c. Luther * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Heb. 12. 2. Vse 1. Vse 2. Vse 3. * 1 Sam. 2. 9. * Jer. 5. 2 3. and 14. 10. 4 Vse 5 Vse *