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
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
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
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 Mâ—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 â—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 profâ—nenesse A fiery hypocrite will grow from being lukewaâ—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
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
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 inâ—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-â—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
salvation 4. 2 Pet. 3. Obs 4. Great is the hainousnesse of sin that can provoke a God of much mercy to expresse much severity That drop of gall must needs be bitter that can imbitter a sea of honey How offensive is sin that can provoke a God to whose ocean of pity the sea is but a drop Ephraim saith the Prophet provoked God to anger most bitterly Hos 12.14 or with bitternesses God afflicts not willingly he gives honey naturally but stings not til provoked Every sufferer coyns his own calamities There is no arrow of judgment which falls down upon us but was first in sinning shot upwards by us no showr of miseries that rains down but was caused by the ascent of the vapours of sin no print of calamity upon the earth but sin was the stamp that made it What a folly is it in our sufferings to be impatient against God and to be patient towards sin to be angry with the medicine and in love with the disease Let us justifie God in all our sufferings and condemn our selves God commands that if a man were found dead the City that by measure was found to be neerest to the place where he was found Deut. 21.2 should offer up a sacrifice In all our deaths and woes would we measure impartially we should finde sin neerest let us sacrifice it 5. Obs 5. It should be our care to obtain the best and choycest of mercies God hath mercies of all sorts wicked men are easily put off with the meanest their enquiry is Who will shew them any good But O Christian let nothing please thee but the light of Gods countenance so receive from God as that thou thy self mayst be received to God Desire not gifts but mercies from God not pibbles but pearls Labour for that which God alwayes gives in love There may be angry smiles in Gods face and wrathful gifts in his hand the best worldly gift may be given in anger Luther having a rich present sent him profess'd with a holy boldnesse to God That such things should not serve his turn A favourite of the King of heaven rather desires his favour than his preferment We use to say when we are buying for the body that the best is best cheap and is the worst good enough for the soul The body is a bold beggar and thou givest it much the soul is a modest beggar asketh but little and thou givest it less O desire from God that thy portion may not he in this life Psal 17.14 that what thou hast in the world may be a pledg of better hereafter that these things may not bewitch thee from but admonish thee what is in Christ The ground of Pauls thanks-giving was Ephes 1.3 that God had blessed the Ephesians with spirituall blessings in Christ. 6. Obs 6. How little should any that have this God of mercy for theirs be dismayd with any misery Blessed are those tears which so merciful a hand wipes off happy twigs that are guided by so indulgent a father Psal 25.10 All his severest wayes are mercy and truth to those in covenant if he smiles 't is in mercy if he smites 't is in mercy he wounds not to kill thee but sin in thee the wounds of mercy are betthan the embraces of anger if sicknesse poverty dishonour be in mercy why dost thou shrink at them Wrath in prosperity is dreadfull but Mercy makes adversity comfortable It s the anger of God which is the misery of every misery Peter at the first was not willing that Christ should wash his feet but when he saw Christs mercifull intent therein feet and hands and head are all offered to be wash'd A child of God when he sees the steps of a father should be willing to bear the stripes of a child God will not consume us but onely try us He afflicts not for his pleasure but for our profit Heb. 12.10 Psal 89. God visits with rods yet not with wrath He takes not away his loving-kindnesse Mercy makes the sufferings of Gods people but notions It would do one good to be in troubles and enjoy God in them to be sick and lye in his bosome God gives a thousand mercies to his people in every trouble and for every trouble He burdens us but it is according to our strength the strokes of his flail are proportioned to the hardnesse of the grain Is◠28.27 and merciful shall be the end of all our miseries There 's no wildernesse but shall end in Canaan no water but shall be turn'd into wine no lions carcass but shall be a hive of honey and produce a swarm of mercies The time we spend in labouring that miseries may not come would be spent more profitably in labouring to have them mixt with mercy nay turned into mercies when they come What a life-recalling cordial is the apprehension of this mercy of God to a fainting soul under the pressure of sin Mercy having provided a satisfaction and accepted it nay which is more it beseeching the sinner to beleeve and apply it That fountain of mercy which is in God having now found a conveyance for it self to the soul even Jesus Christ through whom such overflowing streams are derived unto us as are able to drown the mountains of our sins even as easily as the ocean can swallow up a pibble O fainting soul trust in this mercy Psal 33.18 and 147.11 If the Lord takes pleasure in those that hope in his mercy should not we take pleasure to hope in it Mercy is the onely thing in the world more large than sin It s easie to presume Exod. 34.7 Psal 77.7 but hard to lay hold upon mercy Oh beg that since there is an infinite fulnesse in the gift and a freenesse in the giver there be a forwardnesse in the receiver 7. Obs 7. It s our duty and dignity to imitate God in shewing mercy Obs 7. 1 Pet. 3.8 Matth. 5.45 Luke 6.36 Col. 3.12 Rom. 12.15 Plus est aliquando compati quà m dare nam qui exteriora largitur rem extra se positam tribuit qui compassionem aliquid sui-ipsius dat Gr. Mor. 20. A grace frequently commanded and encouraged in the Scripture Mercy we want and mercy we must impart As long as our fellow-members are pained we must never be at ease When we suffer not from the enemies of Christ by persecution we must suffer from the friends of Christ by compassion When two strings of an instrument are tuned one to the other if the one be struck upon and stirred the other will move and tremble also The people of God should be so harmonious that if one suffer and be struck the other should be moved and sympathize Jer. 9.1 Luke 19.41 2 Cor. 11.29 Holy men have every been tender-hearted Grace not drying up but diverting the streams of our affections Christ was mercy covered over with flesh and blood his words his works
life death miracles were all expressions of mercy in teaching feeding healing saving men If there were any severity in his miracles it was not toward man but the swine and the barren-fig-tree Insensiblenesse of others miseries is neither sutable to our condition as men nor as Christians according to the former we are the same with others according to the later grace hath made the difference Mercy must begin at the heart Sic mens per compassionem doleat ut larga manus affectum doloris ostendat Greg. Luke 14.14 Gal. 6 9. but must proceed further even to the hand they whose hands are shut have their bowels shut also We are not Treasurers but Stewards of Gods gifts Thou hast so much only as thou givest The way to get that which we cannot part with is by mercy to part with that which we cannot keep Our good reacheth not to Christs person it must to his members Jonathan is gone but he hath left many poor lame Mephibosheths behinde him We must love Christ in his worky-day clothes We cannot carry these loads of riches to heaven It s best to take bils of exchange from the poor saints whereby we may receive there what we could not carry thither Especially should our mercy extend it self to the souls of others as soul-miseries so soul-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
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