layd out for the gain of Souls Again it hinteth faithfulness We are not to trade for our selves and to drive on our own designs of credit and advantage we are servants employed for the Masters uses Gal. 1. 10. Do I yet please men If I pleased men I should not be the servant of Christ A man that sets up for himself is to trade for himself but all that a servant doth should be for his Masters honour and profit 2. It hinteth duty to the people Regard Ministers as servants of Christ that you may give their persons all due honour consider God hath retained them as for a nearer service to himself 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ and Stewards of the Mysteries of the Gospel The world counteth the Calling probrosum artificium a sordid artifice and way of living whereby men set their tongues and parts to sale and think that of all Callings this can best be spared therefore it is high time to assert the dignity of the Office Men should not think so basely of those who are Christs servants not only to do his business but to wait upon his person his special Attendants nay Embassadors that impersonate and represent their Master Again Bear our doctrine with meekness and patience we are but servants if the message which we bring be displeasing remember it is the will of our Master it is not in our power to comply with your lusts and humors if the Scripture doth not As God said to Jeremy Jer. 15. 19. Let them return unto thee but return not thou to them so you should comply with the Word we cannot comply with you The false Prophets returned to the people complyed with their humors We must deliver our Message pardon to whom pardon terror to whom terror is due servants must be faithful Thus must you look upon them as servants yet but as servants that you may not fondly idolize their persons What is Paul and Apollos but Ministers by whom ye beleeve 1 Cor. 3. 5. It is the old way of flesh and blood to sacrifice to the next hand And that you may know to whom to go for the fruit of the Ordinance when we have done our work there is one that cometh after us who is mightier then we who giveth the increase to what we have planted and watered 3. The Author of the Epistle is described by his kindred and relation and Brother of James There were two in the Colledg of the Apostles of that name James of Zebodee and James the son of Alpheus who was also called the Brother of the Lord that is his Cousin German who is the person intended for Jude was his Brother as Mat. 13. 55. Is not his Mother called Mary and his Brethren James and Joses and Simon and Judas Now this clause is added partly to distinguish him from the other Judas called Iscariot who bebetrayed our Lord. It is good to prevent all visible scandals and exceptions against our persons I observe this because the Scripture doth elsewhere Joh. 14. 22. Judas saith unto him not Iscariot How is it that thou wilt manifest thy self to us and not unto the world The Scripture would not have you mistake him that said so Men drink less freely of a suspected fountain Partly because this would make the Epistle the more welcome James was of great credit and repute reckoned by Paul among the Pillars Gal. 2. 9. From whence observe 1. That it is lawful to use the credit of others for the advantage of the Truth In the 15 of the Acts the Apostles might have determined the case by their own infallible spirit but for the greater credit sake they take in the consent of others vers 23. The Apostles and Elders and Brethren c. Paul dealing with Heathens quoteth the sayings of their own Writers in divers places which may justifie the unaffected use of sentences and passages out of the ancient Writers of the Church It is good to bait the naked hook of Truth sometimes with the advantage of carnal credit Again observe That we should walk so that we may be an honour to our relations This is one of Judes titles the Brother of James He took it for an honour to be related to so eminent an Apostle Worthy men reflect a credit upon their families To be brother father son to such as have deserved well of the Church is no mean honour and engagement to virtue Well then live so that you may not disgrace your lineage and you that come of worthy Ancestors walk answerably to the dignity of your extraction The images of your Progenitors are not more fullied with dust and smoak and age then they are with your vices The Spirit of God brands a degenerate Issue for walking unworthy their birth and the priviledges of their blood 1 Chron. 4. 22 23. Vide Junium alios in locum So much for the Saluter Let us now come to the Saluted they are described by their Condition called by the effects and manifestations of it which are two Sanctification and Preservation 1. Their Condition called for that both in the construction of the words and the order of nature is to be read first There is an outward calling and in that sence Christ speaketh Mat. 20. 16. Many are called but few are chosen that is outwardly called in the invitations of the Word so all wicked men that live within the hearing of the Gospel but it seemeth they are only called obiter by the by as they live among the Elect those are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to purpose Rom. 8. 28. But there is an inward and effectual calling by the perswasion of the Spirit or the voyce of the Son of God which causeth life Joh. 5. 25. The Apostle speaketh here of the called according to Purpose and that by an inward and effectual calling Whence note That it is the condition of the people of God to be a called people this is first in their description see Rom. 1. 6. Among whom are ye also the called of Jesus Christ So the Corinthians are said to be Saints by calling 1 Cor. 1. 2. and Heb. 3. 1. Holy Brethren partakers of the heavenly calling Now the Saints are a called people first Because all they have and enjoy is from Gods calling a Christian is nothing and hath nothing but what God is pleased to work in him by his creating Word Calling the things that are not as though they were Rom. 4. 18. Now God is pleased to work this way partly to give us a Warrant that we may possess our priviledges in Christ without intrusion and usurpation No man taketh this honour upon him till he be called of God This is that we have to shew to Conscience that we do not presume and usurp we have a calling so to do Why dost thou vile wretch go to God in the Name
of folly mixed with popular Rites and Customs There are many things necessary to Religion which the Angels themselves could not have known if they had not been revealed therefore their knowledg increaseth by observing Gods dispensations to the Church Ephes 3. 10. The way of Salvation by Christ is such a Mystery as could not have entred into the heart of any creature no not of an Angel If an Angel had been to set down which way man should be redeemed nay if all the Cherubim and Seraphim Thrones Dominions and Powers had met together in a Synod and Council and had taken in all the world to their assistance it would have posed them all to have found out such a Way as God hath appointed But not to speak of Mysteries There is in the Word some Moralities suitable to the Law of Nature which was once written upon mans heart but alas now there remains only some scattered fragments and obscure characters so defaced that they cannot be read and how blind are we in these things without the Word Witness the sottish Idolatry of those Nations that want it worshipping stocks or stones yea a piece of red cloth or what ever they saw first in the morning And witness those brutish Customs among other Nations whereby uncleanness and unnatural sins have been authorized by a Law Therefore 't is a great mercy that something is delivered and given out as a Rule of Faith and Manners 2. That this Tradition is written and put into a stated course in those Books which we call Scriptures If the Revelation of Gods Will had been left to the tradition of men of such a rank or order what a liberty might they take of coyning Oracles and obtruding their fancies upon the world 'T is a great mercy that our faith doth not depend upon uncertain suggestions but some main publique Records to which all may appeal and find satisfaction Heretofore the Lord revealed himself by Visions Oracles and Dreams to persons of ancient holiness and sanctity that they might instruct others which course was sure enough while the people of the world were but a few families and the persons intrusted with Gods message had authority and credit sufficient with the present age and lived long to continue the tradition with the more certainty to future ages But afterwards the Lord was pleased to speak to his Church both by Word and writing His Word was necessary for further revealing and clearing up the doctrine of Salvation and writing was necessary because when Precepts were multiplyed it was needful for mens memories that they should be written the long life of Gods Witnesses was lessened corruptions began to increase Satan giving out lying oracles and visions idolatrous Rites and customs crept into the best families the people of God were grown numerous enough to make a Commâ—nwealth and Politick Body therefore to avoyd mans corruptions and Satans deceits the Lord thought fit that we should have a written Rule at hand as a publique Standard for the tryal of all Doctrines God himself wrote the first Scripture with his own Finger upon tables of stone and he commanded Moses and the Prophets to do the same Exod. 17. 14. and 34. 17. which dispensation of Word and Writing continued till Christs time who as the great Doctor of the Church perfected the Rule of Faith and by the Apostles as so many publique Notaries consigned it to the use of the Church in all Ages When the Canon began to be compleat the latter Apostles pressed the receiving of it and John as the last and as one who outlived all the rest closeth up his Prophecy thus Rev. 22. 18 19. If any man add c. and if any man take away c. which doth not only seal up the Book of the Revelations but the whole Canon and Rule of Faith which indeed was a great mercy to the world the Lord knew to what a liberty we inclined in divine things and therefore we needed to be tyed up to a Rule which here is given us 3. The mercy of God appeareth in preserving it that it may be delivered from one age to another No Doctrine so ancient as the Doctrine of the Scriptures it describeth the whole History of the World from the very Creation and the original of all things Where are there Records so ancient and yet they have been preserved even to our time We have some ancient writings of the Heathens though nothing so ancient as Scripture but these are not contrary to mens lusts and have been cherished by them and yet they have felt the tooth of time and are in a great measure mangled but the Word of God hath been maligned and opposed and yet it continueth and holdeth up its head in the world not only the main Doctrine of the Scriptures hath been continued but no part of the Word hath been falsified corrupted destroyed the world wanted not malice nor opportunity the powers of the world have been bent against it and corrupt persons in the Church have been always given to other gospelling but still the Scriptures have been wonderfully preserved as the three children in the furnace not an hair singed not a jot and tittle of Truth perished 4. That God doth continually stir up men in the Church and bestow gifts upon them for the opening and application of this faith and doctrine of Salvation Christ that hath given Prophets and Apostles to the Church to write Scripture hath also given Pastors and Teachers to open and apply Scripture that so still it might be delivered to the Saints and also to vindicate the doctrine of it when opposed Every age that hath yeilded the Poyson hath also yeilded the Antidote that the world might not be without a Witness if there hath been an Arrius there hath been an Athanasius if a Pelagius there is also an Austin the Church hath never wanted help in this kind Look as in War as the Arts of Battery and methods of destruction do increase so also doth skill in Fortification and in the Church God still bestoweth gifts for the further explication of Truth 5. That the Light cometh to us and shineth in this Land The Gospel is a great National Priviledg To you is this Word of Salvation sent Acts 13. 26. Pray mark 't is sent he doth not say we have brought it to you but 't is sent 't is a token sent from Heaven in love there is a mighty Providence accompanieth the Gospel the journeys of the Apostles as I said but now were ordered by the Spirit as well as their doctrine Acts 8. 26. The Angel of the Lord said to Philip Arise and go towards the South towards the way that goeth down to Jerusalem They went not as their own good affection carryed them but according to the Spirits direction So Acts 17. 7 8 9. The Spirit suffered them not c. as prophecy came not by the will of man 2 Pet. 1. 20. that is the doctrine it self
〈◊〉 〈◊〉 their own stedfastness that is such a stedfastness as doth arise from solid grounds in their own hearts and not meerly from the consent of others 2. To own the profession of the Truth what ever it cost them I say 't is their duty to own the profession of the Truth for the publike owning of the people 't is a great let and restraint to Tyranny and such innovations as otherwise a carnal Magistrate would introduce into the Church by force and power See Acts 4. 21. They let them go because of the people so Mat. 14. 5. and 21. 46. And again I say they must own it what ever it cost them for zealous defences are a great honour to the Truth The disputations of the Doctors do not commend it to the world so much as the death of the Martyrs and therefore though you cannot dispute for the Truth yet you should dye for the Truth Ye have not yet resisted unto blood c. Heb. 12. 4. We cannot be at too much cost to preserve so precious a treasure to posterity And here even women may put in a share they have lives to sacrifice upon the interest of the Truth and usually they do not fall in vain 3. To honour the Truth by their conversations there are heretical manners as well as heretical doctrines and there are many that are otherwise of an orthodox belief yet make others sectaries and disciples of their vices some live Atheism there are Antinomians in practise An Apostate is a practical Arminian Therefore Christians are called to hold forth the Word of life in their conversations Phil. 2. 16. and to make the doctrine of God the Saviour comely Tit. 2. 10. by glorifying God in that course of life to which they are disposed To preach and write for the Truth doth not honour it so much as to walk in the Truth John Ep. 3. 4. and the life is a better witness of the reality of Religion then the tongue 4. To comprise all in a few words what ever maketh for the Truth either with God or men all that must the people do We can do nothing against the Truth but for the Truth saith Paul 2 Cor. 13. 8. To God you must pray that he would send forth not only Laborers but Champions Mat. 9. 38. not only such as can handle the trowel but the sword in the Battels of the Church To men you are to quicken those that have gifts to look to their duty in this kind Say to Archippus Take heed to thy Ministry which thou hast received in the Lord Col. 4. 17. Many may be stired up by your exhortations that otherwise would lie useless in illeness and privacy in the Battel the Trumpeter hath his use as well as the Souldier Neither are they to be admonished only but assisted and by that means you have an interest in the glory of the work John Ep. 3. 8. We ought to receive such that we may be fellow-helpers to the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-workers your helping hand is to the action and God will not be unmindful of it yea if you bear any part of the toil by performing any labour of love to them it shall turn to a good account in the day of the Lord Hezekiah's servants did but copy out the Proverbs and 't is mentioned to their praise Prov. 25. 1. All this may be done by persons of a private gift and station 2. There is something that the Magistrate may do He is the Minister of God for good not only for good Civil but Spiritual and therefore doth the Apostle bid us pray for them that they may be keepers of both the Tables 1 Tim. 2. 2. that we may lead a quiet life under them in all godliness and honesty Heathens have asserted That it belongeth to the Magistrates duty chiefly to look after matters of Religion Much more is it evident by the light of Christianity The Kings of the Old Testament are commended for their zeal in this kind and in the times of the Gospel it is prophesied that Kings shall be the Churches nursing fathers and Queens her nursing mothers Isai 49. 23. which they cannot be if they suffer poyson to be given to Gods little ones without any let and restraint 'T is a clear truth that if a man give up himself to Christ he is to give up himself to him in every relation his wit wealth parts authority all to be layed out for the use and service of Christ he that doth not give up all giveth nothing we are to be Christs in every capacity Therefore a Magistrate as a Magistrate must not only countenance Religion but also discountenance Error and hinder the spreading of it within his charge 'T is by Christ that Kings reign from him they received their power and to him must they give an account of the exercise of it in the great day of Recompenses therefore they are bidden to be wise and to kiss the Sun Psal 2. 10 11 12. which certainly noteth more then a negative act or not opposing there must be something positive a zealous defence of the Truth in their way or else God will reckon with them Those Gallio's that are indifferent to Christ and Antichrist cannot expect a long and happy reign I cannot see how they can be true to Civil Interest unless they be careful for the suppression of Error for when false doctrines are freely vented 't is to be supposed they will find a general reception for the most are the worst and then when the generality of a Nation are corrupted National Judgments will not long be kept off the whole Body is sure to smart for it for as the Jewish Proverb is Two dry sticks will set a green one on fire Besides that Error is masterly and bloody and loveth to give Law therefore ere it be too late they should look to the Civil Peace for if men be quiet God will not when his Honour and Truth and Worship is neglected But of this more hereafter 3. Ministers are to contend for the Truth for by their office and station in the Church they are Captains of the people in this War against Satan and his adherents therefore 't is required of them that they should be able to handle the sword and the trowel not only to exhort by sound doctrine but to convince the gainsayers Titus 1. 9. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 2. the faithful men the Feofees in trust to whom Truth is committed they are the salt of the Earth Mat. 5. 13. those that must season the world with gracious principles therefore they must above all others labour in the desence of the Truth otherwise they are compared to dumb dogs that bark not when the thieves come to steal away the treasure Now Ministers must contend partly by preaching warning the people of the Wolves that are abroad Acts 20. 29. Partly by disputing Acts 15. 2.
care of truth if not in zeal for Gods glory yet out of a sense of his own interest and upon reason of state the Common-wealth being troubled by those who first began to trouble the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Doctrines put men after an itch upon new Laws and false Religions are usually turbulent partly because persons loose and erroneous would free themselves from all awe both of God and Man as 't is said of the unjust Judge that he feared neither God nor Man Luk. 18. So with those men error taketh off the dread of God and sedition the dread of the Magistrate that so they may more freely defile the flesh God hath two Deputies to keep a sinner under awe Conscience and the Magistrate now false doctrine benummeth conscience and then that all Authority may be laid aside the rights of the Magistrate are invaded that as conscience may not stand in the way of their lust so not the Magistrate in the way of their sin that there were anciently such libertines in the Church appeareth by Gal. 5. 13. and 1 Pet. 2. 16. and 1 Cor. 7. 20 21 22 23 vain man would fain be free and yoaklesse neither would he have his heart subject to God nor his actions to mans censure partly because all errors are rooted in obstinacy and that will bewray its selfe not onely in Divine and Spiritual but in Civil things see 2 Pet. 2. 10. But chiefly them that walk after the flesh in the lust of uncleannesse Presumptious are they and selfe willed they are not afraid to speak evil of dignities Usually errours sear the conscience and give the sinner a front and boldnesse so that God is not onely dishonoured but civil societies disturbed as Nazianzen observeth of the Arians they began in blasphemous language against Christ but end in tumultuous carriage against the peace of the Common-wealth for saith he how shall we hope that they will spare men that would not spare God Often it falleth out that they that please not God are also contrary to all men 1 Thes 2. 15. Tully an Heathen observeth the same â—ietate adversus Deos sublatâ fides etiam sociâ—tas humani generis c. Partly because opposition to Magistracy is a kind of indirect blow and aim at God and that either as 't is his ordinance Rom 13. or a kind of resemblance of his glory I have said you are Gods Psal 84. 6. So that 't is a contempt of God in his image and picture look as under the Law God forbade men cruelty to the beasts as not to destroy the Dam from the Young loseth the Kid in the Mothers milk c. but such kind of Prohibitions might be as a fence and raile about the life of man so respect to Magistracy is a kind of fence about his own Dignity and divine Glory Magistrates being representative Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore through their sides they strike at God himselfe Partly because the end of Magistracy is to suppresse evil Rom. 13. 5. an indesinite speech is equivolent to an universal in a matter of necessary duty and the universal particle is expressed elsewhere Prov. 20. 8. A King that sitteth upon the Throne of judgement scattereth away all evil with his eyes all evil that falleth under his cognisance whether it be of a Civil or Spiritual concernment we must not limit and distinguish where the word doth not I know there be some that do defulcate and cut off a great part of that duty which belongeth to the Magistrate confining his care onely to things of a civil concernment but preposterously truths according to godlinesse belonging also to his inspection upon which ground we are bound to pray for them that they may come to the knowledge of the truth 2 Tim. 2. 2. and under them we may lead a quiet life in all godlinesse and honesty where it is plainly implyed that the converted Magistrate is to look to the countenance and maintenance of godlinesse as well as honesty Well then sensual Hereticks being doubly obnoxious as sensual as venting errors no wonder that they rise up in defiance of Gods Ordinance It sheweth us the evil of inordinate lustings we may learn hence whence they proceed and whither they tend they proceed from the pride and obstinacy of error Men dream and are then licentious and it tendeth to the casting off of all duty to God and Man nip this disposition in the bud 't is in all our natures man is born like the wild asses colt Job 11. 12. not onely for rudeness of understanding but untamedness of affection we love to break through all bonds and restraints as if none were Lord over us Psal 12. 3. It informeth us what will be the issue when libertism aboundeth even an utter confusion See Socrates Schâ—last lib. 5. Eccle. 4. 11. in proem Non nunquam tumultus Ecclesiarum antegressâ— reipublicae autem confusiones consecuta sunt The ruine of the Weale publike is brought on by pestilent and evil doctrines So our Divines at the Synod of Dort Cavendum est ne qui magistratu conniverâ—e res novas in Ecclesia meliantur eodem etiam repugnante idem in republica effiâ—iunt Tully in his Book De legibus saith That the glory of Greece presently declined when the people were given malis studiis malisque doctrinis to evil manners and evil opinions let us lay these things to heart I do not love to enveigh against the times and to endulge the petulancy of a mistaken zeal but the Kings danger made Croesus dumb son to speak It may take off the prejudice that is often cast upon Religion and the true ways of God 't is not truth that troubleth Israel but error 1 Kings 18. 18. I have not troubled Israel but thou and thy fathers house in that ye have forsaken the Commandements of the Lord 'ts an old slander that strict Religion is no friend to Common-wealths as soon as Christianity began to fly abroad in the world it was objected against her as if it were prejudicial to civil power and greatness thereby to defeat her of the patronage of Princes and to hinder them from becomming nursing fathers Isa 49. 25. Magistracy being that power which is left able to suppresse or advance Religion the Divel striveth all that he can to incense it against her there is a natural and wakeful jealousie in Princes over their Dignities and Prerogatives and therefore the enemies of the Church have ever sought occasion to represent the people of God as enemies to their just power So Christ was accused Luk. 23. 2. and Paul Act. 24. 5. But altogether without cause 't is true if Religion be not kindly received it bringeth a judgement there where 't is tendered as the Ark where it was irreverently handled brought a plague upon the Bethshemites 1 Sam. 6. 19 but yet a blessing upon the house of Obed Edom so Religion wher it is worthily
call upon God as when distempers grow upon the spirit the heart 's unquiet the affectious unruly a deadness increaseth upon you temptations are urgent and too strong for you cry out of violence as the ravished Virgins So when conscience is uncessantly clamorous David could not find ease till he confessed Psal 32. 5. Silence will cause roaring and restraint of prayer disquiet Again If there be a need omit not to call upon men by exhortation and counsel as when you see things grow worse every day and can hold no longer the Kings danger made the Kings dumb son speak Paul was forced in spirit when he saw the whole City given to idolatry Acts 17. 19. When we see men by whole droves running into errour and ways destructive to their souls is there not a need is it not a time to speak men say we are bitter but we must be faithful so they say the Physician is cruel and the Chyrurgion a tyrant when their own distempers need so violent a remedy can we see you perish and hold our peace Observe again That Ministers must mainly press thâ—se Doctrines that are most needful 't is but a cheap zeal that declaimeth against antiquated errours and things now out of use and practice we are to consider what the present age needeth what use was it of in Christ's time to aggravate the rebellion of Corah Dathan and Abiram Or now to handle the Case of Henry the Eight's divorce what profit hence to our present Auditories There are present truths to be pressed upon these should we bestow our pains and care usually when we reflect upon the guilt of the times people would have us preach general doctrines of faith and repentance But we may answer It is needfull for us to exhort you c. To what end is it to dispute the verity of the Christian Religion against Heathens when there are many Seducers that corrupt the purity of it amongst our selves In a Countrey audience what profit is it to dispute against Socinians when there are Drunkards and practical Atheists and Libertines that need other kind of doctrine He that cryeth out upon old errours not now produced upon the publick Stage doth not fight with Ghosts and challenge the dead So again to charm with sweet strains of grace when a people need rowsing thundering doctrine is but to minister Cordials to â— full and plethonick body that rather needeth phebotomy and evacuations 't is a great deal of skill and God can only teach it us to be seasonable to deliver what is needful and as the people are able to bear Again observe The need of the primitive Church was an occasion to compleat the Canon and rule of faith We are beholding to the Seducers of that age that the Scripture is so full as it is we should have wanted many Epistles had not they given the occasion Thus God can bring light out of darkness and by errours make way for the more ample discovery of truth I have done with the Occasion I come now to the Matter and Drift of this Epistle And exhort you that ye should earnestly contend for the faith that was once delivered to the Saints In which there is a necessary duty pressed and these two Circumstances are notable the Act and the Object the Act is to contend earnestly 't is but one word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 't is a word of a vehement signification and therefore fitly rendred to contend earnestly 2. The Object of this contention which is the faith once delivered to the Saints Faith may be taken either for the doctrine of faith or the grace of faith both are too good to be lost either the word which we believe or faith by which we believe the former is intended faith is taken for sound doctrine such as is necessary to be owned and believed unto salvation which he presseth them to contend for that they might preserve it safe and sound to future ages Now this faith is described 1. By the manner of its conveyance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is given to be kept 't is not a thing invented but given not found out by us but delivered by God himself and delivered as to our custody that we may keep it for posterity As the Oracles of God in the Old Testament were delivered to the Jews to be kept by them Rom. 3. 1. 2. By the time of its giving out to the world the doctrine of salvation was given but once as never to be altered and changed once for all 3. The Persons to whom to the Saints so he calleth the Church according to the use of the Scriptures or else by Saints is meant the holy Apostles given to them to be propagated by them I shall first speak of the Object before I come to the duty it selfe and because the description here used will agree both to the grace of faith and the doctrine of faith though the doctrine of faith be mainly intended yet give me leave a little to apply it to the grace if it be a diversion it shall be a short one 1. This faith is said to be given Observe That faith is a gift so Phil. 1. 29. To you 't is given to believe Ephes 2. 8. By grace ye are saved through faith not of your selves it is the gift of God We cannot get it of our selves a meer imagination and thinking of Christs death is easie but to bring the soul and Christ together requires the power of God Ephes 1. 19. We cannot merit it and therefore it is a pure gift God bestoweth it on them that can give nothing for it works before conversion cannot engage God and works after conversion cannot satisfie God Well then let us asmire the mercy of God in the Covenant of grace Christ is a gift John 4. 10. If thou knewest the gift c. His righte ousness is a gift Rom. 5. 16. The free-gift is of many offerces unto justification and faith which receiveth this righteousness is a gift so that all is carried in a way of grace in the Covenant of grace nothing is required but what is best owed Again it teacheth us whither to go for faith seek it of God 't is his gift all the endeavour and labour of the creature will never procure it But must we not use the means of prayer meditation and hearing c I answer Yes For 1. God dispenseth it in a way of means Mark 4 24. With what measure ye meet it shall be measured to you again and unto you that hear more shall be given According unto the measure of our hearing if the Lord will work is the measure of our faith Acts 16. The Lord opened Lidia's heart to attend to the things spoken by Paul God stirreth up to the use of means and whilest we are taught we are drawn 2. Though faith be Gods gift mans endeavors are still necessary for supernatural grace
so the delivery of it the doctrine they had from the Holy Ghost and also their commission and pasport You would stand wondring and think it a special benefit if in a time of drought the rain should fall on your field and none else if as Gideons fleece your heritage should be wet and all is day round about you or if the Sun should be shut up to others and shine only in your Horizon as it did in Goshen this is a better blessing and God hath a special hand in the progress of it it goeth from place to place as the Lord will Why should it come to us our Ancestors were of all Nations most barbarous and portentous for their Idolatries why to us No cause can be assigned but the free grace and gift of God 6. That it is given to us in our persons in particular in the power and efficacy of it 'T is offered to the Nation but bestowâ—d upon us John 14. 12. Why is it that thou wilt reveal thy self to us and not unto the world Others have only Truth presented to them obiter by the by for your sakes but you are called according to purpose Rom. 8. 28. Though in the general means they have a like favour with you yet you may observe the particular aim of God in continuing the Gospel to England for your sakâ—s Well then Acknowldg God in the truths that are delivered to you out of the Scriptures What ever means are used God is the Author of the doctrine and the Disposer of the message receive it as the Word of God and then it will profit you 1 Thes 2. 13. If you had an Oracle from Heaven speaking to you on this wise you would be more serious It is as certain yea 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word 2 Pet. 1. 19. more sure then the Oracle spoken of in the Context Regard the promises and threatenings of it with more reverence as if God in person had delivered them to you If you receive it as the Word of God and not of men what will you venture upon the promises of it These are bills of exchange given you that you may draw your estate into another Country that you may lay up treasures in Heaven Neglect of the opportunity is a sign of unbelief If one should proffer you an hundred pound for the laying out of a peny and you go away and never heed it 't is a sign you do not beleeve the offer The recompenses of the Word do far exceed all temporal emolument if you do not heed them 't is a sign you do not beleeve them So what will you forbear upon the threatenings of the Word If there were a Law made that every time we deceive or slander one another we should hold one of our hands in scalding Lead for half an hour men would be afraid of the offence God hath told us that the wages of sin is death that we shall be plunged for evermore in the lake that burneth with fire and brimstone and yet it doth not deter us from sin and giving offence to God If a man were told that he were in danger of a cruel death every moment if he did not presently get a pardon he would not sleep till it were done Natural men are in danger of Hell every moment by the sentence of the Word and yet how backward are they to make their peace with God Secondly The word delivered implyeth a leaving things in anothers hand by way of trust and so doth not only note the mercy of God but the duty of the Church to whom the Oracles of God are committed to be kept Whence observe That God hath delivered the Doctrine and Rule of Faith to the Church as a publique Trustee that it may be kept and employed to the uses of the Truth Let us a little see what is the Churches duty towards the Truth I answer 1. To publish it to the present age 2. To keep it and preserve it for ages to come So that to the present age we are Witnesses to the future Trustees 1. To publish own and defend the Truth by Profession and Martyrdom and therefore the Church is called the pillar and ground of Truth 1 Tim. 3. 15. namely in respect of men and as it holdeth it forth to the world and therefore we ought to harken to the Churches testimony till we have better evidence We do not ultimately resove our faith into the Churches Authority for the Churches Authority is not absolute but ministerial as a royal Edict doth not receive credit by the Officer and Cryer he only declareth it and publisheth it yet the Churches testimony is not to be neglected for faith cometh by hearing Rom. 10. 14. and this publication of the Church is a good preparative inducem ut John 4. 42. If we would know the truth of a thing till we have experience we go to those that have experience and ordinarily the judgment of others whom we respect and reverence causeth us to have a good opinion of a thing till we make tryal our selves in which respect Austin saith I had never believed the Scriptures unless I had been moved thereunto by the Authority of the Church as we should never have known Kings pleasure unless the messenger had brought us his Letters The Church hath not power to make and unmake Scripture at pleasure but onely to communicate and hold forth the Truth and till we have further assurance is so far to be heard We receive the faith of per Ecclesiam by the ministry of the Church though not propter Ecclesiam for the Authority of the Church 2. The next Office of the Church is to preserve the Truth and transmit it pure to the next age As the Law was kept in the Ark so was Truth delivered to the Church to be kept 1 Tim. 1. 11. The glorious Gospel committed to thy trust There is a trust lieth upon us upon the Apostles first to publish the whole Counsel of God and then upon Pastors and Teachers in all ages to keep it afoot and upon all Beleevers and Members of the Church to see that after ages be not defrauded of this priviledg We are to take care that nothing be added there is enough to make the man of God perfect nothing diminished none of the Jewels which Christ hath left with his Spouse must be embezzel'd that it be not corrupted and sophisticated for we are not only to transmit to the next age the Scriptures those faithful Records of Truth but also the publique Explications of the Church in Summaries and Confessions must be sound and orthodox lest we intail a prejudice upon those that are yet unborn Every one in his place is to see that these things be accomplished So much for the Tradition it self Now for the Manner Once delivered that is once for all as never to be altered and changed and when the Canon or Rule of
be ashamed 3. None are fit publiquely to defend the Truth but the holy they speak with more power as from the heart and inward experience and are more zealous as being more nearly concerned they that partake of Gods Nature will soonest espouse Gods Cause and Quarrel and their zeal is most pure Carnal men pervert religious differences they change the nature of them turning them into a strife of words or a contention for interests matters are not managed so purely as when there is conscience on both sides The Saints contend best for the Saints faith Zeal in carnal men is like fire in straw quickly up and quickly down but in the godly 't is like fire in wood longer kept Wisdom is justified of her children Mat. 11. 19. they are fittest to interpose Again false zeal is most passionate without pity and meekness but the flame is most pure and bright in an holy heart which is subdued to the power of Truth 4. None receive the Truth so willingly as the Saints do Holy persons can best understand what was written by holy men they pierce into it more deeply as Iron that is red hot runneth further into the board then a sharp tool that is cold God unbosometh himself to his familiars Holy hearts are not clouded with the mists of lusts and interests Where there is purity there is brightness the mind being separated from gross things is fitted for the reception of spiritual mysteries Paul saw most of God when he was blind to the world the heart being taken off from the world is erected to things supernatural and of an higher cognizance 5. None retain the Truth more firmly then the Saints do Manna was kept in a golden Vessel and so is Truth in a pure Soul Titus 3. 9. Holding the mystery of faith in a pure conscience An unclean vessel sowreth the liquor that is put into it so doth a carnal heart pervert the faith and teint the judgment Let a man once be given up to some great lust and you shall soon find him to be given up to some roaring error also and when once they come to make shipwrack of a good conscience they do not long hold the faith that was once given to the Saints for grace and truth always thrive together I come now to the main Observation that is to be drawn from these words That 't is the Duty of Christians in times of Error and Seducement to contend earnestly for the Faith once given to the Saints 'T is their duty at all times but then especially 1. That we may not discredit our selves and the Truth 2. That we may not hazard our selves and the Truth 1. Let me first speak to the Discredit and there I shall shew 1. That Truth is honoured by a bold and resolute Defence of it We are not ashamed of it though it be questioned and scorned in the world Wisdom is justified of her children Neither Johns doctrine nor Christs doctrine would relish with the world yet some had a reverend opinion of it for all that Psal 119. 26 27. They make voyd thy Law therefore I love it above pure gold In times of defection our love to God and the ways of God should be the greater as Fountain water is hottest in coldest weather 'T was an honour to the Christian Religion that the primitive Professors were glad of an occasion to dye for it and the more it was despised and persecuted the more did they own it falshoods cannot endure the brunt of opposition 2. That we may not dishonour our selves and discredit our own profession He is but an ill servant of Christ that will not serve him when the Lord hath need of him when God distinguisheth sides and cryeth out Who is of my side who Times of Error and Seducement are searching trying times Light chaff is carryed about with every wind but the solid grain lieth still upon the ground The approved are made manifest 1 Cor. 11. 19. There is a time not only to shew love but valor Jer. 9. 3. They are not valiant for the Truth upon the Earth To be valiant for Truth is to defend it in time of opposition and to sparkle so much the more in an holy zeal because they pervert the right ways of the Lord A Christian must an heart as well as a liver not onely love the Truth but contend for it and the more earnestly the more 't is opposed The Apostle saith that a Bishop must hold fast the Word of Truth Titus 1. 9. The word signifieth an holding it fast against a contrary force as when a man seeketh to wrest a staff out of anothers hand he holdeth it the faster 2. The next Reason is That we may not endanger and hazard our selves and the Truth 1. That we may not endanger our selves 'T is good to be able to defend Religion when 't is questioned ignorant secure and careless spirits will certainly miscarry Present Truths and present Errors have an aspect upon our interests we must determine one way or another Now how easily are they carryed away with interests that have no principles no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. 17. no proper ballast in their own spirits Therefore let us strive to know the Truth to own the Truth in a time of tryal 't is needful All Errors and Heresies are but mens natural thoughts gotten into some valuable opinion because backed with the defences of wit and parts What are all the learned Disputes against the Truth but the props of those vulgar misprisions and gross conceits that are in the heart of every natural and ignorant man We have all an heretick in our bosoms and are by nature prepared to drink in all kind of errors and lyes and therefore we are said Psal 58. 3. to speaklyes from the womb because these things are in our natures we are born Pelagians and Libertines and Papists As in the new nature there is a cognation and proportion between us and Truth so in the old nature there is an inclination to all manner of Errors Luther saith Every man is born with a Pope in his belly And Mr Greenham hath a saying That if all Errors and the memorials of them were annihilated by the absolute Power of God so that there should not the least remembrance of them remain yet there is enough in the heart of one man to revive them again the next day Certainly what ever is suggested from without doth very well suit with the carnal thoughts that are in our own bosoms Look upon any error or blasphemy that is broached in the world and you will find it true Is Atheism vented The fool hath said in his heart there is no God Psal 14. 1. Gentilism or the doctrine of many Gods So do we set up many Gods what ever we fear or love that we worship Whose god is the belly Phil. 3. 19. Every man naturally is a Pagan and Idolater
Pelagian Tenets wherein original sin is denyed are natural Common people think they had ever a good heart towards God All these have I kept from my youth Matth. 19. 20. Chance and Fortune in a contradiction to Gods Decrees are a mans natural opinions So the doctrine of works and merit is in every mans heart What question more rife when we begin to be serious then What shall I do A ceremonious ritual Religion is very pleasing to carnal sense Conjectural perswasions is but a more handsom word for the thoughts of ignorant persons they say they cannot be assured but they hope well Doctrines of Liberty are very suitable also to corrupt nature Cast away the coards Psal 2. and Who is Lord over us Psal 12. 4. Nay all sins are rooted in some error of judgment and therefore they are called errors Psal 19. 12. Well then for our own Caution we had need stand for the Truth because Error is so suitable to our thoughts now when it spreadeth further 't is suitable also to our interests and then we are in great danger of being overset 2. That we may not hazard the Truth When Errors go away without controul 't is a mighty prejudice both to the present and the next age The dwellers upon Earth rejoyced when Gods Witnesses were under hatches and there was none to contest with them Rev. 11. 10. Fools must be answered or else they will grow wise in their own conceit Prov. 26. 4 5. Error is of a spreading growing nature therefore 't is not good to retreat and retire into our own cells from the heat and burden of the day let us stand in the gap and make resistance as God giveth ability Two Motives will enforce this Reason 1. The Preciousness of Truth Buy the Truth and sell it not 't is a commodity that should be bought at any rate but sold by no means for the world cannot bid an answerable price for it Christ thought it worthy his Blood to purchase the Gospel by offering up himself he not only procured the comfort of the Gospel but the very publication of the Gospel therefore we should reckon it among our treasures and choicest priviledges and not easily let it go lest we seem to have cheap thoughts of Christs blood 2. The trust that is reposed in us for the next age that 's an obligation to faithfulness We are not only to look to our selves but to posterity to that Doctrine which is transmited to them One generation teacheth another and as we leave them Laws and other National Priviledges so it would be sad if we should not be as careful to leave them the Gospel Our father 's told us what thou didst in their days Ps 44. 1. Every age is to consider of the next lest we intail a prejudice upon them against the Truth What cometh from forefathers is usually received with reverence A vain conversation received by tradition from your fathers 1 Pet. 1. 18. If you be not careful you may sin after you are dead our errors and evil practises being continued and kept afoot by posterity All the World had been lost in Error and Prophaneness if God had not stirred up in every age some faithful Witnesses to keep up the memory of Truth There is in man a natural desire to do his posterity good Love is descensive Oh consider how shall the children that are yet unborn come to the knowledg of the purity of Religion without some publike monument or care on your part to leave Religion undefiled Antichrist had never prevailed so much if men had thought of after ages they slept and unwarily yeilded to incroachment after incroachment till Religion began to degenerate into a fond Superstition or bundle of pompous and idle Ceremonies and now we see how hard it is to wean men from these things because they have flown down them in the stream of succession and challenge the authority and prescription of ancient Customs Look as sometimes the Ancestors guilt is measured into the bosom of posterity because they continued in their practises Matth. 23. 35. That upon you may come all the righteous blood c. So many times the miscarriages of posterity may justly be imputed to us because they shipwracked themselves upon our example The fathers ate sowr grapes and the childrens teeth are set on edg Well then let us perform the part of faithful Trustees and keep the Doctrine of Salvation as much as in us lieth pure and unmixed It presseth us to this earnestness of contention and zeal for the truths of God We live in a frozen age and cursed indifferency hath done a great deal of mischief Christians Is Error grown less dangerous or the truth of Religion more doubtful Is there nothing certain and worth contention or are we afraid to meddle with such as shrewd themselves under the glorious name of Saints We will not oppose Saints and so let the Truth go that was given to the Saints to be kept by them Oh my Brethren Paul withstood Peter to the face when Truth was like to suffer Gal. 2. 11. So should we withstand them to the face rather then make such sad work for the next age and leave our poor babes to the danger of error and seduction What 's become of our zeal There is none valiant for the Truth upon the Earth Prejudices and interests blind men so that they cannot see what they see and are afraid to be zealous lest they should be accounted bitter We have been jangling about discipline and now doctrine it self is like to escape us In the Name of God let us look about us Are there not crafty Thieves abroad that would steal away our best treasure and in the midst of the scuffle cheat us and our posterity of the Gospel it self We have been railing at one another for lesser differences and now we begin to be ashamed of it Satan hopeth that Error and Blasphemy it self shall go scot-free Ah my Brethren 't is time to awake out of sleep whilest we have slept the Enemy hath come and sown tares What a tattered Religion shall we transmit to ages to come if there be not a timely remedy To help you I shall shew 1. What we must contend for 2. Who must contend and in what manner 1. What we must contend for for every Truth of God according to its moment and weight The dust of Gold is precious and 't is dangerous to be careless in the lesser Truths Whosoever shall break the least of the Commandments and teach men so to do c. Mat. 5. 19. There is nothing superfluous in the Canon the Spirit of God is wise and would not burthen us with things unnecessary Things comparatively little may be great in their own sphere especially in their season when they are the truths of the present age and now brought forth by God upon the stage of the World that we may study his mind in them Better Heaven and Earth
should be blended together in confusion saith Luther then one dust of Gods Truth should perish If the Lord call us out to the defence of them what ever cometh of it we must be faithful A man may make shipwrack of a good conscience in small matters say not It is a little one and my Soul shall live Harken to Satan and this will be a little one and that shall be a little one till we have littled away all the principles of faith I tell you the world hath counted those small things for which the children of God have ventured their all 't is your duty to take the little foxes Cant. 2. 15. The first appearances of Error are many times modest There is a chain of Truths the Devil taketh out a link here and a link there that all may fall to pieces See 2 Thes 2. 2. Let no man deceive you with such doctrine as that the day of Christ is at hand Why they might say there is no great danger in that Peter saith the end of all things draweth nigh 1 Pet. 4. 7. The Seducers said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is at hand and Peter saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it draweth nigh here is no great difference Aye but be not shaken in mind saith Paul neither by letter nor by word nor by spirit as if the day of the Lord were at hand that is take heed of such suggestions under what pretence soever they are brought to you either of revelations or collections from my doctrine 't is all a falshood Why is Paul so earnest because Satan had an aim to make them look for the sudden coming of Christ which not happening accordingly to make them fall a questioning all the Truths of God So Gen. 3. 2. Ye shall not eat nor touch lest ye dye that was Satans repetition whereas God had said Gen. 2. 17. Thou shalt surely dye no great difference but Satan got a great deal of advantage by it therefore be not ignorant of Satans devices The Council of Nice would not gratifie Arrius in a letter and Nestorius in a letter The lesser Truths are not to be slighted in their time and place they deserve an earnest contention The Martyrs were not foolish nor prodigal of their lives they knew what they did when they durst not give place for a moment All this is not spoken to justifie undue rigors such as are without any temper of Christian moderation or those frivolous Controversies about trifles such as have no foundation in the Word as about the Observation of Easter between the Eastern and Western Churches which difference grew so high that they excommunicated each other or about celebrating the Lords Supper with leavened or unleavened bread or the fierce bickrings between Chrysostom and Epiphanius about Origens Books set on by Theophilus in pursuit of which many were slain the Senate house pulled down and the great Church at constantinople set on fire Nor to justifie meer verbal strifes about words and names forbidden by the Apostle 2 Tim. 2. 14. 1 Tim. 6. 4. Vain glorious men if they can get but a different method or expression cry no new light and so there is a great deal of noise stirred up about a mistake Nor to justifie the breaking off Church-fellowship and communion and making rents in the Body of Christ because of difference of opinion in smaller matters when we agree in the more weighty things We are to walk together as far as we are agreed Phil. 3. 16. and externals wherein we differ lying far from the heart of Religion are nothing to faith and the new creature wherein we agree Gal. 5. 6. and 6. 15. The most weight should be pitched upon the fundamentals and essentials of Religion and when there is an agreement there private differences in smaller matters should not make us break off from one another False zeal is unevenly carryed out to these lower things both in opinion and practise and usually young Professors are eager upon disputes impatient of contradiction and lay out all their strength this way to excuse their care in the more weighty matters of Christianity whereas the Kingdom of God doth not stand in meat and drink but in peace and righteousness and joy in the Holy Ghost Rom. 14. 17. The itch of disputing and zeal for an opinion rather then Religion in the main are bad characters Again when men though in the right think there is no Religion or holiness but within the compass of such an opinion this is censorious rigor or to be righteous over-much or when a lesser dissent is loaded with all the odious consequences that you can fancy in your thoughts though disclaimed by the party dissenting when Eloi is turned into Elias and things are perverted by a mis-interpretation as Christs words were John 2. 19. compared with Mat. 26. 61. Briefly when men upon every small occasion draw all things to extremity and break out into contumely revilings persecution biting and devouring one another 't is not zeal but fierceness and brutish immoderation Therefore all this excepted it standeth us upon to be zealous even to sufferings for the lesser Truths that we may prevent the further â—ncroachments of Satan and Antichrist his eldest son upon the liberties and priviledges of the Saints But now besides the lesser things there are Fundamentals and Essentials in Religion which challenge the choicest of our care and zeal that they may be kept entire and without violation the ignorance of them is damnable and the denyal heretical to determine what they are is an undertaking of great concernment to the Christian World but of too high a nature for the present Exercise I shall only mention a few Points which seem to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matters concerning the Foundation as the Creation of the World by God in six days out of nothing Gods Providence mans misery by sin â—â—liverance by Christ the necessity of the new creature the Resurrection of the dead and the everlasting Recompenses These are Points of the greatest moment though I cannot but say that others also are Fundamental but these come to mind as being of the most practical concernment 2. Who must strive and in â—hat manner I answer All in their place and in that way that is proper to them 1. Private Christians must have a share in this holy contention their duty is partly to search out the truth that they may not fight blindfold or by an unhappy mistake lavish out their zeal upon fancies which they affect or ordinances and doctrines of men People are never so furious as when they have least ground and reason for what they assert yea and error never prevaileth so much as when Christians are all flame and affection without judgment and do not understand the Reasons of that Religion which they do profess See 1 Pet. 3. 15. A reason of the hope that is in you and 2 Pet. 3. 17. 〈◊〉 〈◊〉 〈◊〉
forewritten observe God hath his Books and Registers wherein the persons behaviors and eternal estates of all men are recorded At the Day of Judgment these Books shall be opened Rev. 20. 12. Therefore it should be our care to be able to read that our names are written in the Book of Life then which there cannot be a greater priviledg Luk. 10. 20. And it presseth Caution all that we do standeth upon record our speeches Mal. 3. 16 17. our thoughts 1 Cor. 4. 5. our actions Jerem. 17. 1. Again observe That in all those things which appertain to the Judgment of sinners God doth nothing rashly but proceedeth by foresight and pre-ordination Again No man ever perverted the Truths of God but to his own loss They were ordained to this judgment that is that by their sins they should come to such a ruine We play with opinions but do not consider that damnation is the end of them The way of truth is the way of life but error tendeth to death These things might be observed but I shall rather pitch upon two Points one particular and restrained to the scope of the Context the other general as being taken from the consideration of the expressions in their full latitude The first is That Heresies and Errors do not fall out by chance but according to the certain pre-ordination and foreknowledg of God There are two Reasons for it Nothing can come to pass without his Will and Nothing can come to pass against his Will 1. Not without his Will If a Sparrow cannot fall to the ground without our heavenly Father Mat. 10. 39. that is cannot be taken and slain without the Will of God then certainly nothing can be imagined which God did not foresee or which he could not have hindred There is nothing so small but the Lord taketh cognizance of it nothing so evil but he turneth it to good Exempt any thing from Providence and you weaken that respect which is due from the creatures to God If Satan may do what he will and God only be a looker on then the Devil-worship of the Heathens would seem more rational 't was their custom first to appease the angry gods lest they should hurt them and then to invoke the propitious Upon this doctrine we might fear the Devil and carnal men though God be propitious for many things are done whether he will or no. 2. Not against his Will for then God should make a creature too hard for himself Things may be against his revealed Will for that is a Rule to try the creatures but not against his secret Will for that would make God impotent and weak Things that are most against his revealed Will yet fall under the ordination of his secret Will and whilest men break Commandments they fulfil Decrees His revealed Wiâ—l sheweth what should be done his secret Will what will be done Briefly the concurrence of God in and about the errors of men may be conceived in these things 1. He denyeth grace and light which might direct and sanctifie He is debtor to no man and may do with his own according to â—iâ— good pleasure Mat. 20. 15. He is not bound to give grace to all and therefore 't is no prejudice to his goodness to pass by some 2. He leaveth difficulty enough in the Word that men who will not be satisfied may be hardened Mark 4. 11 12. All these things are spoken in Parables that seeing they might see and not perceive that is for a punishment of their wilful blindness and hardness Corrupt nature stumbles in Gods plainest ways the Word is clear enough to them that have a mind to understand it and yet difficult enough to them that have a mind to harden themselves into a prejudice Non periclitor dicere saith Tertullian ipsas Scripturas ita dispositas esse us materiam subministrarâ—nt haeretius So the Lord himself saith Jer. 6. 21. Behold I will lay stumbling blocks before this people that is suffer them to stumble at their own prejudices 3. God leaveth them to follow the course of their own hearts he doth not incline and compel their wils or infuse evil to them onely suffereth them to follow the carnal bent and corrupt ambition of their own hearts Hosea 4. 17. let him alone 1 King 22. 22. Go forth and do so Psal 31. 12. I gave them up to their own counsels he hindreth not their wickedness Yea permiteth it that so his wise counsels may take place 4. God ordereth it for good thereby bringing great advantage to his own name Exod. 9. 16. For this cause have I raised thee up to shew in thee my power great shakings and tumults discover much of God to the world the Devil picketh out the most polished shafts in all the quiver of mankind and yet still the Lord maintaineth the Lot of his Inheritance Yea God doth not onely advance his Name and discover the glory of his providence in protecting the Church notwithstanding Satans factors and the abettors of his cause and kingdom But also causes the truths that are questioned to shine the more brightly as being more strongly vindicated and asserted as a Torch shineth the brighter when ' its waved with the wind such times put men the more upon the study and love of truth doctrines not being taken up upon trust but sound conviction besides errour being permitted manifests the approved 1 Cor. 11. 19. as a quick smart wind severeth the solid grain from the chaff and 't is a means to ingage our dependance upon God for knowledge and instruction Christs Prophetical Office would lye idle and useless were not the chains of consent sometimes broken and the language divided some saying one thing some another as the difference between the Jews and the Samaritans about the place of worship maketh the woman to go to Christ for satisfaction John 4. 20. Once more Gods permission of errour conduceth to the just ruin of his enemies Offences must be but wo be to that man by whom they come Mat. 18. 6. 7. So 1 Sam. 2. 25. Elyes Sons would not harken to the voyce of their Father because the Lord had a minde to slay them By their own voluntary sins God bringeth them to their just ruine and condemnation God lets them alone to wanton and play away their own salvation if they will turn Seekers Familists Ranters Atheists Let them alone Vses The Point may be applyed many ways 1. Here is comfort to those that regard the affairs of Sion all the confusion and troubles that are in the Church are ordered by a wise God he will bring some good issue out of them some glory to his Name wherein the Saints rejoyce as much as in their own welfare some good to the Church Observe hast not thou been more confirmed in the truth ingaged to a more frequent recourse to Christ in whom are hidden all the treasures of wisdom and knowledge Hast thou not seen more of Gods Providence
more care of the Ark of God now God hath built me such a stately Palace But they in Haggai We dwel in sieled houses therefore the time to build the Lords house is not come so they might live in pomp and ease they little cared how matters went with Gods house Once more I Sam. 3. 18. It is the Lord let him doe what seemeth him good he argueth from thence to meekness and a submislive patience but now compare 2 Kings 6. 33. This evil is from the Lord why should I wait upon him any longer from the same principle he argueth himself into a murmuring and fit of impatience Thus carnal men are alwaies out in their reasonings A Parable in a Fools mouth saith Solomon is like a thorn in the hand of a drunkard When the spirits are disturbed by excess of drink men have not an even touch and so when they would use a Thorn or any sharp thing they wound and gore themselves so do wicked men being besotted with lusts argue falsly from the Grace and the holy principles of the world to their own destruction Again it serveth for caution when you meet with such base inferences from Evangelical principles doe not blame the Gospel or the Ministry and dispensation of the Gospel 1. Not the Gospel as if it were not clear enough or faithfull enough or wary enough such thoughts are wont to haunt us when we see grosse errours creeping under a shelter and pretence of Scripture foolish men would give Laws to heaven we think God should speak more plainly as if the Lord should make a sun for them to see that shut their eyes vain man will stumble in Gods plainest waies should things be never so clearly carried a perverse apprehension would make them obscure Parables which are the liveliest and most sensible representations of things hardned the Pharisees Mark 4. 11 12. If men ruin themselves by their own false Logick we should not therefore accuse God they that have a mind to fall shall not want a stone of stumbling they that will onely be feasted with comforts no wonder if they contract a spiritual sickness and undoe their souls by a misunderstood and misapplyed Gospel 2 Doe not blame the Ministry and dispensation of the Gospel because some abuse Free grace others cannot endure to hear it preached but children must not be kept from their bread because Doggs catch at it because some are drunk with wine and others eat to excesse shall the hungry man want his food Shall hungry consciences lose their portion for others abuse No no if carnal men serve their lusts of these truths we cannot help it we are not in the place of God we can onely deliver the Doctrine we cannot give them gracious hearts to improve it The Papists will not let the people have the Scriptures upon this reason for fear of abuses and Gardiner would not have this gap of free Grace opened to the people c. The Devill hath ever maligned a Gospel dispensation Let not us withhold the truth for fear of inconvenience Let us look to our commission preach the Gospel to every creature if men abuse it we are clear their destruction is just as the Apostle speaketh to this very case Rom. 3. 8. Some slanderously report that we say let us doe evil that good may come thereof whose damnation is just some gave out that Paul taught that they might sinne freely that God might have the more glory in pardoning their damnation is just if they went away with such a vile conceit saith he they learned it not from me Musculus complaineth in one of his books that no place was so prophane and irreligious as those where the Gospel had been preached and Contzen a Jesuit citing this passage cryeth out See the fruit of Protestantism and their Gospel preaching many are of his spirit doe even hate the publication of the doctrin of Grace as if these were the cause of mens miscarriage If men abuse the truth we cannot help it however visible mistakes must be prevented lest men goe away with a Scorpion instead of Fish and a stone instead of Bread 2. The next point that though Grace its self be not pliable to such conclusions yet wicked men are very apt to abuse it to the countenancing and cherishing of their sinnes and lusts You see here the abuse of the Doctrine of the Gospel was very ancient this spirit of Errour wrought betimes the former dayes were no better than these Eccl. 7. 10. In the Apostles dayes vile hearts did abuse good doctrine Men were the same then which they are now when such kind of Errours have a second spring and revolution Indeed of all Errours these seem to be very natural we greedily drink in the poyson of carnal liberty but let me give you the reasons why ungodly men take liberty and occasion from the Grace of God to serve their sinful lusts and pleasures 1. Because carnal hearts do assimulate all that they meet with and turn it into the nourishment of their carnal lusts as the salt sea turneth the fresh Rivers and the sweet Showres of Heaven into Salt waters so do carnal men pervert the holy principles of the Gospel or as sweet Liquours are soon sowred in an unclean vessel so doe truths lose their use and efficacy when layd up in a carnal heart and are quite turned to anopurpose 2. Because they would fain sin securely cum privilegio with a free dispensation from God and therefore seek by all means to entitle God to the sin and the sin to God they would finde a great deale of ease from gripes of conscience if they could make God the Author or at least the countenancer of their evill practices and therefore when they can rub their guilt upon the Gospel and pretend a liberty by Christ the design is accomplished Augustine often taketh notice that the Heathens took the most liberty to sin because their Gods were represented as approvers and countenancers of such kind of actions if men could once make God an approver of sin and giving leave to satisfie our desires the design of carnal nature were at an end and they would be freed of that awe of a divine power which is only left in nature as the check and restraint of sinne and therefore because God hath revealed so much of his indulgence to the faln creature in the Gospel they strive to draw all the passages of it that way as if God had given leave to sinne freely 3. Because man is obedient naturally no longer than when under impressions of awe and fear the cords of a man work little with us like beasts we onely put forward when we feel the Goad Violent means doe more than gentle perswasions and the sweet strains of Grace Usually where we are dealt with in that kinde we wax wonton and kick with the heele as an Asse-colt being suckled and full kicks her dam in the
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
lustred with some general profession and gained to some owning of Christ but do not fully believe in him not cordially embrace him either through the weakness of their assent looking upon the Gospel only as probable or out of the strength of their worldly and carnal affections they relish not and esteem not the counsels and comforts of the Gospel not the comforts and hopes of the Gospel because they are matters of another world and lie out of sight and reach but worldly comforts act more forcibly upon them as being more suited to their hearts and at hand and ready to be enjoyed Thus Israel out of Unbelief despised the pleasant land Psal 106. 24. counted it not worth the looking after and the counsels of the Gospel they refuse out of an indulgence to fleshly lusts as there is in the Gospel the History and Doctrine of salvation so there are counsels of salvation which must be obeyed and therefore we hear of obeying the Gospel 2 Thes 1. 8. and the obedience of Faith elsewhere This unbelief is again two-fold 1. Reigning 2. In part broken though not wholly subdued 1. Reigning Vnbelief is in all natural men who are not only guilty of unbelief but described by the term unbelievers as being persons never throughly gained to the obedience of the Gospel or the acceptance of Christ and life and peace in him It bewrayeth it self 1. By hardness of heart they are not moved nor affected with their own misery nor with redemption by Christ and the great things of eternity depending thereupon nor the invitations of grace calling them to the enjoyment of them Acts 19 9. And divers wâ—re hardned and believed not c. an hard heart is one of the Divel 's impregnable Forts not easily attached by the force and power of the Word Men are born with an hard heart we bring the stone with us into the world and by positive unbelief or by slighting offers of grace made to us it increaseth upon us Hardness of heart is known by the foolishness of it when seeing we see not and hearing we hear not Acts 28. 26 27. when we have a grammatical knowledge of things but no spiritual discerning 't is also known by the insensibleness of it when men have no feeling of terrors by the Law of peace joy and hope by the Gospel no taste of the good word at all but are as stones unmoved with all that is spoken 2. By a neglect of spiritual and heavenly things they do not make it their business and work to look after those things Matth. 22. 5. But they made light of it and went one to his Farm another to his Merchandise Your callings are not your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your work and main business that is to look after an interest in Christ therefore when this is the least thought of and the Farm and the Merchandise ingrosseth all our time and care men believe not Could they slight Christ and holy things if they did soundly and throughly believe the Word of God Would they not find some time to mind their souls Looking after the inward man that 's the main care and men would first regard it if they did believe that the soul were so concern'd both in point of danger and hope surely when men take no heed to the great offers of the Gospel they do not look upon it as a certain truth 3dly By secret suspicions in their own souls against the truth of the Gospel that prophane wretch said haeâ— fabula Christi they look upon it as a Golden dream to make fools fond with it and that all opinions in religion are but a Logomachy a meer strife of words or a Doctrine to set the World together by the ears as Gallio Acts 18. 15. or a fancy and fond superstition Acts 25. 29. and that we need not trouble our heads about it these are the natural thoughts which men have of the Gospel such thoughts may rush into the heart of a Godly man but they are abhominated and cast out with indignation but in wicked men they reign and dwell they live by these kind of principles I remember Christ saith of his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 17. 8. they have known surely that I came out from thee the light of faith is an undoubted certain light but in wicked men their assent is mingled with doubting ignorance errour and sottish prejudices against the Doctrine and Worship of God Matth. 3. 14. natural Atheism in them is not cured and that faith which they pretend to and professe is but a loose wavering opinion not a grounded and setled perswasion of the truth of the Gospel the assurance of understanding as the Apostle calleth it dependeth upon experience and an inward sense of the truth and is wrought by the holy Ghost 1 Cor. 2. 4. and therefore I suppose proper to the Godly 4 By rejecting the counsels of Salvation see Acts 13. 46. Luke 7. 31. all natural men are children of disobedience â—ph 2. 2. out of pride scorning either the messages of God folly â—o him 1 Cor. 2. 14. or the messengers â—s not this the Carpenters Son Mark 6. 3. â—oining and fencing with the word and defeating the methods of Grace used to gain them Rom. 10. 21. guilty of an obstinate frowardnesse it is a people that do erre in their hearts Psal 95. 11. not in their minds onely but their heart as if they did say we desire not the knowledge of tâ—y wâ—iâ—s Job 21. 14. 5. By the unholinesse of their lives the Apostle saith 2 Peter 3. 11. We that look for such things what manner of persons ought we to be in all holinesse and godlinesse of Conversation from whence we may plainly infer that they which are not such manner of persons do not look for such things as faith inferreth obedience where the Prince is there his train will be so is unbeleef known by disobedience when men live as carnally and carelesly as an Infidel there is not a pin to chuse between them 6. When men hear the Word and never make application or convert it to their own use 't is a sign they are under the power of reigning unbelief in faith there is assent or believing the Word to be the Word of God or that it is a faithfull saying 1 Tim. 1. 15. and then consent or approbation of the Word as a good word or worthy saying and then application or converting the Word to our own use so in unbelief many doubt of the truth of the Word others acknowledge not the worth of it they do not glorifie the word Acts 13. 48. most that speaks well of the word and approve it in their consciences do not urge their own hearts with it What do we say to these things Rom. 8. 32. and know it for thy good Job 5. 27. the Word is far sooner approved then applied and yet till it be applied it worketh not when we see our selves involved
and included in the general promise and precept and are accordingly affected then are we saâ—d to believe in Psal 27. 8. the injunction is plural seek ye my face but the answer is singular thy face Lord will I seek thus must all truths be applied and that in their method and order for there is an Analogy and proportion between them as the Doctrine of mans misery that I may consider this is my case and having a feeling of it may groan for deliverance the Doctrine of redemption by Christ that we may put in for a share and assure our own interest the Doctrine of the thankfull life that we may deny our selves take up our crosse and follow Christ in the obedience of all his Precepts The first Doctrine must be made the ground of complaint the second of comfort â—nd hope the third of resolution and practise But when we suffer these truths to hover in the brain without application or hear them onely as children learn them by rote never thus reflecting What am I What have I done What will become of me c unbelief remaineth undisturbed 7. By Apostacy or falling off from God the great businesse of faith is by patient continuance in well-doing to look for glory honour and immortality Rom. 2. 8. but now to tire and grow weary or to fall off from God as not worthy the waiting upon argueth the heighth and reign of unbelief what ever faith we pretended unto for a flash and pang 8. Desperation when conviction groweth to an heighth and legal bondage gets the Victory of carnal pleasure Gen. 4. 13. My sin is greater c. and Jer. 18. 12. Thâ—re is no hope c. when men think 't is in vain to trouble themselves their damnation is fixed and therefore resolve to go to hell as fast as they can such desperate wickednesse may there be in the heart of a man 2. Unbelief in part broken and so it implyeth the remainders of this natural evil in the Godly in whom though faith be begun yet it is mixed with much weaknesse Mar. 9. 24. Lord I beleeve help my unbeleef this unbelief is manifested 1. By a loathness to apply the comforts of the Gospel 't is the hardest matter in the World to bring God and the soul together or to be at rest in Christ when we are truly sensible we draw back depart from me saith Peter for I am a sinfull man and he should rather say draw â—igh to me the poor trembling sinner thinketh so much of the judge that he forgets the father though the soul longeth for Christ above all things yet it is loath to take him for comfort and reconciliation but floateth up and down in a suspensive hesitancy 2. By calling Gods love into question upon every affliction and in an hour of temptation unravelling all our hopes see Psal 77 7 8 9 10. If the Lord were the God of the Mountains and not of the Valleys we are wont to say if God did love us why is this befallen us those are fits of the old distemper Christ when crucified would not let go his interest but crieth out My God My God 3. By fears in a time of danger carnal fears such 〈…〉 do perplex us when we are imployed in Christs work and â—ervice as the Disciples that were imbarked with him were afraid to perish in his company Why are ye so fearful O ye of little faith Matth. 8. 26. filial fear or reverence of God is the daughter of faith as distrustfull fear is the enemy of it trouble is the touch-stone of faith if we cannot commit our selves to God in quietnesse of heart it argueth weaknesse God hath undertaken to bring his people out of every streight in a way most conducing to his glory and their welfare Rom. 8. 28. and therefore when the word yeeldeth up no support Psalm 119. 50. and the promises of God cannot keep us from sinking and despondency of heart we bewray our unbelief 4. By Murmurings in case of carnal disappointment discontent argueth unbelief they quarrel with Gods Providences because they believe not his promises Psal 106. 24. They believed not his Word but murmured in their Tents 't is ill and they cannot see how it can be better So Deut. 1. 32. with 34. in this you believed not the Lord your God 5. By carking in case of streights bodily wants are more pressing then spiritual here faith is put to a present tryal and therefore here we bewray our selves Matth. 6. 30. Shall he not much more cloath you O ye of little faith he doth not say of no faith for the temptation is incident to a Godly man they do oftener bewray their unbelief in distrusting God about outward supplies then about eternal life which yet I confesse is very irrational for if a man cannot trust God with his estate how shall he trust him with his soul and to a considerate person there are far more prejudices against eternal life than against temporal supplies look as it was a folly in Martha to believe that Lazarus should rise at the general resurrection and to distrust his being raised from the dead after four days lying in the Grave John 11. 24. so 't is a great folly to pretend to expect life eternal and not to be able to depend upon God for the supplies of life temporal 6. By coldness and carelesnesse in the spiritual life if men did beleeve that heaven were such an excellent place they would not so easily turn aside to the contentments of the flesh and the profits of the world men have but a conjectural apprehension of things to come of the comforts of another World as things at a distance sometimes we see them and sometimes we lose their sight so that we are not certain whether we see them yea or no so it falleth out in heavenly matters we are poor short sighted creatures 2 Pet. 1. 9. sometimes we have a glimpse of the glory of the World to come some flashes and again the mind is beclouded and that 's the reason why we mind these things so little and seek after them so little a steady view and sound belief would ingage us to more earnestnesse they that beleeve the high price of our calling will presse on to the mark Phil. 3. 14. surely men do not believe that heaven is worth the looking after otherwise they would seek it more diligently Heb. 6. 14. a poor beast that is going homeward goeth chearfully 8. Indirect courses to get a living and subsistance in the World as if God were not All-sufficient Gen. 17. 1. to break through where God hath made up the hedge argueth that we do not depend upon him as by temporising or by unjust gain This for a fit and in some distemper may be incident to Gods Children 3. The last thing in the method proposed is the cure of unbelief God by his mighty power can onely cure it Eph. 1. 19. but the means
of any commodious interpretation now this word must be hidden in the heart Psal 119. 9. and dwell in us richly Coll 3. 16. 2. There are dreames in point of hope and so 1. Some wholly mistake in the object and dream of an eternal happiness in temporal enjoyments Psal 49. 11. So Luke 12 19 Rev. 18. 9. 2. Others dream of attaining the end without using the meanes they live in sin and yet hope to dye comfortably and go to Heaven at length for all that as if it were but an easie and suddain leap from Dalâ—lahs lap to Abrahams bosome and the pleasures of sin for a season would be no hinderance to the enjoyment of the pleasures of Gods right hand for ever more A vain Dream see Luk. 16 25 Jam. 5 5. 3. Others mistake about the means because they have a cold form they are apt to be conceited of their spiritual condition and estate Rev. 3 17. If you would not Dream in this kind examine your hearts often examination is like a rubbing of the eâ—es after sleep and reviving of conscience the recollection of our dreams a man laugheth at his dreams when he is awake and fancy is sited before the tribunal of God vain apprehensions flye away Again be sober and watchful 1 Pet. 5. 9. 2 Thess 5. 6 Confessing sin 'tis telling our dream when we are awake and come to our selves Jer. 31. 17. From that defile the flesh Observe That dreams of error dispose to practices of sin and uncleannesse and impurity of Religion is usually joyned with uncleannesse of Body which cometh to passe partly by the just judgment of God who punisheth spiritual fornication with bodily Hos 4. 12. 13. They have gone an whoring from their God therefore their Daughters shall commit whoredom and their Spouses adultery That is Gods course that the odiousnesse of the one may make them see the heinousnesse of the other see Rom. 1. 24. Partly by the influence of error it perverteth the heart a frame of truth preserveth the aw of God in the soul and a right beliefe maketh the manners Orthodox all sins are rooted in wrong thoughts of God 3 Ep. John 11. Either in unbelief or misbeliefe unbeliefe is the Mother of sin and misbeliefe the Nurse of it it springeth from distrust and is countenanced by error Partly because the design of most errors is to put the soule into a liberty which God never allowed some errors come from the pride of reason because it will not vaile and strike saile to faith but most come from vile affection a carnal heart must be gratified with a carnal Doctrine 2 Pet. 2. 18. They promise liberty c. Errors are but a device to cast off Christs yoak and to â—ull the conscience asleep in a course of disobedience Well then avoid error of judgement if you would avoid filthinesse of conversation men first dream and then defile the flesh abominable impurities unlesse temper of nature and posture of interests hinder are the usual fruit of evil opinions Truth is the root of holiness sanctifie them by thy truth thy word is truth Joh. 17. 17. Gods blessing goeth with his own doctrine 2 Pet 1. 22. Again those that have taken up the profession of a right way of Religion should beware of staining it by such kinde of practices nothing maketh the wayes of God suspected so much as the scandals of those that professe to walk in them walk in the light as children of the light Eph. 5. otherwise you will be a reproach to the truth and deprive it of its testimony Again observe That sin is a defilement it staineth and darkneth the glory of a man Matth. 15. 20. this defilement was implyed in the washings of the ceremonial Law and in Baptism we are washed as soon as we are born because we are sinners as soon as we are born surely they that glory in sin do but glory in their own shame 't is but as if a man should boast of his own dung and count his spittle an ornament when you count gracelesse swearing mightinesse to drink revenge pride a glory to you you do the same there is nothing maketh us stink in Gods nostrils but sin Psal 14. 3. They are altogether become filthy so much sin as you have about you so much nastinesse gain is pleasant to those that are taken with that kind of lust but the Scripture calleth it filthy lucre 1 Tim. 3. 3. all sins are compared to filthy garments Zech. 3. 4. Jude 19. and Isa 30. 22. desire to be washed and that thoroughly Psal 51. 2. Again observe That of all sins the sin of uncleannesse or unlawful copulation is most defiling it defileth the whole man but chiefly the body and therefore 't is said they defile the flesh it staineth the soul with filthy thoughts Matth. 15. 20. it staineth the Name Prov. 33. But in a singular manner it poluteth the body 1 Cor 6. 18. in all other outward sins though the body be the instrument yet it is not the object of them all other sins do abuse objectum extra positum as Piscator explaineth it as a Drunkard Wine an Epicure Meats a Worldling Riches all these are objects without us but here the body is not onely the instrument but the object Rom. 17. 24. God gave them up to uncleannesse to dishonour their own bodies So see 1 Thess 4. 4. it wasteth the strength and beauty of the body Prov. 5. 9 10 11. hindreth our serviceableness and doth not consider that this body is consecrated to God Rom. 12. 1. 1 Cor. 6. 15 a Temple of the holy Ghost 1 Cor. 6. 19. interested in hopes of Glory Phil. 3. 21. and therefore puts it to so vile an use as to be an instrument of lust Christians shall those eyes which are consecrated to God to behold his works be windows to let in sin that body which is the holy Ghosts Temple be made the member of a Harlot and so wasted in the service of lust as to become a clog to us and wholly uselesse as to any gracious purposes are not your beauty health strength concernments too good to be spent upon so vile an interest take heed then of all uncleannesse both conjugal consisting in excesse and immoderating of lust in the married estate si vinim ex Apothecâ tuâ c. you may not be drunk with your own Wine nor quench the vigour of nature by excesse in those pleasure which the Laws of God and men do allow you and also of uncleannesse Adulterous which is more bruitish when men scatter their lusts promiscuously without confinement to one object From that Despise Dominion Observe that errors especially such as tend to sensuality make men unruly and Antimagistraticall Dreamers that do defile themselves do also despise Dominion Now this cometh to passe partly from the permission of Gods wise and just providence who suffereth such miscarriages to awaken the magistrate to a
am in the right way 't is Gods cause Answ Passion is blind and cannot judge James 1. 20. The wrath of man worketh not the righteousness of God the wrong way may be usually descryed by the excesses and violences of those that are engaged in it if we be in the right extremities and furies of passion are not lawful our religious affections may over-set us when Religion which should limit us is made a party to engage them 't is hard to keep bounds a stone the higher the place from whence it falleth giveth the more dangerous blow so the higher the matter about which we contend usually our Anger falleth with the more violence and is the more unmortified because of the pretence of zeal if the erring parties offend through ignorance remember a bone out of joint must be setled again with a gentle hand Gal. 6. 1. Are they opposite stubborn in meekness instruct those that oppose themselves 2 Tim. 2. 25. when their absurd opposing is apt to tempt us to rage passion and reproch we must contain our selves the hasty Disciples knew not what spirit they were of Do they provoke revile wrong us first Answ The railing and ill dealing of another doth not dissolve the bond of our duty to God to return injury for injury is but to act over their sin 't was bad in them and t is worse in us for he that sinneth by example sinneth doubly as having had experience of the odiousness of it in another Qui malum imitatur bonus esse non potest revenge and injury differ only in order of time the one is first the other second in the fault and 't was no excuse to Adam that he was not first in the transgression Christianity teacheth us a rare way of overcoming injuries not only by patience but doing good to those that wrong us Rom. 12. 17. and 1 Pet. 3. 9. render not reviling for reviling but contrarywise blessing we have for our pattern Christ who being reviled reviled not again 1 Pet. 2. 23. and herein he was imitated by his Disciples 1 Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being defamed we intreat a Motto which I would have prefixed to all rejoynders or replies to a virulent opposition Calvins modesty concerning Luther is notable Etiamâ—i me diabolum vocarit eum tamen insignem Dei serâ—um agnoscam Though he should call me Devil yet God forbid but I should account him an eminent servant of Christ 'T was once an Argument for the truth of our Religion that the Scriptures contained a Doctrine that could not be of men as forbidding revenge which is so sweet to nature and commanding us to do good to them that hate us But shall I suffer my self and in me the cause of Christ to be trampled upon Answ You are allowed a modest vindication of the truth and your own innocency Prov. 26. 4 5. Answer not a fool according to his folly least thou be like him Answer a fool according to his folly least he be wise in his own conceit You will say here is hot and cold in one breath I answer Solomon speaketh of a scoffing railing fool and the meaning is do not imitate him in his foolish passion this were to be evil because he is so and 't is against reason that because I am sensible of undecent carriage in him therefore I should allow it in my self but yet Answer him that is to the purpose and with solid reason beat down his presumption and ignorance with a meek but a strong reply such as may check his pride but not imitate his folly 'T is observable when 't was said to Christ John 8. 48 49. Thou art a Samaritan and hast a Devil he answered not a word to the personal reproch but where his Commission was touched to that he replyeth saying I have not a Devil but I honour my Father 't is but weakness of mind or strength of passion to regard personal invectives In short we may answer but not with harsh and contumelious language Secondly Here is a Direction to publick persons and those that can handle the Pen of the Writer Passion is apt to teint our Religious defences but check it Michael durst not bring a railing accusation leave all unhandsomeness of prosecution to them that defend an evil cause The servant of God must be gentle and patient 2 Tim. 2. 24. Opprobrious Language doth but darken a just quarrel and contention But you will say may we not reprove the sins of men and that somewhat sharply I Answer yea 't is lawful as appeareth both by the practice of the Prophets and Angels yea of Christ himself and also by the precepts of the word Paul saith Tit. 1. 7. That a Bishop must not be selfwilled and soon angry and yet he biddeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rebuke some gainsayers sharply there is a great deal of difference between railing and a reproof a Sermon without some warmth and keenness in it is but like a Cold oration men that speak from their brain will speak coldly because they only declaim against things for fashions sake without any sense or touch upon their hearts an affectionate pleading for Christ is like strong-water whereas a formal narration is but like River water without any strength and vigor They that love Christ will be zealous for his Truths and Ordinances and zeal cannot deliver it self without some smartness and earnestness but a cold indifferency is more â—ame and â—lat But then this must be done with great caution you had need look to your spirits Partly because Satan loveth to corrupt a Religious affection Partly because in these businesses God is not only engaged but our selves and many times the savour of the main River is lost when 't is mingled with other streams too too often do we begin in the spirit and end in the flesh The Cautions which I shall give respect 1. The Object or Cause 2. The Persons 3. Manner 4. Principle 5. End 1. The Cause must be regarded that it be real and weighty weighty it must be 't is prepostreovs to be all of a fire about questionable truths and matters of a less regard the flaming Sword was set about Paradice And real it must be the sin we reproove must be manifest and the faults we charge apparent Mat. 5. 22. If any be angry with his brother without a cause c. otherwise Christ and his Apostles called Racha Mat. 23. 17. O fools and blind and Luk. 24. 15. O fools and slow of heart to beleeve c. and Gal. 3. 3. Oh foolish Galatians and James 2. 20. O vain man c. but in all these cases there was a cause false and rash imputations are but railing zeal being a fierce and strong passion you must not let it fly upon the throat of any thing but what is certainly evil 2. The Persons must be considered weak sinners are to be distinguished from the malicious and the tractable from the
what part of the sentence it is to be referred if to the former part thus What they know naturally as bruit beasts then the sence will be that knowledg which they have in common with the beasts man is in part an Angel in part a Beast in his reason and upper part of the soul he resembleth an Angel and in his appetite and senses a Beast What they know by their senses and brutish desires that wil be the sense if you allow of this first reference If to the latter part thus in those things as bruit beasts they corrupt themselves then it will suit with the parallel place in Peter 2 Pet. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as natural bruit beasts made to be taken and destroyed and it will imply that they degenerated into beasts notwithstanding that natural knowledge wherewith they were endowed but to speak my own thoughts in this matter the former reading is more agreeable to the posture of the words in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What they naturally as bruit beasts know in those things they are worse then beasts corrupting and defiling themselves by the excesses of the sensual appetite as in eating and drinking and the use of the woman in common copulation as if there were no Law nor limited use of those things which yet they might discern in the beasts themselves and the dictates of their own consciences This being premised I come to explain the words what they know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturally There is a three fold light 1. Sense or Instinct 2. Reason 3. Grace and accordingly as a man is furnished he may said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual or furnished with the light of grace or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate natural 1 Cor. 2. 14. it signifieth one that hath nothing but the light of a reasonable soul Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meerly natural which signifieth one guided by the blind motion and instinct of nature without reason counsel and choice as the beasts are so 't is said here what they know naturally that is what they understand by natural inclination or the meer judgment or preception of sense to be good or evil in those things they corrupt themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are corrupted so Erasmus but the word is not simply passive but after the form of the Congregation Hitkpâ—ph among the Hebrews which infert passionem in se it implyeth such a passion as we cause to our selves But how do they corrupt themselves sinfully or penally I answer both ways sinfully they corrupt and defile themselves and so drive down punishments both upon their souls and bodies 2 Pet. 2. 12. They shall perish in their corruption Having made this way I come to the Observations And in the first place observe That truth is usually slandered out of ignorance because men do not understand the ways and things of God therefore they do condemn them in the Apostles days the Doctrine of the Cross was accounted foolishness by those that knew least of it and afterward the Christian Religion was condemned because it could not be heard Simul ac desinunt ignorare desinunt odisse so Tertullian in Apol. when they knew it they could not hate it 't is the Devils cunning to keep us at a distance from truths and therefore burdeneth them with prejudices that we may suspect rather then search and condemn that out of ignorance and upon vulgar clamour which upon knowledge we could not choose but love and profess and 't is mans perverseness and pride to speak evil of things above his reach and to disprove that which they have not attained unto or cannot understand Nazianzen speaks of some ignorant people that condemned learning because they had not the happiness to attain to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he Orat. 20. that their own deficiency being the more common might be less odious or to instance in an higher case Papists and carnal men scoff at imputed righteousness assurance or salvation and the testimony of the spirit because they are things they are utterly unacquainted with Well then when we declaim against things we should speak out of advised knowledge not rash zeal See John 3. 11. We speak that which we know and testifie that which we have seen zeal as it must have a right aim so a solid ground to proceed upon 't is a vain thing to begin at the affections and to hate before we know Prov. 18. 13. He that answereth a matter before he heareth it it is a folly and shame to him if you light right 't is but an happy mistake and stumble quid iâ—quies quam ut oderint homines quod ignorant eriâ—râ—si res meretur odium Tertul. ut supra When our affections out-start our judgment men grow obstinate in their ignorance and will not know what they have a mind to hate Malunt nescire quia jam â—derunt as Tertullian goeth on rash prejudices ingaging men in opposition they will not own the truth when represented to them having hated it without knowledg they hate it against knowledg and so are hardened against the ways of God which is the case of many who in a blind zeal have appeared against the publique Ministry and Ordinances and being engaged are loath to strike sayl and lay down their defyance when sufficient conviction is offered Observe again Blockish and stupid men are most bold in reproching a fools wrath falleth very heavy because it falleth with all its weight there being nothing to restrain and stop it Prov. 27. 3. A stone is heavy and sand is weighty but a fâ—â—ls wrath is heavier then them both when the mind is void of judgment 't is more overcome and carryed out in the way of a naughty passion usually we find it the weakest spirits are most violent there being nothing of judgment to counter-ballance affection men are all flame and rage Liquors when they run low and are upon the dregs they grow more tart and sowr so 't is usually with the dregs of men for when they are weak and run in low parts their opposition is most troublesome What ado in the Ministry have we with young heady Professors that have more heat than light And how trouble some are those wild sectuaries that have only knowledg enough to prate a little against the undoubted Ordinances of Jesus Christ or there being nothing of knowledg and civility to restrain them they easily give vent to the excesses of their passion by clamor and evil speaking From the second part of the charge observe That men of corrupt minds are usually sensual and sensual men are usually men of corrupt minds an unsound heart is best sheltred under unsound Doctrine and earnal delights blunt and weakens the edge and intention of the mind so that they are very liable to mistakes Therefore on the one side we should labour to keep the mind right and sound in the faith fish flinct
of godliness this is the party from whence I fear such danger and disturbance if the Lord put not an hook into their Jaws or do not awaken the Magistrate to look to the safety not only of Christs interests but his own Cursing Balaams will soon prove bloody Cains and wicked seducers tyrannous oppressors The next part of the Description is And ran greedily after the error of Balaam for reward His story beginneth Numb 22. and his Tragedy you have Numb 31. 8. Balaam had linguam venalem Oracles to â—ell so they adulterated the Doctrine of the Gospel out of covetousness and filthy lucre Simon Magus out of whose School the Gnosticks came would you know buy and sell the holy Ghost Acts 8. Now after this errour 't is said they ran greedily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were poured out 't is a metaphor taken from a River overflowing the banks or from a thing poured out from a Bucker with a full current or stream Now from hence Observe 1. That the Devil enâ—iceth his slaves to divers sins as to the malice of Cain so to the covetousness of Balaam 2. That men are usually carried into errours by the bait of gain and worldly profit 2 Pet. 3. 3. Through covetousnes shall they with feigned words make merchandise of you that which is the root of other evils is often the root of Heresies or sect making souls are a precious commodity Christ thought them worthy of his own blood but seducers count them cheap ware for their own gain and worldly interests they care not how they they betray souls yea Christ himself is sold by them as Judas purchased a field with the reward of iniquity Acts 1. 18. Oh then beware of covetousness 't is a great snare a covetous man the Devil hath him upon the hipp and how far or whither he will carry him he cannot tell Balaam had many good gifts God is said to have put words into his mouth Numb 23. 26. he asked councel of the Lord loath to go yet covetousness by degrees wrought upon him 3. From the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men sin with full bent of heart aâ—d are carried out violently against all restraints of conscience as Balaam notwithstanding the checks and disappointments which he met with in the way The dumb Ass forbidding the madness of the Prophet 2 Pet. 2. 16. yet was still hurried on by the violent impulsions of his own lust and greedy desire of reward so the Apostle speaketh of some that work uncleanness with greediness Eph. 4. 19. The motions of lust are rapid and violent we are in earnest when we do the Devils work a stone runneth down-hill with a swift motion because of its propension and tendency that way Oh when shall we learn to serve God as we have served Satan our work is better our wages better and our Master best of all When shall we pour out our hearts in prayer as we do in sin In the business of Religion we act with a great deal of dividedness and partiality our evil works are meerly evil but our good by no means can be purely good 4. Again observe That covetousness is a violent head-strong lust you would think uncleanness is most violent as having a rage and a passionateness in it it is so but covetousness is more strong as engaging not only the lighter part of the affections but the will it self 1 Tim. 6. 19. He that will be rich c. fits of lust are earnest for the present but this is the constant and more deliberate bent of the heart towards that which is evil watch the more that your feet be not taken in this snare The last instance is perished in the gainsaying of Corah this is produced to note their factious practises you have the story of him Numb 16. being overcome with ambition he would take upon him the Priesthood he and his accomplices made head against Moses and Aaron but he perished in the attempt and so will these likewise that rise up against Magistracy and Ministry as surely as if it were already accomplished and therefore though they were not as then born yet they are said to perish when Corah perished From hence note That ambition breedeth faction hence Corah gainsayed Diotrephes loveth the preheminence and therefore troubled the Church in the 3 Epistle of John 10. All stirs begin first in our own lusts men are discontented with their estate would be higher and therefore break rank Lanctantius observeth of the troubles of his age thus Fuerunt quidam nostrorum vel minus stabilitâ fide vel minus docti vel minus eauti qui dissidium facerent unitatis ecclesiam dissiparent sed ij quorum fides fuit lubrica cum deum nosse se colere simularent augendis opibus honori studentes affectabant maximum sacerdotium a potioribus victi secedere cum suffragatoribus suis maluerunt quam eos ferre prae positos quibus concupiebant ante praeponi c. Lactant. de vera sapientia lib. 4. to cap. 30. 't is an excellent thing to be contented with our own station Jesus Christ was chadal ischim Isa 53. 3. the leaving off of men or contented to be in the lowest rank if God hath denyed thee any condition in the world which thou affectest thou art not worthy of it or it is not fit for thee c. 2. Observe Ambition that carrieth men against Ministry carrieth them against Magistracy also Corah and his companions rose up against Moses and Aaron the Church and Common-wealth are like the soul and the body the one fareth the better for the welfare of the other and seditions spirits will brook no restraint let them alone in the Church and they will soon disturb the State also But of this before verse 8. Once more The levelling humour is no new thing in the Church of God their plea was Numb 16. 3. all the Lords people are holy or Saints and why should any be set over them let us beware then of that parity which some affect there must be Rule and Superiority or all will come to nought God made the world to consist of Hills and Valleys and in Church and State there must be Governours and governed Teachers and taught 't is Corahs sin to invade Offices without a call and to destroy that Order which God hath established Again Observes Schisms and factions in the Church bring destruction in the end Those that made a cleft in the Congregation the earth cleaved to swallow them up Christ saith Woe be to that man by whom offences come Mat. 18. 7. 't is sad to take offence but worse to give it all the mischief that ensueth will be reckoned to your score surely men would be more tender in this Point if they did but think of the punishment that sensibly overtaketh the disturbers of a well ordered society Again Observe The Scripture speaketh of things to come as
take away the heart Hos 4. 11. as they do extinguish every spark of conscience and abate of the vigour and tenderness of our affections 'T was and 't is the opinion of Libertines that 't is perfection to get the victory of conscience and to live as we lift without any trouble and sense of danger possibly such a thing may be aimed at here 't is the perfection of sinning I confess to do evil and then to choak the Conscience with carnal pleasures that we may not fear evil 2. You may expound it without fear of the Church then assembled in such an holy meeting they were not awed from riotous practises Whence Note That sensuality maketh men impudent Partly because where spiritual sense is gone shame is gone partly because when the bodily spirits are warmed with wine and meat men grow bold and venturous Solomon saith Prov. 23. 33. the drunkards heart shall utter perverse things in such a case men take a liberty to speak or do any thing that is unseemly I do not exclude this sense because Peter in the paralel place maketh them all along presumptuous and sensual 2 Pet. 2. 10 11 12 13 14. 3. You may expound it without fear of the snare in the creatures Whence observe In the use of pleasures and outward comforts there should be much caution When Jobs sons feasted he falleth to sacrifice lâ—st they should have sinned against God Job 1. 5. 'T is good to be jealous of our selves with an holy jealousie lest unawares we meet with a snare in our Cup or Dish At a feast there are more guests then are invited evil spirits haunt such meetings they watch to surprize us in and by the creature and therefore we should watch especially if we be given to appetite then put a knife to thy tbroat as Solomon saith that which is sweet to the palate may wound the souls and gluttony may creep upon good men before they are aware as Austin confesseth that he was far from drunkenness but crapula nonnunquam surrepit servo â—uo somtimes he would eat too much but saith he Lord thou hast now taught me to use my meat as my medicine to repair nature not to oppress it an holy course and to be imitated Christians you may think it needless that we should speak to you about your meat and drink as if the light of Conscience were pregnant and active enough to warn you in such cases Oh! but you cannot be too cautious the throat is a slippery place and a sin may get down ere you are aware Christ did not think it needless to warn his own disciples of excess Luke 21. 34. Take heed to your selves lest ye be overcharged with surfetting and drunkenness c. The next clause is Clouds They are without water carried about of winds Here now comes in an heap of similitudes to express their vain arrogancy and oftentation in professing themselves to be far above what indeed what they were though they were unapt to teach and to every good work reprobate yet they gave out as if they were illuminate men and of an higher attainment than others The first similitude is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouds without water Aristotle called barren and light clouds such as are carried up and down with the winds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to these are the Seducers likened because though they seem to look black and promise rain yet they do not give us one drop one wholesom notion that may occasion more light in the understanding of saving Doctrine or any further relief for the poor thirsty conscience or any more forcible excitement to the practise and power of godliness The Apostle Peter hath two similitudes Wells without water and Clouds carried about with a tempest but here they are contracted into one if you will have the holy Ghosts own comment upon this similitude see Prov 25. 14 He that boasteth of a false gift is like clouds and wind without rain That which is observable is 1 That the word of God is like a moystening rainy cloud Deut. 32. 2. My doctrine shall distil like the dew and my speech like the small rain among the Hebrews the same word signifieth to teach and to rain Well then let us as parched ground wait for the droppings of Gods clouds in this time of drowth when you go abroad into the fields you shall see the grass burnt and turned into stubble and the earth gaping for a refreshing and with a silent eloquence begging for the influences of the Heavens every chap is a mouth opened to swallow up the clouds as soon as they fall or a cry to the God of Heaven for a little rain just so should you come to wait upon God in the word My soul desireth after thee as a thirsty Land Psal 143. 6. Oh for a little refreshing from the presence of the Lord in his Ordinance promise your selves also that from the word which you would from rain Isa 55. 10 11. this is the means by which the grace of God soaketh into the heart to make it fruitful 2. False Teachers are Clouds without rain 'T is the proposition of the Text Partly because they make shew of more then they have they boast of a false gift Prov. 25. 14. There is a great deal of shew to affect the minds of the simple but little of substance and truth like boxes in the Apothecaries Shop that have a fair Title but no Medicine in them much pretence of light and spirit and when all comes to all there is nothing but pride and boldness Aperiunt fontes doctrine sed non habent aquam scientiae they will adventure to rain when they have but a few heat drops a few poor fragments of truth which being disguised and transformed into some strange conceits are cryed up for rare mysteries and attainments However thus much we learn from them That 't is seducer-like to promise more then we can perform and to be much in the pretence when we have little of real and true solid worth Partly because they do not that good to others which they promise to do Satan will always be found a lyar 't is the property of his instruments to beguil men into a false expectation Papists cry up their Masses and Indulgences which yet do not one penny worth of good Preachers that study pomp and edification come with much fancy and appearance but alass these airy notions are too fine for the conscience seducers pretend to some heights of discovery as if they would carry you into the third Heaven but you are where you were at first they promise you hidden Manna rare discoveries of Christ but is your heart the better two things they never do which may be explained by two properties of rain Namely Refreshing the earth and making it fruitful 1. Refreshing the earth Do they offer any Doctrine that will give the conscience solid comfort and relief in distress
increase the Canon or rule of faith and manners even for our comfort and in Christs time Apostles were added to unvail the figures of the Law and deliver the Gospel more clearly and when once the Canon was setled and enough delivered to make us wise to salvation some were set apart by the constitution of Christ as Pastors and Teachers to explain and apply Scripture and though all the Saints be Kings and Priests to God yet the office ministerial must not be invaded for as spiritual Kingship is no warrant to disturb the Magistrate or to wrest the exercise of authority out of his hands so spiritual Priesthood doth not lay the Ministry in common but still there must be some set apart for that work if we grudge at the institution we repine at Christs bounty to us and in effect bid him take his gift to himself for in the day of his Royalty or Ascention he gave gifts to men some to be Apostles some Prophets some Pastors some Teachers c. Eph. 4. 11. 3. That the Doctrine of the day of Judgement is ancient long since foretold Enoch prophesied of it yea the sentence of death pronounced in Paradise did imply it and the Lords messengers have ever urged the terrour of it many passages in Moses may be applied to this purpose Deut. 32. David clearly saith Psal 50. 22. I will set thy sins in order before thee now consider this ye that forget God lest I tear you in pieces and there be none to deliver So Solomon Eccles 11. 9. Remember that for all these things thou shalt come to judgement 'T were needless to tell you of Daniel Joel Malachy Christ Paul Peter John Jude still this truth was pressed in the Church nay the Lord was pleased to grant some intimation of it to the heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the fragments of the Sybils in Eusebius by the light of nature the Philosophers had some dark and uncertain guesses at such a thing Conscience is soon sensible of the truth of it as Felix trembled when it was mentioned Acts 24. the ancient judgements of drowning the world and burning Sodom were types and forerunners of it Well then entertain this doctrine with the more certainty verum quod primum that which is first is true we are secret Atheists can a man believe judgement to come that walloweth in sin and profaness Our actions are the best image and expression of our thoughts the Apostle saith the latter days shall yeild scoffers and mockers 2 Pet. 3. there may be Atheists in the Church but there are none in hell we deny and doubt of that at which the divels tremble if the Spirit Scripture Conscience Reason will not teach men there is no other way of learning but by feeling and experience Enoch prophesied the man that walked with God he could see the day of judgement though so far off Those that have most communion with God do most discern his mind Let a man walk humbly and closely with God and he is near not only the root of life but the fountain of light Psalm 25 14 The secret of the Lord is with them that fear him when the Disciples doubted of any thing they pointed to him whom Jesus loved and who leaned in Jesus bosom John 13. 21 22 23 23 those that are in Christs bosom know his mind well then if we would pry more deeply into the things of God walk humbly and closely with him there is a promise John 7. 17. He that will do the will of God shall know what doctrine is of God Pure souls are soonest enlightned and they discern most of the Lords counsel who are not darkned wits Lusts and Interests 5. From that Behâ—ld he speaketh of this day of the Lord as if it were instant and before their eyes We should always realâ—ize the day of the Lord and represent it to our thoughts as near at hand 'T is the work of faith to give things absent and at a distance a present being in the heart of a Believer Heb. 11. 1. Six thousand years agone Enoch said Behold he cometh 't is not for us to fix the seasons which the Father hath put in his own hands there may be much of snare and temptation in that therefore the Apostle Paul reproveth them that confidently gave it out that the day of the Lord was at hand 2 Thess 2 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instantly to come * Austin giveth a reason of it thus ne forte cum â—ransisset tempus tempus quo eum credebunt esse futurum de ipsa mercede fidei desperarent self they should question all when deceived in the time of their fore-setting which indeed experience hath verified In the year of Christ one thousand and one when many vain opinions and conceits of the end of the world were disappointed men began publikely to assert Mundus est incorruptibilis Bar. ad annum 1001. The faith of all truths is shaken by the disappointment of a rash confidence but though we are not punctually to state the time yet the thing being certein faith should represent it to the thoughts as actually present and we should live as if the Trumpet were always sounding in our ears and the Judge were sate and the books opened to put off the thought of that which will one day and within a short time come about is a spice of Atheisme Amos 6. 3. for things foretold in the Word should be as certain and have a like influence upon us as if they were already accomplished Behold the Lord is come 6. From that with ten thousand of his Saints When Christ cometh to judgement his Saints come to judge the world with him When the wicked are filled with amazement they come in Christs company partly that the world may know what shall be done to the men whom God will honour and that Christ may be admired in the glory he putteth upon them 2 Thess 1. 10 partly that Christ may make them partakers of the mediatory Kingdom therefore they are associated with him in judging the world Matth. 19. 28. their suffrage is required as approving the sentence of the Judge 2 Cor. 6. 2. partly for the greater sorrow of the wicked they shall be judged by mean men whom they once hated and persecuted Psal 49. 12. The upright shall have dominion over them in the morning that is of the resurrection they counted their lives madness and folly but now they are exalted partly to make amends for the perverse censures of worldly men now they are judged every day counted the off scowring and reproach of men but then the Lord will clear up their innocency and they shall sit as Justices with the Judge upon the Bench. Well then 1. Be Saints if you would have a Saints priviledge Fellons may be jovial in the Prison but they tremble at the Bar they are happiest that have joy and boldness at Christs appearance when
wicked men come like miserable captives how shall the Saints arise out of their graves like sons of the morning They and Angels intermixed in the train of Christ what is wanting here is richly made up there 2 Walk as those that shall be associated with Christ in judging the world walk with Christ now and you shall come with him then follow the Lamb wheresoever he goeth when he is crowned at Hebron he will not forget his old companions cleave to him cry not up a confederacy with them that cry up a confederacy against him he will say to you you have been with me in all my sufferings and sorrows now you shall be with me in my glory Matth. 19. 27 28. Again Judge the world now condemn them by your lives as knowing that you shall condemn them hereafter by your vote and suffrage Nâ—aâ— condemned the world Heb. 11. 7. a serious Christian is a living reproof a carnal professing hypocrite justifieth the wicked ye have justified your sister Sodom see Ezek. 16. but a sincere Christian condemneth them 7. From that with ten thousand of Saints At Christs appearance his train shall consist of multitudes of Saints and holy Angels Now they are but as two or three Berries upon the top of the uppermost bough scattered here and there as God hath work and service for them to do but when they appear together in that great rendezvouz they are a number which no man can number see Rev. 5. 11. and Rev. 7. 9. 't is a comfort against the paucity and smalness of those that are upright with God in heaven we shall have company enough Gods family when it cometh altogether is very numerous or rather innumerable Heb. 12. 23 as the wicked shall be exposed to the fellowship of divels and persons like themselves where the company shall add to the torment so shall we be called to a great Assembly and to bear a part with that glorious train which cometh with Christ Verse 15. To execute judgement upon all and to convince all that are ungodly amongst them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him HAving described the Judge with his attendants he cometh to describe his work which is to convince and execute judgement together with the persons against whom he will thus proceed All that are ungodly amongst them as also the grounds and reasons of the Process because of their ungodly practises and hard speeches against Christ Some say the 14th verse doth only contain the prophesie of Enoch and that these words are the Apostle's application or explication of it but improbably the words running on in a continued sense or form of speech and the application is at the 16th verse To execute judgement 't is an hysteron proteron the last act is put first execution before conviction or arraignment upon all that is upon all such as are here spoken of upon all the ungodly for judgement is not executed upon the Saints but for them And to convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it implyeth such a clear proof that we see 't is impossible things should be otherwise at the day of judgement wicked men are speechless Matth. 22. and self condemned all that are ungodly amongst them that is amongst the wicked and the severity of the process is chiefly bent against those that are ungodly of all their ungodly deeds in the Greek the deeds of their ungodliness now ungodliness here is not taken in its proper sense for denying God his due honour and worship but for any opposition against his servants worship truth which in an ungodly manner thy have committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which argueth the malice spite which they bewrayed in their oppositions and reproaches and of all their hard speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard as applicable to things as well as speeches our speeches are here intended as appeareth by the following clause wicked practises and an evil tongue are seldom severed that by hard speeches is meant any proud taunting cursed or contumelious language see 1 Sam. 2. 3. in the Hebrews and Psal 94. 4. How long shall they utter and speak hard things and the workers of iniquity boast themselves which ungodly sinners not only sinners but ungodly sinners for the greater emphasis see Psal 1. 1. against him that is against himself against his person or messengers or truths ordinances for what is spoken against any of these is spoken against Christ himself This verse is large and full of points but because the doctrine of the day of Judgment hath been already touched upon and ungodliness opened at large verse 4. therefore the briefer notes will serve the turn 1. Christs second coming is to judgement so 't is said in the Text He shall come with ten thousand of his Saints to execute judgement Of his first coming 't is said John 3. 17. God sent not his Son to judge the world but that the world through him should be saved he came not then as a Judge but as a Redeemer offering and procuring grace and life when we frustrate the end of his coming as a Redeemer we make way for the end of his coming as a Judge and he that then came to us will now come against us 2. When Christ cometh to judgement one great part of his work will be to convince sinners and that openly publiquely Some think that the whole work will be dispatched in the Conscience without any audible and external voice both as to exâ—mination and sentence others think the tryal and conviction shall be in the conscience of a sinner but the sentence audibly pronounced and because the punishment is too light upon body and soul the ear is to receive it as well as the Conscience feel it I conceive that conviction tryal and sentence will be all open and publique though I cannot expresly say that every particular sin shall be discovered before the whole world yet enough manifested to shew the sentence just as their unfaithfulness in their callings their opposition of God and Godliness their oppression of his servants their neglect o grace c. with all the circumstances and aggravations of it as the gracious opportunities and means which they have enjoyed stirring sermâ—ns motions of the spirit checks of Conscience blessed methods of love and mercy c. God keepeth an account of these things those passages which imply Gods reckoning with his people in the world are but pledges of what he will do at the day of our last account now here God taketh exact notice of the long time and many means which we have enjoyed as Luke 13. 7. these three years c. it alludeth to the time of Christs ministry he was just then entring upon his last half year as by a serious harmonizing the Evangelists will appear John 2. 54. This second miracle did Jesus in Canah of Galilee account is kept of a former 1
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
course never more to be altered But why do the Scriptures speak so much of Scoffers in the last time I Answer 1. Either by way of aggravation that there should be scoffers then when God had sealed Doctrine by the comming of his Son beyond which godly men did not desire a greater confirmation 2. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of distinction more Mockers in the last time rather than another partly because the world was still continued notwithstanding the threatnings of its destruction 2 Pet. 3. 4. partly because the holy people were then devided Jews and Christians and times of division prove times of Atheism and scoffing partly because carnal hopes of a ten poral Messiah were dissappointed and by that means their assent was much weakned as to principles of faith mockers some think it imlyeth Seducers who by deluding do as it were make a mock of men but I suppose 't is rather taken properly for such as in the old Testament are termed scorners Prov. 9. or scoffers when men slight that of which themselves or others have had an high esteem they usually do it by scorning and scoffing thereby the more to deface all feelings of conscience if you enquire what they mocked at I Answer in general it seemeth to be the Lordship of Christ in particular the glorious exercise of it at the day of judgment Where is the promise of his comming 2 Pet. 3. 4. and therefore is Enochs Prophecy produced which foretelleth the Lords comming with ten thousands of his Saints and Hieron in Isa lib. 14. cap. 51. telleth us of a discourse between Peter and Simon magus against whose School and Sect our Apostle is supposed to write concerning the destruction of the world If God be good saith Simon why will he destroy that which is good if the world be bad how is God good that made it c. These Scorners are said to walk after their own ungodly lusts walking implyeth their setled course and daily custom of life and their lusts are called ungodly lusts partly to note the profane temper of their spirits and partly to distinguish them from the motions and lustings of the new nature The Notes are these 1. What is told to the Church in general we must apprehend it as told to us Paul telleth Timothy and Peter telleth the distressed strangers and Jude saith they told you So Heb. 12. 5. the exhortation speaketh to you c. As if the Hebrews were the persons to whom the Proverbs were directly written the Scriptures speak to every age every Church every person no less than to those to whom they were first directed well then it sheweth us how we should be affected in reading the word we should read it as a letter written by the hand of God from Heaven to us by name if an Angel should bring us a letter from Heaven certainly we would regard it the Bible is a Message sen from Heaven to acquaint us with the mind of God if we own the divine authority of it why do we regard it no more 2. We should not be troubled at what is foretold monsters expected are not wondered at expectation as it deflowreth any good thing that we expect so it fore armeth the mind against evil John 16. 4. these things I have told you that when the time shall come ye may remember I have told you why what good will that do Ans we are the better prepared to entertain evils when we expect them before they come and the evil to which the mind is accustomed seemeth the less again we have an experience of Gods truth in the prediction which will help us to believe and depend upon other promises finally it assureth us that the Lord hath a hand and a Counsell in all our troubles for hee told us of them before 3. That the Scriptures speak much of the evil of the latter times there is more knowledg and yet more sin and error knowledg where it is not sanctified puffeth up and maketh men curious and so they have an itch after novelties or else it maketh men wicked exasperating our evil affections and so none so bad as they that sin against light thence much of the error and profaneness in the latter dayes Again the latter dayes are as the bottom and sink that receiveth the dregs of foregoing ages and as the world groweth old it is much given to dreams and dotage Once more much division there will be and beâ—ting their fellow-servants Matth. 24. 29 much Libertinism instead of casting off ceremonies they will cast off O dinances and desire to be freed not only from the Popes Laws but the very Law of Christ Among other sins that are found in the latter times there will be many Scoffers Partly because in times of controversie men will lose all awe when truths are made questionable assent is weakened partly because in times of liberty men will gâ—ve vent to their thoughts partly because the scandals of professing Christians will make many turn Atheists partly because fabulous conceits concerning the coming and temporal Kingdom of Christ will make men question the whole doctrine of his coming Well then wonder not if you find many scoffing at the authority of the Scriptures God-head of Christ Day of Judgment the Ordinances Fasting and Prayer The latter age will yield such kind of men and 't is one of the arts of Sathan by his Instruments to make things of the saddest and most serious concernment to seem ridiculous that when once the awe of these blessed truths is weakened men may be more easily induced to cast off both the concernment and profession of them Mockers and Scoffers are usually the worst of sinners In the first Psalm there are three degrees of sinners mentioned and the highest rank are those that sit in the seat of sinners Psal 1. 1. the Sept. render there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chair of pestilence these are the pests of mankind scorning commeth from custom in sinning and maketh way for freedom in sinning when Conscience is seared and men have lost not only restraints of grace but natural modesty then they they fall a scoffing aud when once they are turned scoffers nothing will reclaim them reproofs inrage them rebuke a Scorner and he will hate thee Prov. 9 8. yea none do the Divel so much service in preventing others as they if your feet have been taken in this snare of death extricate your selves betimes beg earnestly for the more grace there is some hope God inviteth Scorners Pro. 1. 22. Again observe Those that cast off the awe of the Lords coming will certainly give up themselves to bruitish lusts Those mockers that said where is the promise of his coming are said here to walk after their own lusts Nâ—gantes enim paenam nâ—gant disciplinam saith Tertullian de resurrect cap. 11. denying the Resurrection of the flesh they must needs be fleshly for therefore they denyed the