Christ He hath lost none his sheep never perish Joh. 10.29 2. The Church is an house in respect of Believers who are the stones of which this house is built up and these stones are naturally 1 rugged and unpolished til they be hewen smooth'd and made fit for the building Hos 6.7 the word of God takes away their natural asperity and makes them fit for the building and submissive to Gods disposal and fit for his purpose 2. These stones are of several sizes some greater some lesser Christians are of divers degrees some more eminent some more obscure some of stronger others of weaker graces 3. The stones which are different in their bignesse are yet cemented and united one to another As there is an union of faith betwixt the building and the foundation so there is an union of love between the parts of the building And hence Eph. 4.16 The whole body is said to be fitly joyned together and compacted The greatest stone in the building cannot say to the least it hath no need thereof The Foundation disdaines not the least pibble no more should the strongest stone in the building 3. The Church is an house He who dweleth every where by his essence dwels in his church by the presence of his grace in respect of God Who 1. Dwels in this house He hath two houses That above of glory this below of grace God takes more delight in his Church then in all the world He rests in this house 2. He furnisheth his house with all necessaries yea ornaments his ordinances graces c. 3. He protects his house he that destroyeth the temple of God him will God destroy His enemies shall answer for dilapidations for every breach they have made 4. He repaires his house and when his enemies have broken it he restores it and makes up its breaches it shal never utterly be destroyed 5. He purgeth and cleanseth his house disorders abuses are too ready to creep into it it oft wants reformation Amos. 3.2 Judgment begins at the house of God You have I known of all the families of the earth and therefore I will punish you Man regards not much what lies in his field but he is curious that nothing offensive be laid in his house Judgements begin at the sanctuary Sinnes in the Church are most heinous Christians are so much worse then others by how much they should be better The meditation of this resemblance should therefore put us upon tryal and strengthning of our union to Christ our foundation upon dependency on and trusting to him It serves also to strengthen the love neernesse and dearnesse of believers living stones to make us dedicate our selves to the Lord as his house and temple to offer up the daily sacrifice of prayer and prayse to him to tell Satan and lust whensoever they sue for a roome in our house that every roome is taken up for God that his enemy must not be be let in We are the temple of God on let us not make our selves a temple of idol by covetousnesse or a stewes by uncleanenesse or a tap-house by drunkennesse or a stye by any swinish lusts To conclude this labour for the costly furniture of holinesse for thy house use the perfume of prayer the washing of godly sorrow give the Lord costly intertainment Repaire all thy breaches by repentance Run not too long to ruine Patiently bear the Lords visitation and the meanes he useth to mend and cleanse thee And lastly depend upon him for care and protection in all dangers 2. The word of God is the foundation of a Christian Obs 2. Build your selves on your faith It s a foundation to bear a Saint out in all his duties comforts beleef of truths 1. All our duties services must be built upon a word That which will not stand with the word must be no part of the building the word must be the foundation of practice he that walks by this rule Gal. 6.16 peace shall be upon him 'T is not the shewing of any warrant of man that will bear thee harmelesse at the day of judgment 2. The word is the foundation of a Christians comfort no promises but scripture promises but may deceive No other promises can bear the weight of an afflicted soule Vnlesse thy law had been my delight I should have perished in my affliction Ps 119.92 Absque Scriptura claudicat cogitatio Thy statutes were my songs in the house of my pilgrimage Psal 119.54 3. But especially the word is the foundation of a Christians beleefe of truths asserted we can onely securely assent to the assertions of the word That which I read not I beleeve not A written word is the only food of faith the formall object of faith is the truth manifested in scripture every truth hath an esse credibilis Baron contr Turnbullum Deus verax manifestans Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 17.18 because it was delivered in the written word and spoken by God Faith is carried to its object under the notion of infallibility which can never be without divine revelation all humane testimony being fallible though not false and hence it is that the revelation of God in his word is onely propounded by God as a foundation of faith Joh. 20.31 These things are written that ye might beleeve 2 Pet. 1.19 We have a more sure word of prophesie whereunto ye doe well to take heed So 1 Joh. 5.13 These things have I written to you that ye beleeve on the name of the Son of God Isa 8.20 To the Law and the Testimony Joh. 5.39 Search the scriptures for in them ye think to have eternall life And this word of God hath onely been embraced by the faithfull in all ages as the foundation of their faith When ever they would prove any thing to be beleeved they have gone to the written word for a foundation of beleefe Thus the noble Bereans Act. 17.11 who searched the scriptures daily whether those things were so Thus Paul Act. 13.33 1 Cor. 2.9 1 Cor. 15.54 Rom. 14.11 grounded what he wrote upon scripture and Act. 24 14. professed that he beleeved all things written in the Law and the Prophets and Act. 26.22 that he said no other things then those which the Prophets and Moses did say should come So that the doctrine of faith revealed in the scripture must be the foundation to bear us up and out in all duties to be performed Comforts to be entertained Truths to be embraced And hence as we may see the misery of those who have no foundation at all holding their religion onely for forme fashion example fear of superiours which sandy bottomes will never keep them up from sin nor bear them out in sufferings especially death and and judgment so we should labour to improve the doctrine of faith as our foundation in all the forementioned respects 1. By having a deep sence and feeling of our misery so that not
every word but the wise man as he ponders his own words before he utters them so the words of another before he credits them Let not thy heart perswade thee of thy good condition by laying before thee common marks which may agree even with hypocrites as external profession an orthodox judgment opposing of Error or pleading for the Truth attending upon Ordinances freedom from scandalous sins some sweet and sudden motions of heart in holy Duties but ever build upon such marks as will necessarily infer sincerity and a principle of saving grace in the heart such as have some singular excellency in them which an hypocrite cannot reach a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Christ speaks something more then others ordinarily attain things which alwayes accompany salvation Heb. 6.9 3 Possess thy heart with an apprehension of Gods presence Set thy self as in his eye Consider though thou mayest baffle thy conscience yet not the eye of Gods Omnisciency Never think thou art out of the reach of his hand or the view of his eye Psal 44.17.21 Tell thy conscience as the Church speaks there is no dealing falsly for shall not God search it out who knoweth the secrets of the heart Would not a Malefactor speak truly at the Bar did he know the Judg had windowes into his brest Vitia nostra quia amamus defendimus malâ—mus excusare illa quam excutere Sen. Ep. 116. 4. Look not upon thy self through the spectacles of self-love A man that is in love with any thing thinks the blemishes and deformities of the thing beloved to be beauties and Ornaments Self-love makes shadowes to be substances and mole-hills to be mountains Let not affection bribe or throw dust into the eye of thy judgment The more thou lovest thy self the more thou wilt desire to appear amiable and adorned with a specious and seeming goodness Joseph loved his bro her Benjamin and he gave him five changes of rayment Till thou denyest thy self and putest off the person of a friend thou wilt never put on the person of a just Judg. Study to know thy self as thou art in thy self not as thou art partially represented to thy self Be not like Limners who so as thy can make a mans picture gay and gaudy Luke 6.48 care not to draw it so as to resemble him The want of true humiliation and denyal of our selves is the ground of all self-flattery and heart delusion Gold must be melted and dissolved before it can be defecated and rid of the dross Bodies full of vicious humours must be emptied by purgation before they can come to an healthful state Crooked things cannot be made strait without the wringing and bowing of them by the hand The greater our humiliation the greater our integrity 4. Observ 4. It s our wisdom to take heed of spiritual sleeping in sin For which purpose 1 Make much of a stirring Ministry Love that preaching most which is most exciting The Word preach'd is both light and noise both which disquiet sleepers A still easie Minister makes a sleepy drowzie people Ministers must stir those who sleep in sin though they stir them up to rage They must be sins of Thunder against sinners not sweet singers and pleasant Musicians No employment requires so much holy vehemency and fervor as the welfare of souls Cry aloud saith God to his Prophet and lift up thy voice as a Trumpet and people should be so far from blaming the loudness of the sound of the Word that they should only blame the depth of their own slumber They should ever take part with the Word against their lusts and intreat God that his word may be an awakening though it be a displeasing voice as also that he would cry in the ears of the soul by the voice of his own Spirit and to stir it in the Ministry with his own arm for indeed otherwise Ministers shall rend their owne sides before they rowze their peoples souls 2. Labour for a fruitful improvement of sufferings Beseech the Lord that no affliction may blow over without benefit to thy soul None sleep so soundly as they who continue sleeping under the greatest joggings Physick if it works not is hurtful to the Patient If thou art so close nailed to thy sin that afflictions cannot part it and thee it s a provocation to God to leave thee Isai 1 5. and an incouragement to Satan that he shall keep thee God is never more displeased then when he takes away judgments in judgment then when he punisheth by delivering thee from thy trouble and delivers thee up to thy own heart Oh beg earnestly of God that the blessed opportunities of suffering times may never leave thee as bad as they found thee for if so they will leave thee worse and that no wind may go downe till it have driven thee nearer thy Haven 3 Endeavour for a tender trembling heart at the very beginning of the solicitations of sin That which makes way for eternal takes away spiritual feeling Men sleep by little and little from slumber they fall to sleeping Every sin neglected is a step downward to a deep sleep A deluge of sin is made up of several drops Prov. 5.22 Many knots tied one upon another will hardly be loosed Every sin repeated and not repented of binds downe the soul in insensibleness and sloth Dum servitur libidini facta est consuetudo et dum consuctudini non resistatur facta est necessiâ—as Aug. â—onf l 8. c. 5. Every sin suffered to defile the conscience makes it the more regardless of it self Sin is of an incroaching nature like a smal River it growes in going like a Gangreen it creeps by degrees The deceitful modesty of sin by asking little at first quickly enticeth us to more Smal beginnings usher large proceedings One bit draws down another As every good work increaseth our ability for obedience so every sin leaves upon the soul a readiness for further disobedience The not resisting the first inclination to sin makes way to stupefaction by sin He who dares not wade to the ancles is in no danger of being swallowed up 4 Labour for faith in threatnings Restrain not belief only to what God hath promised Let faith comprehend all Truths in its vast bosom and overcome all the improbabilities that seem to keep away Judgment as well as those that seem to keep away Mercies Noah was not drown'd in a deep sleep of sin and in a deluge of waters with the old world and the reason was faith taught Noah to fear Hebr. 11. and fear that watchful Grace prevented feeling Faith makes a man solicitous for a while and safe to eternitie Naturalâ—y we are more moved with fear then stirr'd with hopes 5 Vigorously and constantly exercise thy self in Godliness Never think thou hast done enough Think not thy work is ended til thy life is ended Take heed of remisness in holy Duties Fervency of spirit is by the Apostle join'd
the conversion of one sinner and 't is a pleasure to them to be present at the publick ordinances and to look into the mystery of the Gospel 1 Cor. 11.10 Ephes 3 10 As impossible it is they should preach anotheâ— Gospel is to be accursed Gal. 1.8 They surther the Gospel and preserve the true worship of God forbidding the worship of themselues The Law was given by their ministry Luke 2 9. Acts 10.10 The Angel directs Cornelius to send for Peter The Angel brought Philip to instruct the Eunuch invited the Apostle to come to Macedonia and help souls to heaven delivered Peter out of prison to preach the Gospel carried the soul of Lazarus to heaven resisted Balaam in the way wherein he came forth to curse Israel c. Michael and his Angels Rev. 12. fight for the defence of the Church against all the injuries of the Divel But the Divel is the grand adversary of souls Evil Angels labour to stop the passage of the Gospel they put forth their power in Jannes and Jambres to resist Moses in his Ministry The Divel offereth himself to be a lying spirit in the mouth of all Ahabs Prophets He stands at Joshuah's right hand to withstand him in his Office Zech 3 1. Matth. 13. 1 Tim. 4 1. 1 Theâ— 2 18. Rev. 2.10 he soweth tares in the field where the good seed of the word is sown False Doctrines are the Doctrines of Divels Satan hindred Paul once or twice from his journey to the Thessalonians to confiâ—m their faith he raiseth persecution against the Church he cast some into prison And where he cannot hinder powerful preaching he contends to make the word sundry wayes ineffectual some he holds fast in unbelief and contumacy from careless hearers he snatcheth the word Those who happly hear attentively he hinders from practising and of some kind of practisers he often makes Apostates The second thing to be explained 2 Branch of Explicat is the strife and â—â—mbate between Michael and the Divel set forth more particularly in the particular case and cause thereof the Archangel disputed about the body of Moses And here 1 What he did he disputed 2 About what he dâ—d it or the subject of that disputation the body of Moses 1. He disputed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth a Contest by Argument and Reason besides which manner or strife Justinian in loc there is no other say some after which spirits can strive and contend one with another I shall not dispute the truth of that assertion the mos Angelicus Vid. Zâ—â—ch de Angelis p. 156 the manner of Angelical disputation being to us so dark nor shall I now enquire how Angels represent their minds and apprehensions one tâ— another in their disputations but sure I am that as the Arguments which this holy Archangel produced against the Divel to justifie his action were strong and cogent as being drawn from the revealed will of God so the practice of disputing for convincing the adversaries of the Truth or stopping their mouthes by arguments grounded upon that foundation Acts 17.17.18.4 19.19.9.20.9.24.12 15. was frequently used by the Apostle Paul and to be imitated by us who were our words softer and our Arguments stronger might more convince the Adversary against whom and credit the cause for which we contend If it be here demanded Why this Archangel would dispute with an incorrigible adversary It s answered he disputed not with hopes to recover his Adversary But 1. To credit his cause It was a righteous cause and was worthy of a strong Advocate though the adversary against whom we reason deserves neglect yet the truth for which we argue deserves our contention 2. To apologize for himself He might have been look'd upon as one who resisted and opposed Satan upon bare resolution and self-wil and would effect his desire by bare force had he not disputed the equity of his proceedings with the Divel 3. To render the Divel the more inexcusable Who now though he were so far from being bettered or amended by all the disputation and reasoning of Michael with him that he was the more enraged against the truth yet must needs be more clearly convinced that he opposed the righteous and holy will of God 2. For the subject of this disputation it was saith Jude about the body of Moses The principal doubt in this branch is what should be the cause of this contention and disputation between Michael and the Devil about the body of Moses Sundry causes are by sundry Interpreters mentioned I shall rehearse some of the most probable and cleave to that which I conceive to be the true one Some affirm that the body of Moses is here to be taken figuratively not for that body which was buried on Mount Nebo but for that holy Priesthood about which Satan resisted Joshuah Zech. 3.1 because this Priesthood as a shadow was to be restored at the return of the Captivity and to be in Christ truly fulfilled whom the Apostle cals the body Col. 2.17 that answered the shadowes of the Law Others also making this place of Jude to refer though after a different manner from the former to that of Zech. 3.1 Opinio mystica est ut corpus Mosis fuerit Synagoga ac Synagogam liberari prohibuâ—rit Diabolus de Captivitate Babylonis Lorin in loc Conceive that by the body of Moses we are here to understand the Synagogue or Church of the Jewes the delivery whereof from the Captivity of Babylon Satan say they opposed and Michael contended for But besides the Arguments which have been brought already to prove that this Michael here mentioned by Jude was not Jehovah as was he who is mentioned Zech. 3.1 It seems an harsh expression and no where used to call either the Mosaical Priesthood as fulfilled by Christ or the Synagogue and Church of the Jewes the body of Moses Some conceive that this contention about the body of Moses was from Michaels endeavouring and the Divels opposing of the honourable burial of Moses to whom say they the Divel would have had burial denyed in regard of his slaying of the Aegyptian in his life time and that the Divel contended that the body of a Murderer belonged to him to dispose of But this opinion seems false both in regard of the great distance of time which was between the slaying of the Aegyptian and this contention as also that the Divel knew either that the slaying of the Aegyptian was no true murder or if it were that it was forgiven by God who sundry times after it manifested tokens of signal love to his servant Moses It is therefore lastly and most truly asserted by others that Michael therefore contended with the Divel about the body of Moses because the Divel endeavouring contrary to the express will of God that it might be buried in some open and well-known place that so the Israelites who were alwaies too prone to idolatay
wisdom and understanding in not knowing what they spake against the Apostle illustrates by shewing what that kind of knowledg was which was left in these Seducers namely such as was meerly brutish and sensual and such as whereby they corrupted themselves so that as they sinned in what they hated and opposed because they knew it not so likewise they sinned in what they embraced and loved because they knew it but after a natural beastly manner viz. for the fatisfying of their sensitive appetites and our Apostle doth with admirable Artifice subjoyn this second their natural brutish knowledg to the former their ignorance because thereby he amplifies most wisely both those sins mentioned in ver 8. viz. their defiling the flesh and despising of dominions though as Junius notes by a hysteron proteron he amplifies the latter their despising of dominion in the first place The words contain principally these two parts 1. The malicious ignorance of these seducers in speaking evil of what they knew not 2. Their sensual knowledge in corrupting themselves in those things which like bruit beasts they knew In the former they shewed themselves no Christians in the latter scarce men 1. Their malicious ignorance in these words These speak evil of those things which they know not Wherein I consider 1. Their act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They speak evil or blaspheme 2. The object of which they speak evil and which they blaspheme Those things which they know not To the first of these I have before on verse 8 and verse 9 spoken Of the latter now EXPLICATION Three things here are to be opened 1. What the things are which these seducers are here said not to know 2. What kind of ignorance or not knowing of those things it was wherewith they are here charged 3. Wherein appears this sin of speaking evil of those things which they knew not For the first of these Some conceive as Oecumenius and others that the things of which these seducers were ignorant and spake evil were sundry Doctrines and points of faith and mysteries of Christian Religion The Doctrines of Christianity surpass'd their Reason nor could they be perceived by the power of nature These seducers were such as were ever learning 1 Tim. 3.7 1 Tim. 1.7 Mat. 15.14 Mat. 22.24 and never able to come to the knowledge of the truth and having swerved from the faith turned aside to vain jangling and desiring to be Teachers of the Law understood not what they said nor whereof they affirmed They were blind leaders of the blind not knowing the Scriptures In a word They consented not to wholsome words even the words of our Lord Jesus Christ 1 Tim. 6.3 4. and to the Doctrine which is according to godliness but were proud knowing nothing but doting about questions and strife of words c. And particularly they were ignorant of that main fundamental Gospel truth viz that the grace of God teacheth us to deny ungodliness they holding that they were by that grace freed from all holiness of life and that all were thereby left at liberty to live as they pleas'd so that their lusts like the dust put out the eyes of their understanding 2. Others conceive more probably that though the Apostle here useth an indefinite expression in saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things yet that he here intends principally that these seducers were ignorant of the nature institution and end of that dominion those dignities which they so much despised and reviled verse 8. that they knew not that Magistracy was appointed by God and that to continue even in the time of the Gospel notwithstanding the liberty which Christ hath purchased for us In short that they were ignorant of the great utility and beneficialness of Civil Government in and to the world that it defends justice opposeth vice preserves publique peace relieves the oppressed and is that Tree under the shadow whereof we quietly and safely sit and are sheltered 2. For the second What kind of ignorance it was with which the Apostle here chargeth the Seducers There are three sorts of ignorance 1. An happy and profitable ignorance viz. not to know those things the knowledge whereof proves hurtful thus it had been good for Adam not to have known evil experimentally It had been good for the Jewes if they had never known the corrupt and idolatrous fashions of the Heathens and in some respect 2 Pet. 2.21 it had been good for Apostates if they had never known the way of righteousness 2. There is a knowledge of meer and simple negation as Christ knew not the day of judgement and as illiterate Mechanicks know not sundry Arts and Sciences as Physick Astronomy and this is without sin 3. There is an ignorance of evil dosposition and this is twofold 1. Of frailty when we are ignorant and naturally indisposed to the knowledge of those things which we ought to know but yet we are holily sorrowful for it mourn under it and pray against it Thus even the godly are ignorant 2. Ignorance of evil disposition may be supine gross or affected when men like themselves well enough in their ignorance and their ignorance in in themselves and this is not only non profligata an ignorance not fought against and opposed but also affectata affected and loved by men who refuse instruction that so they may sin the more freely and prosecute evil the more without controlement This sort of ignorance is not barely nescire a nescience Non est consequens ut continuò erret quisquis aliquid nescit sed quisquis se existimat scire quod nescit Aug. c. 17. Enchir. Psal 82.5 Isa 44.18 and not knowing either of the things which we are injoyned bound to know but a nolle soire a conceited contracted contented ignorance which thinks it knows what it knows not and desires to unlearn what it knows the former is the cause of sin but of the latter sin is the cause that ignorance whereby men desire not the knowledge of the wayes of God know not as the Psalmist speaks nor will understand but walk on in darkness In brief this ignorance wherewith our Apostle chargeth these seducers is not onely that quâ nesciunt whereby they discern not but quâ respuunt whereby they despise things needful to be known approve not the things that are excellent delight in error quarrel with and resist the truth and as Peter speaks of this very sort of men are willingly ignorant Rom. 1.28 2 Pet. 3.5 the Heathen are said not to like to acknowledge God their blindness was natural and they did also voluntarily chuse their superstition before the knowledge of God 3. Briefly for the third Wherein appears the sinfulness of their speaking evil of those things which they knew not 1. It s a sin discovering the grossest folly Not to understand is a mans infirmity but to speak what and evilly of what he understands not is his folly If folly be
cruelty of those who embrace and follow false Doctrines The erroneous in their judgment may be left of God to apprehend so much truth and weight and worth in their errors that even that thing conscience I mean which by its light and tenderness hinders others from sin by discovering it to them and troubling them for it may being depraved by error put people upon sinful injuriousness to others and to think that they do God the best service when they are most cruel to his best servants And as it s commonly observed no feuds are so deadly no contentions so bitter as those upon which conscience puts men conscience urging more strongly then interest and as a good conscience is a thousand witnesses to comfort and excuse for what good we have done so may an erroneous conseience be a thousand weights to induce us to what evil we have not done And farther such is mans natural enmity against the way of Truth which opposeth his Lust and advanceth Gods will that if the white horse go forth the red horse will follow him at the heels and they who carry the light of the Truth shall be sure to be maligned puft at pursued Acts 19. Hence the idolatrous Ephesians cryed out with maddest rage Great is Diana And as the tide of mans inclination so likewise is the wind of all Satans endeavours set against the Truth He who is an old Serpent is also a red Dragon yea therefore a Dragon red and cruel because a Serpent false and deceitful He did not abide in nor can he abide the Truth As a Serpent he made and was the Father of Lyes as a Dragon he shields and is the Defender of Lyes To conclude The Wisdom and Power of God is in nothing more manifested then in overthrowing Error by the weight of its own cruelty and rage and in making the Professors thereof to increase by dying in making every Martyr a stone to break the teeth of those maddogs who bite them and to overcom by being overcome The professors of Tâ—ruth then have as little cause to be secure as the patrons of Error have of being cruel Never did the light shine but the wicked bark'd at it If righteous Abel was murdered when there was but one Cain what may he expect when Cains do so abound both in wrath and numbers Martyrdome came into the world early The first man that dyed dyed for Religion And how careful should Christians be that they leave not the Truth of God to avoid the wrath of men It s better to dye fighting for it then flying from it How much sorer an enemy is the great God then a silly worm And they who leave the love of Truth will soon leave their love to the Professors thereof Every Apostate is in the high way to become a Persecuter Lastly It may be a word of Comfort as well as Caution to all persecuted Abels Cains do not so much strike at them as at Truth in them and professed by them Joh. 17 14. I have given them thy Word saith Christ and the world have hated them God will vindicate his own cause Though the enemies are red with the blood of Truths Champions yet their great Captain will one day appear in garments made red with the blood of their enemies whom he will tread in the wine-press of his wrath and the blood of every Abel cryes with a loud voice for vengeance which will never give rest to the righteous Judge till all those who will not become the friends of his Truth become his footstool for rising up against it 9. Observ 9. Great is the difference between the sinning of the Godly and wicked The sin of the wicked is his way he delights proceeds is skilful in it sin is a sport to him he is a curious Artificer and cunning worker of iniquity he goes on and proceeds from one degree of wickedness to another When he performes any good duty it is not his way he rather steps into it or stumbles upon it then chuseth it walks in it Cains Sacrifice to God is not here called his way but his Sacrificing of his brother God accounts of men by the constant tenor and bent of their hearts and lives The Godly may fall into sin but he lives not rests not in sin He may like the sheep be thrown into the mire but he doth not like the Swine tumble and wallow and delightfully snort therein Of this more before p. 32 33 c. Part 2 He sins not with full consent there are some contrary votes in his soul against every sinful suggestion He sleeps but his heart wakes Holiness is his way and whensoever he is drawn out of it by some deceitful lust or by some seducing tentation he cryes out with David Psal 119.176 I have gone astray like a lost sheep seek thy servant He never leaves calling and enquiring till he hath got into the right way again and when he is so he walks more humbly watchfully evenly and mends his pace he gaines ground by his stumbling he doth not as wicked men wickedly depart from God A Saint falls 2 Sam. 22.22 and cryes I fall as a child that falls into the fire A sinner falls and loves to fall and is like a stone that falls to the center As there is much difference between the suffering so between the sinning of the good and bad As sufferings are on the Saints and not on them so sin is in them and not in them The sufferings of the Godly are on them as afflictive to sense not on them as penal for sin so as to sink and destroy them but the wrath of God abides on the wicked and falls upon them as upon its proper place to remain and dwel upon them so when the Godly sin they are not swallowed up of sin grace works them out again but the wicked lye soaking in their sin and as God speaks Lev. 26 pine away in their iniquity and if God should give them to live in the world to eternity they would live it in sin A Godly man is like a pure Fountain into which dirt is throwne though it be thick and muddy for the present yet at length it works it out whereas a sinner is like a standing water into which when dirt is thrown at the best it doth but settle and fall to the bottom and when it appears clearest the dirt is not wrought out but there abides and upon every stirring discovers it self A Saint lives not walks not in sin wickedness is not his way Whensoever he sins he looks upon himself as in his wandering not as in his way If thou wouldst try thy sincerity examine the bent of thy heart and whether sin be thy delight thy way or thy trouble thy disallowed aberration 10 Despair is the period of Presumption Observ 10. The contempt of Grace ends in the despair of Grace God graciously warned Cain he sins and despairs having sinned These
way and Word of Truth Errors as Tertullian speaks arise caede Scripturarum by the fall of Scripture The Erroneous resist the Truth 2 Tim. 3.8 The least Error disposeth the heart to reject the greatest Truth And as in nature darkness destroyes light blindness puts out sight sickness removes health so Errors undermine and destroy Truth None are such enemies to Scripture as the lovers of Error they ever oppose it either by denying it or perverting it 2 Errors are deviations from holinesse they oppose Grace as well as Truth They everthrow the saith of people and also eat up Godliness An Erroneous head and a godly heart will not meet 2 Tim. 3.5 Error makes men deny the power of Godliness and its an in-let to profaneness Every Text in Judes Epistle is a Comment on this Truth The Apostle calls false Teachers evil workers Phil. 3.2 They whose minds are defiled are reprobate to every good work Tit. 1.15 16. 2 Thes 2.3 Truth reforms as well as informs Antichrist is called the man of sin The corrupting of the judgment is the casting poyson into the spring 3. Error is catching and diffusive The Erroneous have many followers nor do they go to hell alone Every Error meets with a complying party in our natures Truth is hardly entertained Error readily admitted And seldome is any one erroneous but withal he endeavours to propagate his Opinion and that violently and subtilly 4. Error by departing from Truth and Holiness opposeth the peace of the Church From mens not consenting to wholsome words come envy strife 1 Tim. 6.3 4. Gal. 5.12 and reviling I would they were cut off saith Paul that trouble you Error turnes men into devouring Dogs Phil. 3.2 grievous wolves Acts 20.29 Witness Arians Donatists Papists Anabaptists To conclude Error is pernicious damnable a shipwrack a Gangreen creeping from joynt to joynt till it eateth out heart and life and destroyeth all Truth Grace Peace Salvation 2. For the second thing viz. Error for reward The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Learned Divines observe against the Papists that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifies a reward due and deserved or hire due to a workman for his work yet it is at other times Mercedis nomen passim in sacris Scripturis accipitur pro constituto quidem prae min sed eo tamen gratuito Bâ—z in Mat. 6. Matth. 20.8.14.15 a word of a middle signification nothing a free and gratuitous as well as a due and deserved reward and plainly doth it signifie Rom 4.4 a reward of meer grace not an hire or wages and the force of the word doth imply only a reward due by the Covenant of him who giveth it unto him to whom 't is given whether the work which he doth deserveth it or no. The penny given to those who had wrought but only one hour and that in the cool of the day is as well called by this word of reward as the penny given to them who had born the heat and burden of the whole day In this place it denotes the wages or recompence which Balaam and these Seducers aimed at and expected for their Error for I read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward as relating to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Error as some Learned men do thus They ran greedily after the Error or deceit of the reward or wages of Balaam Deceptione merced is quâ de ceptus fuit Balaam effusi sunt Beza Erasmus Vatablus Pagnin Errore Balaam mercede effusi sunt Vulg. Montan. Melior sensus quod effusi sunt propter mercedem seu mercedis gratiâ ita ut in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplcatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic Occumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errantes sicut ille lucri quaestus gratiâ dogmata prava annunciaverunt Lorin Praepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posoit Genitivum Lapid in loc Nonnulli perperam reddunt deceptione mercedis quâ deceptus c. Multo elegantius aptiusque vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecanica scholia ad subsequentia refert ut sensus sit Gnosticos Balaami errorem secutos esse mercedis cupiditate ut subandienda sit vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Justinian in loc but I rather refer the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reward as others better to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ran greedily thus They ran greedily for reward after Balaams Error that is as Balaam toyl'd journeyed took pains went from place to place from Altar to Altar c. to speak perversly to curse Israel and give wicked and pernicious counsel and all this for filthy lucre or base gain and to get reward from Balac so these Seducers care not what Heresies they utter what pernicious and damnable Doctrines they preach or Errors they broach so as they may but gain reward and wages from poor deluded people And our last English Translation intends this sense Thus likewise Oecumenius Moâ—tanus Justinian with sundry others And as this Interpretation of their running greedily for reward after Error is most apt and elegant and seems best say some to answer the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of its composition so is it most agreeable to those other places of Scripture which mention the end which falfe Teachers propound to themselves in venting their Errors and which tell us that they serve their own belly Rom. 16.18 that their gain is godliness 1 Tim. 6.5 that they err from the faith while they covet after money 1 Tim. 6.10 that they teach things which they ought not for filthy lucres sake Tit. 1.11 that through covetousness they make Merchandise of people with feigned words 2 Pet. 2.3 that they have an heart exercised with covetous practices 2 Pet. 2.14 Cyprian writing of Novatus that mischievous Heretick saith that he was Avaritiae inexplebili rapacitate furibundus Beyond measure Avaritiaest plerumque Haeresium comes fomes mater nutrix c Ames in 2 Pet. and even to madness covetous The covetousness of Hereticks is the companion fewel mother nurse saith Amesius of their Heresies Now the sinfulness of following Error for reward appears in two things especially 1. In its profaneness What more profane and godless course imaginable then for an Instructer of souls to be a Vassal to dung Covetousness is iniquity in all men but blasphemy in a Teacher of souls His Titles Master Office Doctrine are all heavenly how insufferable is it then for him to be earthly How shall he take off mens affections from the world when as he followes that as most precious which he tells others is most superfluous The birds of the ayr which fly next heaven neither sow nor reap nor carry into the barne and how unsutable is it that they who by their vocation are next heaven should yet in their deportment be furthest from it That they should be like Foxes disswading
Pelagius altered his opinions concerning Grace and Hilary reports of Arius that he had menstruam fidem for every month a sundry faith as if he had swallowed Moons that he was never consistent to and with himself before the Councel he held for the Divinity of Christ among his companions otherwise Thus the Apostle complains of the Galatians for their being so soon removed unto another Gospel 1 Gal. 6. and warnes his Ephesians chap. 4.14 that they should not be carried about c. and Peter 2 Pet. 2.14 mentions unstable souls Oft from Brownism men wander to Anabaptism from thence to Arminianism thence to Socinianisme and Arminianisme and then they become Seekers or rather indeed loosers of themselves just nothing as a thin empty cloud they are tossed so long up and down by winds that at length they come to nothing at all Their heads are like Inns and their opinions like Travellers which oft lodg not above one night in them like wax they take any new impression It s bard to say whether they are pluralists or neutralists in Religion and as hard to please them in any opinion as to make a Coat that should constantly fit the Moon They know they shall dy but in what faith they know not One error is ever a bridg to another 2 Pet. 3.16 They are called unlearned and unstable and therefore such as wrest the Scriptures whence its plain that by unstable he means such as were not grounded in the Faith and Learning of the Truth Hymeneus and Philetus who once held the Truth concerning the Resurrection afterward erred concerniag the Faith saying that the Resurrection was past already 2 Tim. 2.18 2. They might be carried about and unstable in respect of their affections the goodnesse whereof was onely by fits and pangs sometimes they were fire-hot perhaps in Religion soon after stone-cold their heat like that in the fit of an ague is not from nature but distemper and therefore though violent yet not permanent they resemble the Mariners Psal 107.26 of whom the Psalmist speaks that at one time they are mounted up to heaven and presently fall down again into the depths like David who in his youth was full of Spirits and vigor but in his old age grew cold and chilly these who somtime seem'd fervent in spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now are cold in their affections and come to a state of indifferency and neutrality and frame to themselves such a moderation as will just serve the scantling of the times They were they say forward and foolish in the heat of their youth to oppose sin but now they see their error and admire their present staiednesse and the golden mean which they have attained Thus it was with those unsettled Galatians who at first could have pull'd out their eyes for Paul Gal. 4.16 soon after counted him an eye-sore their enemy fortelling them the truth The Church of Ephesus had left her first love Rev. 2.4 Thus Alexander who as some think for his zeal against Diana the Heathens Idol Qui martyrio propinquus erat perfidum sceleratum apostatam factum videmus Cal. in Ac. 19. formidabile exemplum or as others for his noted love towards Paul was like to have been torn in pieces as a Martyr afterwards as Calvin thinks became Pauls deadly adversary 2 Tim. 4.14 and would have martyred him Johns hearers rejoyced in his light for a season Affections raised upon no true grounds will soon fall and by so much the greater will the fall be by how much the higher the building was They who have been sometimes more then Christians in their fervor for afterwards have proved worse then heathens in fury against the truth 3. They might be carried about and unstable in their practices very strict and precise in their carriage at the first very loose and profane afterwards Seducers grew from better to worse or as the Apostle speaks worse and worse 2 Tim. 3.13 golden professors haply in their youth silver in their middle age leaden in their old age They set out well but did not hold out at all so appearingly consciencious at the first that the very appearances of sin were shun'd so really wicked at last that the greatest abominations are not scrupled and they are grown so strong that their stomacks can digest those impieties with the very sight whereof heretofore they seem'd to be sick How frequently hath the glorious the morning beginnings of Christian Profession been overcast with the darknesse and gloomy cloudinesse of prophanenesse before the evening Many who have been elevated to a high pitch of Profession have faln like clouds into some dirty lane or slough of uncleannesse and loosnesse Gal. 3.3 They begin in the flesh and end in the flesh though they seem'd to have escapt the pollutions of the world and to be washt from their filthinesse yet they return with the dog to their vomit 2 Pet. 2.22 and with the sow to their wallowing in the mire 2. Plurium conflictus ventorum Lorin Impetuosus turbo Geth Luke 8 23. Mar. 4.37 Hebr. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the second by what they were carried about and unsetled viz. By the windes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any blast which blows in the air but Peter 2 Pet. 2.17 saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried with a tempest the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying a whirlwind not one wind but a conflict of many winds It s used by the Evangelists in the describing the tempest miraculously appeased and calmed by Christ There were several sorts of winds and tempests wherewith these Seducers were carried about 1. The wind of strange doctrines this is noted by the Apostle Hebr. 13.9 where he warns the Christians that they be not carried about with divers and strange doctrines And Eph. 4.14 with every wind of doctrine Every doctrine which was new was by them entertained as true They had itching ears delighted with novelty not obedient ears attentive to profitable truths whence it was that every new doctrine carried them a several way and that they meeting with several new Doctrines were hurried round as in a whirlwind and knew not where to rest The Divel pleased them like children with change of toyes The true Gospel was neglected for another as Paul speaks Gal. 1.6 they were of the same mind with him who taught them last they were meer moveables in the Church like the water ever of the same figure with the vessel into which its put like a company of cyphers which signifie what it pleaseth the Figure which is put before them 2. Seducers are carried about with the wind of fear to save their skins they car'd not what they held taught did they were impatient of persecution Thus speaks the Apostle of these seducers Gal. 6.12 They constrain you to be circumcised lest they should suffer persecution for the cross of
Christ That which they entertained meerly for fear they present to others as a doctrine of Faith These are reeds that bow and hang according to the standing of the winds such a reed shaken with the winds was not John Baptist but rather an Oak which will sooner be broken then bend by the winds by an holy Antiperistasis his zeal was doubled by opposition These false Teachers were like a man that goes to Sea for pleasure not for Traffick if a storm arise he will come back or put to the next shore Like that ship Acts 27.15 they bear not up into the wind Jer. 9 3. they are not valiant for the truth Tit. 1.9 nor hold they fast the faithful Word but let it go if enemies contend to pull it away 3. They were carried about with the wind of pride and ambition They gaped after the breath of applause old truths are of no reputation among the giddy sort hence it was that these were carried to teach that whereby they might be voiced and cryed up for some rare men dropt out of the clouds and seeing further then all the rest of their times They could not tell how to get above others unless they taught something different from others truth was counted but a dull stale business and therefore they chose rather to be accounted such as excelled by being erroneous then such as were onely equall to others Vento superbiae omnes haereses animantur by delivering the truth The wind of Pride is the life and soul of Error it is the element wherein it moves and breaths Seducers were puft up as Paul speaks Col. 2.18 vainly by their fleshly minds a humble soul will not easily either teach or follow an Error It hath ever been the property of Seducers to follow the peoples humour with Errors that so the people might follow them with applause 4. They were carried about with the wind of earthly mindedness They taught any false doctrine for filthy lucres sake 2 Pet. 2. they would rarely be carried with any wind but such as blew them some profit they steered their course by the compass of gain their Religion began at their purse strings They served not the Lord Jesus Christ but their own bellies Rom. 16.18 This was that wind which carried Balaam about from country to country from Altar to Altar he and his followers loved to be of the Kings Religion Thus Erasmus said that one poor Luther made a great many rich Abbots and Bishops he meant that by preaching against him they were wont to get their great livings and preferments Demas forsook truth to embrace the present world OBSERVATIONS 1. The want of the showrs of a faithful Ministry spiritual rain is a singular curse and calamity Consciencious Ministers are clouds and their Doctrine rain As no rain is so useful and profitable as the rain of the Word so neither is it so great a misery to be deprived of any as of this God often in Scripture promiseth Showres and Teachers as great Blessings Deut. 28.12 The Lord shall open to thee his good treasure the Heaven to give thee rain c. Joel 2.23 Rejoice in the Lord your God for c. he will cause to come down for you the Rain c. And for instructours see Jer. 3.15 Jer. 23.4 I will give you Pastours according to mine own heart which shall feed you with knowledg and understanding Isai 30.20 Though the Lord give you the bread of Adversity and the water of Affliction yet shall not thy Teachers be removed into a corner any more God also threatens the keeping away of rain and the taking away of Instructers as dismal curses Deut. 28.23 Jer. 3.3.14.4 Amos 4.7 Isai 3.2 1 Sam. 3.1 Hos 4.5 Ezek. 3.26 Psal 57.9 The Heaven that is over thy head shall be brass thy rain shall be powder and dust Lev. 26.19 I will make your Heaven as iron and your earth as brass Zach. 14.17 Vpon them shall be no rain Never was a greater plague on Israel then when in three yeers and a half it rained not on the earth in Ahabs time And concerning the Prophets the Lord saith Mich. 2.6 They shall not Hebr. drop Prophesie and Isai 5 6. God threatens his Vineyard that he will commands his clouds his Prophets that they shall rain no rain upon it God threatned a great judgment in great displeasure against the people Ezek. 3.26 when he told Ezekiel that he would make his tongue cleave to the roof of his mouth and that he should be dumh and no reprover to them and when he threatned that he would remove away the candlestick of Ephesus out of its place Rev. 2.5 The want of Spiritual is a much greater woe then the want of natural rain The withholding of showâ—s from Heaven can but produce a Famine of bread the want of a faithful Ministry brings a Famine of the Word of the Lord Amos 8.11 And this famine of the Word of the Lord is a Soul-famine And 1 Opposeth not Natural but Spiritual life The separation of the soul from the body is but the shadow of death True death stands in the separation between God and the soul Where vision faileth people perish Prov. 29.18 My people perish for want of knowledge Hos 4 6. Salvation and Life eternal stand in Knowledg Joh. 17.3 1 Tim. 2.4 2. Bodily famine takes away our natural strength and vigor whereby we perform our ordinary and worldly actions but a soul-Famine destroyes that Spiritual strength whereby we are enabled to heavenly Employments Praying Repenting Believing Holy-walking 3 Bodily Famine makes the outward man look pale deformed lean unpleasing soul-famine brings a leanness into the soul deformity and profananess into the face of our conversation Who observes not in Congregations whence the Word is taken the miserable change of men and manners In Elies time sin abounded and the reason is set down 1 Sam. 3.1 In those dayes the word of the Lord was precious 4 Bodily Famine as other external judgments may be a help to bring men to God by causing Repentance and bettering Obedience as in the Prodigal but the famine of the Word puts men farther from God and by it men grow more obdurate in sin 5. Bodily Famine may be recompensed and made up with Spiritual food Isai 30.20 Though the Lord give the bread of Adversity yet he countervailes that loss by giving them to see their Teachers whereas Spiritual famine cannot be recompensed by having bodily food because when God takes away the food of the soul he takes away himself the tokens of his presence and Grace and what can be given in exchange for God himself 6 Of bodily Famine people are sensible they cry out thereof and labour for a supply but the more soul famine rageth the more people disregard their misery and slight their wretchedness by fasting forgetting how to feed and with their food losing often their stomacks too How much then are they
mistaken who account Spiritual showres their greatest plague and complain of these dewes of Grace as if they were a deluge of woe to whom the word of the Lord is the greatest burthen who cry out the Land cannot bear it A Church without a Preacher is as a Ship sayling in a dark night on a rough Sea without a Pilot. Never was Christ more moved in compassion toward the people then when he saw them scattered as sheep without a Shepherd They who would be rid of the Word would also be without pardon peace holinesse happinesse it being the Word of Faith the Word which sanctifies the Gospel of Peace the Word of life the Power of God to salvation Ministers are Saviours Watch-mâ—n Labourers in the Harvest Nurses Guides Builders Sowers Seers Light Salt Clouds c. VVhat then aâ—e places destitute of saving instruction but unsafe spoiled starved waste blind wandering unsavoury barren and yet how commonly do many curse the preaching of the word as the people who live under the torrid Zone do the rising of the Sun To conclude what apparent enemies are they to the souls of people who hinder the preaching of the Gospel who will not suffer it to run and be glorifiâ—d who revile and abuse the faithful Dispensers thereof an act no doubt of greater unthankfulness then to wrong and abuse a man who in a time of Famine should open his Garners for the relief of a whole Country 2 The greatest commendation of a Minister Observ 2 is industry for and usefulness to the souls of others Clouds are not appointed for themselves but to water the earth and in doing so they consume themselves like Silk-worms Ministers wear and weave out their own boweis 'T is a sin for any much more for a Minister to be an unprofitable servant He must not go to Sea in his Mâ—nisterial Calling for Pleasure but Employment He must say with Pompey who being to sayl over the Seas with Corn to relieve distressed Rome and being told by the Pilot that it would prove a dangerous Voyage answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not necessary we should live but that we should sayl The Excellency of the Sun is not so much in respect of its glory and splendor as its influences and beneficialness and he who expects hereafter to shine like the Sun must here run like the Sun They who preach the Sun of Righteousness must be like the Sun who cometh forth of his chamber like a Bridegroom and rejoiceth to run his race The clods of the earth may be of a more dull and sad temper rest and lye still but the clouds of Heaven must be in a perpetual motion Ministers must like the Cherubims which give attendance in the presence of God have wings for expedition in the execution of his will They are called Labourers and workmen they labour in the Word and Doctrine Pauls glory was not that he was more advanced but that he laboured more abundantly then they all As much as in me is saith he I am ready to preach the Gospel He made Preaching his business therein he was glad to spend and to be spent 2 Cor. 12.15 Knowledg without industry speaks no man Excellent None is accounted good for the good he hath but the good he doth A wooden key that opens the door is a better one then a Golden one that cannot do it Greatest industry is alway to be used about the salvation of souls Impudent importunity is in no case so commendable as in this Paul was an excellent Orator and all his Oratory was to perswade men to be saved Never did Malefactor so plead to obtain his own life as did Paul beg of men to accept of life He was an importunate woer of souls and he would take no denyal Ministers must rather be worn with using then rusting The sweat of a Minister as it is reported of Alexanders casts a sweet smell his Talents are not for the Napkin but Occupation not to be laid up but to be laid out They who are full Clouds should be free in pouring out returning as they have received How unworthily do they deal with God who are all for taking in and nothing for laying out How liitle is the age and place wherein they live beholding to them How just is it with God that they who will not give him the interest of their abilities by improving and acting them should lose the principal by ceasing to have and retain them 1 Cor. 12.7 The manifestation of the Spirit is given to every one to profit withal Standing water soon putrifies Musical Instruments which are most used sound most melodiously Eccles 5.17 If Solomon observed it to be a great vanity that some men had Riches who had not power to use them how much greater is the vanity of having great intellectual abilities and yet to have no power to make use of them for the good of others In short therefore Ministers must remember that they are not appointed for sight but service and usefulness We account not a Pillar to be good because it is sightly but strong We should fear to sit under that Structure the Pillars whereof are though curiously gilded and painted outwardly yet crazy and rotten within It s better to be under a disgraced persecuted Paul then under a silken Diotrephes who is altogether for worldly glory and preheminence nothing for duty and performance 3 Ministers of the Gospel must be full and watery clouds Observ 3 Able and apt to teach gifted and enabled to their Ministry As Ambassadors they must be sure to have their instructions with them 2 Cor. 3.6 Ephes 4.2 and to be able Ministers of the New Testament for the perfecting of the Saints for the work of the Ministry Able to impart Spiritual gifts Match 13.52 2 Tim. 2.15 bringing forth out of his treasure things new and old being Workmen that need not be shamed rightly dividing the Word of Truth 1. Able they must be to open the Scriptures They must have the water of Knowledg and be able to unlock the Cabinet of the Word fit to feed the people with understanding to role away the stone from the mouth of the well for the watering of the flocks of Christ He who calls for a reasonable Sacrifice will not be content with an unreasonable Sacrificer Ministers must teach every one in all wisdom Col. 1.28 2. They must have ability to convince gainsayers by sound Doctrine Tit. 1.9 A Ministers brest should be a Spiritual Armory furnished with Spiritual Weapons for overcoming of opposers Apollos mightily convinced the Jewes so Paul disputed against the adversaries of the Truth Act. 9.29 and 17.17 3 The Gift of working upon the affections and quickning to duty Ability not only to enlighten the understanding but to warm the heart I think it meet c. 2 Pet. 1.13 saith Peter to stir you up Paul knowing the terror of the Lord perswaded men The Ministers
consciences and the judgments of all others 9. The empty are also unstable Observ 9. These clouds without water are by the Apostle said to be carried about of the winds The Apostle 2 Pet. 3.16 joyns the unlearned and unstable together and Heb. 13.9 he mentions the establishment of the heart with grace A heart then empty of saving knowledg and true holiness is soon unsetled and needs must it be so being not firmly united to and set into Christ by faith unbelief and distrust make a man carried up and down like a Meteor He who is not built upon the Rock can never stand if a Reed be not tyed to some stronger thing it can never be kept from bending and shaking where grace the fruit is not there Christ the root is not and where there is no root there is no stability Further where there is a total emptiness of holiness there is an emptiness of peace and contentment there is no peace to the wicked And he who wants true contentment will ever be looking out for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is not to be had without joy life is no life and if it be not gotten one way another will be tryed Who will shew us any good is the language of natural men they have still hopes to be better and like men in a Fever they toss from one side of the bad to the other in hope to finde coolness and refreshment but a soul that exerciseth it self in the ways of holiness tells every temptation You would draw me away to my lose 2 Cor. 7.32 35 Cor non tutum nisi totum Scinditur in certum studia in contraria Yet again a heart void of grace is divided in the service of God and therefore an unsetled heart t is not united to fear Gods Name it serves not the Lord without distraction all of its love fear joy runs not one way but having inclinations not wholly bestowed upon God and several ways of the hearts out-going from God being allowed its never safe and certain when the scales are even in weight they tremble and waver sometime one is up sometime another they who will serve two Masters God and the creature and are double-minded and will divide their hearts between them will often be wavering and shew themselves sometimes for Religion sometime for the world grace fixeth and weighs down the heart for God and to God and chuseth him onely Here 's the true Reason then in the general why men are so tossed and carried away from the truth of the Gospel they are empty of the truth of grace they go from us because they were never of us they are a Land-flood a Cistern onely receiving from without and void of an inward living principle and fountain 10. Observ 10. Christians should beware of unstedfastness of being carried away with any winds from their holy stedfastness in the truth Continue in the things which you have learned 2 Tim. 3.14 Be not as children tossed to and fro with every wind of doctrine To this end 1. Let the Word of Christ ballast your souls store them with the knowledg of saving Principles of Religion Empty Table-books are fit to have any thing written in them and a soul empty of the knowledg of wholsome truths is a fit receptacle for any error Do ye not err saith Christ because ye know not the Scriptures Mat. 22.29 Stones will easily be removed unless fixed upon a foundation He who buyes commodities without either weighing or measuring them may easily be deceived the Scripture is the measure and ballance of every opinion How easily may he be cheated with Errors in stead of truth who buyes onely in the dark Ignoran◠Christians are like Infants which gape and take in whatsoever the Nurse puts to their mouths 2. Labour to get your hearts fastned to the truth by love as well as your heads filled with the truth by light he who never loved truth may easily be brought to leave truth and to imbrace error He who embraced truth he knew not why will forsake it he knows not how the heart which hath continued deceitful under truth may soon be deceived by error a literal without an experimental knowledg of the truth may quickly be drawn to error from that wherein we find neither pleasure nor profit we may easily be enticed But when once we feel the truth both enlightning and delighting unloading its treasures of glory into our souls quieting our consciences quelling our lusts changing us into the Image of the Lord quickning our graces Seducers will not be able to cheat us of this Jewel because we know they can bring us nothing in exchange for which we should barter it away 3. Let there not be any one lust * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph in Rom. 16. allowed within thee to loosen thee from the truth They who are not sound in the fear of God may easily become unsound in the faith of God A remisse heart will close with remiss principles The mystery of Faith must be held in a good conscience 1 Tim. 1.9 which some saith the Apostle having cast away have made shipwrack of the faith he comparing conscience to a ship and faith to a treasure therein imbarked which must needs miscarry if the ship be cast away any corrupt affection entertained the soul like an unwalled and unfenced City lies open to the rage and rapine of and ruine by any enemy If Seducers sute their bait to the unmortified lust of a sinner Prov. 25.8 he is easily made their prey Of this at large before Particularly beware of Pride the proud Christian Page 615 616 617 part 1. like a light puft bladder will easily be puft any way of Error a Bird of a very small carkass and of many Feathers is easily carried away with the wind Pride is the mother of Heresie the proud man it is who consents not to wholsome Doctrine but dotes about questions 1 Tim. 6.3 4. Humility is the best fence against Error an humble man is so small in his own eyes that the shot of Seducers cannot hit him and lies so low that all their Bullets fly over him God teacheth the humble but the proud person is Satans Scholler 2. Fence thy soul against worldly mindedness a worldly heart will be bought and sold at every rate The truth can never be safe in the closet of that heart which Error can open with a golden picklock The covetous both make merchandise of others 2 Pet. 2.13 14. and will be made merchandise by others The hook of error is easily swallowed down by a worldly heart if it be baited with though filthy lucre Take heed of being a servant of truth Fraus malitia haereticorum vel dolend a est tanquam hominum vel cavenda est tanquam haereticorum vel irridenda tanquam imperitorum Aug. for gain for if so thou wilt soon be a slave unto error for more
they may procure much credit though they ask but little cost Besides natural conscience will not be put off with a total laying aside of duty and if Satan can cheat poor souls with putting a Pibble in stead of a Pearl into their hands he thinks it as much cunning as if he put nothing into their hands at all nothing doth so dangerously hinder men from happiness as the putting off themselves with shadows and appearances of that which is really and truly good He who is altogether naked may be sooner brought to look after the getting a garment then he who pleaseth himself with his own rags wherewith he is already clad A man who is smoothly civil and morally honest is in greatest danger of being suffered to go to Hell without disturbance he snorts not in his sinful sleep to the disturbing of others and he is seldom jogged and disquieted nay perhaps he is highly commended Christians please not your selves in the bare profession and appearances of Christianity that which is highly esteemed among men may be abominable before the Lord let not the quid but the quale not the work done but the manner of doing it be principally regarded examine your selves also concerning the principle whence your actions flow the righteousness whereby they are to be accepted the rule by which they are regulated the end to which they tend and as the Apostle speaks Let every one examine his own work and consider whether his duty be such as will endure the Scripture Touchstone 2. Withering and decaying in holinesse Observ 2. is a distemper very unsuitable and should be very hateful to every Christian It was the great sin and wo of these seducers and should be look'd upon as such by us and that upon these following considerations 1. In respect of God Decayes in our Christian course oppose his nature in whom is no shadow of change Mal. 3.6 Psal 102.24 I am the Lord saith he I change not He is eternally I am and ever the same his years are throughout all generations And what hath inconstancy to do with immutability how unlike to the Rock of ages are chaffe and stubble no wonder that his soul takes no pleasure in those who draw back and that they onely are his house who hold fast the confidence and rejoycing of the hope Hebr. 10 38. Hebr. 6.6 firm to the end If a frail weak man will not take a house out of which he shall be turned within a few years how unpleasing must it be to God to be so dealt with 2. Spiritual decays and witherings are unsutable to the works of God His work is perfect Deut. 32.4 he compleated the work of Creation he did it not by halves Gen. 2.1 The heavens and the earth were finished and all the host of them God finished the building of his house before he left His works of providence whether general or special are all perfect he never ceaseth to provide for and sustain the creatures the doing hereof one year is no hinderance to him from doing the like another and another nay the day week month Psal 23. Psal 71.17 18 Christus perseveravit pro te ergo tu pro illo perseveres Bern. de temp 56. Ibi tu figas cursus tui metam ubi Christus posuit suam Idem Ep. 254. Obtulerunt ci Judaei si de cruce descenderet quòd crederent in illum Christus vero pro tanto munere sibi oblato noluit opus redemptiâ—nis humanae inchoatum relinquere inconsummatum Perald p. 216. year generation end but Gods providentiall care still goes on he upholds every creature nor is the shore of providence in danger of breaking he feeds heals delivers cloaths us unweariedly goodness and mercy follow us all the dayes of our lives he regards us from our youth and forsakes us not when we are gray-headed Most perfect are his works of special providence Redemption is a perfect work Christ held out in his sufferings till all was finisht Though the Jews offered to beleeve in him if he would come down from the Cross yet would he not leave the work of mans Redemption inconsummate He finisht the work which was given him to do he saves to the utmost delivers out of the hands of all enemies nor doth he leave these half destroyed they are thrown into the bottom of the Sea he hath not onely toucht taken up but quite taken away the sin of the world Nor will he leave the work in the soul imperfect he is the author and finisher of our Faith His whole work shall be done upon Mount Sion he will carry on his work of grace till it be perfected in glory where the spirits of just men shall be made perfect and the Saints come unto a perfect man 3. Spiritual witherings and decayings are opposite to the Word of God 1. The Word commands Spiritual progressiveness Be thou faithful unto the death Rev 2 10. Let us not be weary of well doing Gal. 6.9 Look to your selves that we lose not those things which we have wrought John Eâ—p 2. v. 8. Let us go on to perfection Hebr. 6.1 Perfecting holiness in the fear of God 2 Cor. 7.1 Take heed lest there be in any of you an evill heart of unbelief in departing from the living God Hebr. 3.12 2. The Word threatens spiritual decays If we sin wilfully after we have received the knowledg of the truth there remaineth no more sacrifice for sin but a certain fearfull looking for of vengeance and fiery indignation which shall devour the adversaries It is a fearful thing to fall into the hands of the living God Hebr. 10.26 27 31. I have something against thee because thou hast left thy first love Rev. 2.4 If any man draw back my soul shall have no pleasure in him Hebr. 10.38 3. In aternum se divino mancipat familatui Ob hoc inflexibilis obstinatae mentis punitur aeternaliter malum licet temporaliter perpetratum quia quod breve fuit tempore vel opere longum esse constat in pertinaci voluntate ita ut si nunquam moreâ—etur nunquam vâ—lle pecâ—are dâ—sineret ita â—ndefessum presi icuâ—â— stud â—m pâ—oâ—profectione reputatur Perald ubi supra The Word encourageth proceeding in holiness I will give thee a crown of life Rev. 2.10 Yet a little while and he that shall come will come and will not tarry Hebr. 10.37 Behold I come quickly and my reward is with me Rev. 22 12. He that endureth to the end shall be saved Nor need it seem strange that the proceeding of a godly man in holiness for a few years is rewarded with eternity for as the sin of the wicked is punisht eternally because they being obstinate and inflexible would sin eternally should they always live so the sincere desire and endeavour of the godly to proceed in holiness is crowned eternally because should they always live they would always and progressively be holy 4. Spiritual
ashamed of our former sin Oh that we could contemplate the shame of sin more in its departure and less its beauty in its coming and labour to look upon our old waies with new eyes opened and enlightned by the spirit of sanctification and then it wil be our greatest wonder that we should heretofore openly do that which we are now ashamed to think of To conclude this how blessed are they whose sins are covered whose transgressions are forgiven Psal 32.1 who have bought and put on that white raiment whereby the shame of their nakednesse cannot appear If ever the sins of the godly be manifested as I conceive they shall be at the day of judgment they shall be so far from bringing shame and confusion to them that they shall be glorious trophies of Gods mercy Christs merit the strength of faith and the truth of repentance 6. Obs 6. The shame of seducers is at length laid open and discover'd The great endeavour of these was to be magnified or rather omnified to have all others debased and nullified to have themselves accounted the only men for knowledg piety priviledges and their waies the only waies of peace and liberty but at length they lost and disgrac'd themselves foamed out and discovered their own shame 1. Sometime their shame is laid open and foamed forth by the discovery of the emptinesse and meer frothy foame of their opinions which are manifested to have had nothing of truth or solidity in them At length they fal upon the shore or dash upon the rock of the scripture and then in stead of drowing the shore or breaking the rock they end in a little froth and emptinesse and in the breaking of themselves alone Heresies are not permanent the word of the Lord only endures for ever it being a lasting fountain never to be dryed up but that which is against the Lord and his truth is but a land-flood though for the present it may swel and grow yet it shal fall and sink and in time vanish quite away Heresies which have for a time born all before them as that of Arianism which Augustine in grief and admiration tels us had invaded all the world come by the advantages of time and scripture discovery to be contemned and neglected Error like the painted beauty of some harlot seems amiable when it walkes in the dim twilight where the orthodox preaching of the word shines not but bring it to scripture light which it mainly shuns and the more we look upon it the more we shall suspect and at length abhor it the sun of scripture scatters the fogs and mists of error ye erre saith Christ not knowing the Scripture How glorious have those adulterate beauties of the whore of Babylon of image-worship transubstantiation merit c. appeared in this nation of old when the candle of Scripture was hid under a bushel but afterward it being set upon a candlestick and giving light to all the house how clearly did they all appear to be fictitious and adulterate and the hatred wherewith they are hated I trust of some is as it was said of Ammons to Thamar greater then that love wherewith they were loved 2. Sometime the shame of seducers is laid open and foamed forth by their loosnesse and profanenesse of life Errors in doctrine producing commonly loosnesse in conversation Thus the Apostle speaks of some who should proceed no further for their folly should be made manifest to all men who should increase to more ungodlinesse and grow worse and worse hereby our Lord bids us discover them by their fruits saith he ye shall know them The vine of truth never produced the thistles and thorns of prophanenesse and loosnesse A man of error is of◠left to be a man of sin Thus these seducers disgraced themselves by foaming out their uncleannesse cruelty rebellion Who wil ever look upon these deformed issues to have truth beautiful truth for their mother Wel may he be suspected who every step stumbles into prophanenesse to have either no eyes or bad ones Thus Papists Anabaptists Seekers have been discovered by their taking pleasure in unrighteousness never to have believed the truth 3. Lastly the Lord oft discovers their shame by their own destruction and disgraceful end and by the judgments which he brings upon them Arius his bowels gushed out Nestorius his tongue was consumed with worms Cerinthus was killed by the fall of an house Montanus hanged himself Manes had his skin torn from his flesh c. and rotted out of his head examples of this kind might fil a volume How many seducers hath God made pillars of salt by their deaths who were unsavory salt during their life-time how many of these stakes hath God set up in the Church as in a pond to keep men from adventuring into gulfs and whirlpools of error Sometime the hand of justice hath found them out witnesse the deaths of many Jesuits and Baals priests of Anabaptists and other blasphemous hereticks And how oft have they been infamous for their strange deaths who laboured to live caede scripturarum by the death and downfall of the scripture Oh then how much are they mistaken who expect to get honour by being patrons of erroneous opinions While the pure lights of the Church have burnt sweetly and shined bright to after ages living when they were dead the other have rotted in their names faded in their honour withered in their graces and in a word even died while they lived and what is there left of all these false pretended lights to posterity but the smoake of a stinking and unsavory snuffe 7. Obs 7 The enemies of God cause their own shame and confusion foaming out saith our Apostle their own shame Hab. 2.10 they are said to consult shame to their own house i.e. their wisest consultations shal be turned into shame against them or they shall be as surely ashamed as if they had consulted or taken counsel to bring shame upon themselves Though shame be not the end of the worker yet shal it be the end of every work of ungodlinesse wicked men twist their own halter and by sin curiously weave their own confusion shame is the natural production of every mans own sin Basil◠de Ira. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. mihi 440. The wicked shall be snared in the work of his own hands Psal 9.16 and held with the cords of his own sins Ps 5.22 Be thy own friend and none can be thy foe disgrace not thy self and then all the world cannot do it T is not any thing cast upon us from without which is truely a shame but something which growes out of a mans self t is not poverty reproach pains c. that dishonour us but impatience revenge unreformedness under all these Every wicked mans dishonour is self-created A sinner reaps no crop but that of which he himself was the sower its common equity that he who sowes should reap God wil render to
in his glory 2. The Apostle cals these Seducers not simply stars but wandring stars And why wandring stars understanding such as are sliding gliding shootting falling stars 1. In regard of the matter of these stars They were but earthly exhalations when they seemed to shine in all their glory they were not of that pure Celestial nature with those stars which they did so resemble they had Earthly or as Austin speaks of the rich Glutton they had animas triticeas wheaten hearts they sought themselves their belly was their God they minded earthly things Earth and Slime was their food and fewel and when the earthly exhalation of Profit Pleasure and Honour was spent these stars went out They were not like stars that shined to benefit the earth but meerly to be fed and by being fed by the earth They were slimie sensual unclean creatures when they were most shining servants of corruption They taught false Doctrines for filthy lucres sake and steered their Course by the Compass of Profit so that though the world had they been true stars should have been guided by them they were guided by the world 2. In respect of their outside shewes and hypocrisie Though they were but slymie matter yet they had a bright and shining appearance They transform'd themselves into Angels of light They had a glorious outside and an inglorious inside like those false Teachers among the Galatians they did onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a fair shew outwardly A wandring star hath nothing of a star but the shew and these nothing of Ministers but onely the Title they were confutations of their professions being without knowledge vain janglers their science was falsly so called though they might term themselves Gnosticks and pretend to be the only knowing men in the Church they left the Scripture and onely regarded Fables They were stars without influences they neither furthered the holiness nor the peace of their Hearers their Doctrines tended to carnal liberty and uncleanness and soon did their mistaken Admirers find that peace and true liberty could never be found in such waies 3. In respect of their instability A wandring star keeps no certain course the skilfullest Astrologer knows not which way it will move They who leave the truth know not where they shall stop the heart is onely established with grace A soul without holiness is a Ship without Ballast it holds every thing and truly holds to nothing These Seducers like a skipping dancing star wavered doubted were Scepticks in Religion not settled in the Truths thereof halting between several opinions not placed upon a firm Foundation nor partaking of the full assurance of understanding neither firm to the Truth nor their own opinions forgetting what they have been not understanding what they are and not knowing what they shall be 4. In respect of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errare Mat. 18.12 13. and 22.29 Seducere Mat. 24.4 Mark 13.5.6 Joh 7.12 inerrorem induci seduci Mat. 24.24 Luke 21.8 1 Cor. 15.33 Errare in errorem mittere 2 Tim. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seductor Mat. 27.63 2 Cor. 68. 2 Joh. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituâ— erroris five errenei 1 Tim. 4.1 seduction and misleading of others A wandring star is an unsafe guide The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated wandring comes from a word which signifies to err or wander as also to seduce mislead or make another to err and is a word borrowed from Travellers who are wandring in a wrong way The Syriack read this place stellae seductrices The unwary Mariner Per devia ducunt who sails by a wandring star may as well dash upon a Rock or quick-sands as hit upon his Haven The Traveller who follows a wandring star must at best wander and is in danger of falling into a River or Quagmire The blind lead the blind and both fall into the ditch The deceived Seducer is also deceiving Many follow these false these fools-fires though into pernicious wayes Seducers have most Disciples and though the Leader shall be deepest in damnation yet the follower will be as comfortless in falling with him as inexcusable in following of him 5. Lastly Wandring stars in respect of their extinction and being put out These wandring stars continue not Seducers may flash and blaze and flourish for a while but they are not permanent The true star shall stand as long as the Frmament it may be eclipsed and there may be an interposition of Clouds to hinder its appearing but never shall there be a destruction of its light How frequently have we seen the Erroneous with their errours like blazing Meteors go out in smoak and stink when the sweetly influential stars the faithful Ministers of the word have still increased in their pure lustre Seducers like transitory Meteors amd impression end as I said in the former part of this verse in the smoak of shame and dishonour here when their errours are discovered and hereafter when for their errours they are punished whereas he who is a real fixed influential star continues to shine both in the brightness of the truth which he holds forth and in the glory of that recompence which he shall enjoy In respect of the former the brightness of truth even dead he lives the truth which he preached lives for ever Heaven and Earth shall pass away but not one jot of his heavenly Doctrine Do the Prophets saith God by Zachariah live for ever but my words Zech. 1.5 and my statutes which I commanded my servants the Prophets did they not take hold of your Fathers the truth lives though the man dies The Ministers may be bound but the word of God saith Paul is not bound its influence cannot be restrained Heresie hath often dyed with the Heretick but truth survives the Preacher In respect of the latter the glory of recompence the true star the faithful Ministers shall shine as the stars in the Firmament with the light of glory who have conveyed to so many the light of grace whereas should the wandring star not be extinguished and end here in the darkness of ignominy and discovery of his black errour yet his end hereafter shall be the blackness of darkness in hell This for the opening of the first particular Their title wandring stars The second followes Their estate To whom is reserved the blackness of darkness for ever Three things here are briefly to be opened 1. The horribleness and dismalness of the punishment it self blackness of darkness 2. The certainty and unavoidableness thereof It s reserved for them 3. It s durableness and continuance 't is for ever For the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retineo quia per tenâ—bras gradum sistere cogimur The dismalness of their misery is set out by blackness of darkness As darkness is properly taken for the negation defect and privation of light and according to the notation of the word for
reverence the godly who are departed this life is to be led by that spirit whereby they were led while they lived 2. Observ 2. Threatnings denounced by divine warrant should deter us from sin If Enochs prophesie which was of divine authority foretell judgments they must not be slighted As divine promises should uphold and comfort us in our lowest and weakest estate so should divine threatnings make us tremble and affright us from sin in our greatest strength and highnesse The Ninevites by fearing evils foretold by Jonah against them prevented the feeling of them Josiah holily feard and his heart was tender and he humbled himself when he heard what the Lord spake against Jerusalem 2 Kings 22.19 when Micah the Morashite prophesied in the dayes of Hezekiah King of Judah saying Zion shall be plowed like a field c. Hezekiah feared besought the Lord. Jerem. 26.19 A judgment denounced by God cannot be kept off by power there 's no might or strength against the Lord. The hand of the Lord is not weakned nor is his arme shortned when he minds to deal with his most potent adversaries As God can Create deliverances when he intends to shew mercy so can he create judgements when he purposeth to punish The truth of a threatning will break through the greatest improbabilities of its approaching Though the Caldeans were all as wounded men if he threaten to punish by them Jer. 37.10 they shall be victorious against the unrepenting Jewes There 's no way of flying from God but by flying to him the way to get out of the reach of judgments threatned is to repent by the threatning of them nothing but our repenting sincerely can make God repent mercifully Oh how foolish a madnesse is it by politique endeavours to imagine a prevention of judgments divinely threatned or by persecuting the prophet to think to overthrow the prophesie The Prophets d ee they live for ever yet my words and my statutes which I commanded my servants the Prophets did they not take hold of your fathers Zech. 1.5 Paul suffered trouble even unto bonds but the word of God saith he is not bound 2 Tim. 2.9 3. Obs 3. Sinners should look upon the threatnings denounced against others for sin at belonging to them without repentance The wicked against whom Enoch immediately prophesied were such as lived ungodlily in his time and yet the Apostle saith that he prophesied against these seducers The reason is because these lived in the same sins with those wicked ones of old As the promises made to the godly who lived in former times belong to those who imitate them in succeeding ages so the threatnings denounced against former sinners are denounced also against those who follow them in sin and that by the constant analogy and proportion of justice unlesse these repent they shall likewise perish Luk. 13.3 Strong is the inference of the Apostle Rom. 11.21 If God spared not the naturall branches take heed lest he also spare not thee Threatnings denounced against and inflicted upon those who lived in former times manifest Gods equall dislike of those who shall live in the same sins in succeeding ages he shewing thereby that he is prepared if they will also sin to doe what he hath done against those who lived before them Though Gods forbearance towards some shews that sometime he can spare sinners yet his punishing of others shews that he never loves sin In all ages God is the same he abhors sin in all the ages of the world Psal 7.12 Obs 4. Psal 119 100 Mibi pro archivis est Jesus Cristus Ignat. Mos diabo licus est ut per antiquitatis traâ—ucem commendetur fallacia Aug. qu. 114 nov et vâ—t Test nor will he goe out of his way to gratifie mens lusts changing is not Gods property but the sinners duty If he turn not he will whet his sword 4. Doctrines of greatest antiquity are only to be imbraced as they consent with the testimonies which come from the infallible Spirit of God Enoch though the seventh from Adam and so very ancient yet only is to be believed in what he said as speaking by prophesie and receiving what he delivered from divine revelation Whatsoever doctrines proceed not from or agree not to this are notwithstanding all pretences of antiquity to be rejected as spurious The Papists who have no patronage from Scripture have but a rotten support for their opinions which pretend to greatest antiquity Custome without truth is but the antiquity of error Cypr. Ep 74 The most proudly swelling allegations of the ancients are but like a swoln leg which though it be big is yet but weak and unable to bear up the body Religioâ— is auto ritas non est tem pore metienda Arnob. Contr. Genâ— 2. the authority of religion must not be measured by time We reverence the ancient fathers and hold it our duty to rise up before the hoar head and to honour the person of the aged but still with reservation of the respect we owe to their father and ours that Ancient of daies Non veritas antiquitatis sed antiquitas veritatis Ecclesiae authoritatem confert Riv. contr Q. 7. p. 224. the hair of whose head is like the pure wool Dan. 7.6 In opposition to him we must call no man father Matth. 23.9 Nor yet is this said as if Papists were able to produce better proof out of the testimonie of the ancients for their errors then we can do for the truth but to give the word of God its due which is that rock upon which alone we build our faith The truth is Papists have removed the ancient land-mark which the Father 's set that so they may invade anothers possession Christus veritatem non se consuetudinem coguominavit Tert. l. de vel virg c. 1. their traditions are new boundaries their doctrines of Merits Image-worship Equivocation Transubstantiation Denyal of Priests marriage Power of the Pope are new and upstart not only to the Scripture but even to the writings of the Ancients This for the preface The prophesie it self of the last Judgment followes And in that first of the note of incitement to cause regard to the following description of the judgment in the word Behold EXPLICATION The word Behold is in Scripture used principally these two waies 1. As a note of manifestation of the truth reality certainty of a thing to be observed or believed Thus it s used Mat. 28.20 Behold I am with you to the end of the world Gen 1.29 Apoc. 3.8 9 11 20. Psal 37.36 Zech. 9.9 Matth. 28.20 Gal. 5.2 Behold I have given every herb bearing fruit Gen. 28.15 Behold I am with thee and will keep thee Apoc. 2.10 Behold the devill shall cast some of you into prison Apoc. 9.12 Behold there come two woes more Mat. 26 45. Behold the houre is at hand and the Son of man is betrayd c. Job 5.17 Behold 1.
Usurpatur ad indicandam rei praesentis exhibitionem happy is the man whom the Lord correcteth Psal 33.18 Behold the eye of the Lord is upon them that fear him 2. As a note of admiration 2. Ad excitandam ex rei mirandae praedicatione attentioonem or to stir up attention for the great and stupendious wonderfulness of some thing that fals out Thus it is taken 2 King 6.17 Behold the mountain was full of horses and Chariots of fire Matth. 27.51 Behold the vail of the temple was rent in twain And 28.2 Behold there was a great earthquake Luke 1â— 16. Act. 1.10.7.56.12.7 Gen. 29.6 Isa 7.14 Behold a Virgin shall conceive 1 Cor. 15.51 Behold I shew you a mysterie c. The word behold in this place may sutably to the subject in hand the coming of Christ to judgment be considered as denoting both these 1. The certainty and truth thereof it being a thing as sure as if it were before our eyes and already accomplished like that minatory prediction of the prophet concerning the house of Jeroboam 1 Kings 14.14 But what even now A thing that ought to sink into the hearts of hearers and that which they cannot too firmly and fixedly believe The infallible predictions of Scripture which must be fulfilled the judgments of God already executed upon some sinners the fears of a natural conscience Gods justice which wil render to every one according to his works And lastly Act 1.11 Matth. 24 3â— 2 Thes 1.7 â— Act 17.32 24 25 Gen 18 25 1 Thes 1.5 2 Coâ— 5 10. Râ—v 20.12 the fitness that the body shal have its due retribution as wel as the soul all prove the certainty of the last judgment The certainty of his coming I have spoken to before part 1. p. 536. 2. The word Behold may be considered as a note of admiration denoting a most wonderful and strange thing like that Behold Hab. 1.5 Behold and wonder marvellously for I wil work a work in your daies which ye wil not believe though it be told you And this coming of Christ is wonderful and strange 1. In respect of the wicked to whom it is unexpected they thereby being unprepared for it it comes as a snare upon them in a day wherein they look not for it in an houre wherein they are not aware Luke 12.46 as a theef in the night When they shall say peace and safety then sudden destruction shall come upon them as travel upon a woman with child and they shall not escape 1 Thes 5.2 2. It s wonderful in respect of the astonishing glory of the coming of Christ to judgment together with the judgment it self of which I have largely spoken pag. 525 Part 1. to 540. I must not repeat OBSERVATIONS 1. Obser 1. Our thoughts only of those things which are truly great and glorious should be high and admiring Behold saith Enoch as noting the astonishing wonderfulness of the last judgment This truly great thing should be looked upon as such It is the folly of most men to look upon smal things as great and upon great things as smal Humane judgments affright and amaze them the last judgment they slight and neglect these want that rectified judgment of the Apostle who cals the day of judgment the appearing of the great God and so preached of the judgment to come that he made Felix tremble whereas he tels us how little he past for mans judgment 1 Cor. 4 3. Thus likewise our Saviour directs his disciples to contemn that which is smal and contemptible fear not him that kils the body and to dread that which is truly great and formidable fear him who can destroy both body and soul in hel Matth. 10.28 When the disciples beheld with wonder and shewed to Christ the beautiful buildings of the temple he with an holy contempt of those outside beauties tells them there shall not be one stone of all those stately structures left upon another that shall not be thrown down and when Satan shewd and offered him all the Kingdomes of the world with their glory he shewd his Contempt of the prospect and promotion with a Get thee behind me Satan but when he observed the faith of the Centurion he wonders and expresseth his admiration to the people Luc. 7.9 2. Observ 2. Great is our naturall backwardness to mindâ— and believe the coming of Christ to judgment Eâ—â—ch prefixeth a note of incitement to his prophesie The wicked take occasion to be secure and to cast off the thought of Christs coming from the procrastination and delaying thereof Men scoff at the promise of the Coming of Christ 2 Pet. 3 4 because say they since the fathers fell asleep all things continue as they were from the beginning of the Creation That servant Luke 12.45 who said that his Lord delayd his Coming in stead of minding and preparing for it did beat his fellow servants and also did eat drinke and was drunken Hence it is that men say peace and safety even when sudden destruction is coming upon them 1 Thes 5.3 Men are naturally led by sense what they see not feel not they beleeve not As Noahs flood was a type of the last judgment so the disposition of men when that deluge approcht resembled that which shall be in sinners at the coming of Christ As in the dayes before the flood there was eating drinking marrying c. so shall also the Coming of the son of man be Mat. 24.38 39. And so great likewise is naturally every sinners selfe love that they love to shun the thoughts of every thing which they love not they are ready to say to themselves as did Peter to Christ Be it far from thee this shall not be to thee they put far from them the last day because they look upon it as the evill day nay the woâ—st day they love the world and their hearts grow to it and therefore t is death to them to think of an unsettlement Their Sodom they so much delight in that like Lots wife they cannot endure to think of a shoure of fire herein resembling some who are therefore unwilling to make their wills because they cannot away with the thoughts of death To rectifie this distemper as we should labour to finde this great day a good day and the great Lord our good Lord to be such that even out of this devouring lion we may take honey so consider that 3. Obs 3. Concerning the certaitnty of the judgment see be fore The last judgment is to be lookt upon as a matter of greatest certainty not as a fiction but as a most reall and undoubted thing We should look upon it to be as certaine as if it were already with us It s the policy of Satan to make us diffident of that which we should be confident of and confident of that of which we should be diffident He presents his own lyes as certainties and Gods truths
about strifes of words their speeches in this respect are aptly by the Apostle twice call'd vaine-bablings Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meere empty cracks of words windy expressions without any substance Thus Paul Rom. 16.18 tells us of some that by good words and faire speeches by a winning meretricious wording of what they delivered deceived the hearts of the simple and Peter 2 Pet. 2.3 with fained words they make merchandise of you They resembled merchants who commend their wares to sale by using false words fitted to that purpose Seducers doctrines like some empty boxes in the Apothecaries shops or some forry book that the Stationer hath a minde to put off shall have goodly titles affixed to them And commonly especially at the first broching of an error seducers are wont to shadow and cloud what they utter in obscure and doubtfull expressions and to swath their heresie while it is yet in its infancy in the clouts of obscurity 2. The sinfulnesse of using these great swelling words is considerable 1. In the hypocrisie of it Seducers put beautifull colours upon that which within is blacknesse and rottennesse gay titles upon empty books and boxes they speak lyes in hypocrisie Oh how contrary is this both to a God of truth and the truth of God! they deal with their persons and opinions as some Popes have done who in naming themselves have such names of holinesse imposed upon them as are most contrary to their ungodly natures and dispositions 2. In the seducing others who by hearing the high promises and viewing the holy appearances of godlinesse affixed to opinions and persons are led away to their own destruction after them both Words are too oft esteemed according to the estimate of the speaker Tert. de praescrip contr Haer. cap. 3. Tertullian observes that sundry were edified into error by the example high reputation of those that had fallen into error though we should judg of persons by their faith yet commonly we do judg of faith by persons If men like the cook they wil eat of the meat whether it be wholsome and wel drest or not the having of the gifts and persons of men in admiration hath drawn many to follow their pernicious waies Men of renown like Corahs complices perish not alone and yet is there any who hath not sins enough of his own to answer for unlesse he become likewise a misleader of others and so contract their sins upon himself likewise 3. In the destructivenesss of this arrogant boasting to him who useth it how impossible is it that ever he should blush at those errors and impieties whereof he boasts they who wil speak highly of their own follies are farthest from amendment and by consequence farther from mercy The boasting Pharisee was farther from mercy then the blushing publican Luke 18.12.14 Recovery cannot be obtained but in a way of confession A proud boaster obstructs to himself the way of his own happinesse others may he must miscarry And how hard is it for one who hath spoken highly of his own person or opinion ever to vail his proud and sinful gallantry by an humble and holy retractation OBSERVATIONS 1. Obs 1 None are so ready to commend themselves as they who are least commendable They who are lowest in worth are commonly highest in boasting they who are emptiest of grace swel most with pride Wicked men advance Saints debase themselves Goliah Rabshakeh Senacherib Benhadad Jezabel Nebuchadnezzar c. were all egregious boasters And among other titles which the Apostle gives those wicked men 2 Tim. 3.2 he cals them boasters but mark the language of Saints Abraham calls himself dust and ashes Jacob speaks himself not worthy of the least of all Gods mercies David saith and that as a type of Christ that he was a worm and no man Agur that he was more bruitish than any man and had not the understanding of man When Paul had said that he laboured more then they all he corrects himself by adding not I 1 Câ—r 15.10 but the grace of God with me Though Luke writes that Matthew made Christ a great feast yet Matthew himself saith Christ did eat bread with him As humility makes way for more grace so grace ever makes way for more humility They who have most grace ever most see their own want of grace that which a man boasteth of when he is in his natural estate he blusheth at when God opens his eyes he is now saith the Apostle ashamed of it Rom. 6. Paul a pharisee accounted himself blamelesse and perfect Paul a Christian reckoned himself the chiefest of sinners and the least of Saints Of some we say when they are single they want nothing but a wife but when they are married they want every thing else They who are without grace say they want little or nothing they who have grace see they want every thing they are the poor people who cry in London streets what they have the richest Merchant holds his peace and proclaims not his wealth to the world Besides a wicked man makes himself his end and improveth all his endowments to self advancement and therefore the more wicked the more he sets up himself by boasting of what he hath Moses was a beautiful child and his parents hid him they who have most beauty most hide it a child of God like Moses when God appeared in the bush hides his face and pulls off his shoos covers what is comely and confesseth what is deformed and uncomly Pride then is both a sign and a cause of want of grace a Saint ever sees he hath enough to be thankful and thinks he never hath enough to be proud 2. Obs 2. Self-advancement is a sin and folly to be shunned Let another mans mouth praise thee and not thine own a stranger Laudet te os alienum accuset te os tuum and not thine own lips They who strove in the Olympick games did never when victors put the crown upon their own heads but that honour was done them by another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is our duty to do things worthy of praise our sin and folly to praise our selves for doing them Our works should praise us not our words Humilitas lau dum fugitiva It s said of Greg. Nazianzen that he was high in his performances but low in his opinion It is our duty to carry our selves so as our very enemies may be forced to speak wel of us The sheep only speaks how much it feeds by its wooll milk fatness fruitfulness and some have noted that the word stranger Let a stranger praise c. Pro. 27.2 Nochri sometime signifies an enemy in Scripture But we our selves are of all men the unfittest for that employment praise is comly in thy enemies mouth not comely in thy friends uncomly in thine own The performances which another reporting them appear glorious being related by thy self lose all their luster because they
who praise their own good deeds are thought not therefore to report them because they did them but therefore to have done them Pin. Ep. 8. ad Saturntnum l. 1. that afterward they might report them A man in commending does not yea undoes what he is a doing Thou hearest witnesse of thy self said the Pharisees thy witnesse is not true When Paul mentioned his own necessarie praise 2 Cor. 12.16 17.21 he saith he speaks foolishly and that he was become a fool in glorying 2 Cor. 12.11 Though he were compelled thereto A man should not therefore doe any good that he may have a good report but therefore and only therefore desire a good report that he may be in the greater capacity of doing good If a man commend himself he should do it modestly and constrainedly for the advantage of the Gospel Paul speaks his commendation as belonging to a third person I knew a man c. 2 Cor. 12.2 and ver 11. ye have compelled me c. But ordinarily we should neither praise nor dispraise our selves even the latter of these being the giving of others an occasion to praise us and oft a putting of praise as one saith aptly to usury Robinsons observations that we may receive it with the greater advantage To conclude if it be a sin to praise our selves when we have done good how great an impiety is it to glory in evil the former discovers the corruption of a man the latter of a divel Lastly Though it be a sin for a man to commend himself yet t is our duty to praise the good we see in and done by others that God may be honoured Thus diis laus bonis debetur who was the Author of all good and men encouraged the doer to proceed the beholder to imitate him 3. Obs 3. Great swelling words should not seduce us from the truth We should not regard the words but the weight of every teacher nor who speaks but what is spoken the Kingdome of God is not in word but power 1 Cor. 4.20 We must not mislike truth because the bearers words are low and contemptible nor imbrace error because the words of him who brings it are lofty and swelling A Christian should be a man in understanding not like a little child ready to swallow what ever the nurse puts to the mouth We should ever be more forward to examine by Scripture with the noble Bereans the truth of what is taught us than to be bewitched like the â—â—â—ish Galatians with the words of any teacher suspect the cause that needs them and the men that use them as a rotten house so a rotten cause needs most props Truth like a beautiful face needs no painting Though he were one that speaks big nay with the tongue of an Angel nay were an Angel yet if he preached another Gospel we should hold him accursed Christians should labour for knowledg to discern between great words and good words or rather between good words and good matter This for the third proof that these seducers were those ungodly men who should be judged at the last day viz. because they spake great swelling words The fourth and last followes in these words having mens person in admiration because of advantage In which words our Apostle 1. describes what they did they had mens persons in admiration 2. Discovers why they did it for advantage For the first their having mens persons in admiration EXPLICATION That we may understand the sin wherewith these Seducers are here charged in admiring of persons We must first open these two expressions 1. Persons 2. Admiring or having in admiration 2. Shew what admiring of persons is here by the Apostle condemned and why 1. For the former The word persons in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the face and properly answers to an Hebrew word of the same signification yet in Scripture it s taken several waies not to speak of the divers acceptations of the word in Scripture when attributed to God as being too remote from our present purpose when it is used concerning the creature 1. its given to things without life as Matth. 16.3 and Lâ—â—e 12.56 ye can discern the face of the skie that is the outward shew or appearance Luke 21.35 and Acts 17.20 we read of the face of the earth in which places its taken for the superficies or outside 2. Most frequently to man and so 1. properly it signifies his face and countenance Thus Matth. 6.16 they disfigure their faces and ver 17. wash thy face So Matth. 26.67 then did they spit in his face 2. His person as 2 Cor. 1.11 the gift bestowed upon us by the meanes of many persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. His bodily presence 1 Thes 2.17 we being taken from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in presence 4. A man as accomplished with his gifts excellen cies or indowments real or appearing which are outwardly beheld or looked upon to belong to him for which he is oft unduly respected either in regard of his body mind or outward condition and thus it s taken Matth. 22.16 Mark 12.14 where the Herodians tel Christ that he regarded not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person of men and Acts 10.34 God is no respecter of persons So Rom. 2.11 And thus I take it in this place where Jude accuseth these servile seducers for their excessive sinful flattering of men in eminency advanced in respect of their outward state of wealth honour c for their own private gain and advantage 2. The other expression is admiring or as we render it having in admiration Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth two things 1. To wonder at a thing in respect of its strangeness unusualness at which men use to look very earnestly and intently Thus it s taken Matth 8.27 where it is said that Christ rebuking the winds and the sea the men marvelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Matth. 21.20 when the fig-tree withered it s said the disciples marvelled Matth. 27.14 Luk. 1.21 63. Luk. 4.22 Euk. 11.38 John 7.21 when Christ had with such admirable wisdom answered the ensnaring question of the Herodians it is said they marvailed Matth. 22.22 c. 2. It signifieth highly to honour fear or reverence the person or thing which we look upon as strange and thus some take it Matth. 8.10 when Christ heard of the centurions faith it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he marvelled that is say some he respected and honoured his faith Thus it s taken in this place of Jude Vid. Ravanel in Tit. admiratio These seducers honoured highly advanced cried up the endowments and qualifications of great men for advantage and probable it is that the Apostle expresseth their honouring of mens persons by the admiring them because the Septuagint so translate those places where honour and
buy or sell to have either religious or civil communion with them except they received the beasts mark in their hands and forheads All which considered we might safely forsake her nay could not safely do otherwise Since instead of our healing of Babylon we could not be preserved from her destroying of us we did deservedly depart from her and every one go into his own Country and unlesse we had so done Jer. 51.9 we could not have obeyed the cleare precept of the word Apoc. 18. Come out of her my people c. Apoc. 18.4 Timothy is commanded to withdraw himself from perverse and unsound teachers Though Paul went into the Synagogue 1 Tim. 6.3.5 disputing and perswading the things concerning the Kingdome of God yet when divers were hardned and beleeved not Acts 19.9 but spake evill of that way 1 Cor. 10.14 he departed from them and separated thâ— disciples And expressely is Communion with idolaters forbidden 2 Cor. 6.14.17 what fellowship hath righteousnesse with unrighteousnesse what Communion hath light with darknesse what concord hath Christ with Belial what agreement hath the temple of God with idols Come out from among them and be ye separate And Hos 4.11 Though thou Israel play the harlot yet let not Judah offend and Come ye not unto Gilgal neither goe ye up to Bethaven Though in name that place was Bethel the house of God yet because Jeroboams calf was set up there it was indeed Bethaven the house of vanity If Rome be a Bethaven for idolatry and corrupting of Gods worship our departure from it may be safely acknowledged and justified In vaine therefore do the Romanists Stapleton Nic. Sanderus de visib monar eccles praefat ad lect Staplet demonstrat Princ. fid l. 4. c. 10. Sanders others brand our separation from them with the odious imputation of Donatisme and schisme it being evident out of Augustine that the Donatists never objected any thing against nor could blame any thing in the Church from which they separated either for faith or worship whereas we have unanswerably proved the pseado-Catholick Romane-Church to be notoriously guilty both of heresie and idolatry and our adversaries themselves grant in what ever Church either of those depravations are found Communion with it Schisma aliud malum aliud bonum Malum quo bona bonum quo mala scinditur unitas Musc de schism is to be broken off I shall conclude this discourse with that passage out of Musculus concerning schisme There is saith he a double schisme the one bad the other good the bad is that whereby a good union the good that whereby a bad union is broken asunder If ours be a schisme it is of the later sort 3. Obs 3. The voluntary and unnecessary dividing and separation from a true Church is schismaticall When we put bounds and partitions between it and our selves we sin say some as did these seducers here taxed by Jude If the Church be not hereticall or Idolatrous or do not by excommunication persecution c. thrust us out of its Communion If it be such an one as Christ the head hath communion with we the members ought not by separation to rend and divide the body To separate from Congregations where the word of truth and Gospel of salvation are held forth in an ordinary way 1 Tim. 3.15 as the Proclamations of Princes are held forth upon pillars to which they are affixed where the light of the truth is set up as upon a candlestick to guide passengers to heaven To separate from them to whom belong the Covenants and where the Sacraments the seals of the Covenant Rev. 1.13 and for substance rightly dispensed where Christ walketh in the midst of his golden Candlesticks and discovers his presence in his ordinances whereby they are made effectuall to the Conversion and edification of soules in an ordinary way where the members are saints by a professed subjection to Christ and his Gospell and haply have promised this explicitely and openly where there are sundry who in the judgement of charity may be conceived to have the work of grace really wrought in their hearts by walking in some measure answerable to their profession I say to separate from these as those with whom Church Communion is not to be held and maintaind is vnwarrantable and schismaticall Pretences for separation I am not ignorant are alledged Frequently and most plausibly that of mixt Communion and of admitting into Church-fellowship the vile with the pretious and those who are chaff and therefore ought not to lodge with the wheat Answ 1. Not to insist upon what some have urged viz. that this hath been the stone at which most Shismaticks have stumbled and the pretence which they have of old alledged as having ever had a spiritum excommunicatorium a spirit rather putting them upon dividing from those who they say are unholy then putting them upon any godly indeavours of making themselvs holy as is evident in the examples of the Audaeans Novatians Donatists Anabaptists Brownists c. 2. Let them consider whither the want of the exact purging and reforming of these abuses proceed not rather from some unhappy obstructions and politicall restrictions whether or no caused by those who make this objection God knowes in the exercise of discipline then from the allowance or neglect of the Church it selfe Nay 3. Let them consider whether when they separate for sinfull mixtures the Church be not at that very time purging out those sinfull mixtures and is that a time to make a separation from a Church by departing from it when the servants of Christ are making a separation in that Church by reforming of it But 4. Let it be seriously weighed that some sinfull mixtures are not a sufficient cause of separation from a Church Hath not God his Church even where corruption of manners hath crept into a Church if purity of doctrine be maintained and is separation from that Church lawful from which God doth not separate did the Apostle because of the sinful mixturess in the Church of Corinth direct the fuithful to separate Must not he who will forbeare communion with a Church till it be altogether freed from mixtures tarry till the day of judgment til when we have no promise that Christ will gather out of his Church whatsoever doth offend 5. Let them consider whether God hath made private Christians stewards in his house to determine whether those with whom they communicate are fit members of the Church or not or rather whether it be not their duty when they discover tares in the Church in stead of separating from it to labour that they may be found good corne that so when God shall come to gather his corn into his garner they may not be thrown out Church-officers are ministerially betrusted with the ordering of the Church and for the opening and shutting of the doors of the Churches Communion by the Keyes of doctrine
themselves The first is contained in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it imports three things 1. A fitting and a joyning the building to the foundation 2. A skilful disposing of the materials and parts of the building 3. A progressivenesse and proceeding therein even to perfection and all these are aptly applicable to that spiritual purpose of our apostle in this place for by this expression he intends to put them upon labouring for confirmation and stability in their Christian course by sitting fast to the word the foundation of faith and as a building which is firmely fixed and immoveably set upon its foundation stedfastly to abide in and rest upon the truth of the word that all the winds and waves and oppositions of seducers may not be able to unsettle and remove them And this it is which the Apostle Col. 2.7 intends by the very same expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 built up in which he exhorts the Christians to stability in Christ and his truth by being joyned to him as the building is to the foundation and hence it is that Christ Matth. 7.24 commended the wisedome of that man who built his house upon the rock and ver 26. blamed the folly of him who built his house upon the sand He that heareth my words saith he and doth them I will liken him unto a wise man that built his house upon the rock The firm and unfeined belief of the doctrine of faith is as the resting and depending upon the rock or foundation T is true faith sets us upon Christ as a foundation personall or mediatory upon whom alone we depend for life and salvation but faith sets us upon the word as the foundation scriptural or manifestative or that for the truth of which and of its discoveries we believe in and depend upon Christ And hence it is that as Christ is in scripture called a foundation Eph. 2.10 the chief corner-stone a stone for a foundation and besides whom no other foundation can be layd 2 Cor. 3.11 So is the word adorned with the same title Eph. 2.20 where by the foundation of the Prophets and Apostles Mat. 16.18 we are to understand their doctrines and the way to build upon Christ is by building upon his word as our foundation for Christ is not a foundation of happinesse every way that man frames in his own heart but onely so as God offers him in the word of the Gospel and Christ makes it all one to build and beleeve on his word as on himselfe He that refuseth me and receiveth not my word Joh. 12.48 And if ye abide in me and my words abide in you Joh. 5.17 As we rest upon a man by trusting to his word so we build upon Christ by building on his word and the word being rooted in our hearts unites us to Christ 2. The Apostle by this phrase of building up puts the Christians upon a right ordering of the materialls and parts of the building for in the building the materialls are not onely to be laid but skilfully to be laid upon the foundation and this comprehends two things 1. The providing of good materialls 2. The placing of them fitly For the first In buildings sundry profitable and usefull materialls are provided as brasse Iron stone timber lime lead glasse c. and in this spirituall building there must be parcells of all graces faith hope love knowledge c. Faith must be those brazen gates to let in Christ into the soule and to shut out Satan watchfulnesse and courage must be as the stone-wall to oppose the approaches of our enemies Patience the dormers bearing the weight of the house and every burden that may be layd upon it Love the Cement to bind and knit all together Knowledge as the windowes to lighten the house Hope as the glasse or casements to look out and wait for things beleeved 2. These must be fiâ—ly placed and that 1. So as that all the parcels may be set upon the foundation Phil. 4.13 all must lean upon Jesus Christ as manifested in scripture grace of it selfe is but a Creature and defectible he can onely continue life and vigor to it without Christ the greatest and highest graces will but be pondera ad ruinam and could neither be set up nor kept up grace will prove but deceitfull unlesse it stands upon upon the strength of Christ the foundation 2. All the parts must be disposed and contrived for the best advantage of and so as they may be most usefull to the dweller Every grace must be for God as it is from him Who builds an house and doth not expect to be accommodated and benefited by it 3. There must be a due proportion between part and part and such a laying out of the one that there may not be too great an abridgment or hindering of the beauty and largenesse of the other Christians must have all the parts of holinesse and parcells of grace There must not be so much alotted for one roome that nothing be left for another a Christian must not be all for knowledge and nothing for Love all for zeal and nothing for humility all for humility nothing for courage A Christian must neither be maimed nor monstrous 4 All the parts must be built according to the line and rule of the word The tabernacle was according to the patterne in the mount Exod 25.40 A Christian must walke and build by rule entertaine every grace and performe every duty which is enjoyned and because 't is enjoyned he must not live according to example but rule 3. By this expression of building up the Apostle puts these Christians upon progressivenesse and perfection in the worke of Christianity he not onely enjoyns every Christian to be busie in building but by this word in Composition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he notes a building up till the work be finished an increasing in building even to a consummating thereof this also is intimated by the note of opposition * But. in the connexion to those who fall off whereby he would teach the Christians not to give over the worke till they be builded up a perfected building for Christ Hence it is that Peter though not in the same words yet to the same effect directs the Christians 2 Pet. 3.17 to grow in grace and 2 Pet. 1.5 to adde grace to grace Adde to your faith virtue and to your virtue knowledge c. and Eph. 4.15 to a growing up in Christ in all things 'T is true building is a slow and leasurely work a work of time but yet it must be a progressive and proceeding work 't is done by little and little but yet many littles will bring forth much and make a beautiful building at length What more dishonourable then for a man to begin Luc. 14.30 and not to be able to finish the disgrace hereof Christ mentions in the Gospell no change so unworthy and dishonourable as to begin in the
finding in our selves whereon to found our selves wee may be driven to look after the foundation discovered in the scripture which is onely Jesus Christ 2. By faith whereby we give a supernatural assent to the word and spiritually discern the truth thereof whereby likewise we apply the word to our selves and are knit unto it as a foundation as mingling it with faith Although the doctrine of faith be a foundation in it selfe yet it is not so to us unlesse we believe it and apply it to our selves by the gift of faith 3 By labouring that the word may take so deep a root in the heart that it may descend into the affections and there be embraced until it hath wrought an experience of its owne delightful sweetnesse 4. By several needful considerations 1. By considering that it never failed any that ever depended upon it it having in all practises distresses debates upheld them The publick faith of heaven was never broken the promises commands and assertions of the word have born Saints out in all difficulties 2. By considering that every other foundation will fail whether fancied by our selves or suggested by others t is but a lying vanity 3. By studying the nature of him whose word it is who is the rock of ages in whom is no shadow of change for whom it is impossible to lye to us or deny himselfe Sundry Observations which might have been concerning stedfastnesse and proceeding in Christianity and the usefulnesse of a constant progresse therein to keep us from seduction the best way for Christians not to bee losers of what they have is to be labourers for what they want I shall not mention as having largâ—ly insisted thereupon before Part. 1. p. 174. 175. Part. 2. p. 328. c. 355. c. 370. c. Thus of the second direction whereby the Apostles teacheth the Christians to embrace the fore-going exhortation of contending for the faith viz. Edification on the faith The third follows viz. praying in the holy Ghost whereby he instructs them withal how to build prosperously viz. by taking in Gods help and how to to keep themselves in the love of God which is the direction next ensuing EXPLICATION Two things are here to be opened 1. The thing to be performed Prayer 2. The manner of performing it in the holy Ghost 1. The thing to be done or what he commands Prayer Praying I shall not here handle the duty of prayer in a common-place-way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by insisting either upon the sundry sorts of prayer Petition for good things Deprecation to remove evil things Intercession for others Imprecation against others Thanksgiving for our selves or others or upon the Circumstances of prayers for time place measure onely as to the former I shall note that when this word prayer is set alone as it is here in Jude it compriseth all the kinds under it when it is joyned with thanksgiving alone it compriseth all kindes belonging to request when â—t is joyned with deprecation or intercession it is restrained to a desire of good things for our selves But as to the present occasion I shall only shew what prayer is in regard of its generall nature The word in the original here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praying imports an earnest wishing or craving of such things which are according to our desire because by prayer we open our hearts desire to God There are sundry rhetorical breif commendatory descriptions used by learned men to set forth prayer as The key of heaven and of all Gods Cabinets the Conduit of mercy * Dr. Sibbs Oratio cararum hirudâ— faith flaming Jacobs ladder an invisible and invincible weapon a victory over the omnipotent the consumption of cares a box of ointment broke upon the head of Christ the perfume of heaven the mount of transfiguration the soules messenger Satans scourge The ascending of the mind to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To wave these though sweet and pious expressions prayer is more fitly call'd according to the nature and import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right opening of the desire of the heart to God or as the Apostle Phil 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc de orthod fid l. 3. c. 24. a making known of our desires to him or as some a religious speech directed to God after a due sort concerning things appertaining to his glory and our good 1. First the will is fill'd in prayer with desires and then these desires flame forth blaze upward and are opened to God Formally prayer is an act of the will and hath its Conception in the heart as in its womb and 2. Then its birth is the expression of our desires how ever uttered And these desires are expressed sundry wayes either by an inward or an outward word there being a twofold speech the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech uttered with the voice the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech conceived in the minde 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Vocalis 2. Mentalis prayer is not the outward voice onely or chiefly but the inward of the soule Sighs are articulate Exod. 14.15 Moses is said to cry to God when we read not of his uttering any words and 1 Sam. 1.13 Hannah spake in her heart but her voice was not heard her prayer was oratio mentalis Non vox sed votum non musica cordula sed Cor Non clamans sed amans clangit in aure Dei Psal 142.2 2 Tim. 2.22 Psal 119.7 an inward mentall prayer and this is the strongest voice of all and by it we speak loudest in the ears of God Hence prayer is call'd the lifting of the heart to God Ps 25.1 and the pouring forth of the soule before the Lord Psal 62.8 1 Sam. 1.15 As for that prayer which is onely the outward speech of the mouth without the inward of the heart it is rather lip-labour then prayer Desires are usually made known by outward meanes words signes words doe most exactly set forth the intent of the heart yet signes also as lifting up the hands or eyes stretching abroad the armes bowing the knees doe both expresse and excite inward affection But by inward meanes as sighes and groans God discerneth a mans desires as well as by words and signes he understanding the motions of the heart as well as of the tongue And hence it is that God knowing the secrets of the heart and understanding our thoughts afar off prayer is not made to make known our desires to God as if otherwise God would be ignorant of them but to testifie mans obedience to that order which God hath set down God appointing prayer in this way a meanes to obtaine needfull blessings that very wisely as 1. That by making known of our wants to God we may not only know but acknowledg God to be the
author and fountain of all blessings and so upon the receiving thereof ascribe the praise to God 2. That it may appear we understand our own desires and have sense of the thing we want 3. That others may mutually joyne with us in prayer 4. That our affections may be the more enlarged for as desires help us to words so words inflame our desires 5. To prevent distraction and interruption in our thoughts 3. Psal 38.9 Mat. 4.10 Prayer is made to God onely It is a principal point of divine service 1. God onely is religiously to be worshipt and served 2. God onely knowes whether we pray or no Jer. 23.23 i. e. from the heart 3. God onely is every where present to hear the suits of all 4. God onely is almighty and able to grant whatsoever we ask 4. In prayer as the desires must be made known to God so after a due manner but of that in the next part In the holy Ghost The manner of performing this duty is in the holy ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is in scriptures sometime mention made of praying in the spirit of man as 1 Cor. 14.15 I will pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the spirit or in the spirit i. e. say some may understanding and my heart or soule so as I may both understand and also be affected with what I pray And Eph. 6.18 The Apostle injoynes praying in the spirit which may be understood either of Gods spirit or mans but in this place particular and express mention is made of the holy spirit or the spirit of God in which we are to pray whereby is meant by the assistance motion inspiration strength help and guiding of the Spirit for as this sense agrees with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated in which is in scripture oft of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by as Matth. 5.34 35. swear c. neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by heaven nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the earth nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the head and 2 Cor. 6.6 7. it is eight times thus taken so is it most sutable to other places of scripture where the spirit of God is mentioned with prayer as Zec. 12.13 where is promised the spirit of supplication that is the spirit as giving bestowing and working the gift and grace of prayer as 2 Cor. 4.13 we read of the spirit of faith i.e. the spirit working faith and Rom 8.15 we read of the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which we cry Abba Father Jam. 5.16 we find mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth a prayer wrought in us and excited and so imports the efficacy and influence of the holy Ghost in enabling us to pray And the Apostle Rom. 8.26 most fully expresseth this truth 1. Affirmatively the spirit helpeth our infirmities and maketh intercession for us 2. Negatively saying we know not what to pray Whence it is cleare not that the spirit of God doth truly and properly pray for us as our high Priest and Mediator or as one of us for another the attributing of the office of Mediatour to the holy Ghost was one of Arius his heresies for then should there bee more than one Mediatour 1 Tim. 2.5 and God should request to God the holy Ghost being God but not man also as was Christ but that the spirit of God stirreth us up to pray quickneth and putteth life into our dead and dull spirits yea and infuseth into us such desires sighs and grones and suggesteth unto us such words as are acceptable to God which for their truth and sincerity for their vehemency and ardency for their power and efficcacy are unutterable they pierce through the heavens and enter un to the throne of grace and there make a loud cry in the ears of God More particularly from these expressions of both these Apostles Paul Jude we may consider wherein this assistance of the holy Ghost or this praying by the holy Ghost stands and consists And that is 1. In respect of the matter 2. Of the manner of our prayer 1. In respect of the matter of our prayer We pray in the holy Ghost as he instructs and teaches us to ask such things as are according to the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.27 1 Job 5.14 lawfull and good things The Spirit of God stirs us not up to desire what his word forbids us to desire We know not what is good for our selves and God hath oft heard us by denying us Though when we ask bread our Father he gives us not a stone yet when we ask a stone God hath oft given us bread The thing asked if by the Spirit is warrantable the Spirit put us upon asking especially spiritual blessings as our lusts upon craving things which are their fuel The spirit of wisedome desires not its owne poyson 2. We pray in the holy Ghost in respect of the manner of our praying And that 1. As it enables us to pray sincerely and heartily Gods Spirit is a spirit of truth And whensoever wee pray in his spirit wee pray likewise in our owne and his stirs up ours to pray The prayer of a Saint goeth not out of fained lips The spirit lifts up the hand and the heart together Psal 25.1.86.4 Lam. 3.41 2. As it enables us to pray with fervency The motions of the Spirit as they are regular in regard of the object so vehement in regard of the manner Rom. 8.26 Its groanes are such as cannot be uttered The symboles of the spirit were fiery tongues Act. 2.2.3 and a mighty rushing wind As a bullet flyeth no further then the force of the powder carryeth it so prayer goeth no further then the fervour of the Spirit driveth it Prayer is called a knocking a seeking and figured by wrestling Gen. 32.26 Hos 12.4 Nay call'd a wrestling Rom. 15.30 The importunity required in prayer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impudence Luke 11.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognationem habet cum verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat attendere intendere animumque advertere Oratio attentè fundi debet sluggish prayers are no spiritual prayers The device of shooting a letter at the end of a dart used as I have sometimes heard in sieges is a fit embleme of a soul sending its Epistle to heaven As the Spirit wrought vehemently in those holy men who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the holy Ghost to speak the word of God to men so it works fervently in those who are to speak in prayer to God David mentions the setting forth of his prayer as incense and incense burnt before it ascended there must be fired affections before out prayers will go up The Tribes Acts 26.27 are said to serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a stretching forth themselves with
considered alone by it selfe as a distinct Covenant for so it gendereth onely to bondage Received ye the Spirit by the works of the law or by hearing of faith q d. ye receved the spirit by hearing the gospel 2 Cor. 3.8 The gospel is call'd the ministration of the Spirit 2. 'T is kept by following his motions and suggestions Make much of his presence the Spirit is a delicate thing grieve him not by negligence in using his gifts pride Eph. 4.30 eagernesse after the world sensualitie ungodly company premeditated repeated sins c. If the Spirit be gone thy best friend is gone 'T was Davids prayer Take not thy holy spirit from me Without the spirit thou art like lockless Samson as another man poor weak Samson when the Lord was departed thou art like a ship winde-bound No stirring without the spirits gales Lord what were my life if I could not pray it would even be my burden and how can I pray without thy spirit As a man cannot preach without externall mission so not pray without internall motion 7. How happy are saints in all straits Obs Vlt. they have the spirit to help them pray Ther 's nothing but sin can drive or keep away the spirit Sufferings prisons banishments c. cannot and hast thou the spirit 't is better like Jonah to be praying in a Whales belly then without the Spirit to be devout in a gilded chappel Suppose thy friends cannot will not visit thee the Spirit is a guest that cannot be excluded Like Joseph he delights to manifest himselfe to his when all are gone out Holy Mr. Dod was wont to say never despair of him who can but pray Suppose men cut out thy tongue or stop thy mouth they cannot hinder thee from praying in the Spirit because not the Spirit from praying in thee Ver. 21. Keep your selves in the Love of God looking for the mercy of our Lord Jesus Christ to Eternall life THe fourth direction whereby the Apostle guides them to observe his exhortion to contend for the Faith against seducers and seduction is contain'd in these words Keep your selves in the Love of God A very apt and sutable mean and course for the foresaid end and purpose for he that will be a friend to God can never be in love with errour which drawes the soul away from God and his truth Two particulars are here in this direction contained 1. That thing about which the Christians were to be employed or the object The love of God 2. How they were to be imploy'd about it viz. By keeping themselves therein Ther 's the act EXPLICATION So that by way of Explication two things may be enquired after 1. What the Apostle intends by the love of God 2. What by keeping themselves therein 1. For the first by the love of God I here understand not that love whereby God loveth man but that whereby man loveth God resteth in him and cleaveth to him as the most absolute good of this both in respect of its severall kindes and properties as also in severall Observations I have very largely spoken in my first part Page 124.136 148. c. To avoid tediousnesse and repetition I shall refer to that place 2. For the second by keeping themselves in this Love I understand perseverance in the loving of God or a preserving of the love of God in their hearts from all those things whereby they might be enticed to let it goe and part with it and this preservation or keeping thereof stands in using those meanes which God hath ordained to preserve in us our Love toward him which is done by sundry 1. Considerations 2. Pactises 1. Considerations 1. Of Gods Lovelinesse and soule-ravishing perfections and his blessed sutablenesse to our soules exigencies Part 1. pag. 152. when we know him to be a full good as having all the scattered Excellencies of all the world and all the persons and things therein in himselfe and infinitely more a filling good and able to satisfie our desires to the brim 2. By considering that he loves us loved us first and perseveres and rests in his love The more we walke in this sun the hotter we shall be nay were our hearts as cold as stones Zeph. 3 17. the sunshine of his love upon us should heat us with love toward him againe Of this at large before part 1. pag. 152.153 3. That every one of us keeps up a love to something the poorest of us hath a love and if not for God for that which is infinitely below him yea which is unworthy of us 4. That we have nothing besides love to give him 5. That he accepts of it in stead of all other things seeks it bespeaks it Deut. 10.40 6. That we alway professe we love him and have chosen him Josh 24.12 7. That its a greater dishonour to him to cease to love him then never to have begun to love him at all 8. That the keeping of our selves in his love is the true keeping of love to our selves Deut. 5.19 We are the gainers by loving him we forsaking his love and our own mercy at once 2. By practises As 1. By keeping our selves in a constant hatred of all sin As love to sin growes love to God will decay These are as two buckets as the one comes up the other goes down 2. By keeping our selves in the delight of Gods friends and favourers who will ever be speaking well of him and by taking heed of those misrepresentations that sinners make of him and his wayes 3. By keeping our selves in the delight of the ordinances wherein his glory and beauty are display'd and Communion with himselfe is enjoyed and our love is increas'd by these in exercising it 4. By endeavouring for an holy remissenesse in loving other things when we love the world as alwayes about to leave and loath it A soul weaned from these brests will onely feed upon Communion with and the enjoyments of God 1 Joh. 2.15 If any man love the world the love of the Father is not in him No outward object should be further beloved then as it is either a pledge of Gods love to us or an incitement of ours to him in short nothing should be loved much but onely he whom we cannot love too much 5. Lastly by keeping up and increasing of Brotherly love among our selves for though the love of God be the cause which makes us love our brethren yet the love of our brethren is not onely a signe but an excellent preservative of our loving of God In every saint we may see Gods image he is Gods best picture now though the love of a man makes us love his picture yet the often delightfull looking upon his picture continues and inflames our love toward him the fire of love to God will be extinguisht in an heart cold and frozen to the saints our love to God and the godly grow and decay together the Sun on the dyal moves
though not so swiftly yet according to the proportion of its motion in the heavens and so though our love to God be more swift and intense then that to the saints yet this is proportion'd to that without love to a brother we can have no assurance of Gods love to us nor any continuance of our love to God He who hath not the love of a brother toward saints cannot have the love of a son toward God OBSERVATIONS 1. 1. Obs We are very ready to decay and grow remisse in our love to God Keep your selves saith Jude The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep notes such a keeping as wherewith we keep a prisoner our gadding hearts should be kept with all diligence It s hard to get and not easie to keep up our spirituall fervour The love of most growes cold water growes cold of it selfe but it gets heat from the fire we grow remisse of our selves fervent from the Spirit When we goe from prayer Sacraments hearing though our hearts have been warmed yet upon our going into our worldly employments we are ready soon to fall into a spirituall chilnesse as those whose heat having come outward going into the sharp aire are very ready to catch cold A tender person had need to take heed of leaving off any cloathes and our hearts upon leaving off of duty are subject to abate in the heat of their affections God complaines of those who had lost their first love Our hearts are like green wood wherein fire cannot be kept without continuall blowing Grace of it selfe is desectible Rev. 2.4 and without constant supplies of the Spirit it would soon come to nothing It is onely kept by the power of God Parents will not trust their little children to have their money in their own keeping How had we need beg of God to keep this Jewell of love for us and to preserve it from being stolne from us 2. The lest things should be most carefully kept Obs 2. Spiritualls are onely worth the keeping and indeed onely can be kept Men cannot alwayes either keep the world or their love to it Judas threw away his 30. pieces and his love to them at the same time There wil come a time when as we shal say Eccles 12.1 we have no pleasure in these things 'T is good sometimes in a way of duty to part with these things for to be sure wee shall part with them in a way of necessity How poore is that man who hath no better a treasure then that which is at the courtesie of the theif and moth Oh how great is their folly who will keep every thing but that which deserves their care to lay up trash and pibbles under lock and key and to lay their gold and Jewels abroad in the streets If thou canst keep thy God thy love be not troubled though thou partest with thy gold 3. Further How great how full a good is God! Obs 3. Even when we have him and have had him never so long he hath enough within him to draw forth fresh and fresh loves toward him The more we love him the more we should love him The glorious saints in heaven sing a new song because it is a song of love It is new to them and sweet though they have been singing it so many thousands of years We soon grow weary of our worldly toys after we have had them a while As they are withering objects so our delight in them is a withering delight they are fulsome rather then delightfull and filling 'T is true prophane Esau said I have enough and a saint saith I have enough but with as much difference are both these enoughs as when one man saith I have enough by taking a little fulsome Physick and a thirsty man saith I have enough by drinking a sufficient draught of thirst-satisfying water Before worldly enjoyments are had they seeme beautifull but when they are once obtain'd they soone clog the soule Here is the excellency of spiritualls they sweetly fill and satisfie and yet at the same time we ever desire and hunger for more 4. Obs Vlt. The preserving of our love to God is an excellent preservative against Sectaries and false teachers He who loves God will feare to break the unity and peace of the Church Eph. 4.15 also he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow the truth in love Errour comes from mens affection a cold corrupt suming vapouring stomack makes an aking head A corrupt cold heart which wants the heat of love to God makes an erroneous head And besides God hath bound himselfe to keep them from errour and folly who love him If a man love and keep the commands and will of God he shall know his will God never leaves them that will not leave him first A man will not forsake a friend a lover Sweet and sutable is that expression Psal 91.14 Because he hath set his love upon me therefore will I deliver him and Psal 145.20 Psal 119.132 The Lord preserveth all them that love him Be mercifull unto me saith David as thou usest to doe to them that love thee Though heresies and false teachers come yet these as Paul speaks 1 Cor. 11.19 shall but make those which are approved to be manifest They shall discover true love to God not destroy it And fidelity will be the more apparent like that of loyall subjects in times of sedition in the treachery of others To conclude this love is a brest-plate as the Apostle calls it 1 Thes 5.8 to repell all the darts of errour Oh then what need have we to goe abroad with this brest-plate in these times wherein these deadly arrows flye so thick And consider here the true cause that so many are wounded with them Christians want their brest-plate their hearts are not kept nor their love preserved for God The last direction which our Apostle prescribes is conteined in these words Looking for the mercy of our Lord Jesus Christ to eternal life An excellent and sutable direction The expectation of a reward in heaven countervails and sweetens all their labour and faithfulnesse in opposing the enemies of truth upon earth and withall keeps up their love to God who commands their resisting of errour and seduction Two things are here principally contained 1. A duty The looking for the mercy of our Lord Jesus Christ where he sets down 1. What was to be regarded the mercy of Christ 2. How it was to be regarded by looking for it 2 An enducement encouraging to the performance of that duty Eternal life EXPLICATION In the first branch two things are to bee explained 1. What the Apostle means 1. By mercy 2. The mercy of Christ 2. What by Looking for it For the first mercy Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have very largely discoursed thereof Part. 1. pag. 92. on those words Mercy to you To avoid needlesse repetition I only say that mercy as attributed to man is
distance of the Commands as if they could not be brought together Holinesse never destroyes holinesse There 's a Connexion betweene every duty The faithfull prefer not one duty before another but are uniforme in observing the Commands 2. 2. Obs Col. 3.12 Compassion is most sutable to a Christian They have obtained mercy they are elect of God and put on bowels of mercy They are peculiarly commanded to be mercifull from the patterne of Gods mercy Luk. 6.36 to sympathize with others in their afflictions 1 Pet. 3.8 Christ and all the saints are herein our copy Jer. 9.1 Mat. 9.36 Luk. 19.41 2 Cor. 11.29 Grace dryes not up but diverts the streame of our affections Holy men have ever been most tender hearted Insensiblenesse of others miseries is neither sutable to us as men or Christians According to the former we are the same with others according to the latter grace hath made the difference If Christians be hardhearted who should be soft and tender 3. The soules of people are true objects of mercy No misery is so great as that of soules Obs 3. they who are spiritually miserable cannot pity themselves though their words speak not yet their woes doe We weep over a body from which the soule is departed and shall we not doe so much more over a soule from which God is departed What in this world is so noble excellent precious as the soule We pity not so much a base-born beggar in his distresses but when we behold some high borne Prince brought to beggery how doe our bowels yearn The soule is heaven-borne noble in regard of its originall and endowments Oh weep to think that hell should have such excellent furniture as precious soules that these who are Acts 20. or rather were once so high should fall so low I wonder not at Pauls industry intreaties wooings 2 Tim. 2. sollicitations in doing good to soules his advice to Timothy to be instant in season and out of season to exhort c. Paul was an excellent Orator and all his oratory was to woe and win upon soules and to perswade men to be saved Never did malefactor so plead for his own life as did Paul plead with men to accept of life Though the more he loved the lesse he was beloved though the more he sued to people the more he suffered from them yet he patiently suffered all this for the Elects sake He labours abundantly He becomes all things to all men that he might by all means save some 1 Cor. 9.22 2. Cor. 10.1 Eph. 4.1 Rom. 12.1 2 Thes 2.1 He besiegeth soules with beseechings throughout all his Epistles It s impossible to be too importunate with soules Even impudency here is holy Courtesie must vaile to Christianity 4. Obs 4. Compassion is not to be denyed to the faln as if there were no hope of their restitution and salvation Paul commands that they should be restored who are overtaken with a sin Gal. 6.1 As the best of saints have sometimes faln so they have also been raised and afterward better then ever before He who doth but stumble gets ground by his stumbling Jonah Peter and David stumbled yea fell fouly but they were raised and received and afterward were more holy and watchfull then ever before And although Christ saith that whosoever shall deny me before men shall be denyed before my Father c. Heb. 6.4 5 6. yet this is meant of a totall and finall denyall and although a wilfull malitious universall renouncing of the known truth admit of no sacrifice for sin yet the gospel excludes none from pardon that can be humbled and sincerely sorrowfull for their falls Greatly therefore did the Novatians erre in teaching that sins committed after Conversion are unpardonable Christian meeknesse must as wholly restrain unjust so temper even just anger our zeal must not transgresse its due limits We live not among the perfect but such as are subject to many slips And we have frequent want of Gods meeknesse and gentlenesse towards us in our daily falls and follies Considering what we both have been and may again be we should pity the fallen If two travellers fall into a deep ditch the one being helpt out must not deny help to the other 5. Obs 5. Wisdome is requisite in every one that would recover a fallen brother There must be a wise discerning between offender and offender The setting of a soule in joynt is a point of skill and dexterity It is not for every horseleach to meddle with this art Every unskilfull workman is not to tamper with mens soules The Apostle puts those that are spirituall Gal. 6.1 upon this employment such as had received a greater portion of the graces of the Spirit 1 Cor. 14.37 and were stronger then others He who speaks a word to the weary Philip. 3.13 must have the tongue of the spiritually learned The wisest course must be chosen for recovering of the fallen The Physician administers not the same medicine to every patient but he varies his prescriptions according to the nature of the disease or the constitution of the diseased Oh that Christians would employ their wisdomes for God we see how wise men are to damn and undoe their soules and how witty seducers are to mislead others into sin and errour why should not Christians then study the heavenly art of saving and delivering the soules of others The gifts of God are not bestow'd upon us for our selves alone but for the good of others Obs 6. Every Private Christian in some sort should be a publick good The possession of our gifts belongs to us but the use of them to others also No Christian is a treasurer but a steward of Gods gifts The more spirituall any man is the more he is bound to restore others The hotter the Sun shines upon the wall the more it warmes the passenger The more mercy hath relieved thee the greater obligation lies upon thee to relieve others As any man hath received the gift so let him minister unto others 1 Pet. 4.10 'T is not the having of good in us but the doing of good by us that makes us called good 2. The Apostle directs these Christians how to carry themselves towards others more obstinate and pertinacious sinnesrs namely with holy severity In these words And others save with fear pulling them out of the fire hating even the garment spotted by the flesh The words consist of two parts 1. A duty enjoyned To save others with fear 2. The manner of performing it 1. Vehemently and earnestly pulling them out of the fire 2. Vigilantly and warily hating even the garment spotted c. 1. For the first The duty others save with fear EXPLICATION 1. What intends the Apostle by these others 2. What by saving 3. What by saving them with fear 1. For the first by others he means those who were to be lookt upon as unlike to those of whom hee had spoken