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

An EXPOSITION upon the Epistle of JUDE.

I Begin with the first part of the Epistle, the Title of, or Entrance into it, contained in the two first Verses, which are these:

VER. 1.

Jude the servant of Jesus Christ, and bro∣ther of James, to them that are sanctified by God the Father, and preserved in Christ Jesus, and called;

VER. 2.

Mercy unto you, and peace, and love be multiplyed.

This Title containeth three principall parts:

• 1. The Person who wrote the Epistle.
• 2. The Persons to whom he wrote it.
• 3. The Prayer: wherein the person writing salutes the persons to whom he wrote.

1 The person who wrote this Epistle is described these three wayes.

• 1 From his name: Jude.
• 2 From his office: A servant of Jesus Christ.
• 3 From his Alliance: the brother of James.

1 The description of the Pen-man of this Epistle from his name: Jude. In the consideration whereof I shall proceed by way

• 1 of Exposition,
• 2 of Observation.

1 The name of the Authour of the Epistle considered by way of Exposition: wherein two things are to be o∣pened:

• 1 The signification of the name Judas, or Jude.
• 2 The subject of that name, or who the person was to whom it is here applyed.

1 For the signification of it. Its found fully express'd Gen. * 1.1 29.35. The occasion of the first imposing it, was Le∣ah's apprehension of Gods goodnesse to her, * 1.2 in giving her a fourth son, whom therfore she call'd Judah, signifying Praise, Confession, or Celebration: She made his name a monument of her thankfulnesse to God for him, as also of her sons duty, to live to the praise of so good a God: a fruitful Wife to Jacob in children; and a fruitful Daugh∣ter to God in thankfulnesse. * 1.3 The learned Rivet well ob∣serves, that in imposing this name, she was directed by the spirit of God: this Judah being that son of Jacob, of whom Christ (according to the flesh) was to come, for whom God is principally to be praised, he being the choysest gift that ever God bestowed; he turning every gift into a mer∣cy: Onely those who have him, and bear him, can praise God; to others God gives nothing (comparatively,) and they return nothing. God shews only how rich he is, in giving his Son; So God loved the world, that he gave his onely begotten Son.

2 The subject of this name is to be considered, to which it's here applyed. It's applyed in Scripture to a threefold subject.

• 1 To a Tribe. Frequent mention is made of the tribe of Judah, 1 King. 12.20. Psal. 76.8. &c.
• 2 To a Country or Region, 2 Chron. 20.3. Jer. 2.4. and 17.25.
• 3 and properly, To Persons: and so in Scripture we read of six several persons that had this name.
  • 1 Judah the Patriarch, Gen. 29.35.
  • 2 Judah in whose house Saul lodg'd at his first conver∣sion. Act. 9.11.
  • ...

• ...
  • 3 Judas surnamed Barsabas. Act. 15.22.
  • 4 Judas of Galile. A seditious person. Act. 5.37.
  • 5 Judas Iscariot the traytor. Mat. 10.4. Joh. 14.22.
  • 6 Judas the Apostle, the Author of this Epistle. Con∣cerning whom the Scripture intimates (besides his Aposto∣licall office, and relation to Iames, of which anon)

1 His Parentage: his Father being Alphaeus spoken of Matth. 10.4. and Mark 3.18. and his Mother held to be that Mary spoken of Matth. 27.56. in regard that this Alphaeus and Mary are said to be the parents of Iames, to which James in Luk. 6.16. Act. 1.13. and here in this E∣pistle this Judas is said to be brother. * 1.4

2 The Scripture expresseth a manifest distinction be∣tween him and Judas Iscariot, Joh. 14.22. calling him Ju∣das, not Iscariot; taking especiall care that he might not be taken for him, their hearts and persons being as differ∣ent, as their names agreeable; for one was sectator, the o∣ther insectator Domini; the one following Christ as a Disciple, the other as a Blood-hound; one confess'd him, the other betray'd him; the one carryed himself accor∣ding to his name, the other was a meer living contradicti∣on to his name. When the Evangelist saith, Judas, not Iscariot, he intended a difference 'twixt him and this holy Jude.

3 The Scripture expresseth an humble Question pro∣pounded by him to Christ: Lord, How is it, that thou wilt manifest thy self to us, and not unto the world? Con∣cerning which Question, although I meet with different opinions, yet I see not why (with Musculus) we may not conceive, that Jude propounded it out of an humble and modest consideration of himself and the Apostles, in partaking of the gracious manifestation of Christ to them, there being a passing by of others more famous, and better accomplish'd then were the Disciples. A Que∣stion, which (thus understood,) as it sheweth [1] the freenesse of him that gives; so [2] the humility of them that receive grace; who, in stead of insulting over others

that have less then themselves, admire the goodnesse of him, that gives more to them than to others: nay [3] the tender-heartedness and pity of the godly towards the souls of those wicked ones, who are commonly cruel and un∣kinde to their bodies.

4. The Scripture expresseth concerning this Apostle, that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.5 had sundry names: for he that in Luk. 6.16. is called Iudas the brother of Iames, is in Matt. 10.3. called Lebbaeus, and Thaddaeus: concerning the reason whereof, I meet with sundry opinions among Writers. * 1.6 1 Some conceive, that he had this diversity of names from an usuall custom (they say) among the Jews, which was, that if any name had in it three or more of the letters of Iehovah, * 1.7 it should not be us'd in ordinary speech, but that some other name like it should be us'd in stead of it. * 1.8 Now Iudah containing in it all the four letters in the name Iehovah, (having besides the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) this A∣postle had other names to be ordinarily called by: but this reason seems (what-ever is the superstition of the la∣ter Jews) not to have taken place in our Iude, or in any other that we read of; the Patriarch Iudah, the son of Ia∣cob, had no other name but Iudah bestowed upon him by his mother or friends, nor did the custom appear upon Iu∣das Iscariot. 2. Others conceive, that these names were conferred upon him, to difference him from Iudas (of the same name) the traytor, grown detestable for his execrable fact and heinous treason; for which cause our Apostle may in the title of this Epistle, stile himself also the bro∣ther of Iames; the name of Iudas being so odious in the Church, that (as a learned man observes) * 1.9 Christians have in all ages in a manner abstained from imposing it (though a good name in it self) and that very rarely is it to be found mentioned in any History. And there seems to be an exact care in the Evangelist, that when this holy Apostle [Joh. 14.22.] was named, he might not be taken for the traytor, speaking thus, Iudas, not Iscarior. Nor was it any change of his name that did serve the turn; for

it was no lesse wisely then piously heeded, that those other names (Thaddaeus and Lebbaeus) should be sutable to the person upon whom they were bestowed; Thaddaeus signi∣fying in the Syriack the same thing (Praise or Confession) with Judah in Hebrew; the imposers of this name inti∣mating the constancy of this holy man in confessing Christ, what name soever he had. Nor is it to be thought, but that the other name (Lebbaeus) was applyed fitly and sutably to him, as being derived either from the Hebrew word † 1.10 Labi, which signifieth a Lion (the cognizance of another Judah, Gen. 49. of which tribe this Jude was) to shew his holy resolution and * 1.11 courage for God, in op∣posing sin, and the enemies of the truth, even as with a Lion-like heart: or, from the Hebrew word Leb, which signifieth a heart; thereby noting (say some) that he was a man of much wisdom and understanding in his place and carriage; for he who was of greatest * 1.12 discretion and prudence, was of old wont to be called Corculum, from cor a heart; and a wise, understanding man is usu∣ally termed homo cordatus, a man with a heart: or no∣ting (say others) that he was Cordis cultor, a man that laboured much about his heart, studying diligently the purity and sanctifying thereof. This for the expository part of the first thing considerable in the description of the pen-man of this Epistle, viz. his Name; the collection of Observations followeth.

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

1.* 1.13 I observe from the samenesse or commonness of the name Judas, to a holy Apostle, and a perfidious traytor, to∣gether with that seditious Galilean, That Names com∣mend us not to God, nor conduce any thing to our true

happinesse: Many that have holy and blessed names, come much short of them, * 1.14 as Adonijah, Judas, &c. Absolom signifieth the fathers peace; but he that was so call'd, pro∣ved his fathers trouble: On the other side, many have unpromising and infamous names, who are excellent per∣sons, and have lost nothing thereby. Its not a holy name, but a holy nature that makes a holy man. No outward titles or priviledges profit the enjoyer: * 1.15 Neither circumci∣sion, nor uncircumcision, but a new creature. A peasant may have the name of a Prince; a traytor, the name of an holy Apostle: Its all one with God to call thee holy, and to make thee so. Oh, beg of him inward renovation, more then outward estimation: otherwise, a great name for holinesse will prove but a great plague hereafter. Hell is a wicked Judas his own place. A good name with an unchanged nature, is but white feathers upon a black skin. A great priviledge unsanctified is a great punishment.

2 I observe, * 1.16 That wicked men make the best names and things odious by their unholy carriage. Judas the tray∣tor makes the name Judas, by many, the worst thought of. * 1.17 Elie's sons made the people to abhorr the Lords offer∣ing. God tels the people, that they had profaned his holy Name, while the heathen said, These are the people of the Lord, &c. * 1.18 Scandalous Christians have brought an odium upon Christianity. Its the duty therfore of those that are conversant about holy things, to be holy; to tremble lest any should think the worse of Ordinances, of Ministry, of Sanctity for them. The blood of seeming Saints will not wash away the scandall they have brought upon true sanctity, nor make amends for the evil report which they have brought upon the Canaan of godliness: and yet we should take heed of thinking the worse of holinesse, or of any way of God, for the wickednesse of any person what∣soever: Eli's sons sinn'd in making the people abhorr the Lords offering; * 1.19 and yet the Text saith, the people sinn'd too in abhorring it. * 1.20

3 Our Baptismall names ought to be such as may prove

remembrancers of duty. Leah and Alphaeus, in imposing names on their Children, made use of such as might put Parents and Children another day upon holinesse. God call'd Abram Abraham, to strengthen his faith: Han∣nah gave the name of Samuel to her son, * 1.21 because a son of prayers. 'Tis good to impose such names as expresse our baptismal promise. A good name is as a thread tyed about the finger, to make us mindfull of the errand we came into the world to do for our Master.

4.* 1.22 Ministers [especially] ought so to carry them∣selves, as that they may not be ashamed to their names; that their name prefix'd may be a crown, a credit to their Wri∣tings: that whensoever their names are spoken of, the hearer may bless them: that their names may be as a sweet perfume to their actions. Many Christians names are so odious, that what they say or do is blemish'd because it comes from them; it had been good, if it had been ano∣ther's. He is a dead man among the living, that hath a hatefull name. It's a great mercy when our names out∣live us; it's a great punishment, when we out-live our names. They that honour God shall have the spirit of glo∣ry rest upon them. He that is a Iude, a Confessor of Christ, shall never want that honour.

5.* 1.23 Wee should not do that which we are asham'd or a∣fraid to own, or put our names to. I deny not, but in some cases it may be lawfull to change our names, or forbear to mention them, either by tongue or pen; but then we should not be put upon such straits by the badnesse of our actions (as the most are) which we are asham'd to own; but by the consideration of Gods glory, or the Chur∣ches good, or our own necessary preservation in time of persecution, which may be the more advanced by the concealing of our names: Thus Bucer, in times of trouble for the Gospel, call'd himself Aretius Felinus. Calvin's Institutions were printed under the name of Alcuinus: But these did not conceal themselves for sin, but safety; nor yet so much for safety, as Gods glory.

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

• 1. By way of Explication.
• 2. By way of Observation.

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

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

1. In what respect. Jude was the servant of Christ. He was so in four respects. * 1.24

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

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

3.* 1.25 This Apostle was the servant of Christ more pe∣culiarly, by way of speciall office and function: In which respect, as Christ himself, Moses, David, Cyrus, Zerub∣babel, &c. were called Gods servants; so are the Pro∣phets

in the Old, * 1.26 the Apostles and Ministers in the New Testament called servants. Although it's granted, the Apostles were servants in a different way from other Mi∣nisters, both in regard of the manner of their calling, which was by immediate mission and appointment from God, as also of the extent of their power, which was not tyed up or confined to one place, * 1.27 but granted to them for the planting and governing of Churches in any part of the world. In which respect, some think, they are called the salt of the earth.

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

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

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

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

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

This for Explication: the Observations follow.

1.* 1.28 They who undertake any publick imployment for Christ, must receive a calling from him, to be his servants, if with comfort to themselves, or benefit to others, they will go about his work. * 1.29 Its a great shame, if all that are prophets are not the Lords people: but its a grosse errour to think that all the Lords people are ministerially prophets. Their being the Lords people makes them fit to hear, but not fit to preach: fit sheep, not fit shepheards. Suppose that (which constant experience contradicts) they have the fitnesse of gifts; have they therefore a sufficient Call to preach by way of Office and Ministry? Is this enough to be a Kings servant, or a Noble mans Steward, for a person to have abilities to discharge those places? is there not required Commission or Call also? and are not Ministers call'd ser∣vants and Stewards? At this time, I doubt it would hardly be accounted true doctrine, that every one who hath mili∣tary gifts, courage and policy, may be a Commander of a Regiment, or Captain of a Troop, and that he might ga∣ther his Followers without Commission. Is it enough for a man to be a Princes Ambassador, because he hath suffici∣ent gifts, for wit, and good expression, &c.? must not the King also give him the authority to be an Ambassa∣dour? Is every one that hath good legs, or can run, a Messenger? must he not be sent likewise? Besides, whosoever hath a commission to preach, hath a commission to baptize; as is plain from Matth. 28.19. preaching and baptizing reaching alike the Ministery of all ages: But hath every gifted-man such a Commission? Further, doth not our Saviour (Mat. 10.41.) cleerly distinguish be∣tween a righteous man and a Prophet? if they had been all one, why would he have done so? And if gifts make a Minister; is it not as true, that gifts make a Ma∣nistrate? and then every one that had understanding and other good governing parts, were a Lord Maior: nay, then why might not women preach, (as lately they have done) many of whom have better gifts then some men?

And how could that agree with the Apostolicall prohibi¦tion for women to speak in the Church? * 1.30

Besides, all who are called to preach, are bound to increase their gifts, by giving attendance to reading, * 1.31 to doctrine, and by giving themselves wholly to these things: which cannot be done, unlesse earthly occupations be laid aside: But gifted men are not bound to this; therefore they have not this Call which they pretend. To conclude, Every one that hath this Ministeriall Call, hath that Pastorall care lying upon him, mentioned Hebr. 13.17. To watch over souls, as those that must give an ac∣count with joy, and not with grief: But this can in no wise be said of every one that is a gifted man: and ther∣fore gifted persons (as such) must forsake their pretend∣ed claim to a ministeriall call. Nor can it be evinced, that because the Apostle saith, (1 Cor. 14.31.) All may pro∣phesie, therfore every gifted person may preach: For, besides that the gift of prophesie was extraordinarily be∣stowed in that age of the Church, not procured by stu∣die and industry, but immediately conferr'd by the Spirit upon some, as were also Miracles, the gift of healing, and diversities of tongues (all which are now ceas'd,) its most plain, that the word all in that place is not to be taken in its full latitude, as if all the men, or every beleever in the Church of Corinth might stand up and prophesie (for that's expresly contrary to 1 Cor. 12.29. * 1.32 where by an In∣terrogation the Apostle doth vehemently deny that all are prophets:) but its to be taken restrictively, to those that were in office, and set by God in the Church for that purpose, as the Apostle speaks, 1 Cor. 12.28. God hath set some in his Church, first Apostles, secondarily Pro∣phets, &c. Other cavils are weaker then to deserve a men∣tioning; as to argue from that place 1 Cor. 14.34. that because women are forbid to speak in the Church, ther∣fore any man may speak. What greater strength is in this argument, then to reason thus? Because no woman may be a Iustice of Peace, therefore every man may. Be∣cause

no woman may speak publickly, therfore some men must (namely, such as are in office) had been a much bet∣ter consequence. Nor is there more strength in that al∣legation of Moses his wish, * 1.33 that all the Lords people were prophets, to prove that all might prophesie: for in his de∣siring that all might be prophets, he includes a required con∣dition, that they might be call'd by God to that employ∣ment.

2.* 1.34 Allyance in faith, spirituall relation to Christ is much dearer and nearer then allyance in flesh. Iude might have call'd himself a neer kinsman to Christ, or Christs Brother, as indeed he was, and was so accounted, Mat. 13.55. Mark 6.3. as much as Iames, who Gal. 1.19. is call'd the Lords brother: but that which includes a spiri∣tuall relation is to him much sweeter; to be a servant of Christ is more desirable then to be a Brother of Christ. * 1.35 What had it profited to have been his kinsman, unlesse his servant? many that were his kinsmen according to the flesh, wanted the honour of this spirituall affinity; but such of them who had this honour bestowed upon them, had all their other glory swallowed up in this (as Christ ex∣pressed himself) he is my brother, * 1.36 and mother, and sister. Blessed be God, that this greatest priviledge is not denyed to us even now: though we cannot see him, yet love him we may: * 1.37 though we have not his bodily presence, yet we are not denyed the spirituall: though he be not ours in house, in arms, in affinity; yet in heart, in faith, in love, in service he is.

3* 1.38 I observe, A peculiar excellency and worth in the title of Servant, which our Apostle with others before him was so frequently delighted withall; It might furnish them and us with a five-fold Consideration full of sweet∣est delight. * 1.39 1. That he much honours us. To serve Christ is to reign: Its more honour to serve Christ, then to serve Emperours, nay, then to have Emperours serve us: for in∣deed, all things do so. 2. That he will assist us in our works: If he gives employment, he will give endowments

too; if an errand, a tongue; if work, an hand; * 1.40 if a bur∣den, a back: I can do all things through Christ that streng∣theneth me (saith Paul.) And herein he goeth beyond all other Masters; who can toyl and task their servants sufficiently, but cannot strengthen them. 3. That he will preserve us; He will keep us in all our wayes: and surely then, he will so in all his own work. Safety evermore accompanies duty. His mercy is over all his works; but peculiarly over all his workers. Men are never in danger, but when they leave working. Jonah was well enough till he attempted to run away from his Master. When our enemies do us greatest hurt, they remove us above hurt. A servant of Christ may be sick, persecuted, scorned, im∣prisoned, but never unsafe: He may lose his head, but not one hair of his head perish. 4. That he will provide for us. He can live without servants; but these cannot live without a Master. Verily his Family-servants shall be fed. The servants of Christ shall want no good thing: If they be without some things, there's nothing they can want; they shall have better, and enough of better. Can he that hath a mine of gold, want pibbles? can it be that a servant of Christ should want provision, when as God can make his very work meat and drink to him? nay, when God can make his wants meat and drink? how can he want, or be truly without any thing, whose friend hath and is all? And no good thing shall they want, nothing that may fit them for, and further them in duty. 'Tis true, they may be without clogs, snares, hinderances; but these things are not good that hinder from the chief Good: should God give them, he would feed his servants with husks, nay, with poyson. 5. That he will reward them: The Lord gives grace and glory: * 1.41 Great is their reward in heaven; nay, great is their reward on earth. There's a re∣ward in the very work: but God will bestow a further recompence hereafter. We should not serve him for, but he will not be served without wages, even such as will weigh down all our work all our woes.

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

4.* 1.42 I inferr, We owe to God the duty and demeanour of servants. 1. To serve him solely, Matt. 6.24. not serving sin, * 1.43 Satan at all, not man in opposition to Christ; not ser∣ving our selves, the times. Who keep servants to serve o∣thers, enemies? Christ and Sin are contrary Masters; contrary in work, and therfore its an impossibility to serve both; contrary in wages, and therfore its an infinite folly to serve Sin.

2. Christ must be served obediently, submissively, [1] in bearing when he correcteth: A beaten servant must not strike again, nor word it with his Master; we must accept of the punishment of our iniquities: 'tis chaff that slyes in the face of him that fanneth. [2] We must be submissive servants in being content with our allowance, in forbearing to enjoy what we would, as well as bearing what we would not: the proper work of a servant is to wait; stay thy Masters pleasure for any comfort. All his Servants shall have what they want, and therfore should be con∣tent with what they have. The standing wages are certain and set, the vails are uncertain. [3] Submissive in not doing what we please, not going beyond our rule, our or∣der. Ministers are his servants, and therfore must not make Laws in his house, either for themselves or others, but keep laws; not of themselves lay down what they pub∣lish, but publish what he hath laid down. Ministers are not owners of the house, but Stewards in the house. Laws are committed to us, and must not be excogitated by us. No servant must do what is right in his own eyes. * 1.44 [4] Sub∣missive in doing whatever the Master pleaseth; not pick∣ing out this work, * 1.45 and rejecting that; nothing must come amisse to a servant: We must not examine what the ser∣vice is that is commanded, but who the Master is that commands: * 1.46 We must not preferre one thing before ano∣ther;

a service that most crosseth our inclinations, op∣poseth our ease and interest. A servant must come at every call, and say, Lord, I hear every command. * 1.47 [5] We must serve Christ obediently in doing what is commanded, because it is commanded: this is to serve for conscience sake. If the eye be not to the command, the servant acts not with obedience, though the thing be done which is commanded: nay, its possible, a work, for the matter, agreeable to the command, may yet be an act of disobedience, in respect of the intent of the performer. Oh how sweet is it to eye a precept in every performance! to pray, hear, preach, give, because Christ bids me! Many do these works for the wages, this is not to be obedient; they sell their services, not submit in service.

3. Christ must be served heartily: * 1.48 We must not be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eye-servants, we must do the will of God from the heart. Paul speaks of serving God in the spirit, There are many complement all servants of Christ in the world, who place their service in saying, Thy servant, thy servant, Lord; lip-servants, but not life, heart-servants: such as the Apostle (Gal. 6.12.) speaks of, that do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, make a shew only, but the heart of a service is wanting; the heart makes the service sacrificium medullatum, 'tis the marrow of a performance. Bodily service is but like the fire in the bush, that appeared to burn, but did not; or like the Glow-worm in the night, that shineth, but heateth not: these do but act service, but are no servants, servants onely in profession: To these who would not profess Christ seriously, Christ will hereafter profess seriously, * 1.49 I never knew you, depart from me, ye that work iniquity.

4. Christ must be served cheerfully: He, * 1.50 as he was his Fathers servant, delighted to do his will; It was his meat and his drink. God loveth a cheerfull servant in every piece of sorvice: This makes the service pleasing to Master and servant too; acceptable to the former, easie to the later: Nothing is hard to a willing minde; willingness is the oyl to the wheel. A servant cheerfull at his work is as free as

his Master: * 1.51 If his Master make him not free, he makes him∣self free. The preaching of the Gospel must be perform∣ed willingly, 1 Cor. 9.17. Love to souls should make us cheerfull in that service; not mourning at our own pains, but at peoples unprofitableness; not that we do so much, but that they get no more.

5 Christ must be served diligently: These two, fervent in spirit, and serving the Lord, are most properly joyned together: Hence it's most necessary, that what-ever we do, * 1.52 should be done with all the might. Abrahams servant was diligent when he went to procure a wife for Isaac; he would not eat bread, till he had done his errand; when 'twas done, he stay'd not upon complements. They whose service is in soul-marriage, * 1.53 should spend no time needlesly. Its pity that Satans Emissaries should be more diligent then Christs servants,; Impostors, then Pastors. How di∣ligent a servant was Paul, that pass'd over so many Coun∣tries with so much speed? I laboured more then they all, was spoken as comendably, as truly; not plus profui, I was more successful; but plus laboravi, I took more pains: Diligence may be a companion and comfort, where successe is a stranger.

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

Lastly, * 1.54 Observe, That they who expect to perswade o∣thers to serve Christ, must be servants themselves. Jude, a servant of Christ, hopefully exhorteth others continue in his service, and to contend for his faith. The best way to move others, is to be moved our selves: words that come

from the heart, are most likely to reach to the heart. It's not sufficient for Ministers to discourse of his service, but to imbrace it. A blurred finger is unfit to wipe away a blot. Its wofull when the function and the conversation oppose each other. If the service of Christ be bad, why ex∣hort we others to submit to it? if good, why accept we not of it our selves? A titular service shall never receive a re∣all reward. Depart from me ye that work iniquity, shall be the doom of some that cast out divels, and prophesie in the name of Christ.

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

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

The Brother of Iames.

Of which, by way

• 1. Of Explication.
• 2. Of Observation.

1. For Explication. Two things are to be opened:

• 1. Who this JAMES was.
• 2. Why this Apostle here calls himself his Brother.

1. Who this JAMES was.

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

1. In Scripture. First, His kindred and allyance are of∣ten mentioned: His father is said to be Alpheus, Matth. 10.3. Mar. 3.18. Luk. 6.15. Act. 1.13. His mother was Mary, spoken of Mat. 27.56. Mar. 16.1. Luk. 24.10. Mar. 15.40. His brethren are said to be Simon, Joses, and Ju∣das,

Mat. 13.55. Mar. 6.3. two whereof were Apostles, viz. Simon and Judas, Mat. 10.3, 4. Luk. 6.15, 16. Act. 1.13. and the other, viz. Joses, or Joseph, was competitor with Matthias (as is generally supposed) for the Apostleship in the room of Judas Iscariot, Act. 1.23. Particularly, this James is said to be the brother of the Lord, Gal. 1.19. though together with him, his brethren, Joses, Judas, and Simon are also call'd Christs brethren, * 1.55 Mat. 13.55. Mark 6.3. Not as if Mary the mother of Christ had afterward born children unto Joseph, as the erroneous Helvidius (whom Hierom confuteth at large) laboured to maintain: Nor as if James and the rest were call'd the brethren of Christ as being the sons of Joseph, (Christs reputed father) by an∣other wife; for the Scripture tels us frequently, they were the sons of Alpheus; and its the received opinion, that Joseph was never the husband of any but the blessed Virgin, (though haply some have the more earnestly as∣serted it from their high esteem of Virginity.) But some suppose this James and his brethren are call'd the brother and brethren of Christ, in respect they were the cozens germane of Christ by the mothers side, or Christs mo∣thers sisters children: and this their mother Hierom thinks is that Mary, called the sister to the Virgin, and the wife of Cleophas, John 19.25. her first husband Alpheus either being dead, or else one and the same husband being (as others) adorned with two names, Alpheus, and Cleophas; which might well be, in regard among the Hebrews, those names that agree in the same radicall letters, lose not their notion and signification by the addition of other letters to them (a rule applicable to these two names, Alpheus and Cleophas.) And † 1.56 Gerhard also thinks, that this Mary the sister of the Virgin, and the wife of Cleophas, was the mo∣ther of James, &c. because, as in John 19.25. Mary the wife of Cleophas and sister of the Virgin, is joyned with Mary Magdalen standing by the Cross; so, in the other Evangelists, Mary the mother of James (upon the very same occasion) is joyned with Mary Magdalen, Matth.

27.56. and Mark 15.40. Some conceive this Mary the wife of Cleopas was mother of James, but was not own sister to the Virgin Mary, because (say they) it is not the custom for the same parents to put the same names on se∣verall children; but that she is called sister to the Virgin Mary because her husband Cleopas or Alpheus was the brother of Joseph, the husband of the Virgin Mary, bro∣thers wives being frequently called sisters. The most pro∣bable opinion is, that Joseph and Alpheus were of neer re∣lation, haply naturall brethren, and therfore Joseph (being the reputed father of Christ) his brother Alpheus his children (among whom this James was one) are called the brethren of Christ; it being usuall in Scripture to call those brethren that are neer of kin; as we see Abraham and Lot (Gen. 13.8.) are called brethren, although Lot was his nephew, Gen. 14.12. So Jacob calls his uncle La∣ban, brother, Gen. 29.12, 15. vid. Gen. 31.32, 37, 46.

Thus the Scripture speaks of James in respect of his kin∣dred or allyance.

2. The Scripture speaks worthily of him in regard of his Office; not only in that he was an Apostle, * 1.57 but also of great honour and respect among the Apostles, and in the Church, he being Act. 15. a principall member (some say President) in the Council of Jerusalem, where he gave his advice in a great Controversie, and it was highly e∣steemed and followed: and in regard of his high esteem in the Church, and usefulnesse, he is (with Cephas and John, Gal. 2.9.) called a Pillar: for although all the Apo∣stles were equall in degree of office, yet there were some of them endowed with more eminent gifts, and had grea∣ter esteem then the rest: and therfore we read of Paul's comparing himself with the chiefest of the Apostles, 2 Cor. 11.5. and 12.11. of which James was one. And wheras Mark 15.40. he is called James the less, 'tis conceived, it was not to distinguish him from the other James the son of Zebedee, as if the Scripture hereby would denote our James lesse in respect of age, calling to Apostleship, or of

stature, much lesse of esteem: but he may be called the lesse in comparison of his father, * 1.58 who (as a learned man thinks) was called James also, as well as Alpheus; which opinion of his he probably confirms in his Exposition up∣on this place.

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

1. For his life: Hierom, in allusion to his name, James, or Jacob, calls him the supplanter of sin and vice of those times wherein he lived, preach'd, and wrote. And, as many write most highly in commendation of him, so par∣ticularly Eusebius in his second Book, Chap. 1. & 22. For his holinesse he was called the Just, * 1.59 one that was much in fasting and prayer for the pardon of that sinfull people the Jews: with his frequent and long praying his knees were hard. The Jews were generally much convinced of his holines; insomuch, as the enemies of Christ hoped, if they could procure him to deny Christ, that most of those that professed, would abandon the Faith of Christ.

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

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

The second Branch of Explication was, Why Jude sti∣leth himself the brother of this James.

Of which I finde two reasons given, both probable.

1. That he might difference himself from others of that name, especially Judas Iscariot; of which also the Scripture seems to take especiall care: Hence Joh. 14.22. he is spoken of with an addition of a not Iscariot, this traytors name being grown detestable: in which respect, 'tis generally conceived, * 1.60 that he had the names of Thad∣daeus and Lebbaeus put upon him (as was before noted:) and thus he wisely preserves himself and Epistle from un∣due prejudice, and by the clearnesse of his person, prevents dislike of his performance.

2. He expressed this neer relation between himself and James, * 1.61 in regard this Apostle James being better known then himself, of high estimation and reputation in the Church, * 1.62 commonly known by the title of the Lords bro∣ther, respected by Peter, famous for his sanctity of life, ac∣counted a Pillar in the Church, President of the Council of Jerusalem; Jude might hereby win attention and credit to himself and his Epistle from those to whom he wrote: And this is the reason that Occumenius gives to this effect: The fame of James for his vertue, would put the greater authority upon Judes doctrine; especially when it should be seen, that Jude was as neer him in his practices and conver∣sation, as in blood and kindred. Besides, by the naming of James with so much respect, it could not be imagined but that he consented with him in that wholsom doctrine for which James was famous in the Church; and yet though our Apostle provides for the acceptation of his doctrine, neither he nor his brother James ambitiously advance their own reputation; both of them (though the Lords brethren) yet contenting themselves with that humble (though in∣deed

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truly honourable) title of the servant of Jesus Christ.

2. I come to the Observations flowing from his u∣sing this title of the brother of James.

1. How needfull is it for a Minister to be of an un∣teinted reputation? * 1.63 Jude provides for it, both by making it known how far he was from Iscariot, and how neer un∣to James. * 1.64 A Bishop must be of good report (saith Paul.) Its necessary for his own salvation that he should be good; and for the salvation of others, that he should be account∣ed so. How great was Paul's care, that the Gospel should not be blamed? 2 Cor. 6.3. Sometime the people are occa∣sioned to love the Word by the worth of the Minister; though we should love the Minister for the Word. A crack'd Bell is not good to call men together; nor is a Minister of crack'd reputation fit to perswade others to holinesse. To have all speak well of us, is not more impos∣sible then suspicious. Antisthenes the Athenian, when he heard some unworthy men did highly commend him, said, I fear I have done some evill that I know not of. And ano∣ther would frequently say, Would we know a man, we should observe the life of him that praiseth him: Rarely will one praise him that takes contrary courses to himself. But this should be the care of the best, to keep himself from being spoken of reproachfully and truly at the same time by the worst. Nor is it lesse the sin of people to ble∣mish the name of him that deserves well, then it is the sin of any one to deserve ill. The Apostle is tender of recei∣ving an accusation against an Elder: certainly, he who is so much against receiving, would be much more against thieving.

2. Its lawfull to use humane helps for the advantage of Truth. * 1.65 This help, the title of the brother of James, was warrantably prefix'd. Paul, where the fruit of his mini∣stry was hazarded by omitting titles, mentions them at large; * 1.66 as to the Corinthians and Galatians: and where concealment of his titles might do as well, or better, he

omits them, as in both the Epistles to the Thessalonians: the like is requisite for us: In these things Ministers should consider what tends most to the benefit of souls. I have known Ministers of great learning and worth, who have been despicable among Idiots, because Birth, or Ʋni∣versity degrees, or Allyance have not commended them; perhaps they had not a James to their brother. * 1.67 The Hea∣thens testimonies are not refused by the Apostle to advan∣tage Truth: If the naming of a Father in a Sermon tends more to ostentation then edification, it may better be for∣born, otherwise be lawfully used. * 1.68 Humane Authority was an Introduction to Austens faith; afterward (as the Samaritans) he beleeved upon firmer grounds. Certainly, we never so well improve our humane advantages, as when Christ is advanced by them. How sweet, to observe Ministers to set Christ upon their Names, Titles, Parts, Readings!

3 The beauty of Consent and Agreement between the Ministers of Christ, either in Doctrine or Affection: * 1.69 Both these the prefixing of James his name argued between him and Jude. Readily and rashly to dissent from other the faithfull and approved Ministers of Christ is not like our Apostles carriage. Indeed, we must not admire men too much, though of greatest learning and piety; not so af∣fect unity, as to forsake verity; or so follow men, as to forget God: The best men in the world are but rules regu∣lated, not regulating; We must only so far set our Watch according to theirs, as they set theirs according to the Sun. Satan endures no mediocrity: All Ministers hee represents as Dwarfs or Giants, none of a middle sta∣ture; either they must be worship'd, or stoned. Avoid we both extremes: neither proudly dissenting from, nor impru∣dently assenting to them either in practice or opinion. Their gifts must neither be adored nor obscured; their falls and slips neither aggravated nor imitated: We must avoid both sequaciousnesse to follow them in any thing and sin∣gularity to dislike them in every thing: The middle way

of a holy, Scripture-consent, joyning in what we may, and meekly forbearing in what we may not, is a gracious tem∣per. Ministers must not so study to have multitudes of followers, as to scorn to have any companions; to vilifie others for the advancement of themselves; to build up their own reputations upon the ruines of anothers. Con∣sent, as much as may be, is no more then should be. If Ministers should endeavour a holy peace with all men, much more with one another; there's not more be••ty then strength in their union. How pleasant is it to read Peter mentioning his agreement with his beloved brother Paul; * 1.70 that Paul that had withstood him to the face? * 1.71 There's no repugnancy in Scripture; why should there be betwixt them that handle it? If the Paen-men of the Scripture be at peace in writing, Ministers must not be at war in preach∣ing: they must not seek more their pr••ise for wit, then the profit of souls. When children fall out in interpreting their father's Will, the Orphans patrimony becoms the Lawyers booty. Hereticks are the gainers by the divisions of them that should explain the Word of Christ. The dis∣sention of Ministers is the issue of Pride: If there must be strife, let it be in this, who shall be formost in giving honour; if emulation, in this, who should win most souls to Christ, not admirers to themselves. Its good to use our own parts, and not to contemn others. The Apostles in the infancy of their calling were not without the itch of pride; Christ laboured to allay it both by precept and example.

4. Grace and Holinesse are not only an ornament to the person himself that is endowed with them, * 1.72 but even to those that have relation to him: The holinesse of the child is an ornament to the father, that of the father to the child, the grace of the husband to the wife; the holinesse of one brother beautifies another. It's true, Every vessell must stand on his own bottom, and every one must live by his own faith: Its a folly to boast of the holinesse of our Parents, and neglect it our selves: if thy father be holy for him∣self and thee too, he shall go to heaven for himself and

thee too. The grace of thy friends doth not beget grace in thee, but beutifie it. The Saints have oyl of grace little enough for their own lamps; and where holiness is ab∣horred by the child, that of the parent is but an addition to the childs shame and punishment, in being so unlike him spiritually, whom he doth so resemble naturally. 'Twas but a poor priviledge for the Jews to have Abraham for their naturall, and the Divel for their spirituall father: but when a child, a brother, a wife, love and labour for that grace which those of neer relation have attained, its their honour and ornament, in that they who are neer them are neerer to God. Indeed, its often seen, that they who have most spirituall lovelinesse have least love from us: The godly want not beuty, but carnall friends want eyes. A blind man is unmeet to judge of colours: how possible is it to entertein Angels, and not to know it? The love of grace in another, requires more then nature in ones self. Blood is thicker (we say) then water; and truly the blood of Christ beutifying any of our friends and children, should make us prefer them before those, between whom and us there's only a watery relation of nature. But how great a blemish often doth the gracelesnesse, the unholinesse of a parent, a husband, a brother, bring upon them that are of neer relation to them? Its a frequent question that was propounded by Saul to Abner, * 1.73 Whose son is this strip∣ling? How disgracefull is such an answer as this; The son of a Drunkard, a Murderer, an Oppressor, a Traytor, a Whoremaster? Love to our friends, our posterity, &c. as well as to our selves, should make us love grace.

Thus much for the third and last particular in the de∣scription of the Authour of this Epistle; the brother of James: and so for the first part of the Title of the Epistle, The description of the Penman of it. * 1.74

The second part of the Title followeth; which is the Description of those persons to whom he wrote; which per∣sons are described from a threefold priviledge:

• 1. They are sanctified by God the Father,
• 2. Preserved in Jesus Christ,
• 3. Called.

Of these in their order.

The first branch of this description, [ 1] 1. is, They are sancti∣fied by God the Father: Wherein I consider two Particu∣lars: 1. The sort or kinde of the priviledge bestowed upon them, viz. Sanctification; To them that are sanctifi∣ed. 2. The Author therof, or by whom it was bestowed, By God the Father.

1. Of the kind of Priviledg, Sanctification. Of which I shall speak

• 1. By way of Explication of it.
• 1. By way of collecting Observations from it.

1. Of the Priviledge, Sanctification, by way of ex∣position.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To them that are sanctified.] Beza speaks of two Copies that read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and from thence the Vulgar Translation renders it Dilectis, * 1.75 To them that are beloved of God the Father: which manner of speech (as Beza well notes) is unusuall in Scripture, which speak∣eth of us being for and in Christ beloved of the Father: And Estius (though a Papist) acknowledgeth, that the former reading, * 1.76 sanctified, is not onely more pure, but more sutable to the scope and drift of the Apostle, who by calling them sanctified, would deterr them from, and make them take heed of those unholy and impure Sedu∣cers against whom he was now about to write.

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

1. Sanctification by way of destination or separation: To this purpose the Greeks use the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.77 i.e. when things are separated to an holy use: so the Lord sanctified the Sabboth day, by separating it from other dayes, and ap∣pointing it for the duties of his own Service: Thus also the Tabernacle, the Temple, the First-born were sancti∣fied. Exod. 13.2. God commandeth Moses to sanctifie all the First-born; which he explains ver. 12. Thou shalt

set apart unto the Lord all that openeth the matrix.

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

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

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

5. By exhibition, introduction, or bestowing actuall holinesse; by putting holinesse really and properly into one: This the Creator only can do to his creature: this God doth by his Spirit, which is called the holy Ghost, and the Spirit of sanctification. * 1.78 And thus man particularly is sanctified or made holy three wayes:

1. Of not holy negatively: * 1.79 and so Christ as he was man was sanctified; for there was a time when as Christ had not this holinesse in his humane nature; when his humane nature was not.

2. Of not holy privatively: * 1.80 and so man that had lost totally his holinesse, is made holy by regeneration or ef∣fectuall vocation.

3. Of lesse holy: and so Gods children are sanctified, * 1.81 by being enabled to the exercise of an actuall mortifying of sin, and living in holinesse, with proceeding in both.

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

So that this Sanctification stands 1. In an actuall put∣ting

off of corrupt qualities; * 1.82 2 a putting on the new and sanctified. 1 A Buriall; 2 a Resurrection. 1 A mortifi∣cation of the old; 2 a vivification of the new man. 1 One thing is destroy'd and pull'd down; 2 Another set up. 1 A taking away of what is redundant; 2 an addition of what is wanting. 1 The killing power of the Cross; 2 the quickning power of the Resurrection of Christ.

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

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

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

between me and the blow: Herein standing sins great de∣formity, as that of drunkennesse in a mans wounds.

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

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

1. By lamentation to the Lord, when going to him for strength with the Apostle, Oh wretched man that I am! was there ever a soul so sin-pestred! Ah, woe is me, Lord, that I am compell'd to be chain'd to this block! Never did a slave in Egypt or Turkey so sigh under bondage, as a mor∣tifying soul doth under corruption. The sorrows of others are outward, shallow, in the eye, the look; but these are in the bottom of the soul, deep sorrows. Its true, a man may give a louder cry at the drawing of a tooth, then ever he did pining under the deepest consumption; but yet the consumption, that is the harbinger of death, doth afflict

him much more: and, though outward worldly grief, as for the death of a child, &c. may be more intense and ex∣pressive; yet grief for sin is more deep, close, sticking, op∣pressive to the soul then all other sorrows: the soul of a saint, like a sword, may be melted, when the outward man, the scabbard, is whole.

2. The soul of a sin-subduer fights against sin with the Crosse of Christ, and makes the death of Christ the death of sin; * 1.83 1. By depending on his death as the meritorious cause of sins subduing, of sanctification and cleansing. Christs purifying us being upon the condition of his suffer∣ing, * 1.84 and so it urgeth God thus, Lord, hath not Christ laid down the price of the purchase? why then is Satan in posses∣sion? Is Satan bought out? Lord, let him be cast out. 2. By taking a pattern from the death of Christ for the killing of sin, we being planted into the similitude of his death, Rom. 8.5. sin it self hanging upon the crosse (as it were) when Christ died. Oh, (saith a gracious heart) that my corrup∣tions may drink Vinegar, that they may be pierced, and naild, and never come down alive, but though they die lingeringly, yet certainly. Oh, that I might see their hands, feet, side, and every limb of the body of death bored, the head bowing, and the whole laid in the grave: the dark∣nesse, error, and vanity of the understanding; the sinfull quietnesse and unquietnesse of my conscience, the rebel∣lion of my will, the disorder of my affections. 3. And e∣specially, the soul makes use of the death of Christ as a motive or inducement to put it upon sin-killing: Ah, my sin is the knife (saith the soul) that is redded over in my Redeemer's blood: Ah, it pointed every thorn on his head, and nail in his hands and feet. Lord, Art thou a friend to Christ, and shall sin that kill'd him, live? Thus a sin-mortifying heart brings sin neer to a dead Christ, whom faith seeth to fall a bleeding afresh upon the ap∣proach of sin; and therfore it layes the death of Christ to the charge of sin. The crosse of Christ is sins terror, the souls armour: The bloud of Christ is old sures-be, (as

holy Bradford was wont to say) to kill sin. As he died for sin, so must we to it; as his flesh was dead, so must ours be, Our old man is crucified with him, Rom. 6.6. Its not a Pope's hallowing a Crosse that can do it, * 1.85 but the power of Christ by a promise, which blesseth this Crosse to mortifi∣cation.

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

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

5. By consideration of the sweetnesse of spirituall life.

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

6. By recollecting its former folly in loving of sin: thinking thus; Formerly I loved that which now I see would have murdered me: What a deal of pains, care, cost, time laid I out to satisfie my lusts! oh that I could recall these follies as I recollect them: but since I cannot make them never to have been, I'll labour to hinder them for time to come. Oh that my hatred might be greater then ever my love was to them. A soul that hath been mad upon sin, afterward is as vehement against it. This is the Apostles argument, As ye have yeelded your members servants to uncleannesse, * 1.86 so now to righteousnesse: and The time past of our lives may suffice us to have wrought the will of the Gentiles.

7. By with-drawing those things that have been as fuell and fodder to corruption: Fire is put out as well by ta∣king away wood, as casting on of water. A sin-mortifying heart forbears the using of that which it hath heretofore abused; it knows that often Satan lieth in ambush behinde lawfull enjoyments. He that hath taken Physick in wine, afterward is ready to loath that very sort of wine in which his loathed medicine was given him; he that hath been sin-sick, dreads those tentations in which Satan was wont to wrap sin up: he considers, that he that alway goeth as

far as he may, sometime goeth farther then hee should: he feeds not without fear, * 1.87 but trembles in every enjoy∣ment, lest it may be an in-let to sin, and his own cor∣ruption get advantage by it; he fears a snare under his very trencher, and poyson (for his soul) in every cup of wine; especially, if he hath been formerly bitten therby. Whereas a carnall heart engulfs it self in occasions of sin (if in themselves lawfull,) sees no enemy, and therfore sets no watch: he makes provision for the flesh, * 1.88 he cuts not off the food which relieveth his enemy: whereas a Sin-mor∣tifier (as an enemy that besiegeth a City) hinders all the supplyes and support of lusts, that so he may make himself more yeeldable to holinesse.

8. By re-inforcing the fight after a foyl; by gaining ground after a stumble, by doubling his guard after un∣warinesse, strengthening the battell after a blow; praying more earnestly, contending more strenuously, laying on more strongly after sin hath been too hard: thus Paul was the more earnest with God against sin; he besought the Lord thrice after the messenger of Satan had buffetted him. * 1.89

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

To conclude, A holy insulting and rejoycing in God follows, if at any time he hath given the soul victory, and any fore-skins and heads of these uncircumcised; it

blessing God (as Panl, Rom. 7.21.) I thank God through Jesus Christ our Lord; going about duty more cheerful∣ly, and yet humbly: A man may read the good news of a victory in a Saints countenance. Doth he not say to Christ when some lust hath been smitten (as Cushi to Da∣vid) I would that all the enemies of my Lord were as that one young man? Lord, When will there be a perfect rid∣dance of these vermin? Oh, how sweet will heaven be, when I shall trample upon every Goliah, and see every E∣gyptian dead upon the shore! when I shall have neither tear in my eye, nor lust in my soul!

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

2. The second follows, which is Vivification, wherby we live a new and spirituall life: The Scriptures proving it are abundant; I live (saith Paul, Gal. 2.20.) yet not I, but Christ liveth in me. If ye be risen with Christ, seek those things that are above, Col. 3.1. The life of Jesus is made manifest in our mortall flesh, 2 Cor. 4.11. As the death of Christ is the death of corruption; so the same pow∣er of God by which he raised Christ from the dead, * 1.90 doth frame us to the life of Christs holinesse: Christ by the power of his Deity, wherby he raised himself, having de∣rived spirituall life to all his members (as life is derived from the head to the other members) enableth them to ma∣nifest it accordingly. As Christ was raised up from death by the glory of the Father, even so we walk in newnesse of life, Rom. 6.4. and ver. 11. Reckon ye your selves alive un∣to God through Jesus Christ. Eph. 2.10. We are his work∣manship, created in Christ Jesus to good works, which God hath before ordained that we should walk in them. Joh. 15.5. He that abideth in me and I in him, the same bringeth forth much fruit.

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

1. [ 1] A sanctified person liveth a holy life, in moving and acting from a principle of holy life. All vitall actions are

from an inward principle: A body without a soul lives not, moves not naturally; nor without an internall principle of spirituall life received from Christ doth any one live spiritually. The body of every living creature hath a heart, which is the forge of spirits and the fountain of heat: * 1.91 True holinesse proceeds from an implanted seed, the fear of God in the heart, the Law put into the inward man. San∣ctity, unlesse Christ be in us, is but a fable: * 1.92 Christ liveth in me, saith the Apostle: and so he speaks of living to God by Christ. Christ must abide in us; he is formed and dwelleth in us. The actions of a sanctified person are from a vitall principle, the spirit within; the holinesse of ano∣ther is but from without, beginneth at his fingers ends; he is drawn by outward inducements; his motions are not the motions of a living creature, but like those of a clock, * 1.93 or some image, that move not from within, but from weights and plummets without; when his weights are down, his work is done. A person spiritually enlightned, hath not onely Spiritum adstantem, but assistentem: should hee have all the incouragements of honour or profit from without, he could never do any thing cheerfully, but would ever be complaining, unlesse he enjoyed inward quicknings and enlivenings of heart in duty by the Spirit of Christ; the supplyes of the Spirit.

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

1. In regard of their kinde: they are of the same sort or nature with the principle of holinesse: Water in the stream is of the same nature with that in the fountan. He that is sanctified lives like himself, his regenerated self. A spirituall life produceth spirituall living, the seed of God puts forth it self in the fruits of godliness; if he be a fig-tree, he bears no thistles; the working of a Saint follows his being: The Ʋnderstanding acts in a sound, efficatious, * 1.94 o∣perative, influentiall knowing both of God and our selves. The Conscience acts in a holy tendernesse and remorseful∣nesse

for sin, Psal. 16.7. 2 Chr. 34.27. and in a pious peace∣ablenesse and quietnesse, giving witnesse of a persons re∣conciliation to (Rom. 5.1.) and walking with God sincere∣ly. 2 Cor. 1.12. This is our rejoycing, the testimony of a good conscience. The Memory retaining heavenly things as a treasury, * 1.95 repository, or spirituall store-house of the Word, an Ark for the two Tables. The Will acts by a plyable yeelding to God in all things, both to do what God enjoyns, and to undergo what God inflicts; in both its flexible: * 1.96 It desires to please God in all things, though it find not alway to perform. The Affections act in a holy regularity and order (being streams not dried up, but di∣verted:) * 1.97 Love is out of a pure heart, a spark flying upwards, set upon God principally, and that for himself; set upon man for God, either because we see God in him, or desire we may. * 1.98 Hatred is now of those things that God hates, and that hate God. Joy is now spiritual in the Lord, in com∣munion with him, in serving of him, though in tribulation. Sorrow is now for ours and others sin, and the sufferings of the Church, not for such poor things as worldly trifles; the pearls of tears not being cast upon the dunghill. Our Desires are now set upon the presence and pleasing of God, pardon of sin, a soft heart, fruitfulnesse under the means, the prosperity of Sion, the appearance of Christ. Our Zeal is not now hot for our selves, and cold for God; like fire well ordered, burneth for the service, not the consu∣ming of the house. Hope is now lively and well grounded, not false and carnall. This spirituall acting, outwardly reacheth the body, making it a weapon of righteousnesse; fire within, will break out: The whole body is the souls in∣strument, in all its members being obedient to effect good actions, according to the dictate of renewed Reason, and the command of sanctified Will: the Eye is (as it were) a watch-man, the Tongue a spokes-man, the Ear a disciple, the Arm a champion, the Leg a lackquey, all at the dispo∣fall of God. If the wares of holinesse be in the Shop, those of the same kind will be on the Stall: the life of a Saint

is a visible Sermon of sanctification; he who hath his heart ordered aright hath his conversation ordered aright; * 1.99 the hand of the clock goeth according to the wheels: Out of the good treasury of the heart he brings forth good things: The body will be the interpreter of a gracious heart: the law is written in the heart, and commented upon in the life: a clean stomack sends forth a sweet breath. The matter of our actions shall be warranted by the word, * 1.100 the manner humble, cheerfull, resolute, sincere. In a word, glory ends are propounded, and our workings (if God require) shall crosse our own interest, ease, profit: To∣have a good heart and a wicked life, is a walking contra∣diction. A sanctified person is not as Ephraim, a cake not turn'd, only baked on one side.

2. The actings of a sanctified person are conform∣able to his principle of Sanctification as that principle is extensive to, and puts upon all the wayes of holinesse, and as it is a seed of all the fruits of Sanctification: A san∣ctified person embraceth every holy duty, he fructifieth in every good work, Col. 1.10. hath respect to every precept; * 1.101 esteems every precept concerning all things to be right: There's a concatenation of all graces; they are linked to∣gether in a divine league; he hath not any grace, that wholly wants any: The instructions of the Law are co∣pulative; * 1.102 he that would seem to make conscience of keeping all the Commandments of God save one, * 1.103 observes none at all out of any obedience to God, who hath alike commanded all. A sanctified person preferrs not one Command before ano∣ther, 1 Tim. 5.21. his foot can endure to walk (being sound) in a stony as well as a sandy path: he will do, not many things, but all, even to the parting with Herodias, and the putting down the Calves as well as Baal; he is not double-diligent in some matters, and negligent in o∣thers: he is neither maimed, to want any limb, nor a mon∣ster, one part excessively outstripping another.

3. The actings of a sanctified person are conformable to the principle of spirituall life as it is the same, a permanent,

abiding principle; not somtimes in us, and at other times quite gone from us, but at all times remaining in us. A sanctified person is holy in a continued course, he walks with God; * 1.104 he applyes himself to keep the Commandments continually. He is not holy upon extraordinary occasions; his duties are not like a misers feast, all at one time, nothing at another; he is not holy by fits and pangs, upon a rainy day reading only, good in thundring and lightning, or in a storm at sea, moved passionatly with an affectionate sermon, trembling for the present, * 1.105 and presently after following bribery. At the first coming on to profession seething hot, after a while luke-warm, at length key-cold; slashing with Peter at the first, and shortly after flying, and denying. His infirmities and falls are but for a fit, but his holinesse is constant; his goodnesse is not like the morning cloud, and early dew; * 1.106 not like the redness of blushing, but the ruddiness of complexion: his religion is not operative in company, silent in secret: he is not like water, that conforms it self to the shape of every thing into which its poured; or like a pi∣cture that looks every way; his religion leaves him not at the Church-doors, he retains his purity where-ever he lives: He hath a principle like a fountain in him, that sup∣plyes him in the time of drought; not like a plash of wa∣ter, lick'd up with an hours heat of the Sun: The musick allures him not, the fournce affrights him not from God.

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

1. A sanctified person acts for his sanctified principle of spirituall life, in respect of preserving it in himself; which he expresseth, 1. In shunning what-ever may prejudice and impair it, much more then a man doth avoid that which would shorten a naturall life, as sword, poyson, diseases, &c. that which parteth between God and the soul being more hurtfull, then that which parteth 'twixt soul and body. What shifts have some made to scramble

from death, throwing estates into the sea, leaving them and sweetest relations, running thorow rivers, fire, &c.? And have not holy men suffered more to keep from sin, which tends to spirituall death? have they not left goods, lands, children? have they not run thorow fire, water, nay, into them, even embracing death rather then death, temporall rather then spirituall? A man would give all the world rather then lose one naturall life; but a Christian would give a thousand lives rather then lose the life spi∣rituall. Lord (saith he) I desire but to live, to keep Christ who is my life. Psal. 63.3. Col. 3.4. 2. In a prizing his food that upholds life: He loves what nourisheth him, de∣lights in the Law of God, * 1.107 hungreth after the sincere milk of the word, accounts it sweeter then the honey and the ho∣ney-comb, hath a most ardent affection to uncorrupted Truths, accounts a famine of the Word the sorest, esteems the bread of life the staff of life. When he was dead, he had no hunger, the Word was as food in a dead mans mouth, found no savour or entertainment: now, though God give him never so much of other supplyes, yet 'tis a famine with him, if he have not bread; like an infant-King, that preferrs the brest before his Crown: though he be rich in grace, yet he is poor in spirit; he desireth grace, having the grace to desire: He never saith, I have enough; truth of grace ever puts him upon growth. 3. A sanctified person labours to preserve his inward principle of life, In using the means that may recover him, * 1.108 when his life is endangered by sicknesse, desiring earnestly, that God would heal him; embracing the sharpest admini∣strations, the bitterest reproofs, taking down the most loathed pill, bearing the heaviest affliction, being willing to be cut, sawed, seared, so as to be saved. His great re∣quest is, that he may be whole, walk holily, that the pain and impotency of his disease, the filthinesse and hurtful∣nesse thereof were both removed.

2. A sanctified person acts for his principle of spirituall life, In labouring to communicate it to others, as well as

to preserve it in himself. The life of a spiritually quickned soul is generative of it self: All living creatures have a seminary for propagating of their kinde; the spirit of life is fruitfull, endeavouring to derive it self from one to an∣other. You never heard of a soul that loved to make a monopoly of Christ; Grace may be imparted, not impaired. Samson, when he had found honey, gave his father and mother some with him: * 1.109 The woman of Samaria calls others to Christ, being called: How diffusive of Christ was blessed Paul! (like the wall which reflects upon the pas∣senger, the Sun shining upon it:) How sutable was that wish of his to a sanctified soul; I would to God that thou, and all that hear me this day, were almost, and altogether such as I am, except these my bonds, Act. 26.29.? Every Christian labours to raise up seed to his elder brother: The great de∣sign of the soul is to set up Christ more in it self and others, to leaven others with grace; and this gaining of souls is a Christians greatest covetousnesse.

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

1.* 1.110 Grace whereby we are changed, much excels grace where∣by we are onely curb'd. The Sanctification wherewith the faithfull were said to be adorned, was such as cur'd sin, as well as cover'd it: not a sanctification that did ab∣scondere, but abscindere; not onely represse, but abolish corruption. * 1.111 The former, restraining grace, is a fruit only of generall mercy over all Gods works, common to good and bad, binding the hand, leaving the heart free; with∣holding only from some one, or few sins; tying us now, and loosing us by and by; intended for the good of humane society, doing no saving good to the receiver: In a word, onely inhibiting the exercise of corruption for a time, without any reall diminution of it; as the Lions that spared Daniel were Lions still, and had their ravenous disposition still, as appeared by their devouring others, although God stop'd their mouthes for that time. But this sancti∣fying

grace with which the faithfull are here adorned, as it springs from Gods speciall love in Christ, so it is proper to the Elect, worketh upon every part in some measure, body, soul, spirit, abhorrs every sin, holdeth out to the end, is intended for the salvation of the receiver; it doth not only inhibit the exercise of corruption, but mortifieth, subdueth, diminisheth it, and works a reall change; of a Lion making a Lamb, altering the naturall disposition of the soul, and making a new man in every part and fa∣culty.

2. From the nature of this Sanctification, I note, * 1.112 It changeth not the substance and faculties of soul and body, but onely the corruption and disorder, and sinfulnesse there∣of: it rectifies, but destroyes not; like the fire wherein the three children were, it consumes the bonds, not the garments; it doth not slay Isaac, but onely the ram; it breaks not the string, but tuneth it. The fall of man took not away his essence, but onely his holinesse; so the rai∣sing of man destroyes not his being, but his unholy ill-being; Grace beautifieth, not debaseth nature; it repairs, not ruins it: It makes one a man indeed; it tempereth and moderateth affections, not abolisheth them; it doth not extinguish the fire, onely allay it that it may not burn the house: It doth not overthrow, but order thy love, hatred, sorrow, joy, both for measure and object: Thou mayst be merry now thou art sanctified, but not mad-merry; thy rejoycing will now be in the Lord, elevated, not annihi∣lated. They are mistaken, that think Sanctification un∣mans a man, that he must now alway be sad, and sowre, solitary; that (as they said of Mary) a Christian looking toward heaven is alway gone out to weep; no, there's no∣thing destroy'd by sanctification, but that which would destroy us; we may eat still, but not be gluttons; drink, but not be drunken; use recreation, but not be voluptu∣ous; trade, but not deceive: In a word, be men, but ho∣ly men.

3. The people of God even in this life are Saints: * 1.113 per∣fectly

indeed hereafter, but inchoatively here; A childe hath the nature, though not the stature of a man. A Chri∣stian hath here as truly grace, though not so fully as in heaven; Grace is glory in the bud; this life is the infant∣age of glory; * 1.114 Ye are sanctified, 1 Cor. 6. They who look upon sanctity as an accmplishment only for heaven, are ne∣ver like to get thither: Its common to hear a reproved sinner give this answer, I am no Saint; Were this an ac∣cusation, and not an excuse for his unholinesse, it might be admitted: but he is no Saint, nor desires to be one; ho∣linesse and holy ones are his scorn: These in this condi∣tion shall never see God; heaven must be in us, before we be in heaven. * 1.115 Depart from me will be the doom of them that work iniquity; Dogs shall be without. Ye who here can∣not be merry without scoffing at purity, hereafter shall mourn for your want of purity: ye who account purity and sanctification inconsistent with nobleness, breeding, generosity, will see, that these were nothing without pu∣rity. That which is the beauty of heaven, the glory of an∣gels, is it an ignominy upon earth, the shame of worms? You are not too good for holinesse, but holiness for you. I confess, its a great sin and shame, and should be a sor∣row, that there are so many counterfeit, unsanctified saints, who have made sanctity so hatefull: but yet for thee by these to be scandalized at sanctity, is thine, as well as their wo. Let the Popes Kalendar only saint the dead, the Scri∣pture requireth sanctity in the living.

4.* 1.116 Holinesse cannot lie hid: Holy life is holily active; if a living man hold his breath long, its death to him: Saul was no sooner converted, but he prayes, he breathes; A regene∣rated person speaks to God as soon as he is born. If God be dishonoured, he speaks for God; he cannot learn the wisdom of our times, to dissemble his Religion, to be still when God is struck at; he must shew whose image and superscription he bears: wicked men proclaim their sin as Sodom, and he proclaims his grace; and yet not that he may be seen, but that he may be serviceable. The Spirit of

God is fire, winde, a river, it will bear away any oppo∣sition, rather then be kept in: the world thinks a saint is mad of suffering, when he appears for God; they are mis∣taken, he is not desirous of it, but fearless of it when God requires; he is neither profuse when he should spare, nor penurious when he should spend himself for God.

5. I note The great change that is wrought upon a person when God comes with sanctifying grace: * 1.117 There's no difference in the world greater, then between a man and his former self; the world, and men of it, need not take it ill, that a Saint differs so much from them, he differs as much from himself: a sanctified person is utterly opposite to all hee was and did before, the stream is turn'd; hee sees now, he was blind before; he loves that which former∣ly he loathed, he loathes that which formerly he loved; he unlives his former life, he picks it out (as it were) stitch by stitch: The wicked (1 Pet. 4.4.) are said to think the course of sanctified persons strange; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word is, they are like men in a strange Country, that see strange sights, which before they were altogether unacquainted with: Oh the power of grace! a Lion is now a Lamb, a Goat is now a Sheep, a Raven is now a Dove; and which is more, a Sinner is now a Saint: he that before rush'd into sin, now trembles at it; he that before persecuted holiness, now preacheth it. They in the Gospel hardly knew the man that had sight restored to him, but said, he was like the blinde man: * 1.118 Did the alone recovery of sight make such a difference in him from what he was former∣ly? what a difference is wrought then by grace, which makes not onely a new eye, but a new tongue, ear, hand, heart, life?

6. * 1.119 The holinesse of a sanctified person is not purely ne∣gative; It stands not altogether in labouring not to sin: Its not enough for the tree that escapeth the ax, not to bring forth bad, unless it also bring forth good fruit: nor is it sufficient for the sanctified soul to put off filthy, un∣less it put on beautifull garments. The old man must be

put off, and the new put on: we are not content with half happinesse, why should we be with half holinesse? The holiness of the most is not to be as bad as the worst; few labour to be as good as the best. Men love to be compleat in every thing but that which deserves exactnesse. We must not cut off the garment of holiness at the midst: Our eternall happiness shall not onely stand in being out of hell, but in being in the fruition of heaven: we must not mete to God one measure, and expect from him an∣other.

7.* 1.120 Sanctification admits no coalition, agreement be∣tween the new and the old man: This later is abolish'd, as the former is introduced. * 1.121 The new man is not put upon the old, * 1.122 (as somtime new garments are put upon old) but in the room of them. In sanctification there's no sewing of a new peece to an old garment, which alway doth but make the rent the wider. Its one thing for sin to be, another thing to be allowed; one thing for sin to be in us, another thing for us to be in sin. Sin is a Saints burden, a thorn in his eye, not a crown on his head; its his daily task to weaken and impair it: if he cannot fully conquer, yet he faithfully contends. Sin and holiness are like a pair of ba∣lances, when the one goeth up, the other must needs go down: Christ knows no co-partners in Government, he will not drink of a fountain where Satan puts his feet; * 1.123 his Church is a Garden enclosed, open only to heaven, shut on every side. The faithfull have a broken, not a divided heart.

8.* 1.124 As a sanctified person allows no mixtures with grace, so he puts no limits to grace: he desires that the grace he hath should be perfect as well as pure, and as he loves that no part of him should be defiled, so, that none should be destitute; he is sanctified throughout; he per∣fects holinesse in the fear of God, 2 Cor. 7.1. A Saints com∣plaints of his wants and deficiences rather prove him cove∣tous, then poor; his strong appetite rather speaks him healthfull, then empty; his desires of cloathing, rather

growing, then naked: he desires that the Dominions of Christ may be as large, as ever were those of Sin, even ex∣tending to the whole man. He is not like an upstart Gallant, who, unable to furnish himself with new attire for every part, is new and adorned in some parts, and uncomely in all the rest: he labours for furniture for every room, to see whole Christ formed, to have graces for every faculty. There's no grace he sees in another, but he wisheth he had it too; he never thinks he hath lived enough, or done e∣nough for God; he never thinks his work done while he is on this side heaven. Who ever was the man that so throughly mortified sin, as to leave no life in it? who e∣ver had such a degree of spirituall life, as not to want a further increase? Thy sword must never be thrown away while so many enemies remain. The means of preserving a holy life must never cease, till grace be consummate in glory. He that hath holiness enough, never had any. San∣ctified persons are alwayes adding to grace, and taking a∣way from sin. Sanctification is a progressive work. The least Saint hath grace enough to be thankfull, the greatest not enough to be idle. To negelect the helps of sanctification never was a Scripture sign of sanctity: to live above Or∣dinances, is to live below a Saint. Abstinence from spirituall food is so far from proving a strong Christian, that it proves but a sick Christian at the best. He who gives over, never truly began; he who goeth not forward, goeth backward. Till the flame be out, we must never cease crying for water; till sin be quite extinguish'd, we must ply the blood of Christ. How short do the best come of their duty, of what God doth, and they should desire?

9. Out-side, * 1.125 superstitious Mortification is but a shadow of the true. Penance, Fasts, Starvings of the body, Absti∣nence from Marriage, are not blessed to kill sin; they have no blood in them; Sin and Satan fear no such holy-water: Its the death of Christ that must be the death of sin: the mortifying or macerating of the carcass, is but the carcass of the duty; there's more labour required to

let the blood out of our corruptions, then out of our bo∣dies. A child of God takes more pains with his heart in a day, then a Papist with his skin in a yeer; the one indeed whips himself, but the other denyes himself; the one scratcheth his skin, the other puls out his right eye; the one afflicts the flesh, the other the soul; the one somthing with∣out himself, the other his very self.

10.* 1.126 I note, The Lord esteems of his people by the better part; their bent and strain, not their defects. They are here called sanctified: but alass, how imperfect is their Sanctification! Yet their Father looks upon them as they would be, not as they are or do: Not I (saith the Apostle, Rom. 7.) but sin that dwelleth in me. Corn full of weeds we call corn: Christ loves what he seeth of himself, in the midst of much more he sees of us; he casteth not a∣way the honey because of the honey-comb; he spyeth a grain of grace in a heap of corruption; he considers what we aim to be now, and what we are to be hereafter, more then what we are now. The owner of an Ort-yard, that knows the goodness of every tree in it, although a tree which is of a good kinde hath fruit upon it which for the present is green, and as hard as a stick, yet he will say, This is an ex∣cellent apple, &c. considering what it will be when ripe, and what its kinde is to be.

11.* 1.127 How causelesly doth the world complain of those that are truly sanctified! The contentions of a Saint are most with himself; the destructions he makes are blood∣lesse; if after any blood he thirsteth, 'tis that of a lust; the tyrants he brings to punishment are those in the soul: Were all his enemies in the world overthrown, and those in the heart spared, those Mordecaies still in the gate, what would all avail him? Men have little reason to blame sanctity for distracting of the times; there's more reason to blame the want of it. If a good man carryeth himself turbulently, 'tis because hee is no better, not because he is good: He is, or should be at peace with every thing but sin; If he shuns any company, 'tis not for ha∣tred

of the person, but the plague-sone: if he reproves, * 1.128 he wounds not destructively, but medicinally: His greatest heats are pious, God is in his flame; his very anger is pati∣ent, his indignation humble; he participates of the Dove, as well as of the fiery tongues, as the Spirit that fils him had both shapes. Doth he reprove sharply and openly; he prayes for thee secretly. A Saint, when he acts like him∣self, is alway doing good, diffusive of holinesse, a bene∣factor to the age wherein he lives, a conduit-pipe of bles∣sings to a whole Kingdom. If his endeavouring to make thee holy, make thee hate him, he will be hated still.

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

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

And of this also

• 1. By way of Explication.
• 2. By way of collecting Observations.

1. I shall briefly explain two particulars.

• 1. How they are said to be sanctified by God.
• 2. How by God the Father.

1. How by God. 1. Not transferendo Essentiam, * 1.129 by transferring his Essence unto them; but operando gra∣tiam, by way of operation and working holinesse in them; not by bestowing his Deity upon them, but by setting up the divine nature in them, (2 Pet. 1.4.) as fire warms by its vertue and operation.

2. God was the Author of their Sanctification, not ex∣cludendo media, as if he made not use of the Ministry of the Gospel for the accomplishing therof. The Word can∣not sanctifie without him; and ordinarily he will not san∣ctifie without it: he sanctifies by the Word, Joh. 17.17. en∣livening and actuating it, making it his power to salvation, bestowing upon it an enlightning power, to discover our

misery and deformity by reason of unholinesse, as also to discover the beauty of holinesse, and the happiness laid up for holy ones: bestowing also upon it an inclining power, to bow us to the imbracing and obeing of his holy will, the pattern of all holiness.

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

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

5. God sanctifies so, as that in the practice of sanctifi∣cation man doth actually concurr with God: for, being sanctified, and inwardly enabled in his faculties by spiri∣tuall

life put into them, he moves himself in his actions of grace, although even in these actions he cannot work alone, he being onely a fellow-worker with the Spirit of God (not in equality, but) in subordination to him. Ne∣verthelesse, though these actions be performed by the speciall assistance of the Spirit, yet in regard man is the next agent, they are properly said to be mans actions.

2. God the Father sanctifies. And yet, [ 2] Eph. 5.26. 1 Cor. 1.30. Christ is said to sanctifie, and to be Sanctification; and most frequently the holy Ghost is said to sanctifie; * 1.130 Grace being called the fruits of the spirit, the whole work of Sanctification stiled by the name of spirit▪ and the Scri∣pture expresly speaks us sanctified by the Spirit; and the holy Ghost is called the Spirit of Sanctification. Yet when the Scripture saith we are sanctified by God the Father, it doth not contradict it self.

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

All the Attributes of God are either 1. Essentiall; * 1.131 which are the very divine Essence, and pertaining to the very nature of God, as to be a Spirit, omniscient, eternall, true, good, powerful, mercifull, &c.

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

The Attributes that appertain to the Nature or Essence of God, are common to the three Persons, as to be a Spirit, * 1.132 omniscient, eternall, &c.

The Attributes or properties that inwardly belong to the Persons among themselves, * 1.133 are peculiar and proper to each of them, both in regard of order of being and work∣ing: The Father hath his being from Himself alone, the Son hath his being from the Father alone, the holy Ghosi hath his being from them both, The Father alone begetteth,

the Son is alone begotten; the holy Ghost doth proceed from the Father and the Son.

All works externall, * 1.134 and in reference to the creatures, as to create, to govern, to redeem, to sanctifie, &c. are, in re∣spect of the things wrought, equally common to the three Persons of the Trinity; who, as they are all one in Nature and Will, so must they be in operation, all of them working one and the same thing together. John 5.17, 19. Most true is that of Christ, Whatsoever things the Father doth, these also doth the Son; the like may be said of the holy Ghost: so that we are sanctified by Father, Son, and holy Ghost; there being the same power and will of all three: and in works externall, and in respect of the creature, when onely one Person or two are named, the whole Trinity is to be un∣derstood.

Though the works of three Persons toward the creature, * 1.135 world, or Church, in regard of the thing wrought, are com∣mon to all the three; yet in respect of the manner of working, there is distinction of Persons that work; for the Father works through the Son, by the holy Ghost: The Father works from none, the Son from the Father, the holy Ghost from both, Joh. 5.19. & 8.28. & 16.13. (there being the same order of working in the Trinity, that there is of ex∣isting:) the Father works by the Son and the holy Ghost, sending them, and not sent by them; the Son works by the holy Ghost, sending him from the Father into the hearts of beleevers, and is not sent by him, but by the Eather: the holy Ghost works, and is sent from the Father and the Son, not from himself. The works therfore of the Trinity are considerable, either absolutely, or in regard of the works wrought, and so they are the works of the whole Trinity in common: Or relatively, when we consider in what order the Persons work, which Person works immediately, which by another. And so the Persons are distinguish'd in their works.

This considered, Jude in ascribing Sanctification to God the Father, is easily reconciled to those that ascribe it to

God the holy Ghost, and the Son; these last named persons being by Jude included in the working of sanctification, and only the order of working of the blessed Trinity noted. The Father sanctifying through the Son, by the holy Ghost; the Father sanctifying by sending the Son to merit, and giving his Spirit to work; the Son, by meriting; the holy Ghost by working our sanctification, and immediately sancti∣fying us; in which respect he hath the title of holy, and Sanctification most commonly exprest as his work.

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

Secondly, the Observations follow.

1. Even our holinesse administers matter of humility: * 1.136 Our very graces should humble us as well as our sins; as these later because they are ours, so the former because they are none of ours. Sanctity is adventitious to Nature: Heretofore holinesse was naturall, and sin was accidentall; now sin is naturall, and holinesse accidentall: when God made any of us his garden, he took us out of Satans waste; ws are not born Saints: the best, before sanctification, are bad, and by nature not differing from the worst; the mem∣bers that God accepts to be weapons of righteousnesse, were before blunted in Satans service; when God sancti∣fieth us, he melteth idols, and makes of them vessels for his own use. Before any becomes as an Israelites wife, he is as a captive, unpared, unwash'd, unshaven. Sanctification is a great blessing; but was this web woven out of thine own bowels? the best thou didst bring to thine own san∣ctification, was a passive receptivenesse of it, which the ve∣ry worst of heathens partake of in common with thee, having a humane nature, a rationall soul; and was there not with that, a corrupt principle of opposition to God, and all the workings of God? was not God long striving with a cross-grain'd heart? how many denyals had God be∣fore he did win thee to himself? How far was the iron gate of thy heart from opening of its own accord? and if he had

not wrought like a God, omnipotently, and with the same power wherewith Christ was raised, * 1.137 had thy resistence been ever subdued? and when the being of grace was bestow∣ed, from whence had thy grace at any time its acting? Didst thou ever write one letter without Gods guiding thy hand? didst thou ever shed one penitentiall tear till God unstop'd thy spouts, smote thy rock, and melted thy heart? didst thou hunger after Christ, till God who gave the food gave the stomack also? Was ever tentation resisted, grace quickned, corruption mortified, holy resolution streng∣thened, power (either to do or will) received from any but from God? Doth not every grace, the whole frame of sanctification depend upon God, as the stream on the foun∣tain, the beam on the Sun? when he withdraws his influ∣ence, how dead is thy heart in every holy performance? onely when he speaks the word effectually, bidding thee go, thou goest; and do this or that, thou dost it.

2.* 1.138 The reason why all graces of a sanctified person are for God: they are from him. Gods bounty is their fountain, and Gods glory must be their center: He planted the Vine∣yard, and therefore he must drink the wine: We are his wormanship, and therefore we must be his workmen. All our pleasant fruits must be laid up and out for our well-beloved. All things (but particularly our graces) are from him, and for him: we can never give him more or other then his own, when we give all we can. The streames will rise as high as the fountain head; and so should our gra∣ces ascend as high in duty as he who gave them? Where should God have service, if a sanctified person denyes it?

3.* 1.139 From this Author of Sanctification, I note ts ex∣cellency and worth. Its a rare work certainly, that hath such a workman; a beauteous structure that hath such a builder: What is a man to be desired for, but his sanctifica∣tion? if we see a beauty on that body which hath a soul; how much more on that soul that hath the reflexion of God himself upon it? Every Saint is a woodden casket fill'd with pearls. The Kings daughter is all glorius within.

Love Jesus Christ in his worky-day clothes, admire him in his Saints; though they be black, yet they are comely: Did the people of God but contemplate one anothers graces, could there be that reproaching, scorn and con∣tempt cast upon one another that there is? Certainly, their ignorance of their true excellency makes them ene∣mies: they strike one another in the dark.

4.* 1.140 Great must be the love that God bears to Sanctifica∣tion: Its a work of his own framing, a gift of his own be∣stowing. God saw that the work of the first creation was very good; much more that of the second. Wonder no more that the faithfull are call'd his garden, his Jewels, his Treasure, his Temple, his Portion: God hath two hea∣vens, and the sanctified soul is the lesser. How doth he ac∣cept of Saints even in their imperfections, delight in their performances, pity them in their troubles, take care of them in dangers? He that hath given his Son for them, promi∣sed heaven to them, and sent his Spirit into them, what can he deny them? Jesus Christ never admired any thing but grace when he was upon the earth: the buildings of the Temple he contemned, in comparison of the faith of a poor trembling woman. Certainly, the people of God should not sleight those graces in themselves, that God doth so value; as they do, when they acknowledge not the holinesse that God hath bestowed upon them: Shall they make orts of those delicates that Jesus Christ accounts an excel∣lent banquet?

5. The love of God is expressive, * 1.141 really and effectually in us, and upon us, even in sanctifying us. Creatures, when they love, will not put off one another with bare words, of bidding be clothed, sed, &c. much lesse doth God: If there be love in his heart, there will be bounty in his hand. Thou sayst that God is mercifull, and loves thee; why, what did he ever do for thee, work in thee? hath he chan∣ged thy nature, mortified thy lusts, beautified thy heart with holinesse? Where God loves, be affords love-tokens; and such are onely his soul-enriching graces. No man

knows love or hatred by what he sees before him, but by what he findes in him: If our heart moves toward God, certainly his goeth out toward us; the shadow upon the Dyall moves according to the motion of the Sun in the Heaven.

6.* 1.142 We are to repair in our wants of Sanctification to God for supply: He is the God of grace; The Lord will give grace and glory. He hath the key of the womb, the grave, the heavens, but chiefly of the heart. He that sit∣teth in heaven can onely teach and touch the heart. How feeble a thing and unable is man (whether thy self, or the Minister) to do this? He hath the windes in his own keep∣ing, and till he send them out of his treasury, how ne∣cessarily must thy soul lye wind-bound? Whither shouldst thou goe but to him? and how canst thou go but by him? The means of grace are to be used in obedience to him, * 1.143 not in dependancy upon them: A golden key cannot open with∣out him, and a woodden can open with him. Man may (with the Prophets servant) lay the staff upon the fore-head, but God must give life. How many fat and rich Ordi∣nances have been devoured, the soul after all remaining as lean as before, for want of seeking God aright for a blessing?

7.* 1.144 I observe, How carefull we should be to maintain that which God hath set up in us, and how fearfull lest it should be pul'd down by Satan. Christ destroys the works of the Divel, and Satan labours to oppose the work of Christ. Every plant indeed that God hath not planted, is to be pluck'd up: but the plants that Gods own hand hath planted are to be nourished. What God hath joyned together none should separate; Grace and the Soul are of Gods joyning together. Who laments not the destruction of mans workmanship, the overthrow and demolishing of beutifull buildings, the rooting up of corn-field and plea∣sant gardens by Swine? But what are these to the de∣structions made by sin in the hearts and lives of people? Who can give way to sin, but it must be with a sinfull

patience? Keep thy heart with all diligence: * 1.145 the best en∣dowment is to be most carefully preserved. Who loves not to keep his body healthfull? and yet who regards the keeping of his soul holy? The whole Trinity of Persons adorn the heart with holinesse; every of them is to have a corner in it, nay, the whole. Let not Satan have wells which he never digg'd, inhabit houses which he never built. If the Philistims tread not on the threshold on which Dagon fell, let not Satan lodg in the heart that God fanctifieth.

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

The second follows; Preserved in Christ Jesus. * 1.146

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

1. The Priviledge bestowed is Preservation, To them that are preserved, &c. In the handling whereof I shall briefly give,

• 1. The Explication of it.
• 2. The Observations from it.

1. For the Explication. The word used by the Apostle is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies, solicitously to be kept, as a thing lest it be lost, or taken away by others. 1 Joh. 5.18. its spoken of a regenerate persons keeping himself from being touch'd by the wicked one: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, keepeth himself as with watch and ward; gardeth himself so accu∣rately, as he that watcheth a prisoner for fear of his escape. So Act. 4.3. its said, the Apostles were put (by the Priests) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in hold. So Act. 5.18. they put them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in prison. And of these preserved ones its said, They are kept by the power of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; kept as a Town is kept with a garison from the enemies: praesidio circumvallati, * 1.147 incircled with a military strength: so are these Saints pre∣served by Christ, lest being deceived by Seducers, they should perish.

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

1. The first, though it be not here intended (as in∣deed, being frequently denyed to the faithfull) yet its of∣ten in Scripture bestōwed upon them, and that severall wayes: sometimes when their enemies want means to ef∣fect their desires upon them, * 1.148 though they have poyson; yet no power, no arms or instruments of force; or when the enemies of the Church have outward strengths and forces, but are diverted another way, by reason of enemies coming against them from an other place; or when the enemies spend their hatred and forces upon one another; or when their forces are by the providence of God timely discovered, so that the people of God taking refuge in some place of security, strength, or distance, the enemy cannot at all come at them; or when there is such a curb of restraint put upon the spirits of enemies, as, though they finde them, and have them in their hand, yet they shall not be able to put forth their inward poyson against them; * 1.149 thus even the naturall force of fire, seas, beasts shall be bridled up, when God will, from hurting his people; * 1.150 or when the enemes of the Church are dis∣comfited, either by their own preposterous fear or over∣sight, * 1.151 or the instrumentalnesse of the senselesse creatures against them, or the puissance of the Churches forces, not onely spirituall, * 1.152 but even visible and worldly; or when the faithfull being taken, are delivered out of their hand by making escape; * 1.153 or when God makes an enemy of his Church to be his own destroyer, to twist and use his own halter; or when God enclines the hearts and dispositions of the haters of his people to pity, tender and favour them, though they be far from love to their grace: or when God works a really sanctifying change upon their hearts, * 1.154 making them to wash the stripes, and lick the wounds whole which they have made; or when God takes his people out of this life from the evill to come, hou∣sing

his flock against a storm, taking down his ornaments when he purposeth to destroy the house; and this he or∣dinarily doth by a natural death, though he can translate his people, and take body and soul immediatly into heaven, as in the case of Elijah.

2. But principally, the care of God is in this life ex∣pressed toward his people in spirituall preservation: This spirituall preservation of beleevers in this life, is, 1. From punishment: The curse of the Law, the wrath of God. * 1.155 Not from the Law of God as giving precepts, but as being a Covenant (Rom. 6.14. 1 Tim. 1.9.) exacting perfect obedi∣ence, and condemning for a not perfect performance: From the terrour of the law, forcing for fear of punishment, as bondslaves by the whip, Rom. 8.15. the people of God be∣ing made a voluntary people, * 1.156 and worshipping God without servile fear. The faithfull also are preserved from the guilt and condemning power of sin, Eph. 1.7. 2 Cor. 5.19. God not imputing their trespasses: Preserved from the curse of all externall punishments, as they are the effects of ven∣geance. Sin may be, and may not be in the godly; it is in them by habitation, not by dominion: so punishments are on them, and are not on them; on them as sensible pains, on them as castigations to better them; on them as conse∣quents of sin, and Gods expression of his dislike of sin; not on them as curses not on them to satisfie wrath: The wrath of God lies not upon them, when the hand of God lies upon them: Every affliction is medicina, not laniena; sent to kill sin, not the man: the edge, the soul, the sting, the malignity of every trouble is removed, so that it hath little more then the notion of a misery. Gods people are not delivered from evils as oppressive to nature, but as sa∣tisfactory to Justice: whatsoever they suffer, though it be death it self, they may say, Christ hath laboured, * 1.157 and we enter into his labours; he hath born the heaviest end, death lost its sting in his side. There's honey in the carcasse of this lion; this Serpent is but a gentle rod being in his hand.

2. This spirituall preservation of beleevers is from Sin,

and in the state of holinesse; their grace being preserved, and the image of God never totally obliterated in them: God preserving the jewel, oft, when not the casket; a mans self, his soul, though not his carcasse; and from that which is the greatest enemy and evill, sin, so oft in Scri∣pture call'd the evill, * 1.158 and that which makes the very Di∣vel himself both to be, and to be called the evil One, he both having most, and dispersing most of that evil; the world to be call'd an evill world; * 1.159 and men, evill men. And so this priviledge of preservation from sin, and in the state of holiness, aptly follows Sanctification; the elect being not onely made holy, but kept holy. Hence we read of him that is able to keep us from falling; * 1.160 of Christ praying that his disci∣ples should be (though not taken out of the world, yet) kept from the evil, Joh. 17.15. the world kept out of them, though not they out of the world: of the faithfull, their being kept by the power of God through faith unto salvation, 1 Pet. 1.5. Of the evill one's not touching him that is born of God, 1 John 5.18. and of his not sinning; of Gods delivering of Paul from every evill work; * 1.161 of preserving blamelesse to the coming of Christ; of finishing the good work begun unto the day of Christ, Eph. 1.6. All which places intend this spirituall preservation mentioned by Jude, which is that gift of God whereby the elect, being united to Christ by his Spirit and faith, continue in him, and can never totally and finally fall from holinesse.

Sundry wayes doth God preserve from sin, and in ho∣linesse: 1. Somtime by keeping his people from the ve∣ry outward tentation to sin, if he sees it would be too hard for them; often dealing with his servants, as the people did with David, * 1.162 who would not let him go down to battell, lest the light of Israel should have been put out: as Gideon dealt with his souldiers, suffering not the fear∣full to go to fight: * 1.163 as we use to keep in a candle in a windy night, putting it into a lanthorn. 2. Sometime by ma∣king them conquerors even for the present, over the tentati∣on; he strengthens them so with his Spirit, as that they

break the strongest cords (with Samson,) bearing away the very gates of the City, and overthrowing whole troops of tentations: * 1.164 Thus was Joseph preserved (as Chrysostom ex∣presseth it) in a fiery fournace, even when it was heated seven times hotter then ordinary; the power of God being put forth therein, more then in preserving the three chil∣dren: Thus were the blessed martyrs preserved from sin; we read in that holy Martyrologie, Heb. 11, 35. they were tortured, not accepting deliverance. How many have over∣come fire with fire; the fiery flame with love to Christ hotter then fire? their holy resolution rising the higher, the more opposition they had, as a flood that meets with an obstacle; or as a ball, the harder it is thrown against the ground, the higher it mounts in the rebound. 3. Alway God so preserves his Saints from sinning, * 1.165 that they sin not finally, they sin not away all their holinesse; their faith fails not; ther's somthing in them that sins not, the seed of God, a grain of mustard-seed, a principle of holinesse, which, * 1.166 as it opposeth, so it will overcome their distempers; as a fountain works out its muddinesse when dirt is thrown into it; as life in a man, his diseases. A Saint is not deli∣vered fully from the being of sin, but from the totall pre∣valency of it, from finall Apostacy; so that his soul still continues in the state of grace, and hath the life of holi∣ness, for the essence, though not alway in the same degrees: he may aliquo modo recedere, non penitus excidere: Grace may be abated, not altogether abolish'd: he may peccare, * 1.167 not perire; sin, but not to death; intermit the actings of of grace, not lose the habit. Faith may be shaken in, not out of the soul; the fruit may fall off, but the sap not to∣tally dry up. 'Tis true, Grace in it self considered, as a crea∣ture, might totally fail; our permanency is not respectu rei, but Dei; not from our being holy, but from our be∣ing kept holy. We are kept by the power of God, and if so,

it will be to salvation. Notwithstanding the power of sin in us, and the power of Satan without us; the frowns and the smiles of the world, the musick and the fournace, the Winde and the Sun, the tide of nature, and the winde of example, holinesse, though in the least degree, shall ne∣ver be lost to be of no degree. Satan doth soli perseveran∣tiae insidiari, he only aims to take away grace; he would never care to take away gold, or names, or comforts, &c. if it were not to make us sin. He that offers to give these things to make us sin, would not snatch them from us but for that end. God was not delighted that Job should be tormented, but that his grace should be tryed; nor Satan so much that Job should be tormented, as that his grace should be destroyed: But though he winnow never so vio∣lently, * 1.168 he shall winnow never out all our grace. All the power of hell shall never prevail against the God of heaven.

The immutable eternall decree of God is the foundati∣on of perseverance. * 1.169 Now the counsel of God shall stand, The elect cannot be deceived, Matt. 24.24. The impossibility of seduction is grounded upon the stability of election: the foundation of God abideth sure, 2 Tim. 2.19. it can never be moved out of its place. The purpose of God according to election must stand, Rom. 9.11. Of all that God hath given Christ (by election) he will lose nothing, John 6.39.

And that Preservation flowes from the decree of Ele∣ction, * 1.170 is most manifest, in regard its given with a previous intention of infallible bringing him to salvation, to whom it is given; for what is election, but to ordain infallibly to obtain salvation?

And this immutable purpose the all-powerfull and faith∣full God backs with infallible promises: The mountains shall depart, but the covenant of his peace shall not, Isa. 54.10. I will put my fear into their hearts, that they shall not de∣part from me, Jer. 32.40. My sheep shall never perish, neither shall any man pluck them out of my hand, Joh. 10.29. I will betroth thee unto me for ever, Hos. 2.19. Christ shall con∣firm you to the end, 1 Cor. 1.8. Nay, this stablenesse of his

Councel he shews by an oath also; which was, Luc. 1.75. That we being delivered, &c. might worship him without fear, in holiness and righteousness all the dayes of our life.

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

Upon these performances of God, * 1.171 beleevers have been assured, and are commanded to labour for the assurance of their salvation: A priviledge not to be attained, if assu∣rance of perseverance were impossible; for without per∣severance there is no salvation.

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

And this for the explication of the nature of this Pre∣servation, the second kinde of priviledge bestowed upon the faithfull.

The Observations follow.

1.* 1.172 Sanctified persons have many enemies. 'Tis true, none are safe but such, and yet none so much solicited as such. What need this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this carefull preservation, this ga∣rison of Gods power, if there were none feared to give and take the possession of thy soul from God? Is there not a false party within? The best-govern'd City hath some traytors, and so hath the best-govern'd heart: nay, is not the better party in the soul far the lesser? and how oft doth the disaffected conspire to let in the enemy without? which they had long agoe done, and destroy'd the good party too, * 1.173 (for Grace left to it self, falls) had it not been for Gods power. The great designe of Satan is to surprize Sanctity: the thief gotten into the house, presently en∣quires where the jewels and money are laid up: the Divel had rather catch one fish, then a hundred frogs; he is sure already (he thinks) of his own: Besides, they do not much credit his cause; but could he bring over to him∣self one sanctified person, he would boast in such an addi∣tion to his Kingdom. Its the tree that bears fruit which is pluck'd and cudgel'd; under other trees which have onely leaves, men sit and walk indeed, but they pluck them not: And of all trees which bear fruit, those which bear the best, are pull'd and beaten most. Its the richly laden ship that is most endangered by the Pirates; the soul en∣rich'd with holinesse for which Satan lyes most in wait. There are as many miracles wrought, as a Saint is preser∣ved minutes. Let us neither be secure, nor discouraged: Not secure; we live in the midst of enemies: He that will be alway safe, must never be secure; we cannot trust God too much, nor our own hearts too little; the former is our keeper, the later is our traytor: there's no Christian his own keeper; we can neither stand not rise alone, all we can do alone is to fall. Not discouraged; thy many rob∣bers shew thou hast something worth the taking from thee: thy enemies, though they endanger thy holinesse, yet grant it; in opposing thee, they speak thee none of theirs; nay, they engage Jesus Christ to oppose them, who will lose none

of his; * 1.174 to pity thee, who will not suffer thee to be tempted a∣bove thy power. Let the world fall, yet a Christian falls not, as long as Christ stands.

2. Then God keeps most graciously, when he keeps us from sin: then he keeps us as his own people. He keeps from sicknesse or poverty by way of a generall providence, but from sin by way of peculiar preservation: what-ever other preservation he bestows without this, 'tis but a reser∣vation to eternall ruine. Christ, that loveth all his mem∣bers most tenderly, never desired of his Father, to keep them free from outward troubles: he prayeth, not that he should take his disciples out of the world; * 1.175 but keep them from the evill: Not that they should be exempted from suffrings, but preserved from sin, the evill: that they might never side with the times against God, that they might never apostatize, or forsake the truth: Every one seeks safety, but who desires this true safety, this soul-safe∣ty? Worldly policy would that a man sleep in a whole skin; but true wisdom puts a man upon preserving a whole conscience: A whole skin countervails not for a woun∣ded conscience. And yet this is the study of the times, every one labours to save one, to fall upon his feet, to keep from being plundred, &c. but who study to be kept from of∣fending God? If thou couldst as easily keep thy self from Gods wrath, as from mans, by all thy projects, thy policy would be a good pattern; gain in the chist, and loss in the conscience is but a bad exchange: he that will save his life when he should lose it, shall lose it when he would save it. Fear not troubles, because he sleeps not that preserves thee; but fear sin, because he sleeps not that observes thee: Account it a greater mercy in all the sinfull agitations of these times, that God hath kept thee from being an actor, then a misery that God hath made thee a sufferer.

3.* 1.176 The people of God are never unsafe. If the Lord be the Watchman, what though it be an estate, a life, nay, a soul that is the City, we should not fear the losse of it: The meanest of the people of God stir not out without

their life-guard; * 1.177 if they wanted, there's not a creature in heaven or earth but would take their part; they are the hidden, the secret, the preserved ones. Security is not so great a sin as distrust, our Friend being much more able to help, then our Foes to hurt. What one said sinfully, every child of God may say holily, I shall never be moved. We must com∣mit our selves to God in wel-doing. Christ, though he com∣mitted himself not to man, (knowing what was in man) yet himself living and dying he committed to his Father; we do quite contrary. Finde out the danger in which God can∣not, or the time when God did not, or the Saint (for to him I speak) that God hath not kept, and then distrust him. Say not, If worse times (yet) come, what shall I do to be kept? Will not he that provided a City of refuge for those that kil'd men, finde out a City of refuge for thee, when men la∣bour to kil thee for God? Hath God so many chambers, so many mansions in his house, * 1.178 so many hiding places upon the earth, (his, with the fulnesse of it) in the earth, in heaven, and shall his children be shut out? Thy work is not to be solicitous how to be kept, but how to be fit to be kept; labour to be alway in wel-doing, then who will harm thee? Keep faith and a good conscience; keep never a sin allow∣edly in thy soul; do thy part, and let God alone with his. but this is our busie sinfulnesse, we will needs be doing of Gods work, and neglect our own.

4.* 1.179 A strong engagement lies upon Gods people, to endeavour the preservation of Gods honour. 'Tis true in this case, Pro∣tection draws allegeance: If he be a wall of fire to us, our souls and bodies; let not us be a rotten hedge when we should defend his Name, Servants, Ordinances: if he be a tower, let not us be a tottering wall. Let us labour to say, Lord, he that toucheth thine honour, toucheth the apple of mine eye. If we look that God should keep us in our, we must maintain his cause in its danger.

5.* 1.180 The gain-sayers of perseverance are deceived. Their doctrine most cleerly (as hath been proved) oppo∣seth Scripture, and most incurably wounds a Christians

comfort. What joy can we have, that our names are writ∣ten in the book of life, if again they may be blotted out? The life of our mortall life is the hope of an immortall; but how unsteddy a foundation of hope is the stedfastness of our wils? nay, thus, faiths foundation is overturn'd; 'tis this, He that beleeves shall be saved: but this opinion saith, Some that beleeve shall not be saved; for it maintains, that some who truly beleeve do not persevere; and those which do not persevere shall not be saved: it makes the decree of God to depend upon mans most uncertain will. Ar∣minians say that beleevers shall persevere, if they be not wanting to themselves, if they alwayes will persevere. But what is this, but to say, Beleevers shall persevere, if they per∣severe? for, alwayes to will to persevere, and to persevere, are all one. Its a prodigious errour, to hold that God works nothing in us for perseverance, the effectuall use whereof depends not upon mans free-will. God gives (saith an Arminian) to persevere, if we will: but God gives (say We) † 1.181 to will to persevere. And how can we pray to God for perseverance, the condition wherof de∣pends upon mans will, and not upon Gods working. Christ promiseth (Joh. 14.16.) to pray the Father to give his disci∣ples his Spirit, which shall abide with them for ever: now the cause of the abiding of the Spirit for ever with them, is not their will to have the Spirit abide in them: but the abiding of the Spirit was the cause of their willingnesse. I conclude, According to this Arminian errour of falling from grace, its possibe that there may not be one elect per∣son; for if one finally fall away, why may not another? and by the same reason, why not all? and then where's the Church, and to what end is the death of Christ?

Lastly, He that will approve himself a true, * 1.182 must shew himself a stedfast Christian: All the sanctified are preserved: Instability is an argument of insinceri∣ty: He was never a true friend, that ever ceaseth to be a friend. What hath levity to do with eternity? an in∣constant Christian with an eternall reward? Not he that

cometh first (in this race of Christianity) is crowned; but he that holdeth out to the last. All that which is done of a∣ny thing, is held as nothing, as long as any thing remaineth to be done. If any one draw back, my soul shall have no pleasure in him, Heb. 10.38. A thatch'd roof sutes not a pre∣cious foundation; nor a wicked conclusion, beautifull be∣ginnings of Christianity. Within a while all possibilities of falling will be removed: one stile or two more, and thou art (haply) at thy fathers house; * 1.183 the longer thou con∣tinuest, the sweeter will be the wayes of God, Its harder often to begin, then once to persevere. Take heed of falling from thy stedfastnesse: God preserves us, but we our selves must not be negligent. Get a sound expecience of the truth thou professest; tasting the sweetnesse, as well as hearing of its sweetnesse. Follow not Religion (as some hounds do the game) onely for company. Love the truth for single, not sinister respects: Let Christ be sweet for himself. Tremble at the very beginnings of sin; look up∣on no sin as light; keep a tender conscience; as our appa∣rel, so our consciences, when spotted, become neglected. A∣postacy hath modest beginnings: the thickest ice that bears a cart, begins with a tender film, not able to bear a pibble: the least enemy must not be neglected. Presume not on thy own strength: He that carrieth grace in a proud heart, carrieth dust in the winde; a proud man is arbor decorticata, a tree whose bark is off; humility keeps in the sap of grace. Shun the occasions of sin; its easier to passe by the snare, then to get out. Lastly, Pray to be preserved: from God is it that we stand: we are reeds ty∣ed to a pillar. The wicked go out of the way; and they call not upon God, Psal. 14.3, 4.

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

The second follows; viz. The ground of this their pre∣servation: In Christ Jesus. Briefly.

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

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

1. Merito passionis, by the merit of his suffering: And thus he saves from the wrath and curse of God: There is no condemnation to them that are in Christ Jesus, Rom. 8.1. He saveth from the wrath to come, 1 Thess. 1. ult. The cha∣stisements of our peace were upon his head, and by his stripes we are healed, Isa. 53. He was as the brazen Serpent in healing the beholders. All miseries (as curses) have left their stings in his side. He was the true Passover, for whom all the Judgments of God pass over us: his Crosse is the tree cast into the waters of Marah, to take away their bitter∣nesse: his ignominy, our glory; his poverty, * 1.184 our patri∣mony.

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

1. His Spirit of grace, call'd the Spirit of Christ, Rom. 8. * 1.185 v. 9. is bestowed upon us, he interceding with his Father for that end: I will pray the Father (saith he) and he shall give you another Comforter, Joh. 14.16. If I depart, * 1.186 I will send him unto you: And this presence of the Spirit working and continuing grace, is the fruit of those prayers for pro∣servation of his people. I have prayed for thee, that thy faith fail not (saith Christ to Peter) Luk. 22.32. and, I pray that thou wouldst keep them from the evill, Joh. 17.15. And the Apostle (Rom. 8.34.) from the Intercession of Christ, inferrs the certainty of perseverance:—Who also maketh intercession for us: Who shall separate us from the love of Christ? &c. Now this Spirit sent by Christ into the hearts of his people, preserves them, both by working, and strengthening their union with Christ: In the former, * 1.187 conveying a life, and bestowing a permanent principle of

holinesse upon them; * 1.188 putting into them a seed that shall never dye, infusing an habit of holinesse never to be lost. In the later, * 1.189 affording daily supplyes, and strengthening them with might to resist all tentations, to bear all burdens, to go thorow all conflicts, to thrive by all Ordinances, to rest upon all the promises, to act their graces with vigour, to mourn for sin committed, * 1.190 call and cry for grace which is wanting; the Spirit directing in doubts, quickning in deadnesse, comforting in sorrows, interceding in prayer, &c.

2.* 1.191 On our part we are preserved in Christ by his opera∣tion, when faith is enabled by the Spirit to adhere and cleave unto him, to unite and fasten us unto him, making Christ to dwel in our hearts, incorporating us into him as the branches are in the tree, or as the root is fastened in the soyl, the member in the body, or the house upon the foun∣dation; this grace joyning and making us adhere to Christ so strongly, that having fastened upon him, there's no plucking of the soul from him.

And thus, as Christ layes hold upon us, and takes us by the hand with his Spirit; so we lay hold upon him, and take him by the hand with our Faith, whereby the uni∣on is complete and reciprocall, Our beloved ours, and wee his. And from this uniting and closing work of faith, by the Spirit, flows the preservation of a Christian, as the weak branches of a Vine are upheld by fastning about the prop, and the house by abiding on the foundation, or a weak, slender reed by being tyed to a pillar. But yet faith resteth not here, but improves this union, and by vertue of it † 1.192 drawes continuall supplyes of grace and strength from Christ, as the root from the soyl, or the branches from the root, or the pipe from the fountain. Hence it is that we live by faith, Gal. 2.20. because our faith is the instrument that draws vertue from Christ to relieve and sustain us in all our wants, Faith and Christ being well met; Christ is very full, and loves to be giving; Faith very empty, a covetous grace, and loves to be receiving of his fulnesse. It sufficeth not faith to be in the fountain, unless it drink of

the fountain; to be in Christ, unlesse it receive from Christ; to unite us as members to the head, unless it supplyes us as members from the head; from the head all the body by joynts and bands hath nourishment ministred: * 1.193 the Spirit on the part of Christ, and faith on ours are those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those joynts and instruments of connexion betwixt Christ and us, whereby a Christian is not onely knit to Christ his head, and a kinde of spirituall continuity between Christ and him is caused; but hath nourishment ministred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is furnished or supplyed with all sutable fur∣niture plentifully, necessary to preservation of grace, all things that pertain to life and godlinesse; * 1.194 justifying grace to preserve us from the guilt of sin, supplyes of sanctifying grace to preserve us from the filth of sin in us, and the force of tentation without us, * 1.195 in both respects faith drawing preservation from Christ, in whom life is, nay, * 1.196 who is our life. And faith makes use of the Ordinances, but as con∣duit-pipes or water-courses to conveigh from Christ those supplyes of grace it wants, esteeming of Prayer, Word, Sacraments, without Christ, but as a vial without a cordi∣all, a plaister without salve, a pipe without water.

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

The Observations follow.

1. Every one out of Christ lyes open to all danger: * 1.197 his temporall preservation is at best but by common provi∣dence; but its cursed as well as common: * 1.198 he is reserved to the day of wrath, not preserved to that everlasting king∣dom of which Paul speaks. Kept he is, but as a prisoner, whose provisions do but strengthen him to go to execu∣tion: he hath no guard from wrath, because no shelter from sin. Sinner, thy security is not from want of danger, but discerning; and didst thou know it, thou wouldst no more rest one hour without labouring for Christ, then a man would securely go to bed when his house is on fire about his ears. Is't not a curse for thy soul to be Satans for egress

and regress? For God to let thee lye as a Common with∣out an hedge, to wander as a lamb in a large place, with∣out a shepherd, without a fold, a prey to every beast of prey? Thou wilt not let God be a hedg to keep thee from straying, and he will not be a hedg to preserve thee from devouring. How dreadfull is it to be at the cruell courtesie of every Divel, every tentation? Thou labour∣est to keep thy treasure safe; nay, thou hast a hole to hide thy swine in: but thy poor soul hath not where to hide its head. What is't to have the protection of a State for thy goods and body, to have the benefit of the Law; and to be without the protection of God in Christ, and to want the benefit of every promise in the Bible? Was it dange∣rous to be shut out of the Ark, when the waters swell'd; to be shut out of a City of refuge, when the avenger of blood pursued; to want blood upon the door-posts, when the Angel was destroying? and it is not dangerous to be without a Jesus to deliver thee from the wrath to come? You that will not be preserved from Satan as a seducer in your life, shall not be preserved from him as a destroyer at your death: Christ will then be a shelter worth the ha∣ving; get into him while you live: The drowned world call'd to Noah too late for admission, when the waters were come to the top of the mountains. The heavens are black, the times gloomy, the storms swift and sweeping, oh let not thy approaches to thy shelter be delayed; Run to thy tower, not the paper-tower of thine own merits: Lock up thy self in the wounds of Christ; there's nothing else can profit in the day of wrath: The storm will go thorow every other refuge.

2.* 1.199 Hypocrites will not be stedfast. One out of Christ cannot be preserved, be persevering: They who are not built on the Rock, * 1.200 cannot stand in the fury of floods. Ʋni∣on to Christ is the cause of permanency. The hope of the hy∣pocrite is as the spiders web; nor is his holinesse more per∣manent. 'Tis not a union by profession, but by reall im∣plantation, that makes thee persevere. A stake thrust into

the ground, may easily be pluck'd up; 'tis the rooted tree that will stand: A painted profession will never hold out; fire and water never be endur'd by it: if the heart be not set aright, the spirit will not be stedfast with God. * 1.201 There are many end in apostacy; the reason is, they never begun in sincerity. How few reall Saints are there in suffering times? An unsound body discovers it self in a cold season; a rotten apple in a windy day. Never think to stand long, if thou standest loose from Christ: Loose things that lye close upon the land, will be parted in the water; so will Christ and an Hypocrite in sufferings: He that hath no strength from Christ, will prove too weak to bear burdens. He that beleeves not, will never be establish'd. A poor, humble, dependent soul will stand when he fears he shall fall; a proud Hypocrite will fall when he thinks he stands.

3.* 1.202 In all dangers its our wisdom to have recourse to Christ, and improve our interest in him. Its not enough to have, unlesse we use Christ, and fly to this tower in which we have a propriety, that we may obtain preservation. Its the grand designe of Satan to encourage a presuming sinner to make use of Christ, and to discourage an humble be∣leever from approaching toward him: to suffer the mul∣titudes boldly to throng about Christ, but to dismay a poor trembling woman to touch the hem of his garment: he emboldening theeves to possesse what is anothers, but dis∣heartning owners from using what is theirs: he labouring, because he cannot destroy a beleevers grace, to disturb a beleevers peace. But if fear of wrath assault the consci∣ence, there's preservation from that in Christ: There's room enough in his wounds to hold, and readinesse enough in his heart to receive all that fly unto him. Christ is a shadow against the heats of justice, a City of refuge against the pursuits of wrath, an Ark against the flood of ven∣geance, a passover in neernesse of destructions: He is able to the full to save those that come unto him: And if any come unto him, he will in no wise cast him out. In the soli∣citations of sin, improve the death of Christ; beg of him

lend thee the quenching power or his blood, when lust is kindling. In the feeblenesse of thy graces, the deadnesse of thy heart, the faintness of thy faith, the gasping of thy gifts, * 1.203 the decayes of fervour, beseech him not to take away his Spirit, but to strengthen thee in the inward man with supplyes of spiritual life, & influences of his grace. In suffer∣ings from the world, go to him for strength that hath over∣come the world, * 1.204 to make thee finde thy enemies conquered, and thy self more then a conquerour; that his comforts may be reall, and the sufferings from the world but appearing.

4. How fearfull should we be of that which weakens our union to Christ. * 1.205 There's nothing but sin that endangers the souls preservation, because nothing but that endan∣gers Christs departure, and so puts it out of Christs pro∣tection. Sin obstructs supplyes of strength from Christ, and so stops the spouts of mercy: Sin cuts off the locks, and makes beleevers a prey to Philistims. Christ and pre∣servation, sin and unsafenesse are undivided couples: The faithfull enjoying Christ, are quiet and confident in the midst of all their troubles; but letting in sin, they are fear∣ful and unsafe in the midst of all their pleasures. A child at play complains not of the dust in which it rouls and tumbles, but if the least dust get into the eye, it presently begins to cry: The people of God, while troubles are upon them, are safe; but when they are within them, when sin sends away Christ, then begins their woe: Sin can ne∣ver quite bereave a Saint of his jewel, his grace; but it may steal away the key of the cabinet, his assurance: he may not know where to finde his grace when he stands most it need of it. Grieve not that holy Spirit which unites Chris•• to the soul, and supplyes the soul with Christ: Grieve not that Spirit in thy joyes, which only can rejoyce thee in thy griefs: The Spirit of Christ is a tender thing. When J••∣seph manifested himself to his brethren, the Egyptians we•• made to go forth; and when the Spirit discovers the love o•• Christ to us, there must not be a lust allowed in us.

5.* 1.206 I note The great happinesse by the second, abov••

what was enjoyed from the first Adam. We were holy in the first, but are preserved only in the second Adam; in the former holinesse was perfect onely, in the later it is per∣manent; in Adam we had a power to stand if we would, in Christ we have grace that makes us will: Adam had life, but lost it, and derives death; Christ hath life, keeps it, and communicates it. Oh the goodnesse of God, that he should take occasion by mans hurting himself, to do him good; and after his falling, not onely to raise him up, but to keep him up, to keep him (as the Apostle afterward) from falling! A mercy, which as it requires thankfulnesse, * 1.207 so it opposeth high-mindednesse. Job on the dung-hill, was more safe then Adam in that place which was the beauty of the earth. Though the faithfull may be cast into miseries, yet they perish not with the miserable. But though wee stand longer then Adam stood, yet by our selves we stand not at all: we live in a continued dependence upon Christ, if he with-draw his manu-tenency, * 1.208 the higher we are in grace, the lower shall we be in sin: We bear not the root, but the root bears us, let us not be high-minded, but fear. Who-ever is preserved in Christ, must not arrogate his preservation to himself: Christ must have the glory both of our setting out, and holding out.

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

The third and last follows, viz. Their Vocation: Last in the order of the Apostles writing, though indeed first in the order of Gods working; the Apostle hereby ex∣pressing the ground of their Sanctification, and their per∣severance therein, viz. Their true and effectuall voca∣tion from sin to God at the first: Called.

Of this Vocation,

• 1. By way of Explication.
• 2. By way of Observation.

The word here used signifieth sundry sorts of Callings.

1. Not to speak of calling personall, * 1.209 or to a Function and Office, whether oeconomicall, Military, Magistra∣ticall,

or Ecclesiasticall, * 1.210 immediate, or mediate, as not being here intended.

2. Nor of that generall calling of all persons in the world by the works of creation, * 1.211 and the light of nature; by which God speaks to heathens.

3. But of that spirituall calling afforded only unto some, * 1.212 which is, to seek happinesse and blessednesse in Christ.

This is twofold:

• 1. Only externall and ineffectuall.
• 2. Internal also, and effectuall.

1. Only externall, * 1.213 and by the ministry of the Gospel, bestowed sometimes upon Cities, Kingdoms, Common∣wealths: A calling according to means, common to the elect and reprobates: * 1.214 Many are called, but few are cho∣sen: Its often inefficacious, as to the saving good of the hearer. * 1.215 Christ would have gathered Jerusalem's children, and they would not. The word preach'd profited not, because not mixt with faith; God by this external calling shew∣ing what is mans duty, and what was once his ability to perform; the impairing of which later is no exemption from the former; * 1.216 and hereby rendring men inexcusable, they knowing what they should do, and not doing what they know. And also by this meerly outward calling men are conteyned in externall order, abstain from sundry great and heynous sins, are profitable instruments in a Common-wealth, observe civill Justice, &c. which God oft rewards with temporall blessings.

2. The other sort of this spirituall Vocation is internal and effectual; this bringing us into the invisible Church, as the other into the visible; this uniting us to Christ the head, the other tying us to the members; this bringing to illumination of faith, the other to illumination of know∣ledge only; this making us members, the other professors of Christ; this curing and changing, the other only curb∣ing us; this being a calling according to purpose, and flow∣ing from election, the other a calling according to means only: The general way leading to the knowledge of God by the creatures and naturall light, or the meer externall

revelation of the will of God in the Scriptures sufficing not, * 1.217 without the effectuall operation of the Spirit upon the heart; in respect whereof, (as the learned Rivet well observes) the Psalmist throughout the 19 Psalm sets down a three-fold School by which God teacheth us, and calls us. 1. That which is common to all men, by the contempla∣tion of the creatures. 2. That which is proper to the Church, standing in Gods committing his oracles unto it. 3. That which is internall, and of speciall grace, efficacious, and to be referr'd to the unction of the Spirit, which teacheth and calleth after a saving manner. And this is the calling here intended, being that powerfull work of God, calling per∣sons to be what they are not, of sinners to become Saints, of enemies to become sons; whereby grace is not only of∣fered, but conferr'd; a work of Gods Spirit, whereby the elect are not only morally invited, but efficaciously incited to come to Christ.

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

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

1. The term from which we are called, is a sinfull and damnable state of nature; expressed in Scripture under terms of greatest terrour: We are called out of darknesse, * 1.218 1 Pet. 2.9. turned from darkness: translated from the power of darknesse. Man before his calling is dark in his under∣standing, as a blind man is said to be dark, he knows no truth savingly, * 1.219 sees no commanding beauty in any of the ways of God, accounts them foolishness; being blind, he loves darknesse, and his works are the works of darknesse: he falls every step, sins in every action; every comfort he

useth is a stumbling-block, he is afraid of the stirring of every leaf, stirs not a foot in holinesse (as the Egyptians, who in darknesse sat stil) never enjoying the light of Gods countenance, alwayes full of grief and trouble (of which darkness is the emblem,) and ready to fall into ut∣ter darknesse. * 1.220 An uncalled person is under the power of darknesse, * 1.221 born in the kingdom, and under the dominion of Satan, walking according to the Prince of the power of the air; led captive by him at his will. In a word, we are called from a state, not of darknesse only, and blindnesse, but slavery, rebellion, poverty, pain, ignominy, banish∣ment, nakednesse, filthinesse, deformitie, sicknesse, the com∣pany of lions and leopards, death, perdition, and every thing that's miserable; all the woes of the world, were they a thousand times greater, being but a faint representation of the misery of wicked men; they being miserable within, without, here, hereafter, in life, in death, after death; liable to the loss of the glorious and soul-ravishing presence of God to all eternity, and to be tortured with a fire, to which ours is but painted.

2. The term to which we are called is a state of all bles∣sednesse; the good of grace here, and the good of glory hereafter. * 1.222 1 Pet. 2.9. Called into his marvellous light, the light of saving knowledge of the wil of God; such a light as is influentiall, like the light of the Sun, not that of a Torch; a commanding light to beleeve and love what we know; this being a knowledge of things as they are, a see∣ing divine beauty in every word and wil of God; acount∣ing the things of God foolishnesse no more: A light that discovers the deeds of darkness, and makes them loathsom; that makes the called, walk as children of the light, and of the day; which discovers heaven in every grace, and hel in every lust. * 1.223 This calling is also to the light of joy, sown for the righteous, and only bestowed upon them; this oyl of joy being onely put into a viall clean, and without cracks; joy beyond the joy of harvest; * 1.224 joy, more then that of corn and wine, spoyle, treasures, nay life; this light coming from

the Sun, the face of God, without which, all the candles in the world could never make a day for a gracious heart: In a word, a light that leadeth to eternal light, the inheri∣tance with the Saints in light. * 1.225 In which respect the faith∣full are not onely said to be called with an holy, but par∣takers of an heavenly calling; and its the Apostles prayer that they may know the hope of their calling, they being called to a Kingdom, to the obtaining the glory of Christ; deservedly therefore termed a high-calling. But why at∣tempt I to give you an Inventory of the benefits by voca∣tion, when eternity shall be little enough to contemplate them? * 1.226 Who can think what it is to be called to sanctifica∣tion, to have of every grace, the least dram or drop of any one whereof is infinitely more worth then an ocean, a world of wealth and treasures; to be called to the privi∣ledges, as well as the graces of a Christian, justification of our persons, freedom from the wrath of God, and all those millions of mountains of sins that before lay upon us; to be called out of a dungeon of wo (as Joseph out of prison) to be favourites of the King of glory; to be called to the adoption of sons, liberty of children, comfortable enjoy∣ment of all bessings, admission with boldnesse to the throne of grace, exemption from the least drop of curse in the greatest deluge of crosses: in a word, to be called to the full fruition of God in heaven; from not onely corruption by and with sin, world, divel, but even from their very company; not onely from curses, but even crosses too; to have the perfection of all happinesse in our God, * 1.227 in whom all delights are concentred, and in comparison whereof, the worlds ocean of pleasure is not a drop; and to see and have all this to eternity, without either intermission or a∣mission? This and ten thousand times more is not a sha∣dow of that substantial happinesse laid up in the conside∣ration of this terminus ad quem, this term to which a Chri∣stian is called.

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

The next pair is

• 1. The Caller.
• 2. The Caller.

1. The Caller is God. * 1.228 He hath called us with an holy cal∣ling. He that calleth us is holy. Faithful is he that hath called. He hath called out of darknesse. The God of all grace hath called us. Our calling depends 1. upon his purpose, it being therefore said to be according to purpose, he pur∣posing the means with the end. 2. Our calling depends upon his power; He must draw, otherwise we never fol∣low: He onely calls things that are not, as if they were: He onely can call so loud, * 1.229 that the deaf, the dead should hear: He onely who creates, can call; and the work of creation is in effectual vocation: * 1.230 he who created the light, can onely make us see; he who made, onely remaking. 3. The happy estate of our calling is onely from his boun∣ty; * 1.231 exemption from death, divel, world, condemnation; the bestowing of grace, fellowship with Christ, and the kingdom of glory. Eternal life is the gift of God.

2. The Called are considerable in this doctrine of vo∣cation: and they fall under a double consideration. 1. In respect of themselves; and so they are sinners with others. Paul tels us, * 1.232 that we are called, not according to works: we are not called because of our good works; but because we are called, therfore are our works good. When Abra∣ham was call'd, he worship'd other Gods, Josh. 24.2. Paul was called when he breathed out threatnings and slaughter against the Church, Act. 9.1. Gal. 1.13. Rich Zacheus, when an extortioner, nothing better by nature then the rich glutton in hell. God calls those to his kingdom, that are (with Saul) seeking of asses, and running after world∣ly trifles: Such were some of you (saith Paul) fornicators, idolaters, &c. but yee are washed, yee are sanctified, &c. 1 Cor. 6.9, 10, 11. Elijah and Elisha walk'd together before the fiery chariot separated them, then one was taken up into heaven, and the other left upon the earth: so, till ef∣fectuall vocation makes the difference, there's no differ∣rence 'twixt persons, but they all run to the same excesse of

riot. 2. Persons effectually called considered in respect of God, are they, and onely they who are elected; this eternall decree and purpose of God being the foundation of election: Whom he hath predestinated, them also hath he called, Rom. 8.30. And, As many as were ordained to e∣ternal life, beleeved, Acts 13.48. and, God hath called us with an holy calling, not according to works; but according to his own purpose and grace, which was given us in Christ Jesus before the foundation of the world, 2 Tim. 1.9. This purpose of God made the difference 'twixt Esau and Ja∣cob, Moses and Balaam, David and Saul, Jude and Judas.

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

1. The Voyce the Lord makes use of is the Ministry of his word: it being the ordinary means appointed by God (as the Spirit accompanyeth it) for this purpose: in the preaching whereof, the Law of God first convinceth of the sinfull distance we are in from God, * 1.233 manifesteth our misery by reason of sin, and so tames a wild sinner, that now he will stand still while God speaks to him, al∣though of late he was like the wilde Asse, * 1.234 snuffing up the winde: the terrible convictions and consternations of the Law are not to commend us to God, but God to us; not deserving grace, but preparing for it; though that prepa∣ration be also from God: nor are they alike in every one; God comes to some as on mount Sina, in thunder and light∣ning; to others, more stilly and sweetly; yet to all in a way of conviction of sin, and losse in themselves, * 1.235 remaining in this condition of distance from God. To old sinners, who have long liv'd in sin, God makes conversion more pain∣ful (as they say the pains of child-bearing are to women who are more then ordinary in yeers,) and they who have been famous for pleasure in sin, are commonly made fa∣mous by their greater apprehensions of wrath for sins: men of deep insight and perspicuity, see sin more in its co∣lours,

then those of duller capacity: Those whom God intends most to comfort afterwards, he often deals most sharply with at first; as the ball which riseth highest, is thrown against the ground hardest; or, as Land-lords that take a great fine of those from whom they are to re∣ceive but little rent. How-ever the terrifyings of the Law are not intended to kill, * 1.236 but to prepare for curing him whom God is calling; the wounds made by the Law but making way for the oyl of the Gospel, the blood of Jesus Christ. This Gospel, inviting the poor soul to Jesus Christ, is (as it is actuated and used by the Spirit) the power of God, an efficacious organ, a spirituall channel for the conveying grace into the soul; it is the seed cast into the womb of the soul, and blessed by the forming power of the Spirit, for the begetting of grace in it, imprinting the image of Chrst, and bestowing the divine Nature upon it, we being his workmanship by this (through him) efficacious instrument the Gospel.

2. The Answering to the call stands in the effectualness and prevalency thereof, in making the called obedient to the Caller's voice, when the heart is so prevailed with, that its made what it's invited to be, * 1.237 inabled to do what 'tis ex∣horted to; when the law is written in the heart, which is cast into divine Doctrine, * 1.238 as into a mould, and comes forth bearing the stamp and figure of it: when, beholding the glory of the Lord in the glasse of the Gospel, we are changed into the same image from glory to glory: when the heart ecchoeth to that voice, * 1.239 Seek my face, thus, Thy face, Lord, will I seek: when the Gospel comes not onely in word, * 1.240 but in power, and the holy Ghost, and much assurance: when the ear is bored, the heart opened, the heart of stone (the uncircumcised heart) taken away, and the heart of flesh (the circumcised heart) is bestowed. In a word, God speaks to the dead heart, which is made to hear his voyce, and live; being now inclined to embrace that will of God, to which it was refractory, against which it rebelled formerly; being now made soft, plyable, receptive, yeelding, bowed and obedient.

This for the explication of the third Priviledge belong∣ing to the faithfull, viz. Calling.

The Observations follow.*

1. They are mistaken, who teach, * 1.241 That the reason of Gods calling of some rather than others by his Gospel, is in regard of the greater worthiness of some to partake of it, than of others. We are all in a state of greatest distance from the Caller, and opposition to his Call. What worth above o∣thers was in the Corinthians, when the Gospel came first to them? The Apostle tels them, 1 Cor. 6.9, 10, 11. Such were some of you; namely, fornicators, idolaters, adulterers, ef∣feminate, abusers of themselves with mankinde, theeves, co∣vetous, drunkards, &c. Commonly, 'tis the darkest time of ignorance and profaneness in places immediately before the dawning of the Gospel, God washing us when we are in our blood, most polluted, perswading to reconciliation in greatest enmity, calling in most open distance: * 1.242 our calling is not according to works, but according to purpose: so re∣solved by Christ, even so, Father, because it seemed good to thee. Else why God calleth one rather then another, do not judg, if thou wouldst not err. Before calling, we were not only without strength, and full of impotency, but enemies, and full of antipathy: we are not holy, or willing to be so, and therfore called; but called, and therfore holy. Men finde a thing lovely, and love it; God loves a thing, and thereby makes it lovely.

2. With as gross an errour are they deluded, * 1.243 who make this calling of God to stand in moral perswasions: in the perswading power of threatnings, exhortations, * 1.244 promises of the word, whereby men (say they) are moved or drawn in a most sutable way to their own nature. That God useth the perswasion of precepts and promises &c. in his Word, * 1.245 'tis granted; but that in effectuall vocation he useth no more, we deny. Illumination of the understanding barely by

the word, is but naturall and common, natural reason be∣ing thereby only perfected, not spirituallized; and with its clearest light apprehending spirituall objects but natu∣rally; and all the motions of the Will towards any ob∣jects which are so apprehended, are but common and carnal motions; upon a natural mans understanding of threatnings or promises, when his Will puts forth its mo∣tions in fear, love, hope, joy, hatred toward good or evill, all these motions are proportionable to the light of the Understanding which bred them; and therfore, as they were caused by apprehensions of good or evill to ones self, so they amount to no more then naturall propensi∣ons to self-preservation. But spiritual illumination, where∣by we see a ravishing beauty and excellency in holiness, and apprehend Christ the chiefest of ten thousand, valuing every way of God above all the pleasures of sin, * 1.246 is joyn∣ed with a spiritual motion of the Will towards every way of God in holy a resolution, vehemency, constancy. How can a bare representation of Gods will, an objective re∣presentation by way of proposall of threatnings, promises, &c. create or work any real effect upon the heart? why then are not those that know most, most obedient? why are not those that have the best gifts in knowing how to represent truths, most successfull in their Ministry? why are not Satans seducements to evill alwayes more effectuall then the Words perswasion to holiness, he both representing sinfull objects, * 1.247 and our naturall corruption in understan∣ding and will being on his side? How can the bare pro∣posal of an object make a dead, a deaf man regard? How frequently have morall intreaties been rejected, when used by the best of men? What is all the outward shining of light to a blind man? How is bare morall perswasion that strength which raised up Christ from the dead? * 1.248 Or, what is it in comparison of that new creation, resurrection, re∣novation, new birth, afforded in effectual vocation? Mo∣ral swasion only moves objectively, and in the strength of the proposal of a good: Now as a man is, so will any

thing that is propounded seem to him; so long therfore as a man is naturall, and not born again, supernatural bles∣sings propounded to him, cannot so affect the Will, that he should embrace and receive them: * 1.249 but the Will must be wrought upon by a powerfull operation, overcome and changed, before an offered good can be effectually embra∣ced. All the verbal intreaties in the world to a man spi∣ritually dead, are but as the rubbing of, and putting hot waters into the mouth of one that is naturally dead. We are taught therfore to whom to feek for saving benefit in our enjoyment of the word: The word is only Gods by way of ordination, and His only by way of benediction; though he hath not taken away his word from us, yet if he take away himself from his word, 'twil not profit. Whither should we go but to him; and how, but by him? Draw us, Lord, and we shall follow thee.

3. As much over-seen as the former, * 1.250 are they who la∣bour to maintain, that Notwithstanding all the power put forth in our effectual vocation, there is a liberty in the Will to oppose the work of conversion, * 1.251 even to the frustration and defeature of it: Or, that Putting all the operati∣ons of grace that need to be put into the balance, a mans free∣will must turn the scales, and determine the case, whether a man shall be converted or no, accept of grace, or refuse it. But, according to this heterodox Position, it will follow, That not God by his grace, but man by his free-wil is the principal cause of his conversion. For, if God by putting forth all his strength in mans conversion, doth no more then afford to the Will a middle kinde of state of indiffer∣ency, hee concurrs to the act of conversion, or to the change of the will from that indiffereny, not principally, or predominantly, but only by way of concomitancy, con∣tingently and conditionally; namely, if the Will please by its naturall power to move from its indifferency: so that the Will receives from God the less, which is, to be put into a middle state of indifferency to convert, or not con∣vert; and that which is the greater, and which determins

the act, the Will performs of it self. And in conversion more must be attributed to mans Wil, * 1.252 then Gods work: for, None is therefore holy because he may be so if he wil, but because he is truly willing to be so: onely the former this opinion attributes unto God, and the later to free-wil. And how can the patrons of this errour ever truly pray to God for the grace of his Spirit? what should they pray for? sufficient grace to convert if they will? no: that's univer∣sall, and received by the worst. Or shall they pray for the good use of that grace? Neither: for the good use of grace they hold to come from the Wil, which must by no means be determined by God, but be indifferent, whether to convert, or not: And if God onely gives a power to will to convert, but it is alone from the Will to wil to convert, it follows, that Gods grace affords no more help to John who is converted, then to Judas who is not; and so it will inevitably follow, That John made himself to differ from Judas by some act of his own, which he received not from grace, contrary to that of the Apostle, * 1.253 Who made thee to differ? For John and Judas are not really made to differ by grace, neither of them receiving any other grace but to convert if they will, and they are not made to differ by what they equally receive; * 1.254 therfore they differ in that John would make use of grace afforded, and Judas would not: whence it follows, that John might thus glory before God; Lord, I give thee thanks that thou didst afford me the help of thy grace, which was a power for me to wil to convert; but the same help thou didst afford to Judas, only I added that which supernaturally thou didst not give me, namely, to will to convert, and to wil to use thy help: and when I received no more from thee then Judas did, yet I have effected that which Judas did not, I being converted, and he not: and therfore I am no more in∣debted to thee, then that Judas who is not converted. But how would such a speech as this grate upon Christian ears! And therfore it must be yeelded, that John recei∣ved from God not onely a power to be willing to convert,

but also the will it self: and this very thing [to wil] is a∣scribed to God by the Apostle, Ephes. 2.12, 13. It is God that worketh in you to wil. * 1.255 It is not devotion to attribute to God almost all in our conversion; but deceit to keep back even the least. Now God hath promised to give us even the wil it self to beleeve. Ezek. 36. I wil cause you to walk in my commands. And if God work in us this only, to be able to will to convert, but man himself the wil to convert, the greatnesse of that mystery of predestination mentioned by the Apostle, comes to nothing; and that profound que∣stion, why God calls many to salvation, to whom he gives not effectual grace wherby they may will to be converted. This Question (I say) may easily be answered; for, according to the Arminians, who say, God gives a power only to con∣vert, and the person called hath it from himself actually to convert; it may be answered, Those who being call'd, God foresaw to be willing to convert, he elected to life; and those whom he foresaw not willing to convert, these he pass'd by: * 1.256 And hereby that speech of the Apostle will be alto∣gether superfluous, Who art thou, O man, that reasonest a∣gainst God? and that admiration of the Apostle, O the depth, &c. Nor need an Arminian fear so much, by grant∣sng this irresistible, indeclinable, invincible work upon the heart of one that is converted, that the Will would be ra∣vish'd, and forced to consent contrary to its bent, whe∣ther it would or no: for when God by his efficacious grace works in the Will to wil, this efficacious grace puts into the Will a non-resistency, and taketh away actuall resistency: so that it is as impossible that these two should co-exist and meet together in the Will, to be wrought upon with efficacious grace, and to resist, as for the Will in the same moment to resist, and not to resist; to will to resist, and to will not to resist. So that it is a contradiction, to say, When efficacious grace determines invincibly and indeclinably mans Will, it compels the Will, in work∣ing upon it whether it will or no; for that which grace works in it, is this, to will; the Will being never against

the working, * 1.257 when under the working of efficacious grace; the sweetnesse of grace inspired by the holy Ghost, making the soul more to be delighted with what is commanded, than with what would hinder it: which (as Augustine calls it) is a delight victorious and conquering.

And the truth is, this efficacious determination of the Will by grace, is a most happy adjutory to the Wils li∣berty, taking away nothing but onely the pravity and re∣bellion of it; the holy Ghost tempering its working to the disposition of the Will, * 1.258 that it may act with such li∣berty as becomes its own nature, and by grace never be destroyed, but perfected: The Spirit of God not taking a∣way the natural liberty of the Will which is by creation, but onely the pravity thereof, which comes into it by mans corruption: Grace not slaying, but sanctifying, and not abolishing, but elevating it to move to a supernatu∣rall good.

4. How are we bound to blesse God for his Gospel, * 1.259 which is his voyce to call us from sin and misery? Admire his goodness, that when he only calls the most with his works, he should also call us with his word. What could God do more for a Nation? What are Kingdoms without the Gospel, but dens of theeves, dungeons of darkness, but as the world without a Sun? * 1.260 The heathen have not the know∣ledge of his Law. He made his Gospel dawn, when we were in our darkest and deepest Idolatry: he call'd Brit∣tain from the worshipping of [Apollo and Diana] dumb I∣dols, to serve the living God. What was there in us worth the calling to us, when we lay sweltring in such abomina∣tions? When men call either to God or man, 'tis to get

good; but Gods call was to give good: he call'd us not because we were good, but to make us so. Let us not re∣ceive the grace of God in vain: In a land of light, tremble to live in the works of darknesse. We having the light of the Gospel, should do our work better then those who on∣ly have the dim light of Nature; O England, be not wea∣ry of it. Take heed of shutting your eyes against the light, or putting out the light because it shines in your eyes: Be not weary of God. Forget not your ornaments and attire. Run not away when God calls. Think it not a disgrace to attend the hearing of that which it is your greatest ho∣nour to obey. Let not your stomack decay because your food is so plentiful. Rejoyce in the light not for a season only. * 1.261 Let not the Proverb take place here, Every thing is pretty while 'tis young: The longer you enjoy, the more rejoyce in the word. Let new food finde new stomacks; or rather, the same food continually new brought. Take heed lest wanton∣nesse under, procure a want of the word. While your are on this side Canaan, love to feed on Manna. What a shame is it, that God should call louder to us then ever he did to any, and yet that we should hear worse then ever any did?

5. The dignity and duty of the Ministers of the Gospel: * 1.262 1. The dignity; in that God calls by them, they are his mouth, as the Gospel is his voyce. God beseecheth by them to be reconciled: they are his Ambassadors, his Stewards, his fellow-workers, they are fathers, saviours; their work is for the good of souls; not for the estate with Lawyers, nor for the body with Physicians: 'tis the heavenly inheritance which they teach you to procure, the blood of Christ which they direct to receive. You are led by them to Christ. Au∣gustine speaks to God thus concerning Ambrose, * 1.263 who was an instrument of his conversion; I was led by thee to him unawares, that by him I might through knowledge be led to thee. 2. Their duty; Ministers should labour to uphold the dignity of their calling: the way to do so, is, more to desire to be profitable, then pompous. Ministers are to call,

and cry: if they be silent, who should speak? If peoples lusts hate a faithfull Minister, yet their consciences (even then) honour him, as is cleer in Herod. Ministers must call aloud, they must tel people of their sin, thunder out the judgments of God against sleepy sinners: they who must not be dumb dogs, must neither bite the children in the house, nor spare the theeves. If any sin in a Minister be un∣pardonable, 'tis silence. They must call often, giving line upon line, not being weary of calling, waiting with pati∣ence when a sinner may repent: Importunity at length may prevail. They are animarum proci, Wooers of souls to Christ; one denyall must not discourage them: All the day long they must stretch out their hands; they must ne∣ver be speechless till they die. They must call in the lan∣guage of God; * 1.264 they must speak as the words of God, with demonstration of the Spirit. There must not be a sinfull curiosity in handling the word: better the Grammarian should reprehend, then the people not understand. Mini∣sters must not so call, as to cause astonishment, but under∣standing in people: pithy plainness is the beauty of prea∣ching. What good doth a golden key that opens not? The kingdom of God is not in word, but power. And as preaching must not be curious, so neither over-slight, consisting of raw, sudden, indigested meditations: The word must not be torn, but divided; not tossed, but handled; the Text not named only, but followed: there must be a diligent kinde of negligence in handling the word. They must not forbid and unbid in their lives, whom they call in their doctrine. They who are Callers, must live like called ones themselves, not neglecting that to which they perswade others: The health of a Ministers honour can never be maintain'd in the air of a corrupt life. If we would have none to despise us, we must be examples.

6.* 1.265 The called of God should live sutably to their calling. They must walk worthy of it. If men be called to an office, they must wait upon it accordingly. * 1.266 A base deportment becoms not those in high place: Joseph call'd to stand before Pha∣raoh,

throws away his prison-garments: * 1.267 Saul call'd to a kingdom, had another heart. The vertues of him that cal∣leth must be shewn: 1. Humility and self-debasing, consi∣dering so great a God regarded so poor a worm. Remem∣ber, as it was a dung-hil from whence God took thee; so thy unwillingness was great to leave it; and how long God was making thee willing to do good to thy self; how thou hadst nothing to set up with; that thy portion was nothing but pride and poverty. 2. Pity to those that are uncalled: the elect of God must put on bowels; they that have obtained mercy, must pray that others may do so. Look upon others sins with more trouble than thine own sorrows: Pity those that cannot pity themselves: weep over their dying souls; thy soul hath been in the state of theirs. Call after others, if God hath called thee, * 1.268 and pray that God would make them hear. Embrace the compa∣ny of the worst, to make them good, not as a companion, but a Physician. 3. Contempt of the world: Acknowledg thy dignity; be above those trifles, which thou (a childe) didst magnifie. A Christian is called to a kingdom; * 1.269 he hath an high calling; all that the world can give him he should lay at his feet: His heart must be where his trea∣sure is, and his treasure onely where Christ is. Onely he can look upon the world as small, who hath look'd upon Christ as great. How unsutable is it to see a King raking in the dunghil, or making hay with his Scepter? 4. A pre∣ferring that voyce before all other, which called thee: * 1.270 It is the voyce of my beloved: My sheep hear my voyce. Let not the voyce of a stranger with-draw thee; Be not tossed up and down with every winde of doctrine; be not a follower of men: Walk by rule, not example. Whensoever the world, or thy own heart call thee, rather fear them, than follow them. Follow others, as they Christ. Love that voyce of Christ that calls thee from thy sweetest sin: Va∣lue one promise of his above the sweetest musick. Let eve∣ry Scripture threat be more dreadfull than a thunder-clap. 5. Delight in calling upon him that called thee: Prayer

is the called souls eccho back again to God: As soon as Paul was called, * 1.271 he prayed. God saw nothing in thee, and yet he called after thee: how much is there in God, for which thou shouldst call after him? Desire him to draw thee neerer to himself, to call thee to him closer, to keep thee, as he hath call'd thee to him. 6. Be thankful for thy vocation, * 1.272 that God should call thee when there was nothing but woe and unwillingness, and should pass by others better accomplish'd. Let his free grace have all the glory. Who shall speak of God, if thou beest silent? Let heart, and tongue, and life advance him.

Hitherto of the two first parts of the Title: viz. 1. The Person who wrote this Epistle: And 2. The Persons to whom he wrote it.

The Third follows. The Prayer; wherein the per∣son writing salutes the persons to whom he wrote, con∣tained in the second Verse, in these words:

VER. 2. Mercy unto you, and peace and love be mul∣tiplyed.

IN which Prayer we consider,

1. The blessings which the Apostle requesteth may be bestowed; which are three: [1. Mercy. 2. Peace. 3. Love.]

2. The measure in which the Apostle desireth they may be bestowed: [Be multiplyed.]

3. The persons upon whom he prayeth that these bles∣sings may be in this measure bestowed: [Ʋnto you.]

1. In this Prayer, To consider of the Blessings which the Apostle requesteth for: And first of the first of them, Mercy. Concerning which I shall speak by way

• Of 1. Exposition.
• Of 2. Observation.

1. For the expository part. Mercy is referr'd either

• to Man, or
• to God. * 1.273

1. To Man: and so mercy is (according to some) a grief of heart arising from the apprehension of anothers misery: according to Scripture, Such a holy compassion of heart for the misery of another, as inclines us to relieve him in his misery. It is a compassion or sympathy, because it makes the mercifull heart a partaker of the misery of him who is distressed; and therefore (say some) called misericordia, because it translates the misery of another into the heart of the merciful. And for this cause it is called the bowels of compassion, Col. 3.12. 1 John 3.17. Phil. 1.8. and 2.1. So likewise by the LXX. Pro. 12.10. And to have compassion is usually set out in Scripture by a Verb that signifieth, to have the bowels moved, Mark 6.34. Matt. 14.14. and 15.32. Mar. 1.41. Luk. 7.13. &c. because mercy expresseth it self in the bowels especially; he that is affected vehemently with anothers sufferings, having his very intrals and bow∣els moved and rouled in him, (Hos. 11.8.) and is affected, as if the bowels of him that is in misery were in his body: Nor is this Scripture compassion a foolish pity, whereby a man doth unlawfully tender him that is in deserved misery, as Ahab pitied Benhadad, and Saul Agag against Gods command; but such a compassion as God approveth, a fruit of the Spirit, commanded and commended in the Word. In this grace of mercy is also comprehended a forwardness to succour the miserable; the bowels of the mercifull not being shut up, 1 Joh. 3.17. This grace the Scripture honours with many precepts and promises. A merciful man is Gods Almner, his conduit-pipe to convey his blessings, his resem∣blance, like unto his heavenly Father, who is the Father of mercy.

And that's the second consideration of mercy, as it is referr'd to God; and so indeed it is in this place by Jude.

In which consideration of mercy as referr'd to God, there are three things to be explained.

• 1. How mercy can be attributed to God.
• 2. What sorts of mercy are attributed to God.
• 3. What be the properties of the sorts of mercy attributed to God.

1. [ 1] How mercy can be attributed to God: Not as it is an affection of grief for the misery of another: But 1. As it signifieth a promptitude and forwardness of the will to suc∣cour the miserable: Not as 'tis miseria cordis, or as to be mercifull is taken passively, for one to be a fellow-suf∣ferer; * 1.274 but as 'tis miseria cordi, (as learned Zanchy di∣stinguisheth) and as to be mercifull is taken actively, for one so to be mindfull of the miseries of others, that hee desires, and is willing from the heart to help them. Suffering with the distressed in their miseries, is not essen∣tial to mercy, but only accidental, in regard of our nature, which is so subject to passions, that without a fellow-feel∣ing we cannot look upon the miseries of those whom we love; and this is not in God: but a propension and in∣clination of will to relieve the miserable (which is the es∣sential part of mercy) is most properly and abundantly in God; although sympathy or fellow-feeling be often attributed to God improperly, and by way of resemblance to humane affections, for the relieving of our capacities, and strengthening our faith: And in respect of this pro∣pensenesse and willingnesse in God to help the distressed, are we to understand those Scriptures where God calls himself merciful, and of great mercy; that is, of a most forward nature to help us in our distresses.

2. Mercy is attributed to God, as it signifieth Gods actual helping and relieving us in our distresses; as he bestows those blessings upon us spirituall or bodily, which proceed from his alone mercy: and of this are those pla∣ces

of Scriptures to be understood, where God is said to have, or shew mercy, as Rom. 9.18. He hath mercy on whom he will. 1 Tim. 1.13. I found mercy, because I did it igno∣rantly. In which places mercy is put for calling to Christ, * 1.275 and all graces which follow it. These works or effects of mercy being various and innumerable, it comes to pass, that (though mercy be single and one in God) the Scrip∣ture speaks of it in the plurall number: as Gen. 32.10. 2 Cor. 1.3. Rom. 12.1.

2. [ 2] For the sorts or kindes of Gods mercy: It is either 1. A general mercy, extended to all creatures in common, as there is no creature in any misery which in some respect he doth not succour; he giving food to the hungry, warmth by wool, and sundry sorts of skins to the naked; medicine by many kindes of herbs; the Sun, the Clouds, the Winds, the Rain to refresh the earth severally: * 1.276 and thus he is mer∣cifull to the elect and reprobate, just and unjust, nay men and beasts.

Or 2. A special mercy bestowed upon the elect alone, different from the former both in regard of Gods will to help, as also in regard of the effects of that will. * 1.277 'Tis the will of God that the Elect should be delivered from their sins, his wrath, Satans power, the sting of death, and that they should obtain eternal life in Christ: * 1.278 the wil and plea∣sure of God is to do them good, they are his hephsibah; but he hath no pleasure in, or speciall love to others. The effects likewise of his will to help are different toward the elect, from those he expresseth upon the reprobate; * 1.279 he calling effectually, justifying, redeeming, glorifying the elect. The Lord pitieth them that fear him. He that trust∣eth in the Lord, mercy shall compasse him about. The Lord is plenteous in mercy to them that call upon him. Of others he saith, I will deal in fury, mine eye shall not spare, * 1.280 nei∣ther will I have pitie: The elect are vessels of mercy, the other of wrath: To the former he is mercifull in bestow∣ing upon them an eternall, to the later, in affording a tem∣poral life. These two differing as much, as the mercy with

which a man regards his beast, doth from that wherewith he tenders his son; the beast is fed to be slain, or to be fit for labour; the son to be preserved, and out of a paternal care for his good: To the wicked God affords a drop, to the godly a draught of mercy; to the wicked, the crumbs under the table, to the godly, Christ with all his benefits, that bread of life which endureth to eternal life.

This special mercy of God here pray'd for by the A∣postle, is distinguish'd according to those several miseries of his people in which he succours them. Take a taste of the kinds of it.

God is mercifull 1. With a preventing mercy, when he makes us holy, of unholy ones; he loved us first: Hee waited to shew mercy, Isa. 30.18. he doing good to us when we knew him not: * 1.281 Pitying us when we were in our blood; regarding us, when we neither regarded him nor our selves; keeping us from falling into the sins to which of our selves we were prone. So that, as in respect of good, we are what we are from Gods meer mercy; so, in respect of evil, we are not what we are not from the same mercy.

2. He is merciful to his with a forgiving mercy: fully free∣ing them from wrath; their sins are as if they never had been, blotted out as a cloud, Isa. 44.22. thrown into the bot∣tom of the sea, Mic. 7.19. though sought for, yet not to be found, * 1.282 Jer. 50.20. In a sea of affliction there's not a drop of wrath: The faithfull are look'd upon as sons, not as ma∣lefactors; their sufferings are not to satisfie God, but to sanctifie them, Heb. 12.6, 7.

3. He is mercifull with accepting mercy, taking in good part the desires of the soul, whenas it findes not to perform; accepting a sigh in stead of a service; a cup of cold water, a mite, a broken reed, smoking flax, a groan in stead of a duty, the stammerings of his childe above the eloquence of a beggar, a broken heart as the box of spike-nard.

4.* 1.283 He is mercifull with re-accepting mercy; looking upon a returning Prodigal as a son; pitying as a father, not punishing as a Judg; * 1.284 multiplying to pardon, receiving back-sliders again.

5. He is mercifull with providing mercy; supplying all our wants; suffering no good thing to be wanting to us; * 1.285 alwayes giving what we need, if not what we would; ei∣ther asswaging, or answering our desires; bestowing tem∣porall blessings in subordination, not opposition to eternall blessedness: giving us, if not riches with godliness, con∣tentment with our poverty.

6. He is mercifull with directing mercy in our doubts, guiding us by his counsels; * 1.286 shewing us the way wherein we are to walk; being eyes to us in our blindness, light in our darkness, a teacher in our ignorance, a pillar and a cloud in every wildernesse, giving his Word for a rule, his Spirit for a guide.

7. Mercifull he is with sustaining mercy, upholding us in all our distresses, making every affliction fordable, and carrying us thorow, visiting us in prison, feeding us tho∣row our grate, knowing our souls in adversity, * 1.287 leading us gently, proportioning our burdens to our back; casting a tree into every Marah, shining thorow every showre, send∣ing supplyes in every siege, * 1.288 making his grace sufficient for us in all our buffetings, keeping us from being swallowed up of sin, and our grace from being totally obliterated.

8. Mercifull with quickning, enlivening mercy to any holy duty; so that we can do all things; * 1.289 making us a wil∣ling people, oyling the wheels of our souls, putting into us delight in his law, * 1.290 so that we account it sweeter then our ap∣pointed food, and run the wayes of his commandments: he giving, as work and wages, so hands.

9. Mercifull with a restoring, recovering mercy; and that, not onely from sin and miseries; but even by them: 1. From them, bringing out of every distresse, bodily and friritual; causing every cloud to blow over, making the longest night to end in a morning; raising us after the fowlest fall, and out of the deepest grave, * 1.291 making faith to work out of the greatest Ecclipse; he chides not for ever, but repents him of the evil; through his mercy he suffers us not to be consumed: In wrath he remembers mercy. 2. By sin and

miseries, making our afflictions, nay our very sins to work for our good, and all the smutchings with both to make us brighter, more humble, watchful; and our fiery tryals to burn in sunder only our bonds.

10.* 1.292 Mercifull with crowning mercy, when he brings us into heaven; * 1.293 there he perfectly freeing us not only from the contagion by, but even the company of every sin: nay, the fear of ever being annoyed again thereby; delivering us from impure hearts, and imperfect graces, from foyles, from fighting, from all our causes of complaint: he then giving for every combat we have had, a crown, for every tear, a pearl, for every light affliction, a mass of glory, for a drop of gall a sea of joy, for appearing troubles, reall blessednesse: * 1.294 This is the mercy of that day, crowning mercy.

3. [ 3] For the properties of Gods mercy; 1. Its full: 2. Its free.

1. Its a full and unmeasurable mercy: the unmeasu∣rablenesse whereof is set forth 1. More generally, when God is said to be plenteous in mercy, * 1.295 abundant, rich in mercy, his mercy great, above the heavens, his mercies unsearchable, high as the heaven is from the earth; mul∣titudes of tender mercies. 2. More particularly, the un∣measurableness of his mercy is set forth, 1. In that there is no creature in heaven or earth but tasteth of it: His mercies are over all his works; the very dumb creatures speak him mercifull: The whole earth is full of his good∣nesse: he preserveth man and beast; nay, his enemies.

2. In that resemblances to set forth his mercy, are taken from the most tender-hearted creatures: * 1.296 he drawes with the cords of a man: He pitieth as a father; nay, more then the most tender-hearted mother doth her sucking-childe; he gathereth people as a hen doth her chickens: He hath bowels of mercy, * 1.297 and such as sound; and therefore his mercy pleaseth him; he delights to shew mercy, he forgets not his mercy.

3. He is the fountain of the mercy and mercifulnesse in all

the creatures in the world toward one another: the mer∣cies of all parents to their children, of every mother to her little ones, of every Christian, of every tender-hearted per∣son, of every beast and foul to their young ones, are but drops that come from the sea of Gods mercy; he is the Father of mercies. * 1.298

4. He can deliver from every misery: Bread takes away hunger, drink thirst, clothes nakedness, knowledge igno∣rance; but no creature can take away every misery: * 1.299 wher∣as God is the God of all comfort, he supplyes all our wants, comforts in every trouble, he hath a plaister for every sore, is a Physician for every disease, inward and outward: and so merciful is he, that in the very not removing of miseries, he is mercifull: Were it not for trouble, how should corruption be kill'd, holinesse encreased, * 1.300 heaven be sweet, eternal crowns and triumphs be injoyed?

4. He is merciful to his enemies: ful of patience and forbearance, expecting their return many yeers together; giving them rain, and fruitful seasons, * 1.301 filling their hearts with gladness, notwithstanding they sin and fight against him with all his goodnesse; yea, so merciful is he, that in their greatest enmity to him, * 1.302 he hath often done them the greatest good, changing their hearts, and making them his friends.

6. He bestows mercy with greatest frequency and re∣iteration: he hath many, manifold mercies, * 1.303 mercies for thou∣sands, more than can be exprest: innumerable are the sins of one man; how innumerable the sins of the whole world? how numberless then are those mercies of forbearance ex∣pressed every time sin is committed, there being so many millions of sinners, every one committing so many milli∣ons of sins? innumerable are the morsels of food, drops of drink, the motions, deliverances, provisions received by one man; what then are those received by a whole world? and every such expression is a mercy.

7. The mercy of God is eternall, * 1.304 and therefore im∣measurable: he keepeth mercy for ever: he will not take

away his mercy from his servants: * 1.305 it shall follow them all the dayes of their life: his mercy shall be built up for ever: It endureth for ever: 'tis from everlasting to everlasting: He may hide his face for a moment (though that is but ac∣cording to our thinking) but with everlasting mercies will he receive us. * 1.306 The hils may be removed, and the mountains may depart, but Gods covenant of peace shall not be remo∣ved. God never repented himself of bestowing his best mercies.

8. Gods Mercy is so immeasurable, that to help us out of our miseries, he that was God sustained them him∣self: It had been mercy, to have help'd us by speaking comfortably to us; more, to have help'd us by the bounty of his hand; but, to help us out of misery by bearing our miseries, by coming to man, by becoming of man, by suf∣fering so much paine, hunger, ignominy, griefs, wounds, nay death for man! Oh, immeasurable mercy! Oh, my soul, acknowledge thine insufficiency either to conceive, or requite it.

2. The Mercy of God is not only full, but free, without desert on our parts: We deserve no healing from his mer∣cy, unlesse by being sore and sick; no riches from mercy, unlesse by our poverty; no deliverance from mercy, un∣lesse by being captives; no pardon from mercy, unlesse by being guilty; no preservation from mercy, unlesse by be∣ing in danger; no mercy, unlesse by being miserable. God is not tyed to one man more than another; he hath mercy on whom he will: he hath mercy on the beggar, as well as the King; on the Barbarian, as well as the Grecian; the bond, * 1.307 as well as the free; the Jew, as well as the Gentile; Election is the election of grace; Vocatiou is according to grace; Faith is said to be given; Justification is freely by Gods grace; every good motion is of Gods working; Life eternal is Gods gift; the putting away of every sin is for his own sake. God is mercifull, because he will be so; his ar∣guments of mercy are drawn from his own pleasure: What can our works deserve, that are not ours, but his working;

that are all due to him, if a thousand times more and bet∣ter; that are all maimed and imperfect, * 1.308 that are all vitious and polluted, that are all unequall to the recompence?

This for the explication of the first benefit which the Apostle requesteth for these Christians, [Mercy.]

2. The Observations follow.

1.* 1.309 How unbeseeming a sin is pride in any that live upon Mercy! Mercy our highest happinesse calls loudest for a lowly heart. He that lives upon the alms of Mercy, must put on humility, the cloth of an Alms-man. Renounce thy self and thine own worthinesse both in thy receiving and expecting blessings.

1. In receiving them: If thou hast spiritual blessings, Mercy found thee a bundle of miseries, a sinner by birth, * 1.310 a sinner in life, deserving to be a sufferer for both; without grace, nay, against it; by thy birth, a poor out-cast, * 1.311 in thy blood, as naked of grace, as of clothes. The Apostle therefore speaks of putting on the graces of the Spirit: * 1.312 the spots upon these clothes are onely thine; the garment it self was anothers before it was thine. Thou art beholding to mercy for any endowment of minde or body; wisdom, estate, riches, honours, &c. Its hard to be high in place, and low in our own esteem. Sacrifice not to thine own yarn, or net; let Mercy have the praise of all thou art and hast. Pride is the moth of mercy; nay, * 1.313 the winde that dryes up the streams both of Gods bounty, and thy gratitude: That which by mercy was thine, by thy pride may become ano∣thers. He is truly great in his riches, that thinks not him∣self great by riches. The greater our receipts, the lesse room for pride, the greater cause of thankefulnesse.

2. In expecting of blessings, only have an eye to mercy: * 1.314 In desires of pardon for sin, acceptation of services, ob∣taining of heaven, renounce thine own worthinesse, either in what thou art, or dost. How purely unprofitable to God is thy greatest goodnesse? it is nothing unto him, he is neither the better for thy goodness, nor the worse for thy wickedness. Is it any benefit to the fountain, that thou

drinkest of it; or to the light, that thou seest? How full of mixtures of sin are thy holyest services? in the sense whereof holy Augustine pray'd, Regard, O Lord, in me not my work, but thine own: If thou regardest mine, thou damnest me; if thine own, thou crownest me: what-ever good I have is from thee, and 'tis rather thine then mine. How full of pride is thy humility, thy faith of distrustful∣nesse, * 1.315 thy zeal of lukewarmnesse, of self-seeking thy per∣formances, what darknesse is in thy light, how unrigh∣teous thy righteousnesse! If God should contend with us, * 1.316 we cannot answer for one of a thousand. He that boast∣eth of the perfection, wants the very beginning of holiness. That which appears beautifull in thine eyes, is foul in Gods. The wisest counsell is, to cover over thy self, and winde up thy soul in Christs death, to set that between God and thy soul; to acknowledge his mercy thy onely merit. Death is a stipend, Life is a donative, a free gift, not a due debt. God crowneth with mercy; but a swoln head is not fit to have that crown put upon it. Who can say, he hath cleansed his heart? We want a thousand times more grace than we have: though sin be cast down in regard of its regency, yet it is not cast out in regard of its inherency: Thy rectitude compared to thy rule, is crookedness. 'Tis not thy purity, but thy pardon that must save thee. If there shall be judgment without mercy, to those that shewed no mercy; then must it be with mercy even to those also which shew mercy. Its mercy that must stand Onesiphorus in stead at that day. The Crown of righteousnesse Paul speaks of, is a crown of mercy too: the bestowing it is of justice; but the promising it was of mercy.

2.* 1.317 The duty of contentation in our greatest wants, or smallest receipts. If one not engaged to us, deny us a cour∣tesie, we have no cause of discontentment: when God

gives, it is free mercy; when he with-holds, he useth his liberty: Thy supplyes are without desert, and thy wants must be without discontent. Wonder not at the blessings thou dost not, wonder more at those thou dost enjoy: Thy condition is begging, and thy part is not choyce. * 1.318 Repine not if thou canst not reach thy richest neighbour, who hast nothing to say against God, should the poorest over∣take thee. Murmur not for what is lost, but be thankfull for what is left. We must not controll God in the dispo∣sing of his alms, as if he did not distribute with equality: We should bring our hearts to his hand; where he stayes his bounty, there must we stint our desires.

3. I note The impiety and folly of those that abuse mer∣cy, that spurn against Gods bowels: * 1.319 Sins against mercy are double-dy'd: This is the provocation, * 1.320 to see Gods works of love and care forty yeers, and yet to sin; this is to sin against the remedy: other sinners may, these who thus sin must die: These sin at a higher rate than others: These in sin cast not off God onely, but even the very man; * 1.321 nay, are sham'd by the beasts. If to requite good for evill is our duty in reference to man, surely, to requite evill for good, and that to God, must needs be impiety. This sin renders inexcusable: God appeals to the very consciences of mercy-despisers, * 1.322 and offers themselves to judge of the righteousnesse of his proceedings in punishment; nay, the recollecting of abused mercy will be the most scalding in∣gredient in that fiery lake, when the flaming sufferer re∣members, he that is now mocking at my calamity, once wept over my unkind soul; he who is now harder than flint and marble against me, was once a tender-hearted God to∣ward me; he who now thunders in wrath, formerly sound∣in bowels: the way of mercy was once open and plain, but now the bridge of mercy is drawn, my possibilities are ended: I am now in a gulf of woe, that heretofore was un∣profitably a gulf of mercy. How many Kingdoms, nay Worlds, would I now give for but one drop of that love, the sweet and swelling streams whereof I heretofore did but

paddle in? O Christian, sin not against Mercy; if that be thine enemy, what shall Justice be? when Love it self shall be inexorable, who shall plead for thee? Let mercy make thee blush, that justice may not make thee bleed. Trifle not away the day of grace. The wine of mercy is to refresh the sorrowfull with hope, not to intoxicate the sin∣ner into presumption. If mercy cannot thaw thee, 'twill burn thee. O let the long-suffering of God be salvation.

4.* 1.323 Great is the hainousnesse of sin, that can provoke a God of much mercy, to expresse much severity. That drop of gall must needs be bitter, that can imbitter a sea of ho∣ney. How offensive is sin, that can provoke a God, to whose ocean of pity the sea is but a drop? Ephraim (saith the Prophet) provoked God to anger most bitterly, * 1.324 or, with bitternesses. God afflicts not willingly: he gives honey naturally, but stings not til provoked. Every sufferer coyns his own calamities: There is no arrow of judgment which falls down upon us, but was first (in sinning) shot upwards by us; no showr of miseries that rains down, but was cau∣sed by the ascent of the vapours of sin; no print of cala∣mity upon the earth, but sin was the stamp that made it. What a folly is it, in our sufferings to be impatient against God, and to be patient towards sin: to be angry with the medicine, and in love with the disease? Let us justifie God in all our sufferings, and condemn our selves. God com∣mands, that if a man were found dead, the City that by measure was found to be neerest to the place where he was found, * 1.325 should offer up a sacrifice: In all our deaths and woes, would we measure impartially, we should finde sin neerest, let us sacrifice it.

5.* 1.326 It should be our care to obtain the best and choycest of mercies. God hath mercies of all sorts; wicked men are easily put off with the meanest: their enquiry is, Who will shew them any good? But, O Christian, let nothing please thee but the light of Gods countenance: so receive from God, as that thou thy self mayst be received to God. De∣sire not gifts, but mercies from God; not pibbles, but

pearls. Labour for that which God alwayes gives in love. There may be angry smiles in Gods face, and wrathful gifts in his hand; the best worldly gift may be given in anger. Luther having a rich present sent him, profess'd with a holy boldnesse to God, That such things should not serve his turn. A favourite of the King of heaven rather desires his favour than his preferment. We use to say, when we are buying for the body, that the best is best cheap: and is the worst good enough for the soul? The body is a bold beggar, and thou givest it much; the soul is a modest beggar, asketh but little, and thou givest it less. O desire from God, that thy portion may not he in this life, * 1.327 that what thou hast in the world, may be a pledg of better hereafter: that these things may not bewitch thee from, but admonish thee what is in Christ. The ground of Pauls thanks-giving was, * 1.328 that God had blessed the Ephesians with spirituall blessings in Christ.

6.* 1.329 How little should any that have this God of mercy for theirs, be dismayd with any misery? Blessed are those tears which so merciful a hand wipes off; happy twigs, that are guided by so indulgent a father: * 1.330 All his severest wayes are mercy and truth to those in covenant; if he smiles, 'tis in mercy; if he smites, 'tis in mercy: he wounds not to kill thee, but sin in thee: the wounds of mercy are bet∣than the embraces of anger: if sicknesse, poverty, disho∣nour be in mercy, why dost thou shrink at them? Wrath in prosperity is dreadfull, but Mercy makes adversity com∣fortable. Its the anger of God which is the misery of eve∣ry misery. Peter, at the first, was not willing that Christ should wash his feet; but when he saw Christs mercifull intent therein, feet, and hands, and head are all offered to be wash'd: A child of God, when he sees the steps of a fa∣ther, should be willing to bear the stripes of a child: God will not consume us, but onely try us: He afflicts not for his pleasure, but for our profit, Heb. 12.10. * 1.331 God visits with rods, yet not with wrath; He takes not away his loving-kindnesse. Mercy makes the sufferings of Gods people but

notions. It would do one good to be in troubles, and en∣joy God in them; to be sick, and lye in his bosome. God gives a thousand mercies to his people in every trouble, and for every trouble: He burdens us, but it is according to our strength; the strokes of his flail are proportioned to the hardnesse of the grain; * 1.332 and merciful shall be the end of all our miseries: There's no wildernesse but shall end in Canaan; no water but shall be turn'd into wine; no lions carcass but shall be a hive of honey, and produce a swarm of mercies. The time we spend in labouring that mise∣ries may not come, would be spent more profitably in la∣bouring to have them mixt with mercy, nay, turned into mercies when they come. What a life-recalling cordial is the apprehension of this mercy of God to a fainting soul under the pressure of sin! Mercy having provided a satis∣faction, and accepted it; nay, (which is more) it beseeching the sinner to beleeve and apply it! That fountain of mer∣cy which is in God, having now found a conveyance for it self to the soul, even Jesus Christ, through whom such overflowing streams are derived unto us, as are able to drown the mountains of our sins, even as easily as the o∣cean can swallow up a pibble. O fainting soul, trust in this mercy. * 1.333 If the Lord takes pleasure in those that hope in his mercy, should not we take pleasure to hope in it? Mercy is the onely thing in the world more large than sin; Its easie to presume, * 1.334 but hard to lay hold upon mercy. Oh beg, that since there is an infinite fulnesse in the gift, and a freenesse in the giver, there be a forwardnesse in the receiver.

7.* 1.335 Its our duty and dignity to imitate God in shewing mercy: * 1.336 A grace frequently commanded and encouraged in the Scripture. Mercy we want, and mercy we must im∣part: As long as our fellow-members are pained, we must never be at ease. When we suffer not from the enemies of Christ by persecution, we must suffer from the friends of Christ by compassion. When two strings of an instrument

are tuned one to the other, if the one be struck upon and stirred, the other will move and tremble also. The people of God should be so harmonious, that if one suffer and be struck, the other should be moved and sympathize. * 1.337 Holy men have every been tender-hearted, Grace not drying up, but diverting the streams of our affections. Christ was mercy covered over with flesh and blood; his words, his works, life, death, miracles, were all expressions of mercy, in teaching, feeding, healing, saving men; If there were any severity in his miracles, it was not toward man, but the swine and the barren-fig-tree. Insensiblenesse of others miseries is neither sutable to our condition as men, nor as Christians: according to the former, we are the same with others; according to the later, grace hath made the difference. Mercy must begin at the heart, * 1.338 but must pro∣ceed further, even to the hand; they whose hands are shut, have their bowels shut also: We are not Treasurers, but Stewards of Gods gifts. Thou hast so much only as thou givest. The way to get that which we cannot part with, is by mercy to part with that which we cannot keep. Our good reacheth not to Christs person, it must to his members. Jonathan is gone, but he hath left many poor lame Mephibosheths behinde him. We must love Christ in his worky-day clothes. We cannot carry these loads of riches to heaven; Its best to take bils of exchange from the poor saints, whereby we may receive there, what we could not carry thither. Especially should our mercy ex∣tend it self to the souls of others; as soul-miseries, so soul∣mercies are the greatest. They who are spiritually mise∣rable cannot pity themselves: though their words speak not to us, yet their woes do. Wee weep over a body from which the soul is departed; and can we look with tearless eys upon a soul from which God is departed? If another be not afflicted for sin, grieve for him; if he be, grieve with him. If thou hast obtained mercy, thou dost not well (as said the Lepers) to hold thy peace: Mercy must never cease till its objects do; in heaven both shall.

Thus much for the first blessing which the Apostle prayes may be bestowed upon these Christians to whom he wrote, viz. Mercy.

The second follows, viz. Peace; of which, by way

• Of 1. Exposition.
• Of 2. Observation.

Peace is a word very comprehensive, and is ordinarily used to denote all kinde of happinesse, welfare and pro∣sperity. And 1. I shall distribute it into severall kindes. 2. Shew the excellency of that here intended.

• 1. There's Pax temporis, or external, among men.
• 2. Pax pectoris, or internal, in the heart.
• 3. Pax aeternitatis, or eternal, in heaven. Or more distinctly thus:
  • 1. There's a Peace between man and man.
  • 2. Between man and other creatures.
  • 3. Between man and (or rather, in man with) himself.
  • 4. Between God and man.

1. Peace between man and man: and that is pub∣lick or private:

1. Publick; and that either Political of the Common∣wealth, when the politick State is in tranquility, and free from forrein and civill Warrs (2 King. 20.19. Jer. 29.7. There shall be peace in my dayes. In the peace thereof ye shall have peace. This is either lawful, and so a singular mercy; or unlawfull, as when one People is at peace with another against the expresse wil of God; as the Israelites with the Canaanites and Amalekites: or joyn in any sinfull at∣tempt, as did the Moabites and Ammonites against the Israelites:) Or Ecclesiasticall, and of the Church, when its publick tranquility and quiet state is not troubled within, by Schisms and Heresies; or without, by persecu∣ting and bloody Tyrants. Psal. 122.6. Pray for the peace of Jerusalem. Acts 9.31. The Churches had rest. and Acts 4.32. 1 Cor. 14.33.

2. Private; and that, either between the good and the

good: or between the bad and the bad: or between the good and the bad. 1. Between the good and the good; 1 Pet. 3.8. Love as brethren; and, Let brotherly love con∣tinue. and Col. 1.4. The love ye have to all Saints. 2. * 1.339 Be∣tween the bad and the bad: 2 King. 9.22. Is it peace, Je∣hu? And that either lawfully, for their own preservation; or wickedly, against the people of God; or to strengthen one another in some sinful attempt, and to that end, joyning hand in hand. 3. Between the good and the bad; which is either lawfull, as Abraham's with Abimelech; and com∣manded, Rom. 12.18. Render to no man evil for evil; but, if it be possible, have peace with all men. So Psal. 120.7. I am for peace. And sometime caused by a work from God upon the hearts of wicked men, as in the case of Daniel, Chap. 1.9. and in Esan's love to Jacob: according to that of Solomon, Pro. 16.7. The Lord will make his enemies at peace with him, &c. Or unlawful, when against the mind of God the godly make leagues with them, or agree in any way of sin.

2. There is a peace between man (the faithful I mean) and other creatures; the good Angels are at peace with, * 1.340 and ministring spirits to them: as Job 5.23. Thou shalt be in league with the stones of the field, and the beasts of the earth shall be in peace with thee. and Hos. 2.18. * 1.341 I will make a covenant for them with the beasts of the field, and with the fouls of the heaven, and with the creeping things of the earth: The meaning is, There shall be such a work of God upon the beasts and fouls, &c. for the good of the Church, as if God had bound them to do them good by way of covenant, (There is mention Jer 33.20. of Gods covenant of the day, and of the night: that is, the establish∣ment of Gods decree upon the day and the night, wherby they come to be in such and such a way from the creation to the end of the world:) so that although the beasts, the fouls, the stones, &c. may annoy them, nay kil•• them; the true safety of the Church shall not be hindred by them; yea, All things shall work together for their good: neither

nakedness, nor sword, nor death, nor any of these things shall separate them from the love of God in Christ: and if God sees it for their good, all the creatures in the world shall be so far from hurting the godly, that they shall all agree to advance their temporall good and welfare.

3. There is a peace in man with himself; and that is either false, or sound: False peace is, when sinners think∣ing themselves free from the fear of dangers, falsly pro∣mise safety to themselves: 1 Thess. 5.3. When they shall say, Peace and safety, &c. Sound peace in man with himself is twofold: 1. Of Assurance, when sanctified conscience ceas∣eth to accuse and condemn us, speaking comfortably in us, and for us before God: * 1.342 This sweet quietnesse and tran∣quility of conscience being the immediate fruit of our at∣tonement with God; that peace of God which passeth all understanding, Phil. 4.7. and in which the Apostle placeth the Kingdom of God, Rom. 14.17. the peace that Heze∣kiah was not destitute of, when he said, Remember now, O Lord, * 1.343 I beseech thee, how I have walked before thee in truth, &c. This peace sweetens every condition, is as musick with∣in, when the rain and storms fall upon the house; a friend (as Ruth to Naomi) that will go along with us in every distresse: though we change our place, our garments, our conditions, our companies, yet our enemies cannot take this from us; its a continual feast, Pro. 15.15. This peace preserves our hearts and minds in all afflictions, * 1.344 and puts into us a holy security and neglectivenesse of all dan∣gers. 2. Of subordination, when the will, affections, and inclinations of a man submit themselves to the minde sa∣vingly inlightned by, and subjugated to God; which, al∣though it be not perfect, by reason of that repugnant law in our members; yet is it true and progressive, the imper∣fection of it occasionally being an incentive to godlinesse, making us more fervent in prayer, humble, broken-hearted, and receptive of that peace we long for.

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

1. In this life; and so it is two-fold: 1. A peace of Reconciliation; and 2. of Contentation. 1. Of Recon∣ciliation, wherby God in Christ is at one with man: The chastisements of our peace were upon Christ; * 1.345 the wrath de∣served by us for our sins Christ sustained, and satisfied di∣vine justice fully; so that now God (not requiring satis∣faction twice for the same offences) is at peace with us. * 1.346 This, the foundation of all the former, and following kindes of good peace, is purchased by Christ the Prince of peace, and our peace; and proclaimed in the preaching of the Gospel, the glad tidings of peace, by the Ministers of it, the Embassadors of peace; and accepted by faith, whereby we therefore enjoy and have peace with God. 2. Of Con∣tentation, or holy submission, by which a man is peaceable, * 1.347 and not murmuring or impatient against God, but qui∣etly accepting whatsoever is his will; the way indeed to live a truely quiet life, and (as one says well) ever to have our wil; the waves of unquietness being ever raised by the winde of pride and unsubmissiveness.

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

The Apostle in this salutation by peace, intends prin∣cipally, peace with our selves; that peace of God which pas∣seth all understanding, so often commended; which in∣cludes peace with men, commanded, and peace with the o∣ther creatures, promised to accompany it; and peace with God, presupposed as its cause and original. * 1.348

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

1. For its author and original; 'tis from God, * 1.349 he be∣ing called the God of peace, and it the peace of God. He is

the authour of external peace in Church and Common∣wealth; the peace of Jerusalem must be begg'd of him; He maketh warrs to cease, and all stirs to be husht; He maketh peace between us and the creatures, making a covenant for us with them: He is the authour of eternall peace; for, eternal life is the gift of God. But after a speciall manner is he the God of internal peace, the peace of conscience, at which S. Jude. aimeth: for 1. He sent his Son, [1] To merit it for us, when we lay in the horrour of an accusing conscience; who is therefore called in himself, the Prince of peace; * 1.350 and in respect of us, our peace: and the peace we speak of is said to be his peace, he making peace by slay∣ing hatred on the cross, by his perfect obedience abolishing whatsoever God might hate in us. [2] He sent his Son to preach and publish this peace, and to invite men to it, and that, first, In his own person, Isa. 61.1. Luk. 4.18. The Spirit of the Lord is upon me, to preach glad tidings, &c. Secondly, In his Ministers, Ephes. 2.17. Christ came and preached peace to you who were afar off; he thus preaching it to the worlds end. As hee sent his Son to merit and preach this peace: so. 2. He sent his Spirit to apply and seal this peace in the hearts of the elect; it being called a fruit of the Spirit, Gal. 5.22. this Spirit enabling us to cry for this peace, Gal. 4.6. and working faith in our hearts, whereby we have peace with God, Rom. 5.1. and boldness and access to the throne of grace, Eph. 3.12. creating the fruit of the lips to be peace, Isa. 57.19. Nothing that the world either is or hath; nay, neither men nor Angels can give Peace, they may wish and publish it, God only gives it; some say there is a disease which only the King can heale: I am sure a broken heart, a wounded conscience, can be healed on∣ly by the Prince of Peace.

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

1. The parties that enjoy it are onely the faithful; It

is only promised to them, the true children of the Church; * 1.351 Great shall be the peace of thy children: The Lord will blesse his people with peace: The meek shall delight themselves in the abundance of peace: He will speak peace to his people: Lord, thou wilt ordain peace for us: The end of that (the upright) man is peace: He shall enter into peace: God will reveal unto such abundance of peace.

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

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

4.* 1.352 The faithfull onely have taken the right course to obtain peace: They alone are freed from Gods wrath, more dreadful then the roaring of a Lion, or the wrath of all the Kings of the world, it destroying body and soul in hell: they onely have pardon of sin; the other, like guilty malefactors, are in an hourly expectation of the worst of deaths, through the fear whereof they dye before they dye. The faithfull onely have Christ, who is our peace, and the Prince of Peace; the Spirit of God, of which peace is a fruit and effect; they alone rejoyce in hope, and live in ex∣pectation of a crown incorruptible, an everlasting kingdom; others live a hopelesse, heartlesse life.

2. The part of these parties in which this peace resides, is the heart and conscience, Col. 3.15. The peace of God rules in the heart, Joh. 16.22. Your heart shall rejoyce, and Psal. 4.7. Thou hast put gladnesse into my heart; and Phil. 4.7. The peace of God shall preserve your heart,; in which

respect, 1. Tis a sustaining, strengthening, reviving peace; so long as the heart is kept safe, a man fals not, faints not; when the heart is relieved with a Cordiall, a fainting man revives; Now the peace of God keeps up the heart, it brings aid and relief to it in all dangers, when sin and Satan, temptation and persecution lay siege to it; It brings strong consolation, * 1.353 Heb. 6.18. Its a Banner over us in warre, a Cordiall, an Antidote against all Poyson; It makes Paul and Silas sing in Prison, Paul to be ready to dye for the name of the Lord Jesus, the faithfull to be com∣forted in all tribulation, and consolation to abound as suffe∣rings abound; it making the faithfull in a cold winter of persecution to be warmest within, making a Martyr to go as merily to a Stake, as another to a Feast. 2. The seat of this peace, the heart, notes as our sustentation by it, so the soundnesse, truth and reality of it: 'tis not in cortice, but in corde; in the heart, not in the habit; in the consci∣ence, not in the looks; It's in the breast, not in the brow; not suffering a man to be like some Prisons, beautifull without, but full of horror, blacknesse, chaines and dunge∣ons within; It's a Peace not residing in the hall of the sen∣ses, but in the closet of the heart: A Saints peace is a silent calmnesse, an unseen quietnesse; meat, of which those with∣out know not, like the windows of Salomons temple, nar∣row without, * 1.354 broad within; the worst, the unbeautifull, the black-side of his cloud is seen, when the bright is hidden. 3. The seat of this Peace the heart, implyes it's seriousnes, weightinesse, * 1.355 greatnesse, that the ground of it is not slight, and toyish, but some great matter, not lightly pleasing the fancy, and superficially bedewing the senses, but like a ground-showr, soaking even to the heart-root. The peace of a Saint is not like the mirth of a Child, caused more by a gay, or a toy, then by a conveyance of a thousand pounds by the year; or like our laughter which is more at a jest,

than at the finding of a bag of gold of ten thousand pounds; No, his peace is not idle, frothy and ludicrous meriment, but deep and affecting the heart with apprehensivenesse of an interest in the great things of eternity; a peace that pas∣seth understanding: Light, either griefs or contentments, are easily exprest, not so those which are deep and weighty; these are joyes unspeakeable and glorious, superabundant, 1 Pet. 1.8. 2 Cor. 7.4. 4. The seat notes the safety of this peace: the heart is too deep for a man to reach; a Saints peace is laid up in a Cabinet that man cannot open; * 1.356 men may break into his house, but not into his heart; Your joy (saith Christ) no man taketh from you: The power of ad∣versaries is but skin-deep: There is a three-fold impotency of man in reference to a Christians peace; 1 Man cannot give this peace: 2 He cannot hinder it from entring. 3. He cannot remove it, or hinder it from abiding; It continues like a Fountaine in the hottest Summer, and is warmest in the coldest Winter of affliction; like a Candle which is not overwhelmed, or quenched in the dismall darknesse of the night, but is made thereby to give the cleerer light: David in greatest straits comforted himselfe in God; * 1.357 the faithfull glory in tribulation; they are commanded to rejoyce evermore; as the sufferings of Christ abound in them, so their consolations abound by Christ. The faithfull have oft drawne matter of joy from their sufferings, they yeeld the peaceable fruit of righteousnesse. A sick man may rejoyce at the coming of the Chyrurgeon, though he knows he will put him to paine; * 1.358 I know (saith the Apostle) that this shall turne to my salvation: The light affliction that la∣steth but for a moment, procureth an exceeding, excessive, eternall weight of glory: If we suffer for Christ, * 1.359 we shall also reigne with him: None can separate us from Christ, and therfore not from peace: the Spirit of peace by us may for a time be sinn'd away, but he cannot by enemies be persecu∣ted away: The Sun may as easily be blown out with bel∣lowes, as true peace be driven away by sufferings. 5. The seat of this peace, the heart imports, the spiritualnesse and

sublimity of it; it is not, sensuall, earthly and drossy; the heart is no more relieved with worldly comforts, then are the belly, bags and barnes, fill'd with grace and holinesse. What is it to the soule that, thou hast goods laid up for ma∣ny yeares? The rarest delicacies of the earth, are not such food as the soule loves, spirituall blessings of Communion with God, * 1.360 enjoying of Christ, a view of our names as written in heaven, alone pacifie the heart; This peace is upheld by the promises of God, not of men; by Scripture, not Politick props; The Father of Spirits is onely the Physician of Spirits: Thus the Jewel of Peace is rare, ob∣tained but by a few, the faithfull; and regarded, laid up in the Casket of the heart; There's the subject of it.

3. The excellency of this peace appeares in it'•• effects, 1 It most disturbes sin, when it quiets the soul most. A pacified conscience is pure: The soule at the same time time tasteth and feareth the goodness of God: the Sun of mercy thawes the heart into teares for sin; * 1.361 Peace with God increaseth feare of transgression, as it diminisheth fear of damnation, making us who formerly feared because we sinned, now to fear lest we should sin. If mercy be ap∣prehended, sin will be hated: spirituall joy causeth godly grief. As God is wont to speak peace to the soul that truly mourns for sin; so the soul desires most to mourn for sin, when God speaks peace unto it. The pardoned traytor (if he have any ingenuity) most grieves for offending a graci∣ous Prince. Godly peace doth at the same time bannish slavish horror, and cause filial fear. Besides, the more qui∣etnesse we apprehend in enjoying God, the more are we displeased with that trouble-heart sin.

2. Another effect of this peace is activenesse and stirring in holy performances: When the faithfull are most quiet, they should be least idle; When David had rest from his ene∣mies, he then was carefull how to build God an house: when the soul seeth it is redeemed from the hands of his enemies, * 1.362 its most engaged to serve the Redeemer in holinesse and righteousnesse. This peace is as oyl to the wheels, to make a

Christian run the ways of Gods commandments. The warmth of the Spring draws out the sap of trees into a sprouting greenness; and the peace of God refresheth the soul into a flourishing obedience. Jonathan having tasted hony, his eys were inlightned; and the soul which hath tasted the sweet∣nesse of inward peace, is holily enlarged. Some who pro∣fesse they enjoy an ocean of peace, expresse not a drop of obedience: Suppose their profession true, they defraud God; but it being false, they delude themselves. The joy of Gods people is a joy in harvest; as it is large, so it is la∣borious: they are joyfull in the house of prayer. * 1.363

3. This inward peace from God, inclines the heart to peaceablenesse toward man: A quiet conscience never pro∣duced an unquiet conversation; * 1.364 the nearer lines come to the center, the nearer they are one to another; the peace∣able approaches of God to us, will not consist with a proud distance between us and others. * 1.365 This peace of God ma∣keth those who have offered wrong to others, willing to make satisfaction, and those who have suffered wrong from others ready to afford remission: The equity of the former stands thus; If the great God speaks peace to man when offended by him; should not poor man speak peace to man when offending of him? The equity of the later thus; If God be pacified toward man upon his free-grace, should not man be pacified toward man, * 1.366 it being a commanded duty? and, if God by his peace have sealed to man an ac∣quittance from a debt of ten thousand talents; should not man by his peace acquit man from the debt of an hundred pence? In a word, this peace from God makes us peace∣able toward all: it keeps us from envying the rich, from oppressing the poor; it renders us obedient to superiours, gentle to equals, humble to inferiours; it preserves from Sedition in the Common-wealth, from Schism in the Church; it cools, it calms, it rules, in heart and life.

4. Peace from God makes us commiserate those who are under his wrath: a pacified soul loves to impart its comforts, and is most ready to give a Receit of what eased

it; it labours to comfort those that are in trouble, by the comfort wherewith it is comforted. * 1.367 The favourites of the King of heaven envie not his bestowing favour also upon others: They pity both those who please themselves with an unsound peace; and also those who are pained with the true wounds of conscience.

5. This peace from God makes us contented and qui∣et in every affliction: since the Lord hath spoken peace in the first, we shall take it well, whatsoever he speaketh in the next place: what-ever God doth peaceably, the soul beareth it patiently. The great question of a godly heart, when any trouble cometh, is that of the Elders of Beth∣lehem to Samuel, Comest thou peaceably? and it answer∣ing peaceably, is entertained with welcome. Lord, thou hast pardoned my sin, (saith a pacified soul) and now do what thou pleasest with me. Men destitute of this peace, are like the leaves of a tree, or a sea (calm for the present) mo∣ved and tossed with every winde of trouble: their peace is nothing else but unpunish'd wickednesse.

And this for the Explication of the second blessing which the Apostle requesteth for these Christi∣ans, viz. Peace.

The Observations to be drawn from it, follow.

1.* 1.368 They who are strangers to God in Christ, are strangers to true peace: True peace comes from enjoying the true God. A quiet conscience, and an angry God are incon∣sistent; A truth deducible as from the preceding exposi∣tion of Peace, so even from the Apostles very order in re∣questing peace: First he prayeth for Mercy, then for Peace. * 1.369 If the Lord do not help us, how shall we be helped to this blessing, out of the barn-floor, or the wine-presse? The garments that we wear must receive heat from the body, before they can return any warmth again unto it; and there must be matter of peace within, ere any peace can accrue from any thing without; If God be against us, who can be for us? if he disquiets us, what can quiet us? if He remain unpacified, the conscience will do so, notwithstand∣ing

all other by-endeavours. A wicked mans peace is not peace, but at the best onely a truce with God: The for∣bearance of God to strike is like a mans, who thereby fetcheth his blow with the greater force and advantage; or like the intervals of a quartane, the distemper whereof remaining, the fits are indeed for two days intermitted, but return with the greater violence. A wicked mans consci∣ence is not pacified, but benummed; and the wrath of God not a dead, but a sleeping Lion: * 1.370 A sinners peace is unsound and seeming, in the face, not in the heart; a su∣perficiall sprinkling, not a ground-showr; he having in laughter his heart sad, may truly in it say with Sarah, I laughed not; he being in his rejoycing, * 1.371 as well as in his mourning, an hypocrite. Ask not the countenance, but the conscience of a sinner, whether he rejoyceth? The guilt of his sin is an unseen sore, an hidden scourge: His peace relieves him not, its no preservative to his heart in perse∣cution or distresse; it leaves him (like Absoloms mule) when he hangs in any woe, and stands most in need there∣of: His peace stands onely in the avoyding of troubles, not in the sweet enjoying of God in his troubles; its as uncertain as a dream, or as the crackling of thorns under a pot: his dayes of mourning will shortly come: Deluded he is with a groundlesse conceit of vain hopes; he is like a child in a Siege, not appehensive of his danger, but busie at sport, while the parents are at the breach, and the City ready to be sack'd: He is secure, but not safe.

2. Its a mistake, * 1.372 to think there is no peace to be found in the good wayes of God. True peace is a fruit of Gods Spirit, and a branch of Christs Kingdom: Godlinesse doth not quell, but qualifie mirth, not consume, but correct it; it deprives neither of the use of, nor comfort in any lawful delights, being procured by Christ, and bestowed by God as fruits of love. As for sinful and inordinate delights, which have no more pleasure in them, than is found in the

scratching of some unsound part when it itcheth; a Saint being now healed of his disease, it is no pain for him to part with them: If holy men want peace, 'tis because they, or others, or both are not more holy; nor are they sad because they are now holy, but because they were no sooner so: Their greedy desire of more holinesse, often hinders them from taking notice of what already they have: they judge not aright of their present state; they have a pardon signed and sealed, but haply they cannot read it, in regard some sin hath blurr'd it, * 1.373 or Satan casteth some mist before their eyes. If the holyest will sport with, they must expect to smart for sin; Satan who was their tempter, will soon prove their torturer: And, in mercy doth God correct a wandring child home, when in wrath he suffereth a vaga∣bond to take his course; and, The tears of the godly for sinning, are full of peace, they are a showre mixt with a sun∣shine; and more delight is there in godly grief, than in sinful pleasures, in mourning with Christ, than in sporting with Satan. Or it may be, sorrowing Saints are but newly en∣tered into the wayes of God: Milstones, though they be hewed fit either to other, yet they grinde not well, till they have wrought some time together: Apparel, though made fit, is not so easie at the first putting on, as when it hath been worn a while. * 1.374 Christs yoke seemeth heavie at the first putting it upon us, but it becometh easie and de∣lightfull when we have born it a while. Nor is the peace of a Saint to be estimated by its not appearing; his peace is inward, and often maketh but little shew in the face: The wealthy Merchant cryes not his rich wares (worth many thousands) about the street, when the poorer sort, who carry toyes, proclaim them in every corner of the Ci∣tie: The godly have their souls fraught with inward joys, though their looks outwardly shew them not, while the hypocrite boldly voyceth up his supposed happinesse; As the glory, so the joy of a Saint is most within. In a word, This life is the time of obscurity to a Saints happinesse; its in some sort a winter with him, while it is a summer with

the wicked; now the lofty oak in winter seemeth dead, while the dunghil grasse is fresh and green; * 1.375 but when sum∣mer cometh, the oak is flourishing, and the grass is wither∣ed, or made hay of. The happinesse of the people of God is hidden in their root, in this winter of affliction and de∣sertion: They are now the sons of God, * 1.376 but it doth not yet appear what they shall be: Their life is hid with Christ; but when Christ who is their life shall appear, then shall they appear also with him in glory. But then at the approach of this Sun shall that foenea faelicitas (as Augustine calls it) that grasse-like happinesse of wicked men consume and wither.

3. How carefull should the people of God be to preserve their peace! Shall a blessing so excellent in it's originall, * 1.377 nature, use, and so earnestly desired by this, and all the o∣ther Apostles for the faithfull, be by them neglected? Oh forfeit not, disturbe not this happy peace.

1. Preserve in thee a feare of God; As sin gets in, peace goeth out: Nor is it the being, but the allowing of it in us that makes the soule unquiet: No sin shall destroy peace in us, but that which findes peace from us. The tares of de∣sention between God and us are only sowne by the enemy sin: This was the instrument which broke the bones, and wounded the conscience of David and Peter; This is the mint of a Saints misery, the source of his sorrowes: every sin hath a bitter farewell; sin is nothing else but sorrow in the seed: when ever thou art tempted, before thou con∣sentest, take up and weigh thy sin in thy meditations, as a Porter doth his burthen before he agrees to carry it, and aske thy soule whether thou art able to go through with thy burthen. 2. Delight in the Ordinances: These are the feast of peace: They shall be joyfull in my house of prayer: * 1.378 Prayer is fitly called the leech of cares: Its a breathing out the heates of inward grief, and a breathing in the cooling delights of Gods spirit. The Gospel hath glad tydings in the very name of it. A promise spread with the blood of Christ is the onely plaister for a wounded conscience.

The directions of the word are the wayes of peace: Great peace have they that love the Law, * 1.379 and walk according to that rule. 3. Be sincere and upright in thy services; the end of the upright man is peace; * 1.380 sincerity and walking before God with an upright heart, darted a beam of peace into Hezekiahs showre of tears: * 1.381 God puts not the oyle of peace into a crack't Vial: Heart-peace is a Companion only of Heart-purity. 4. Love not the world; for tis enmity with God: The Sun-shine of earthly enjoyments, puts out the fire of spirituall peace: the thornes of worldly cares make the peace of many a Saint to goe but with a scratch't face. They who have suffered with joy the spoyling, have suffered sorrow for the loving of their goods; when men sweat in outward imployments, their peace is coldest inwardly.

4. Holinesse makes no man unpeaceable and turbulent. The more God quiets us, the lesse shall we sinfully discon∣tent men: The world condemns the Godly as authors of dissension; but the true reason why they are accounted unpeaceable by the world is, because they will not lose their Peace with God: to finde trouble in the world is their portion, but to cause trouble in the world is not their pro∣perty: They are wont indeed to disquiet mens lusts; but are wicked men and sin so neer, that the one cannot be di∣stinguish'd from the other? The will of a Saint is for peace, but 'tis necessity that makes him contend. Peace rules in his heart, * 1.382 it doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it sits as the Judge or Um∣pire was wont to do in the publick games of wrastling or running, * 1.383 who did rule and order the runners or wrastlers, deciding their controversies, and giving rewards to the best-deserving: so this peace of God, when the troublesom affections of anger, hatred, and revenge arise in our hearts, appeaseth strifes, ends controversies, and renders us peace∣able. As for wicked men, who seem sometimes to be very peaceable among themselves in sin, they must know,

that agreement against God is not Peace but Conspiracy, and such a rotten peace makes way for a real war, both with o∣thers and within themselves.

5. Its most sutable to a Ministers Function to further and pray for the peace of others. As they are Christians, * 1.384 they are cald to peace, Col. 3.15. and as Ministers, they are cald to be Ambassadors of peace. The bodily peace of others, should be pray'd for by them, Jam. 5.14. Brother∣ly peace should they promote among their people: An unpeaceable people among themselves, will be an unprofi∣table people under him, Jam. 3.16. Ministers should en∣deavour the civil peace, put people in mind to be subject to Principallities and Powers, * 1.385 and to take heed of Treason and Rebellion: To revile them for this, is to be angry with the fift Commandement. But especially should Ministers labour to bring people into peace with God, and to pray them to be reconciled to God; * 1.386 and by Ministerial directions to help them to attain peace of Conscience within them∣selves. Confident I am, That while mens lusts speak Mi∣nisters contentious, their Consciences speak them peace∣able. * 1.387

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

By way of

• 1 Exposition.
• 2 Observation.

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

Not to stay upon the consideration of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Love, * 1.388 or of its agreement with those other Expressions or∣dinarily used to set forth (after a sort) the same thing; as charity, friendship, &c. This Love in the general, being that inclination or tendency of any thing to the good beloved; or, that principle whereby one joyns himself to, and resteth in an object, is of sundry sorts.

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

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

Namely, a love of

• 1 God to man.
• 2 Man to God.
• 3 Man to man, himself, or others.

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

1 [ 1] There is a love of God to man, (though without passi∣on, sympathy, or any imperfection or weakness; these be∣ing attributed to him only to relieve the weakness either of our Faith or apprehensions.) And this love is

1 Considered as a love of desire; as love desireth to be carried to the union of the thing beloved. This desire of union with man, God sheweth many ways; as, 1 By being neer unto, nay present with him, by his universal care and

providence; he being not far from every one of us; for in him we live, &c. Act. 17.27, 28. 2 By assuming the nature of man into a personal conjunction with himself in the Mediator, Christ. 3 By conversing with man by signs of his presence, extraordinary visions, dreams, oracles, inspira∣tion; and ordinarily by his holy Ordinances, wherewith his people (as it were) abide with him in his house. 4 By sending his holy Spirit to dwell in man, and bestowing up∣on man the divine nature. 5 By taking man into an eter∣nal habitation in heaven, * 1.389 where he shall be ever in his glo∣rious presence.

2 There is a love of God to man, considered as a love of benevolence, or of good will, or of willingness to do good to the thing beloved; what else was his eternal purpose to have mercy upon his people, and of saving them, * 1.390 but (as its exprest concerning Jacob) this loving them? And to whom can a will of doing good so properly agree, as to him whose will is goodness it self?

3 There is a lover of God to man, considered as a love of beneficence, bounty, or actual doing good to the thing beloved. Thus he bestoweth the effects of his love, both for this life, and that which is to come. And the beneficence of God, is called Love, 1 Joh. 3.1. Behold what manner of love the Father hath bestowed upon us, that we should be cal∣led the Sons of God. And Joh. 3.16. So God loved the world that he sent, &c. By this love of beneficence bestowes he the good things of nature, grace, glory: God doth good to every creature, hating though the iniquity of any one, yet the nature of none; * 1.391 for the being of every creature is good, and God hath adorn'd it with many excellent quali∣ties. According to these loves of benevolence, and benefi∣cence, God loveth not his creatures equally, but some more then others; in as much as he willeth to bestow, and also actually bestoweth greater blessings upon some than upon others: he makes and preserves all creatures, but his love is more especially afforded to mankinde; he stileth himself from his love to man, Tit. 3.4. and not from his love to An∣gels,

or any other creature. He is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a lo∣ver of man, but never 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a friend of Angels or creatures without man. His love is yet more peculiarly extended to man in creating him after his own image, * 1.392 and in giving him lordship over the creatures, in giving his Son to take upon him mans nature, and exalt it above heavens and Angels, to dye for sinning, dying man; offering him to man in the dispensation of the Gospel with wooing and beseechings; * 1.393 and yet of men he loveth some more especially and peculiarly than others; * 1.394 name∣ly those whom he loveth with an electing, calling, redeem∣ing, justifying, glorifying love. God loves all creatures, and among them the rational, and among them the mem∣bers of his Son, and much more the Son himself.

4. There is a love of God to man, considered as a love of complacency, and delight in the thing beloved; he is pleased through his Son with his Servants; and he is much delighted with his own image wheresoever he finds it. He is pleased with the persons and performances of his people, He hath made us accepted in the Son of his loves; the Lord taketh pleasure in them that fear him. * 1.395 They reflecting his excellencies, and shewing forth his vertues, he rejoying over them with joy: he resting in his love, accounting a Beleever amiable: his soul, a lesser heaven; his prayers, melody; his sighs, incense; his stammerings, eloquence; his desires, performances.

2 [ 2] There is a love of Man to God: which is, when the Soul is moved, * 1.396 drawn, and called out to desire the partici∣pation of his presence; yeelding up, and conforming it self to his will; as also quietly resting in the enjoying of him. This love is considerable in its several kinds.

1 Its a love of desire to enjoy him for ours as the source of all our happiness: The Soul loves God, under the ap∣prehension of the greatest good, and therefore puts forth it self in strongest desires toward him. This love is as strong as death, and can take no denyal. It is the wing and weight of the Soul, that carries all the desires into an inti∣mate

unity with the thing beloved, stirreth up a zeal to remove all obstacles, worketh an egress of the Spirits, and as it were an haste of the Soul to entertain and meet it: According to those expressions of the Saints in Scripture, The desire of our soul is to thy name: * 1.397 With my whole heart have I sought thee: My soul fainteth for thy salvation. My soul breaketh for the longing it hath to thy judgements at all times. My soul thirsteth for God, I am sick of love, &c. Oh the vehement panting, breathing, and going forth of the soul of one toward God who is in love with him; he contemns the most serious worldly employments when he is taken up with this, and who so discourseth with him of earthly concernments, speaks as with one not at home; all the world not satisfying without the kisses of the lips of our beloved, our desires being a thousand times more for one smile of his face than for all the wealth under the Sun. No difficulty so great, no danger so imminent, nay no death so certain, which this love carries not through for the ob∣taining of the thing beloved; this love being a falling mountain that breaks down all that stands betwixt it and the place of its rest. In a word, no means shall be left un∣used that by God are appointed for the obtaining of our beloved; enquiries of, or from others, how to find him; letters of love, sighs, tears, sobs, groans unutterable, are sent to win him; desires to hear again from him in his pro∣mise of grace are expressed. The soul is never gotten neer enough till it be in the arms, the bosome of God in hea∣ven. It saith not (as Peter of his Tabernacles) Lord, Let there be one for me, and another for thee; but let us both be together in one. Its ever night with one who loves Christ till the Sun of his presence be arising. He is like a certain kinde of Stone, of which some report, That if it be thrown into the water whole, it swims; if broken, it sinks: he ne∣ver droops in any trouble, unless he apprehends a breaking between him and Christ. He is like the marigold that opens with the shining, and shuts with the setting of the Sun. His heart is lockt up in sorrow when God hides his face,

and he cannot find another key fit to open it again among all the keyes in the house. What's all the world to him without the presence of God but as a sive pluckt out of the water? His comforts are only full, when God is in them. What are companions to him in whom he sees no∣thing of God, but objects either irkesome, or pitied? What are Ordinances unless with Christ, but as candles that have no light put to them? Nay, what would the joyes of hea∣ven it self be, if it were not for the presence of God, but as a funeral feast or banquet where is much provision, but no chear.

2 There's a love of Complacency and delight, * 1.398 when the soul having ark'd it self in Gods embracements; now with infinite sweetness and security reposeth it self in them, saying then as David, Psal. 4.7, 8. Thou hast put gladness into my heart more than when their Corn and Wine encreas∣ed. I will lay me down in peace and sleep: and with Peter, Lord, its good being here: and with the Spouse, I charge you stir not up, nor awake my beloved. And when Christ meets it sweetly in Prayer, Sacraments, or a Sermon, brea∣thing thus,

Oh that (Lord) this meeting might never end; deer Jesus, why comest thou so seldom, and stayest no longer!

All the night long do thou lodge between my brests. * 1.399 A day in thy house, is better than a thousand elsewhere. * 1.400 My soul is fill'd as with marrow: Thou hast brought me into a banquetting-house; thou hast made me drink abundantly: Thy left hand is under me, thy right hand embraceth me. How contented could the soul be in such an in-come of Christ, were not his pleasure otherwise, that it had no avocation to take it off; no earthly em∣ployment; no family, feeding of body or relations to call it away from those secret enjoyments of such a belo∣ved? Oh thinks the soul, what a blessed place will heaven be, where I shall never be severed one moment from the embracements of Christ to eternity!

3 There's Amor amicitiae: A love to be set upon God, for the goodness and excellency which is in himself. To

love God for the creatures is not to enjoy, but to use God. To love him for another end than himself, * 1.401 is to turn the ultimate end into a mean. Love to God, grounded upon humane inducements, is but spurious. When the induce∣ment (suppose profit, preferment) is removed, that love will discover its falsness. And by that very reason for which men contend for the outward appearance and profession of love to God, viz. because they love their pleasures and pro∣fits, which without such a profession they cannot peace∣ably enjoy: By that very reason (I say) they will be beaten off even from that their outside appearing professi∣on, when thereby those profits and pleasures which they love so much shall come to be hazarded. Its a dead love to God that cannot stand unless it be shored up. True love will stand alone without politick props. To shroud our own private ends under the name of love to God, is not amicitia, but mercatura; not to love, but to make merchandize of him. The love that cannot be warm any longer than 'tis rubd with the warm clothes of preferment is but the carkasse of love. Then hath this love a soul, when God himself is the object of it, when 'tis not of what he hath, but of what he is; when he is beloved though we beg with him, or though all his Rings and Ornaments are pluckt off; nay, when he plucks off ours: In a word, all his wayes, ordinances, people, will have our love drawn out to them, for that of God which is imparted to them. The word will be received in its purity and power, most loved, when least adulterated: when it discovers most of God to us, and most of sin in us; when the dearest corruption is struck at, the closest duty urged, the secret corners of the soul searched, when the spiritual sword is laid on with se∣verest blows: The persons also in whom most shines the beauty of Gods likeness, we shall most be taken with; and those shall have our love shine upon them, who can reflect nothing back again but holiness.

4. There's Amor benevolentiae; A love set upon God, endeavouring to bring to him (so far as creatures can to

an infinite Creator, * 1.402 (to whom their good extendeth not) all service and honour: This love returns to God not on∣ly a heart, but a tongue, a hand of praises and obedience. All its pleasant fruits are laid up for its beloved; all it is and hath is accounted too little. (Lord, saith the soul) that I could love thee more, and serve thee better! how impure is my heart! how poor and imperfect are my performances! what I have is neither enough, nor good enough for thee: but had I something better than my self, (and Oh that I my self were a thousand times better for thy sake!) it should be bestowed upon thee. A soul in love with God is boundless in duty: The smalness of his obedience, is the greatness of his trouble, when another man observes his zeal and vehemency, his tears, and sobs, and wrastling in prayer, and sees him so strict and exact in living, he thinks it a great matter, and is ready (as the Disciples, who looked upon the beautiful buildings of the Temple) to admire him; but then the party himself that loves Christ thinks all this as nothing, in comparison of what Christ deserves: he looks upon his services as Christ fore-told of the Temple, as if there were not one stone left upon another. This love causeth an universal, * 1.403 cheerful, constant obedience to the Commandments of Christ: In it all our services are steep'd, and with it, made easie to us; and coming from Faith, ac∣ceptable to God. Nor will love think it much to suffer much for Christ; * 1.404 nay, it accounts it little to endure all things for him who hath born our burdees, and shed better bloud for us than any we have to shed for him: Faith worketh by love. Love is the instrument in the hand of Faith. A hand alone can lay hold and receive; and so the proper work of faith is to lay hold upon Christ: but a hand with∣out an instrument cannot cut any thing, no more can faith practise any morall duties without love. Faith in justifica∣tion is alone, but in the life of man it worketh by love.

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

This comprehends a love

• 1 Of our selves.
• 2 Of others.

1 Of our selves; Levit. 19.18. Mat. 22.39. * 1.405 Its made the rule of loving others: None is so neer us, after God, as our selves. Frequent are the commands of Scripture for the regarding of our selves. Act. 20.28. Take heed to your selves. 1 Tim. 4.16. Take heed to thy self. Phil. 2.12. Work out your own salvation. 1 Cor. 11.28. Let every one examine himself. And vers. 31. If we would judge our selves, &c. Examine your selves whether you be in the faith: Prove your selves. Every one is bound to wish to himself that good, which to wish is truest love; namely, The everlasting enjoyment of God. None can love God, but at the same time he loves himself; for he that loves God, desires to enjoy him; but whosoever desireth to enjoy such a good, must needs love himself: and this enjoyment of God a man more desires for himself, than for another: and if it could be communi∣cated to no more than one, a man should desire it rather for himself, than any one: for there are more causes concur why a man should thus love himself than any other; * 1.406 for a∣nother man may miss of true blessedness without either my fault or misery, but I my self cannot: And though there be not this express and direct precept in terms, Thou shalt love thy self; yet where we are commanded to love God, we are at the same time enjoyned to love our selves; for to love God is to desire to enjoy him for ours, who is the chief good; and this is the chiefest love. And some note that the writ∣ten Law of God was given for help and relief of the Law of Nature, which was much defaced and darkned in every one by sin; but the Law of Nature was not impaired, as it mo∣ved and put men upon the loving and caring for them∣selves; and therefore an expresse command of loving our selves was not needful. And whereas the love of our selves is noted in the Scripture as a great sin, 2 Tim. 3.2. There's a Threefold love of our selves;

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

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

3 Inordinatus: Love which only respecteth good things that please the sense: Such a love which so makes us love our selves, as to contemn God, and to neglect spiritual good things: this inordinate love of our selves is taxed by the Apostle: We should not so love our bodies as to neglect God; but we must so love God as to neglect, nay, to hate our bodies: and this hatred of our bodies, is true love to our selves, because its most profitable for us. A man may be willing to have a limb cut, nay cut off, and yet this man may love himself: nay because he loves himself, and desires the preservation of the rest, he therefore yeilds to lose one limb. To love our selves, is, not Curare cutem, but Animam, to regard our souls, not our skins; and to regard the soul, is to love God, and loath sin. Prov. 8.36. He that sinneth, hateth his own soul. He that loves a garment, hates the Moth that eats it. Neither can he love his neighbor well, who doth not so love himself; as he cannot write a right line, who writeth by a wrong rule. It were better that some man should say to one, * 1.407 I love you as well as my swine, than as well as my soul.

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

1 Even those who are most remote in respect of place, are to be beloved, and are comprehended within this neigh∣bour-hood. They of Macedonia and Achaia made a Contri∣bution

for the poor Saints at Jerusalem. * 1.408 Gaius is commend∣ed for his love to strangers. A good man, having ability, is as diffusive as a common treasury, or a fountain. A great fire will warm those that sit far from it, and love that is fer∣vent, will extend to them that are most remote.

2 Our Enemies. Its the command and example of Christ to love our enemies: Blesse them that curse you: Do good to them that hate you. Every one can love his friend, but tis only a Christian that can love his enemy. Love, like fire in cold weather, must be made the hotter by the sharp∣nesse of cold unkindnesse. Our Saviour and Stephen prayed for their enemies. Davids imprecations are rather Prophe∣sies, than Curses. His and Pauls were both against men as they were known to be enemies to God, and incurable sinners. In our enemy we may find something to be beloved; a participation of that nature which may possibly partake of holinesse and eternal blessednesse. Theodosius being moved to execute one that had reviled him; Answered,

That if his enemy were dead, he had rather restore him to life, if it were in his power, than being alive, to put him to death"

. Its not manhood, but childishness, to be quieted with striking the thing that hurt us. Though enemies be not worthy to be loved by us, yet malice is unworthy to be lodged in us. 'Tis true, the precept of loving enemies is contrary to unsancti∣fied nature. It was once said by a good man, Either this Precept is a fable, or we are no Christians: * 1.409 But God alone knows how to punish our enemies without passion and ine∣quality: Its our duty to weary Persecutors with patience: A Christian must not, like the flint, seem to be cool, but be fiery when struck. He that takes up fire to throw (though against his enemy) hurts himself most. To be kind to the kind, argues civility: To be unkind to the unkind, argues corruption: To be unkind to the kind, argueth divelish∣nesse: To be kind to the unkind, argueth Christianity. He hath nothing supernatural in charity, that comes not to this, To be ready to requite evil with good: Publicans doing good for good; and Heathens absteyning from return∣ing

evil for evil. When the godly in Scripture have rejoyced in the destruction of their enemies, it was not out of delight in the punishment of their enemies, whom they loved not; but in the Justice of God, whom they loved: Non de malo inimici, fed de bono Judice: not that their enemies suffered such evil, but that they had so good and upright a Judge. We must not so much as use the Magistrate to revenge us on our adversary; for this were to make Gods ordinances an instrument of our malice. Violent things have the more force upon those that resist them: A sword may be spoyled with the force of lightning, * 1.410 the scabberd not being hurt at all. To give place to wrath, is councel both wise and holy. Anger resteth in the bosome of fools. Love to an eni∣my is a token of a truly noble mind: * 1.411 When David spared Saul, having power to kill him; Saul told him, He knew that he should be King. It's a sign of a weak stomack not to be able to concoct light meats, and of a weak mind not to digest injuries. Wicked men account revenge to be valour. These are not like Adam in his innocency that gave Names to things according to their natures. Its an unhappy victo∣ry to overcome a man, * 1.412 and to be overcome by a lust. The wisdome of the World and the Word are contrary. Is it not a thrice noble conquest to overcome our own and our enemies passions, and Satans tentations; three enemies at one blow, and all this without shedding blood? Nay, not only not to hurt an enemy, but to help him, to feed him, give him drink in his hunger and thirst; nay, to feed him cheerfully, tenderly; such being the feeding commanded by Paul, who bids us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.413 feed our enemies, as birds feed their yong, or as sick folks and yong children are fed, with much tending and tendernesse; their meat being minced and cut; or as a man feeds his friend, carving him the best. And the Hebrew word, rendered, Give him drink, signifieth most properly, propina, Drink to him as a token of true love.

3 The wicked are not excluded the line of love and neighbourhood. Tis true, * 1.414 holy men are chiefly the objects of our love. With these we have communion both of nature and grace also. Gal. 6.10. Let us do good unto all, especially to the houshold of Faith. The love of Complacency must be set upon the good: The love of Benevolence must not be denyed to the bad: As those objects are best seen which are most in the light, because light is that by which every ob∣ject is seen; so those men are most to be beloved which are neerest to God, because he makes every object to be beloved. Yet wicked men also are to be beloved, because being men they may be good; as are good men, because being Saints, * 1.415 they are good. If a man be degenerate into a beast and wandring from God, bring him to his Master again. As the nature of man must not make his vices loved, so neither must the vices of man make his nature hated. St Augu∣stine thinks that Stephens prayer was a great means of Pauls conversion. The denouncing of curses against wick∣ed men by Ministers must not be poysonful but medicinal.

4. The faithful call for the chiefest room in our love, and are eminently to be looked upon as neighbours. With our heavenly father he is not in the Communion of Sons, who is not in the charity of Brethren. The bond of grace is the strongest; Creation hath made us friends; but Redemption hath made us brethren. The frequent inculcating of the cōmand of love of the brethren, the brotherhood, the houshold of Faith, of brotherly love, and of being kindly affectio∣nated with brotherly love, &c. insinuates the necessity, and common disestimation of this duty. In pursuance of this duty, contentions, strifes, and controversies among brethren are forbidden. 1 Cor. 6.6. Its a fault for brother to go to Law with brother. Let there be no strife between us (said Abraham to Lot) for we are Brethren. Gen. 13.8. Why do ye wrong one another (said Moses) since ye are brethren? Act. 7.26. The sowing of discord among brethren, is one of the abominations which Gods soul hateth. Prov. 6.19. In this respect likewise the Scripture opposeth inward hatred

and rancor among brethren. Gen. 37.4. How dear did this sin cost Josephs brethren? He that hateth his brother is in darknesse: 1 Joh. 2.11. He is a murtherer: 1 Joh. 3.15. As also anger, * 1.416 which is a short hatred, as hatred is a long an∣ger. This causeles anger puts us in danger of the judgement. Choler is not alowed by Christianity. Most opposite also to brotherly love is the contempt and despising of any brother. Despise you the Church of God? 1 Cor. 11. said Paul. The poorest brother concurs to make up the perfection of Christ. When Darius his mother had saluted Hephestion instead of Alexander the great, who was Alexanders Favourite, she blushed and was troubled; but Alexander said to her, It is well enough done, for he is also Alexander. The meanest Saint is to be beloved, for what of Christ is in him; he is an old Casket full of pearls. But above all, how de∣structive to brotherly love is oppression, * 1.417 defrauding, and grinding our brethren? Let no man (saith Paul) defraud his brother in any matter. Even the Jew, who might take usury of an Heathen, might not take it of his Brother. If Lillyes rend and tear Lillyes, what may Thorns do? Nor must a Christian content himself in not hurting a Christian: his care must be to benefit him, to do him good. And that for his Soul; All thy Spiritual gifts of knowledge, utterance, &c. must profit thy brother. 1 Cor. 12. 1 Cor. 14.26. Com∣fort him in his troubles of mind, direct him in his doubts, reprehend him gently for his faults. Not to rebuke him, is to hate him. Levit. 19.17. To be angry with the sin of our brother, is not to be angry with our brother. To love the soul, is the soul of love: so to love thy brother, as to labour to have him live in heaven with thee. For his name; not ca∣sting aspersions on him, but wiping them off: not recei∣ving, much less raysing accusations against him, but laying hold upon the theif that pillaged his name, as knowing that the receiver in this case, is as bad as he. For his body; vi∣siting and sympathising with him in his sicknesse; helping him (to utmost ability) to find the jewel of health. For outward necessaries; pittying him in his low estate••, cast∣ing

the dung of thy wealth on the barren soyl of his poverty: making his back, thy wardrobe; his belly, * 1.418 thy barn; his hand, thy treasury. For body and soul; praying for him, calling upon God, as Our Father, not thine alone. In the Primitive time (saith one) there was so much love, * 1.419 that it was ad stuporem Gentilium, to the wonder of Gen∣tiles: but now, so little, that it may be to the shame of Christians. That which was the Motto of a Heathen, (Dic aliquid ut duo simus; Say something that we may he two) must not belong to Christians. Its best that dissenti∣on should never be born among brethren; and next, that it should die presently after its birth. When any leak springs in the Ship of Christian society, we should stop it with speed. The neerer the union is, the more dangerous is the breach. Bodies that are but glewed together, may (if se∣vered) be set together as beautifully as ever: but members rent and torn, cannot be healed without a scar. What a shame is it, * 1.420 that the bond of grace and religion should not more firmly unite us, than sinful leagues do wicked men? A true Christian (like the true mother, to whom Solomon gave the Child) may be known by affection. As the spleen grows, the body decayeth; and as hatred increaseth, holiness abateth.

In summ: This love to the faithful must put forth it self both in distributing to them the good they want, and in delighting in them, and rejoycing with them for the good they have. Both these, how profitable, how honourable, how amiable are they! Most honourable it is for the meanest Christian to be a Priest to the high God, * 1.421 to offer a daily sacrifice with which God is well pleased; to resemble God, in doing, rather then in receiving good; to be the hand of God to disperse his bounty, to have God for his debtor, to lend to the Lord of heaven and earth. What likewise is more profitable than that our distribution to Saints (like an ambassador) by lying Lieger abroad, should secure all at home? that this most gainfull employment should return us pearls for pibbles, jewels for trifles, crowns

for crumbs; after a short seed-time, a thousand fold, measure heaped, shaken, thrust together, and running over? What (lastly) so amiable, as for members of the same body, children of the same father, and who lay in the same womb, suck at the same brests, sit at the same table, and expect for ever to lodg in the same bosom, to be at union with, and helpful to one another? And on this side heaven, * 1.422 where should our complacency center it self, but upon the truly excellent, noble, illustrious ones, who are every one Kings, and more magnificent than ever were worldly Monarchs, for their allyance, having the Lord of heaven and earth for their Father, the King of Kings for their elder Brother, * 1.423 a Queen (the Church, the Spouse of Christ) for their Mother: having for their treasures those exceeding precious promises, * 1.424 more to be desired than gold, yea, * 1.425 than fine gold; in comparison of which a mountain of gold is but a heap of dung. For their guard, having the attendance of Angels, * 1.426 nay, the wisdom, care, and strength of God: For their food, having bread that endures to eternal life, drink better than wine, and a continual feast: For their apparel, having the robes of Christs righteous∣nesse here, which makes them as beautifull as Angels, all fair, and without spot; and attire to be put on hereafter, which will shine more gloriously then an hundred Suns made into one: For their habitation, a palace of glory, a building of God, an house not made with hands, eternal in the heavens.

Having thus first explained this love here desired by the Apostle in its several sorts, I come in the next place to touch briefly upon those rare and ex∣cellent properties of this grace of love, both as it is set upon

• 1 God.
• 2 Man.

1. This grace of love set upon God, is true, cordial, and sincere; * 1.427 not in word or outward profession, but in truth, and in the inward man; not complemental, but reall; the inward purpose of the heart having an emphasis

Of love, that hypocrisie and expressions cannot reach. And the truth is our loving of God, * 1.428 is not so properly said to be sincere, as to be our very sincerity. Then, and then alone a dutie is done in sincerity, when 'tis done in love; and herein stands hypocrisie, when though there is much doing, yet there's no loving. The love of an hypocrite to Christ, like the shining of the Glo∣worm is without any inward heat; and stands only in a glistering profession: or like some spices which are cold in the stomack, though hot in the mouth; or like the fire in Moses his bush, it burneth not while it blazeth: it proceeds from humane inducements of education, Coun∣tenance, or Commands of Superiours, Interest, an ap∣prehension of the love of Christ barely to mankind, or from this, that Christ is out of sight, and troubles not his lusts: or from some accidentall, circumstantiall Orna∣ments which attend the Ministery, and Truth, as wit, lear∣ning, expression, elocution, or credit of visible confor∣mity to them; not from an inward apprehension of the proportionablenesse, sutablenesse, and fitnesse of Christ to all his desires, and capacities, * 1.429 as being the fairest of ten thousand, or from any reall interest, and propriety in Christ, which are the grounds of love, when true and sincere.

2. This love to God is superlattive; it surpasseth all other loves; the soule in which it abides, seeing in∣finitely more lovelinesse in one God, then in all the com∣bined, assembled excellencies of all worldly Objects, loves him infinitely more than them all. It often not only steps over them, but kicks them away, not only laying them down as sacrifices, but hating them as snares, when they would draw from Christ. When Christ and the World meet (as it were) upon so narrow a bridge, that both cannot passe by, Christ shall go on, and the World shall go back. Christ in a Christian shall have no Corrivals; as Christ bestowes himselfe wholly upon a Christian, (wholly upon every one, as every line hath

the whole indivisible point) so a Christian gives himselfe wholly to Christ; he shares not his heart betwixt him and the world; all within him he sets on work to love Christ, keeping nothing back from him, for whom all is too little. The greatest worth that it sees in any thing but Christ, is this, that it may be left for Christ; ever rejoycing that it hath any thing to which it may prefer him. To a soul in which is this love, Christ is as oyle put into a viall with water, in which (though both be never so much shaken together) the oyl will ever be up∣permost; or as one rising Sun, which drowneth the light of a numberlesse number of Stars. It loves the world as alwayes about to leave and loath it; not as that for which it doth live, but as that without which it cannot live. The world hath not the top and strength of it's affection; It loves nothing much, but him whom it cannot love too much. It lodgeth not the world in it's best room, and admits not such a stranger into the closet of the heart, but only into the hall of the senses.

3. It's a jealous or zealous love; suspicious lest any thing should, and burning in a holy heat of indignation against any thing that doth disturb the Souls beloved. Love is a solicitous grace, and makes the soul account it selfe never sufficiently trim'd for Christs imbracements, never to think, that any thing done, is well enough done. All the soul is and can, is esteemed too little for him, who is its optimus maximus, its best and greatest; the more brightly shining the beams of love to Christ are, the more motes and imperfections doth the soule ever see in its services. Its fear only is, lest by sinne, and unsutable carriage it stirs up, * 1.430 and awakes the beloved. It cannot put up a disgrace, expressed by the greatest a∣gainst Christ. It zealously contends for his Word, Wayes, Worship, Worshippers, Kingdome. All it's anger is a∣gainst those intercurrent impediments, that would stop it in the advancing of Christ; it labours to bear down those hinderances of Gods glory with a floud of tears,

if it cannot with a stream of power. The meekest soule in love with God, knowes how to be holily impatient, and like Moses, though when with God to pray for men, yet when with men to contend for God. Every sin by how much the nearer to it, by so much is it more detested by it. Of all sins therefore its own have the deepest share of hatred: for what it cannot remove, * 1.431 it mourns heartily, crying out of the body of death, the sin that doth so easily beset it, as of the constant companie of a noysome carcasse, endeavouring that every sin may be more bitter to remember, then 'twas ever sweet to com∣mit; looking upon the want of sorrow after sinne, as a greater argument of want of love then was the sin it self.

4. It's a chast, a loyall love, not set upon what God hath so much, as upon what God is; not upon his, but him, not upon his rings, but his person; not his cloathes, but his comelinesse; upon a Christ, though not adventitiously adorned; his gifts are loved for him, not he for them; he is sweet without any thing, though no∣thing is so without him. Love desires no wages, 'tis wa∣ges enough to it selfe, it payes it selfe in seeing, and serving the Beloved. A Nurse doth much for the child, and so doth the Mother; but the former for the love of wages, the later for the wages of love. Love carries meat in the mouth; the very doing of Gods will is meat and drink to one who loves him: A heart in love with Christ is willing with Mephibosheth that others should take all, so it may behold the King. Worldly Comforts shall not fallere, but monere; * 1.432 only they shall be used to admonish how much worth is in Christ, not to bewitch the soul from Christ; * 1.433 as spectacles by which the soul may read him the better, or as steps by which it may be raised up to him the nearer: and no further shall they be de∣lighted in, then as they are pledges of, or furtherances unto the injoyment of him. Should God give all to one who loves him, and not give himselfe, he would say with Absalom, What doth all availe me, so long as I

see not the Kings face. Communion with God is the Hea∣ven of him who loves God. It's heaven upon earth for God to be with him, and the Heaven of Heaven for him to be with God.

5. It's an active: * 1.434 stirring, expressive love, the fire of love cannot be held in, 'twill break out at lips, hands, feet, by speaking, working, walking. Love saith (as Elijah to Obadiah) as the Lord liveth, I will shew my selfe: the strength of love will have a vent. The Love of Christ constraineth; and (as the word used by the Apostle signifieth) hemmeth in, shutteth up, pin∣folds the heart, that it cannot winde out from service, and cannot chuse but do for Christ. Love is a mighty stream, bearing all before it. It cares not for shame, or losse: It carries away these (as did Samson the other) gates upon it's shoulders. 'Tis strong as death. A man in love with God, is as a man who is carried away in a crowd, who cannot keep himselfe back, but is hurried without his own labour with the throng. Love with ease dispatcheth great imployments: The Commands of God are not grievous to it. Love is the wing, that weight, and holy proclivity of the soul, which if it finds not, makes a way; Nay 'tis so speedy and present an affection, that it endures no delayes. It accounts not the least time lit∣tle in which God is withdrawn. It follows hard after God, and puts not off it's pursuits of dutie or comfort till to morrow, or a more convenient time.

6. It's an expensive, * 1.435 bountifull, costly love; It will not offer that which cost it nothing; even the meanest gift (as alas, how much below Christ is all we are, or doe!) comes from a Kingly heart. Love contends after excellency and perfection in attending upon that object which it loves under the apprehension of the greatest good. How willingly did those Converts lay down all their goods at the Apostles feet! and those afterwards burn their books of curious Arts, * 1.436 though of great value! How great was Davids expence for the Temple, and his desire, that his

purchase which he bought of Araunah should be (be∣ing for his God) costly! * 1.437 How bountifull was that (for∣merly sinfull) woman in her expression of love to Christ! How freely were her tears, hairs, kisses, oint∣ment imployed! The greatnesse of the debt forgiven her, made her love much, and the greatnesse of her love made her spend much. What save love made Zach•••• part with halfe of his goods to the poor, * 1.438 and a four-fold restitution to the wronged by false accusation? Love will make Peter willing to feed the sheep of Christ, and Paul not to account his life dear to him to finish his Ministery. Joseph loved Benjamin most, and gave him a messe five times so much as any of the rest. He that loves God most, will lay out most for God. * 1.439 More then once we read in the Scripture of the labour of love. Love resteth in its labour, and then resteth most, when it laboureth most. Nothing labours more, or thinks it labours lesse then love. I have heard of one that was ask'd for what sort of men he laboured most; he answered, for his friends. He was again ask'd, for whom then he laboured least; he answered, for his friends: both answers were true; for love made him think he did least for those, for whom indeed he did most.

7. It's a submissive, stooping, patient love, bearing from, and forbearing for the Beloved any thing. It puts us upon things below us, for the pleasing of him whom we love; it makes us to undertake that which another may esteem weaknesse, and indecencie. Davids love to Gods presence, transported him to leaping and dancing, thereby (though Mical esteemed it basenesse) to ho∣nour God. Parents out of love to their children, play, and lisp, and stammer; Christ himselfe emptied and humbled himselfe for our sakes, Love flies not (like chaffe) in the face of him that fans; * 1.440 The soule that loves, is reconciled to God, * 1.441 though it sees not that God is reconciled to it. It hath a child-like ingenuity to love, and stay with a father that scourgeth it, not a servile un∣submissivenesse,

to threaten, presently after stripes, de∣parture. It doth iratum colere numen, follow a frowning father. It lives contented with Gods allowance: It will patiently be without what he thinks either fit to remove, or not fit to bestow; and all this not upon force, but upon choice. It loseth its own will in Gods, and had rather will as doth God, than understand as doth an An∣gel. It taketh with joy the spoiling of its goods. It ever thinks it hath enough left, so long as God takes not away himselfe. * 1.442 It beareth the indignation of the Lord, and accepteth the punishment of its iniquity, and is wil∣ling to receive evill as well as good, because from the hand of a God whom it loves. For his sake it's willing to be kill'd all the day long: nor can the waters of death extinguish the taper of love.

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

9. It's a sociable love, It moves to the full enjoyment of God, as its Center. Converse with God is its Ele∣ment. The soule where this love is, debarr'd from pray∣er, hearing, is as the fish on dry land. It restrains not prayer from the Almighty: It walks with God: It sings

in the absence of Christ, no more than did they in a strange land. It loves to have its bundle of Myrh all the night between its breast. It delights in every thing in which Christ may be seen: Word, Sacraments, Conditions, So∣scietie, Ministers; and the more these have of Christs presence, the more it loves them: the closest, purest pow∣erfullest, and most sin-discovering, sin-disturbing preach∣ing, it loves best. The holiest, and most exactly walk∣ing Saints, it loves best. The Sacrament or Prayer wherein Christ smiles most sweetly, it loves best. The condition (though outwardly bitterest) wherein it sees the face of Christ most clearly, it loves best. * 1.443 Chiefly is the sociable∣ness of love discovered in longing after the second coming of Christ: in counting it best of all to be with him: in loving his appearance: in hasting to the coming of the day of God. The unwillingness to have that day come, pro∣ceeds from a Christians unrenewed part: so much sore∣ness as is in the eye, so much lothness is there in a man to see the light, & proportionable to our love to sin, is the disaffection to Christs appearance; and the fear which is in a gracious heart of Christs second coming, rather proceeds from a sense of its own unfitness to appear before Christ, than an unwillingness to have Christ appear to it: and more from a desire to be made meet for him, than to remain without him.

10. Lastly, Its an uncessant Love. A flame never to be quenched. The Waters of affliction cannot drown it, but onely (as they increase) elevate it. The very snuf∣fers of death shall make it burn the more brightly. It un∣conquered out-lives, as opposition, so its fellow-graces: * 1.444 the faithful are rooted and grounded in love. They love God for himself who fails not, * 1.445 and therefore Love it self fails not. Hypocrites are uneven in their love: feigned things are unequal: appearing friends cannot dissemble so ex∣actly, but that at one time or other their hatred will ap∣pear. In some companies, or conditions they will shew what they are: In the time of persecution they fall away: * 1.446

like rotten Apples, they fall off in a windy day. True love to Christ, * 1.447 knows no holy-daies: it ever hath a rest of Contentment, never hath a rest of Cessation.

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

First, * 1.448 It's a love unfeigned, without dissimulation. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Love without hypocrisie. Love in∣deed and in truth, not in word and tongue: a love from the heart. 'Tis not like the love of Joab and Judas, that outwardly kiss'd, and inwardly (at that time) designed killing.

It contents not it self in giving (like Nephthali, Gen. 49.21. Goodly words. The Apostle speaks of Soundness in Charity. * 1.449 Unsound Charitie is Courtship, not Christia∣nity. Of all things, dissimulation doth worst in love, as being most corrupting of, and contrarie to the nature of it; and appearing love is nothing but Christianity acted, and Religion painted: some sins scratch the face of love, but hypocrisie stabs it at the heart.

Secondly, It's an expressive, open-handed Love: though it ariseth at the heart, yet it reacheth to the hand. Love is a fruitful grace; it bears not onely the leaves and blos∣soms of words and promises, * 1.450 but the fruit also of bene∣ficial performances. If Love be in truth, t'will also be in deed: words, be they never so adorned, cloath not the na∣ked; be they never so delicate, they feed not the hungry; be they never so zealous, they warm not the cold; be they never so free, they set not the bound at liberty: our Faith must work by love: Love must be seen, felt, and under∣stood: verbal Love is But painted fire: Love is so beau∣tiful a Grace, that it's willing to be seen. The Apostle saith, * 1.451 Love worketh no ill: it's a diminutive expression; there's more intended, even the doing of all the good the Law requires, and therefore he adds, Love is the fulfil∣ing of the Law.

Thirdly, It's a forward, chearful Love. It is not drawn or driven, but runs: it staies not till the poor seeks it, but

it seeks for him. Onesiphorus sought out Paul diligently. * 1.452 It relieves not with an evil eye. It makes men given to ho∣spitality: the water of bountie flows from it, as from a Fountain, and goes not out, as from a narrow mouth'd bottle, with grumbling. It is not like the spunge that sucks up the water greedily, but gives it not out unless it be squeezed. * 1.453 Ingenuous poverty rejoyceth in this forwardness of love, as much as in the gift it self; for thereby not on∣ly it's want, but bashfulness is relieved. Its a double be∣neficence when we give, and give chearfully. The mind of the receiver, is more refreshed with the chearfulness of the Giver, than is his bodie with the greatness of the Gift.

Fourthly, It's an extensive universal Love. 1. Ʋni∣versal, in respect of duties: it shuns no performance that may benefit Bodie, Name, Mind, Soul of another: Love is a Pandora, abounding in every good work and gift: * 1.454 it's therefore called, the fulfilling of the Law. Love is the De∣calogue contracted, and the Decalogue is Love unfolded. Love is a Mother; the ten Commandments, her ten chil∣dren, and she forgets none, neglects none. * 1.455 2. It's Ʋni∣versal, in respect of persons: It remembers the Apostles rule, to do good to All: even wicked men it loves, though not as wicked, yet as men; the men, not their manners. * 1.456 The Love of the Collosians was extended to all the Saints: wherever there's grace, love will follow; for grace is beautiful wherever it is. The Oyntment of Love falls even upon the skirts of the garment, as well as the head. Love is set upon the Brotherhood; the whole Fra∣ternitie of Believers; not here and there upon one. Ho∣ly Love regards grace in its working-day clothes: upon a Dung-hill, in a Prison: Grace in the Ideot, as well as in the Scholar; in the Servant, as well as the Master. As all our delight must be in the Saints, * 1.457 so our delight must be in all the Saints.

5. It's a religious, and a holy love. It's from, in, and for holinesse. From it: he that loves his brother, first, * 1.458

loves God; * 1.459 first he gives his heart to God, as a son, be∣fore he reacheth out his hand to man as his brother. His love is said to be out of a pure heart. First, he gives himself, then his. Secondly, In holinesse, and holy wayes; It joynes not hands with any in a way of sin. For this is not unity, but faction: it hath no fellowship with fruitfull works, * 1.460 but reproves them: it makes a man most angry with the sin of him whom he loves most. He fears not only to be fratricida, but fideicida: he doth not so love a man as to be an Enemy to religion. Thirdly, for holinesse; this love is set upon holy ones, because they are so; not because they are great, but good; Gods Image in them is the Load-stone of our love. * 1.461

6. It's a just and righteous love; It bestowes gifts, not spoyles; it hurts not some to help others; it buyes not a burying place for strangers with the bloud of Christ; it is not bountifull upon any others cost. The people of God must be blamelesse and harmlesse, * 1.462 not having in the one hand bread for one, and in the other a stone for ano∣ther. We must not build Gods house with Satans tools; the poorest Saint wants not our unrighteousnesse to help him.

7. It's a prudent discerning love, It loves all, yet with a difference; it is most set upon those that are the fittest objects either for want or worth: it beats not the poor from the door, while it makes strangers drunk in the Cel∣lar; It is not like the Oak, which drops its acorns to swine. * 1.463 It loves Gods friends best; the wicked with a love of pity, the godly with a love of complacency. True Christians shall have a Benjamins portion of love; * 1.464 it doth good especially to the houshold of faith. Brotherly-love is set upon brethren. Christ loved the young man a Pha∣risee, by shewing loving respect toward him, but he lo∣ved Lazarus a godly man with a dear intimate love; * 1.465 the best men shall have the best love. There's a prudence also in the measure of expressing love, so to love to day, as we may love to morrow. We sow not by the bushel, but the handfull.

8. It's a mutual, reciprocal love. Hence 'tis, * 1.466 that there is so frequent mention of Loving one another: giving and receiving benefits, is by some compared to the Game at Tennis, wherein the Ball is tossed from one to the other, and if it falls, it's his forfeit who mist his stroke. His di∣sposition is very bad, who if he will not provoke, will not repay love: where Affection, there Gain is reciprocal. The Pole sustains the Hop, and the Hop adorns the Pole: the Wall bears up the Roof, and the Roof preserves the Wall from wet: the wise directeth the strong, and the strong protecteth the wise: the zealous inflameth the moderate, and the moderate tempers the zealous: the rich supplyeth the poor, and the poor worketh for the rich: Love must have an eccho to resound and return.

9. It's a fervent, burning love. * 1.467 Puritie and fervencie of love are joyned together, 1 Pet. 1.22. and 1 Pet. 4.8. Have fervent charitie among your selves. It must be a love to the utmost, not remiss and faint; not a love of courtesie, and civil correspondencie, but of intireness, and holy vehemencie: such a love as was between Jonathan and David, surpassing the love of women. The fervencie of it must be so great, as that it may burn and consume all in∣tervening occasions of hatred and dislike, by bearing with infirmities, covering of sins, construing mens meanings in the better part, condescending to those of lower parts and places: * 1.468 like the fire that fell from Heaven upon Elijahs Sacrifice, which lick'd up a trench full of water. A love that overcomes the greatest difficulties for the good of o∣thers, and triumphs over all opposition.

10. It's a constant and unwearied love. * 1.469 A love that must abound more and more. A love that must be like that of Christs, who loved his to the end. Love is a debt alway to be owed, and alway to be paid: 'tis a debt which the more we pay, the more we have. And which herein differs from all civil debts, that it cannot be pardoned. When we have well chosen our Love, we should Love our choice, and be true Scripture-friends, to love at all times; not

fawning upon our friends, when high; and frowning up∣on them, when low: not looking upon them as Dyals, onely when the Sun of success shines upon them: we should love them most, when they want us, not when we want them most.

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

2. The Observations follow.

1. Love to God flows not from Nature. * 1.470 God is not onely the Object, but the Author of it. From him, for these Christians, the Apostle desires it. The Affection of Love is natural; the Grace of Love is divine. As Love is the mo∣tion of the will toward good, ti's in us by Nature; but as it is the motion of the will toward such an object, or as ter∣minated upon God, it is by Grace.

Love is one of the Graces to be put on, * 1.471 and we are no more born with it in us, than with our clothes on us. Wicked men are haters of God, and that (as the word sig∣nifieth) with the greatest abhorrency: * 1.472 they so hate him, as to desire he were not, that so they might live without the limits of his Law, & the reach of his Justice. God is one∣ly by them look'd upon with fear, * 1.473 as a Judge: and whom men fear, as hurtfull, they hate, and wish they were ta∣ken out of the way. Mens hearts, and Gods holiness, are very opposite: The carnal mind is enmity against God. The very reason of it, the best thing that is in Corrupt Nature, even Lady-Reason her self, is not an enemy one∣ly, but enmity, and irreconcileable. There is in it an En∣mity against every truth, preferring before it humane mixtures, and Traditions: and undervaluing Gods mercy, and the way of obtaining it in his Sonne; misjudging all his wayes as grievous, and unprofitable; accounting all his Servants base, and contemptible. An enmitie there is in Affection against his Word, wishing every truth, which crosseth its lust, razed out of the Scripture: quenching

the motions of the Spirit; refusing to hear his voice; re∣jecting the councel of God: against his people, his Messen∣gers; hating them most, that speak most of God, either with the language of lip or life. Enmity in conversation, holding the truth in unrighteousness; by wilful diso∣bedience, forsaking the waies of God, to walk in those of Nature; casting off his Yoke, and refusing to be re∣formed. And all this hatred is against God, though man by it hurts not God, but himself, man being Gods enemy, not by hurting his will, but resisting it. * 1.474 The con∣sideration whereof should humble us for our folly, and danger in hating so good and great a God. It should al∣so teach from whom to beg renewed inclinations. Lord, Whither should we go but to thee? and how, but by thee?

2. Love is the best thing which we can bestow upon God. * 1.475 'Tis our All, And the All which the Apostle desires these Christians may return to God, who had bestowed upon them mercy and peace. Love from God, is the top of our happiness; and love to God, the summe of our duty. It's that onely grace whereby we most neerly answer God in his own kind: he commands, corrects, comforts, directs, pitties, sustains, &c. in these we cannot resemble him; but he loves us, and in this respect, we may, and must an∣swer, returning love for love. Love is the best thing, that the best man did ever give his God. Love is a gift, in be∣stowing whereof, hypocrites cannot joyn with the faith∣ful: there's nothing else but they may give as abundantly as the most upright in heart: they may give their tongue, hand, estate, children, nay life, but Love with these, or these in love they cannot give. And the truth is, not giving this, they give to God, in his esteem, just nothing. The best thing that an Hypocrite can bestow, is his Life, and yet Paul tels us, That though he gave his body to be burn'd, * 1.476 and had not love, he should be nothing: nothing in Esse gra∣tiae, in point of truth, worth, and grace. Love is the beau∣ty of our performances; their Loveliness is Love to God

in doing them: Love is the Marrow of every duty. Love is the salt which seasons every Sacrifice: * 1.477 the exquisitest service without it, is but as a dead carcass embalmed. God delights in nothing which we give him, unless we give our selves first. He more regards with what heart we give, than what we give. God accepts no duty when we do it because we dare not do otherwise, but when we do it because we love to do it, it is acceptable to God. He who wants Love, though he do the thing commanded, yet he breaks the Law Commanding. He who Loves, keeps the Command Evangelically, while he breaks it Legally.

3.* 1.478 Love set upon other things beside God, is wrong pla∣ced. The world must often be left and loathed, at the most but used, never loved. So to love it, as thereby to lessen thy love to God; so to love it, as to be excessive either in grief for wanting it, or joy for having it, and to be over earnest in using it, and injudicious in preferring it before thy God, is to love it unduely, and sinfully: if at any time the creature be beloved innocently, 'tis be∣loved in and for God; as a pledge of heaven, as a spur to duty.

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

1. Poor, the whole world is but a Curt, and unsatisfying good: the sieve in the water hath something in it, pull'd thence, 'tis empty: the Creature apart from God, is em∣pty of all loveliness: it's a brest fill'd with nothing but wind. Should the whole world be cast into our Treasury, it would hardly be a Mite. Hagar out of Abrahams house found nothing but scarcity; and all plenty which is not God, is but penury. Earthly blessings, like to num∣bers, cannot be so great, but still we may reckon, and our desires reach some one beyond them. Men in their conten∣tions

for the world prove it a scanty thing, and that it cannot satisfie all. A lover of the world can endure no rivals, as knowing how scanty an object he contends for. So large a good is God, that he who loves him, delights in company.

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

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

4. False and inconstant. They are but lying, and flying vanities. A soul that loves the world is match'd to that which will soon break and run away; none are so foolish∣ly prodigall as the covetous, who assures all to that which can assure nothing (no not his own) again to him. The World is like to Absaloms mule, that runs away when its lovers most want reliefe; its not able

to love again those, that love it most. The love of that which is inconstant and weak, is the strength of our misery. The best of earthly blessings have their moth, and their thiefe; * 1.479 they make themselves wings, they flee away as an Eagle towards Heaven.

4. God is an Object very meet for our love to be set upon. Much he deserves it, even for whathe is. His own lovely excellencies are so great, that even for these our hearts should be set upon him, although his hatred were set upon us. Goodnesse is more than beneficience. God is a bundle, an heap of all worth and perfections; all the scattered excellencies of the whole Creation, Center, and meet in him: a flower he is, in which meet the beauties of all flowers. Suppose a creature composed of all the choycest endowments of all the men that were since the Creation of the World, famous in any kind. One in whom were a meek Moses, a strong Samson; all the valiant Worthies of David, a faithfull Jonathan, a beau∣tifull Absalom, a rich and wise Solomon: all the holy men of God, eminent for any grace; Nay, all the An∣gels of Heaven, with their understandings, strength, a∣gility, splendor, spiritualnesse, holinesse: and suppose this creature had never known us, help'd us, benefited us, yet how would our hearts be drawn out towards it in desires and complacencies; but this alas, though ten thousand times more exquisitely accomplish'd, would not amount to a shadow of divine perfection. God had in himselfe assembled from Eternity, all the excel∣lencies which were in time; and had not he made them, they had never been. If every leafe, and spire of grasse, nay all the stars, sands, atomes in the World, were so ma∣ny Souls, and Seraphims, whose love should double in them every moment to all eternity, yet could not their love be enough for the lovelinesse of our God. There is nothing in God but what is amiable: * 1.480 he is altogether lovely; no∣thing to cause loathing, fulsomness, or aversation, though we enjoy him to all Eternity. And it should much draw

out love from us, to think what God doth for us. Man doth but little, and it's counted much; God doth much, and it's counted little; and whence is this distemper'd estimate? Must mercy therefore be under-valued, be∣cause it comes from God? Doth water lose it's nature, because it is in the fountain, or heat because 'tis in the fire, and not in some other subject? Can we be thank∣full to a thiefe that spoil'd us not of what we have, and not to a God that furnish'd us with what we have? Can we love a man that spar'd and not a God that be∣stowed our life? Can we love him that supply'd us when we had nothing, and not him who made us when we were nothing? Is any want so great, as to be nothing; or is any gift comparable to our very being? Children love their parents from whom they have their body, though they gave it not, but God by them. And what they did give, was not for love of their children, but pleasure, and possibly they caused their childrens be∣ings unwillingly; 'Twas not from any love in parents that these children were begotten rather than others, be∣cause it was not in their choice, but when 'twas in Gods choice, seeing innumerable men, whom he could have made, he made these rather than others. What is it that shores and sustaines our beings, but the prop of divine manutenency? Did God make the house, and then leave it to stand alone? Hath not the same power that set it up, held it up, ever since? hath he taken off that hand of sustentation one moment since he built thee? Pa∣rents and friends have loved thee, but was not all their affection a drop of Gods fountain? would not (else) their bowels have been flint and marble? and had not God bid them love thee, might they not have been upon choice, what some tender mothers are upon constraint, butchers instead of parents? The light of the Moon, and Stars in the night is from the Sun, though the Sun be not seen: so every benefit afforded by man is from God, though God be not observed. And what

save love it selfe was it, that re-made thee when thou wert worse then nothing? Surely the giving of Christ was the hyperbole of love, the highest note that ever love reached. A work that looks as if it were intended to draw out love from us. Fire in its sphere burns not, but in some solid matter, so God, though love it selfe, inflam'd us not with love, but by coming to, and becoming of man. What immeasurable love was that wherby he was debased to our vilenesse, that we might be advanced to his Majesty, and whereby he suffered even beyond mea∣sure, and was never prodigall of any bloud but his own! A mercy, for contrivement, so peculiar to Gods love, that Angels could no more have invented it, than Infants; and for manifestation, so appropriated to his love, that had not he discover'd and tendred it, it had been blasphe∣my and sacriledge (saith one) once to have desir'd it.

How great a condescention of love is it for him to be∣come a Suter to thee for thy love, to seek and beseech thee to be reconciled to him! what's thy portion but poverty? * 1.481 what gets he, if he gain thy love? what lo∣seth he, if he misse it? what saw he in thy person, but deformity? what in thy affection, but impotency and antipathy? How long did Love contend before it con∣quer'd thee! How witty wert thou to shift off happiness! How unlike to mans carriage towards man was Gods carriage towards thee! Who ever heard before, that abused patience should be turned, instead of fury, into affection. If the patience of him that unjustly offends, drawes love from him, that's justly offended, how much more should the patience of him that is justly offended, draw love from them that unjustly offend!

5.* 1.482 A Christians greatest service and work for God is most just and equall. Why? It is to love. And what more righteous? We are his Creatures, if he had com∣manded a harder task, as to Sacrifice our children, or burn our bodies to ashes, we ought to have done it. But 1. He askes no more than this at our hands, to Love him:

And now Israel, what doth the Lord require of thee, * 1.483 but to Love him? Love is a ready, prompt, willing affection, which doth all with ease, and is its own weight. 2. Love is that which every one hath: it's implanted in every soul. If God had required a child, the Barren might have had a plea. If God had required our Lands, and money, the poor. If Labour, and Travail, the sick might have had his plea of exemption: but every one hath a Love, that hath a Soul. 3. This love which he requires, he bestowed, and he calls for no more than his own: he doth but gather the grapes of his own Vine-yard; the Waters of his own Fountain; the fruit of his own Ort-yard: he requires no more than he first gives. 4. If it be bestowed on him, he returns it much better than he received it. He purifies and appeaseth it; removes its pain and impurity: he slayes nothing in it but the Ram: he makes it like to the Rain, which though the earth sends up in thick and foggy va∣pours, falls down in pure and silver showers: or like to the waters which though they come from the sea brack∣ish and brinish, yet return thither again in sweet and Christall streams. God takes away the inordinateness, unholiness, and sensualness of our love: he quiets and ap∣peaseth it, not emptying it of its honey, but only pulling out its sting. Love being never unquiet, when in its center, or stinging when in the hive, or vexing the soul when set upon God. 5. In loving him, we do no more than we have ty∣ed our selves to do. We have chosen him for ours: * 1.484 for our Husband, Father, Master,: he may challenge our love, we must not go back: we are baptized in his name: when we love not God, we rob him of our selves: we are Adultresses being married, not to love. 6. In loving, we can but repay him (though with no proporti∣on) not prevent him: he loved us first. * 1.485 Loved our souls in pitying, and pardoning, and renewing them: loved the body, in constant provision, protection, direction. Lo∣ved us in giving himself; loved us in giving his gifts. 7. We must, if we love not him, love some thing else. And where

can we find any other upon whom to bestow it? * 1.486 who a∣mong the Gods is like to him? and what among the Crea∣tures is fit for us, that can satisfie our exigences, that will relieve us in distresse, that will stay with us conti∣nually, that will love us again? 8. In loving him, we love one another: and love is the glue of the world, the Cement of society; it thinks nothing too difficult for a friend: it makes us harmless, and helpfull. If twenty men love one another, every one as himself, every one is twenty, every one hath twenty hearts, forty hands, eyes, feet. Love unlocks every ones Cabinet; making the one take out cousnel, another riches, another strength, all something, for the good of one another.

6.* 1.487 Wheresoever love to God is, there will love to man appear. The grace of love (as hath been opened) com∣prehends love to both; from the Fountain of piety, must flow the Stream of charity. He who hath not love enough for a man, * 1.488 where will he find it for a God? Love is the pulse of faith, and the breath of Christianity. Faith worketh by love: * 1.489 though love be not a hand to receive Christ, yet is it a tool in the hand to work for Christ, and that in working for Christians. The flames of zeal never consumed the moysture of Charity: he who loves God for his own sake, will love his brother for Gods. Add to your Godliness (saith the Apostle) Brotherly kindness. * 1.490 He who shutteth up his bowels to a wanting brother, how dwelleth the love of God in him? The nearer the lines come to the Center, the nearer are they to one another. Our love to the godly, increaseth with our love to God. The Sun∣shine upon the dyal moves, though not so swiftly, yet according to that proportion which the Sun in the firma∣ment moveth: and our love to the people of God, though it be not so great as unto God, yet is it according to the measure of our love to God.

7.* 1.491 It's a great discovery of Gods goodnesse, in that with our loving of him, he joyns our loving of one another. He might have so challenged our love to himselfe, as there∣by

we might neither have had time, will, strength, or allowance to love one another. But, behold his love, he will be served of us, in our serving of man. He ac∣counts this pure religion, * 1.492 to visit the fatherlesse and wi∣dow. The serving of one another by love, he requires as a token of our serving him by faith. So gracious is he, that he esteems what we do to our own flesh and bloud, as done to himselfe; * 1.493 and accounts himselfe a debtor to us for what we do for our selves; he remembers it long, rewards it largely, and doth both exactly: he hath ap∣pointed charity as the most safe and gainfull invention in the world: * 1.494 It's a payment to the poor Christian in this place, who sends his bill of exchange (his prayer) to God, and he accepts the bill, and payes it for our use in heaven; we keep nothing as a mercy, but what we are willing (and one way thus) to lose. Death robs us by the way, if we think to carry our wealth to hea∣ven with us; but if we send it by bils, we shall receive it safely. He who hath laden himselfe with apples in the ortyard, and is sure to be searched when he comes out of the gate, throwes his apples over the wall to a friend, who keeps them for him. In this world we lade our selves with gifts, death wil undoubtedly search us when we go hence; but if while we are here, we throw by chari∣ty, our enjoyments into heaven; we have there a friend that keeps them safe. He that denyes to give this Inter∣est of his gifts by charity, forfets the Principall, and he that takes in his worldly commodities without pay∣ing God this custome, shall lose the whole.

8. Prayer is a singular help to bring us to love God: * 1.495 it was here the Apostolicall Engine in the Text. When we cry for his holy spirit, the spirit of love, he cannot deny us; he heal'd the lame when they cryed. When thou cryest and sayest from the heart, I would fain love thee, but I cannot, will he not give thee legs to run after him? Prayer brings us into familiarity with God, and by converse (you know) love grows between

men. God delights to shew himself in his own way, and as he did to Moses, to send us down from the Mount of Prayer, with soules shining with love. Prayer ex∣erciseth our love, it blowes up the sparkes of love into a flame. Love is an especiall gift of the spirit. We are taught of God to love one another. * 1.496 'Tis he that must warm our hearts with this divine grace, and he being sought unto, and his power implor'd and acknowledg'd, will not deny it.

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

For the Explication whereof, two things would be opened.

1.* 1.497 Wherein stands the multiplication of these Bles∣sings, or what it is that the Apostle desireth, when he prayeth for the multiplication of these gifts & graces.

2. Why the Apostle makes this request, and prayeth not onely for the bestowing, * 1.498 but the multiplying of these Blessings.

1. What this multiplying is? The word in the ori∣ginal signifieth, as to be multiplied, so to be increased, fill'd, enlarged; and it is in Scripture indifferently usedto signifie the multiplication of things in their number, and their augmentation in measure, and greatnesse. Whence it is that some render this (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) multiplicetur, be mul∣tiplyed: others, adimpleatur, be fill'd, or fulfill'd, or fill'd up, or increas'd. It properly signifieth to in∣crease in number, and not in measure, and when it is applyed to people, and the Church (as 'tis oft in the Acts of the Apostles) it's only used for an increase in num∣ber; but when 'tis spoken of sin, or graces, as Mat. 24.12. Pet. 1.2. 2 Pet. 1.2. & in this place of Jude, it may signifie an increase in measure onely. And so the Apostle

prayeth that the gifts & graces, which these Christians had already obtain'd, * 1.499 might receive a further degree of aug∣mentation, that believers might grow, abound, and in∣crease in them more and more. And thus, though the mercy of God (which was the first of the three blessings here desired by the Apostle) as it is in it self, and as in God, cannot be increased, (it being infinite:) yet in respect of the effects and graces flowing from it upon be∣lievers, it may be increased.

More particularly, when the Apostle prayeth that these Christians may have this increase and augmentati∣on of grace: he comprehends in that his request, these se∣veral blessings.

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

2. That they may make use of the helps, the food, and fu∣el which God hath appointed for the increase of their Grace. * 1.500 As Reading, Prayer, Hearing, Sacraments, Meditation; and he that neglects these, is not a strong, but a sick Chri∣stian. * 1.501 These are the Marts and Fairs wherein we trade for Grace: a thriving Christian must keep constant traffick with heaven; sending thither, hearing thence; in the former, telling; in the later, taking in what he wants.

We must make growth the end of our feeding; and thri∣ving of our trading: we must not trade, to trade; pray, to pray; hear, to hear; but to grow better there∣by.

3. That they may proportionably answer the worth, and length of those opportunities God afforded them for the in∣creasing of Grace. That they might not devour fat en∣joyments, having mean while lean, and barren, or indif∣ferent hearts. He is not an abounding, thriving Christi∣an, who hath but an ordinary growth under rich oppor∣tunities: we must abound in returning, as well as in re∣ceiving: we must not be like the kidney in the beast, lean in the midst of fatness: * 1.502 not heaths and wildernesses, un∣der the showers of salvation: nay, not content our selves in being but as good as others, who haply enjoy less. They who enjoy much from God, and yet are no bet∣ter than those who enjoy less, are therefore worse, be∣cause they are not better.

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

5.* 1.503 That they may have an impartial increase in every grace, in one as well as another. That to one grace they might add another; * 1.504 loving of every duty, and loath∣ing of every evil. All graces have a Concatenation, and an inseparability, * 1.505 a holy band, a divine league: and as every Christian hath, so he grows in every part of the new Creature. * 1.506 He fructifieth in every good work: he labours to keep an equability in his courses; not strict in some things,

and slack in others. He prefers not one before another; he hath a pulse of grace, that beats evenly and equally: he is neither a maimed person who wanteth any limb, nor a Monster, who hath one limb so big, that others want; but hath a comely symmetry. of part with part. No one of his graces stands at a stay, while the other grows; he doth not go richly apparell'd in some one piece of his apparell, and beggerly in the rest; All his nourishment is not conveighed to some one part, to the starving of the rest.

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

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

8. That they may constantly abide and continue in the

grace they had received. The further obtaining of what grace we want, necessarily implies a retaining, and an holding fast of what we have. By the same reason that we desire to get more, we shall keep that which we have already gotten Decay is ever inconsistent with growth. A Christian must not go aside, much lesse go backward, not lie still with the stone, nor creep with the snail, much lesse go back with the Crab; not be a golden Christian in youth, a silver one in manhood, and a leaden one in old age. Our fals into sinne must be but for a fit, not so, our forwardnesse in Christianity; our goodnesse not like the morning dew; * 1.507 we must not turn back, deal unfaithfully, and turne aside as a deceitfull bow. Its hypocrisie to pretend that we are gone, or going further in religion than others, who are eminent, and yet be behind what our selves once were, and that when we were beginners. If grace be not preserved, it can∣not be augmented; fire cannot be made to blaze out, if it be not kept from going out. If the life of grace be gone, the growth will follow. If we continue not rooted in Christ, * 1.508 we cannot be built up in him.

9. That they may be boundlesse and unlimited in the pro∣gresse of grace; that they may be ever making additions to what they have: * 1.509 Christianity knows no enough; the degrees of a Christians gracemust be like numbers, the highest whereof being numbred, a higher than that, may yet be named. * 1.510 Even those worthy Thessalonians, had something lacking•• in their faith. We must never cease growing, till we be grown into heaven; we must forget what's behind, * 1.511 and presse forward toward the mark. If perfection be our pattern, proficiency is our duty. 'Tis true, * 1.512 he that hath least grace, hath enough to be thank∣full; but he that hath the most, hath not enough to be idle. We are never gotten far enough, till we are gotten home; he that is rich enough, is nothing worth. He was never good that desireth not to be better; he is stark nought, that desireth not to be as good as the best.

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

This of the first branch of Explication, What the A∣postle desired for these Christians when he pray'd for this multiplication. The second followeth, which was to consider, Why he desired it. * 1.513

This he did,

• 1. In respect of God.
• 2. In respect of Others.
• 3. In respect of Themselves.
• 4. In respect of Himself.

1. In respect of God. The more grace is multiplyed, the more God is 1. Honoured: * 1.514 Herein is my Father ho∣noured, if ye bring forth much fruit. If the servants of God do much work, God will be accounted a good, a bounti∣full Master; 1. In respect of the great reward men will think there is in his service, and some extraordinary be∣nifit by it, that his servants are so painfull in it. And 2. In respect of the great ability that he bestows upon his to be and do good. God will be admired in them that be∣leeve. If poor servants are so rich and glorious, * 1.515 what then (will men say) is the Master? if his servants be so holy, what then is he who keeps them? if there be so much in a drop, what is there then in the ocean? if he imparts so much to others, what then hath he in himself? The plenty of the crop is the praise of the husbandman. * 1.516

2. As God is honoured by the abounding of his ser∣vants in holiness, so is he likewise pleased. Fruitfulness upon earth is joy in heaven. The Husbandman is not only praised, but pleased by the fruitfulness of his grounds,

the barrenness whereof is both his shame and his sor∣row. The thriving of the child is the joy of the father. If we rejoyce so much in holinesse, that see it, and love it so little, * 1.517 what then must God do, who is holinesse it selfe? How angry was God with his barren vine∣yard? If God be best pleased with holinesse, he must needs be best pleased with them who are most holy.

2. The Apostle desired this multiplication of grace in respect of Others; that they may not only speak good of God, but get good to themselves. The whole Countrey fareth the better for a rich Christian; he keepeth open house, the more he hath, the more he gives; he labours to make all such as himselfe, * 1.518 his bonds onely excepted. Ther's nothing more covetous, or prodigall, than grace: A Saint ever loves to be receiving from God, and impar∣ting to others. From Jerusalem round about to Illyricum, Paul preached the Gospell. * 1.519 He who was so abundantly rich himselfe, made it his work to make others so. What an encouragement is it to young beginners in grace, to see that they who once were as poor, and had as little to begin with as themselves, have attained to such a plen∣tifull spirituall estate? What a joy is it to the strong Christian, whose love of complacency is ••set upon the excellent Ones, and whose Crown of Rejoycing it is to see the Honour of God propagated?

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

1. In respect of their duty; they could never be too abundant in goodnesse for him, from whom they were, and had, and did what ever was good. How could God dwell too much in the house of his own building? How could the Vineyard and Garden of his own plan∣ting be too fruitfull? the Well of his own digging be too full? In their creation they received souls, bodies, faculties, senses, with parts and members from him; in him also they lived, and moved, and had their being; and could they do him too much service? In their redemption

the delivery not onely from condemnation, but from vain conversation, * 1.520 and from the service and corruption of sin was aimed at by God; and not only a preservati∣on of them to Heaven, but in holinesse. In their profes∣sion, they were Christians, and followers of Christ; And how could they walk too exactly, that had such a guide? They had in the word, precepts, promises, threat∣nings, examples; and how could they be too precise, that had such a rule?

2. For their dignity. Holinesse is a Christians greatest honour, and therefore the greatest degree of holinesse, the highest degree of honour. Grace is called glory, * 1.521 and the more grace, the more glory. It's that which hath the most of Scripture-commendation. What an honou∣rable mention doth Paul make of the Romans, for having their faith spoken of throughout the world. * 1.522 Our Saviour, * 1.523 that contemned the glorious buildings of the Temple, when his Disciples shewed him them, admired a strong faith more than once.

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

4. For their future crown, & further felicity in the next life. If any shall follow the lamb in whiter & larger robes of glory than other; they are those whom he hath adorn∣ed most with the robes of grace here. If any shine brighter than others in heaven, they shall be those who have been brightest in grace upon the earth. Though

glory be not bestowed for any merit in grace, yet I see no inconvenience to hold, that 'tis bestowed according to the proportion of grace. If the more grace a Saint hath, the more he be fitted for glory, * 1.524 then the more grace he hath, the more (it is likely) he shall be filled with glory. The more the soul is widened with grace, the more capa∣cious will it be of glory; the heaviest crowns are fittest for the strongest heads.

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

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

The Observations follow.

1.* 1.525 Great is thefolly of those, whose whole contention is for worldly increase, and multiplication of earthly blessings. In worldly things, their desires have an everlasting Et cate∣ra: they will lay house to house, field to field, like the

widow, who when she had fill'd all her vessels with oil, yet cals for another vessel. Ahab to his Kingdom▪ must adde Naboths vineyard; the rich man Luke 12. had his barns full, yet he must enlarge them; Many live, as if God had sent them a voyage into the world to gather cockles and pibbles, whereas he imployed them to trade for pearls. Where is the man that envies not him who hath more wealth, and yet who is it that with an holy emulation, looks upon him that hath more grace than himselfe? Where doth the best sort of earth deserve to lie, but at the Apostles feet? What hath the man who goeth Christlesse? What hath he laboured for all his dayes, but that, not only without which, he might have gone to heaven, but that with which, he cannot get thither? What folly to lose a Crown for a crumb, a Kingdome, a Soul, a God for a trifle? How vain is it to multiply that which in its greatest increase is but no∣thing! The truth is, earthly comforts are not capeable of multiplication. Did men look upon the world with Scripture spectacles, and not with Satans multiplying glasse it would appear in its greatnesse, but a small thing. The world hath two brests; they who suck at the best of them, draw nothing but winde and vanity; they who suck at the other, draw woe and vexation.

2.* 1.526 Gre at is the impiety of those that hinder people from increasing in grace. Who are the pul-backs, damps, and quench-coles of the companies where they converse. The holiest men pray that grace may be multiplyed: what then are they who labour to have it extinguished? Elymas the sorcerer had one of the bitterest and seve∣rest expressions of detestation from the Apostle, that we read was ever bestowed upon any by a good man; the Apostle calls him One full of subtilty, and all mischiefe, * 1.527 a child of the divell, an enemy of all righteousnesse; and why? but because he sought to turn away the Deputy from the faith. They who take away the key of know∣ledge, stop the mouthes of Ministers, cause a dearth

of spirituall food, and cannot endure the preaching of sound doctrine, and the spreading of holinesse, would haply account such expressions as these of Paul to be bitter; but I hardly see how they deserve milder.

3.* 1.528 It's the height of impiety to hate people, because God hath multiplyed grace in them. How hatefull is it to hate where, and because God loves? yet some there are, who like Gardiners, snip those most, who are tallest sprouts in holinesse. It's observed by some, that there's most admiration, and highest respect bestowed by the pro∣fessors of all false religions in the world, upon those that are most precise, and exact in the observing of those religions. What an amazement is it, that professours of the true religion alone should most bitterly hate those that make the furthest progresse in it? It's a commen∣dable thing among men, for one to be excellent and exqui∣site in his trade and occupation which he professeth; and must it alone be a disgracefull thing, that men should excell in the best of mysteries and callings? yet what more common than to see the most thriving Christian to become the obloquie, nay, prey of the times? And those who are most illuminated to have that Aeolus of hell, * 1.529 sending out his winds of opposition most against them? And who hath not observed the zealous and sin∣cere Christian persecuted, when the time-serving and luke-warm formalist is not only spared, but preferr'd? and what trees are so cudgel'd and battered as those who are most fruitfull? If hatred be hellish because it is set against godlinesse; then certainly that hatred is most hel∣lish, which is set against most godlinesse.

4.* 1.530 They who are ashamed of being exact and forward in religion, are ashamed of their greatest glory. Men common∣ly love to excell in every thing more than in that which is true excellency; they think that a little godlinesse is e∣nough, and that abundance of wealth is but a little. In getting riches they love to lead; in going toward hea∣ven, they will hardly follow. So much religion as will

preserve their estates and reputation, so much as will not crosse their interest, or hinder their preferment, they will embrace; but they love not to follow religion too close, for fear of being dasht. They herein resemble some Students of the Law, that study that Science, not to be exact in it, but only so farre as they may be able another day to keep their estates. Men commonly love that much, which when they do so, it's hard not to love too much; but they are but remisse in that, in which 'tis impossible to be excessive: they making it their study, to take heed of that, of which there's no danger. viz. Too much pre∣cisenesse in the wayes of holinesse. Christianity in our times is like our buildings, much more slight than of old. Till I hear of one man from the Creation of the World to this day, that ever repented him when he came to die of being too holy while he lived, I shall desire to be no man of the times.

5. God is most free of his best gifts; * 1.531 he gives his peo∣ple leave and command to multiply spirituals, when often he impaireth their temporals; he bestoweth a Crown, where he sometime denies a crumb; those whom he makes poor in the world, he at the same time makes rich in faith. He deals with his people when they are too heavy laden with the luggage of worldly enjoy∣ments, as men do that are weighing their commodities in a pair of scales; they never leave taking, and taking away from that scale which is too heavy, till the other be as weighty or weightier than it. And God doth justly and mercifully impoverish the body, to enrich the soul. There's nothing good which hinders us from en∣joying the chiefest good: which is not vehiculum, but vinculum; not a furtherance, but a fetter. How gracious is God to chuse our comforts for us! we should ever take the worst part, should he leave us to our own skill; he loves to relieve us for our profit, not for our lust; we naturally love the contrary.

The Christian whose grace multiplies, * 1.532 is neither care∣lesse

of the helps, or fearlesse of the hinderances of grace: he dares not omit any duty, slight any ordinances, which God hath appointed to make him spiritually prosperous. He is rowing up a river that runs with a strong current, and he knowes if he rest his Oares, he shall fall down the stream; * 1.533 he delights to pray continually; he who hath grace in plenty, will have prayer in fervency. Prayer woos grace to come, and wins it to tarry. Grace ever sets us up∣on praying for grace; the almes of grace will be beg'd for, * 1.534 and God gives it to the prayer of the humble. Grow∣ing men have good stomacks. It's as possible at the same time to grow in the love of grace, and decay in love to ordinances, as to increase the fire by with-drawing the fuell. The sprouting Christian sits under the dew of heaven; they who forsake the assembling of themselves together, * 1.535 will never hold fast the profession of the faith without wavering. As grace is not given nolenti, to him that continues unwilling to receive it; so neither is it in∣creased negligenti, to him that doth not labour to im∣prove it. Apostles, Pastors and Teachers were given by Christ for our growth up to the measure of stature of the fulnesse of Christ. * 1.536 The forsaking of these is ever with a decreasing of grace. As a Christian abates in his appe∣tite, he will decay in strength; and with his strength, his stomack will return. They who have no spirituall hunger, are far from spirituall health; and never had God a working, who was not a feeding servant. He is but the picture of a Christian, who growes not, who feeds not. Nor can growth in Christianity consist with the love of poyson, any more than with the forbea∣rance of food. They who thrive, hate the wayes of in∣ordinate spending. Sin is a waster of our graces, and our comforts; The Spirit of God is a tender and delicate thing, nor will it stay with those that admit of company so contrary to it as is sin. Every beloved lust is as a worm at the root of a flower. He who hath so excellent a jewell as grace, must keep it under the lock of the fear

of sin: while sin comes in at one door, grace goeth out at the other; the Ark could not stay with the Philistins, nor grace with the love of the smallest sin; the least sin is terrible to the greatest Saint, he makes not light of it, but well knowes that a long thread of iniquity may be let in with a small needle.

7.* 1.537 Decayes in grace are most repugnant to a Christians wel∣fare; decreasing in spiritual blessings directly thwarteth the Apostles petition. It's uncomfortable to see the days grow shorter, to see a man grow behind-hand in the world, to see a wither'd and a blasted field; a man in a lingring consumption. Naomies condition moved pity, when she went out full, and returned empty: but what pity doth a decaying soule require from us! To consume heaven∣ward, to be plunder'd of grace, to lose our first love, to be declining from God, is a misery indeed, a soul-misery, the misery of every misery. It's better for thee that God take away all than himselfe from thee. * 1.538 David was more fearfull of losing Gods Spirit, than his Kingdom; It's the sorrowfullest alteration in the world, after the enjoyment of it, to be forsaken by it.

8.* 1.539 A Saint allowes not himselfe in any deficiency of grace. He desires to be perfect in every good work; * 1.540 to grow up in Christ in all things: to be full of goodnesse, and knowledge; to be throughly furnished to all good works, and to have grace in all the powers of the soul, as his bloud is in every veine of the body; * 1.541 to per∣fect holinesse in the fear of God. His imperfection is a trouble to him as well as his pollution. He sees no grace in another, but he covets it; no Ornament, but he ad∣mires it; no spot, but he abhors it. He ever wants as much of contentment, as he doth of grace; he never saith, I have as much as another hath; but I have lesse than I my selfe should have: he labours to furnish his house all over; he prizeth every command, delighteth in every duty, sees a beauty in every way of God, and the weaknesse of his grace, is the strength of his trouble.

They who needed nothing, * 1.542 were indeed defective in every thing.

9.* 1.543 A fruitlesse Coversation is inconsistent with grace multiplyed. A fruitlesse tree is little better than a log; there's small difference 'twixt a dead stock, and a bar∣ren tree. True Christianity suffers not Christians to con∣tent themselves with bare hearing the word; or (as one cals it) with meer auricular profession. Where ever grace growes, others may see it. Men cannot discern the grow∣ing of it, or how it grew, but they can discern that it is grown, when it's grown. The profiting of a Saint with Timothy's, * 1.544 appears to all. Growing grace like corn will ap∣pear above ground. The thriving of a child will be known by its looks; its colour and complexion will speak it. The thriving of Daniel, and the rest, was known by the look∣ing upon their countenances. He who thrives in holinesse, will have his visage alter'd, his outward carriage and complexion amended; he is like a grown man, who for some time hath been absent; he is so grown, that he can hardly be known. The voice of a grown Christian is much alter'd from that which it was, when he was a child; * 1.545 he speaks now not vainly, but profitably. Hence it is, that wicked men wonder at him, as at a strange sight.

10.* 1.546 Lastly, The increase of grace, as well as the begin∣nings of it, is from God. The Apostle here prayes even for multiplication of grace. It's grace that must make us multiply in grace: the plantation, and the ac∣cretion are from the same hand. When God at first made all living Creatures, * 1.547 he bestowed on them their Crescite, a Blessing, as well as a Being. He who makes us good, must make us better. He who makes us come to him, must also keep us from going from him. He who begins the good work in us, must also perform it. God is both the Authour and Finisher of our faith. If our graces be only put into us by God, and not kept in, they will soon go out. God it is that must not onely set us up, but keep us up. Grace is like a top, or a bell; if

God do not continue the impressions of his strength up∣on us, and keep us up, as well as raise us up, we shall soon go down. The strongest child in Gods family, can∣not go alone. He it is who enables us to take the first, and every step we take toward heaven; we live in a con∣stant dependency upon him; he is not only the term of our journey, but our way, our guide, our keeper in it. If God should give us a stock of grace, and then leave us to our selves to trade, we should never thrive. Adam himselfe became a bank-rupt, and so should we; but blessed be God, our happinesse is held by a better te∣nure, even by Christ, the supplies of whose Spirit alone continue and multiply our graces.

This for the second particular in the third part, (the Paryer) of the title: viz. the measure in which he desired those Blessings. The third and last follows, viz. the persons upon whom he pray∣eth that these blessings may be in this measure bestowed; in these words [Ʋnto you.]

The Apostles desire of these Blessings, * 1.548 and the multi∣plication of them, agrees to the persons for whom they are desired, in two respects.

1. In respect of their for-mentioned Priviledges, San∣ctification, Preservation in Christ, Calling.

2. In respect of their after-mentioned Dangers, by Se∣ducers, who were crept in among them.

1. In respect of their fore-mentioned Priviledges, of Sanctification, &c. and so the Apostle desires this multi∣plication of grace for them. 1. Though they be sanctifi∣ed, they were not so fully sanctified, and had not been so long preserved and called, but that they still wanted a further multiplication of grace; they still stood more in need of the effects of mercy, more inward peace, and love; they had not yet attained their full measure. * 1.549

2. To all that are sanctified, preserved, &c. Though they were many, he wisheth that every one might have a childs portion; that blessings might be multiplyed to

the whole multitude of Saints; that there might not be one barren among them; that as God had aful hand, & was rich in mercy, so that his bounty might be dispersed to them all.

3. To them only who are sanctified. They only who had grace, were capable of having grace multiplyed; To these only who had, the Apostle wisheth that more might be given. There's no growth, where there is not a truth of grace; nor can these distinguishing blessings of mercy, love, peace, be desired at all for wicked men, upon the supposition of their resolution to continue and proceed to be such.

4. To them, because they were sanctified, preserved, called. How sutable was it for them who had formerly received these Priviledges, to multiply and increase in holinesse; for them to thrive who had a stock of san∣ctity; for them who were preserved by Christ, to be kept from hurt by sin; for them who were called, to be holy in all manner of holy conversation, * 1.550 as he who called them was holy?

2. This desire of the multiplication of these Bles∣sings agrees to the persons to whom it is desired, in re∣spect of their after-mentioned danger by seducers, who were crept in among them. 'Tis observable that both Jude and Peter salute the Christians to whom they wrote, with this prayer, for multiplication of these spirituall blessings; that since these Christians had more enemies, they might have more armour than others; and that their graces might be multiplyed with their dangers.

1.* 1.551 The sanctification of none is in this life so compleat, but it admits of multiplication. Mercy, peace, love, even to you (saith the Apostle) be multiplyed. There's no ple∣nary perfection on this side heaven; The highest Saint in this life is not come to the fulnesse of his mea∣sure. * 1.552 Blessed Paul thought not himselfe to have appre∣hended: The perfectest Christian is perfectly imperfect when he begins, imperfectly perfect when he ends; when we have done all, we are unprofitable servants. The fullest

vessell may have more wine poured into it, without any fear of bursting; none must bid God stay his hand. They who think they have need of nothing, have truely received nothing. Till the Sabbath comes, we must dai∣ly be gathering Manna: * 1.553 he that resteth in the time of labour, shall labour, though in vain, in the time of rest. A Christian is not like a top, that moves by going round, and not by going forward; not like the Sun in Heze∣kiah's time, that stood still; but like the Sun in its natu∣rall course, that goeth forward to the perfect day. We must go from strength to strength, * 1.554 till we appear before the Lord in Sion. Where there's no growing, there is some decaying. While we neglect to gain, we spend upon the stock. Sin is continually making breaches in our graces, and we must be daily making them up; our garment hath daily rents, and therefore it wants constant men∣ding; the dust daily falls in our houses, and therefore they want frequent cleansing; our hearts are like to chil∣drens faces, after every washing, they soon grow foul a∣gain. Sanctification is nothing but a return to our first estate, to which we cannot attain till death. When the sting of sinne is gone, the stain cleaves close, and we had need wash seven times daily to get it out.

2. God hath enough grace for every one of his children. * 1.555 Grace is afforded and multiplyed indifferently to one as well as another; though all have not grace equally, yet all truely, and according to their particular exigen∣ces. As every good and perfect gift is from God, so (in a due proportion) upon every Saint. None so hath all grace, as that every one hath not some. Christ is a head that sendeth influence into every member. * 1.556 Of his fulnesse we have all received. He is an over-flowing fountain of grace, which though it may be imparted, yet is not impaired. The receiving of grace by one, doth no more hinder the receiving thereof by another, than one mans seeing of the Sun, hindereth another from seeing it also. God is a rich Father, he giveth, though not alike, yet sufficient

portions to all his children. Our elder brother had a dou∣ble portion; he was anointed with the oyle of gladnesse a∣bove his fellowes, * 1.557 but the oyntment poured upon the head, fell down upon every member. He who had holinesse for Abraham, Moses, David, Peter, will not suffer the least child in his house to be totally destitute. They all drank of that rock which flowes toward us. If we had but their thirst, here's as much water still as ever there was. The people of God should neither envy one another for their fulnesse, nor upbraid one another with their empti∣nesse; but admire the wisdome, and blesse the bounty of him, who giveth to all, though differently. The whole Company of Saints is like to a well tuned instru∣ment, * 1.558 the strings whereof, though not all of one note, but some higher, some lower, yet all together make a sweet harmony, nor can the loudest be without the smallest. In what grace one is defective, in that let ano∣ther labour to supply. In what one abounds, let another labour to imitate, and excell; but let all adore, and de∣light in him, whose are the scatter'd excellencies bestow∣ed upon all the Saints in the world.

3.* 1.559 Where God hath begun grace, he is not weary of be∣stowing more. Mercy be multiplyed to you sanctified ones. To him that hath shall be given. * 1.560 God loves not to set up a foundation without a wall, nor wals without a roofe. He perfects what concerns his people; and the work of the Lord is perfect. * 1.561 And he doth his whole work upon Mount Sion. How good is God, not only to do good, because he will do good, but because he hath done so! to make one grace a kind of obligation upon himselfe to bestow another! God herein resembling some magnifi∣cent King, who when he hath set his love upon a favou∣rite, afterward is in love with his own choice of, and bounty on him, and loves him for these very favours which he hath given him. * 1.562 Every branch that beareth fruit he purgeth it, that it may bring forth more fruit. Greater things (saith Christ to Nathaneel) thou shalt see.

He who killeth one lust, shall kill another; he who is conscionable in one duty, shall be enabled to another. He who hath the grace of desire, shall have grace bestowed on his desire; and he who hath grace to do a little, shall have grace to do more. God is never weary of giving. He hath oyle enough for every vessell, and still asketh when he hath fill'd all our vessels, as that woman in the story, Bring me yet a vessell. The meditation whereof, * 1.563 as it should comfort us against our spirituall deficiencies, in regard we know where to have more grace; so should it incite us to proceed in holinesse, and never to think we have enough, or to answer as he did, There is not a ves∣sell. In the best things there's no excesse.

4.* 1.564 Onely sanctified ones have the blessing of spirituall multiplication. As first, God gave the word of Creation, before he gave the word of Benediction; so doth he still spiritually. Whosoever hath not, * 1.565 from him shal be taken away even what he hath. If there be not essentia, there cannot be incrementum, If no truth, no growth of grace. * 1.566 A stake that is meerly thrust into the ground, having nei∣ther root nor life, groweth in nothing, but in rotten∣nesse; and this speaks the misery of one not in Christ, and enlivened by the spirit of regeneration; nothing doth him good; he devoureth fat ordinances, but hath a lean soule; he is by the showers of every Sermon and Sacrament, made meeter for the axe, and fitter fuell for hell.

5.* 1.567 Our beginning in holinesse is an Engagement upon us to go on. Sanctified, preserved, called ones, must multi∣ply grace. The beginning in the spirit, must be a cauti∣on to us, that we end not in the flesh. If Saints be bar∣ren, the Trees of Gods Ort-yard, where can increase be expected? A fruitlesse tree in the field may haply be born with, not such an one in the garden. They who are planted in the House of God, * 1.568 should flourish in the Courts of our God, still bring forth fruit in old age, be fat and flourishing. It is an unanswerable Dilemma, If the wayes

of God were bad, why did you begin in them? if good, why did you not proceed? They who are holy, must be holy still. * 1.569 It's a great disgrace for religion to be disgra∣ced by her children, to be forsaken by her followers. The dispraise of any by a friend, is easily believed by every one, especially by an enemy to the dispraised: when sanctified ones grow loose and remisse, sanctity is stabb'd: by the reproaches of others, it is but scratched. It's ex∣cellent counsel of the Apostle, that we lose not the things which we have wrought. * 1.570 As the vigilancy of Satan is to take from sanctified ones, so their care must be to keep what they have gotten, and to get what they want.

6.* 1.571 God affords graces sutable to all the exigences of his people; multiplyed grace to those who are in multiplyed difficulties, and tentations. My grace (saith God to Paul) is sufficient for thee. * 1.572 When ever God gives a bur∣den, he provides a shoulder. He never requireth brick from his people, without giving them straw. He will either multiply grace, or diminish the tentation. He bids his people up and eat, if he sends them a long jour∣ney. Those Saints of his, whom he hath employed in winter seasons, he hath ever cloathed with winter gar∣ments; commonly the best men have lived in the worst times; and Gods stars have shined brightest in the dar∣kest ages. The faithfull have been more then conquerours, in conflicts both with persecuters and seducers. * 1.573 And truely, grace multiplyed is much better than tentati∣on, either asswaged, or removed.

VER. 3.

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

VVE have finished the first part of this Epistle, viz. the Title. The second follows, the Body and Substance of the whole Epistle, wherein the Apo∣stles scope is to incite these Christians to imbrace a seasonable Exhortation, to the 24^th verse of the E∣pistle.

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

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

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

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

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

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

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

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

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

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

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

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

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

For the Explication whereof, * 1.574 two things are briefly to be opened.

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

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

For the first, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beloved, noteth two things. 1. An amiablenesse, and fitnesse for, and worthinesse of love in the thing beloved, which can and doth com∣mend it selfe to our love; It importeth more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, diligendi, they who are to be loved; for that word comprehends every one, even the wicked, and our enemies; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beloved, properly respects those who have something of excellency to draw out our love towards them; * 1.575 and therefore it's in Scripture only attributed to the faithfull. 2. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

beloved, noteth a very intense, dear, tender, vehement love, * 1.576 to the thing beloved; and therfore it's in Scripture not only the title of some most dear friends, but of brethren, of children, and sons; nay Christ, who was the Son of. God by nature, who was his only Son, that his Son, in whom he was well pleased, is also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his beloved Son. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by Greek Authours attributed to an only child: the Septuagint do with this word interpret that phrase, Only Son, Gen. 22.2. Take thy Son, thine only Son: They translate, take thy Son, thy beloved One. And Zech. 12.10. They shall mourn for him as one that mourneth for his only Son: they translate, as one that mourneth for his beloved One: and others attri∣bute this word to an only eye, as when a man hath but one eye, they call it a beloved eye.

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

1. To shew what was his duty, not onely as a man, in which respect love is a debt due to all; * 1.577 or as a Chri∣stian, it being the duty of Christians peculiarly to love Christians, the houshold of faith, brethren, * 1.578 the members of one body, &c. but especially as an Apostle and Mini∣ster. What more sutable than for a Father, a Nurse, * 1.579 to love their children, a Shepherd his flock? The Apostles were spirituall Fathers, Nurses, Shepherds.

2. To gain their loves by this affectionate Compella∣tion, Beloved: that they by observing his love to them, might both love him, and thereby more readily imbrace the following Exhortation. He is very uningenuous, who if he will not provoke love from an enemy, will not repay love to a friend. * 1.580 Even Publicans love those who love them. The stone wall reflects heat, when the scorching Sun shines upon it. Love must be reciprocall; if we are to love those who are friends to our bodies, estates, names, &c. * 1.581 are not they to be beloved much more who are our soul-friends? Nor was it more the duty of these Christi∣ans, than their benefit, to love this holy Apostle. How

much would their love to him, forward their love to his Ministery? Though the message should not be imbraced for the messenger, yet it's not so easily imbraced, unlesse the messenger be beloved. * 1.582 That Minister who is beloved, hath a great advantage above another; he stands upon the higher ground for doing good; and this is the main reason that the Apostles so frequently call those to whom they write, beloved. They did not desire to insinuate themselves into the hearts of the Christians for their goods, But for their good; not to set up themselves, but Christ; they did not wooe for themselves, but for the Bridegroom, they being his friends; they did not seek to advance themselves, but their Message, their Master.

1.* 1.583 Piety is no enemy to courtesie. Christianity forbids not sweet compellations. Religion doth not remove, but rectifie courteous behaviour. 1. By a flat prohibition of the act of dissimulation, and of sinfull serving mens humours. 2. By a moderation of excessivenesse in our expressions, which seem courteous. 3. By preserving affection pure, from being made the instrument of pro∣phanenesse and wantonnesse; that the pure seeds of re∣ligion may spring up in the terms of affability.

2.* 1.584 The work and labour of a Minister should proceed from love to his people. The Apostle loved them, and ther∣fore he wrote to them. Love should be the fountain of ministeriall performances. First, Christ enquired of Pe∣ters love, * 1.585 and then he urged Peter to labour. A Minister that speaks with the tongue of men and Angels, and hath not charity, is as sounding brasse, and a tinkling cymball; though he have the gift of prophecy, and understand all mysteries, and all knowledge, and hath all faith; though he bestow all his goods to feed the poor, nay, though he give his body to be burnt, * 1.586 and have not charity, he is no∣thing. God will not reward Ministers according to what they have done, but according to what they have done in loving to do. Love is the marrow, the soul of every service. All performances without love, are but cyphers

without a figure, in Gods account they stand for no∣thing; they are sacrifices without fire.

3. People should study to be fit for the love of their Pastor. * 1.587 To encourage him to love them; to be diligibiles, such as these Christians were, whom the Apostle called belo∣ved. A painfull Minister should not only be put upon loving his people by conscience of this duty, but by en∣couragement to this duty. Ministers are often wrongful∣ly complain'd of for want of love; All kind of love must not be afforded to all kind of people; a love of in∣timacy and complacency, must only be set upon the godly among his people. If a faithfull Minister be not such to his offensive unprofitable hearer as he would, 'tis because this man is not such to God, and his own soul, as he should. How unworthy a part in any is it to make a faith∣full Minister spend that time in weeping, complaining, reproving, which he had much rather spend in sweet com∣placency, familiarity, and commendation!

4. The love of a Minister must not be slack and remiss, * 1.588 but vehement and ardent. Ministers are to imitate him in love, whose love was the most earnest, who was the chiefe Shepherd, and had the chiefest care of his flock; who purchased it with his own bloud, Act. 20.28. who was no∣thing but love cover'd over with our flesh. As he was the President of Ministers love, so gave he earnest and fre∣quent precepts to Ministers to testifie this love, John 21.15. Love alone can facilitate the difficulties of a Mini∣sters calling. Many things must be born, as the hatred, frowardnesse, dulnesse, weaknesse of people; There must ubera be given, though verbera be returned; * 1.589 the brest must give its milk, though it be struck at. Some∣times lawfull liberties must be forborn: A Minister must be like indulgent Mothers, or Nurses, who forbear to eat such meats as they love, for fear of hurting the child which they are breeding, or giving suck to. Paul was such an one, who rather then he would offend a weak brother, would eat no flesh while he lived. A Minister must

be lowly in doctrine and life, patient, laborious; and no∣thing but love can make him be so. Every thing will be difficult to him that loves not. The object of a Mini∣sters love is the soul, the heaven-born soul, the preci∣ous eternall soul. What would it profit a Minister to gain the whole world, and lose his peoples souls? The beast, the name, the body of a man must be beloved; much more his soul. The winning of souls is the wis∣dome of a Minister. * 1.590 A Minister should say of his ease, profit and pleasure, as the King of Sodom to Abraham, Give me the souls, and take the goods to thy selfe.

5.* 1.591 The Loving of a Ministers person, hath a great influence upon the loving of his doctrine. The Apostle knew this, when he desired that these Christians should know that he loved them. It's the folly of people not to love the word, who ever be the speaker. The message hath not its commendation from the messenger; but the messenger from the message. Yet rare is it to finde that Christian, who thinks well of that counsell, which is given him by a Counseller who is not beloved; and ther∣fore it is Satans policy to asperse the Minister, thereby to cause a dislike of his Ministry. And great is their sin, who by their un-amiable carriage, often make their Mini∣stry abhorred, who either by prophanenesse, or unfit au∣sterity, confute with their life, what they perswade with their lip. Some offend by prophanenesse, preaching per∣haps so holily in the pulpit, as some may almost think it pity they should ever come out of it; yet when they are out of it, shewing so much levity, sloth, worldlinesse, loosenesse, as any would almost think it pity they should ever go into it. Others offend by unmeet morosity, not considering that a Minister must neither be all bait without hook, nor all hook without bait; as he must not by his flattery sooth, so neither by austerity affright his people. A Minister must not be a flashing Comet, but an influentiall Star; not a Storm, or a Tempest, but a sweet∣ly dropping, bedewing Cloud.

6. The aim of a Minister in being beloved of his people, * 1.592 should be the benefiting of their souls. The Apostle desires to be beloved by these Christians, that he might have the greater opportunity to further their salvation. He robs Christ, who improves not the interest he hath in the hearts of his people for the honour of Christ. 'Tis not service, but sacriledge, to desire the terminating of peoples loves in our selves. It's better (could it be with∣out sinne) that all should hate us, than that they should love us for our selves; for if all should hate us, we should have but what is our own; if they should love us for our selves, we should usurp what is Christs. A Ministers designe in being beloved by his people, should be but to raise up seed to his elder brother: all his services must be but scaffolds to erect a building of glory to Christ. Ministers should labour to be good for their own benefit, and to be accounted good for the benefit of others. They should not do good to get a good name, but they should labour for a good name, that they may be the more able to do good.

7. The love of a Minister to his people, * 1.593 should procure love again from his people. The Apostle in professing of love to these Christians, expected that they should love him again. Love must be the eccho of love. It's often seen that they who love their people most, are beloved of them least. In a spirituall sense 'tis likewise true, that love descends more than it ascends. And ordinarily, beg∣gary, or at least poverty, is all the requitall which is re∣turned for the Jewell of Plain-dealing. People love not an eradicative, but a palliative cure of their spirituall distempers: Spirituall flatterers are commonly more re∣spected than spirituall fathers. People and their lusts are so near together, that a godly Minister cannot be an e∣nemy to the later, but he is esteemed such to the former. It's spirituall phrensie to rage against the Physitian of thy soul. A Minister should requite such unkindness with the revenge of pity and prayer; and a holy resolution still

to love, though he be the lesse beloved; endeavouring to do people good, though against their will. As Job's record, so such a Ministers recompence is on high.

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

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

In the Explication whereof, * 1.594 1. I shall give the force and meaning of the words. Diligence, and all diligence. 2. Gather from thence what kind of diligence, and how qualified this of the Apostle here was. The Apostle expresseth the forwardnesse of his minde and dis∣position, in furthering their good, by two words, by his giving, 1. Diligence. 2. All diligence.

Diligence: * 1.595 in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Vulgar here translates it, solicitudinem, solicitude, or carefulnesse. Beza, studium, study, or earnest intention of mind; Our new Translation renders it diligence, as it doth also the same word, Rom. 12.8. 2 Cor. 8.7. Heb. 6.11. 2 Pet. 1.5. Sometimes again it renders it carefulnesse, as 2 Cor. 7.11. and forwardnesse, as 2 Cor. 8.8. and earnest care, as 2 Cor. 8.16. and haste, as Mark 6.25. Luke 1.39. The Greek word comprehends all these significations; for it signifi∣eth an earnest, and serious bending, application, and inten∣tion of the mind about the things which we are doing; and this is study. It importeth also such a serious ben∣ding of the mind, as is with a fear of the future event; and this is care, carefulnesse, or solicitude. It also signi∣fieth a speedy, and chearfull putting of a thing in execution; and this is diligence, and festination, forwardnesse, hast.

The other word, all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Apostle useth

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

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

1. It was a solicitous carefull diligence. He resented the danger of these Christians, and feared their spirituall losse and hurt by Satan, and his instruments. The care of these faithfull ones was upon him, as upon holy Paul, was the care of the Churches. * 1.596 Paul was afraid of the Galatians, of whom he travelled in birth till Christ was formed in them. Love is ever solicitous, doth its best, and fears the worst. Titus had an earnest care for the good of the Corinthians; and among them none was of∣fended, but Paul burned.

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

3. It was a chearfull willing diligence. * 1.597 This he fully discovers both by the word diligence, and giving dili∣gence. He was not forced to this imployment. Paul, 1 Cor. 9.17. tels us, his reward came in a way of willing doing. Jude had the constraint of love upon him; his service was not like honey prest, but of it selfe drop∣ping. His feeding the Church was his meat and drink.

This good worke was not done with an ill will.

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

5. It was his whole, utmost, entire diligence. Such a diligence as Paul professeth he used, when he said, As much as in me is, * 1.598 I am ready to preach the Gospell. This work he made his businesse, and to it he gave himselfe; in comparison of this his diligence for other things was but negligence. For three years he warned every one, night and day with tears, Act. 20.31. Nay, he was glad to spend and be spent, 2 Cor. 12.15. He was fervent in spirit, but in serving the Lord.

1.* 1.599 Greatest diligence is alway to be used about the best things, about matters of greatest concernment. The custom of the world is to use substantiall endeavours about cir∣cumstantiall, and circumstantiall endeavours about sub∣stantiall imployments. A holy remisnesse befits our care about the things of this life. A Christian should keep his sweat and industry for the things of heaven; when he useth the world, it should be as if he used it not. He should not pray, or hear, as if he heard, or prayed not. It's madnesse to make as great a fire for the rosting of an egge, as for the rosting of an oxe; to follow the world with as much fervency, as we do holinesse; and about trifles to be imployed with vast endeavours. It's impos∣sible to be too diligent for heaven, and difficult not to be over diligent for the earth.

2.* 1.600 All that Ministers, even the best of them, can do, is but to be diligent, to take pains, and endeavour. Paul can but plant, * 1.601 Apollos waters, God it is that gives the increase. It is our part to be diligent, it's God that bles∣seth that diligence. Aliud est docere, aliud flectere. One

thing to preach, another to perswade. The organ-pipes make no musick without breath. He that teacheth the heart, sits in heaven. God must have the praise in the successe∣fulnesse of the Ministry; * 1.602 his glory must not cleave to our fingers, nor must Ministers be discouraged in the want of successe, God never required that at their hands. He accepts of their willing mind, nor doth God reward them according to peoples proficiency, but their own industry.

3.* 1.603 Diligence in duty is the commendation of Ministers. The light of knowledge without the heat of love, speaks him not excellent. A golden key that opens not, is not so praised as a wooden one that opens the door. The shi∣ning, pransing, and trappings of a Steed, commend him not, but his serviceablenesse. Ministers are not made for sight, but for service. * 1.604 Nothing more unsutable than for him to live without care, who hath gotten a Cure. Pray the Lord (saith Christ) to send forth labourers into his harvest. Ministers must labour for the pulpit, * 1.605 and in the pulpit; there must be the labour of study before we speak, the labour of zeal and love in speaking, the labour of suffering must be born after preaching; alwayes the labour of praying before and after. Their plainest perfor∣mances must be painfull. * 1.606 There must be a diligence even in their seeming negligence. Cursed is he that doth the work of the Lord deceitfully. * 1.607 No danger is so great as spiri∣tuall, nor must any care be so great as Ministeriall. A godly Minister must be carefull for those that do not, and carefull with those that do care for themselves. He should not only eat his bread in the sweat of his brows, but his sweat, * 1.608 his labour, should be his meat and drink. Love to Christ & souls should constrain him. His life is short, & his reward is eternall. Short seasons require quick services. The nearnesse of Peters departure made him diligent. * 1.609 Seldom doth the Kingdom of Heaven suffer violence under a remisse Mi∣nistry. A sleepy Preacher cannot expect a waking Audi∣tory. It's uncomely to see a Minister weary himselfe in

the world, in the family, in the field, in Courts of Ju∣stice. * 1.610 He must take his leave of other imployments. He must not leave the word of God, to serve tables. He is a Warriour, and must not intangle himselfe in the affairs of this life. They who sweat in worldly imployments are commonly but cold in the pulpit.

4.* 1.611 People who partake of the Ministers diligence, must take heed of negligence, a double negligence. 1. They must not neglect themselves: Nor 2. their Minister. 1. Not themselves, their own souls: they must carefully gather up that spirituall Manna that raineth upon them in this wildernesse: they must not play with that meat which the painfull Minister hath been long a dressing. If he take pains to do them good, what should they to do themselves good? * 1.612 They must give all diligence to make their Calling and Election sure; In this their day know∣ing the things of their peace, walking while they have the light: They must be swift to hear, flie as doves to the windows, delight in the word. Alphonsus King of Na∣ples read the Bible over forty times in his life time. The Bereans received the word with all readinesse of mind. * 1.613 First, They must seek the Kingdom of God; not labour for that bread which perisheth, but for that which endu∣reth to everlasting life. 'Tis not meat on the table, but in the stomack that nourisheth. A Ministers care with∣out their own, will be but their curse. 2. They must not neglect their Minister: Double diligence deserves double honour. If the Minister consume his strength, they must labour to restore it. It's a shame that people should lay out more upon brooms to sweep their kennels, than upon a Ministry to cleanse their souls. If Ministers bring them venison, their souls must blesse them. It was a saying of an holy man now with God, (but his speech died not with him) London loves a cheap Gospell. * 1.614 If Mi∣nisters spend their oile, people must supply it. They must administer of their temporals. Alas, they give but pibbles for pearls. Since the Ministry was so slighted, godlinesse never thrived.

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

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

And why would the Apostle chuse to further their salvation by the means of writing? * 1.615 what was the ad∣vantage of a performance of that nature? His writing was sundry wayes eminently advantagious.

1. It was helpfull and advantagious to the absent; he could not speak, and therefore he writes to them. Being absent (saith the Apostle) I write to them which heretofore have sinned. * 1.616 Writing is an invention to deceive absence. The use of Epistles, is, that even the separated by distance of place, may be near to one another 〈◊〉〈◊〉 af∣fection; that there may be among the absent, a resem∣blance of presence. The pen is an artificiall tongue, the reliefe of the dumb, and the distant; by it the former speaks plain, and the later alond. The rongue is as the pen of a ready writer; and the pen is as the tongue of a ready speaker.

2. The Apostles writing had the advantage to be diffusive of good to many. He was covetous of benefiting as many as he could, and his writing scatter'd holinesse. Writing as it reacheth further, so more than the tongue. It's like a little leaven that leaveneth a great lump; even whole Countries, nay, after-Ages. Pauls Epistles are ours, though not in their inscriptions, yet in their be∣nefit. Augustine was converted by reading part of that to the Romans. The pen hath the greatest Auditories. * 1.617

3. The Apostles writing had the advantage of au∣thority and esteem. Often the contemptiblenesse of bodily presence, by reason haply of defects in utterance,

aspect, life, rank, &c. dampeth the spirit, and dimini∣sheth the esteem of the worthiest speaker. * 1.618 Many are fa∣mous for their writing, who have been lesse esteem'd for their speaking. Pauls adversaries objected the weaknesse of his bodily presence, * 1.619 when they confessed his letters were weighty and powerfull. Writing abstracts the work from sundry prejudices against the workman. Many there are who build the tombs of the Prophets, and garnish the sepulchres of the righteous; who publish, alledge, adorn the books (those monuments of the memories) of holy Fathers, and others, whose persons, had they lived in their times, they would have as much persecuted and opposed, as they now do those who are guided by the same spirit, and walk in those holy wayes, in which those Saints of old did. Many, but meanly esteem'd of in for∣raign Countries, by reason of their common and con∣temptible society, are most eminently and deservedly estee∣med among us for their writings.

4. The Apostles writing had the advantage of perma∣nency and continuance; it was a standing, lasting monu∣ment of his love, and their duty. Words passe away, and are forgotten, when writing remains. Every new tide blots out a writing on the sand, and every new Sermon makes the former forgotten; but writing deceives even death it selfe. It's a kind of image of eternity. Some by idlenesse have been dead while they lived; others by their labours have lived when they have been dead. * 1.620 Pe∣ter endeavoured that the Christians might be put in re∣membrance even after his decease. * 1.621 This shall be written (saith the Psalmist) for the generation to come.

1.* 1.622 The desire of Ministers should be to benefit as many as may be. To help in the way to heaven, not their pre∣sent, but even their absent friends; nor the age only in which they live, but even succeeding generations; they should (like a great fire) heat those who are a great way off. The world should smell of the sanctity, and holy labours of a godly Minister, even when he is removed

out of it. He should, like Zisca, who commanded that a drum should be made of his skin, to terrifie his ene∣mies, even after his death be serviceable. Though the Prophets live not ever, yet their labours should. * 1.623 Some of the ancient Worthies, like Samson, have thus done more good by their deaths, than by their lives.

2.* 1.624 Gods giving us the constant and standing rule of a written word, shews our great readinesse to leave and swerve from him. As we could not have found out, so neither could we have kept in the right way, without a written word. We have ingenium erraticum, we love to wander, & should, without this light shining in a dark place. In the Infancy of the Church, and while it was contained in nar∣row bounds, God manifested his will without the written word, by dreams, visions, and audible voice: But errour and prophanenesse increasing in after-generations, men could not be without Gods will committed to writing; without it we can neither find, nor keep our way to heaven. The Pope, unwritten traditions, the Sun, Moon, and Stars, Reason and Revelations, are all erring guides.

3.* 1.625 Great is the goodnesse of God, who would have his will committed to writing, giving us a sure, * 1.626 a more sure word of prophesie; that upon which, we may more safely build, than upon the voice which came from heaven, when Christ was transfigured. How full of love is Christ to send Epistles to his Spouse the Church in his absence from her! Great is his care who hath safely transmitted an uncorrupted canon to every age of his Church, and set up a light, which the rage and sub∣tilty of Satan can no more blow out, then can a man the Sun with a pair of bellows. God provides not only light in heaven, but light to heaven. He teacheth us in the School of Scripture. He hath not dealt so with every nation; the Heathen have but the school of creatures: * 1.627 the Jewes, though our carefull Library-keepers yet un∣derstood not this written word.

4.* 1.628 The great impiety of those, who neglect and under∣value

the written word: I have written (saith God) the great things of my Law, * 1.629 but they were accounted a strange thing. The written word is undervalued by some practi∣cally: their lives are visible (as much as in them is) con∣futations of it; they live crooked lives, though they have a strait rule; They commit the sins of darknesse in a Land of light, and they do their work worse under this glorious light, than those who lived in darknesse. Others disgrace the written word doctrinally. Papists say, * 1.630 it is not necessary for the Church, calling it by way of contempt, Atramentariam Theologiam, a dead letter, a divinity made of ink and paper; preferring be∣fore it the scripture which is made in the Popes breast. To these may be added the Sectaries of our times, who peremptorily write, That no writing whatsoever, whe∣ther Translations, or Originals, is the foundation of Chri∣stian Religion. And to prove it, they borrow the popish arguments, whereof this is the prime; Religion was founded before the Scriptures, therefore the Scripture can∣not be the foundation of Religion. They never remem∣bring what is truely answered by our Divines, Chamier, Rivet, * 1.631 Whitaker, &c. the later whereof tels them, that though of old time, when God familiarly made known him∣selfe to the fathers, and by himselfe manifested to them his will, the Scriptures were not necessary; yet after God did change the course of teaching his Church, & would have his word written; the Scriptures were a necessary foundation.

Obser. 5. The misery of those times and places, where wri∣ting is made an engine to advance the devils kingdom. It's pity so usefull an invention should be imployed for any but for God; and that it should be used as a weapon against him. Hereticall and prophane writings kill souls at a distance, leaven a whole Kingdom with sin, and propagate impiety to posterity. Satan hath prevai∣led more with his pen than his sword against the Church. Far be it from a Christian Commonwealth to suffer weekly Advocates to write for Satan; to take away the

pen from Jude, and to put it into the hand of the Seducers against whom he desires to write. We put not a sword into the hand of our own, may we never put a pen into the hand of Gods exemies.

This for the second Particular, in the second reason of the Apostles sending this following Exhor∣tation, namely, by what kind of means he endea∣voured the good of these Christians: viz. by writing.

The third follows, the excellency and weightinesse of that subject about which he was to write, the common salva∣tion. Wherein he expresseth,

• 1. The nature thereof; it was salvation.
• 2. It's property; it was common.

1. The kind and nature of that subject about which he wrote; Salvation. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.632 here ren∣der'd salvation, properly signifieth a deliverance from danger and distresse, as also a preservation of a thing in a condition of safety; such a preservation or safety, * 1.633 with∣out which a thing would be lost and destroy'd; and by which, it is perpetually preserved, and kept safe from all danger and evill whatsoever. But,

Salvation is taken in Scripture sundry wayes. * 1.634

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

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

3. For the garments of joy, and feasting, which they were wont to wear upon occasion of publick victories and deliverances, Psal. 132.16. * 1.635 I will choath her priests with salvation. And Psal. 149.4. He will beautifie the meek with salvation.

4. For the Authour of salvation, whether temporall,

or spirituall, * 1.636 Psal. 27.1. The Lord is my light and my sal∣vation. And Luke 2.30. Mine eyes have seen thy salva∣tion.

5. For the Entrance into the estate of blessednesse; * 1.637 and so the means of salvation, the Gospell, as Act. 28.28. Salvation of God is sent to the Gentiles, and they will hear it: and the imbracing of those means by faith, together with holinesse of life, are called salvation, Luke 19.9. This day is salvation come to thy house. So Ephes. 2.8. Rom. 11.11.

6. For our blessednesse and glorification in heaven; whereof there are two degrees. The first, At the time of our death, * 1.638 when the soul being loosed from the body, is carried into the third heavens. The second, At the day of resurrection, when body and soul shall be received up into heaven by Christ, Rom. 13.11. Now is our salvation nearer then when we believed. And Heb. 1.14. Heirs of salvation, &c.

7. For our blessednesse, as comprehending both our entrance into it here, and the perfection of it hereafter. Heb. 2.3. * 1.639 If we neglect so great salvation, Ephes. 1.13. The Gospell of your salvation, 2 Pet. 3.15. Account that the long-suffering of the Lord is salvation. In this last sense I take it in this place, The Apostle gave all diligence to write unto them, so of the means, way, and entrance of salvation in grace, that they might happily at length enjoy and partake of it in glory; and so of the fulnesse thereof in glory, that they may not neg∣lect the entrance into it in grace. And deservedly is the happy estate of the faithfull both in semine, and in fru∣ctu, in the first fruit, and full crop, in grace, and glory, called salvation. For,

First, It is an estate of deliverance from the greatest enemies. * 1.640 All the most cruell, oppressive enemies in the world are nothing to the fury of the great God, the wrath to come, the defiling and destroying power of sin, the curse of the Law, slavery to Satan.

2. It is a deliverance of the soul, the precious eternal soul. * 1.641 What triumphs have been kept for deliverance of bodies from slavery! What trophees, pillars have been erected to those, who have saved our Estates and Liber∣ties, and Countrey! These were but the shadows of Saviours.

3. It's a deliverance from every Adversary, to be sure, from adversity by every Adversary. A compleat delive∣rance. Nothing hurts the delivered by Christ; * 1.642 they are delivered from all that hate them. No sin, no divell, nor crosse, nor death, shall hurt them. They are all con∣quered enemies.

4. It's a deliverance from every enemy fully. * 1.643 Christ is a horn of salvation, and able to the full to save all them that come to him, from the guilt and condemnation of sin. They are fully justified in this life; There is no condemnati∣on to them who are in Christ; their iniquities are blotted out as a cloud; they are forgotten and forgiven; thrown into the bottom of the sea, and subdued. * 1.644 Though they be sought for, yet can they not be found. * 1.645 And from the defilement and presence of sin they are fully saved in the next life: no spot, or wrinkle, or any such thing, shall there be in glory; no mixtures of sin with grace. No∣thing that defiles shall enter into the new Jerusalem. Here the people of God are perficientes, perfecting; there per∣fecti, perfect. They shall let their mantle of corruption fall when they go up to heaven.

5. It's a perpetuall deliverance, everlasting salvation, not for a few years, as were the deliverances of Israel by their Saviours. It is a happy security, and a secure happinesse. The saved by Christ shall never fall, never fall totally into sin, or for sin. * 1.646 They are kept by the power of God through faith, unto salvation.

6. It's a positive deliverance: a preservation not from evill onely, but to good also; a preservation in grace, and unto glory. * 1.647 Paul cals it a preservation to an heaven∣ly Kingdom; to an inheritance incorruptible, undefiled,

that fadeth not away, where the perfection of all delights in the fruition of a soul-satisfying good, shall make us forget all our troubles. Heaven is an eternall tri∣umph over all our former adversaries, and adversities.

1.* 1.648 The faithfull have many enemies. What need else of this salvation? Satans designe is their destruction, either for sin, or by sin, or both. He lieth most in wait for the soul enriched with holinesse, and like the thiefe in the house, takes most care to find the Jewels. Let not the faithfull be secure, or discouraged: not secure, though Christ saves, yet our hearts betray us; And Satan is a waking enemy: not discouraged, for Christ is a waking friend, a powerfull Saviour.

2.* 1.649 They who are out of the way of salvation, out of Christ, and without holinesse, are without safety. Secure they of∣ten are, but never safe. Sometimes they are kept from bodily dangers, and preserved by the generall providence, and the universall care of God extended to all his works; but alas, this amounts not to Judes salvation; it is ra∣ther reservation, then preservation. All the care of God toward the wicked, is but as the provision that a Jaylour bestowes upon his prisoner, to keep him alive against the day of execution; so that a sinners preservation, is not only common, but cursed. A sinners security is not from want of danger, but discerning. If the Command of God be not a hedge to keep thee from being a stray∣ing sheep, his care shall be no hedge to keep thee from being a devoured sheep. Was it dangerous for them of old to be shut out of the Ark, and the City of Refuge, and to be without bloud upon their door posts? and is it not dangerous to be without a Jesus to deliver us from the wrath to come? * 1.650 They who will not be preserved from Satan as a seducer in their life, shal never be preserved from him as a destroyer at their death. Of this more before.

3.* 1.651 The salvation of the faithfull is begun in this life. Here they are Saints, and here they are saved. Heaven is but the flower of salvation blown out; here in this life, sal∣vation

is in the bud. Saints are here saved from the power of their corruptions; they are here in the Suburbs of Hea∣ven: they here sit together in heavenly places in Christ. * 1.652 They here have salvation, not only in their desires, and ex∣pectations, but in its Cause. * 1.653 They have an entrance into the everlasting Kingdomof Christ. They are by faith united to that Head which is already in heaven. They are freed, though not from the company of, and contention with, yet from conquest by all their enemies; and there is alway the certainty of this salvation, in respect of it selfe, the object, though not in respect of us, the subject.

4. The People of God are safe, and saved, * 1.654 even while they are in dangers. Their enemies are but nominall. The keeper of Israel never slumbers, nor sleeps. * 1.655 Though they be tempted, sick, persecuted, banished, yet never unsafe; and when ever God brings them into these conditions, 'tis because they are the safest for them. Their graces are alway safe, their souls, their comforts safe, because Christ their Head, their hope, their all is safe. The poorest Saint hath his Life-guard. He who provided a City of Refuge for those who kill'd men, will much more finde out a City of Refuge for thee when men shall labour to kill thee. Of this more before. * 1.656

5. Our dangers and enemies in this life should excee∣dingly commend heaven to us. The Tempest commends the Haven; the Pursuite of the Enemy, the City of Refuge; the Storms, the Shelter. We are never fully safe, till we arrive at eternall salvation. It's strange that Saints should long no more to get into the bosome of Christ in glory; that they should be so unwilling to leave the lions dens, and the mountains of leopards. * 1.657 Mundus turbatur, & amatur. We love to handle the world, though God makes it a bundle of thorns: what should we do if it were an heap of roses?

6.* 1.658 God hath appointed the holy Writings for our salva∣tion. Jude writes to further the salvation of these Christians. * 1.659 The Scriptures are able to make us wise to

salvation. * 1.660 Eternall peace is only upon those who walk according to this rule. The Scripture tels us not only what we shall find heaven to be when we are there, but how we should find the way thither. They are the pillar and cloud in our wildernesse. The light which shines in a dark place for our guidance. Let us labour to have salvation further'd by them. How shall we escape, if we neglect so great salvation? How sad is it to carry these Letters of Heaven about us, only as Ʋrijah carried Da∣vids, for his own destruction.

7. The furthering of the salvation of others, * 1.661 should be the end of our writing. To write the same things to you (saith Paul) is sufe. * 1.662 I have written (saith Peter) exhor∣ting and testifying, that this is the true grace of God wher∣in ye stand. My little children (saith John) these things I write unto you; that ye fin not. We must not write to shew our learning, much lesse to obscure the truth. No∣thing should be written, but what the reading of the best should commend. The best thing that many do by writing, is to make paper dear, but which is worse, they make their reader worse; it were well that either they would not write at all, or else write a Book of Re∣tractations. But among us, Sectaries after conviction write with more rage, instead of retractation. If these will not amend, readers are to take heed of buying their books, lest they imbrace their errours; and rather to dig in the Mine of the Scriptures for gold, than to wal∣low in the mire of the Books of Sectaries and Sedu∣cers.

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

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

1. In what respect Salvation is called common. * 1.663

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

Common cannot be here taken according to the u∣sage of the word somtimes in the Scripture, as 'tis opposed to holy, and as importing as much as prophane, or that which every one may use, or belongs to every one, as 1 Sam. 21.4. that bread which was not consecrated to God, or hallowed, and of which any might eat, is cal∣led common. So Act. 10.14.28. and 11.8. Meats forbid∣den by the Leviticall Law are called common and un∣clean, because the prophane Gentiles did commonly use those meats, which the Jews, being an holy people, might not eat. * 1.664 And so those Apostates are said to account the bloud of the Covenant a common, or unholy thing: they esteeming the bloud of Christ no more, then if it had been the bloud of some ordinary person, or of some wicked or guilty one. Nor is common here to be taken unlimitedly, for that which is common universally to every one, as if none were excluded from this salvation. * 1.665 Origen is charged as if he held that those who lived and died the most flagitious of sinners; nay, that the divell himselfe, and his angels, after a thousand years torments, should be saved.

But Common is here taken in a limited sense; this salvation being common only to the faithfull, who all have an interest in the same; it belongs to one of them, * 1.666 as well as to another; the meanest are not excluded it. Christ loseth none of his. It's a salvation for Jewes and Gentiles, rich and poor, honourable and ignoble, bond and free, learned and illiterate.

And thus 'tis common salvation sundry wayes.

1. In regard of the meritorious purchaser of this sal∣vation. There is one common Saviour, * 1.667 the Saviour of the body. Every member thereof hath influence from this head. There is one Lord, * 1.668 there is this one Mediatour between God and man. They of old all drank of the same spirituall rock, Christ Jesus. Of his fulnesse we have all received. He is the sun that gives luster and light to every star, the Well that fill'd every pitcher; the only foun∣dation laid by all.

1. It's common salvation, in regard of the rule and way, by which we are guided thither. There is but one faith, called also Catholick. God calls all his people with one voice. * 1.669 There's but one way to heaven, the good old way; there's one rule prescribed to all; somtimes it hath been more plainly, somtimes more obscurely dis∣covered, but yet the way hath ever been the same. Our light now may be new for the degree, not for the kind of it.

3. It's common salvation, in regard faith both in the purchaser, and doctrine of salvation, is common to all true Christians. They all have the same spirit of faith. And faith (Tit. 1.4.) is called common. * 1.670 They all build upon the same personall and doctrinall foundation; and though like the boughs of a tree they crosse one another in some things, yet they all grow upon the same root, and agree in that. Christ and Scripture is precious to all.

4. It's common salvation, in regard of the earnest of it. The holinesse of the spirit is common to all the faith∣full. * 1.671 They all have the earnest of the purchased inheri∣tance; some have more, some lesse given them in earnest, yet 'tis in all of the same kind, * 1.672 and all have some. With∣out holinesse none shall see God.

5. The waiting, the longing for this salvation is com∣mon to all believers. * 1.673 They all love the appearance of Christ. They all are made to look upwards. Heaven hath ever been their Center.

6. The profession of an interest in, and the hope of this salvation, is also common to all believers. They have all profest themselves strangers here below, * 1.674 and they have ever shewn that they seek a Countrey above. They have all had Heaven in their tongues, in their lives; they have not been ashamed to confesse Christ before men; and have rather cho∣sen to lose their lives, than the end of their living; to part with what they had in hand, rather than what they had in hope; with their possession, rather then their reversion.

7. It's common salvation, in respect of the term: the

place of blessednesse, to which all the faithfull shall at length arrive. In heaven there shall be a generall assembly, not one missing: whosoever believes, * 1.675 shall have everlasting life. God knows and loves all his children, as if he had but one. I will (saith Christ, * 1.676 speaking of all believers) that they whom thou hast given me, be with me where I am, that they may behold my glory. Of all that thou hast gi∣ven me (saith Christ) I have lost none. Christs own glo∣ry would be incompleat in heaven, if any one believer should be wanting. The poor partakes of the same hea∣ven with the rich. Lazarus and Abraham met together in heaven. * 1.677 The wife is an heir of the grace of life with the husband. The servant shall reign in heaven as well as the Master. One heaven shall hold Jew and Gentile, * 1.678 bond and free. It's the place where we shall all meet. * 1.679

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

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

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

1. God is most free of his best blessings. * 1.680 He affords sal∣vation in common to all his people. He gives honour and riches but to few of them; he gives Christ and heaven to them all. God somtimes denies a crumb, even to him

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

2. Christ and heaven are full and satisfactory; * 1.681 they are enough for all. Salvation is imparted, but not im∣paired; the happiness of one is no diminution to the com∣fort of another. * 1.682 Christ and heaven cannot be praysed hy∣perbolically; they are common fountains, and yet ne∣ver drawn dry. The world is conscious of its curtnesse, when men are wary of having corrivals in any enjoy∣ment. Worldly comforts are like a narrow table-cloth upon a broad table; those on both sides pull to them∣selves, and on neither side have they enough. Christ and heaven always call and invite, and rejoyce in comers. The world altogether denyes most, satisfies none at all.

3. None should be willing to be saved alone. * 1.683 Heaven was made for a common good. It's angelicall to rejoyce when men are brought to heaven, and (as I may say) hyper-angelicall to bring them thither. Christians, (Ministers especially) should be common goods; like the Conduit that serves for the use of a whole City, Blessings to a whole Nation, compelling every one to

the marriage Feast. Our gifts should be called common, not only because God commonly bestows them, but be∣cause we commonly use them. If heaven be large, our hearts should not be straight. How common a good was bles∣sed Paul, who wish'd that all who heard him, * 1.684 were such as he was. This is an holy, honest covetousnesse.

4. They who teach others the way to salvation, * 1.685 should be in a state of salvation themselves. He who hath sayl'd into forraign Coasts, discourseth more throughly and satisfactorily, than he who hath only map-knowledge. Then is the word like to grow, when the piety of the Preacher, waters the seed of the Sermon. He who loves not salvation himselfe, can hardly make others in love with it. Ministers must not only teach facienda, * 1.686 but fa∣ciendo. They must teach by doing, what they teach to be done. He who teacheth another should teach himselfe. He who comforteth another, should labour to do it with that comfort wherewith God hath comforted him. * 1.687

5. The commonnesse of salvation to all believers, * 1.688 should be a great inducement to every one to labour particularly for salvation, and that they may not misse of it themselves. It's our trouble here upon earth, when we see others ob∣tain riches and preferments, and we our selves go with∣out them. We urge our friends with this argument, that they did such a kindnesse for such an one, and such an one, and therefore we hope they will not exclude us. Hast thou (said Esau to his father) but one blessing? blesse me, even me also. Oh, go to God, and say, Lord, thou hast salvation for such and such a friend, have it also for me, even for me also, Oh my Father. It may be thou hast a godly father, or mother, a brother, or sister, be not content that they should go to heaven without thee.

6. There's but one way to heaven. * 1.689 There are many Na∣tions, more men, only one faith. The Jews shall not be saved by the Law of Moses, Gentiles by the Law of Na∣ture, and Christians by the Gospel. 'Tis true, The just

shall live by his own faith; but then 'tis as true, That the object of his faith, is the object of every ones faith that is saved, although the speciall application thereof be his alone. The Apostle Peter calleth faith, the like precious faith. * 1.690

7. The partakers of this common salvation, * 1.691 who here agree in one way to heaven, and who expect to be hereafter in one heaven, should be of one heart. It's the Apostles collection, Ephes. 4.3, 4. What an amazing misery is it, that they who agree in common faith, should disagree like common foes? That Christians should live as if faith had banished love? This common faith should allay and temper our spirits in all our differences▪ This should mo∣derate our minds, though there be in-equality in earthly relations. What a powerfull motive was ••hat of Josep••'s brethren to him to forgive their sin, * 1.692 they being both his brethren, and the servants of the God of his fathers▪ Though our own breaths cannot blow out the taper of contention, Oh yet let the bloud of Christ extin∣guish it.

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

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

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.693 necesse, or necessitatem habui, I had necessity, word for word; or I held it needfull. Here we translate it more agreeably to the English expression, It was needfull for me; elsewhere, as Luke 14.18. I must needs; and (spoken of a third person) Luke 23.1. Of ne∣cessity he must; and 1 Cor. 7.37. having necessity.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here translated needfull, signifieth in Scripture a threefold necessity. 1. A necessity of di∣stresse, and tribulation, as Luke 21.23. 1 Cor. 7.26. 2 Cor. 12.10. 2 Cor. 6.4. 1 Thes. 3.7. 2. A necessity of coacti∣on, or constraint; such a force as opposeth ones liberty,

and which makes one do a thing against his will, as, Phi∣lem. 14. it is opposed to willingly; * 1.694 That thy benefit should not be, as it were, of necessity, but willingly. And 2 Pet. 5.2. Feed the flock of God, &c. not by constraint, but wil∣lingly, 1 Cor. 9.7. not grudgingly, or of necessity. 3. A necessity upon supposition of some cause, ground, or rea∣son, whereby it becomes necessary or needfull, that such, or such a thing should be, or be done. And thus Christ saith, It must needs be that offences come; namely, * 1.695 be∣cause of the power and malice of the divell, the weak∣nesse and perversenesse of men. * 1.696 Likewise Paul and Bar∣nabas told the Jews, It was necessary that the word of God should first have been spoken to you; namely, because of the Covenant which God had made with them above others. In this respect, he saith, Phil. 1.24. To abide in the flesh is more needfull for you; namely, upon supposition of the benefit you may receive from me, and the want you will have of me. And 1 Cor. 9.16. Necessity is laid upon me, and wo unto me if I preach not the Gospel. And this was the necessity which Jude intends, namely, that whereby it became needfull and necessary for some weighty cau∣ses to write to these Christians. And so it was needfull in three respects.

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

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

3. But thirdly, (as Calvin, Beza, and the most in∣terpret this necessity,) It was necessary for him to write in respect of their danger; their faith being in such ha∣zard by false teachers and seducers; of himselfe he was forward and diligent to do them good, but he was fur∣ther put upon this service of writing, by the very exi∣gence

and necessity of their present condition, they being so much hazarded by false Teachers and Seducers. And their danger by Seducers made it needfull for him to write in sundry regards:

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

2. Their danger by Seducers made it needful for him to write, in regard of their subtilty and cunningness in propagating their impieties. The Divel made not use of the Ass, but the Serpent to tempt them: The seducers had craftily crept in among them: * 1.697 they did by sleight and cunning craftiness lie in wait to deceive; they had feigned words to make merchandize of souls; pretences of Gospel-liberty, &c.

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

1. The written word is needfull as the rule of faith and manners. * 1.698 Jude upon the entrance of the Seducers with their errours, tels the Christians it was needful to write this Epistle to regulate and direct them. They who de∣ny

that the written Word is necessarily required to be the rule of faith, must necessarily give way to the over∣throwing of faith. There's no Truth in the Scripture can be proved or beleeved with a divine faith, unless the ratio credendi, or ground of such beleeving be the revela∣tion of God in writing. * 1.699 These things are written (saith John) that you may beleeve that Jesus is the Christ. And These things have I written (saith he) unto you, that ye might beleeve in the name of the Son of God. * 1.700 Wee have a more sure word of prophesie (saith Peter) to which yee do well to take heed, as unto a light that shineth in a dark place. Without this light, the way of truth cannot be found. The Bercans searched the Scriptures, * 1.701 whether those things they heard were so. The doctrines of faith have been ever by Christ and his Apostles proved, and errors which oppose them have been ever by them confuted by the written word. They who build not their faith upon the written word, must needs go to Enthusiasms, the Pope, or Reason for a Foundation.

2. The helping forward the good of souls, * 1.702 is the most needfull imployment. Paul (as Jude here) tels us, that ne∣cessity was laid upon him to do this work: A saving Mi∣nistry is that which we cannot be without.

We can better spare the Sun in the Firmament (as it was once said of Chrysostome) than the preaching of a faithfull Minister.

The Word in its ministry is compared in Scripture to the most needfull things; bread, salt, water, physick, armour, &c. Bread and salt are alway set upon the table, whatsoever the other dishes are: Let our con∣dition be what it will, the Word is alway needfull. The life of the the soul is the dearest, and the famine of the Word is the sorest. Places, though never so rich and glorious, are but magna latrocinia without the Word; dens of theeves, not dwellings for men. The removall of the Gospel is a soul-judgment, and the soul of judgments. It's foolish to account the falling of the salt upon the table ominous; but it's our duty to lament the falling of

them whom Christ calls the salt of the earth. * 1.703 They who are weary of the word, are weary of heaven, weary of God. Ministers, for performing so necessary a work as is that of saving souls, should hazard themselves. What father would not burn his fingers to pull his child out of the fire? It is not necessary a Minister should be safe, but that he should be serviceable, and that a soul should be saved.

3.* 1.704 The opposing of Seducers is a needfull part of our Mi∣nistry. 'Twas this that made Jude account it needfull to write to these Christians. It's the Ministers work to de∣fend, as well as to feed people; to drive away the wolfe from, as well as to provide pasture for the flock. The mouths of deceivers are to be stopt, and gain-sayers must be convinced. * 1.705 They subvert (saith the Apostle) whole hou∣ses. Cursed be that patience which can see it, and lay nothing. I know not how it comes to passe, but among many, the opposing of seducers, is either accounted bit∣ter, or needlesse; and it's still the policy of Satan not to suffer a sword in Israel. But if there be damnable heresies, I see not but there may be a damnable silence in those who should oppose them. * 1.706 Every one must give account for his idle words, and a Minister for his idle si∣lence.

4.* 1.707 Ministers should preach such doctrine, as is most needfull for the places and people, with whom they have 〈◊〉〈◊〉 do. The Physician administers not one kind of physick to all distempers. Some Patients require one, some ano∣ther. Some places abound most with prophanenesse, o∣thers more with errours. Some places are infamous for drunkennesse, others for pride, others for covetous∣nesse, others for wearinesse of the Gospel. The Mini∣ster must sute his preaching to their exigences. It's not enough in war for a souldier to discharge his Musket though it be well charged with powder and bullet, un∣lesse also he aim well to hit the enemy. He who delivers good doctrine, and reproofs, but not sutable to the

people whom he teacheth, dischargeth up into the ayre. God commands the Prophet to shew the people their sins; * 1.708 not to shew one people the sins of another, but their own. Some observe that Christ in his doctrine ever set himselfe most against the raging impiety of the times wherein he lived. We find his vehemency exprest more against the secret subtill hypocrisies of the Pharisees, than against o∣ther sins, which in some times and places would have deserved most severe reprehension. And the truth is, the preaching of seasonable and needfull truths is that which creates so much hatred to the faithfull Ministers. People can be content to hear us preach of the sins of our fore-fathers, but not of the sins of the present times. People will not take honey out of the Lion, unlesse he be dead, nor taste sweetnesse in that preaching which is lively, and roars upon them in their way of sin. A good heart considers not how bitter, but how true; not how smart, but how seasonable a doctrine is. It desires that the word may be directed to it in particular. It sets its corruptions in the fore-front of the battell, when Gods arrows are flying, and patiently suffers the word of Exhor∣tation.

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

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

In the words the Apostle sets down, 1. The way or manner of his writing, which was hortatory, or by way of Exhortation. 2. The matter, or subject of the Exhorta∣tion, or to what it was that he did exhort them, viz.

earnestly to contend for the faith once delivered to the Saints.

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

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

In the Explication, * 1.709 I shall 1. Shew the force and meaning of the word exhort. 2. Shew from thence what manner of Explication this of the Apostle here was.

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

Sometime it's rendred to pray, * 1.710 intreat, beseech; so it's used 1 Cor. 4.13. Being defamed, we intreat. And Matth. 8.5. Then came unto him a Centurion beseeching him. And ver. 31. The divels besought him. So ver. 34. and Chap. 14.36. and 18.29, 32.

Somtime it signifieth to exhort, * 1.711 as Luke 3.18. John ex∣exhorting, preached. So Act. 11.23. and 14.22. Exhorted them with purpose of heart, &c. and, exhorting them to con∣tinue in the faith. So Heb. 3.13. exhort one another daily. Also Chap. 10.25. &c. and so in this place of Jude.

Sometimes it signifieth to comfort, * 1.712 and encourage; as, 1 Thes. 4.18. comfort one another. Act. 20.12. And were not a little comforted. Rom. 1.12. That I may be comforted together with you. Mat. 5.4. Blessed are they that mourn, for they shall be comforted. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a Consolatory speech. Zech. 1.13.

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

1. It was a mild, sweet, and gentle exhortation: it had not the imperiousnesse of a lofty command; but the gentlenesse of a Christian intreaty: And thus the Apo∣stle Paul tels Philemon, vers. 8, 9. Though he might be

much bold in Christ to enjoyn him, yet for loves sake he did rather beseech him. This is also sutable to that gentleness which Paul prescribes to Timothy, 2 Tim. 2.24, 25. The ser∣vant of the Lord must be gentle, apt to teach, patient, in meeknesse instructing, &c. And 2 Tim. 4.2. Exhort with with all long-suffering. And the Apostle tels us not only his practice, 1 Thess. 2.7. that he was gentle among them, as a nurse cherisheth her children: that he warned the Ephesi∣ans night and day with tears, Acts 20.31. that he charged every one as a father doth his children, 1 Thes. 5.11. But expresseth also his pattern, 2 Cor. 10.1. I Paul beseech you by the meeknesse and gentleness of Christ, who was the copy of meekness. Both he and his servants gave the lamb, not the lyon for their cognizance, pittying the de∣fects and weaknesses, resenting the dangers, and tenderly handling the sores of every soul.

2. It was an ardent, earnest, and vehement exhortati∣on. Though it were sweet, yet it was not slight; though with all his meekness, yet also with all his might: and this was the right temper of an Apostolical spirit, neither to be incompassionate when zealous, nor remisse when gentle; ever to be driving the flocks, though not to o∣ver-drive them. Paul's advice to Timothy in 2 Tim. 4.2. was, to be instant in season, out of season, to exhort, &c. Paul was an excellent Oratour, and all his Oratory was im∣ployed to perswade men to be saved. Never did male∣factor so plead to obtain his own life, as did blessed Paul plead with men to accept life: He was a wooer of souls to Christ, and he would take no denyall. Though the more he loved, the less he was beloved, though the more he sued to them, the more he suffered from them, yet he suffers all things for the elects sake. He labours abun∣dantly; He becomes all things to all men, * 1.713 that he might by all means save some. What importunate beseechings are his Epistles fill'd with! he seemeth to besiege souls with beseechings. I beseech you by the mercies of God, Rom. 12.1. I Paul my felf beseech you by the meeknesse and tendernesse

of Christ, 2 Cor. 10.1. I the prisoner of the Lord, beseech you, Ephes. 4.1. (never did a poor prisoner so earnestly beg at the grate for bread.) We beseech you by the coming of our Lord Jesus Christ, 2 Thess. 2.1. &c.

3. It was an encouraging, animating, strengthening, establishing Exhortation; such a one as is used to faint∣hearted souldiers in battell: He raiseth up the spirits of these Christians to withstand Seducers. Such a Lion-like Leader would even make an army of Harts couragious, and put life into dead men. * 1.714 Its a great comfort to men go∣ing to fight, to see themselves regarded even by those who cannot help them, to hear men with loud voyces calling to them, wishing them good success, and encouraging with hopes of victory; a greater, when men will engage with them. Such was Jude in his present exhortation: such was the Apostle Paul, who was set for the defence of the Gospel; whose bonds made the brethren confident: who so often bids the faithfull to quit themselves like men, * 1.715 to be of good comfort, to watch, to stand fast in the faith, to be strong, to be strong in the Lord, to stand fast in the Lord. Such was Barnabas, who exhorted the brethren, that with full purpose of heart they should cleave to the Lord.

1.* 1.716 Gentleness and meeknesse is necessary for every ex∣horter. We live not among those who are perfect; and their defects should make us meek, as well as their duty make us earnest. Meek perswasions most take with in∣genuous spirits. Men will rather be led than drawn; the cords wherewith we draw others should be the cords of a man. Ministers should rather delight in the optative, than in the imperative mood. Indeed, the temper of the exhorted is much to be observed: Some are more stur∣die, others more tender; and there's a difference to be put between an iron vessel and a Venice glass in the clean∣sing of them: But all gentle means are first to be used; we should chuse to be gentle, and rather to drive away, than shoot the bird.

2.* 1.717 No perswasions or intreaties should be so vehement,

as those which are for the good of souls. It's hard not to be too importunate when we desire any thing for our own good: impossible to be so when we request o∣thers for their own souls. Knowing the terror of the Lord, * 1.718 (saith the Apostle) we exhort men. It's an holy impuden∣cy, to be impudent in calling upon people to regard their souls. It's a sinfull modesty to prefer courtesie herein before Christianity. The Conscience of the most gain∣saying sinner will commend an importunately exhorting Christian, although his Lust be angry with him. That which can never be learned enough, can never be taught enough. That which men can never avoyd enough, they can never be warned of enough. It's very good manners in Christianity to stay, and to knock again, though we have knock'd more than three times at a sin∣ners conscience.

3.* 1.719 The best Christians often stand in need of quickning by holy incitements. The strongest arms, like Moses's, want holding up: the ablest Christian may now and then have a spirituall qualm: He who is now (as it were) in the third heaven, * 1.720 may anon be buffeted with the mes∣senger of Satan. Grace in the best is but a creature, and defectible; onely the power of God preserves it from a totall failing. Corruption within is strong, tentations without are frequent, and all these make exhortation ne∣cessary. A Christian more wants company as he is a Christian, than as he is a man, though much as both. The hottest water will grow cold, if the fire under it be withdrawn.

4.* 1.721 Holy exhortation is an excellent help to Christian resolution. It's as the sharpening of iron with iron; It's a whetstone for the relief of dulnesse. Jonathan in the wood strengthened David's hand in God. They who fear the Lord must often speak one to another. The want of communion is the bane of Christian resolution. When an Army is scattered, 'tis easie to destroy it. The Apostle Heb. 10.23, 24. joyns these two together, the holding fast

the profession of our faith without wavering, the provo∣king one another to love and good works, as also the exhor∣ting one another.

5.* 1.722 Christians must suffer the word of Exhortation. They must be intreated. If importunity overcame an unrigh∣teous Judge to do good to another; how much more should it prevaile with us for our own good! Let not Ministers complain with Esay; I have spread out my hands all the day to a rebellious people. * 1.723 Heavenly Wisdome is easie to be intreated. Men want no intreaty at all to do good to their bodies. Whence is it that when we want no precept (and therfore have none) to love our selves; all Precepts and Exhortations are too little to perswade us to the true self-love?

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

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

In which words, I consider two things.

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

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

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

1. He specifieth the thing which these Christians were to maintain and defend, * 1.724 faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The word faith in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doceo, and persuadeo, to teach, concerning the truth of a thing which we perswade men to believe; & it is

in Scripture taken either properly, or improperly.

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

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

1. Historicall faith, called also by some dogmaticall, * 1.725 which is nudus assensus, that bare assent which is given to divine truth revealed in the Scripture, without any inward affection either to the revealer, or to the thing revealed. Thus the divels believe, James 2.19. and ver. 17. This is called dead faith.

2. Temporary faith, * 1.726 (not so properly call'd a different kind of faith from the former, as a further degree of the same) which is an assent given to divine truths, with some taste of, and delight (though not applicative and prevalent) in the knowledge of those truths for a time; * 1.727 he endureth for a while. Luke 8.13. for a while they believe. * 1.728

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

4.† 1.729 Justifying faith, which is assent with trust, and af∣fiance to the promise of remission of sin, and salvation by Christ's righteousnesse, Rom. 3.26. Gal. 2.16. Luke 22.32. Acts 15.9. Rom. 4.5. &c.

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

1. For * 1.730 fidelity, and faithfulnesse. And so faith is at∣tributed

to God, Rom. 3.3. Shall their unbeliefe make the faith of God without effect. And to man, Mat. 23.23. Yea have omitted the weightier matters of the Law, judg∣ment, mercy, and faith. This is (as Cicero saith) Dicto∣rum conventorúmque constantia, the truth and constan∣cy of our words and agreements. So we say, he breaks his faith. * 1.731

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

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

4. For the doctrine of faith, or the truth to be belie∣ved to salvation; and more peculiarly, for the doctrine of faith in Christ, Acts 6.7. A great company of the priests were obedient to the faith. Rom. 3.31. Do we make void the law through faith? * 1.732 Rom. 12.6. Acts 24.24. He heard him concerning the faith in Christ, Gal. 1.23. He now preacheth the faith, which before he persecuted. So 1 Tim. 4.16. Gal. 3.2. So here in this place of Jude, Faith once delivered, is to be understood of the faith of heavenly doctrine, the word of faith, which the Apostle saith, God had delivered to them; and they were to maintain against the opposite errours of seducers. This holy do∣ctrine being called faith,

1. Because it is the instrument used by God to work faith. The Spirit by the word perswading us to assent to the whole doctrine of the Gospel, and to rest upon Christ in the promise for life. In which respect, faith is said to come by hearing, Rom. 10.15. And the Gospel, the power of God, * 1.733 &c. to every one that believes. The faith to be believed begets a faith believing.

2. Because it is a most sure, infallible, faithfull word;

and deserves to be the object of our faith and belief: The Author of it was the holy and true, * 1.734 the faithful and true Witnesse, God who cannot lie. The Instruments were infallibly guided by the immediate derection and assi∣stance of the holy Ghost. The Matter of it an everla∣sting truth; the Law being a constant rule of righteous∣nesse; the Gospel conteining promises which shall have their stability when heaven and earth shall passe away; and of such certainty that if an angel from heaven should teach another doctrine, he must be accursed; It abounds al∣so with prophesies & predictions most exactly accompli∣shed, though after hundreds, yea thousands of years. The form of it which is its conformity with God himself, sheweth that if God be faithfull, * 1.735 needs must his word be so; its powerfull, it searcheth the heart, its pure, and perfect true and faithfull, and all this in conformity with the power, omniscience, purity, perfection, truth of God him∣self. The end of it is to supply us with assured comfort. * 1.736

1. The word of life is most worthy of assent and appro∣bation. No word so much challengeth belief as Gods: it's so true and worthy of belief, that it's called faith it self. When in Scripture the object is called by the name of the habit or affection, it notes, that the object is very proper for that habit or affection to be exercised about. Heaven is in Scripture called joy, to shew, it's much to be rejoyced in: and the Doctrine of salvation is called faith, to shew that its most worthy of our faith. Infidelity is a most inexcusable and incongruous sin in us, * 1.737 when the faithfull and true God speaks unto us. It's impossible for God to lie; and yet [Who hath beleeved our report?] may be a complaint as ordinary as it is old. How just is God to give those over to beleeve a lie, who will not beleeve the truh! How miserable is their folly, who beleeve a lie, and distrust faith it self!

2.* 1.738 Deplorable is their estate who want the doctrine of salvation. They have no footing for faith; they have, they hear nothing that they can beleeve. Uncertainty of

happiness is ever the portion of a people who are desti∣tute of the Word. He who wants this light, knows not whither he goeth. The Fancy of the Enthusiast, the Reason of the Socinian, the Traditions of the Papist, the Oracles of the Heathens are all Foundations of sand; death shakes and overturns them all.

3.* 1.739 The true reason of the firmnesse and stedfastnesse of the Saints in their profession: they lean upon a sure word, * 1.740 a more sure word than any revelation; a word cal∣led even faith it self. Greater is the certainty of Faith, then that of Sense and Reason. It's not Opinion and Scepticism, but Faith.

The holy Ghost is no Sceptick; it works in us not opinions, but assertions, more sure than life it self, and all experience.

The more weight and dependency we set upon the word (so firm a foun∣dation is it) the stronger is the building. None will dis∣trust God, but they who never tryed him.

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

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

1.* 1.741 He saith it was delivered. The word in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here translated delivered, signifieth to be gi∣ven, or delivered from one to another severall wayes (in Scripture) according to the circumstances of the place where, and the matter about which 'tis used.

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

In some places it signifieth a delivering in a way of punishment, and suffering, As Mat. 4.12. Jesus heard

that John was delivered up. So Mat. 5.25. and 10.17.19.21. and 17.22. and Acts 7.42. &c.

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

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

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

1. In what wayes and after what manner God deli∣vered it.

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

1. In what wayes God delivered the faith; the Scrip∣ture tels us, he hath delivered it either extraordinarily, * 1.742 as immediately by himselfe, by Angels, by a voice, by a sensible apparition to men; sometime when they were awake, at other times when they were sleeping, by dreams; sometime only by inward inspiration. Or ordinarily, and so he delivers the doctrine of faith 1. To his Ministers, whom he hath appointed to be Stewards ther∣of to the end of the world; partly, by qualifying them with gifts, and Ministeriall Abilities; and partly, by ap∣pointing, and setting them apart for the Ministry, by

those whom he hath authorized thereunto. 2. To his people, by the Ministry of his fore-mentioned ser∣vants, who have instructed the faithfull, sometime by preaching with a lively voice, and afterward, by committing the doctrine of faith to writing. And Mi∣nisters shall to the end of the world be continued to deliver this doctrine of faith to the Church, for their edification in holinesse. And among those people to whom Ministers deliver this faith externally; some there are to whom it is delivered also effectually, by the internall revelation of the Spirit, which so delivers this doctrine of faith to all the Elect, that they themselves are delive∣red into it; * 1.743 their understandings being savingly enlight∣ned to see that excellency in it, which by the bare Mi∣nistry of it cannot be perceived; and their wils perswa∣ded to imbrace it, as that rule of life according to which they will constantly walk.

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

1. In regard of the Insufficiency of all other doctrines or prescriptions in the world to lead to life. Only this do∣ctrine delivered is the rule of faith and manners. Peace internall and eternall is only afforded to them who walk according to this rule. * 1.744 God brings to glory only by gui∣ding by these counsels. All other lights are false, are fools fires, which lead to precipices and perdition. This is the light which shines in a dark place; * 1.745 to which who ever gives not heed, can never find the way to heaven. Learned Ethnicks never wrote of eternall happinesse in their Ethicks. * 1.746 The world by wisdome knew not God.

2. In regard of the totall insufficiency of man to find out this doctrine of himself. The things delivered in this doctrine, are mysteries, supernaturall, and depending on the meer will and dispensation of God. The incar∣nation of the Son of God, * 1.747 expiation of sin by his death, justification by faith, could never have entred into the mind of man, unlesse God had revealed them. They

depend not upon any connexion of naturall causes. Though there be a kind of naturall Theologie, yet there's no naturall Christianity. Also the und erstanding of man is so obscured by the darknesse of sin, that in spi∣rituals it is purely blind. The naturall man perceives not the things which are of God, 1 Cor. 2.14.

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

1. This duty is incumbent on Ministers, who must keep the truth, hold fast the faithfull word, and be tenacious, * 1.748 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, holding it (as the word signifieth) against a con∣trary hold, with both their hands, with all their strength, * 1.749 holding it in their understanding, in their affections, in their preaching and delivery, in their life and pra∣ctice, not parting with it for fear or favour, either to Sectaries, or Politicians, rather parting with their lives, than their sword.

2. The faith is kept by every Christian, by persevering in the knowledge, love and practice of it. Every Saint must keep it in his head, in his heart, in his hand; this he must do, though for keeping the truth, he lose his life. 'Tis not the having, but the holding the truth, * 1.750 which is a Christians crown. He who lets it go, never had it truely and effectually in the love of it, nor shall ever enjoy it in the recompence of it. Of this more after∣ward.

1. God was the Authour of the doctrine of life; * 1.751 though by men, yet from him hath it alwayes been delivered; it's his word and revelation. The word of the Lord, and thus saith the Lord, is the Scripture stamp and super∣scription. When the Patriarchs and Prophets preach'd it, it was from him; when holy men of old time wrote it, it was from him; though he hath spoken in divers man∣ners, yet 'twas he that spake. When the doctrine of life was committed to writing, he commanded it. He mo∣ved

and inspired holy men to write, 2 Pet. 1.21. 2 Tim. 3.16. * 1.752 They were his Organs and Instruments of con∣veying his mind to the world. The Spirit of the Lord (saith David, 2 Sam. 23.2.) spake by me, and his word was in my tongue. And Acts 28.25. The Holy Ghost spake by Isaiah. * 1.753 And 1 Pet. 1.11. The Spirit of Christ in the Prophets fore-told his sufferings. These and the other holy men, were the Scribes, the Pens, the Hands, the Notaries of the Spirit. They wrote not as men, but as men of God; when any book is called the Book of Moses, the Psalms of David, the Epistle of Paul; it's in respect of Ministry, not of the principall cause.

2. Great is the necessity of Scripture. The doctrine of life could never without a scripturall delivery have been found out; without it indeed, this doctrine was between two and three thousand years preserved by the delivery of a lively voice; but afterwards when their lives who were to deliver the word, grew short, men numerous, memory frail, the bounds of the Church inlarged, cor∣ruptions frequent; and therefore tradition an unfaith∣full keeper of the purity of doctrine, (as appears by Tha∣rah's, * 1.754 and Abram's worshipping of other gods, the i∣dolatry in Jacob's family, &c.) God appointed that the doctrine of life should be committed to writing; and upon supposition of the will and pleasure of God, whose wisdome hath now thought fit to give us no other rule and foundation of faith, the written word is now ne∣cessary, as the means of delivering faith to us. Had not the faith therefore been delivered in Scriptures, whence should it have been found, how retained? The written word is the cabbinet, wherein lies the jewell of faith; the starre which shews where the Babe lodgeth, the light which discovers the beauty of salvation; A Book of Apocalyps, or Revelation of Christ.

3. Strong is the engagement upon us to be thankfull for Gods discovering to us the doctrine of faith. It was a∣bove the compasse of Reason and Nature, ever to have

found it out by their own inquiry: * 1.755 neither men nor Angels could have known it without divine revelation. It was a mystery, a great, an hidden mystery, which was kept secret since the world began. How much to be ado∣red is Gods goodnesse to us, to whom the Faith is deli∣vered, though from others it was hidden! This Faith, without the knowledg whereof there's no salvation, * 1.756 and which could never have been known but by revealed light, was not given to us rather then to others who li∣ved and died in the utter ignorance thereof, for any pre∣ceding difference and disposition thereunto in us, but onely out of the meer love and free grace of God.

4.* 1.757 The great impiety of those who obtrude a faith upon people invented by men, not delivered by God: who erect a building of faith upon the foundation of Philosophi∣cal principles. Schoolmen and Papists fasten many things for articles of Faith upon the people, * 1.758 which they never received from divine delivery, but from the discourse of blind Reason: What else are their errours concerning Worship, Free-will, inherent Righteousnesse, the merit of Works, &c. but streams which flow'd from the Ethicks of Philosophers, not the Epistles of Paul? Humane Rea∣son is deceitfull, when it goes beyond its bounds: A Philosopher, as such, is but a naturall man, and perceiveth not the things of God. Blind men cannot judg of colours, beasts order not humane affairs,; nor must humane Reason determine of heavenly doctrine. The principles of Reason are a sandy foundation for the Conclusions of divine Doctrine; Hagar must be ejected, if she submit not to Sarah. Reason must be subdued to Faith.

5. Great is the dignity of a Ministers Office. * 1.759 The end of it is the delivering of the Faith to people. Ministers, though earthen vessels, yet carry a treasure; though torn caskets, yet they contain jewels. A faithfull Minister is Gods Steward, to dispense his blessings. He is a Star for light and influence; a Cloud to distill down showers of plenty upon Gods weary heritage; a Nurse, a Father, a

Saviour, a common Good. Joseph's Office in delivering out of Corn to the people in the Famine, made him ho∣noured; how worthy an employment is it then to de∣liver to souls the bread of life?

6.* 1.760 It's a great sin to part with the faith delivered to us. It's an hainous sin either in Ministers or People: In the for∣mer, when they shall either give it away, or suffer it to be taken from them: * 1.761 For the defence of the Gospel they are set; they must be men made up of fire in the midst of a field of stubble or errours; though holily patient when their own interest, yet holily impatient when the interest of Christ is endangered. They must not be dumb dogs, when thieves attempt to rob the House of God, the Church. Though they must not bite the children with∣in, yet neither spare the thief without. Nor is any Chri∣stian exempted in his station from the duty of keeping Faith: * 1.762 they must not sell the truth, not patiently suffer Sectaries and Persecuters to bereave them of it: not for the love of their swine suffer Christ to go, much lesse send Christ out of their Coasts: not part with the faith by keeping their money. In a word, they must keep the faith by perseverance in the love and profession of it, by taking heed of errour and profaneness; lest being led away with the errour of the wicked, they fall from their stedfastnesse. * 1.763

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

Men are called holy in two respects. 1. In respect of the holiness of destination separation, * 1.764 or being set apart from common uses and employments to the holy service of God; * 1.765 thus the Greeks apply the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to separate, and thus not onely men, but the Temple, ves∣sels, Sabboth, Tabernacle are called holy. The first born Exod. 13.2. God commandeth Moses to sanctifie: which he explains Ver. 12. Thou shalt set apart to the

Lord, &c. Thus the Prophets and Apostles are often in Scriptures called holy; and Jeremy was sanctified from the womb, * 1.766 in regard of this holiness of separation and de∣dication: and all visible professors and their children are called holy, * 1.767 as likewise may the whole body of a visible Church.

2. In respect of their having holiness really and pro∣perly put into them: which is done by the holy Spirit, (whence it is read of the sanctification of spirit) it aboli∣shing their native polution and unholiness, * 1.768 and bestow∣ing upon them graces and holy qualities by the renova∣tion of Gods image in them. And the holy Spirit makes them holy in two respects. 1. Of not holy privatively; and so man that had lost totally his holines is made holy by regeneration or effectuall vocation. 2. Of less holy; and so Gods children are sanctified, by being enabled to the exercise of an actuall mortifying of sin, and living in holiness, with proceeding in both.

2. Who the Saints are to whom the faith was deli∣vered.

1. Some by Saints here understand those holy Pro∣phets, Apostles, and other Ministers, who are holy by peculiar Office and Employment, to whom God delivered the doctrine of Faith, either of old, in an extraordinary, or since, in an ordinary way, that they might be his Ministers in delivering it unto others; and these in Scripture are called holy, Luke 1.70. He spake by the mouth of his holy Prophets, which have been since the world began. And Acts 3.11. the same words are again used. So 2 Pet. 1.21. Ho∣ly men of God spake as they were moved by the holy Ghost. So 2 Pet. 3.2. The words spoken before by the holy Prophets. Rev. 18.20. Ye holy Apostles and Prophets. And Rev. 22.6. The Lord God of the holy Prophets. And these in a peculiar manner had the doctrine of faith delivered to them. Act. 1.8. Yee (Apostles) shall be witnesses to me both in Jerusalem, and in all Judea, and Samaria, and unto the ut∣termost part of the earth. * 1.769 These had commission to teach

all nations. By these, Heb. 2.3. the great salvation was con∣firmed. Paul tels the Corinthians 1 Cor. 11.23. he had received from the Lord that which he delivered to them. And 1 Cor. 15.3. I delivered unto you first of all, that which I also received. And 1 Cor. 9.17. A dispensation of the Gospel is committed to me. 2 Cor. 5.19. God hath committed unto us the word of reconciliation. Gal. 2.7. The Gospel of uncircumcision was committed to me. 1 Tim. 1.11. The glorious Gospel of the blessed God was commit∣ted to my trust. 1. Tim 6.20. O Timothy, keep that which is committed to thy trust. He principally means the Gospel with which God had instrusted him. So Tit. 1.3. &c.

2. But (not excluding the former) by the Saints to whom the Faith was delivered, I understand All the people of God to whom it was delivered by the fore-mentioned servants of God: And as some of these were Saints in regard only of visible profession and dedication, and others were made Saints in respect of true and saving sanctity: so the faith was delivered unto these differently; to the former, by way of outward administration and visible dispensation; to the later, who were made true Saints, by way of saving and effectuall operation. They who were, and continued to be onely visible and externall Saints, had the faith deli∣vered unto them, as the common sort of Israelites had, to whom God wrote the great things of his Law, and yet they were accounted a strange thing, * 1.770 and to whom were com∣mitted the oracles of God, Rom. 3.1. and yet they beleeved not: * 1.771 contenting themselves in the retaining the letter of the Law, declaring Gods Statutes, and taking his cove∣nant into their mouth; in the mean time never regarding to have the law written in their hearts, * 1.772 but hating instru∣ction, and casting the word of God behind them. They who had the faith delivered unto them by way of efficacious and saving operation, did not only hear, but beleeve the re¦port of Gods messengers, and the arm of God was revealed to them: * 1.773 To whom it was given to know the Mysteries of the

Kingdom of God, although to others it were not given; * 1.774 and for whose sake alone the faith is delivered to others, who got no good at all thereby, but onely an estimation for members of the visible Church.

1. The Word is to be laid out and delivered to, * 1.775 not to be laid up and kept from others. The Saints are to be the bet∣ter for it. The Ministry is in Scripture compared to light, what more diffusive? to seed, it must be scattered: to bread, it must be broken and distributed to every one ac∣cording to their exigencies: to salt, it must not be laid up in the Salt-box, but laid out in seasoning the flesh, that it may be kept from putrefaction. He who hides truth, buries gold. Ministers must rather be worn with using, than rusting. Paul did spend, and was spent. The sweat of a Minister (as 'tis reported of Alexander's) casts a sweet savour: His talents are not for the napkin, but occupa∣tion. How sinfull are they that stand idle in a time of labour! how impious they who compell them to stand so!

2. They who retain and keep the Faith, are Saints. * 1.776 Visibly those are Saints, and that is a Church, which keep it by profession and ministerially; A Church that is which is the pillar and ground of truth, * 1.777 to whom the O∣racles of God are committed, as Paul speaks of the Jewes. None are so to complain of the defects of our Church, for what it wants, as to deny it a Church, considering what it hath. It holds forth the truth of all Doctrines which serve both for the beginning and increase of faith. It's one of Christs golden Candlesticks wherein he hath set up the light of his Word; and though Sectaries do not, yet Christ walks in the midst of them. I must be bold to fear, that because our adversaries cannot rationally deny, that while we hold forth the Truth, we are a true Church, they labour by their errours to extinguish the Truth, that so we may be none.

3. How much is the world beholding to Saints! * 1.778 They have kept the Faith, the Word of life for the ingratefull

world, ever since 'twas first delivered. Were it not for them, we had lost our Truth, nay, lost our God. These are they who have in all ages with their breath, nay with their bloods, preserved the Gospel, kept the word of Christs patience. * 1.779 And rather then they would not keep the Faith, they have lost their lives: They profit the world against its will, they are benefactors to their severall a∣ges; like indulgent Parents, they have laid up the riches of faith for those who have desired their deaths. It's our duty, though not to adore them, yet to honour their memory. Satan knows no mean between deifying and nullifying them. Imitation of them is as unquestiona∣bly our duty, as adoration of them would be our sin.

4.* 1.780 Ʋnholiness is very unsutable to them to whom the Faith is delivered. It's delivered to Saints in profession, and they should labour to be so in power. They should adorn the Doctrine of God. * 1.781 How sad a sight is it to be∣hold the unsanctified lives of those to whom this faith hath been long delivered! How many live as if faith had banished all fidelity and honesty, or as if God had deli∣vered the faith, not to furnish their souls with holiness, but only their shelves with Bibles! Books in the head, not in the Study, make a good Scholar: and the word of faith, not in the house, or head, but in the heart and life, make a Christian. Oh thou who art call'd a Saint, either be not so much as call'd so, or be more than call'd so; otherwise thy externall priviledg will be but an eternall punishment. If God have delivered his Faith to thee, de∣liver up thy self to him.

5.* 1.782 The Fewness of faiths entertainers is no derogation from faiths excellency. They are a poor handfull of Saints by whom the faith is preserved, and to whom it is delivered in the world. The preatest number of men and nations have not the faith delivered unto them mi∣nisterially, and of them the far greater part never had it delivered efficaciously. Its better to love the faith with a few, than to leave it with a multitude. Num∣bers

cannot prove a good cause, nor oppose a Great God.

6.* 1.783 The true reason of Satans peculiar rage against Saints, they have that faith delivered to them, which is the bane and battery of his kingdom: that word which is an Antidote against his poison; that doctrine which disco∣vers his deeds of darknesse. Satans policy is to dis-arm a place of the word, when he would subdue it; he peace∣ably suffers those to live who have not the weapons of holy doctrine; he throws his cudgels against fruitfull trees; he lays wait as a thief for those who travel with this treasure. They who are empty of this treasure, may sing & be merry when they meet with him; he never stops them. Others who have the faith, he sets upon, & annoyeth. I have given them thy word (saith Christ) & the world hath hated thē. * 1.784

3. Jude saith, in this amplification, * 1.785 the faith was once delivered, once, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Three things may be touched in the Explication.

1. The meaning of the word once.

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

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

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

1. As 'tis opposed to inconstancy, deficiency, * 1.786 cessa∣tion, or uncertainty of continuance; and so once is as much as firmly, constantly, irrevocably, alwayes. Thus God saith, Psal. 89.36. Once have I sworn by my holinesse that I will not lie unto David; that is, my oath is irre∣vocable, nor is there any danger of inconstancy. What I have sworn, shall surely be accomplish'd.

2. Once is taken as 'tis opposed to reiteration, repetiti∣on, or frequency, either of the being, or doing of any thing; and so once is as much as once and no more; Once for all; Once, and not again; Once, and only once. When a thing is done so fully and perfectly, that it need not, or should not, or cannot be done again. Thus Heb. 9.28. Christ

was offered once to bear the sins of many. And Heb. 10.10. we read of the offering of Christ, once for all. And A∣bishai 1 Sam. 26.8. desired to smite Saul once, promising that he would not smite him the second time.

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

1. The faith is once delivered, as once is opposed to deficiency, or cessation, that is firmly and irrevocably de∣livered. It shall ever be, it shall never be quite taken a∣way from the Church, * 1.787 it endureth for ever. As the ha∣bit of faith shall never cease in the soul, so the doctrine of faith shall never cease in the world. It's a candle, that all the winds of hell can never blow out; a flame, that all the waters of trouble can never extinguish. Thus it's called Rev. 14.6. the eternall Gospel, never to be destroyed; it shall ever be in the Scripture, Ministry, hearts, and profession of a number of men. My word▪ (saith God) shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, from henceforth and for ever, Isai. 59.21. Christ pro∣miseth to be with his Ministers to the end of the world, Mat. 28.19. The servants of Christ shall trade in the spirituall Merchandise of faith till he come, Luke 19.13. The people of God in the use of the Lords Supper shall set forth the Lords death till he come, 1 Cor. 11.26. And the work of the Ministry, with the edifying of the body thereby, shall continue till we all meet, &c. Ephes. 4.13. That the doctrine of faith shall ever continue in one place, is not asserted; but that it shall ever, in some place, is certain. It's not for the dignity of Christ, the King of his Church, ever to suffer his Scepter to be wrested out of his hands. It's not consistent with the safety, integri∣ty, health, life, &c. of the Church, in this her condition of constant exigency, to be deprived of the doctrine, which is given her for armour, a rule, medicine, food. It's as easie for enemies to pluck the Sun out of the Firma∣ment, as this faith out of the Church. The whole power

and policy of hell hath been imployed for that purpose sixteen hundred years. Could it have been done, it had been done long before now.

2. The faith is once delivered, as once is opposed to fre∣quency, or reiteration; it is once, and no more, Once for all, Once, and not again to be delivered, in respect it shall never be delivered again, with any change or alteration, which it is to receive. It's a work done so well, * 1.788 that it need not be done again, because it cannot be done better. And thus the doctrine of salvation may be said to be once, or unalterably delivered, both in respect of the matter of it, and the present manner of administring it.

1. In respect of the matter; it never was, nor ever shall be changed. The same Saviour of man, and Medi∣atour between God and man hath unalterably been af∣forded. Christ Jesus the same yesterday, and to day, * 1.789 and for ever. He was the Lamb slain from the foundation of the world. There never was any other but his Name by which salvation at any time was bestowed. All, even those before and after Christ, have drank of the same spirituall rock. * 1.790 Christ is the Lamb of God that taketh away the sin of the world; not he the sin of some ages, and another of other ages of the world. He is the Saviour of the whole body. No other Gospel can be preached, but the glad tidings of life by Christ. Other foundation can no man lay, than that is laid, which is Jesus Christ. As Christ, so the do∣ctrine of life by Christ, is the same yesterday to Adam, the Patriarchs, and Prophets, To day to the Apostles, and for ever to all following Saints. It's a testament where∣in all the legacies of grace and glory are bequeathed; and therefore (as the Apostle argues) it is unalterable. * 1.791 The rule of life, the holy Law of God, is a standing and unalterable rule. Whatsoever is a sin against the mor∣rall Law now, was a sin alwayes; duties required now by it, were duties alwayes. Peace is the portion now, and it was ever the portion of them that walked according to it. The ransom from death, and standing rule of life, were ever one and the same.

2. The doctrine of salvation is once, i. e. unalterably delivered now, in respect of the present manner of admi∣nistration; namely, by Ministers, preaching, and Sacra∣ments, &c. No other form or manner of exhibiting the benefits by Christ can be introduced. In respect of this manner of administration and exhibition of the benefits of the Gospel, without legall types, shadows, and sacri∣fices, it's called the New Testament: And it's called new, because it's to be alway new, * 1.792 and never grow old, as the former did. Should there ever be another manner of ad∣ministration admitted, it must be called The new Testa∣ment; and so either this must be called Old, and then there must be two Old Testaments, the former and this; 〈◊〉〈◊〉 this must still be called new, and so there should be granted two New Testaments. Besides, this last way of administration of the benefits of the Gospel being insti∣tuted by Christ himself, it should much derogate from the dignity of Christ, if another way should afterward be thought more excellent and perfect. * 1.793 God in these last times hath spoken (saith the Apostle) by his Son, and ther∣fore delivered his will more excellently and worthily than ever before. After Christ comes none. The condi∣tion also of the times of the Gospel is such, that they are called The last dayes, Heb. 1.2. and after the last comes no time: So that Faith shall never, in respect of the mat∣ter delivered, or manner of delivering, receive a new edi∣tion, for enlarging, correcting, or amending the for∣mer.

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

1. It's an argument from the possible, nay sure succes∣fulness of the work of contending, they being to con∣tend for a faith that was once delivered, that was al∣wayes

to remain, that should never be totally remo∣ved: against which the power of hell should never prevail. What souldier would not wilingly fight for the party that doth prevail, and is ever sure to do so? When 'tis not a desperate battel, but there is a certainty of success?

2. It's an argument ab honesto, from the seemliness of it, and that two wayes. 1. It's a faith once delivered, and but once; once delivered, and unchangeably the same which their holy Predecessors, Patriarks, Prophets, and Apostles embraced and defended, and therefore to be preserved and maintained. Who will not carefully pre∣serve the inheritance which belonged to his ancestors? God forbid (saith Naboth) that I should give the inheritance of my fathers unto thee. * 1.794 If the antient land-markes be not to be removed, much less the faith-markes. A ring, * 1.795 a jewel which belonged to our father or predecessors of old, how precious is it! 2. It's a faith once, and so al∣wayes and perpetually to be delivered; and therefore by preserving it to be left as a legacy to posterity, to be laid up as a precious depositum or treasure for children and successours. We should endeavour that the generation which is yet to come may also serve the same God, and en∣joy the same Christ and Gospel. How desirable is it to put (as it were) a fallacy upon death, by doing good, and living when we are dead; to derive Religion to Posteri∣ty; to be like Civet, of which the box savours when it is emptied of it!

3. It's an argument à periculoso; it's a faith once de∣livered, i.e. without reiteration and alteration; and ther∣fore the errours of Seducers are not this Faith, q. d. If you let it go for that pretended faith of these Seducers, you part with a pearl for a pibble, a rich Conveyance, not of an earthly, but an heavenly Inheritance (like chil∣dren) for a gay: The living child by the Seducers is ta∣ken away, and the dead one laid in its room. The faith is unchangeable, and therefore the faith which Sectaries would fasten upon you is not faith but fiction. Either

this faith once delivered, or none must be your faith. Hence 'tis that Paul tels the Galatians, * 1.796 That the other Gospel which Seducers had obtruded upon them, was not another, i.e. was none at all. Now, how impossible is it in this wildernesse to travell to Canaan without a guide, a cloud, a pillar! How dangerous to walk in a dark place without a light, and to follow a false, a fools fire, which leads unto bogs, and precipices!

1.* 1.797 The sin & folly of those is evident who conceive they can live without and above this doctrine of faith. If it be once, and perpetually to be delivered, it's perpetually to be im∣braced, and we stand in perpetuall want of it. This Manna must rain till we come to Canaan. We must be fed with the spoon of the Ordinance while we are in this age of childhood, (as the Apostle cals it 1 Cor. 13.) Certainly, the way of Ordinance-forsakers is their folly; not their strength, but their weaknesse, their sicknesse; if ever they recover their health, they will fall to their food. A standing dispensation of faith is both promised, and commanded, * 1.798 till we all meet in the unity of the faith; and how that commanded dispensation of faith is consistent with a commendable despising thereof, I understand not.

2.* 1.799 The doctrine of faith is perfect. What ever truth or do∣ctrine is needful to life & salvation, is fully and perfectly delivered in it. It needs not another delivery, because it cannot be made more perfect. The Law of the Lord is per∣fect, * 1.800 converting the soul. By the Law is meant all heavenly doctrine. * 1.801 And S^t. Paul accommodates that Psalm to the preaching of the Apostles. The word is a perfect platform of righteousness. The Gospel of salvation is Ghrists testa∣ment it contains therefore his whole will, and must not be dis-anulled or changed. The doctrine of faith is a Ca∣non, a rule; and if a rule be not perfect, 'tis no rule. It's able to make us wise to salvation, * 1.802 throughly furnished to every good work. It's propounded as a motive by Christ, that the Jews should search the Scriptures, because in

them they thought to have life eternall. * 1.803 These things are written (saith John) that we might believe, that Jesus is the Christ, the Son of God; and that believing ye might have life in his name. The Scripture accepts of no sup∣plement from traditions. Papists with all the Hereticks of old, are necessitated to flie to traditions, as the re∣fuge of their heresies. Though they can never with any shew of certainty prove that their traditions were re∣ceived from Christ, or his Apostles; many whereof are known to be lately devised fables; and all of them, when received as a rule of faith, are impious, and oppose the perfection of the Scripture. In vain do they worship God, teaching for doctrine mens traditions.

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

4.* 1.804 Infinite is the power of God to preserve the faith per∣petually and unalterably. The doctrine of faith is a torch burning in the midst of the sea; It's a Moses's bush, bur∣ning, not consumed. All oppositions are by God turned into victories on its side. The smutchings which Hereticks cast upon it, are but to make it shine the brighter. Naked truth will vanquish armed errour.

5. This delivering of the faith once, * 1.805 regulates the no∣tion of new lights. If we understand by new light, a new and further degree of knowledge to understand what is unchangeably delivered in the Scripture, new light is a most desirable gift; but if by it we understand

(pretended) truths which are new to Scripture, varnish'd over with the name of new light, they are to be shun'd for false lights, which lead to perdition. After Christ hath spoken in the word, we must not be curious; 'tis bastard doctrine, which springs up after the Scripture. This one thing believe, that nothing but Scripture Do∣ctrine is to be believed.

6.* 1.806 Gods unchangeable, perpetuall delivery of the faith, is a singular encouragement to expect his blessing in the de∣livery of it. It may encourage Ministers and people. He who hath promised a Gospel to the end of the world, hath also promised to be with the deliverers of it to that time. He who will continue a Gospel to us, if sought, will also continue his grace to it. He who bestows the doctrine of faith, will not deny the grace of faith, if we duely ask it. When the Lord bestowes the seed of his word, be en∣couraged to expect the showers of his blessing. If he sticks up his candles, comfortably hope that he will put light by his Spirit to them.

7.* 1.807 It's a great comfort to the Saints, that in all their changes and losses, their best blessings shall never be alte∣red, or utterly removed. In an impure world, there shall ever be kept up a pure word. This light shall never be put out till the Sun of righteousnesse ariseth at the last day. God will keep his stars in his right hand. They who will go about to remove the stars in his right hand, shall feel the strength of his right hand. Of the Ministry it may be said, as Isaac said of Jacob, God hath blessed them, and they shall be blessed. The Saints shall have a golden Gospel, though they live in an iron age.

8.* 1.808 It must be our care to be stedfast in the faith, and to shun hereticall superadditions, and superstructures. We must beware lest being led away by the errour of the wick∣ed, we fall from our stedfastnesse, 2 Pet. 3.17. To this end 1. We must be grounded in the knowledge of the truth. Ignorant and doubting people will easily be seduced. Sil∣ly women, * 1.809 ever learning, and never coming to the knowledge

of the truth, will easily be led away. Children in know∣ledge will soon be tossed with every wind of doctrine. * 1.810 They will like water be of the same figure with the vessell into which it's put: They will be of their last doctors opi∣nion. 2. We must get a love to the truth. Many re∣ceive the truth for fear of loss, disgrace, &c. or hope of gaine, preferment, &c. or because others do so; and as hounds, who follow the game, not because they have the sent of it, but because their fellows pursue it. These who embrace the truth they know not why, will leave it they know not how: and by the same motives for which they now embrace the truth, they may be induced to for∣sake truth and embrace errour. God often sends to those strong delusions that they should beleeve a lie, who received not the love of the truth. 2 Thes. 1.11. 3. Nourish no known sin. The Jewel of faith can never be kept in a crack'd cab∣binet, a crazy conscience. He who puts away a good con∣science, concerning faith will soon make shipwrack, 1. Tim. 1.19. Those silly women laden with sins, may easily be led captives, 2 Tim. 3.6. Solomon by following strange wo∣men, soon embraced strange and idolatrous practices Demas having loved the present world, soon for∣sook Paul, 2 Tim. 4.10. Seducers through covetousness wil make merchandise of souls, 2 Pet. 2.3. * 1.811 Pride will also hin∣der from finding and keeping wisdome, Prov. 14.6. God gi∣veth grace to the humble, and resisteth the proud. The garment of humility is the souls guard against every spi∣rituall mischief. 'Tis prudent counsell to be clothed with humility, 1 Pet. 5.5. An humble soul will neither hatch nor easily be hurt by heresies. 4. Labour to grow in grace. Beware (saith the Apostle) lest being led away with the errour of the wicked, ye fall from your own stedfastness; the remedy is immediately subjoyn'd, but grow in grace. They who stand at a stay will soon go backwards.

This for the first part of the duty to which the Apo∣stle exhorted these Christians; viz. What the thing was which he commended to them to

maintain, The faith once delivered to the Saints. The second followeth; namely, the means where∣by he exhorts them to defend the faith; by an earnest contending for it, That you should earnest∣ly contend.

Two things offer themselves in the Explanation.

1.* 1.812 To shew what the force and importance of that word is, which is translated earnestly contend.

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

1. The compound-word in the original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto which our English words Earnestly contend do an∣swer, * 1.813 is onely used in this place throughout the whole new Testament. All the severall translations thereof by interpreters, speak this contention to which Jude exhorts these Christians to be eminent & extraordinary. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of composition (though then it impor∣teth not so notable a contention as here in composition it doth) is rightly translated to strive, to fight, and that as for the mastery, to labour fervently, and signifieth that vehe∣ment fighting and striving which was wont to be among wrastlers in their solemn games, with sweat, pains, and trouble: but it being so compounded as in this place, it im∣porteth a more renowned and famous contention than ordi∣nary. It is not agreed by all wherein the force of the com∣position 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consisteth; Some conceive that thereby the Apostle intends they should add one kind of contention to another, (as possibly) an open professed to an inward and secret contention. Others, that the Apostle would have them after one battel to double and reinforce the fight again with new supplies. Others (best of all) that Jnde exhorts these Christians to put to all their strength, * 1.814 and utmost force in their contention, as those who fought for their lives, nay that which was dearer then life it self, even the life of their souls: and so great is this con∣tention, that no one English word is able to express the

Greek; to contend with all their strength, extraordinarily, beyond measure, most earnestly, do scarcely render the meaning of the word. More particularly, this extraordi∣nary and most eminent contention, importeth five things. 1. A serious and weighty cause and ground of contention. Men account not trifles worth any, much lesse vehement strife. The thing about which they contend earnestly, is either weighty, or so esteemed. 2. It importeth a considerable enemy to strive with; not one who is con∣temptible, but who requireth a great power to contend with him. 3. Some strength and force whereby to deal with him. A child is not only unable to conquer, but e∣ven to contend with a Giant. 4. A putting forth of strength against the enemy. Though a man be never so strong, yet if he stands still, and puts not out his strength, he con∣tends not. 5. And lastly, the contending after such a manner as is conducible to a victory, and prevailing over the enemy with whom we contend; even the using of our utmost, best, and choycest endeavours; not a slight, but a serious and victorious contention.

2. From hence we may gather, what this earnest con∣tention doth comprehend, which is here to be imployed a∣bout this faith.

1. It imports, that the fore-mentioned faith, is a serious and weighty ground, and a most considerable cause upon, & for which to contend. What doth the Scripture more hold forth to be our duty, than to buy the truth, * 1.815 and not to sell it. To strive together for the faith of the Gospel; to be fellow-helpers to the truth; to keep the word of Gods patience; to be valiant for the truth; to justifie wis∣dome, &c. Most precious is this faith to be contended for! first, even God himself was the fountain and founder of it, the Sun from which this ray of faith was darted; the Mine whence this faith, more to be desired than the finest gold, was taken. * 1.816 All the Princes of the world with all their combined bounties, could never have bestow∣ed this faith upon the world. How precious is it second∣ly,

in regard of the price of it, the death of Christ, with∣out which, not one promise of the word of life would ever have been made, or made good to our souls. How precious lastly, in regard of the benefit of it; it doth all for us that God doth. For God affords by it, dire∣ction in our doubts, * 1.817 consolation in our troubles, confir∣mation in our fears, sanctification in our filthinesse, gui∣dance to glory. In sum, 'tis the power of God to salvati∣on. 'Tis not then a slight and triviall, but a most weighty and considerable cause, for which these Christians were so earnestly to contend, it being for the maintaining of the faith.

2. It implyeth and presupposeth a considerable and strong adversary to contend with, in contending for the faith. The enemies with whom these Christians were to strive, were Sectaries, and soul-destroying Seducers; and Satan is the ring-leader, instructer, and assistant both of these, and all other forces raised against faith. We wrestle not against flesh and bloud (saith the Apostle) but against principalities and powers. * 1.818 We wrestle not with flesh and bloud, as it is in it selfe, weak and frail, but as set on work, assisted and guided by Satan. Flesh and bloud are but Satans instruments, he setteth them on work; he temp∣ted Eve, not the Serpent; he winnowed Peter, when the man and maid made Peter to deny Christ. Satan hinde∣red Paul from coming to the Thessalonians, though by the persecuting Jewes. * 1.819 Satan cast some of the Smyrnians into prison, when men did it. The false Prophets, with whom these Christians here were to contend for the faith, are called the Ministers of Satan; * 1.820 he is the spirit that worketh in the children of disobedience. Satan hath a hand in the soliciting of us to sin, either by our own lusts, or by the inticements of others. In all combates, either against our own corruptions, or others, persecuters, or seducers, if we can drive away the divell, flesh and bloud will not much annoy us. If the Captain be conquered, the common souldier will yeild. It's Satan who seduceth

in Seducers. Paul was afraid, * 1.821 lest as the Serpent beguiled Eve, the mind of the Corinthians should be corrupted from the simplicity that is in Christ. He is the enemy that soweth tares among the wheat, Mat. 13. And had not these Christians in contending for the faith a considerable enemy? How could the Seducers want subtilty to creep in among these Christians by their persons, and into them by their opinions, into whom Satan the Serpent had crept before; nay, who now had the advantage of being the old Serpent? How easily could he flatter each humour, * 1.822 propound sutable lusts to every pallate; clothe and co∣lour every heresie and lust with plausible titles, Christian Liberty, new Lights, rare Notions; oyle and butter over wicked practices, and do much with sweet words, cunning and doubtfull expressions? What powerfull ad∣versaries were these seducers, * 1.823 who had the Prince of power, the strong man armed, the god of this world to help them▪ How could they want malice, and cruelty, who were assisted by the enemy of souls, the destroyer, the roaring lyon, the red dragon? How could they want di∣ligence and activity, who had the divell to drive them; him to instigate, whose motion in sin is his rest; who walketh about, seeking whom he may devour?

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

1. On his part, he bestowes his Spirit to strengthen us.

This his Spirit doth two wayes, 1. By working. 2. By strengthening our union with Christ. 1. In the former, the Spirit conveyeth a principle of spirituall life and ho∣linesse, * 1.824 putteth into us a seed that shall never die; and infuseth an habit of holinesse never to be lost, or over∣come. * 1.825 2. In the latter, it affordeth those continued supplies of grace, whereby we are more and more streng∣thened with might to resist all tentations, go through all conflicts; to find preservation and direction in every danger and doubt; to walk in daily detestation of every sinfull way; to call and cry for grace which is wanting; and in a word, * 1.826 enabled to do all things through him who strengtheneth us.

2. On our parts, he enables our faith by his Spirit to receive from him the supplies of his strength. This he doth by giving a power to faith. 1. To unite us unto, and to incorporate us into him, as the branches are in the tree, the member in the body, or the house upon the foundation. We laying hold upon him for ours by our faith, as he layeth hold upon us for his by his Spirit; wher∣by the union is compleat and reciprocall. 2. To improve this union for our assistance, by drawing daily influen∣ces of grace and strength from Christ, who is a foun∣tain of fulnesse, * 1.827 as the root doth from the soyl, or the branches from the root, or the pipe from the fountain. Hence it is, that we live by faith, it being the instru∣ment that fetcheth vertue from Christ to sustain us in all our wants, and weaknesses; it being not only in, but drinking of the fountain; it not only uniting us as members to the head; but supplying us as members from the head, with all vertue necessary to the preserva∣tion of grace, both from the filth of sin within us, and the force of tentations without us; and hence it is that faith makes use of all ordinances but as the conduit pipes, or water-courses, to convey from Christ that grace and strength it wants; it esteeming ordinances without Christ, but as a viall without a cordiall, or a

pipe without water. Faith also having united us to Christ, helps us to expect through him that abundant re∣ward which will infinitely more than countervail for all the combats and contentions for him against his enemies. Moses saw him that was invisible, * 1.828 he had an eye to the recom∣pence of reward. We faint not, &c. (saith the Apostle) while we look not at the things which are seen, but at the things which are not seen. * 1.829 And herein consisteth principally the strength of Christians in this earnest fight and con∣tention.

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

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

1. Magistrates must put forth their strength, 1. By commanding their subjects to submit to the faith. Their edicts and injunctions should be like those of Asa and Hezekiah, who commanded Judah to seek the Lord. * 1.830 They must engage men to be true and faithfull to God, by pre∣cept and example: their commands must not so savour of state policy, as to be regardless of Scripture purity. 'Tis not reason of State, but ruin of States, to be remiss in enjoyning piety. The lawes of man should be a guard to the Law of God. They who reign by God, should reign for him. * 1.831 How unreasonable is it that people should be lawless only in Religion! Shall it not be indifferent whether men will pay a tax? And shall it be indifferent whether they will ever hear a Sermon? It was a com∣mendable decree of Artaxerxes, though aheathen, and that for which the faithfull servant of God blessed God, That whosoever would not do the law of God, judgment should be executed upon him, to death, to banishment, * 1.832 to confiscation of goods, or imprisonment: and of Darius, Dan. 6.26. who decreed that in every dominion of his Kingdom

men tremble and fear before the God of Daniel.

2. By repressing the perveters of the faith. Restrai∣ning hereticks and Seducers, removing the impedi∣ments of Religion whether persons or things. Nebu∣chadnezzar, a heathen, made a decree that none should speak any thing amiss against God. * 1.833 Asa took away the Sodomits, Idols, and removed Maachah an idolatresse from being queen. Hezekiah removed the high places, and brake the images, and cut down the groves. So Josiah defiled the high places, and brake them down. Thus likewise Jeho∣shaphat took away the high places and groves out of Judah. Thus also Manasseh took away the strange gods, and the idol out of the house of the Lord, and all the idols that he had built, &c. To these may be added zealous Nehemiah, in repressing Sabboth-breakers. Neh. 13.21. And the Apo∣stle saith, Rulers are a terrour to wicked works, Rom. 13.3.

3. By providing and maintaining a faithfull Ministry to dispense the doctrine of faith. Thus did Jehoshaphat, and Hezekiah. * 1.834 That Magistrate cannot contend for the faith which contends against the Ministers thereof. Sa∣tan knowes no mean between the pampering and fami∣shing of the Ministry: double labour must not be requi∣ted with scarce a single maintenance. Ministers should not labour for, and yet not without a comfortable re∣compence. They ought not to be left to the courtesie of those, who though they account enough for themselves but a little, yet they account a little for the Ministry too much. It's not enough for faithfull Ministers to be kept from being battered and storm'd by cruel per∣secuters, unless also from being starved by the common protestants.

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

1.* 1.835 By preaching the word of faith, they must preserve the pattern of wholsome words, and speak the things which become sound doctrine. They must take heed of their own mixtures, and not adulterate the doctrine of faith

to please men. The beauty of heavenly truths wants not the paint either of humane or hereticall additions. The babes of Christ must be fed with sincere milk; and the sore∣nes of mens eyes must not hinder the lights of the Church from shining.

2. By confuting gainsaiers and hereticks. The Apo∣stle commands Titus, by sound doctrine to convince gain∣sayers. * 1.836 Ministers must not only have a voice to call their sheep, but to drive away wolves; one to establish truth, * 1.837 another to oppose errour: one of his hands must work, and the other hold a weapon. Christ confuted the corrupt glosses of the Pharisees, and Paul confounded the Jewes, by proving that this is the very Christ, Act. 9.22. and A∣pollos mightily convinced the Jewes, and that publikely, shewing by the Scriptures that Jesus was Christ, Act. 18.28. A ministers brest should be a store-house of spiri∣tuall armour. He must be furnished both with skill in Scripture, in which he should be mighty, and in wri∣tings of men, even of hereticks themselves, to beat them with their own weapons. He that will be but a looker on while his fellow-brethren contend, shall never be more than a looker on while they are crowned.

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

1. By praying for the success of the faith against errour. They must pray, that God would send forth labourers into his harvest; That utterance may be given to Ministers, * 1.838 that they may speak boldly as they ought to speake. That God would open unto them a door of utterance. That the word of the Lord may run and be glorified. * 1.839 That Christian who can prevail with God, shall conquer hereticks. Prayer hath got as many victories as disputation.

2. By holy example: confuting wickednes & heresie by the language of their lives. Christians must be blameless, * 1.840 harm∣less, the sons of God without rebuke, in the midst of a crooked

and perverse nation, among whom they should shine as lights in the world. The errour of the wicked must not cleave to them. They must not walk by example, but by rule. They must live what their faithfull Minister preacheth, strive and swim against a stream of impiety, being and doing best, when the times are worst.

3. by encouraging those against whom Satan bends his greatest force and fury in this Conflict about faith. They must know those who labour among them, * 1.841 esteeming them very highly in love for their works sake. When the ser∣vice of Ministers grows hottest, the love of people must not grow coldest. What proportion doth money bear to faith; what is gold but dung to religion? How just is it that they who will not part with their money for the truth, should part with money and truth too! and that they who will not pay the Scripture Sessment, to honour God with their substance, to buy truth, &c. should have all swept from them by oppressors! No souldiers de∣serve so much to have the oyl of love drop'd into their wounds, as those who received them in contending for the faith: No scarrs are so honourable as those gotten in this conflict. Never did kissing better become an Emperor, than when Constantine kissed the hollow of holy Paph∣nutius's eye; whose war having been so holy, made his scar honourable.

4. By mutuall exhortation. Christians must incite one another to the spirituall conflict, * 1.842 speak often one to ano∣ther for the strengthing of their resolution, and the whet∣ting of their zeal; for the blowing up their love to God. In the primitive persecutions Christians wanted the bridle, but they now want the spur.

5. By confession of the faith when called and examined about it. It's not enough to have faith in the heart, with∣out confession in the tongue. If the fire of faith be in the heart, the flames of confession must be in the tongue. * 1.843 He who beleeves must speak. It's our faith which justifieth our persons, but our confession must

justifie our faith. A dumb faith is not a divine faith, * 1.844 but the faith of divels. Hypocrites will confesse Christ in times of encouragement, but not of contradiction. A Chri∣stian hath no cause to be ashamed of his name, of his Livery, his Master. He who will confesse Christ, * 1.845 when most deny him, shall be confessed by Christ, when he shall deny most. This is the only holy kind of boldnesse; and cursed is that modesty, which makes us asham'd of our Master.

6. By suffering for the faith. A Christian is never so like a souldier, or himself, as when he confesseth the faith he hath, and suffereth for the faith he confesseth. He that saves his life, and forsaketh the faith, never lived comfortably; but thousands that have lost their lives, and kept the faith, have died joyfully. Would Saints but betray the faith, all Satans contests with them would be at an end, but then Gods would begin; * 1.846 and though God be the sweetest friend, yet is he the sorest enemy. How kindly doth God take it when we hold fast his name, * 1.847 and not deny his faith in the dayes wherein Antipas is slain! How honourable is it to follow our Captain through mud and bloud! How unsutable is delicatenesse to sanctity and souldiery! Every Christian must change his warm coat into a Coat of mail; he must not expect rest, but tumultuous cla∣mours; not to sleep in the shadow, but sweat in the scorching Sun; and to have all the Militia of hell to fight against him. But here's his comfort, he fights a good fight, wherein God is the Judge, the holy Ghost the principall ruler, and the eternall Crown of glory is the re∣ward of his fighting.

5. Lastly, This earnest contention imports the putting forth our strength, or contending after such a manner as is conducible to a victory and prevalency over the e∣nemy with whom we contend; not any putting forth of strength will serve the turn, but the doing it to the pur∣pose, eminently, with all our ability of power and skill. * 1.848

1. We must contend resolutely & valiantly. Danger must

be despised, * 1.849 difficulties adventured on, terrours contem∣ned, fears suppressed, cowardise vanquished, Christian generosity, and a holy manhood must be put on. There must be a manhood in bearing stroaks, in assayling stri∣kers; the former is as the back, the latter the edge of Christian valour. Blessed Paul, who fought a good fight, tels Timothy, that he knew his purpose, faith, long-suffe∣ring: and Barnabas exhorted the Christians, that with full purpose of heart they should cleave to the Lord.

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

3. We must contend for the faith unanimously, and with one consent. How easily will errour prevaile, when Faith's Champions are divided among themselves! How shall they adventure their lives one for another in war, * 1.850 who will not do so much as love one another in peace! Excellent is the counsell of the Apostle, Stand fast in one spirit, with one mind, striving together for the faith of the Gospel.

4. We must contend for the faith against errour uni∣versally, impartially, for every doctrine of faith, and a∣gainst every opposite errour. We must contend for dis∣countenanced, disowned, persecuted faith, and take it into our doors, when the most would have it laid in the streets; and give it entertainment, when 'tis death to

harbour it. Nor ought we to to spare preferred, * 1.851 favoured errour. The snake of errour must be struck at, though in the field of a King.

5. We must contend for the faith constantly. We must never give over our conflict as long as one enemy is left. We must continue in the things we have learned, and hold fast the name of Christ. It's not contention, but constancy therein which crowns. We must be faithfull to the death, if we expect a crown of life. * 1.852 It's easier once to persevere than often to begin. No Christian is too old to go out to fight in this spirituall warfare. As soon as we cease to fight, we begin to flye. Christianity knows no cessation of Combating. We must take heed of losing the things which we have wrought and fought for. * 1.853 It's as great a vertue to hold what we have, as to get what is worth the holding. If the faith be bad, why did we begin; if good, why did we give over our con∣tention for it?

6. We must contend prudently and with judgment. Christian prudence is not inconsistent with Christian fer∣vency. Sundry wayes must a Christian shew his prudence in this contention. 1. He must oppose those enemies most that most oppose the faith. The greatest errours with greatest zeal, and place most forces where there's most dan ger; not being (as some) fervent against dis∣ciplinary, and superficiall against doctrinall errours. The former do but scratch the face; the latter stab the heart of truth. 2. He must contend for the faith soberly, not passionately. God wants not the beesom of passion to sweep down the cobwebs of errour. Soft words and strong arguments are good companions. We may at the same time spare the person, and yet be merciless to his errour. 3. We must contend for the faith orderly, not ex∣travagantly. The Minister must not contend like the Magistrate by politick government, nor the people like the Minister by publick preaching. Every souldier in this war must keep his rank. Never did more contend

against the faith, than in the times wherein all are suffered to contend how they will for the faith. 4. We must con∣tend for the faith preparedly, not weakly: Faith deserves not obloquy, but victory. A weak judgment often hurts the faith as much as strong passion. An able mind is more needfull in spirituall, than an able body is for worldly warrs. What pity is it that a good cause should have a feeble champion!

1.* 1.854 The goodnesse of any cause and course exempts it not from opposition. What more precious then Faith, and what more opposed? * 1.855 Hatred is ever the companion of Truth. As that which Satan opposeth must needs be good; so that which is good, must needs be by him opposed. A good man once said,

He much suspected his own faith∣fulness in delivering that Sermon, for which he got not some hatred from wicked men.

Hatred (as one saith) is the Genius of the Gospel.

I have given them (saith Christ) thy word, and the world hath hated them. Wicked mens rage should rather make us thankfull, than discouraged.

I am proud, (saith Luther) because I hear I have an ill name among bad men. I blesse God (said Jerom) that I am worthy of the worlds ha∣tred.

2.* 1.856 The best things require most contention for them. Not trifles, * 1.857 fancies or fables, but doctrines of faith de∣serve our earnest contention. How poorly are most mens contentions imployed! How happy were we, could we but as earnestly contend for Christ, his cause, faith, and our own salvation, as wicked men do for riches, honours, interest, nay for hell, by striving to out-sin one another! How unsutable is it, that a greater fire should be made for the roasting of an egg, than for an ox; that men should be more contentious for bubbles, than bles∣sednesse!

3.* 1.858 Satan will fight, though he cannot prevail. Though he conquer not, he will yet contend. Though he be un∣able to overcome, yet he will oppose the faith. Such is

the hight of his malice, that rage he will, be it insucces∣fully. If he cannot disappoint the saints of their end, he yet pleaseth himself in disturbing them in their way. Sa∣tans rage should not dismay us. His furious onsets do not prove his endeavours succesfull, rather his great wrath speaks his time short. And if he fight, who knowes he shall be foyl'd, how earnestly should they contend, who know they shall both conquer and be crowned!

4. Satan labours most to spoyl us of the best things, * 1.859 those whereby God is most glorified, and we most benefited. If he may have our faith, heavenly things from us, he cares not to leave earthly blessings behind him. * 1.860 Hence it is, that the Apostle saith, We wrestle against spirituall wickedness (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in heavenlies; i. e. as I humbly conceive) for heavenly things: whereby is no∣ted the cause of Satans contention, which is, to bereave us of blessings of an heavenly nature. In the tempting of Eve, he aimed at the bereaving of our first parents of their happiness, and Gods image. It was Peter's faith he sought to winnow: He blinds mens eyes, that the light of the glorious Gospel of Christ should not shine unto them. * 1.861 In the troubles of Job, Satan aimed at a greater matter than the bereaving Job of his temporall estate; namely, * 1.862 the denying of God, and the blaspheming him to his face. The excellency of the thing for which we contend, should strengthen and quicken our resolutions in contending. It should be a greater motive to our valour when Christ our Captain tels us, we fight to preserve the faith, than if he had told us, we fight for our lands, children, wives, lives: For what are these to grace, to glory, to our souls, to our God, all which we lose in losing the faith! What Satan in malice doth most assault, we in wisdom must most defend.

5. Of our selves we are too weak for spirituall conflicts. * 1.863 All our strength is from another. He who is barely by profession, not really united to Christ, will soon give in, and turn his back in a day of battell; he will be a souldier

for shew, * 1.864 not for service. He who is not built on the rock, cannot oppose the floods. Painted profession will not endure the washing. Things which are not strongly joyned, but loosly put together, will part when thrown into the water; so will Christ and the hypocrite in suf∣ferings.

6.* 1.865 Moderation is not alway commendable. Moderati∣on in bearing the chastisements of God, * 1.866 in enjoying worldly comforts, in enduring private injuries, are all most Christian and commendable. But moderation which hinders a reall, and an earnest contending for faith, is no better than lothsome lukewarmnesse. I fear ther's much time-serving, neutrality, sinfull halting, and indifferen∣cy gilded over with the name of moderation; accursed is that moderation, whereby men will lose the faith to keep their estates, and crack their consciences to save their skins. The policy of these I never did admire, and their happinesse (I trust) I shall never envy. How soon learned is the wisdome of shunning troubles, of self∣preservation, and tame silence, when religion is endan∣ger'd! How easie is it to swim with the stream, to hold with the strongest; and how easily, but alas, how falsly, is this called moderation!

7.* 1.867 The War of Christianity, is laborious and dange∣rous. It will soon try our valour; and not only the truth, but the strength of our graces. Religion is like cold wea∣ther, good for those who are sound, bad for rotten hy∣pocrites. They who go on to this sea for recreation, will soon come back in a storm. The more dangerous our conflict is, the greater is that strength by which we are supported, and the firmer should be our depen∣dence upon it. If Satan cease from fighting with us, it's a signe he hath conquered us. It's our wisdome when we have passed over light skirmishes, to prepare for greater. They who had endured a great fight of affliction, * 1.868 had still need of patience. Though we must never despair of con∣quest, yet also never presume of quietnesse, nor expect

to be delicate members under a thorny head.

8. A Christian should be best, when the times are worst, * 1.869 and get good by others sins. When others contend most against, we should most contend for the faith. Of the opposition of the truth by others, we should make a spi∣rituall advantage. As God suffers nothing whereby he gets not glory, so a Christian should observe nothing, whereby he gets not some good. As the faint and luke∣warm assistance of friends, so the fierce and furious oppositi∣on of enemies should make his contention for the truth the more holily vehement. It was not only the expression of a gracious heart, but of such an one in a very graci∣ous temper, * 1.870 That because the wicked had made void Gods Law, therefore did he love his Commandements above gold.

9.* 1.871 It's the duty and wisdome of Christians to observe directions for their spirituall conflict. Who contends with a potent Adversary, without considering how to encounter him! To this end, 1. Let us get a love to the Cause and Captain, for which and whom we fight; not fighting for fear of his wrath, or love of his wages, but affection to his interest. A souldier of fortune will turn to that side where he shall be best paid, but one to whom love is wages, will keep to one side. The Christian who seems now to fight for, but yet loves not the truth, will soon either leave it, or fight against it. 2. Let us not entangle our affections in worldly enjoyments. Bid earth∣ly comforts farwell, when you go your spirituall expe∣dition. It's pity to lose a victory for regarding the bag and baggage; yet the love of the world hath made ma∣ny a Christian lose both his courage, and his crown. 3. Let us not go forth in our own strength against our enemies. A proud Christian will soon turn a coward. A limb, though swollen and big to sight, is but weak and lame for service. If God breath not a spirit of va∣lour into us, we shall faint. Spirituall souldiers must fight upon their knees. 'Tis from God we fight, of our selves we can do nothing but flie. 4. Let faith consider

Encouragements. Our Cause is righteous and honoura∣ble, our Captain wise, valourous, bountifull, our sup∣plies great and near; our friends in all places, if figh∣ting, prevailing, and if not fighting, praying for us; our victory certain and sudden, our reward massy and eternall.

VER. 4.

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

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

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

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

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

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

In this the Apostle describes

• 1. The entrance of these Seducers into the company of the Christians.
• 2. The impiety of these Seducers who had thus got∣ten entrance.

• 1. He describeth their entrance into the society of the faithful, and that four wayes.
  • 1. From their nature; they were men.
  • ...

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

1 The Apostle describes the entrance of the seducers among the Christians. * 1.872 And

1. He describes it from the nature of the parties en∣tring. They are men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The Apostle seems for two reasons to note the nature of these seducers, calling them men. * 1.873

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

2. To amplifie the danger of these Christians. Men

like our selves, may most probably prevail over us by their seducements. * 1.874 Were they Divels or beasts they might affright, but being men they allure. As it's the wisdome of God to send us holy men to instruct us, and win us to himself; so its the subtilty of Satan to send wicked men to seduce and draw us from God. None hurt so unexpectedly and unavoydably as those who are near and sutable to our nature. Seducers are Satans dequoyes to fetch men in to him by multiiudes.

1.* 1.875 Sin hath made even man a hurtfull creature. Not onely man hurtfull to beasts, and beasts to man; but man to man. Even man, who should be in stead of God, a keeper, a defender, is by sin made a wolf, a destroyer of man. Man, till sinfull, was never harmfull. Before he sin'd he (naked) neither fear'd nor offer'd wrong. His sinless state will ever be known by the name of a state of innocency, or hurtlesness: * 1.876 and when the lost image of God is again restored, he is made a Lamb, a Dove, a harmless, (or as the word in the Originall signifies) a hornless creature. But how much more than brutishly cruel hath sin made man become! witness not only the vast multitude of men destroyed in all ages by men, and the incredibly ex∣quisite tortures, as wrackings, sawings, burnings, &c. against man, invented by man, as if sin had set up an hellish inqui∣sition in mans nature; but even the murders committed by Seducers and Hereticks upon the souls of men; it be∣ing now as much against corrupt nature to go towards hell alone, as to walk in the wayes of heaven at all. Oh that we could contemplate the odiousnesse of sin in this glass of it's harmfulness!

2.* 1.877 We should not content our selves in being meer men. He who is, and continues no more but a man, had bet∣ter never to have been so much as a man. A man altoge∣ther without grace (though otherwise never so exquisite∣ly accomplished) is but a tame divell, and often most hurtfull. How restlesse should we be till the divine na∣ture be bestowed upon us! * 1.878 The naturall man, or the

man who hath no more than a rationall soul, naturall abilities and perfections, as he cannot receive, so he can and will oppose the things of the Spirit of God. Satan can as easily enter, as assault a man meerly naturall. And many who have had religious education, and made hope∣full beginnings, yet having never been by a saving change of heart, more then men, have soon shewn themselves as bad almost as divels. Nature elevated to the highest pitch by its most exquisite improvements, is still but nature; it may thereby be coloured over; but grace can only change it.

3.* 1.879 We should beware of those who are but meer naturall men, and have nothing more, or more excellent then humane nature. It's the Command of Christ to beware of men. * 1.880 Beware of them, 1. lest they betray your liberties, lives, or externall welfare. * 1.881 Christ committed not himselfe to man, because he knew what was in man; and let not us commit our selves to them, because we know not what is in them. Nature is a slippery thing, and unlesse back'd by grace, will prove but unsteady. How oft have I seen, found, I had almost said, that the love of acquaintance meerly naturall, ends (upon change of times) either in persecution, or at the best, in cruell compassion, in per∣swading to self-preservation by wracking conscience, and offending God! 2. Especially, let us beware lest they betray our souls, by seducing them from God, and truth. Follow no man further than he follows God. Look upon every man as a rule ruled, not as a rule ruling. Cap∣tivate thy understanding to none, but God. Take equall heed of receiving the word of God as the word of man, and of receiving the word of man as the word of God. The errour of the Master is the tentation of the scholer. Love no man so much as to follow that of his which is not lovely; in that sense call no man Master. We must never beleeve errour when he speaks it, nor truth because he speaks it.

4. Satan is wont to make use of such instruments as * 1.882

may most probably do his work. He loves to put upon himself the most taking and insinuating shape, when he comes to tempt us. He imployed the most subtill crea∣ture to convey his tentations to our first parents. Ordi∣narily he makes use of men, and most commonly of the fittest, either for parts, or seeming piety, to work upon men. He also hath his Apostles and Ministers to pervert the world, * 1.883 transforming themselves into the Apostles of Christ, and the Ministers of righteousnesse. But how un∣worthy is it for men to suffer Satan to use their parts and wits against their Maker! * 1.884 And never should we more suspect Satans poyson, then when he offers us to drink in a golden cup. Never more fear his seducements, then when he useth men, and men whose plausibilities are most taking.

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

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

1.* 1.885 It was possible (though not likely) their names might be altogether unknown to him.

2. It is by sundry conceived, that the Apostle did know them by name. Thus Oecumenius, Aretius, and others; the former whereof tels us himselfe some of their names, * 1.886 as Nicholas, Valentinus, Simon, and Marcion. But it's conceived that the Apostle did for∣bear to name them, though he knew them.

1. To shew how much he disdained them; as if he apprehended them to be such vile persons as were not fit and worthy to be named among Christians, or by him distinctly, but confusedly to be bound up in this bun∣dle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, certain men. And this some (who conjecture that the discourse of Christ concerning the

rich glutton, is an history) conceive to be the reason why our Saviour gives us the poor mans name Lazarus, not so much as vouchsafing to name the rich epicure, calling him only a certain rich man, * 1.887 as if it were unfit his name should be left to posterity. And this conje∣cture concerning these Seducers in the text seems to be strengthned, not only by the consideration of their de∣testable practices and opinions, which deserved that their founders should be buryed in forgetfulness; but also by the Apostles expressing their base and contemptible manner of entrance in the very next word, by creeping in unawares, as if he had set himself to slight them.

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

1. How much are hereticks and Seducers deceived, * 1.888 who expect to grow famous, and honoured by being patrons of ungodly and erroneous opinions! Heresie never was a foun∣dation of honour to the contriver, though the hopes of gaining of honor be a furtherance to become heresiarchs. While the pure lights of the Church have burnt sweetly, and shined bright even to after ages, there is nothing re∣maining of old Hereticks, notwithstanding all their new and pretended light, but stink, and smoke, and snuff.

Howsoever they may be for a time respected in the world, yet as even at first the Scripture proclaimes their infa∣my, and discovers their impostures to some, so shall posterity by the advantages of time, and Scripture-stu∣dy, reckon their sometimes adored names among the notes of greatest disgrace. So that even those, who through the love of errour, imbrace their opinions, shall through the love of honour be ashamed of their names. Seducers love to call their books and compa∣nies by their own name, but their names are not up in Gods Book.

2. False teachers are wont to be many and numerous in the Church of God. * 1.889 In Saint John's time many (though as here, * 1.890 he names not how many) false Prophets were gone out into the world. And he saith also, Many deceivers are entred into the world. And Paul tels Titus, that there were many deceivers. The Prophets of Jezebel were four hundred. Satans Emissaries are sent out by troops, what they want of weight, they make up in number. The goodnesse of any cause cannot be judged by the number of its patrons. There may be an hundred false prophets to one; and if there were an hundred true ones to one false, that false one may possibly have an hundred friends, for one that truly loves the hundred who are true. Should religion be carried only by vote, heresie would oft prevail. Argumentum pessimum turba. The most are usually the worst. Numbers are but a slight argument to a heart that resolves to follow Scripture. It's better to go to heaven with, and after a few, than to hell with, and after the throng. Multitudes neither warrant in the way, nor comfort in the end.

3.* 1.891 Christian vigilancy is most needfull in dayes of herefie. Beware of false prophets, saith Christ. Beware, (saith Peter) left ye be led away with the errour of the wicked. The cunning craftinesse of false prophets in de∣ceiving, our readinesse to be deceived, and our hurt in being so, call aloud for the duty of circumspection. Se∣ducers

are crafty, errour is catching; and it being im∣braced, hurt to the soul is certain. How sad is it to see so many wary men in trading for the world, and so ma∣ny childish and simple in negotiating for heaven! Most men invert the Apostles advice; for in malice they are men, in knowledge children. Should all be reckon'd chil∣dren (as indeed they may) who know not their right hand from their left in religion, where should we find an man. The wisdome of the prudent is to understand his way. * 1.892 old Scripture preservatives should much be used in times of hereticall infection; in ways wherein there are many turnings, it's safe often to enquire. The Word is the way, the Spirit is the guide; humility, prayer, vigilancy, ex∣cellent helps to walk in the one, and to follow the other.

Thirdly, The Apostle describes the entrance of these Seducers into the company of these Christians, from the subtilty and slynesse of their entrance, and that thus, They crept in unawares, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.893

Two things offer themselves in the Explication.

The first, The sense and force of the word.

Secondly, The agreement of it to these Seducers in their entrance among these Christians. * 1.894

1. First, the meaning of the word: The word comprehends two things. 1. It implies a fact brought about & accom∣plished, which is an obtaining of a through entrance, and getting into some place or company, noted in the prepo∣sition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in, or into. 2. It mainly intends the man∣ner of accomplishing it, or the course taken and used to effect, and bring that entrance about, which is by slynesse, and subtilty, close and cunning carriage, and entrance unawares; the single and simple verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth, subeo, mergo, ingredior, to dive, sink, to go in, to go under; and it's used concerning the setting of the Sun, as Mark 1.32. and Luke 4.40. &c. because it seems then to sink, or dive into the sea. And the Apostle speaks of some, 2 Tim. 3.6. who crept into

houses, * 1.895 (adding only the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in, to this verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) which Beza translates qui irrepunt, others, qui immergunt, who subtilly, silently slip in, and dive (as it were) to the bottom, to search and understand the affaires of houses, (as Jesuites use to do in States and Kingdoms.) But the principall Emphasis lieth in the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which added to the former verb, sig∣nifieth a more secret and subtle, close and deceitfull manner of Seducers entrance, than the simple word will bear; and it imports their entrance in a by-way, at a back-door, theevishly, by little and little, clancularly, unawares, creepingly, a winding in by stealth, obliquely; beside the way of any reall worth, and fit qualifications of in∣tegrity and piety to further the spirituall welfare of the Church; and beside the intentions of the faithfull, who not knowing what manner of men these Seducers were, but conceiving them, by reason of their painted and specious appearances of godlinesse, to be worthy of ad∣mission, gave them entrance before they were aware. And this is the force of the preposition, 2 Pet. 2.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they shall privily bring in heresies; that is, subtilly, deceitfully, and so as the Church should not be aware of them, they bringing in their errours under the notion and appearance of truth. The same force hath the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gal. 2.4. in two words in that one verse, where the Apostle speaks of false brethren, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unawares brought in, who 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, came in privily, * 1.896 &c. They crept into the company of the faithfull by fraud, and such cunning artifices, specious and plausible pretences, that the faithfull never went about to keep them out; for though in both these pla∣ces of Jude, and Galatians, their coming in, might not be unawares, so, as that the faithfull knew not at all of their coming in; yet it was unawares, so as that they knew not what manner of persons, how unworthy and hereticall, &c. they were, when they did come in a∣mong them.

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

1. It agrees to them, in regard they had already got∣ten in, they were fully entred by their artifices, they had obtained footing in the Church. And the Apostle urgeth these Christians by this motive, of the nearnesse of these seducers to them, and their presence among them, that they should be the more strenuous in con∣tending against them. God had suffered them to obtain entrance, that those Christians, who were approved might be made manifest. The sincerity of the faithfull was discovered by the apostacy of hypocrites. When a Ci∣ty is altogether in peace, all the Inhabitants are accoun∣ted faithfull and loyall; but when seditions and com∣motions arise, they who are faithfull to the Prince, are then discovered from the rest. And when heresies and persecutions for the truth arise, the sincerity of the faith∣full is manifested by the defection of those, who in times of peace seem'd (haply) as good as the best. Thou shalt not (saith God to his people) hearken to the words of that prophet, or dreamer of dreams, for the Lord your God proveth you, to know whether you love the Lord your God, &c. And by the entrance of these se∣ducers, the faithfull were more excited to search after, and to defend the truth. Both the sincerity of believers, and the truths to be believed, were made more evident. Nothing is so certain, as that which out of doubt∣fulnesse is made certain. The Sun of truth breaks most clearly out of a cloud of errours. * 1.897 The clashing of the faithfull and erroneous (like the striking of flint and steel) sends forth the brightly shining sparks of truth. Yea further, God by the entrance of these here∣ticks, made both them, and their hypocriticall followers manifest to the world, that so they might at once both pa∣tefacere, and pudefacere, (as Pareus speaks on 1 Cor. 11.19.) discover and disgrace themselves before all men,

who hereby might know and shun them. By the en∣trance also of these seducers, the faithfull saw that this world was not a place of locall separation from all wicked ones, and were incited to long for that place, where good and bad shall be perfectly parted.

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

This practise (in the generall) of insinuating, cree∣ping, and winding unawares into the society and esti∣mations of the faithfull, hath been used both by these, and all other seducers; and therefore 2 Cor. 11.13. Paul cals these false Apostles deceitfull workers; Satan using them for his instruments to beguile, as sometime he did the Serpent, which beguiled Eve. Likewise, Rom. 16.18. Paul saith, that they deceive the hearts of the simple. And Acts 20.30. that they draw many disciples after them. * 1.898 By these Gal. 3.1. the Galatians were be∣witched. These would have beguiled the Colossians, Col. 2.18. They have their slight and cunning craftinesse, whereby they lie in wait to deceive, Ephes. 4.14. They creep into houses, and lead captive silly women, 2 Tim. 3.6. They are seducers, and deceiving, ver. 13. False tea∣chers, privily bringing in damnable heresies, 2 Pet. 2.1. And they make merchandise of people, * 1.899 ver. 3. And they allure, (ver. 18.) those who were clean, &c.

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

1. They conceal their opinions, * 1.900 especially at their first entrance. Either they totally forbear the delivering of errours, or else they deliver them so darkly, cloudily and ambiguously, as that they may finde subterfuges, and places for retreating, whensoever they are charged with them. They love to know, but are wary in being known; like Moles, they labour to spoil the ground, by keeping under ground. It's often harder to finde them, than to overcome them. Their words and phrases have divers senses; the same sentence shall speak both truth and falshood, so that their disciples shall under∣stand them one way, and the ingenuous hearer shall hope that they meant another; by reason of which de∣ceit, they resemble some light-fingerd-dealers, who can steal even from those who look upon them. Augustine was sometime almost well perswaded concerning Pe∣lagius; so seemingly orthodoxe were his expressions about grace.

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

3. They preach doctrines pleasing to corrupt nature; * 1.901 such as are most delightfull to flesh and bloud. They know that naturally people cannot endure sound doctrine, * 1.902 desire not to have right things prophesied to them, but smooth things, and deceits; and therefore they corrupt, and deal deceitfully with the word, like deceitfull Vintners, who for gain, mix water with their wine; meer truth they know would be bitter truth, * 1.903 and there∣fore they are more desirous to be sweet and unsound, than harsh and wholsome; suting their doctrines (as some fable of the taste of the Manna in the wildernesse) to the pleasure of every pallate. Hence it was that the false Apostles preach'd up circumcision, and other ab∣rogated observations, because they knew such doctrines only would be savoury to Jewish pallates. And hence it was that these seducers preached doctrines of liberty, and licentiousnesse, * 1.904 and such as turned the grace of God into lasciviousnesse, making the narrow way to heaven seem broader then God ever intended it; holding be∣fore peoples eyes the spectacles of carnall liberty, wher∣by, in their passage over the narrow bridge of Christi∣anity, they adventuring upon a supposed bredth, tum∣ble down into the waters of perdition.

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

expressions, strange and new-minted phrases, not savou∣ring of Scripture-simplicity, or agreeable to the pattern of wholsome words.

5. They labour to work the godly and orthodox Mi∣nisters out of the affections of their hearers. They erect a building of honour for themselves upon the ruins of the reputation of such who deserve to stand when they are ruin'd. Well they know, * 1.905 as long as the messenger is loved, the message is not like to be loathed. They had much rather stand in the peoples light, than that a god∣ly Minister should stand in theirs. * 1.906 The greatest enemies to true have ever been false teachers. Thus it was of old; Michaiah and Jeremiah had the one a Zedekiah, the other a Pashur, to smite them. And as the practice of smiting (with the tongue at least) still continues, * 1.907 so doth the pretence of that practice. Hence 'tis that faithfull Ministers must be represented as the disturbers and troublers of Church and State; though the true rea∣son why turbulent practices against the peace of both, are by false prophets condemned (a good work) is that they may get all the practice to themselves, while the peace∣able servants of Christ are only suspected. * 1.908 I mislike not the vessels, good words, but il wine offer'd in them by drun∣ken teachers. Nor did any so subtilly undermine blessed Paul, as the false Apostles; his great labour in some Epi∣stles, being the vindication of his Apostolical reputation. If the eminency of a godly Minister for piety and parts be so evident, as that they dare not bring any down∣right accusation against him, then these creeping se∣ducers will ordinarily either doubt of, or deny his calling; or else will mention his commendations with a But of their own framing, or else so slightly and lukewarmly commend him (as thus perhaps, a good ho∣nest man, a well meaning man, a pretty man,) as that it shall almost amount to a discommendation.

6. They affix the highest commendations imaginable to their own opinions and persons. 1. Their opinions

they represent as the wayes of God, the glorious bea∣mings out of light, the only pathes of peace and sweet∣nesse, the liberty of the Gospel, and other such like good words and fair speeches, * 1.909 they use to deceive the hearts of the simple. Like Mountebanks, who despairing that any will buy their oyles and medicines, for any good they find by them, are wont themselves to commend their vertue to the ignorant throng. 2. Their own per∣sons they represent as the most eminently qualified, for grace and learning, of any the (meer) sons of men. They trumpet out their own godlinesse and humility, meek∣nesse; * 1.910 though Christ tels us, they are wolves in sheeps clothing. And experience proves them, with Montanus, Arius, Novatus, Pelagius, Arminius, to be but Satans Ministers, transformed as the Ministers of righ∣teousnesse, 2 Cor. 11.14. They pretend themselves to be the only Ministers, though herein they do but imitate their Predecessours, who said they were Apostles, but were not: * 1.911 transforming themselves into the Apostles of Christ. Their rare and raised parts, their unparalell'd abilities, and deep in-sight into Gospel truths they pro∣claim to all the world, using great swelling words of vanity, in imitation of him who gave out that himself was some great one, that so he might be said to be the great power of God; * 1.912 and all because they know the fond multitude is ever more ready to judge of faith by the person, than of the person by his faith.

1. The presence of wicked mon in the Church, * 1.913 is no sufficient ground of being offended at the Church. Mix∣tures of good and bad men have ever been in the best societies; nor is it to be expected, till the harvest, that tares and wheat can be parted perfectly: neither the godly, * 1.914 nor Gods ordinances are therefore to be for∣saken, because the wicked are mixed. Needlesse society with the wicked, much more society with them in their wickednesse is to be avoided; but not such as from which we have no warrant from God to separate, or

wherein we joyn not in sin, but in that which is in it self holy, saving, & commanded. As God doth not, so neither must man punish the innocent (whether himselfe or another) for the nocent. I flie from the chaffe, lest I should be also such, (saith Aug.) * 1.915 I forsake not the floor lest I should be nothing. And though God doth not account evill to be good, yet he accounts it good that there should be evill. And that good we shall find, could we (as we ought) be more watchfull, zealous, humble, fervent in prayer, longing for heaven by the necessitated company of wicked men.

2.* 1.916 Satan useth sundry sorts of attempts to hurt the Church. Somtimes he creeps and croucheth, at other times he roars and rageth. He hath severall shapes, and often changeth his habit, though he never layeth aside his hatred. * 1.917 One while he openly acknowledged that Christ was the Son of God; afterwards he stirr'd up his instruments to destroy Christ, because he made himselfe the Son of God. * 1.918 Satan (like an high-way rob∣ber) frequently changeth his apparell, that so the un∣wary passenger may not discern him; he seldome ap∣pears in the same habit twice together. In some ages of the Church he is a red dragon, in other, an old Ser∣pent; somtimes he useth his sword, at other times his pen. He commonly proceeds from one extreme to ano∣ther, from endeavouring to overthrow the Church by persecution under heathens, to the hurting it more by promotions, and seducings under Papacy. In one age, he advanceth superstition, in another, prophane∣nesse; in one nothing shall be lawfull, in another, e∣very thing. None shall preach at one time, every one at another. We cannot therfore judge, that a way is none of Satans, because it differs from that which was somtimes his, but because it agrees with that which is always Gods.

3. Satan is most hurtfull to the Church, * 1.919 when he opposeth it by subtilty and creeping; when he comes not as an open enemy, but an appearing friend. He

is never so much a divell, * 1.920 as when he appears in white, & transforms himself into an Angel of light. He doth more hurt by creeping into, than breaking into the Church. False apostles & seducers in the Church have been more hurtful to it by fraud, than bloudy & paganish persecuters by force. Satan hath gained more victories by using the one as sun∣shine to dazle the eyes, than by raising the other as winde to blow in the faces of the faithfull. For his subtil∣ty rather coloureth vice, than openly contendeth a∣gainst vertue. Under the resemblance of those graces, for which Saints are most eminent, he drawes to those neighbour-vices, which seem to have most affinity with their Christian perfections. He colours over superstiti∣on with religion, carnall policy with Christian pru∣dence, cruelty with justice, toleration with mercy, indiscreet fervour with zeal, pertinacy with constancy. And never doth sin so much prevail against us, as when it lies in ambush behind appearances of piety. Nor is Satans subtilty lesse hurtfull in using the ablest and most refined wits to devise and defend impious novelties a∣gainst the orthodox faith, as Arius, Sabellius, Pela∣gius, &c. of old; and of late Servetus, Socinus, Arminius, &c. Satan fits every actor with a part a∣greeable to him, and carves his Mercury on the most promising pieces. Those whom God hath furnished with the best weapons of parts and arts, have com∣monly given his cause the deepest wounds. It's our duty with prudence to countermine subtilty, to steer our course by the card of Scripture, to mislike no good way of God, because Satan makes it seemingly defor∣med; to love no way of sin, though he makes it seeming∣ly amiable; to build our faith upon no eminency of man, and ever to be more forward to examine, than to admire what he saith, or is.

4.* 1.921 The•• best Christians may somtimes be mistaken in Seducers. The advice of Christ to beware of false pro∣phets, shews how possible it is to be over-seen. The

shape into which they transform themselves, namely, the Apostles of Christ, and the Ministers of righteous∣nesse, shews the difficulty of discerning them. The ve∣ry Apostles were deceived in him whom some conceive to be the Heresiarch, * 1.922 and one from whom these Sedu∣cers suck'd their poyson. * 1.923 God will alone have the pre∣rogative of trying the heart; the doctrines we must, their hearts God only can search. And the difficulty of understanding who are Seducers, should cause in the faithful diligence in trying what their best of teachers de∣liver. The seduced most call for our pity, who with good meanings though alas with bad success follow their blind leader; whose misery that we may avoid, we must examine all we hear by the word, taking nothing upon trust, not loving doctrines for men, but men for their doctrine, and it for its Consonacy to Scripture, which should (like a sword of Paradise) keep errours from entring into our hearts. Be not like little children, to gape at, & be ready to swallow whatsoever the Nurse puts to the mouth. If Seducers appeal to Scripture, * 1.924 to Scripture let them go; and if they cannot endure the light of that Sun, reject them as spurious, and their meeting places as infected houses, and schools of impiety. * 1.925 Sit not among vain persons. Let not Satan take thee among his own, lest he make thee one of his own.

5. Sin loves not to be seen in its own colours. * 1.926 These Seducers having in them no reall goodness and worth, or fit qualifications of piety and integrity, but intentions by their entrance to seduce others, appeared not to be what indeed they were, but cunningly they seemed to be what they were not, that so the faithfull might ad∣mit them (as they did) unawares, not knowing who they were. Sin is a deed of darknesse, not only because the sinners portion will be utter darknesse but because his practices he loves to conceal in the dark. Sins deformity makes not a sinner desire that it should not be, but only that it should not be seen. Aaron cover'd over

his sin with the wickednesse of the people. * 1.927 Saul colour'd over his sin of sparing Agag, and the cattell, with pre∣tended resolutions to sacrifice to the Lord. Carnall will ever hath carnall wit attending upon it. Love to sin re∣fines the invention for concealing it. No sin hath beauty enough in its own complexion to win the affection of the fondest spectator, unlesse its wrinkles be fill'd up with the paint of religious pretences. Sinners have a false conceipt of God, they think he cannot see through their coverts, like little children, because they shut their own eyes. they think they are in the dark to all o∣thers. How much is holinesse honoured by its enemies, who even when they hate the having of it, love to ap∣pear to have it! How unable is an hypocrite to shun the dint of this Dilemma, If holinesse be bad, why doth he so much as appear; if good, why doth he no more than appear holy? In a word, how slight and chil∣dish will all hypocriticall varnishings prove at the last day! Paint will not endure the fire of wrath, nor can hidden wickednesse be concealed in the day of divine disquisition.

6.* 1.928 Seducers with other sinners are modest in the be∣ginning of sin. When these Seducers first entred, the faithfull thought them not such as afterward they found them. They were like a deceitfull gamester, or dice∣player, who playing with one who is ignorant and wealthy, seems in the beginning of the game to be al∣together unskilfull, till (at length) by degrees, he puts forth his craft, and cheats him of all he hath. And never hath Satan been so dangerous an enemy either to Churches, or persons, as when he hath been hurtfull in∣sensibly, gradually, and creepingly. He can hardly tempt men at one leap to get up to the top of impiety, but by severall steps. As 1. By an evill motion. 2. By some kind of approbation. 3. By determination to em∣brace it. 4. By a vitious action. 5. By an evill habit. 6. By defence, and justification of sin. Till 7. there be

a glorying, and boasting in it. Satan dyeth not a man a purple, or a scarlet sinner at the first; but after divers tinctures, that so at the last he may take the deepest dye. He windeth not up his treble to the highest pitch hastily, but strains it up by little and little to the desired height; at the first he makes men adventure upon actions que∣stionable, whether sinfull or not; then he presseth them forward to sins undoubted, yet small; and then he ea∣sily draws men from making little account of small sins, to make small account of great sins. How dangerously, because gradually, did Satan bring idolatry into the Church! First, images and pictures of Saints were u∣sed in private for memory, history, or ornamennt on∣ly; afterward in Gregories dayes, they were brought into the Church, but with an expresse prohibition of worshipping them; in the next age, the worshipping of them was enjoyned, yet not for themselves, but in respect only of what they did represent; but since the Councell of Trent, it is the Tenent of the Roman Church, that images are to be worshipped for them∣selves; * 1.929 and further the heathen go not in their idola∣latry. The great Seducer of the Nations, the Pope, was he not creeping and modest in his beginnings to get into his present height of tyranny! First, he contends for a bare primacy of order; after he pretends to a little more, the receiving the last appeal from the other Pa∣triarchs. In Boniface the thirds time, he puts in for the title of universall Bishop; and in his next Successours time, to give spirituall lawes to the whole Church; and after him in Pope Hildebrands time to give temporall lawes to Kings and Princes. Satan is like a deceitfull tradesman, who first by fair-dealing gains Customers, that so afterwards by foul-dealing he may gull them. Teachers must not speedily be admitted. It's good to know before we take or trust them. And people should take heed that they forsake not their old approved Mini∣sters, who have been throughly made manifest to them

in all things, (2 Cor. 11.6.) to embrace such strange Doctors, whose designe is in time to bring in strange doctrines. The mothers milk is most wholsome for the child. The Ministry that begat thee spiritually is fittest to nourish thee. They who oft change their Masters, are seldome good scholars. Please not thy selfe in the parts or abilities of thy Minister, but labour to find the experimentall working of his Ministry upon thine heart, that thou mayst be able to answer Seducers, when they suggest that thy Minister is Anti-christan, thus; He hath not been Anti-christian to me; for sure I am, he was the instrument of forming Christ in my heart.

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

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

In which vindication of Gods care of his Church,

and justice against the Seducers: their punishment is two wayes considerable.

1. In its severity, it was this condemnation.

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

1. The punishment of the Seducers considered in the severity of it, this condemnation. * 1.930

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

2. Why called Condemnation?

The word here importing Condemnation, * 1.931 is taken sundry wayes in Scripture.

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

2. For Administration of Government toward those that are under it, whether by judgement or mercy; and it's spoken of Gods providence ruling and orde∣ring the affaires of the world, as Rom. 11.33. How un∣searchable are his (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉judgements! also of Christs Government of that Kingdom which his Father gave him, in the salvation of humble, and condemnation of proud sinners, John 9.39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For judgement am I come into this world, &c. that is, for the dischar∣ging the office of a King, or a Judge, in adjudging to every one his due recompence. In which respect judgement is taken for the whole judiciary proceeding of Christ in the great day of judgement toward the good and bad, in regard of his discovering, and sentencing of, and executing sentence upon all at that day, Acts 24.25. He reason'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of judgement to come. * 1.932

3. For a Cause or Controversie discussed, judg'd, and determined by judges. So 1 Cor. 6.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ye

go to law one with another, ye have causes and contro∣versies among your selves.

4.* 1.933 For the wrath, vengeance, damnation, and punish∣ment executed upon men for wickednesse, as Rom. 3.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whose damnation is just. And 1 Cor. 11.29. He that eateth and drinketh unworthily, eateth and drin∣keth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, damnation to himselfe. So Mat. 23.14. Ye shall receive the greater 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, damnation. And Rom. 13.2. They that resist, shall receive to themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, damna∣tion. And 1 Tim. 3.6. Lest he fall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into the con∣demnation of the devil. So 2 Pet. 2.3. Whose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, judg∣ment now of a long time lingreth not. And thus I take it in this place. The Apostle Jude here by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This condemnation, intends that punishment by God inflicted upon Seducers in this life for their abusing the grace of God, whereby they did not only themselves turn back-sliders and apostates, but become opposers of the truth, and perverters of others; hereby making way for their own eternall condemnation. A punish∣ment made up of many poysonfull ingredients, and that hath in it a complication of many spirituall woes, which (as the Scripture testifieth) belonged to these Seducers, and to others who were in the same condemnation with them, as,

1. A voidnesse of spirituall judgement and understan∣ding, an inability to judge between good and bad, things that differ; an insufficiency to approve of any thing which is excellent, whereby they put bitter for sweet, and sweet for bitter; spake evil of the ways of grace which they understood not, and of the Gospel in which they saw no beauty, it being hid to these lost ones, who contemned and slighted it; were delivered up to a reprobate sense, * 1.934 and because they loved not what they knew, were not able to know what to love.

2. Another woe in this condemnation is, a spirit of benummednesse, insensiblenesse, cauterizednesse, under all the most awakening administrations of Gods word,

or rod; a judgement which the Scripture puts for all the misery and condemnation of the reprobate, and that which differenceth them from the elect, Rom. 9.18. He hath mercy on whom he will have mercy, and whom he will he hardeneth. And Rom. 11.7. having spoken of the elect, he saith, the rest were hardened. Of Seducers doth Paul speak, * 1.935 where he tels us of some who had consciences seared with an hot iron, whom nothing a∣wakeneth, but eternall burnings, (though too late) to a serious sensiblenesse of their estate. These seducers, fed themselves without fear, Jude 12.

3. A third woe in this condemnation is inccorrigi∣blenesse, and unreformednesse under the means of salva∣tion. All the dews of salvation fall upon them as show∣ers upon the barren wildernesse; and they are by God compared to drossie silver, * 1.936 which all the art and pains of the Silver-smith cannot refine; and therefore called reprobate silver. These seducers in Gods Ort-yard were trees without fruit, twice dead, pluck'd up by the roots, Jude 12.

4. A fourth woe in this condemnation is Gods gi∣ving them up to strong delusion; a delighting in errour and false doctrine, with a believing it; and thus sedu∣cers are said not only to deceive, but to be deceived; * 1.937 and those who received not the love of the truth, had strong delusion sent them from God, and upon them the de∣ceivablenesse of unrighteousnesse takes hold; and thus God suffered a lying spirit to deceive Ahab, and his prophets.

5. A fifth woe in this condemnation is a stumbling at, and a quarrelling with the word of life, 1 Pet. 2.8. and Christ the rock of salvation. Thus Paul speaks of some who were contentious, and obeyed not the truth; * 1.938 and of seducers who resist the truth, 2 Tim. 3.8. Like these in Jude, who contended so muth against the faith, that all which Christians could do, was little e∣nough to contend for it, against those who made the Gospel a plea for licenciousnesse.

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6. A sixth woe in this condemnation is progressiveness in sin; * 1.939 and as the Apostle speaks of seducers, a waxing worse and worse, a walking so far into the sea of sin, as at length to be over head and eares; a descending to the bottom of the hill, a daily treasuring up wrath; a pro∣ficiency in Satans school, a growing artificially wicked, and even doctors of impiety.

7. Which lastly, will prove the great and heavy woe, not to be contented to be wicked, and to go to hell alone, but to be leaders to sin, * 1.940 and to leaven others with impiety; and thus Paul saith, that seducers were deceiving, as well as deceived. * 1.941 And Peter, that many shall follow their per∣nicious wayes. And certainly, impiety propagated shall be condemnation heightned.

2. Why is this punishment of seducers called Con∣demnation? * 1.942 I grant Condemnation is properly the sen∣tence, or censure condemning one to some punishment; and though in this place it be taken for the very punish∣ment it selfe, yet fitly doth the Spirit of God set out this punishment of wicked men, by a word that notes a sentencing them thereunto; And that 1. Because a sen∣tence of condemnation is even already denounced against them. 2. Because it is such a punishment, as by judici∣ary sentence is wont to be inflicted upon guilty of∣fenders.

1. It is really and truly denounced, &c. For besides Gods fore-appointing the wicked to this condemnation, as it is the punishment of sin, & the execution of his justice, wick∣ed men are in this life sentenced to punishment. 1. By the word of God, which tels them, that God will render to every man according to his deeds; to them who do not o∣bey the truth, but obey unrighteousnesse, indignation and wrath, * 1.943 &c. And that he who believeth not, is condemned already, John 3.18. 2. By their own conscience, which accuseth, and condemneth, as Gods Deputy, and here tels them what they deserve both here and hereafter. If our hearts condemne us, &c. 1 John 3.20. &c. 3. By the

judgements of God manifested against those who have lived in the same sins, the wrath of God being revealed against all unrighteousnesse, Rom. 1.18. 4. By the contrary cour∣ses of the godly: The practices of Saints really proclaim∣ing, that because the wayes of the wicked are sinfull and destructive, therefore they avoid them; * 1.944 and thus Noah sentenced the old world, by being a practicall Preacher of righteousnesse. * 1.945 And all these sentencings of wicked men, do but make way for that last and great sentence to be pronounced at the day of judgment, * 1.946 to the punish∣ment both of eternall losse and pain.

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

1. Righteous. These Seducers were not spiritually pu∣nished without precedent provocations; * 1.947 as they did not like to retaine God in their knowledge; God gave them over to a reprobate mind; * 1.948 and God sends them justly strong delusions, that they should beleeve, and teach a lie, because they received not the love of the truth: and be∣cause they would not be Scholers of truth, they justly be∣come Masters of error.

2. The punishment of wicked men is such as is wont to be inflicted upon offenders by a sentence, because of its weight and severity. It is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not a paternall chastisement, or a rebuke barely to convince of a fault; but it's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Judges sentence, condemning to a punishment, the guilty Malefactor. It is not medicinall but penall; not the cutting of a Chirurgian, but of a Destroyer; the happinesse of correction stands in teach∣ing us, but this punishment is the giving of sinners up to unteachablenesse; and what is it indeed but a hell on this side hell, for God to withdraw his grace, and to suffer men to be as wicked as they will, to be daily damning themselves without controle, to bee carried down to the gulf of perdition, both by the wind of Satans tentation, and (which is worse) the tide of sinfull incli∣nation.

For God to say, Be, and do as bad as you will, be filthy still, * 1.949 sleep on now, and take your rest, Ile never jog nor disturb you in your sins. How sore a judgment is it to be past feeling, so as that nothing cooler than hel fire, and lighter then the loyns of an infinite God can make us sensible, though too late!

OBSERVATIONS.

• 1.* 1.950 The condemnation of the wicked is begun in this life. As heaven, so hell is in the seed, before it is in the fruit. The wicked on this side hell are tunning and treasuring up that wrath, * 1.951 which hereafter shall be broached and re∣vealed. The wicked have even here hell in its causes. The old bruises which their souls by sin have received in this life, will be painfull when the change of weather comes, when God alters their condition by death. When thy lust asks, How canst thou want the pleasure? let thy faith answer by asking another question, How can I bear the pain of such a sin? * 1.952 Put sin into its best dresse, and its but gilded condemnation.
• 2 Spirituall judgements are ever the sorest. In Gods withdrawing his grace, and delivering up to a reprobate sense, there is something of Condemnation. The soul of a judgement is its seizing upon the soul. The greatest misery which can befall the body, is but for the soul to leave it: and what proportion bears this to the misery of Gods leaving the soul! The death in death is the mis∣carriage of the soul. If a man be not heart-sick, though otherwise distempered, he is not feared; and if not soul∣sick, and the union between God and him weakned, there is no danger. Bodily miseries are but appearing and o∣pinionative, and there is a vanity in outward trou∣bles as well as enjoyments. The Apostle makes the greatest suffering of the body to be but as such, rather a dream then a reality of suffering. The poorest Saint never had a drop of condemnation in a sea of cala∣mity. His affliction is not laniena, but medicina; not Butchery, but Chirurgery; nay the end of Gods chast∣ning

• is, that he may not be judged. * 1.953 How different is the condemning of a Malefactour, from the reprehension of a Son, the Fathers rod, from the Executioners axe! * 1.954 If we endure chastning, the Lord deals with us as with sons. Strive not so much to get the rod taken off thy back, as to get it into a Fathers hand. How madly merry is e∣very obstinate sinner in all his worldly enjoyments! How unsutable is thy musick when thou art sacrificing that which should be dearer to thee then thy dearest child, & celebrating the Funerals of thy precious soul! * 1.955 Who would not commiserate his mirth, who goeth dancing to his own execution, whose only strife is to double his mi∣sery by shunning the thoughts of that which he cannot shun. Be not taken with what thou hast in gift, but what thou hast in love. In receiving of every mercy imitate Isaaks jealousie, and say, Art thou that very mer∣cy, that mercy indeed, which comes in the blood of Christ? Art thou sent from a Father, or a Judge? * 1.956 What do I receiving, if I shall never be received? It's infinitely better that God should correct thee so, as to awaken thee, then by prospering to let thee sleep in sin, till it be too late to arise. It was better for the Prodigall to be famish'd home, then furnish'd out.
• 3. These condemned ones should warn us that we incur not the like condemnation with them. Saints should be examples of imitation, and sinners of caution. A good heart will get good even by bad men, and take honey out of the carcasse of a Lion. These Seducers were mentio∣ned and stigmatized by Jude with this black mark, not only to shew that God was righteous in punishing, but that we might not be unrighteous and wretched in imi∣tating them. And that we may not, 1. Neglect not, undervalue not the truths of the Gospel. * 1.957 Shut not thy eyes, lest God suffer Satan to blind them. How severely did God punish the Heathens for opposing the light of nature; and will not Christ, when clearly discovered, and unkindly neglected, * 1.958 much more heighten thy con∣demnation?

• If Christ be not a rock of foundation, hee will be a stone of stumbling. Fruits which grow against a wall, are soon ripened by the Suns heat, and so are sins which are committed under the Sun-shine of the Gospel. The contempt of the Gospel is the condemnati∣on of the world, * 1.959 it brings swift destruction. 2. Preserve a tender conscience. Tremble at the first solicitations of sin, which make way for eternall, by taking away spirituall feeling. This deluge of impiety in which these Seducers were drowned, began with a drop. Many knots tyed one upon another, will hardly be loosed; every spot falling upon the cloathes, makes a man the more regardlesse of them; and every sin defiling the conscience, makes a man the more carelesse of it. He who dares not wade to the ancles, is in no danger of being swallowed up in the depths. Modest beginnings make way for immodest proceedings in sin. The thickest ice that will bear a cart, begins with a thin trembling cover that will not bear a pibble. As these Seducers crept in by degrees into the Church, so did Satan by degrees creep into them; * 1.960 They increased to more ungodlinesse; They went down to this condemnation by steps, and af∣ter they had begun, they knew not where or whether they should stop. 3. Take heed of turning the grace of God into wantonnesse, of abusing his goodnesse either to soul or body, to impiety. Take not occasion to be sin∣full, because God is mercifull; to be long-sinning, be∣cause God is long-suffering; to sin because grace abounds; to make work for the blood of Christ, to turn Christi∣an liberty into unchristian libertinisme. This must needs incense even mercy it self to leave, and plead against thee; and what then will justice do? They who never enjoyed this grace of God, go to hell; they who have it, and use it not, run on foot to hell; but they who abuse and turn it into wantonnesse, gallop, or go to hell on hors-back.

This for the first way in which the punishment of

these Seducers was considerable, viz. Its seve∣rity, This condemnation.

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

EXPLICATION.

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

For the first, * 1.961 The word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] here tran∣slated Ordained, properly signifying, forewritten, enrol∣led, bill'd, book'd, or registred. It seems (say some) to be a Metaphor taken from Records in Courts, wherein things are set down for an after remembrance of them: Or (according to others) from books of remembrance, wherein for the greater surenesse of doing any thing, men write down what they purpose to do, and desire not to forget. Calvin draws the allusion from Scrip ture, in which the eternall counsell of God, wherein the faithfull are elected to salvation, is called a Book. Sure we are, 'tis a Metaphoricall speech; and by none of our Protestant Divines (as I remember) is that interpreta∣tion imbraced, which is given by some Papists, who (hap∣ly) to wave the Doctrin of reprobation, expound this fore∣writing here mentioned, to be the predictions by writing which went before in the Scriptures concerning these Se∣ducers. Nor can this writing here mention'd, so be attribu∣ted to God, as if either he could properly be said to have a memory, or to remember any thing, or had any defect or weaknesse of memory, or had any materiall books, wherein he wrote any thing at all: but this writing or booking is spoken concerning him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of resembling him to man, who, what he purposeth exactly to remember, or certainly to do, he books and writes down before hand. And the Scripture speaks of four Meta phoricall books, or writings which God hath

1. The Book of his providence, or Gods knowledge and decree of all the particular persons, things, and events that ever vvere or shall be in the world; and in this book were written all the members of David, * 1.962 Psal. 132.16. And all the tears of David, Psal. 56.8. 2. The Book of the last and universall judgement, which is the perfect knowledge that God hath of the actions of all men good and bad, according to which at the last day he will give judgement: thus Dan. 7.13. its said, The thrones shere set up, &c. and the books were opened. And Revel. 20.12. I saw the dead, small and great, stand be∣fore God, and the books were opened. It's a term taken from publick judgements here among men, wherein are pro∣duced all the writings of informations, depositions of witnesses, &c. to shew that Gods Omniscience shall discover and rehearse all actions, and his justice proceed accordingly. 3. The Book of life, Rev. 20.12. and 22 19. called also the Lambs book of life, Revel. 13.8. and 21.27. which is Gods eternall decree to bestow grace and glory upon some: * 1.963 and in this are set downe the names of the elect; of these it is said often, Their names are written in the book of life; * 1.964 and at the last day this book is said to be opened, because it shall then be mani∣fested to all who are elected. 4. This writing here men∣tioned by Jude, namely, that black bill, or the Catalogue of those whom God hath appointed unto wrath, * 1.965 or∣dinarily considered as the Positive or Affirmative part of Reprobation, wherein God decreed justly to damn some for sin. For, Reprobation is considerable in a double act. First, Negative; which is that of preterition, or passing by of some; and Gods will not to elect them. Secondly, Positive; which is Gods ordaining them to punishment for sin. And in both these acts there is a double degree.

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

In the Positive or affirmative act. 1. Gods ordaining

the wicked to blindnesse, and obduration here. And 2. eternall condemnation hereafter. And upon holy Scripture are both these acts, and both the degrees of each of them evidently grounded. 1. Concerning the Negative act speaks the Spirit of God, John 10.36. Yee are not of my sheep. And Matth. 7.23. I never knew you: Mat. 13.11. To them it is not given to know the mysteries of the Kingdome. And Mat. 11.25. Thou hast hid these things from the wise and prudent, &c. for so it seemed good in thy sight: And Rev. 13.8. & 20.15. There are some mentioned whose names are not written in the Book of Life. 2. Concerning the Positive, or Affirmative act, speaks the Spirit of God in 1 Pet. 2.8. where the Apo∣stle mentioning those that stumbled at the word, and were disobedient; saith, they were appointed thereunto. And Rom. 9.18. Whom he will be hardneth. And ver. 21. he speaks of Vessels made to dishonour. And ver. 22. * 1.966 Of Vessels of wrath fitted to destruction. And John 17.12. Judas is said to be a son of perdition. And here Jude saith, that these Seducers were written down, and ap∣pointed to this condemnation, which was their abode a∣mong the faithfull, with an obstinate opposing of the truth and faith of Christ, making way to their own eter∣nall condemnation. A doctrine (I confesse) not more distastfull to the bad, then hard to be understood by the best. It is no where (as Pareus notes, treating upon it, Rom. 9.) perfectly apprehended, but in that eternall School. I profess my greater desire to study then discuss it. I did not seek it, nor dare I altogether shun it; e∣ver remembring, that though we must not rifle the cabinet of the secret decree, yet neither bushel the candle of Scrip∣ture-discovery; the former being unwarrantable curio∣sity, the later sinfull ingratitude. Briefly therefore,

2 For the second, in what respect this ordination is said to be before of old. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of old, is sometime applyed to a thing done a little time before: Pilate asks of Joseph, who came unto him to ask the body of Jesus, whe∣ther

he had been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, any while dead. The word (as Do∣ctor Twiss observes) doth not signifie any definite time: It is applicable even to eternity. And though (as he notes) the signification of the word be not extended to eternity by any force in it selfe; yet from the matter whereof the Apostle treats, viz. the ordination or de∣cree of God (which is eternall) it ought to be so exten∣ded. The denyall of the eternity of Gods decree was one of the prodigious doctrines of Vorstius. As the anci∣ent of dayes was before there was a day, so this (of old) was before there was an age. Which as it refers to the fore∣mentioned ordination, comprehends, in the judgment of many Learned and Godly Divines, as well,

1. The independency and absolutenesse, of this ordination.

As 2. The immutability and unchangeableness of this ordination.

1. For the first: This ordination (according to some) was absolute, from all causes in the creature; of old, before these Seducers were, before their sins were, in respect not only of their actuall existence, but even of their previsi∣on also and foresight of their futurition or coming to passe hereafter. And in delivering their judgement here∣in, * 1.967 they consider Reprobation, with Aquinas and other Shoolmen, either in respect of the act of God reprobating, Gods willing and decreeing; or in respect of the effect thereof, the things willed or decreed, as God wills that one thing should be for another.

1. As to Reprobation in respect of the act or decree of Gods reprobating, or Gods willing or decreeing; they say, the sins of the creature cannot be assigned as the cause of reprobation; * 1.968 and herein they agree with A∣quinas and the sounder Schoolmen. They conceive that the decree of reprobation was not without the fore-sight of sin; Yet that the sight of sin was neither in order of nature or time, before Reprobation, nor after it; but purely, evenly, and equally accompanying it. That Gods decree to permit sin (from whence comes prevision

of sin) and to condemn for sin, were not the one sub∣ordinate to the other, or of a diverse order; as if the one were the end, and the other the mean; but co-ordi∣nate, and of one and the same order and means, both accommodated to one and the same end: God neither condemning that sin may be permitted, nor permitting sin, that he might condemn; but permitting sin, and condemning for sin, that the glory of his justice might be manifested; the glorious manifestation of his justice being not advanced only by permission of, or only by condem∣ning for sin, but by both joyntly, or together; according to which apprehension, sinne fore-seen could not bee the cause of Reprobation. They conceive, that God not depending upon any condition in the creature, no other way fore-knew the futurition of sin, than by his own decree to permit it. And they further urge, if con∣sideration of sinne, were before Gods decree of Repro∣bation, then the decree of permission of sin should have been before the decree of Reprobation; and so God should intend the permission of sin, before he intended the damnation of man for it; and then it would follow, (in regard that what is first in intention, is last in execu∣tion) that damnaton for sin should be in execution, be∣fore the permission of sin, for which men are damned; And this is the Argument oft urged by D. Twiss; to which he sometimes adds, that whatsoever is first in intention, hath the nature of an end, in respect of that which fol∣lowes it; but the permission of sin cannot be considered as an end in respect of the damnation of men, it being impossible that men should be damned to this end, that sin should be permitted. And they of this opinion as∣sert, that if because God decreed, that condemnation shall onely be for sin, it followes that sin is a cause of that decree; it will also unavoidably follow, because God hath decreed, that salvation shall onely be in a way of good works, that good works are a cause of that de∣cree; they conceiving that though good works do not

go before salvation with the same efficacity, wherein sin goeth before damnation (good works being only dispositive causes of the one, and sins meritorious causes of the other) yet that they go before it, * 1.969 with the same order of necessity. And they adde, that the Apostle re∣moves both from the election of Jacob, and the repro∣bation of Esau, the consideration of all works either good or evill, as well in respect of their prevision, as actu∣all existence; to the end that he might shew that the purpose of God, according to election, was not accor∣ding to works, but of him that calleth: and so by the same reason, that the decree of the reprobation of Esau, was not of evill works, but of him that cals and leaves whom he will.

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

And yet 1. The cause of Reprobation, in respect of denying of grace, external, whether in regard of the out∣ward means; or internall, either common or saving, is the will and pleasure of God. As it is the meer will and pleasure

of God whereby in time men are reprobated from grace, was from eternity; for as God doth, or doth not in time so it he purposeth to do or not to do from all eternity. Now, that in time the denyall of grace is from the will and pleasure of God, is most evident from Scripture, which teacheth that God calls to grace, and gives the very means of salvation to whomsoever he will. * 1.970 The Spirit suffered not Paul to preach at Bithynia: To you it is gi∣ven (saith Christ) to know the mysteries of the Kingdome of heaven, and to them it is not given. And because it seemed good in his Fathers sight, he hid these things from the wise and prudent. Tyre and Sidon would have made better use of the means of grace than the Jews, yet God bestowed those means not upon the former, but up on the later.

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

And 3. The cause of Reprobation, in regard of blind∣nesse, and obduration in sin in this life, and eternal dam∣nation in the life to come, is from mans impiety. God decreed that Condemnation should not be, but for sin; nor hardning but for preceding rebellion, nor that the wages of death should be paid without the work of sin. No man is ordained to a just punishment but for some sin; but the with-drawing of grace, the blindnesse and obduration of sinners, are the punishments of prece∣ding sin, as appears. Rom. 1.27 God gave them up; &c, that they might receive the recompence (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of their error which was meet. To crown or to damn, is an act of judiciary power, and proceedeth according to

the tenour of the revealed Gospel. The eternall de∣decree of the damnation of the very Devils, was never determined to be executed otherwise than for their own misdeeds.

2. This expression [of old] notes the immutability, and unchangeableness of this Ordination; the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.971 the immutability of his counsell; that which is eternall, is unalterable. This Ordination is like such a booking, and writing down of a thing as shall unfailingly be performed. Nor can this book or writing of God (as a mans book may) be lost or burnt, but it continues irreversibly and inviolably to be perfor∣med; he who wrote it wants not skill, nor will, nor power to bring to pass whatever he hath written in it. What God hath written, he hath written; and though sometimes he changeth his denunciations, yet never his decrees; I am the Lord, I change not, Mal. 3.6. The strength of Israel is not as man, that he should repent, 1 Sam. 15.29. His counsell shall stand, Prov. 19.22. The Lord hath purposed it, who shall disannul it? Isai. 14.27. The number of those appointed to wrath, 1 Thes. 5.9. is determined as well materialiter, who, as formaliter, how many they are. Gods appointments are perempto∣ry, not depending upon the variable will of man, as if God had determined certainly concerning none, but only as he sees they will beleeve or not beleeve; for how sutes it with the wisdome of God, so to work, as to determine nothing of the end of his work! To make man, and not to appoint what shall become of him! How with the love he bears to his own glo∣ry, to have creatures more beholding to themselves, than their Maker! To hear them using this language, That we may escape hell, if we will, we thank God; but that wee do, wee thank our selves, who by the use of our free-will, made that possibility beneficiall to our selves!

OBSERVATIONS.

• 1.* 1.972 Groundless are the exceptions which corrupt mindes raise against the delivering this Doctrine of Re∣probation; and weak are the calumnies with which they load it.
  Exceptions prevented.
  • 1. For the first, God cannot be charged with cruelty in any mans Reprobation. It is no cruelty in God to deny him grace to whom it is not at all due, but an act of just liberty, and free power, Rom. 9.21. nor can it be cruelty, but vindicative justice for God to ap∣point men to punishment for sinne, Rom. 9.22. This will be more clear, if we consider, * 1.973 that by Reprobation all grace is not denied, but onely that grace which is pe∣culiar to the Elect. That which is afforded by the administration of common providence, either un∣der the Law of Nature, or the dispensation of the Go∣spell, being not taken away; God leaves the reprobate to their own free-will under his common providence, and in it affords to them those benefits which in the state of innocency were sufficient to salvation, and which in this state of corruption, especially under the Gospell, make men altogether without excuse before God. And God never decreed to leave and harden any in sinne, but such who by their own free-will leave God, harden themselves against his wayes, and abuse his abundant mercy extended towards them. God ne∣ver appointed that any should stumble at the word, but for their contempt of it. From falling into which im∣piety, that the Elect are prevented, is to be attributed to the free will or mercy of God, extended indeed to them, but due to none.
  • 2. Nor secondly, by decreeing the reprobation of sinners, can any conclude that God is the cause of the sins for which the reprobate are damned. * 1.974 Although by reprobation God puts forth no act, whereby man is made holy, yet neither is any thing done by it, where∣by

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  • a man is made wicked. 'Tis true, sin is a consequent of Gods decree, or that which followes upon it, as its antecedent: but no effect flowing from the decree as its cause. It followes not, because God gives not, that therefore he takes away repentance from sinners; and that he throws down, because he raises not up. The Sun cannot be said to be the cause of darknesse, although darknesse necessarily followes the withdrawing of it: nor is reprobation the cause of sin, * 1.975 although sin infal∣libly follow reprobation. Its Gods bounty whereby we are preserved from falling, our own unstablenesse where∣by we fall unlesse we be preserved. Predestination is an effectuall cause in the producing of all salutiferous acti∣ons, but reprobation is no effectuall cause in the pro∣ducing of wicked actions; and neither the one, nor the o∣ther implyeth any compulsion or forcing unto actions, whether good or evill. True it is, that God decreed not only privatively and permissively, but also with an ener∣geticall working will to be conversant about sinfull acti∣ons; As, 1. That he would give to the sinner at the very time when sinfull actions are committed, the power and use of understanding, and free will, without which hee could not sin: And, 2. That he would concur ad materialem actionem peccati, to the matter of the action it self, which otherwise could not come into act, or being. 3. That he would deny all such means as would have prevented the sinners sinning. 4. That he would lay before sinners those occasions, and (possibly stir up in them those cogitations) which he knew they would abuse to the committing of sin. 5. That he would so limit and order their sins, that they should break forth in no other measure, at no other time, upon no other persons than hmiself hath fore-appointed. 6. That all their sins should turn to his own glory, and the good of his Elect: but any energeticall operative will of God which so hath a working in sinfull actions, as that it is the cause quod talis actio fit cum tali defectu, or that it

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  • should work the contrariety and repugnancy of the sin∣ners will to the Law of God, or that there should be any influence sent into the wils of men, from the decree, to cause this, we utterly deny and disclaim. The liberty of the will is not at all extinguished by the decree of God; but freely and upon deliberate choice, wicked men doe as they doe, having not only potentiam in se liberam, but li∣berum usum potentiae, and the dominion of free-agents o∣ver their actions, which ever are the productions of their own frail and defiled free-will. The decree of Repro∣bation never shews it self by any such influx or impression as instills any malicious quality into mans will, or forces it unto any malicious action.
  • 3. Neither can this Doctrine of Reprobation justly bee charged to be a meanes of driving men to Despair, ra∣ther granting the truth of this Arminian conceit, that all were reprobated, who were not foreseen beleeving and persevering, with much more dreadful advantage may Sa∣tan fasten temptations on poor wretches to despaip; the tempted person knowing there's not one of many, who either beleeves or perseveres; that he for his part hath hitherto resisted the motions of the Spirit, and started a∣side from all inclinations to good: and finding also by his own experience, and now by Satans arguing (who at last in part turns orthodox) that by his own power he can no more beleeve, then carry a Mountain. But the opinion which makes Gods decree absolute, arms a man against temptation to despair, and gives him cause to blesse God (as it hath made thousands to do) that their salvation depends not upon fore-seeing what good courses out of their own free-will, * 1.976 they would take and continue in, that the bending of mens hearts to beleeve and persevere, are the supernaturall fruits of Gods eter∣nall decree, and not the naturall fruits of mans depra¦ved and frail free-will; And though he be uncertain of the eternall will of God, yet is he more uncertaine (as Augustine saith) of the strength and stability of his own.

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  • Nor do I at all understand, but that by the same reason whereby Arminians argue, that the absolute decree tends to drive men to despair; they must also grant, that the decree doth the like, as founded upon the pre∣vision of mans impenitency; for the Divine eternall pre∣science of future actions and events, as much inferreth their absolute certainty and necessity, as the decree of absolute Reprobation: And therefore (as 'tis commonly observed) the Schoolmen are as much troubled (and * 1.977 Cajetan, though a learned man, confesseth himselfe to be at a loss) in resolving whether the prescience of God, as whether Predestination imposeth a necessity on future events.
  • 4. Nor is this Doctrine of Reprobation injurious to a godly life. It hinders not the use of the holy indeavors which God requireth of those who expect happiness, and would shun wretchedness. Mans industry must not cease, about things or ends determined by Gods absolute unrevealed decree. Though our endeavours doe not make the end otherwise quoad eventum, then God did fore-determine it, yet it was so determined by God, as that it should never bee acquired without the use of our indeavours. God doth not by the ab∣solute decree of Election absolutely determine to save us, whether we beleeve or not beleeve, repent, or not repent. And therefore Faith and Repentance are not to be rejected; nor doth he by the absolute decree of Reprobation determine to damne any whether they believe, * 1.978 or not believe, repent, or not repent. Such abso∣lute decrees (saith a learned man) are the absolute mista∣kings of the Arminians. We may truly say to every man in the world, elected, or not elected, as God to Cain, If thou do well, sh••lt thou not be accepted? And to every one that worketh good, shall be glory, &c. Never did God make any decree to damn any man, though he should beleeve and live righteously; yea, God hath published a quite contrary decree, Whosoever beleeveth shall have everla∣lasting

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  • life, John 3.16. And there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, Rom. 8.1. From a godly life we may conclude, we are no reprobates, and may make our calling and election sure, 2 Pet. 1.10. So that this doctrine is so far from quenching, that it quickens holy endeavours, seeing none but the unholy are ordained to condemnation; and that we are as well ordained to the works of grace, as the reward of glory. Wilt thou not fear reprobation, (as Paul spake of fearing the civill Magistrate) dothat which is good, fear to do evil; but if thou wilt upon hearing the doctrine of Gods absolute decree, conclude, that holi∣nesse is vain and fruitlesse; by the same reason resolve, because the length of thy life is certainly decreed by God, therefore thou wilt never either eat or drink to lengthen out thy life. If but one man in the world were elected, thou shouldest use the means appointed to life. If but one man in the world were reprobated, thou shouldest shun the wayes which lead to death.
• 2. In regard of God there's no chance, * 1.979 nor any event by fortune. All which ever was, is, or shall be, was written before him as in a book. In regard of men, * 1.980 na∣ture may seem to have many mischances, being not (as it were) brought to bed with her ordinary effects. But we who know the true God, should acknowledge in∣stead of chance, only his divine providence. That blind goddesse Fortune, holds her Deity only by the tenure of mens ignorance. Infinitely too weak is the axel-tree of Fortune, for the least motion of the world to be turned upon it. Punishments directed by Gods provi∣dence, are not to be entertain'd as the pastimes of for∣tune. That which is casuall to us, is ordained by God.
• 3.* 1.981 The faithfull should not be surprized with wonder at the disturbance of the Church by Seducers. The opposi∣tion of the truth by such as would be, and have been ac∣counted its greatest maintainers, is oft to Christians the most unexpected evil. It may make an honest heart not on∣ly

• to fear its own apostacy from the truth, but even to question whether ever heretofore it did embrace the truth or no. This fore-ordaining of many glistering pro∣fessors to this condemnation, should be a preservative from such a distemper. Alas! God did not only see through them, when they were in their fairest appearances, but fore-saw when they would prove, before they either were men, or were appearing Christians. Church-distur∣bers are no men of yesterday. He that fore-saw, would have prevented their entrance into the Church, had he not intended not only the preservation of his elect from them, * 1.982 but the benefiting of the elect by them.
• 4.* 1.983 There's no judging of any ones reprobation. We are comanded to read over Gods oracles, but we are not so much as admitted to look into his rolls. Who is before of old ordained, written down, shall never be known till the books be opened. There's a peradventure of Gods giving repentance even to opposers. * 1.984 Censure thou mayst their actions, but not determine their end. Many a Saint recollecting how far himselfe was suffe∣red to go before he returned, may truely say, Ile never despair of any; for surely Lord, there never will be a baser heart then mine, for thee to deal with. Sinners must have thy pity, not thy despair. That the end of their wayes will be death, it's thy duty to declare: That the end of those, who for the present walk in those wayes, will be death, it's thy sin, thy danger to determine. Least of all despair of thine own salvation. This conclu∣sion [I am one of the reprobates] ought to be repelled as a tentation not more groundlesse than dangerous.
• 5. Whosoever is exempted from this appointment to con∣demnation, is engaged to be eminent and singular in his love to God. No motive to love is so effectuall as to be prevented by love: Gods love to the elect was early, eternall. They were chosen by God, before they could chuse God. How due a debt is love to him when we were, who loved us without due debt before we were! We

• ought to love him more than others, who is incompa∣rably more lovely, and who loved us more than others, when we were no more lovely than others. Should not we single him out for our God, who infinitely excels all, and who singled us out for his people when we were no better than any? What was it beside election, that made Saints by grace, of sinners by nature, and (as I may say) white paper of the foulest dunghill rags? what but this went between the holiest Saint, and the most flagitious sinner? both were cut off from the same piece, and formed out of the same clay.
• 6.* 1.985 The faithfull may be strongly armed against tenta∣tions to despair. The decrees of God depend not upon the pleasure of mans, but Gods will. The Angels and Adam, who fell from integrity, plainly shew what would become of man, who (now) hath the treachery of sin within him, and the battery of tentation without him, if divine predestination were removed. Forbear then, wret∣ched Pelagian, to make the supposed dependence of predestination upon mans will, a ground of courage; and the certain dependence of mans will upon predesti∣nation, a ground of despair. Proud potsheard! expect not happinesse without more humility. Lord, how soon should I embezzel my happinesse, and prove a beggerly prodigall, shouldst thou give me my portion into mine own hands!
• 7.* 1.986 incite the best to humility. He who fares best hath no cause of insultation over him who speeds worst. The least mercy deserves thankfulnesse, the greatest allowes not pride. The reading of what the worst are, and shall be, should instruct us what the best had been, and should be without free-grace, which alone makes the difference. * 1.987 Humble tendernesse is the badge of election; as the elect of God, put on bowels. Grace found the richest Saint but a beggerly sinner; * 1.988 and grace makes the richest in pos∣session to be poorest in spirit. God hath chosen the weak

• to confound the mighty; not the mighty to domineer o∣ver the weak. Every receipt is an almes, and the best furnished Christian doth but proclaim that he hath been oftenest at the door of mercy. The taller thou art in grace, the more need thou hast to stoop, would'st thou enter into the meditation of thy present estate without danger.
• 8.* 1.989 Forbearance of punishment is no argument to the finally impenitent of their totall immunity from punishment. They are bill'd and book'd by God, and at length God will call in his debts; and, the longer he stayes, with the more interest. The judgements of God are sure, if they be late. With God, delay wears nothing out of memory, nor is any thing gained by protraction. All things to the Ancient of dayes are present. How fruitlesse is a sinners league with hell! The Lord laugheth at him, for he seeth that his day is coming. * 1.990 Grudge not to see impenitency and prosperity go together. What's all a sinners mirth but a litle unpunish'd wickednesse! The thunder-clap of wrath will soon make his wine of mirth soure. He who now goes on so pertinaciously in sin, must either undo, or be undone. His chear may seem excessive, but there's a reckoning coming, which though it be the last, yet is it as sure as any part of the entertainment.
• 9.* 1.991 Ministers ought not to propound to the people, a re∣probation absolute from the means. Reprobation is not so to be preached, as though men were to be damned what∣soever they doe; * 1.992 but so, as that it may be manifested that destruction is the fruit of impiety. It's possible a Minister may preach what is true concerning Gods ab∣solute decree to save and reprobate men, and yet not in that due manner in which he ought to speak. For ex∣ample; should a minister preach thus to his people, Whatsoever you doe, ye shall be such as God decreed ye should be, &c. This is indeed a true doctrine, but it seeming to separate the end from the means, it is so true, that withall, as Augustin saith, it is most inconvenient

• and pernicious, because it is not wholsomely applied to humane infirmity. Now it is the part of an unskilfull, * 1.993 or deceitfull Physician, so to apply a good playster, that either it shall do no good, or do hurt. Therefore Paul speaking of the reprobates, whose end is destru∣ction, addeth, whose God is their belly, whose glory is their shame, &c. and here Jude having said that these seducers were ordayned to condemnation, subjoyneth, ungodly men, who turn the grace of God into lasciviousness. To the handling whereof I now proceed.

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

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

1. More generally he calls them ungodly men.

2. More particularly he shews wherein their un∣godliness appeared; they turn the grace of God into las∣civiousness, and deny, &c.

1.* 1.994 The Apostle expresseth the ungodliness of seducers more generally, calling them ungodly: Ʋngodly men.

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

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

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ungodly, is compounded of a word which signifieth to worship, or be devout, and of a particle which notes a negation or denyall of that thing with which 'tis joyned. So that the word made up of both, properly signifieth one who is indevout, or worships not, who yields no adoration, honour or reverence to God, but casteth off his service, or (as we say) is a prophane man, and one

of no Religion. For godliness is properly the same with Religion, and Religion is a spirituall bond; not onely a divine impression whereby we are possessed with most high and peerless thoughts of God, and rapt with admi∣ration of that excellency which shines in him; but it's also a binder, * 1.995 a golden belt or girdle, that ties and confederats, and clasps our souls to God. The faithfull by Religion are Gods bundle made upon earth to be carried to hea∣ven; men tyed together, by being tyed to God. God∣liness is this gentle manacle, and bond of love tying us by gratitude to Gods mercy, by faith to his word, by fidelity to his Covenant, by hope to his promises, &c. and god∣linesse layes a most sweet and easie yoke upon all the parts of man, voluntarily resigning themselves to draw all together in the service of God; and so it ties the head from wicked imaginations, the heart from evill cogitati∣ons, the eyes from vanity, the tongue from profanenesse, the hand from violence, the feet from running into sin. And though both religion and godlinesse in their largest extent, comprehend the whole duty of man, to God and man, * 1.996 even holinesse and righteousnesse, yet properly and primarily they note piety, and the observation of duties belonging immediately to God himselfe. And so though ungodliness be often taken in the largest sense, as im∣porting all kind of wickedness committed against God and man, as Rom. 4.5. 1 Tim. 1.9. &c. yet alwayes properly, and (as I conceive) in this place principally it is to be understood of wickedness, immediatly done against God himself, in denying him that reverence & ho∣nour due, * 1.997 and abusing that worship and service given to him & the Apostle * 1.998 by this word at once discovers both the hypocrisie of these Seducers, whose great endeavour was to be accounted in the highest form of Religion, and also the root of all that following wickedness wherewith he chargeth them.

2. More particularly, to consider what it is to be ungodly, or wherein ungodliness consists. I

shall open it in three particulars.

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

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

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

1. To be ungodly, is to deny that honour to God which is due to him: and that sundry wayes, as 1. To deny God his honour by not knowing him, * 1.999 and acknowledging his providence, presence, justice, mercy, power. The fool hath said in his heart, There is no God: he knows no such God as the true God is, no omniscient, just, mer∣ciful, powerfull &c. God. He who denies any attribute of God, denyes God himself; * 1.1000 thus the sons of Eli knew not the Lord: and thus he, spoken of Psal. 50.21. who thought that God was altogether such an one as himself: thus likewise the ungodly, who say, Job 22.14. How doth God know; can he judg through the dark cloud? Thick clouds are a covering to him that he seeth not, &c. This piece of A∣theism is the foundation of all the rest. He who knows not his Landlord, cannot pay his rent. 2. Not to honour God by beleeving him: Ungodly men totally distrust Gods promises, though he seals them with an oath. It's impossible that God should utter a lie to them, * 1.1001 and that ungodly men (while such) should do any other than give the lie to God. They make God a lyar, * 1.1002 the greatest dishonour imaginable! an evill heart departs from, de∣pends not upon the living God. 3. Not to honour God by loving him. Ungodly men are haters of God; * 1.1003 and 'tis not for want of poyson, but power, that they expresse not the greatest hatred against him, even the taking away his very being. * 1.1004 Hence 'tis that some have called an un∣godly man a deicide, though they meant him not such in regard of execution, but of affection. 'Tis true, God himself is out of the reach of an ungodly man; but what of him they can come by, as his pictures, * 1.1005 his image in

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his children, * 1.1006 ordinances, they indeavour to destroy and abolish: like theeves, who wish the Judge were dead or hurt, the ungodly desire that God might cease to be God, that he had lost the hand of his justice, the arme of his power, * 1.1007 the eye of his knowledge, &c. 4. Not to honour God by fearing to sin against him. Ungodly men sometimes presume, sometimes they despair, but never do they reverentially fear him, so as to keep them∣selves from sin; they fear not an Oath, they fear hell, they feare not God, they say not, How can we doe this great evill, * 1.1008 and sin against God? they fear sin for hell, not as hell. 5. Not to honour God by obeying his word. Ungodly men cast off the yoke, they are sons of Belial. They slide back as a back-sliding heyfer. They will none of his ways. They desire not the knowledge of them. They hate instruction, and cast the word of God behind them. In their works they deny God. They will never have Christ for their ruler, nor his word for their rule. 6. Not to honour God by bearing his stroake. Ungodly men are not as children under the rod, but as wild buls in a net, they had rather be able to tear, then willing to kiss the rod. Like chaffe, they fly in the face of, and not like the solid grain, fall downe before him that fans them. They accept not of the punishment of their iniquity, * 1.1009 not wait for deliverance from their punishment: they either faint under, or rage against, or take no notice of the hand of God when 'tis lifted up against them. 7. Not to honour God by regarding of his worship? The un∣godly call not upon the Lord. * 1.1010 Only the godly man is made like a man to looke upward. The other in their wants go to Baalzebub the god of Ekron, or the witch of Endor, to earthly and sinfull shifts, rather howling through the sense of their wants, then praying in the beleefe of re∣ceiving the blessings they desire. In their obtaining of comforts, * 1.1011 they sacrifice to their net, and burn incense to their drags, and are as sensuall in their enjoyments, as un∣submissive in their wants. They can neither pray when

they are afflicted, nor sing Psalms when they are merry; instead of praying they dispair, instead of singing Psalms they revell; when they are in want, they are as distrust∣full as if God could never help them; when they abound, they are as secure as if God could never hurt them. In a word, they account not the holy duties of prayer, * 1.1012 hea∣ring, sacraments, &c. to be their priviledges, but their drudgery. They are not joyfull in the house of pray∣er; the Sabboth is not a delight; the word of the Lord is a burden; and when they are in holy performances, they are like a fish upon the dry land.

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

1. Inwardly, in the soul, will, and affections, * 1.1013 and the whole inner man; as 1. when they place their trust and confidence upon somthing besides God, and so place it in the room of God, making flesh their arm and support. Thus one ungodly man depends upon his wealth, * 1.1014 ma∣king it his hope and confidence; another upon his strength, resting upon man, * 1.1015 putting his trust in horses and chari∣ots; another upon his wit and policy, which in a mo∣ment God is able to turn into foolishnesse. They will not take the word of a man, who hath once or twice decei∣ved them; but they will relie upon the broken creature, which alway faileth fond expectation, * 1.1016 and is no other then a lying vanity; hereby not only disappointing themselves, but dishonouring him, who alone requireth and deser∣veth our trust and affiance.

2. When they set that love and delight upon other things which is due to God, who is to be loved with all the heart, and soul; and thus sundry there are who love their pleasures more than God, whose belly is their God; * 1.1017 others there are whose gain is godlinesse, and who are fitly therefore by the Apostle called idolaters. That which a man most loves is his God. * 1.1018 Ungodly men set their hearts upon that which was made to set their

feet upon; with unbounded eagernesse they follow the world. Moderation holds not the reins of their earthly industry, in which they are not carried with the gentle gales of indifferency, but the furious winds of violence. They will be rich, * 1.1019 though they lose their souls, their God, and are drowned in perdition.

3. When they bestow that fear upon the creature, which is only due to God; * 1.1020 when man, not God, is their fear and their dread. If outward troubles or troublers ap∣proach, * 1.1021 they shake like the trees of the wood; if man threaten a prison, they tremble more than when God threateneth hell; * 1.1022 fearing him more that can kill the bo∣dy, than him who can throw both body and soul into hell; whence it is that they are insnared by the unlawfull com∣mands of Superiours, willingly walking after the com∣mandement; * 1.1023 and falling down before the wicked, become like a troubled fountain, and a corrupt spring; serving instead of the Lord, the times.

2. Outwardly, ungodly men give the honour to the crea∣ture, which is due to God; and that they do by outward religious worship, * 1.1024 when they worship and serve the crea∣ture more than the Creatour, who is God blessed for ever∣more; before whom religiously we must only kneel, and bow down. * 1.1025 How unlike are ungodly men to him who was God and man! Christ refused to bow to the divel, not only because he was a divel, but a creature; deny∣ing to him not only inward devotion, but outward reve∣rence. And how unlike to the three godly men, who tell the King, * 1.1026 commanding them to bow to his image, that they will not serve his gods! What do they but make a lie, when they make an image of an uncircumscripti∣ble infinite God? and shew themselves as blockish as the block they worship, which is no better than that which even now they burnt; Poor is their pretence, who to exempt themselves from this ungodlinesse, plead, though they present their bodies at religious worship, yet they preserve their souls for God; for why could not

Christ, for a whole world, with all his wisdome find out such a piece of policy? and make not body and soul one man, that must have but one God, one worship? Are not our bodies the Lords as well as our souls? or can she be accounted a chaste spouse, which gives the use of her body to a stranger, upon pretence of keeping her heart to her husband?

3. Ungodlinesse consists in the giving of honour to God after a false and an undue manner. As 1. When it's gi∣ven unwarrantably, and not according to his revealed will. When tradition and humane invention put the Scripture out of place. This is to worship God in vain. * 1.1027 Nothing is more counterfeited, and disfigured than re∣ligion. Men through naturall unsubmissivenesse to the purity and simplicity of Scripture-commands, through love of their own conceits, novelty, carnality, are prone to make many golden calves. People, like the Lacedemo∣nians, who were wont to dresse their gods after the fa∣shion of the City, love to dresse their devotions after their own humours, being zealous, but not according to knowledge; and like bats, converting the humour of their eyes to make their wings large. These give not God that reasonable service, for the performance whereof, * 1.1028 they must produce a word, a Scripture-reason. Mans work is to keep Lawes, not either to be, or make a Law for himselfe or others. 2. Honour is given to God after an undue manner, when 'tis not given him obediently; when, though what is done be commanded, yet it is not done because it's commanded, * 1.1029 or in obediencee to a precept. The hand must not only be at work, but the eye must also be upon the word. It's very possible for a work commanded, to be an act of disobedience, in re∣spect of the intent of the performer. 3. When 'tis not given him inwardly, heartily; when men are eye∣servants, and do not the will of God from the heart, * 1.1030 nor serve him in the spirit. Ungodly men rather act a ser∣vice, than yield a service; they rather complement with

God, * 1.1031 than serve him. They bring a bone without marrow. They glister, but they burn not; like some men who lifting with others at a burden, make as loud a cry as the rest, but yet they put to it no strength at all. In Gods account they who do but appear godly, are no∣thing at all but ungodly. 4. When honour is not given to God impartially. Ungodly men pick out one work, and reject another; chuse an easie, and forbear a dif∣ficult work; serve and honour God so far as they may not disserve and dishonour themselves; engaging no fur∣ther than they may safely come off. Whereas nothing should come amiss to one who rightly serves this M••ster. * 1.1032 One piece of his service must not be preferred before a∣nother. We must answer to every call. We must not examine what the service is which is commanded, but who the Master is that commands. 5. When honour is not given him cheerfully. Ungodly men do the will of God against their will; * 1.1033 it is not their meat and drink, it goeth not down as their food, but as a potion; not upon choice, but constraint; whence 'tis that their ser∣vices are neither easie to themselves, nor acceptable to God, whose service is as well our priviledg as our duty. 6. When he is not honour'd constantly. Ungodly men wil have their rest from labour before they dye. The honour which they give to God is full of gapps. Their heart is not stedfast with God. * 1.1034 Ungodly men want a fountain, a principle from whence their services should issue, and therefore like a standing wa∣ter, * 1.1035 they will in time dry up. They are not friends, and therefore they love not at all times. The honour they give to God is like the redness of blushing, soon down; not like the ruddiness of complexion, abiding. 7. When honour is not given to God fervently, and dili∣gently with all the might and strength. Ungodly men honour not God as a God, as the best, the greatest, but without cost, slightly and coldly. The heart hath no love, and the hand hath little labour. When the spleen

swels, all other parts decay, and those who nourish a∣ny lust, will honour God but with lean and thin servi∣ces. A divided heart will be a lazy heart. 8. When ho∣nour is not given to God with single aims, and sincere in∣tentions. Ungodly men propound not to themselves glory-ends; God is not honoured by them for himself. They love not the lesson wherein there is not some gay of pleasure, or profit; they seek themselves and not God, * 1.1036 and therefore they lose God and themselves too, remaining ungodly here, and unrewarded hereafter.

1.* 1.1037 Its possible for men to attain to highest estimation for godliness, and yet to be inwardly at the same time ungodly. Men may be accounted the godly party, and yet not have a dram of true godliness in them. Had not these sedu∣cers been seemingly godly, they had never been admitted by the Church; and had they not been really ungodly, they had never been by the Spirit of God call'd so. Un∣godliness is a close, a secret evill: It may creep into our profession, participation in ordinances, and Church communion, undiscerned. An ungodly heart may be in a glistring professor, * 1.1038 even in those who have a form of godliness. Judas, Simon Magus, the Co∣rinthian teachers were not without their estimation from men for piety, nor without detestation from God for hypo∣crisie. Christians should not, like some tradesmen, live altogether upon credit. * 1.1039 What doth a good name help a rotten heart! how poor an advantage to a dying man is it for one to come and say, Sir, I am glad to see you well! Truth of grace is alone beyond the reach of hypocrites. Shape may be pictur'd, life cannot. The Magicians imitated Moses, till God disco∣ver'd his own finger in the miracles. True godliness is Gods handywork: of this the most specious pretender falls short. Oh Christian, put not off the soul alone, with shadowes. Labour to be what thou seemest, and then seem to be what thou art.

2. Ʋngodliness is the root of all lewd, * 1.1040 irregular and li∣cencious

practices. The Apostle placeth the ungodlinesse of seducers in the fore-front of all that wickednesse wherewith he chargeth them. A man who hath no care of Gods honour, will make no conscience of any sin. Where God is not served, man will not be obeyed. A∣braham rightly collected, * 1.1041 that they who fear'd not God, would not fear to take away his life. By the fear of God men depart from evill. * 1.1042 Religion in the heart, is the best means to order the hand. Education, exigency of condition, re∣solutions, humane lawes, shame, fear, &c. may for a while curb, but they cannot change a sinner: They may cloake, not cure sin; They may work a palliative, not an eradicative cure. All they can do, till the heart be chan∣ged, is but to sow a piece of new ••loth to an old garment, new expressions, professions, to an old disposition, which will but make the rent the greater. How imprudent are those parents, who expect obedience to themselves from their children, who are ever suffered to be disobedient to God! How little policy do those Magistrates express, who only care to make men subjects to them, willingly suffe∣ring them to be rebels to God! I confess, Satan loves to lay the brats of wars, treason, and rebellion, &c. at the door of Religion. But as truly may Politicians utter those words, as ever they were uttered, O Religion, if thou hadst been here, our nation had not dyed. And if that death may be attributed to the absence of religion, how little are people beholding to them, who hinder it from coming to the Nation to cure it!

3.* 1.1043 Eminent, if meer, profession will end in eminent pro∣f••nenesse. A fiery hypocrite will grow from being lukewa••m in religion to be stone-cold in irreligion. The seeming piety and glorious appearances of these sedu∣cers in advancing Christ; grace, and Christian liber∣ty, was soon followed with the utter rejection of godli∣nesse. What profane, and even godlesse persons, and how purely neglective of all divine worship did they prove! The higher the building is which wants a foun∣dation,

the greater will be its fall. No water is so cold, as that which after greatest heat growes cold. A trades-man who breaks, having traded much, and been trusted much, makes a great noise when he breaks. The hypocrite who flies the highest pitch of religion, is most bruised with fals into profanenesse. Are there any who so much scorn the Ministry of the word, and all holy duties, nay who so much deny and professe they can live above or∣dinances, as they who have heretofore been the most for∣ward to run after them; though alas! unfruitfull under them when they did so? Who can with tearlesse eyes, or a sorrowlesse heart observe, that sundry who have given golden hopes in their youth for godlinesse, and whose holy education was followed for a while with most pious appearances, should afterwards turn such loose libertines, so atheisticall and irreligious, as if now they studied only to make up their former restraint and forbearance, with a greater profusenesse in all ungodlinesse, &c. How much better therefore is a drop of sincerity, than a sea of appearing sanctity! A Land-floud which rowls and swels to day, will be down and gone, when the fountain will have enough and to spare. Study therefore, O Christian, to lay the foundation deep, before thou raisest the building high. And study first to get into Jesus Christ by an humble diffidence of thy self, & fiduciary recumbence upon him, and to evidence it by the through work and practice of mortification, and an hearty love to holi∣nesse.

4.* 1.1044 Every one should tremble to be branded deservedly with this black mark of ungodliness, by the Apostle here set upon the worst of men. To this end consider. 1. Un∣godliness crosseth the end of our election. * 1.1045 We are chosen before the foundation of the world, that we should be holy. Godliness is the eternall design which God had upon every one set a part for happiness. 2. * 1.1046 It opposeth the end of Christ in redeeming us; which was, that we should be holy and without blemish, and be presented holy and unblame∣able

in his sight; wherever Christ justifies he renewes the ungodly. 3. It's opposite to our profession. The name atheist we all disclaime. We have renounced ungodli∣ness in our baptism, wherein we took an oath of allegi∣ance and fealty to God; and which is not a sacrament of obsignation of the benefits, unless of obligation to the godliness of a Christian. We have taken God for our God, who is a holy God, and whom we profess to fol∣low. 4. Its opposite to the end of Gods discovering his Gospel, * 1.1047 which hath appeared, to teach us that we should deny ungodliness. Let me goe, said the Angell to Jacob, for the day appeareth; much more should Christians bid farewell to all ungodliness, the day of the Gospel so gloriously appearing. 5. It opposeth the acceptation of all our persons and services. * 1.1048 God sets a part only him that is godly for himself: godly men alone are his treasure, his portion, his Jewels: an ungodly man, though never so rich and honourable, is but a vile person. Morality without piety is but glistering iniquity. * 1.1049 The sacrifice of the wicked is an a∣bomination to the Lord. God looketh to the person, before to the gift. Holy and acceptable Rom. 12.1. are put toge∣ther. Without godliness our performances are provoca∣tions. 6. It opposeth our comfortable enjoyment of every benefit. All the comforts of ungodly men are curses. Godliness makes loss to be gain; * 1.1050 ungodliness makes gain to be loss. It matters not what things we enjoy, but what hearts we have in the enjoying of them. Ʋnto the de∣filed nothing is pure. * 1.1051 An ungodly man tainteth every thing which he toucheth. 7. Ungodliness opposeth our eternall blessedness, nothing but godliness stands in stead in the great day; then shall we fully discern between him that serveth God, * 1.1052 and him that serveth him not. See∣ing these things shall be disolved, what manner of persons ought we to be in all holy conversation and godliness! An ungodly man is as unsutable to the work, as he is un∣worthy of the wages of heaven. * 1.1053 If you expect glory, exercise, train up your selves to godliness: labour to be ex∣pert

therein, by beleeving that the promises of God in Christ shal be made good, by observing his presence in all your actions, by acknowledging his providence over all events, by casting from you what-ever offends him, by ta∣king upon you the yoke of obedience active and passive, doing and undergoing his pleasure cheerfully; and lastly, by fervent prayer for the blessings which you want, and sincere thankfulness for those which you enjoy.

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

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

In their enjoyment we may take notice, 1. Of the na∣ture of their enjoyment, Grace. 2. Of the owner there∣of, God; with the propriety that the faithfull have in him, he being called our God. * 1.1054

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

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

1. Not much to enlarge upon this first thing. Grace in its proper notion signifies that free goodness, favour, or good will whereby one is moved to benefit another, as both the Hebrew and Greek words manifest. But it is not on∣ly taken in scripture in that primary and proper sense, but among sundry other acceptations, for the benefits and good things themselves which of free favour, and good will are bestowed; and in this sense, as it often in scrip∣ture notes the benefits, almes, and beneficence which we

receive from man, 1 Cor. 16.3. 2 Cor. 8.4.6, 19, so in a multitude of places, the gifts and benefits freely bestowed by God; and among them, as redemption, life eternall, the gifts of sanctification, * 1.1055 &c. so the very Gospel of salvation, and the revelation of the Mysteries of redemption, and the free pardon of sin through Christ. And this last way it's taken Acts 14.3. & 20.32. where the Gospel is called the word of grace; called also Acts 20.24. the Gospel of the grace of God; and 2 Cor. 6.1. and Tit. 2.12. grace it self; we beseech you, that ye receive not the grace of God in vain. And, the grace of God hath appeared, &c. In this last sig∣nification I take it in this place; wherein what the Apo∣stle had called the faith in the foregoing verse, for which the Christians should Contend, he calls the grace in this, which Seducers did abuse and oppose.

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

1. Because it is a gift of grace, and it was onely Gods free good will that bestowed it. These questi∣ons, Why it was ever bestowed at all, or why one age or place of the world should receive it rather than another, why God should discover the mystery that was kept secret since the world began, * 1.1056 to those who were sin∣ners of the Gentiles, who served dumb Idols, why God should be found of them who sought him not, and made ma∣nifest unto them who asked ••ot after him, * 1.1057 can only be an∣swered by that reason which Christ gives of Gods hiding these things from the wise and prudent, and revealing them to babes: Even so, Father, because it seemed good in thy sight.

2. Because the subject matter of the Gospel, even all the benefits discovered in it, flowed meerly from free∣grace: whether blessings without us, or within us. Without us, * 1.1058 Election is the election of grace, and accor∣ding to the good pleasure of his will: our vocation was ac∣cording to grace, 2 Tim. 1.9. Regeneration was of Gods own will, Jam. 1.18. Faith the gift of God. Justification is freely by his grace, * 1.1059 Rom. 3.24. And a free gift, Rom.

5.15, 18. Forgivenesse of our sins according to the ri∣ches of grace, Ephes. 1.7. Eternall life is the gift of God, * 1.1060 Rom. 6.23. Even the life of glory is the grace of life, 1 Pet. 3.7. Christ himselfe was a token of free love sent to mankind. And as his whole work was to love, so his whole love was free. The portion which he expe∣cteth is nothing but poverty. * 1.1061 Would we purchase any benefit of him, we must be sure to leave our money be∣hind us. There's not one soul that ever he loved, but was poor and empty, sick and impotent, unamiable and filthy, regardlesse of him and ignorant, opposite to him and unkind; and often unfaithfull to him and disloyall. And may not the Gospel which discovers this goodnesse, well be call'd grace?

3. As the Gospel doth discover and reveal, so doth it instrumentally impart and bestow these benefits of free-grace. The Gospel is not only light to discover them, but an invitation to accept them; not only a story, but a testament. The language of the Gospel is, * 1.1062 Come, for all things are now ready. Nor hath it only an inviting, but a prevailing voice with some. It is made powerfull to overcome the most delaying disobedient sin∣ner, by him who doth not only ordain, * 1.1063 but accompany it. This grace bringeth salvation, Tit. 2.12. it bringeth it to us, not to look upon, but to take.

1.* 1.1064 What an happy difference is between the Law and the Gospel! The Law affords not a drop of grace; it bestowes nothing freely. The language of the Law is, Do thou and live; if not, dye; No work, no wages: but in the Gospel, the yoke of personall obedience is transla∣ted from believers, to their surety; there's nothing for them to pay, all that they have to do, is to hunger, and feed. Their happinesse is free in respect of themselves, though costly to Christ, who by his merits purchaseth for them, whatsoever they would obtain, and by his Spi∣rit worketh in them whatsoever he requires.

2.* 1.1065 How shall we escape if we neglect the salvation which

the Gospel of grace brings! If they are unexcusable who pay not their own debts under the Law, what are they who will not do so much as accept of free pardon, and a surety under the Gospel! Gospel-grace neglected is the great condemnation of the world. How mindfull should we be of the Apostles counsell, * 1.1066 Receive not the grace of God in vain, not only in word, but in power, as it is a quickning spirit, or spirit and life, not begetting only a form of profession, but as changing and transforming into the image of God, and altering the inward disposi∣tion of the heart. If the grace of the Gospel make a stop at restraining, it only advantageth men, ut miti∣ùs ardeant, not to save them.

3.* 1.1067 The sin and folly of those is great, who though poor, are yet so proud, that they submit not themselves to the freenesse of the Gospel; who will not feed upon the supper of Evangelicall benefits, unlesse they may pay the recko∣ning: who mix at least their own merits with Christs, expecting justification for their own obedience. Alas, what is our rectitude, but crookednesse! what our righ∣teousnesses but filthy rags! How fond an undertaking is it to go about to establish our own righteousnesse; * 1.1068 what is it but to endeavour to make a dead carcasse to stand alone! How just is the issue, that rich ones should be sent empty from the Supper! A proud heart can no more be fill'd with Evangelicall grace, then can a vessel with water poured upon its convex out-side. It's better to be an humble sinner, than a proud justiciary.

4.* 1.1069 How chearfull, free, and forward should all their services be who partake of the grace of the Gospel! * 1.1070 If God have removed the insupportable yoke of legall satisfacti∣on, how willingly should we take upon us the easie yoke of Evangelicall obedience! Though Saints be ex∣empted from bondage, yet not from service. Christi∣ans, though they serve not God by the compulsive pow∣er of the Law, yet they ought by vertue of the Spirit renewing the soul. Their spirits should be free and wil∣ling,

even when strength and power fail them. They should delight to do the will of God. * 1.1071 If Gospel-grace be free, then it's most unsutable that Gospel-service should be forced. The Evangelicall bond to obedience is strong, though it be silken.

5.* 1.1072 Every one should covet to be interested in the benefits of the Gospel: they are freely bestowed. It is easie to know a house where alms are freely distributed, by the crowding of beggers: When money is freely thrown about the streets, at the Kings coronation, how do the poor thrust, & tread one upon another! There's no such crowding about a trades-man shop: why? here poor people must pay for what they have. But alas, that men do quite con∣trary in a spirituall respect, they throng after the world, which makes them pay for what they have dearly, and neglect Christ who offers all they want freely. Why is it that the Kingdom of heaven suffers not more vio∣lence. The world is not bread, and yet it requires mo∣ney; Christ is bread, and requires nothing but a sto∣mack! Pity those, who for lying vanities forsake their own mercy. Call others to partake of this grace with thee: Eat not thy morsels alone. Say, as those lepers did, This is a day of good tidings, and we hold our peace. Hast thou received this grace, wish all men were like to thee, thy sins only excepted. When beggers have fa∣red well at a rich mans door, they go away, and by tel∣ling it, send others: Tell to others how free an Hous-keeper thy God is; so free that he most delights in comers and company.

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

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

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

2. Why the Apostle here mentioning the grace abu∣sed

by seducers, cals it not simply the grace of God, but the grace of our God.

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

1. For the nature of this propriety in God. God may be said to be ours, and we may be said to have a propri∣ety in him by a threefold right. 1. By a right of crea∣tion, and thus he is the God of heathens, of divels, of all creatures; * 1.1073 they being all the work of his hands, ha∣ving from him life, being, and motion. 2. By a right of externall profession, or federall sanctity; and thus God is often called the God of Israel; and in respect of this, the Jewes are said to be the children of the Kingdom. 3. By peculiar grace, and saving interest through Christ; and thus only believers who are really united to Christ by faith, * 1.1074 have a propriety in him, with whom God hath covenanted that he will be their reconciled friend and father, pardoning their sin by Christ, putting his law into their inward parts, & writing it in their hearts, that he wil be their God, and that they shal be his people.

2. For the second. The faithfull have a propriety in all of God they can want or wish. Particularly, 1. In all the three Persons of the Godhead. * 1.1075 The Father accepts them for his in his beloved; nay, he gave them to Christ, and chose them before the foundation of the world. The Father of Christ is their Father, to provide for, pardon, and govern them, and to afford them all things which pertain to life and godlinesse. The Son is their Mediatour, their head, * 1.1076 their brother, their husband; they are his by the Spirit, and he theirs by faith; he delivers them from all the evill they fear; he obtains for them all the good

they desire. The Holy Ghost is theirs, * 1.1077 to direct and teach them, to purifie and cleanse them, to furnish and adorn them, to support and comfort them. * 1.1078 2. They have a propriety in the attributes of God. In his omniscience, he knowing whatsoever they want, or hurts them. In his wisdome, to teach and guide them. In his power to pro∣tect and defend them. In his love to delight in, pity, and provide for them. In his righteousnesse, * 1.1079 to clear and judge their cause. In his al-sufficiency, to supply and furnish them with all needfull blessings, according to e∣very want. One God answers to all exigences. 3. They have a propriety in his promises, great and precious pro∣mises, wherein all they want, and infinitely more than they can conceive, or desire, is assured to them, grace, glory, mercies for the throne, and the footstool; nay, God himselfe, in whom all blessings are summed up, and center'd; all being as certain, as if already perfor∣med; and for the accomplishment whereof, they have Gods oath, wherein he hath (as I may say) pawn'd his very being; and the seal of the bloud of Christ, * 1.1080 that being the bloud of the Covenant, and he the Mediatour of the Covenant, * 1.1081 in whom all the promises are yea and amen. 4. They have a propriety in the providences of God, whereby whatsoever may hurt them, is withheld from them; not an hair of their head suffered to perish; * 1.1082 and they, though poor, persecuted, sick, dying, yet ever safe; nay, whereby whatever befals them, shall be beneficiall to them; every stone thrown at them, made a precious stone; every twig of every rod sanctified; the issue of every dispensation made sweet and beautifull. In a word, whereby they are enabled to be, and do, and bear, what-ever God either commands, or imposeth; and they relieved with what-ever may do, or make them good.

3. For the third, how sutable and beneficiall a good God is to those who have a propriety in him. * 1.1083 1. He is a spirituall good; drossie and earthy comforts sute not

with a spirituall soul; nor are they such food as the soul loveth. Thy soul is no fitter for gold to be put into it, than are thy bags to have grace put into them. 2. He is a living good. * 1.1084 The creature is a dead, liveless, lumpish, unactive thing; it may be said of it as 'tis of an Idol, it must be born, because it cannot goe. We rather uphold it, than it upholdes us. Like Baal, it is not able to plead for it selfe. It helps us not in distress of conscience, the day of wrath. Like Absaloms mule, it goeth from under us, and leaves us in our distresses; but God relieves the soul, and affords strengthning consolation. * 1.1085 He is a present help in the needfull time of trouble; and ever either preserves us from, * 1.1086 or sustains in adversity. 3. He is an absolute, in∣dependent good. He is self-suficient. If he be hungry, he will not tell thee. He depends no more upon the crea∣ture, than the fountain upon the stream. He is not hin∣dred from helping us by any deficiencies of the creature he hath somtime complained, that he hath had too many, never that he hath had too few to deliver by. How safe is it to depend upon him, who depends upon none! 4. He is an unmixed good, and hath nothing in him but goodness. He is an ocean of swetness, without a drop of gall. * 1.1087 He is altogether lovely, and a beauty without any shadow. There is nothing in him that the soul could spare, or wish were absent. Every creature is a bitter∣sweet, and so poor a comfort, that its bitterness is necessa∣ry to the very being of its sweetness; for had it not a bit∣terness, its sweetness would be fulsome: but though God be altogether delightfull, yet he never clogs, but the more he is enjoyed, * 1.1088 the more he pleaseth the enjoyer. 5. He is an indeficient, never failing good; a fountain which the hottest summer dryes not, a treasure never empty∣ed, one whose perfections never leave himself, and one who never leaves any that ever truly enjoyed him▪ 6. Lastly. He is a most full good, and that in two respects. 1. In respect of the comprehensiveness, or the fulness of the object. In one God is every thing. He is a bundle

of all perfections. All the dispersed excellencies in the world are assembled in him. When he saith, I will be thy God, there's as much said as can be said. And as we can have nothing better than God, so of good we can have nothing more. 2. He is a full good in regard of contentment, or fulness of the subject: whoever hath an interest in him, hath that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that abundant plen∣ty, which observed, will not suffer him to envy the most prosperous sinner: God can fill the vast, capaci∣ous soul, like those water-pots of Galilee, up to the very brim. He hath enough for himself, and needs must he then have enough for us. The water which can fill the sea, can much more fill a cup. * 1.1089 My people shall be satis∣fied with goodness, saith the Lord. My God shall supply all your need. The tongue, the wish, the conception, * 1.1090 all fall short of God. In heaven, though we shall comprehend so much as we want, yet not so much as he is.

2. The second branch of Explication, was, why the Apostle, here mentioning the grace abused by these se∣ducers, calls it, the grace of OUR God. This he doth to make the fact of these Seducers in abusing it, the more odious among these Christians. Dishonour offered to God, deeply affects the soul of one who hath a propriety in God. Our own child, servant, house, nay beast, or a poorer thing, if it be our own, we suffer not to be wron∣ged, and much more doth our propriety in God make every thing which dishonours him, hatefull to us. And that upon two grounds; 1. As he is our God who loves us, takes us into covenant, and owns us. Holy inge∣nuity will constrain us to love that grace which saved us, that God who loved us freely when we were unlovely, who loved us abundantly, bestowing his very self, and in himself all things, and who continues thus to love us e∣ternally. 2. As he is our God whom we have taken by co∣venant to be ours, to love and serve for ever. Now 'tis both against fidelity and inbred generosity to suffer that

thing to be abused, which we have undertaken to serve. This neither agrees with honesty, nor honour; 'tis not only a sin, but a shame. Hardly is any servant so low spirited, as to think it consistent with his credit to serve an abused, a disgraced Master: but especially are all people tender of the honour of the God whom they have under∣taken to serve. The Philistims tread not on the thre∣shold upon which their god Dagon did fall. They who have taken God for their own, cannot endure that his glory should suffer from themselves, or o∣thers.

1. Great is their folly and misery who content them∣selves in a common propriety and interest in God. * 1.1091 It's a false consequence, to say, Because God made thee, or be∣cause thou art reckoned to belong to God by common and visible profession, * 1.1092 that therefore God will save thee. A man is not contented to be the Kings subject, he desires to be his favourite. They who have not God for their God in Christ, have him so for their God, as they have him also for their enemy: men think it not enough to have an o∣pinionative, esteemed, unless they have also a reall a le∣gall propriety in their lands; and why should they not also labour to have their interest in God without cracks and flawes?

2. Sin is the greatest evil in the world. * 1.1093 It parts between us and the greatest good. Your iniquities have separated be∣tween you and your God. We may be poor, persecuted, dis∣graced, and yet have God for ours; but living in the love of any sin, we cannot. There's more evill in a drop of sin, than in a sea of suffering.

3. They who have God for theirs, * 1.1094 may contentedly want all other comforts: They have enough besides. They may answer Satan when he offers worldly glory and prefer∣ments, * 1.1095 as that woman did the prophet, I live among mine own people: * 1.1096 I have enough: The Lord is my shepherd, I shall not want. When a Saint sees all worldly vanities, he may say, How many things are there that I want not!

Their names I will not take up into my lips (saith David;) * 1.1097 The Lord is my portion. The people of God are as some Countries, which can live of themselves, without being beholden to others. A Saint, like a rich man, may spare and spend for a good conscience as much in one day, as a poor worldling would count his utter undoing to part with. And this is the reason why God cuts his people short of outward comforts, they have enough in having of God; and never doth God more delight to let out him∣self into the soul, than when he deprives of temporalls. Joseph, when he manifested himself to his brethren, caused all to go out of the place where he did it.

4. It's a false way of valuing ones worth by any worldly enjoyment. * 1.1098 Gaines or losses are to be estimated by en∣joyment of more or less of God. The titles of substance, profits, goods, are abusively given to riches: With∣out an interest in God they are but shadowes, losses, evils. They are onely full (like the sieve in the water) when they are enjoyed in God; empty, when without him.

5.* 1.1099 The true reason of all the wrangling and unquiet∣ness of the soul with and in men, is because their soul hath no reall interest in God. Lord, thou hast made us for thee, and we are unquiet till we come to thee! Great is their folly, who, like the child that cryes for want of sleep, and yet will not go to bed, cannot be quiet without God, and yet are most unwilling to have him. If men loved them∣selves in loving of God, man might hate, and troubles approach, but not hurt, not disquiet them.

6.* 1.1100 It should be the grand design of all those who are without God, to obtain this propriety in him. To this end, 1. Be sensible that you are by nature indigent, godless creatures, broken off from God, by the breach of the first covenant, and without God, * 1.1101 hating and hated of God: alienated from his life, and from his love; chil∣dren both of disobedience and wrath. Judg your selves,

for your former rebellion and unfaithfulness in breaking covenant, unworthy that ever God should own you, and that you stand at his mercy, either to be your God or your Judg. 2. Make a friend, who may make up the former breach and disunion between God and you. No readmission is to be expected without a Mediator. God will not be yours, if Christ be none of yours. A Christ∣less soul, is a godless soul; an absolute God is a consu∣ming fire. God wil never be satisfied but by the mediation of a sacrifice: nor can we ever be taken into covenant without the Blood of the Covenant. * 1.1102 The blood of Christ is the onely Cement of reuniting and knitting God and man together. 3. Break your league with sin. Expect not a propriety in God, if you continue to love that which first disunited you from him. God and sin draw contrary wayes; * 1.1103 there can be no accomodation between them. If God be ours, sin must be none of ours. They are like two ballances, if one goeth up, the other goeth down. A man cannot look heaven-ward and earth∣ward at the same time. God may take many of us for his, we can take only him for ours. 4. Let the propriety be mutuall. Expect not that God should be engaged to you, and that you should be loose from God. Yeild your selves to the Lord, * 1.1104 serve him, and give the hand to him. When he makes the strictest commands, be as willing to say, Lord, We are thine; as to say, when he makes the sweetest promises, Lord, Thou art ours. Receive from him the law of your life. Let him make the conditions of the covenant, and the articles of agreement after his own minde. Never startle at the proposall of a∣ny service. * 1.1105 Consecrate, resign your selves to him, and quit any interest in your selves. 5. Observe his con∣descending willingness to become yours. How he beseech∣eth us to accept him for our God; and woos us, though he wants us not: he makes the first motion to every soul. * 1.1106 He that cometh to him, he will in no wise cast out. All sight of sin which makes the soul distrust Gods pro∣mise,

is a sinful sight of sin. Say,

Lord, though I am un∣worthy to be beloved, yet thou art worthy to be be∣leeved.

Take hold of the Covenant, * 1.1107 and commit thy soul to Gods offer; verily thou shalt not be reje∣cted. * 1.1108

7. They who have a propriety in God should express and shew it. And that, 1. By depending upon him for supplies in all straits. He who hath given himself, what can he withhold! he who hath given a Kingdom, will not deny a staff to walk thither. Let them fear want, who have not a God for their portion. Faith fears no Famine. In one God is every thing. All who have this God, shall have what they want, if not what they would. 2. By promoting the honour and service due to him. Propriety is the foun∣dation of true obedience. All that we are, all that we do, all that we have should be his. His honour we should propagate, and make it our only plot and business to make him great, and to leven the world with holy obedience to him. His honour we should preserve, enduring no∣thing that doth eclipse or impair it. * 1.1109 He who toucheth that, should touch the apple of our eye. The reproaches of them that reproach him, we should look upon as falling upon our selves; mourning for that dishonour offered to him which we cannot redress, and ha∣ting all that unholiness in the world which we cannot help.

This for the enjoyment under which these Seducers lived. viz. the grace of our God. The second particular, their mis-improvement thereof fol∣lowes. They turned it into lasciviousness.

Three things are considerable by way of expli∣cation. * 1.1110

1. What the Apostle here intends by lasciviousness.

2. How the grace of God was turned into lascivi∣ousness.

3. Wherein appears the sinfulnes of turning the grace of God into lasciviousness.

1. For the first. The word lasciviousness in the O∣riginall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The derivation thereof is by all, a∣greed upon, to be from the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Selge; which Selge was a City between Galatia and Capadocia, whose inhabitants (say some) were most modest and temperate, and these make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be a note of privation of modesty and temperance, and importing the lascivi∣ousnesse of these seducers, * 1.1111 by their being unlike the peo∣ple of Selge, even destitute and void of all modesty and temperance. Others (upon better ground) say, that this Selge was a most dissolute and lascivious place, where the inhabitants were given to all manner of luxury and unclean profusenesse; and these make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be intensive, dilating and increasing the sense, and so importing the la∣sciviousnesse of these seducers by their being most like the people of Selge, namely, violent and unbridled in all lust and filthinesse. The word (as all agree) notes a mon∣strous open profusion, & pouring out, and spending ones selfe without measure, in lasciviousnesse and obscene lust∣full practices: I it is translated Rom. 13.13. wantonnesse, and it's joyned with rioting, drunkunesse, chambering. And 1 Pet. 4.3. with Lusts, Excesse of wine, Revellings, Banquetings.

This word (lascivionsnesse) is 2 Cox. 12. ult. joyned with unole anness and fornication. And in Gal. 5.19. with adultery, fornication, uncleanesse. And Eph. 4.19. this lasciviousnesse is expounded by the working of all un∣cleannesse with greediness. And 2 Pet. 2.7. this word here translated lasciviousnesse is put for all the filthinesse of Sodom. Lot was vexed with the filthy, or lascivious conversation of the wicked; and that Apostle v. 18. spea∣king

of seducers, (the same kind of men of which Jude here speaks) mentions this lasciviousnesse as the bait with which they baited their hooke of error. They al∣lure (saith he) those who were clean, &c. through wantonness, or lasciviousness; which was that encourage∣ment which they gave to people to exercise carnall lusts, under the pretence of Christian liberty. By comparing of these places, its conceived that this sin of lasciviousness properly importeth all kind of carnal defilements, and fleshly polutions, as also all outward obscenity and filthi∣nesse expressed in mens behaviour, either by shamelesse words or gestures; and noteth withall, the prosecution of these unclean courses with impudency, petulancy, * 1.1112 de∣fence, violence and contempt of all opposition or observa∣tion from men. It is a manifest wickedness. They who are guilty of it, do not blush at it: they declare their sin as Sodom, Is. 3.9. they are not like the harlot, that wipes her lips; but like Absolom, that spreads his incestu∣ous pallet on the roof, and calls the Sun a blushing witness to his filthinesse. They glory in their shame. Their hand is the Organ of wickednesse, and their mouth the Trumpet: they out-sin all shame; they crown unclean∣nesse with Garlands of honour. Their sin abandons se∣crecy; and admonition to it is as a powring of oyl down the chimny. Thus Rev. 2.14. Some there were who taught fornication. Simon Magus taught that women might in∣differently be used; The prodigious impurity of whose followers, Ecclesiasticall Writers tell us, would astonish any sober hearer, and is such as no modest man can ei∣ther write, or speak without offence. The Gnosticks, who arrogated that name to themselves for their pretended excellency of knowledg above all others, were called, for their filthiness, Borboriti, or the dirty miry sect. They used

all kind of uncleanesse, as the fruit of the Grace of God. And they declared, that all holy and righteous courses commanded in the law of God, were antiquated and taken away by the preaching of the Grace of God. Car∣pocrates taught men how to speak filthily and uncleanly, and how to live leudly. * 1.1113 And although by [lascivi∣ousnesse] is properly understood the open profession, and ostentation of incontinency; yet must it here be taken more generally (as the following description of these seducers declares) for a licencious profane kind of living in, and liberty of sinning.

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

The word in the originall, by which the Apostle ex∣presseth this turning, * 1.1114 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth pro∣perly, the transposing, or removing of a thing from the place of its ordinary abode, to some other; but it's used to note the alteration or removal, 1. Of persons from former opinions or practices which they have embraced, and thus the Apostle tells the Galatians, Gal. 1.6. I mar∣vell that ye are so soon removed (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) from him that called you, &c. And, 2. Of things, both from their former uses, and ends; and thus the Apostle saith, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the priesthood being changed, or translated, there was (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a translation, or change of the law: and thus Jude saith, these seducers did translate or remove the grace of God from its true and appointed, to a false and wrong use and end. The end and use of the doctrine of grace, and justification by faith in Christ, was the serving of God without fear, in holinesse and righteousness, * 1.1115 the denying of ungodliness and worldly lusts, and the living soberly, righteously and godly in this present world; but these Seducers transposed and removed this evangelicall grace from the ends and uses appointed by God, unto such as were contrived by themselves; they teaching that Christ had fulfilled the law, and freed Christians from it, that so they might

have a liberty to live as they list, and be freed from the Law not onely as a Covenant, which cursed those who broke it; but as a rule also, prescribing the good to be done, and the evil to be avoyded.

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

1. When men abuse this grace of God to an empty, bare profession of it; to a resting in the meer outward shew of enjoying that grace, and the benefits of the Gospel; they never labouring for a true and reall inter∣est in the benefits themselves; * 1.1116 herein resembling such bondmen, who being made free, think it enough to be accounted free, and to be out of their time, to be such as may put on their hats, and wear a gown; but never care for setting up, or falling to their Trades, that they may thrive. Thus there are many who onely care to have a name to live; who receive the grace of God in vain; and are meer titular Christians, ne∣ver really thriving in godlinesse, and as very slaves to sin as ever: But they who here professe vainly, shall hear God professe severely, I never knew you, * 1.1117 De∣part, &c.

2. When men abuse grace, to the disobeying of Au∣thority. A sin to which our natures are too prone. And it's cleer by the context of 1 Pet. 2.16. * 1.1118 that when the Apostle forbids the Christians to use their liberty as a cloak of maliciousnesse, he intends by maliciousnesse, dis∣obedience to the lawfull commands of the Magistrate: and this was one way whereby these Seducers perverted the grace of God; namely, by despising of Dominions, and speaking evill of Dignities; as if, * 1.1119 because Christ had taken away our thraldom to sin and Satan, he had dis∣annulled duty to all Superiours; * 1.1120 as if grace were vio∣lated by humane lawes. In a word, as if, because Christ bestows an heavenly, he takes away earthly Crowns. Thus the Papists pervert the grace of God, who turn his

grace, * 1.1121 in giving to his Church the power of the Keyes to open and shut heaven, into an instrument of rebellion against lawfull Magistrates, deposing them, and freeing subjects from their Allegeance; whom they stir up to seditions and conspiracies, though obedience for consci∣ence sake be a divine command, and resistance of lawfull Authority have a divine commination, and that no lesse then damnation. Thus the Anabaptists from the grace of the New Testament, and our freedom purchased by Christ, teach the unlawfulnesse of Magistracy, and of obedience to it; pretending that it infringeth the liber∣ty of our consciences, which are only subject to God; Whereas the bond of conscience consists not in the particular lawes of men, but in the generall command of God; the conscience being bound to obey Gods com∣mand of obeying Magistrates.

3.* 1.1122 When the grace of God, in the liberty which it affords, is abused to the offence of the weak consciences of our brethren: When we remit nothing of the extremity of that right and power we have in things of indiffe∣rent nature, * 1.1123 to please our neighbonr for his good unto edification. Although we must not be the servants of men, yet we must by love serve one another; yea all, that by all means we may (with the Apostle) win some. Wee should be perswaded with the perswasion of faith, that all things are lawfull; and yet we should resolve for charity sake to forbear the use of many things, if we find them inexpedient; and as well consider what is usefull for others, as lawfull for our selves.

4. When the grace of God is abused in the excessive, immoderate enjoyment of things in themselves lawfull: When men think they are limited to no measure in the enjoyment of a lawfull comfort; suppose, recreation, diet, apparell, &c. As if, because the thing is lawfull to be used, therefore all use of that thing is lawfull; as if lawfull things could not be used unlawfully. He who alwayes goeth as far as he may, sometimes goeth further

than he should. Satan never falls upon us so much to our disadvantage, as when he lyes in ambush behind our lawfull enjoyments.

5. When the grace of God is abused to the casting off our obedience to the law of God as a Rule. When men will discharge themselves from duty to, because God dischar∣geth them from condemnation by the Law; and because grace frees from sin, therefore they will sin freely: as if because God prohibits the opinion of works, therefore he dispenceth with the performance of works. That we are by nature apt Scholers to learn this hellish Sophi∣strie, it's plain by Paul's supposition, that some would conclude from the doctrine of free Justification by Christ, that they might continue in sin, to the end that grace might abound: and that evill might be done, * 1.1124 that good might come of it: that there are some who are forward to teach it, is cleer from Peter's description of Seducers, who allure people through much wantonnesse, * 1.1125 promising them liberty. Conformable to whom are 1. the Antinomians, who from the grace of God in mitigating the Law, would infer an utter abrogation of the Law; denying that it hath a directive, regulating power over a beleever. True it is, the Law is abrogated 1. In re∣spect of Justification, beleevers expecting acceptation from God not for what they are, or do; but by relying upon Christ. 2. In respect of condemnation, Christ having been made a curse for them. 3. In respect of compulsion by terrour, so far as they are regenerate, there being in them a delight in the Law. 4. In respect of rigid and perfect obedience: imperfect, * 1.1126 if sincere obedience being accepted through Christ, though by the Law we are ob∣liged to that which is perfect. 5. In respect of the ir∣ritation and increase of sin by the Law, it not stirring up, but subduing corruption in beleevers, who partake of sanctifying grace: But yet as a Rule of life, it ever con∣tinues, even to beleevers. That the Ceremonial law vani∣sheth, decayeth, waxeth old, is broken down, changed, disan∣nulled,

abrogated, the Scripture testifieth; but not one of these words are used concerning the Morall Law. And of what doth the Spirit of God more frequently admonish beleevers, than not to refuse obedience to the Law, under pretext of Christian liberty, Gal. 5.13. Ʋse not your liberty as an occasion to the flesh, not taking a rise (as the word signifieth) from your deliverance from the Law, * 1.1127 to the satisfying of your lusts. And 2 Pet. 2.16. Ʋse not your liberty as a cloak of maliciousnesse: i. e. Abuse not your liberty, by grace to cover licenciousnesse in sin. In a word, If disobedience to the Law be still a sin in the beleever, the power of the Law is not abolished: For there can be no sin, unlesse it be a transgression of a Law. 2. The Papists abuse the grace of God to a rejecting of the law; who from the doctrine of absol∣ving repenting sinners, plead for a power in the Pope to give Licenses and Indulgences to the greatest of sins; who for his Corban, forgives sins both past, and future, (both alike;) and sends his Briefs to be left in as many Countries as he pleaseth, for granting liberty to sin for many yeers to come, the price whereof is set by the Court of Faculties in Rome; which fils up the measure of Europe's sins, by exhausting of Europe's Revenues. How great a wantonness must this produce? Why should any rich man now care how he live or die, seeing all shall be well with him for a little money?

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

1. It comprehends the sin of hypocrisie. Sin is the fouler for receiving a cover. To do that which is in it self evill, must needs offend God: but to do evill by appearing to do the contrary, comprehends both the sin it self which we endeavour to hide, and a sinning by endeavouring to hide it; to the sin it self is added a pra∣cticall lye, by speaking in our practice, that we are and do, contrary to what we are or doe. As God is a God of pure eyes, he hates all sin; but as he is a God that lo∣veth

a pure heart, of all sins, hee most hates hypocrisie. All Murderers sin hainously; but none so hainously as those who imploy a mans own hands to kill himself. An hypocrite labours to destroy Religion by Religion.

2. As it is hypocrisie to cover lasciviousnesse, so is it even heightned profanenesse to cover it with the grace of God. Will no cheaper stuffe then grace serve to cloath lasciviousnesse? The excellency of any thing adds to the fault of abusing it; To make a King's Son Lacquey to a beggar, to make hay with the Scepter Royall, to dig in a dunghill with a golden spade, to stop an oven with the Robes of an Emperour, are all actions of greatest unworthinesse, and wild unsutablenesse; but to make Religion a stirrup to profanenesse, and the grace of God a credit to lasciviousnesse is a presumption of an higher and far more unsufferable degree. This is to make God accounted a patron of impiety, and the Judg of all the Earth to seem the greatest malefactor, * 1.1128 and to profane his holy Name

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

4. Grace turned into lasciviousnesse is the top of all Ingratitude. What greater unkindnesse, then to be evill because God is good? If it be a sin for thee to have an e∣vill eye against another, because God is good to him; what is it to have an evill eye against God, because he is good to thee? If it be a sin to reward a man evil for

evil, what is it to return to God evil for good? To be lascivious because God is gracious, is to fight against God with his own weapons, to wound God with that arm which he hath cured, * 1.1129 to kill and crucifie him who hath freed us from death: In a word, to make that a pillow for presumption, which God appointed for an antidote against despair.

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

OBSERVATIONS.

1.* 1.1130 Great is our natural propensenesse to grow wanton against God by his goodnesse. Seldome is God provoked so much by any, as by those who most deeply partake of his indulgence. It's very hard for God to smile, and for us not to be wanton. How frequently doth God complain of the unkinde requitals returned for his loves! Do ye so reward the Lord, O foolish people! Deut. 32.6. Jesurum waxed fat and kicked: who, because la∣den with fatnesse, therefore forsook God that made him. And Isa. * 1.1131 1.2. I have nourished children, but they have rebelled against me. 'Tis pity (as we say of fair weather) that the goodnesse of God should do any hurt: but we

are commonly not more unsubmissive under correcti∣ons, then wanton under comforts. Gods severity restrains from that impiety which his indulgence draws forth, by meeting with a sensuall heart, that turns the favours of God into the fuel of lust. It's much easier to walk sted∣dily in a path of deep dirt, than of slippery ice. How just, nay, how good is God to abridg us of that com∣fort either inward or outward, which we abuse! to turn us (like sheep) into short pasture, if there we thrive best; and rather to deny us mercies in mercy, then to be∣stow them in wrath.

2.* 1.1132 The best and choycest of outward administrations cannot better a bad heart. Even grace may be received in vain. The best preaching and Preachers in the world have not seldome been sent to a gain-saying people. * 1.1133 Nei∣ther Moses and the Prophets, nor one raised from the dead, nay, nor the preaching of Christ himself can of themselves work upon the heart. Morall swasion comes far short of effectuall grace; and the word of grace much differs from the grace of the word. Warm cloathes and strong waters cannot fetch life into a dead man. The plentifullest showers leave the heath unfruitfull. Nature, after all imaginable improvements, is still but Nature, till supernaturally renewed. How happy were we, if men would attribute the unreformednesse of the times under the Gospel of grace, more to the strength of their own lusts, then the weaknesse of the Ministers labours: and if, in stead of glorying (I had almost said, of placing religion) in the parts of Ministers, they would humbly and ardently seek God for that blessing, without which, the fattest Ordinances devoured, leave but leane souls.

3.* 1.1134 The most holy and happy enjoyments are not with∣out their snares. There's danger in enjoying the best things, even the grace of God. Men ordinarily conceive that there is danger in wanting the Ordinances, in sin∣ning, in being in sinfull company, and using worldly com∣forts;

but they consider not that even their graces, their good works, their comforts, every Ordinance and du∣tie have their snares accompanying them. * 1.1135 Our very graces may occasion us to be proud, and our very com∣forts to be secure. Luther was wont to advise men to take heed of their good works. There are no services so holy, but Satan creeps into them, and when he cannot hinder the externall, hee endeavours to spoil the spirituall perfor∣mance of them. He labours to winde himself even into Paradise, and loves to stand among the Sons of God. How oft doth he shew men the beautiful buildings of their late performances, to a worse end than the Disciples did Christ the buildings of the Temple! And how rare is it to finde that Christian, who by self-debasing, leaves not (as it were) a stone upon a stone which he casts not down by having low thoughts of high services! * 1.1136 Thou must not onely keep thy foot from entring into places of vanity, but also keepe thy foot when thou entrest into the house of God: not onely take heed that thou neglectest not hearing, but also take heed how thou hearest. How oft have the servants of God been humble and hun∣gry in the want of those tokens of grace, under the en∣joying whereof they have been proud, unprofitable, and (the sin of these Seducesrs being naturall) almost las∣civious!

4.* 1.1137 An unholy heart sucks poyson out of the sweetest and holyest enjoyments: Even the grace of God he abu∣seth to his own perdition. Ʋnto them who are defiled and unbeleeving (saith the Apostle) is nothing pure. * 1.1138 They taint every thing they touch. * 1.1139 Their best services are abo∣mination to the Lord. Their prayers are turned into sin. The word is to them the savour of death, and the grace of God pernicious. The Sacraments are poyson and dam∣nation, Christ is a stumbling stone: Their table snares them, their prosperity slayes them. Whatever we have, till Christ be ours, cannot be enjoyed profitably: the guilt of the person must be removed, before the comfort

of the gift can be enjoyed. Out of Christ, all com∣forts are but like a funerall banquet, or the prison pro∣visions of him who is fed against his execution. And a sinner is as farre from returning any enjoyment by love to God, as he is from receiving it in love from God: His heart is the heart of an enemy, even under the dispen∣sations of grace. And what are all blessings (til the heart be changed) but furniture to oppose God, and fuel to increase sin? O Christian, in stead of boasting how good thy enjoyments are in themselves, labour to finde them good to thee. It matters not what the things are which thou receivest, but what thou art who dost re∣ceive them. The same promise which purifyes a Saint, (through thy sin) pollutes thee. The same breath which warmes him, cools thee; he being neer, thou farre from him that breaths. Till grace savingly work up∣on thee, thou art but a wanton under grace.

5.* 1.1140 Corrupt nature can cast even upon foul and lascivi∣ous courses, the cloak and colour of a religious pretext. The murderous contrivements of Absolom and Jezabel, The disobedience of Saul, the devouring of widowes houses, the maliciousnesse spoken of by Peter, 1 Pet. 2.16. had their several cloaks and covers. The unlovelinesse of lusts in themselves, and the love of sinners to them, put sinners upon this covering of them: by reason of the former, this covering is required; by reason of the later, 'tis contrived. But of this more before.

6.* 1.1141 God is gracious even unto them who abuse his grace. He affords the means and offers of it, to them who turn it into lasciviousnesse. He holds the candle to them who will not work by, but wanton away the light. He cals men, though they will not hear; and woos them who will not be intreated. Certainly, God doth not onely shew himselfe a God in powerfull working, but even in patient waiting upon the wicked; none but a God could do either. Oh sinner, how inexcusable wilt thou bee in that great day, when God shall say, * 1.1142 What could I

have done more; or how couldst thou desire me to wait longer for thy good? Certainly, thine own conscience shall be Gods deputy to condemn thee. If thou shalt give an account for every idle word which thou thy self hast spoken; how much more for every unprofitable word which thou hast made God speak to thee! For the Lords sake, Christians, take heed of receiving the grace of God in vain. And how should this goodnesse of God put us (especially Ministers) upon imitating of him! though sinners be wantons under grace, yet let not us be weary of dispensing it. * 1.1143 Let us wait, if peradventure at any time God may give sinners repentance. Ministers are spirituall fishers: and fishing, we know, is a tedious work to him who hath no patience. The catching of one soul will make amends for all our waiting. Our pa∣tience cannot be so much abused, as is Gods.

7.* 1.1144 The doctrine of grace is warily to be handled by Mini∣sters. 'Tis hard to set up Christ and grace, and not to be thought to destroy the Law. Christian Liberty is to be propounded as giving no allowance to liberti∣nism. Satan hath in no one point more drawn teachers to extreams. Because he could not keep them in Pope∣ry, by the doctrine of satisfying the Law as a Covenant; he labours to drive them to Antinomianisme, by the doctrine of casting off the Law as a Rule: because they have rejected the merit of works, he labours to make them cast off the obedience of works. But the man of God should observe the Methods of the Divel. The Apo∣stle Paul having at large proved the doctrine of Free justification by Christ, * 1.1145 subjoyns (and that twice in one chapter) a most vehement denyall (by way of interro∣gation) of any liberty to sin by grace: Shall we continue in sin, that grace may abound? and, shall we sin because we are not under the Law, but under grace? The like he had expressed before, chap. 3.31. Do we then make void the Law through faith? To all which he answereth with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God forbid: words of defiance and detesta∣tion.

What though Ministers, for their preaching holi∣nesse of life, be represented as those who preach not Christ? And what though their names be crucified between the slanders of the Papists and Antinomi∣ans; the former calling them Libertines, for de∣fending the doctrine of justification by Christ; and the later Legallists, for urging the Law as a rule? yet let them hold fast the faithful word against both; * 1.1146 and remember, that as Jesus is to be preached in opposition to the former; so is Christ as an anointed King, in opposi∣tion to the later; and that, as there was a resurrection of the body of their crucfied Master, so shall there be a resurrection of the crucified names of his servants; and that it is their duty to preach the Lords Christ, as Simeon cals him, and not the drunkards, the Libertines, the An∣tinomians Christ.

8. No expressions of Gods grace or goodnesse of any kind, * 1.1147 ought to be abused and perverted unto sin.

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

1. We must not abuse the gifts of outward estate, whe∣ther riches, or honours. 1. Riches must not be abused, 1. to Covetousnesse: the possessours of them should not, be possess'd by them. * 1.1148 They should rather be refresh∣ments, than employments; rather used as steps to raise us towards, than stops to hinder us from heaven; rather as those things without which we cannot, than for which wee do live. Onely such things must be loved much, which cannot be loved too much. 2. Ri∣ches must not be abused to Creature-confidence. * 1.1149 Gold must not be our hope; we must not trust in uncertain riches, lying vanities, mammon of unrighteousnesse. * 1.1150 Ri∣ches never deceive us, but when we trust them. The crea∣ture may be used as a staffe to walke with, not to lean upon. 3. Nor must they be abused to prodigality. Abun∣dance requires sobriety: they who walk in slippery and dirty wayes, had need to gird up their loyn••. * 1.1151 Men

should not feed upon, but onely taste pleasures; like Jo∣nathan, who did but dip the end of his rod in the hony comb.

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

2. Nor must the gifts of the body, as strength, and beuty be abused. 1. Strength must not be abused to lux∣ury. It must not be given to * 1.1152 wine, and women. 2. Nor to the wronging and oppressing of the weak, nor be a weapon of any unrighteousnesse; nor 3. be abused to † 1.1153 boasting. If God withdraw his manutenency, the most strongly built body drops into the grave; and he who cannot be overcome by others, may by God be suffered to be his own executioner. 2. Beuty must not be a∣bused to the enticement of others to sin, or the con∣tempt of others who want it, or to a sinfull * 1.1154 mending, or rather marring of Gods wise handy worke, by pain∣tings and spottings; as if the forme bestowed by God should be reformed by the divel: Or to a neglect of that true beuty of the soul, by being transformed from glory to glory, by the spirit, 2 Cor. 3.18. as if the house were more to be regarded than the inhabitant; and the casket more to be prized than the pearl.

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

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

1. How pernitious is that abuse of the Decrees of God, to a liberty in sin l•• by concluding, that if we be elected, a wicked life shall not hurt, and if we be reprobated, godlinesse shall not help us. Whereas, he who hath elected to salvation, * 1.1155 hath likewise ordain∣ed those means whereby salvation shall be obtained, and that we shall walk in the way which leads to the same. But of this before.

2. We should fear to pervert the patience and long suffering of God to a presumption, and a delaying of repentance. * 1.1156 This being a despising that goodnesse which leads to repentance, and a treasuring up wrath by Gods forbearance. God intended mercy to be prized, not despised; and he who hath made a promise to repentance, * 1.1157 hath not made a promise of repentance, when we please; nay, how justly may God punish the contempt of his grace with finall impenitency? Repentance delaid till death, is seldome unto life.

3. Take heed o•• perverting the Seriptures to coun∣tenance thy sin, either in opinion or practice. * 1.1158 Wrest them not, wrack them not to make them speak that which they never intended; bring not the Scriptures to thy opinion, but thy opinion to the Scripture; and e∣very doctrine that cannot endure to look upon that sun; cast it down as spurious. Take not occasion by Scrip∣ture to be sinfull in practice; * 1.1159 Scripture was written that we should not sin, not that we should sin. Let not the idle person be occasioned from Matthew 6.34. Take no thought for to morrow, &c. to neglect his cal∣ling; nor the Covetous, from 1 Tim. 5.8. if any man provide not for his own, he is worse than an infidel, to be immoderate in following it; let him as well remember, that as he is worse than an infidell who is defective in regarding his own; so likewise that hee imitates the Gentiles, * 1.1160 who seeks after all these things more then hee should. Take not liberty from the recording of the infirmities of saints in Scripture, to follow them in sin;

Rather let the falls of the stronger, be the fear of the weaker; and the punishments which Saints brought upon themselves by their sins, be the terrours of those who have nothing of sanctity in them. The fals of ho∣ly men set down in Scripture, are like stakes fixed in a pond, not to call us, but to caution us.

4.* 1.1161 Let us be eminently carefull, lest our deliverances obtained by Christ from the Curse, be perverted to loos∣ness of life. Let that which was a pledg of his love, be a spur to our duty. Though some abuse this grace to a wrong end; let us use it to a right end. To this end,

1. Admire and study the excellency of this grace. 1. in its fulnesse and sufficiency: abuse not that which is so able to help thee. Who but a mad man would throw away a Cabinet fil'd with the richest pearls, and pu∣rest gold? But we were not redeemed with such corrupti∣ble things, * 1.1162 but with the precious blood of Christ; The blood of God. 2. In its freenesse. Gods bestowing it upon thee, when thou didst not deserve it, when thou hadst no other merit but misery to call for it, aggravates thy sinne in abusing and contemning it. Thankful∣nesse becomes the distressed, rather then scornful∣nesse.

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

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

In the words I consider,

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

2. How they opposed him, or wherein that oppo∣sition did stand; They denyed him.

1 The description of his dignity.

I conceive with Beza and the best interpreters, that it is not to be understood partly of God the Father, and partly of Christ, but altogether of Christ; and that not so much because it seems to be paralel with that place of Peter, denying the Lord that bought them, * 1.1163 as because in the Original, the prefixing of only one article to all these titles, seems to require this reading; The onely Lord who is God, and, or even our Lord Jesus Christ.

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

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

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

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

In the explication of Christs dignity in this first re∣spect, I shall briefly shew, 1. In what respect he is cal∣led Lord. 2. Only Lord.

EXPLICATION.

The title given to Christ is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lord.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a word betokening a private right to rule; * 1.1164 such as is exercised in the guiding and governing of a fa∣mily, and it most properly signifieth a Master, Ruler,

or governour over servants, who are bound to him. And such a Lord and ruler is Christ; whether we con∣sider,

• 1 His Title to this rule and dominion.
• 2 His exercise of this rule and dominion.

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

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

2.* 1.1165 Of sustentation and preservation: Col. 1.17. By him all things consist. If he withdraw his divine pow∣er and manutenency, they all fall into nothing; Hee is a being by his owne nature, but all others have their beings by their participation of essence from him, and his continuation of that action whereby hee gave them being. Heb. 1.3. He upholding all things by the word of his power.

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

4. By a right of unction, and reception of that furnish∣ment and fulnesse of the spirit of grace, whereby hee was abundantly meet to be the Head and Lord of his Church. He had as much of grace as there was of grace. All fulnesse dwelt in him; * 1.1166 and hee received not the spirit by measure. Hee had not the fulnesse of the vessell, but

of the fountain; all others had only a measured fulness, * 1.1167 and for themselves; Christ had a fulness of redundancy for the whole Church.

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

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

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

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

2.* 1.1168 Christ exerciseth his dominion, by appointing of∣ficers in his house. These he furnisheth with gifts suta∣ble to their places: He makes them able Ministers, and appoints them to be his Stewards, * 1.1169 to distribute to every one in his family, their due proportion, by way of feed∣ing and governing. The carriage of these Stewards is not arbitrary, but appointed. They are all accountable to their Lord, for, and from whom they rule.

3. By finding his family with all necessaries for body and soul. * 1.1170 His servants shall want no good thing. They shall neither pine for want, nor surfet with abundance; they shall never have so much or so little, as to make them unfit for service. Christ loves to keep them in working case. Even of outward necessaries they shall have what they want, if not what they would: Christ gives them all things that pertain to life and godlinesse; he encourageth them, * 1.1171 he assisteth them in their work; he gives them exceeding great and precious promises; hee feeds them with his own flesh and blood, * 1.1172 he cloathes them with his own righteousnesse, he directs them with his own spirit.

4. By protecting his family from all dangers. There's no safety but in Christs family; never are his servants in danger but when they go out of it. * 1.1173 He is the keeper of his Israel peculiarly. Though he sometimes suffers e∣vils to touch, * 1.1174 he never suffers evils to hurt them; he vi∣sits them in, and delivers from all their troubles, he suf∣fers not Kings to hurt any of his servants. He takes the wrongs offered to his servants, as offered to him∣selfe.

5.* 1.1175 By correcting it for its miscarriages. Judgment com∣monly begins at the house of the Lord. His servants are safe, but must not be secure; he suffers the world to do that which he will not endure in his own family. His servants will never be faithfull to him, nor find him faithfull to them, if he did not sometimes chastise them. He judgeth them, * 1.1176 that they may not be condemned with

the world. And whensoever the chides, he doth it not because he loves it, but because they want it.

6. By rewarding every servant according to his service. He is indeed the only Lord, but he hath sundry sorts of servants. He is a good master; but most that call them∣selves his servants, are unprofitable, and only titular and complementall, wearing his badg, but refusing his, work: using the name of the Lord, and crying Lord, Lord; but shunning the rule of their Lord. The re∣ward of these, is, to be cast into utter darknesse, Mat. 25.30. who heretofore were unprofitable under light. His good and faithfull servants shall be rewarded with the joy of their Lord, even the presence of him whom they served faithfully in his absence. * 1.1177 Their labour of love shall not be forgotten by Christ; but all their for∣mer toyl shall bee forgotten. Their work, though ne∣ver so great, is but small to their wages; nor is the weight of their labours, comparable to that of their crown; Jesus Christ will pay them for every work which they have forgotten. Their services are all book'd. He who formerly gave them abilities to work, will now give them a recompence for working.

2. In what respect is Christ called Only Lord?

1. Not to exclude the Father and the Holy Ghost, * 1.1178 to whom with the Son, all outward works are common: and frequently to the whole Trinity of Persons is this name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Lord, given in Scripture, Act. 4.24. Rev. 6.10. God the Father, Joh. 17.3. is called the only true God, not to exclude the Son: and God the Son is called the only Lord, not to exclude the Father, who is represented in the naturall glory of the Deity, as the Son in the voluntary office of a Mediatour.

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

1. To exclude the partnership of any other in the government with him. The rule is not shared between

him and other Lords. In government he hath no co∣partner: He is Gods only Vice-gerent. There is no ••∣ther name under heaven given among men. * 1.1179 To him hath the Father committed all power in heaven and earth, as Pharaoh did set Joseph over all the land of Egypt. God hath appointed him heir of all things. And as Christ had no co-adjutor in the work of redemption, so hath he no partner in the glory thereof.

2.* 1.1180 To note his superiority and preheminency above all other Lords. In which respect he is called King of Kings and Lord of Lords: for,

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

2.* 1.1181 He is the onely universall Lord. To him every knee must bow. The three kingdoms of heaven, earth and hell, never had any Lord but Christ; In the first of these he doth eminently shew his glory and beauty; in the se∣cond his power of ruling and directing; in the third his strength and severity. Angels and glorified Saints in heaven; Saints, sinners, and every creature on earth; the damned, and divels in hel, are all his subjects. He is Lord of all, Act. 10.36.

3.* 1.1182 He is the only Lord for power and might. He is able to subdue all things to himselfe, Philip. 3.21. and 1 Tim. 6.15. He is called the only Potentate: He made, and he can annihilate the world with one word. He can kill the soul, and throw both body and soul into hell. Hap∣py we, that earthly Lords, though never so tyrannicall, cannot do this. He can subdue the hearts of men, even of his deadliest enemies, unto his love and obedience. Happy would earthly Monarchs think themselves, if they could do thus. But he who only made, can only mend the heart.

4. Hee is the only Lord for majesty and glory. All the glory of all the Caesars, Emperours, Kings who e∣ver were, combined in one heap, is but a black coal in comparison of the splendor of his glory. * 1.1183 If Solomon in all his glory, was not arraied like the lillies of the field, how much lesse was he like the Lord of the world. The glory of Agrippa and Bernice was but a great fansie. * 1.1184 How easie and often doth Christ stain the pride of the glory of the greatest, and even cause shamefull spew∣ing to be upon it. The glory of Kings is but a bor∣rowed ray, or spark, from his Majesty. When he shall appear in his glory, all the nightly glow-worms of worldly splendor shall be put out, and all worldly ma∣jesty shall be exstinguish'd. Nay, the poorest Saint shal appear with him in that glory, of which all the splen∣dor of Emperours is not so much as a shadow.

5. He is the only Lord in respect of his deportment to∣ward his servants. 1. He is the most discerning Lord and Master: no earthly Masters are so able to observe the wayes and workes of their servants as he is; for the clo∣sest and subtilest among them cannot deceive him; he spies them in every corner, nay every corner of their hearts in them. He now (in some sort) is absent, and yet he needs no informer, but knows what every servant doth in his absence, and will manifest every ones work to all the world. His eyes are as a flame of fire, and clear∣er then ten thousand Sunnes; * 1.1185 all things are naked and o∣pen before him. * 1.1186 Nor doth he lesse observe the wants and troubles, than the wayes and workes of his servants. He hath an eye therefore as pittying, as it is piercing. For 2. He is the most gracious Lord and Master. No Lord ever bought servants so dear, he having bought them from slavery by laying down his dearest and most precious blood for them; (never such a price!) He hath given not his mony, but himself for them. 2. No Lord ever fed his servants so highly and so plentifully. The servants of Christ have various and sumptuous dishes:

First the word, after that the Sacrament. The table of the Lord is furnish'd with the body and blood of the Lord to nourish the servants, not only to labour, but also to eternall life. 3. No Lord ever clothed servants so sumptuously: their garments are made of that web which was woven out of his own bowels; they put on the scarlet of his righteousnesse, and the merit of his death. The fine linnen of holinesse and sanctification, yea, the beauti∣full robes of glory and immortality, which they shall change for the filthy raggs of sinne and mortality. 4. No Lord ever used his servants so gently and merci∣fully. He puts them only upon honourable, safe, com∣fortable imployments. He puts no more upon them than they can go through. He is not only their Lord and Master, but their helper and fellow worker; when they grow faint and weary, * 1.1187 he strengthens them; when doubtfull, he teacheth them; when slothfull, some∣times indeed, he corrects them; yet not to kill, but quicken them; and not to destroy them, but their sloth∣fulnesse; when they are sick, he pitties and spares them; when old, he turns them not out of his service; but the longer they live in it, the more they love it, yea, the more able they are to perform it. In a word, when they die, he neither suffers them to lie still, nor sends them to seek another master; for then they change not their master for another, but their work for a better, or rather for their wages. For 5. No Master ever re∣warded his servants so bountifully. As Christ gives more for, so more to his servants than any master. That happinesse which Christ gives his servants in this life is unspeakable; their work seems to have more of wages than work: but in the next life, their joy will be so great, as that it cannot so well be said to enter into them, as they to enter into it. * 1.1188 For why? it is the joy of their Lord, whose bosome is the hive and center of all good∣nesse, and that in which all the scattered parcels of blessednesse are bundled up. Study, but yet expect not

to understand either the comfort or condescension of that promise, made Luke 12.37. to the faithfull ser∣vants of Christ, He shall gird himselfe, and make them sit down to meat, and come forth and serve them. Lord! did I not think that the chear and the attendance were both one, I should say, the attendance were infinitely better then the chear. Think what it is for Christ him∣self to serve at the table. What is it but infinite delight for the guests to have him set himselfe to sollace them, who is infinite, as in sweetnesse, so in knowledg, to make his sweetnesse please them? Nor will the digni∣ty of those servants be lesse then their delight, who have majesty it self to serve them. Certainly, in heaven there shall be as many kings as subjects.

6. He is the only Lord, for the duration of his domi∣nion: Of his government there shall be no end, Luke 1.33. He is the King immortall, 1 Tim. 1.17. He only hath im∣mortality, 1 Tim. 6.16. To other Potentates, though they be called Gods, yet he who is the true God, saith, that they shall die like men, Psal. 82.7. * 1.1189 Few earthly Mo∣narchs there are whose lives are not tyrannicall, and their deaths untimely. Who ruling by the sword, com∣monly die by it. And should they escape the ponyards, the poysons, the powder-plots, bullets, axes, which have swept away the most, one disease or other will lay all their glory in the dust. In an evening, a mid∣day, yea, perhaps a more early cloud shall be the sun∣set both of their lives and raigns. But Jesus Christ is the same yesterday, to day, and for ever; his throne is for ever and ever. Death it self, the King of terrours, and the terrour. of kings is subdued by Jesus Christ, and that not only so as it shall never touch him, but also ne∣ver hurt any of his servants.

OBSERVATIONS.

1.* 1.1190 All our obedience to earthly Lords must bee only such as this only Lord allowes, and only in the Lord.

We must take heed of the sinne of the Israelites, * 1.1191 willing∣ly to walk after the Commandment; and of that of the Pa∣pists, blind obedience to any superiour. The greatest Lords in the world are but rules ruled, Jesus Christ is the only rule ruling.

2.* 1.1192 The greatest diligence and servency of spirit is re∣quisite in the service of this only Lord. Wee must not do the work of this great Lord negligently, nor offer him a female in stead of a male. This only Lord must have, as it were, our only service. Wee must not serve him as if we served him not. Though the best servant of this Lord be but an unprofitable, yet the least must not be an idle servant. Wee must not offer to this Lord, that which cost us nothing. The blind and the maimed are too bad for our ordinary Lords: Our Only Lord must have our best, our hearts, our all, even the whole of our created abilities. This great Lord hath much more businesse than all the time and strength of his servants can bring about. If every hair of the head were an hand, we might have our hands full of work. Our Lord requires the service of thoughts, 2 Cor. 10.5. of words, Ephes. 4.29. of works, 1 Cor. 10.31. Of body and spirit, 1 Thes. 5.23. A vast deal of diligence is requi∣site about the honouring of God, the attending of our own heart and wayes, the helping and edifying of o∣thers.

3.* 1.1193 How warily and conscionably should all other Lords govern. They are Lords, but not only Lords; they are but servants to this only Lord, and must as well be ac∣countable to him for their commanding, as others must be responsible to them for their obeying. They must remember they have a master in heaven with whom there is no respect of persons, Eph. 6.9. Col. 4.1. The wrath of God in his crectures, fire, sword, sicknesse, makes no distinction between the greatest Lords, and the poorest slaves: How much lesse will Christ himselfe make, when all shal stand naked before his tribunall?

4.* 1.1194 Christ hath power to do what hee will with us or ours. This only Lord hath no master to whom to give an account. And how far should any of his servants be from expecting that hee should give an account of any of his actions to them! It should suffice them, that what-ever befalls them, it is from the Lord: * 1.1195 The Lord giveth, and the Lord taketh away. Whensoever he re∣moves any comforts, if we find our selves too ready to say to instruments, as did the Owners of the colt, What do ye loosing and removing it? we should be silenc'd, though not with that answer which was return'd by the Disciples to them, The Lord hath need of it; yet with this, * 1.1196 He sees it needful for us, that thus it should be. Whensoever he com∣mands the hardest duty, inflicts the smartest stripes, &c. every servant of Christ should stop their murmuring mouths with this, The Lord wil have it thus.

5.* 1.1197 The servants of this one and only Lord should be at unity among themselves. Fellow servants must not fall out and beat one another: The servants of this one Lord should be of one mind: Though some may have higher, some lower imployments in Christs family, yet all are but servants to this only Lord, and all their ser∣vices meet in this one end of glorifying him. In this re∣spect the Apostle saith, He that planteth, * 1.1198 and he that wa∣tereth are one. The servants of Christ should shun di∣vision because Christ is not divided. They cannot for∣give one another so much, or so often, * 1.1199 as their Master hath forgiven them.

6.* 1.1200 How carefull and wary should we be in using the creatures! All the comforts which we enjoy are the goods of this Lord; we are but stewards of them. What we use, must be used for, not against our Lord; learn∣ing, riches, honour, nay our selves, are of, and from him, and therefore should be for him. All our injoy∣ments are but borrowed, we must therefore use them well, not spot and stain, tear and cut them by sin, least we be ashamed when we are to return them back to the owner.

7.* 1.1201 We should neither give nor receive ambitious and flat∣tering titles of honour. Christ gives us the reason, one is our Lord and Master, * 1.1202 even Christ. Wee should so acknowledg a superiority among men, as to be fearfull of causing pride in men. The carriage of a servant to his earthly Lord, must be such as that his Lord may know himselfe not to be the only Lord. When they cryed up Herods voice for the voice of God and not of man, * 1.1203 God would not bear it. He made him immediately to become wormes meat, who but just now was mens i∣dol.

8.* 1.1204 There's no possible escape for Christs enemies. If they had another Lord or potentate to match Christ in strength, they might flye to him to defend them from Christ; but Christ is the only Lord, and woe to them who have him for their only enemy. Can thy heart en∣dure or thy hands be strong in the day when this Lord shall deal with thee? Ezek. 22.14. Isai. 10.3. Jer. 4.13 Fool∣ish sinner! who if thou wilt needs be contending, dost not chuse one of thy fellow-worms to contend with. But thou dost as vainly contend with thy maker, as doth the smoak with the wind, the wax with the fire, the stub∣ble with the flame, or the snow-ball with the sun, when thrown against it. * 1.1205 Its hard to kick against the pricks. Thy greater wisdome is to kiss the Son with a kiss of sincere and hearty love, worship, homage, lest he be angry, and thou perish from the way. There's no flying from him, but by flying to him. All must, one way or other, be subject to him; * 1.1206 either as servants, or as slaves; either under his grace, or under his wrath.

9.* 1.1207 All doctrines and practices are to be abhorred which derogate from the dignity of this only Lord. Do∣ctrines; especially the popish, which deprave our redem∣tion by this Lord, with the doctrine of merits: The worship due to this Lord, by the doctrines of image-adora∣tion, and the Popes headship: the authority of this Lord, by the doctrine of Saints intercession, and the Popes

pardoning of sins. Practices, of those who serve the times in stead of serving the Lord, love their pleasures more than God, serve their bellies, Rom. 16.18. their lusts, themselves, as if they were their own Lords; the humours of vile men, their father the divell, Joh. 8.44. * 1.1208 Oh how many, how ignoble, how poor, how cruell are the Lords of that man, who hath not this one, this only Lord!

10. Great is the happinesse of, * 1.1209 and strong are the en∣gagements upon every servant of this only Lord. But of this largely before, Page 12.13.14.15.16. VER. 1.

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

For Explication whereof briefly, Thus:

This title is not here to be taken 1 Improperly, as it is, * 1.1210 1. given to false gods or idols, * 1.1211 which are accounted gods in the depraved apprehensions of blind and seduced hea∣thens, Act. 14.11, 12. 1 Cor. 8.4, 5. Act. 17.29. 2. To the divell, who is called the God of this world, 2 Cor. 4.4. In regard the wicked world obeys him, and fulfils his commands, as if he were a God; John 8.44. 3. To those things which men preferre before God, as the belly is called the God of some men; Who serve their bellies, and not Christ, Rom. 16.18. 4. To Kings, Princes, Magi∣strates, who are in the room and place of God, exercise the judgments of God, 2 Chron. 19.6. and are ordained by God, Rom. 13.1. 5. To the Ark of the Covenant, to which metonymically the name of God is given, the signe being often put for the thing signified.

But 2. Properly, for God the maker and preserver of all things though not 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, essentially, and in∣definitely, signifying the whole Trinity, the divine es∣sence, common to the Father, Son, and holy Ghost, Mat. 4.7.10. Joh. 4.24. &c. But 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perso∣nally,

and as signifying some one person of the Trinity; thus the Father is called God, Mat. 16.16. Joh. 3.16. Rom. 7.25. &c. thus the Holy Ghost is called God, Act. 5.4. compared with verse the 3. Thou hast not lyed to men, but to God; Satan hath filled thine heart to lie to the Holy Ghost, 2 Cor. 6.16, compared with 1 Cor. 6.19. And thus the Son is called God, Act. 20.28. The Church of God which he hath purchased with his blood, 1 Tim. 3.16. Tit. 2.13. The great God and our Saviour Jesus Christ, &c. and this is the person which is here called God. To whom,

1. Are given the same Titles which are given to God; Isai. * 1.1212 9.6. He is called The mighty God, and chap. 6.1. He is called Jehovah; for there Isaiah is said to see Jeho∣vah sitting upon a throne, &c. And Joh. 12.41. This is expresly by the holy Evangelist applyed to Christ, of whom he saith, that Isaiah saw his glory, and spake of him. Exod. 17.7. The people are said to tempt Jehovah: and the Apostle saith, 1 Cor. 10.9. Let us not tempt Christ, as some of them tempted. It is said of Jehovah, Of old hast thou laid the foundation of the earth, * 1.1213 and the heavens are the work of thy hands: they shall perish, but thou shalt endure, &c. And the Apostle clearly testi∣fies, Heb. 1.10. that these words are spoken of Christ. Zech. 13.7. Christ is called the Fathers fellow. Joh. 1.1. The word which in the beginning was with God, is expres∣ly said to be God. And Rom. 9.6. He is called God bles∣sed for evermore. And 1 Tim. 3. ult. God manifested in the flesh. And 1 Joh. 5.20. The true God.

2. The same essentiall Attributes and properties of the God-head are ascribed to him, as 1. Eternity; Prov. 8.22. The Lord possessed me in the beginning of his way, before his works of old—.Joh. 8.58. Before Abraham was, I am. John. 17.5. Glorifie me with the glory which I had with thee before the world was: And ver. 24. Thou lovedst me before the foundation of the world. Col. 1.17 He is before all things. 2. Omnipresence: Mat. 18.20.

Where two or three are gathered together in my name, there am I in the midst of them. And chap. 28. ult. I am with you alway, even to the end of the world. 3. Om∣niscience: Joh. 2. ult. He knew what was in man. * 1.1214 He is also frequently said to know the thoughts; yea, Joh. 21.17. to know all things. 4. Omnipotency; All power is given unto me. Phil 3. ult. He is able to subdue all things. Joh. 5.19. What things soever the Father doth, these also do the Son.

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

4. The worship which is due to God alone hath been both given to, and accepted by Christ. First In∣ward worship: as 1. Beleeving on him. Faith is a wor∣ship which belongs only to God, enjoyned in the first Commandment: and against the trusting in man is there a curse denounced, Jer. 5.17. But Christ bids us beleeve in him. Joh. 14.1. Beleeve in me. Joh. 8. ult. He that beleeveth in the Son, hath everlasting life. 2. Lo∣ving him with all the heart; commanded above the love, nay even to an hatred of father, mother, wife, children, yea our own lives, Luk. 14.26. and for the gaining of him, Blessed Paul accounted all things but loss

and dung, Phil. 3.8. Secondly, Outward worship is due to Christ, 1. Dedication in baptism is in his name, Mat. ult. 19. 2. Divine Invocation is given to him; Act. 7.59. Steven calls upon the Lord Jesus to receive his spirit. 1 Cor. 1.2. All that in every place call upon the name of Jesus Christ. 1 Thes. 3.11. God himselfe and our Father, and our Lord Jesus Christ direct our way unto you. Revel. 5.9.12. Praises are offered to him. 3 Divine adoration is also given to him; Mat. 8.2. A leper wor∣shipped him. Mat. 2.11. Though the Wise men of the east, who saw Herod in all his royalty, worshipped not him; yet they fell down before Christ. Yea not men on∣ly, but Angels are commanded to worship him, Hebr. 1.6.

OBSERVATIONS.

1.* 1.1215 As groundlesse, as blasphemous, are all the cavils against the deity of Christ. For though he be from, and begotten of the the Father, by an ineffable communication of the divine essence to his person; yet if we consider his deity and essence absolutely, he is God of himselfe, and hath being from none, and he is only God of God, as we consider the divine essence in the Son, and as it is under a certain, and distinct manner of subsistence.

Though the Father be greater than the Son in respect of his manhood; * 1.1216 yet the Son is equall with the Father in respect of his Godhead.

Though the Son be truly called the image of God, Col. 1.15. yet he is as truly said to be very God. For when the Apostle saith, that he is the image of God, this word [God] ought not to be taken essentially, but per∣sonally; and by it we are to understand not the divine nature, but the person of the Father. Christ is the image of the Father, not of the deity, and the person of the Son bears the image of the person of the Father, but the di∣vine essence in the Son, is one and the same with that which is in the Father: I and my Father are one.

2 Ʋnconceivable was the wisdome, * 1.1217 justice, love, and

humble condescention, manifested in Gods becoming of Man. 1. Wisdome: None but a God could have contrived it; and so far was Man from inventing this plot of Mercy, that it had been blasphemie, should it have entred into his thoughts before God had discover∣ed it to him. The hypostaticall union was purely a divine invention: Poor short-sighted man cannot conceive it now since it was, much lesse could he have contrived it before it was. Infinite was that wisdome which found out a way for God to begin to be what he was not, and to remain what he was: * 1.1218 that the two Natures should be united 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so as that there should be no confusion, mutation, commixtion of them; but that both natures should remain distinct and en∣tire in their properties, wils and actions, without any change of one into the other. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, individually and inseparably, so as one nature should never be separated from the other, no not by death; there never being two Christs, but one Son of God ma∣nifested in the flesh. How great was that wisdome which found out a way for the Mediator between God and Man, to partake of the natures of both those par∣ties between whom he mediates! and which contrived a Reconciliation between God and Man, by the mar∣riage of the natures of both! 2. How eminent was that Justice of God, that would be satisfied no way but by the Son of God his assuming the nature of man, the vailing his Glory, emptying himself of Majestie, and a debasing to the death of the Crosse! * 1.1219 So that God may seem more severe in sparing man this way, then if he had punish'd him without sending his Son thus to redeem him. 3. How transcendent was the Love of God to poor lost man, to weave the garment of his spotted and defiled nature anew in the Virgins womb! to become a new and living way over that gulf of se∣paration which was between God and Man, whereby God might be willing to come to man, and man able

to go to God! to disrobe himself of Majestie, and to cloath himself with the rags of Mortalitie! Did ever Love cause such a condescention as this? The Thistle did not here send to the Cedar, but the Cedar comes to the Thistle, to wo for a marriage. Let the deepest ap∣prehensions despair to dive to the bottom of this hum∣ble undertaking. Angels themselves may stoop to look into it, * 1.1220 and be Students in this piece of Divinitie; but never can they be compleatly apprehensive, what it is for the Maker of the World, to be made of a woman; for the everlasting Father, to be an infant in the womb; for Majestie to be buried among the chips; for him who thundred in the clouds, to lie in the cradle; for him who measured the heavens with a span, to be a child of a span long.

3.* 1.1221 Any other Saviours beside Christ, are altogether needlesse and fictitious. If Christ be God, there is no o∣ther Saviour: and he no more wants the help of men or Angels in the Redemption of the world, then he did in the Creation. To an infinite power, nothing can be added; and the strength of Christ to save is infinite: What brings the creature to God but wants and weak∣nesses? That which receives all its strength from God, adds no strength to God. There's none but a God a∣ble to do the Work, and fit to receive the Honour of a Saviour. The highest of all Popishly voyced Saviours throw down their Crowns at the feet of Christ, and with one voice acknowledg him their Saviour. The Crown of purchasing our salvation, is too heavie for any created head. Did those glorified spirits in heaven know how much honour is taken from Christ, by cast∣ing it upon them, some think, that heaven should be no heaven to them.

4. Divine Justice is compleatly satisfied, * 1.1222 and the sins of beleevers are perfectly removed. The Merits of Christ are of infinite value: the least sin was a burden too hea∣vie for all the created backs of Men and Angels to un∣dergo:

None but he that was God, * 1.1223 could perfectly sa∣tisfie a God. Christ is able to save to the uttermost; He taketh away the sin of the world. Our iniquities are said to be subdued, Thrown into the bottom of the sea, Covered, wa∣shed away, Blotted out as a cloud, Ʋtterly forgotten, and Cast behind the back of God. Beleevers have nothing to pay to Justice. The payments of Popish Merits are not in currant, but copper coin, which will not goe in heaven, but will certainly be turned back again. The sins of one beleever are ten thousand times greater than Satan can represent; but yet the merits of the blood of God infinitely exceed all the sins of all men put toge∣ther; The blood of Christ cleanseth from all sin. * 1.1224 Chri∣stians, take heed of a sacrilegious ransacking of the grave of Christ, wherein he hath buried your sins. If Christ be God, desperation is the greatest of sins. Is there any spot so deep, which the blood of God cannot wash out? any disease so desperate, which the blood of God cannot cure? any heart so faint, which the blood of God cannot revive? any debt so great, which the blood of God can∣not satisfie? any burden so heavie, which the shoulders of God cannot bear away? Oh beleever, * 1.1225 let thy spirit rejoyce in God thy Saviour.

5. How high is the advancement of humane Nature! * 1.1226 Hee who hath taken it into the unity of his Person, is true God. * 1.1227 The seed of Abraham is now more highly dig∣nified then the nature of Angels. There's not a knee ei∣ther in heaven, in earth, or under the earth, but shall bow at the name of Him who is God and man in one person. Let us fear to debase that nature which Christ hath magnified. * 1.1228 There's nothing but sin that makes a man a vile person. How unworthy a condescension is it for that nature to stoop to Divels, which is advanced above Angels! * 1.1229 The Philistims tread not on that threshold up∣on which their Idol Dagon fell; and shall man suffer lust and Divels to trample upon and defile that nature which the Son of God assumed! Oh man, acknowledg

thy dignitie, and being made a companion of the divine Nature, be not so degenerous, as to become a slave to Sin.

6.* 1.1230 How peculiarly dignified and blessed are all Beleevers! Their Head, their Husband is very God. They have not onely the common honour of all men, in the union of humane nature with the Son of God; but a speciall priviledg, in being united to him by his Spirit, through Faith. Man is advanced above other creatures in re∣spect of the first; Beleevers are advanced above other men, in respect of the second union: And if thus we are united to him who is God, what influences of holinesse, wisdom, power, &c. shall flow to us from such a Head! A Prince, who hath all the gold and ornaments of the world, will not suffer his Wife to want necessaries: and certainly, the Spouse of Christ shall have what shee wants, if not what she would.

7.* 1.1231 Whatever it is that Christ, who is God, ordains and owns, deserves our highest estimation. The Day in∣stituted by Christ deserves rather to be esteemed holy, than any dayes of mans ordaining: It should be ac∣counted both a good day, and an high day, having such an Instituter. The Ordinances of Christ should be pre∣ferr'd before humane traditions: No Institutions but his shall stand, nor should religiously be esteemed. I fear, * 1.1232 that the great and bloody Controversies which so long Christ hath had with England, are about some Or∣dinances of his which yet we will not take up; and some Traditions of our own which in stead thereof we will keep up. What is become of those men, and of their wisdom, * 1.1233 whose wise work it was heretofore to invent and impose their own Innovations for Christs Instituti∣ons? The Servants and Messengers of Christ should be more loved and honoured than the servants of any earthly Potentate. They are the servants of God: We should love as he loves. It's more honourable to be a servant of God, than a King over men. Our delight

should be in those excellent ones, who bear the image, * 1.1234 and wear the badg of Christ. The feet of his Ambassadors should be beautifull, whether we regard their Master, * 1.1235 or their Message. Lastly, his Word should be preferred before any other writings: * 1.1236 Let the word of Christ dwell in us plentifully; Let it be taken in, not stand at the doors, or lodg only in our books, or on our shelves: let it dwell there, not be turn'd out again: Let it dwell plen∣tifully, in all that is within us, Understanding, Will, Af∣fections, Memorie; and plentifully in all that is of it, in its Threatnings, Commands, Promises: It is the word of God, who hath strength to back it. In a word, Take heed of opposing this great God in any kinde. If God the Father be offended, Christ is our Advocate: but if Christ be provoked, who shall mediate!

Thus far of the description of the dignity of him whom they opposed. Next we must shew How they opposed him; or, Wherein that Op∣position did consist: They Denyed him.

EXPLICATION.

Two things are here to be explained.

1. How Christ may be said to be Denyed; and par∣ticularly, What Denyall of him is here to be under∣stood.

2. Wherein the sinfulnesse thereof shews it self.

1. How Christ may, be said to be denyed.

Denying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] Denyall (properly) is verball, respecteth our words, and signifieth the contrary to affir∣mation. Thus those envious Rulers spake concerning the notable miracle of healing the lame man, * 1.1237 that they cannot dis-affirm, or deny it. * 1.1238 Thus Peter denyed openly before them all, that he had been with Jesus. Thus John denyed not who he was, &c.

But improperly, and figuratively, denyall may be taken for such a renouncing or rejection of a thing as may like∣wise be express'd by the actions, and in realitie; And

thus Moses is said to deny, * 1.1239 or refuse to be called the son of Pharaoh's daughter; and so some are said to have a form of Godlinesse, * 1.1240 and to deny (namely, in their course and carriage) the power thereof. And

Christ may be said to be denyed,

• 1. Doctrinally, and by our words.
• 2. Really, and by our works.

1. Doctrinally, and by our words: And thus Christ hath been denyed, 1. In his Person. 2. In his Offices.

1. In his Person: and thus 1. the Jews deny his Person wholly, or that he was the promised Messiah, Act. 3.13, 14. And the followers of Simon Magus taught (as he him∣self had taught them) that he was the Son of God. * 1.1241 The like is reported of Menander, Judas of Galilee, and he who stiled himself Bencocab; all which (as credible Stories relate) gave out, that they were Christs, and Messiahs; the later whereof, though he call'd himself Bencocab, the son of a Star, applying to himself that prophesie of the Star of Jacob, was afterward by way of derision, called Barcozba, the son of a lie. 2. Christ, in respect of his person, hath been denyed in either of his Natures: In his Godhead, by the Ebionites, Cerinthians, Arians, Samosatenians, and of late by Servetus and his followers. In his Manhood, by the Valentinians, Marci∣onites, Manichees, Apollinarists, and of late by some A∣nabaptists. 3. The Person of Christ hath been denyed by those who opposed the hypostatical union of the two Natures; and thus he was denyed by Nestorians, Eu∣ticheans, Sabellians; the first dividing Christ into two persons. The second confounding and mixing his two Natures. The third mixing him with the person of the Father.

2. In his Offices. 1. Christ in his Prophetical Office is denyed by Papists, who impose upon us a new Scripture; 1. * 1.1242 By taking away from it, in denying the Eucharistical Cup to the people, meats also and marriage, and (which is worse) in denying the food of life, the reading of the

holy Scriptures to the common people. 2. * 1.1243 By adding to it, in bringing in a second place for punishment after this life, the fained fire of purgatory; by inventing five sacraments, and introducing their own unwritten tra∣ditions, which they equally esteem with, and often prefer before the Scriptures; and by making a Pope the infallible judge of the controversies of faith.

2. In his Priestly office, Christ is denyed, 1. * 1.1244 By Socinians, who teach that he dyed not for us, that is, in our place and stead; but only for our benefit and profit, to shew us by his example the way which leads to sal∣vation. 2. By Papists, who teaching that the Masse is a propitiatory sacrifice, make the sacrifice of Christ im∣perfect; and by joyning many other mediators and ad∣vocates with Christ, deny him to be the One and Only Mediator. They mingle the blood of Martyrs, yea of traytors, with the blood of Christ; teach that images are to be worshipped, Angels invoked, relicks adored, &c.

3. In his Kingly office, Christ is denyed by Papists, who acknowledge the Pope the head of the Church, and teach that all power is given to him in heaven and earth, and that he can make lawes to bind the consci∣ence, and is universall Bishop, &c. In a word, the eastern Turk denyes the person of Christ, and the west∣ern his offices.

2. Christ is denyed really and by our works. And this denyall (I conceive) the Apostle here principally intends, for had these seducers in word denyed Christ, the Church would easily have espyed them. In speech therefore they professed Christ, but in their deeds they denyed him. * 1.1245

Christ may be denyed by mens workes sundry ways, 1. * 1.1246 By a malicious and dispitefull opposing Christ and his Gospel; of the truth and benefit whereof the holy Ghost hath so evicted a person, that he opposeth the Gospel, even against the inward operation, and superna∣turall

revelation of the holy Ghost. This (as I con∣ceive) is the unpardonable sin, and was the sin of Alex∣ander the copper-smith, * 1.1247 and of Julian.

2. By an open and wilfull apostatizing from the faith, and profession of religion, haply for fear of persecution, and out of too much love of this world. This (I conceive) was the sin of Demas and Spira. * 1.1248

3. By a politick and terme-serving neutrality, a luke∣warmenesse, and halting between two opinions, for fear, or shame, when a man is oft on either side, but truly on neither. They on that side think him theirs, we on this side think him ours, his own conscience thinks him neithers. To hold our peace when the honour of Christ is in question, is to deny Christ, even to a mista∣king of the end of our redemption, 1 Cor. 6.20. Yee are bought with a price, therefore glorifie Christ in your body, * 1.1249 and spirit: Christ is not glorified, when his name is concealed. John Baptist confessed and denyed not. Whosoever doth not openly confesse Christ, * 1.1250 doth secretly deny Christ. Christ is not to be hid, as the woman hid the spies in the deep well of our hearts, and covered o∣ver (as she did the mouth of the well with corn) for worldly concernments. * 1.1251 If it be enough to beleeve in the heart, why did God give thee a mouth? He denyes Christ that doth not professe himselfe a Christian. We are bound both consentire and confiteri, both to consent to, and confesse Christ. If it be sufficient for thee to know Christ without acknowledging him for thy Lord, it shall be sufficient for Christ to know thee, but not to to acknowledg thee for his servant. * 1.1252 He who refuseth to suffer for, dinies Christ. He who is not for Christ, is against him: There may be a sinfull, a damnable mo∣deration. The following Christ a far off, in this life, is no sign that thou shalt be near to him in the next. No man will be afraid of being too professed a Chri∣stian at the day of judgment, or will think that he hath lost too much for Christ, when he is presently to

lose all things by death. If the time wherein we live be a night of profanenesse, its our duty the more brightly to shine as lights. * 1.1253

4. By despairing of salvation offered through the merits of Christ, in the promise of the Gospel. This is a thrust∣ing from us the hand that would, and a casting away the plaister that should cure us. * 1.1254 This sin makes God a lyar; changeth his truth into a lye, and Satans false∣hood into a truth; and justifies the divell more than God. He that despairs of mercy (what-ever he pre∣tends) practically denies the faithfulnesse, sufficiency, and sincerity of the Lord Jesus, and asserts the faithful∣nesse of him who is the father of lies.

5. Lastly, By a loose and profane conversation; and this kind of practicall, reall denying of Christ (I con∣ceive) the Apostle particularly chargeth upon these se∣ducers; They walked after their own ungodly lusts, their lives being full of earthlinesse and epicurism, and their mouths of reproaches against holy obedience; they encouraging themselves and others herein, by per∣verting the sweet doctrine of the grace of God. * 1.1255 They professed the grace of Christ, but led most gracelesse lives. Their practice gave their profession the lye. If they were not ashamed of Christ, yet were they a shame to Christ their Lord, who kept such servants: they walked not worthy of their Lord. They had the livery of Christ upon their backs, and the works of the divell in their hands: The merit of his redemption they acknowledged, but they denyed the efficacy thereof, whereby he fanctifieth and reneweth the heart, subdu∣eth sin, and quickneth to new obedience. They ac∣knowledged Christ a Jesus, but denyed him as a Lord; Christ they took for their Saviour, but Satan for their master. They like it well to come to Christ for ease, but they will not take his (though easie) yoke upon them.

II.* 1.1256 Wherein appeares the sinfulnesse of this denyall of Christ.

1. It plainly comprehends the sinne of Atheism. There's none who denies this only Lord God in his life, but first denyed him in his heart, and they who serve him not as the word commands, apprehend him not as the word discovers. They who are corrupt, and do abomi∣nable works, * 1.1257 have said in their hearts, there is no God. Life-Atheisme is but the daughter of heart-Atheisme. All outward actions are the genuine productions of the inward man; they are (as I may say) the counter-panes of the spirit, and so many derivations from that foun∣tain. Now think, O Christians, what an heinous sin it is to deny that being, which thine own proves; nay, to hear, to speak of God, to plead for God, to pray to God so frequently, and (in appearance) feelingly, and yet to deny that this God is.

2. The denyall of this Lord as clearly contains the sin of unbeleife and distrust. They who deny the service of this their Lord, truly think what that wicked servant in the Gospel said; namely, that Christ, notwith∣standing all his promises, * 1.1258 is as an hard man, that reaps where he did not sow; and that there is no profit in serving him. * 1.1259 'Tis this evill heart of unbelief that makes men de∣part from the living God. When men see no excellencie in Christ, 'tis easie for them to be perswaded to reject him. He who beleeves not a jewel is precious, will easi∣ly part with it. He who denyes Christ, plainly shews that he hath no trust in him, to receive any benefit from him. And how great a sin is this unbelief, whereby ful∣nesse it self is esteemed empty; Mercy it self is reckoned cruell; Gain it self deemed unprofitable; and all be∣cause faithfulnesse it self is accounted false!

3. The denyall of Christ is notorious and unspeak∣able profanenesse: it evidently shews, that a man pre∣ferrs other things before, and loves other things more than Christ. No man ever denies and leaves this best of Masters, till he be provided of a Master whom he thinks and loves better. But how great a disparagement and

indignity do they, who set up any thing above Christ, offer to Him, who hath sent and designed Christ (Joh. 5.23. and 6.27.) the master-piece of all his mercifull and wise contrivements, and to Christ himself! For there's nothing which can come in competition with Christ, but is infinitely below him. All the combined excellencies of creatures, put into the balance with Christ, bear not so much proportion as doth a feather to a mountain. To forsake Christ for the world, or a lust, is to leave a treasnre for a trifle; a mountain of gold, for an heap of dung; the pure lasting fountain, for the muddie broken cistern; Eternity for a moment; reali∣tie for a shadow; all things for nothing. And there∣fore;

4. The denyall of Christ is the height of folly, and the forsaking of our own mercy. * 1.1260 Christ is the only remedie against death; to deny the remedic, is to perish unavoid∣ably: He who denies him who is the Saviour, nay, Sal∣vation, cannot be saved, no, not by Salvation it self. No disease kils that soul who casts not away this Physick; but he who refuseth the means of recovery, concludes himself under a necessitie of destruction. How shall wee escape, if wee neglect this great salvation? * 1.1261 Other sins put men upon a possibilitie, the deniall of Christ upon a necessitie of damnation. They who deny Christ, shall be denyed by Christ: He often denies them in this life, * 1.1262 by leaving them to serve and love those lords whom they have chosen in stead of him; and by a denyall of any power to them ever to return to him whom they have renounced; yea, * 1.1263 * 1.1264 by a denying them to their own consciences, which oft flash into their faces the flames of hell, for the quenching whereof, they sometimes re∣linquish (though in vain) those trifles for which they denyed Christ: But most assuredly will Christ deny these Christ-denyers at the last day; he will be ashamed of them, not know them, and banish them from his pre∣sence, notwithstanding their calling Lord, Lord, * 1.1265 and hy∣pocriticall

claiming of former acquaintance with him. He that denies Christ, denies a Lord who will destroy all Rebels, Luk. 19.27. he denies a Lord not weak, titu∣lar and mortall; but just, everliving, and omnipo∣tent.

5. The practical denyal of Christ discovers a most rotten and unsound heart. What greater falsness imaginable, than to professe and deny Christ at the same time? to put on his cloak for securitie in sinning? to speak service, and live opposition to him? to call him Master, only to mock him, and to do the work of his enemies? not to serve him whom we do serve? to be in the skin a Christian, and in the coar an Heathen? Certainly, this meer outside, complementall Christianity, that bowes to Christ, and yet buffets him, shall one day be found to have had profession onely for an increase of judgment. Oh how just will it be for those who never truly loved Christ, notwithstanding their professions, to hear Christ professing that he never-knew them! The rotten professor is the fittest fuell for eternall flames.

6. The denyall of Christ implies the greatest unthank∣fulnesse. If it be an unkind wickednesse to deny a crea∣ture, a servant that fears thee; what is it then to deny that Lord whom thou shouldst fear? If to deny a Father that begat the body; what is it then to deny God, that created the soul? If to deny a wife, with whom thou art one flesh; what is it to deny the Lord, with whom thou art one spirit? What evill have any found in him, to forsake, to renounce such a Master? How great was his goodnesse, to take such unprofitable servants as we are into the family of his Church! What saw he in in us more then in heathens, to reveal to us the light of his truths, and the mysteries of salvation! What an honour did he put upon us, when he took us for his by baptismal initiation! Were not the imployments ever noble, safe, and sweet, which he put upon us? is not the reward rich and bountifull which he hath

promised? Must not our own consciences be our own accusers, when he requires of us the reason of denying him?

OBSERVATIONS.

1. Christ accounts a verball, outside profession, * 1.1266 con∣tradicted by an unholy conversation, to be no better then a renouncing of him. The profession of the lip, without the agreement of the life, most dishonours God. How ready will the ignorant be to think that God allows the sins, * 1.1267 or that he cannot punish the impiety of those who professe profanely! * 1.1268 How hatefull to the God who loves truth in the inward parts, must he be who hath nothing but falseness in the inward parts! God seeks none to serve him, but such as serve him in truth. The service of the soul is the soul of service: The sin∣glenesse of the intention is the sweet of a performance, and makes it even a Sacrifice with marrow. * 1.1269 All our professions and speculations without holiness, are but profanations; And of him that hates instruction, * 1.1270 God justly requires the reason of his taking his Covenant in∣to his mouth. Profane professors are but wens upon the face of Religion, which God will one day cut off. The higher the building is raised which wants a foundation, the greater will be its fall; and the more eminent mens appearances of religion are, the more shamefull will be their apostacie, if they want the foundation of sinceritie. A sincere Professor, though he do not actually forsake all for Christ, is habitually prepared so to do, when Christ shall require. A meer formall professor, though he do not (as yet) openly renounce Christ, yet is pre∣pared to do so, when his interest shall call him to it.

2. The excellency of any way or person, * 1.1271 is not to be judged by the regard it ordinarily findes among men. Christ himself cannot want a denyall by foolish men. If it be put to the vote, Barrabbas will have more voyces then Christ. The wayes of Christ are never the worse be∣cause wicked men renounce them; rather their reject∣ing

of them speaks them holy. Let us not be offended at Christ, because he is by most denyed. Blesse God if thou hast an heart to own him; and remember, 'tis a signe of a gracious heart, * 1.1272 when the wicked make void the Law of God, therefore to love his Commandments.

3.* 1.1273 It is the great Interest of Christians to take heed of denying Christ. To this end,

1. Deny your selves. That man which sets much by himself, will never reckon much of a Saviour. He who hath not learn'd to deny himself, when Christ and Self come in competition, and meet on a narrow bridg, will endeavour to make Christ go back. * 1.1274 He who doth not account himself nothing, will soon esteem Christ so. Let the heart be taken off from any thing which may take thee off from Christ. Crucifie every inordinate affection. Beseech God to alienate thee from thy self, and to an∣nihilate in thee what-ever opposeth Christ. Reserve nothing in thee from his stroke, although the lot fall upon Jonathan: And resolve to part with thy dearest comforts for Christ, rather then deny him. Know no∣thing to be thine, but himself.

2. Make a right estimate of the comforts which are to be enjoyed in Christ: 1. Account them realities, not notions; not imaginary, though invisible: Look up∣on them as substantiall and indeed. * 1.1275 2. Account them not as scanty, but abundant, so large, that thou needest not go to other things for additions: Look upon Christ only as having enough for thee, and able to fill thy vast receptions to the brim. 3. View them as sublime, pre∣cious, not as low and vile: so excellent, that a holy ge∣nerosity may be kindled in thee, and all these dunghill delights accounted unworthy thy stoop. 4. Account them usefull and efficacious, not idle and unhelping; such, as want not thee to uphold them, but as are able in all distresses to relieve thee; and will procure strong and strengthening consolations. * 1.1276 5. View them as thine, not anothers. Christ is never good in the souls account

till it hath a propriety in him. Nor can a soul be con∣tented when it sees a parting from other things, unless it considers its propriety in Christ, who is far better. 6. View them as neer and at hand, and alway prepared to relieve the souls exigencies: Let faith as a prospe∣ctive glasse make remote comforts appear hard by. 7. Lastly, view them as eternal, not as finite, such as are above the reach of theef and moth, and which a∣lone triumph over time and enemies; and which shal live and last when all worldly enjoyments are dead and gone. Oh, who would deny such delights as these for a blast, a bubble, a nothing! what poor nothings of comfort are the sweetest delights which would al∣lure us! what poor nothings of misery, are the sorest sufferings that would affright us from Christ!

3 Labour for an inward reall Implantation and rootednesse in Christ. The advice of the Apostle is to be rooted in Christ. * 1.1277 A stake in the ground may easily be pluckt up; but a tree rooted in the ground, stands immovable. They who are in Christ only by way of externall profession, may be pull'd from Christ; and outward troubles will overcome a meerly visible and outside professor: but they who are in Christ by way of reall and internall implantation, will keep their stan∣ding. He who is but a visible Christian, may in a short time cease to be so much as visible. He who speaks for Christ only notionally, will soon be won to speak a∣gainst him. From him who professeth not Christ tru∣ly, may soon be taken away his very appearances. Please not your selves with the form of religion. Realities are only durable. The colour of blushing is soon down, that of complexion remains longer. * 1.1278

4. Let no wordly comfort be beloved, but only so far as it is a pledg of Christs love to thee, or an incen∣tive of thine to him. Let not Christ content thee with any thing, without himself. Love not thy enjoyments as gifts, but as mercies and love-tokens. Look upon

every thing out of Christ as a sieve pluck'd out of the water, as a coal without fire, as a cypher without a fi∣gure. Were it not that I regard the presence of Jehoshaphat, I would not look toward thee, said Elisha to Jehoram: and were it not for a taste of the love of Christ in our worldly comforts, we should not much regard them. Love nothing but as it is a step to raise thee up higher and more toward him, onely as a Phylactery and a remembrancer of thy Friend; as that which incites to him, not as that which bewitcheth from him. If Chri∣stians would studie thus, by, and in every comfort to taste Christ, they would not for gaining these comforts be willing to part with Christ.

5. Take heed of professing Christ for by-ends. Serve him not to serve your own turns: Make not Religion a design. Let every interest be subservient to Christ. Be willing to set up a building of glory for him upon your own ruines. Learn to perish, that the glory of Christ may live. Let Christ be sweet for himself: Love him for his beauty, not his cloathes. In serving him, let no∣thing else be your scope; and then nothing will divert you; aim not at profit, so gain will not allure you; not at pleasure, so ease will not corrupt you; not at friends, so favour wil not seduce you. Let none but Christ be your end.

6 Daily increase sweet acquaintance and humble fami∣liarity with Christ. Stand not at a stay in taking in his comforts. Stint not Communion with him. Oh labour to take in hissweetest consolations fresh and fresh every morning. If communion with Christ be but a while intermitted, the love of the world will soon be admit∣ted. When the people were without their wonted con∣verse with Moses, they began to think of a golden Idol. The soul cannot live without some comfort or other. If it finds no sweetnesse in Christ, it will look out for it else where: and if it tast nothing in his wayes to whet and keep it up, it will be ready to go down (as the Is∣raelites

went down to the Philistims, to sharpen their in∣struments) to earthly delights for relief. But if Christ be sweet, the world will be bitter. And if thine eyes have but lookt stedfastly upon his Glory, they will not suddenly behold beuty in any thing else.

VER. 5.

I will therefore put you in remembrance, though yee once knew this, how that the Lord having saved the people out of the land of Egypt, afterward destroyed them that beleeved not.

AT This verse the Apostle begins the second Argu∣ment, whereby he proves it the duty of these Chri∣stians Earnestly to contend for the Faith once delivered to the Saints, and now opposed by the seducers of those times. The Argument is taken from the certainty of the destruction of those Seducers: the Apostle by the zealous prosecution thereof, declaring, that these Chri∣stians must avoid their Doctrines, if they would not be involved in their downfall.

The Apostle, in the managing of this Argument, doth these three things;

• 1. He gives us severall Examples of Gods severe wrath upon others in former times, for sundry heinous sins, to the 8^th Verse.
• 2. He declares that these Seducers lived in the same sins which God had formerly punish'd in others; to the 11^th verse.
• 3. He concludes, that they practising the same impie∣ties, shall partake of the same plagues with those who were before them, to the 17^th verse.

For the first of these, the Apostle propounds three Examples of Gods most severe displeasure against the sinners of former times:

The first is of the Israelites, who were destroyed in the wildernesse.

The second of the wicked Angels, who are reserved in everlasting chains under darknesse.

The third of the Sodomites, who suffer the vengeance of everlasting fire. The Apostle with admirable wisdom making choice of these Examples, to prevent the plea which might be made for these Seducers, in regard of their priviledg, as visible professors, of their eminency for place, and of their reputation for sanctity: For though they had Church-priviledges, yet so had the Is∣raelites; though they were eminent for place and sta∣tion, yet so were the Angels; and though they were de∣sirous to be accounted in the highest form of religion and sanctitie, yet were they as filthy and guilty as Sodo∣mites, a people as famous for Gods judgments, as they were infamous for their own impurities.

The first of these Examples, that of the Israelites, who were destroyed in the wildernesse, &c. is set down here in this fifth verse; wherein are two parts:

• 1. A Preface prefixed.
• 2. An Example propounded.

1. He sets down a Preface before the Example, in these words, I will put you in remembrance, though ye once knew this. Wherein two things are expressed.

1. The duty of the Apostle; or, what he would do: I will therefore put you in remembrance.

2. The commendation of the Christians; or, what they had already done: Though ye once knew this, name∣ly, the following example of the Israelites.

1. For the duty of the Apostle: I will put you in remembrance.

EXPLICATION.

Two things briefly for the explication of this.

1. What the Apostle means by this putting of them in remembrance.

2. Why he would put them in remembrance.

1. What hee intends by putting them in remem∣brance.

The word in the Original, * 1.1279 here translated to put in re∣membrance, properly signifies, to recall a thing past to mind, or memory: a thing (I say) though formerly un∣derstood, yet possibly almost forgotten, or at least, for the present, not duly considered or remembred; and thus its used Luk. 22.61. Peter remembred the word; &c. and 2 Tim. 2.14. Of these things put them in remem∣brance, &c. and Tit. 3.1. Put them in remembrance to be subject &c. and 2 Pet. 1.12. I will not be negligent to put you in remembrance, &c. and 2 Pet. 3.1. I stir up your pure mind by way of remembrance. So that the word rather notes reminiscence, than memory; a calling back of that which heretofore they had thought of, but for the present was not duly and throughly thought of.

2. Why did the Apostle thus put them in remem∣brance. Great reason hereof there was, both in re∣spect of

• 1 The Apostle who wrote.
• 2 The Christians to whom he wrote.

1. In respect of the Apostle: It was his duty, not only once to deliver, but again to recall Truths to their minds, formerly delivered. Upon this duty the Apostle puts Timothy, 1 Tim. 4.6. If thou put the brethren in re∣membrance of these things, thou shalt be a good Minister of Jesus Christ. And sending him to Corinth, he giveth him the same command, 1 Cor. 4.17. and this was also practised by Paul himself, Rom 15.15. I have written to you (saith he) the more boldly, as putting you in remem∣brance. A course practised by Peter likewise, who tels the Christians, that he thinks it meet to stir them up, * 1.1280 by putting them in remembrance; and that his second E∣pistle was written to that end. Hence it is that Mini∣sters are call'd the Lords remembrancers; * 1.1281 not only for putting the Lord in mind of the peoples wants, but also

in whetting holy instructions upon the people, and put∣ting them in mind of their duty unto God.

2. In respect of those to whom he wrote, he puts them in remembrance. * 1.1282 It was safe for the Philippians, to have the same things written to them, Phil. 3.1. Those eminent Christians, * 1.1283 the Romans, to whom Paul▪ wrote, and the Saints who had pure minds, to whom Peter wrote, want∣ed this putting in remembrance: for,

1. The best are imperfect in their knowledg. The great∣est part of those things which we do know, is but the least part of what we do not know. The plainest and best known Truths are not so well known, but they may be better known. The most experienced Christian may say of every Truth, as a man useth to say to his new Friends, I would be glad of your better acquaintance. Our knowledg is but in part, * 1.1284 even in respect of the plainest Truths. We cannot name any Number so high and great, but a man may reckon one still beyond it and there may be alway an addition to our knowledg: A Christian should grow in his head, * 1.1285 as well as in his heart; in his light, as well as in his heat. 'Twas an humble speech of Luther, I acknowledg my self a Scholer even in the Catechism. Every point of Divinity hath a vast Circumference; every command is exceeding broad; and what one article of Faith, or precept of the Law is there of which a man may say, There is nothing contained in it, which I fully know not? Christians should often be remembred of the plainest truths, that they may con∣ceive of them the better.

2. The memories of the best Christians stand in need of frequent remembrances: * 1.1286 They are frail to retain the things of God naturally. The most precious truths laid up in our memories, are Jewels put into a crazy Cabi∣net. Memorie is like a sieve, that holds the bran, lets the flowre go; remembers what is to be forgotten, and forgets what is to be remembred: and like a sieve that is full in the water, but empty being taken out: the me∣mory

is full perhaps, while men are hearing, but empty so soon as their hearing is ended. If we would have our garment hold its colour, it must be double dyed; so, that a truth may take a deep impression, it must be pressed again and again. And this naturall unfaithful∣nesse of the memory is furthered by the tentations of Satan, who labours to steal away the most usefull truths: like a theef, who robs a house of the best housholdstuff. In times of tentation to sin, how hard is it to remem∣ber the truths that should defend us! How far from Peters memory was the speech of Christ, * 1.1287 till the crow∣ing of the cock remembred him? Ye have forgotten (saith the Apostle) the exhortation, Heb. 12.5. In every sin there is some kind of forgetfulnesse. When passion is violent, and tentation strong, the use of memorie is com∣monly suspended. Thou hast greedily gained of thy neighbours by extortion, and hast forgotten mee, saith the Lord, Ezek. 22.12. And in all true obedience there is remembrance; Isa. 64.5. working righteousnesse, and re∣membring God are put together.

3. The best Christians are subject to abate and decay in spiritual fervency of affection to the best things. Now frequent remembrances do not only recall truths to the mind, but quicken the heart to affect them. We are dull to le••rn what we should do; and more dull to do what we have learn'd. The sharpest knife grows blunt without whetting; the most honest debtor sometimes wants calling on. The Apostle Peter puts the Christi∣ans in remembrance, to stir up even their pure minds, 2 Pet. 3.1. The freest Christian sometime wanteth the spur: Our very sanctified affections are like heated water, which of it self grows cold; but neither retains nor increaseth its heats, unlesse the fire be put under, and blown up. Good things in the heart, lie as embers un∣der ashes, and need daily stirring up.

OBSERVATIONS.

1. Great is the sin of those who contemn repeated truths. * 1.1288

A Christian must not have an itching, but an humble and obedient ear. Sinfull is that curiositie that despi∣seth a wholesome truth because it's common. Truths de∣livered of old, may possibly now be freshly usefull; and those delivered now, may be helpfull in old age, or on our death-beds. Who would neglect a friend, that may stand him in stead hereafter? Every truth (like a Lease) brings in revenue the next year, as well as this. He that knows truth never so fully, knows no hurt by it; nay, the more he knows, the more of worth he sees in it. How foolish are those Christians, who count no do∣ctrine good, but what is new? who, as 'tis storied of Heliogabalus, cannot endure to eat twice of one dish? How just will it be for want to overtake the wantoness of these hearers?

2.* 1.1289 Christians must not only receive, but retain also the truths of God. Our Memories must be heavenly store-houses and treasuries of precious truths; not like hour-glasses, which are no sooner full, but they are run∣ning out. The commandments must be bound upon our hearts, and holy instructions (like Books in a Li∣brary) must be chained to our memories. Keep these words in the midst of thy heart, saith Solomon, Prov. 4.21. And, I have hid thy word in my heart, that I might not sin against thee, saith David, Psal. 119.11. The slipperi∣nesse of our memories causeth many slips in our lives. Peter forgot his Master, and then forgot himself: First he forgot the word of a Master, and then he forgot the duty of a servant. Conscience cannot be urged by that truth, which memory doth not retain. The same truths which being taken in, begat our graces, being kept in, will increase our graces. To help us in remembring heavenly truths, Let us 1. be reverent and heedfull in our attentions, as receiving a message from God. He who regards not a truth in hearing, how shall he retain it afterward? 2. Let us love every heavenly truth, as our treasure: Delight helps memory, Psal. 119.16.

and what we love we keep. 3. Our memories should not be taken up with vanities: A Christian should be most carefull to keep that, which Satan is most indu∣strious to steal away; and he is like a theef breaking into an house, who takes not away earthen vessels, but plate and jewels; Satan empties not the head of world∣ly trifles, but of the most precious things. The Memory which is fill'd onely with earthly concernments, is like a golden Cabinet fill'd with dung. 4. Let Instruction be followed with meditation, prayer, conference, * 1.1290 and holy conversation; by all these it is hid in the heart the more deeply, and driven home the more throughly.

3.* 1.1291 There is a constant necessitie of a consciencious Mi∣nistry. People know and remember but in part, and as children; and till that which is imperfect be done away, we cannot spare ministeriall remembrances. We shall want Pastors, teachers, * 1.1292 &c. till we all meet &c. in a per∣fect man: And there are none weary of the Ministry, but they who love not to be remembred of their duty. Of this before.

4. The forgetfulnesse of the people, * 1.1293 must not discou∣rage the Minister. A Boat is not to be cast up and bro∣ken in pieces for every leak: the dullest and weakest hearer must not be cast off for his crazy memory, but pitied. The very Lambs of Christ must be fed; the fee∣blest child in his house attended. Paul was gentle among the Christians, even as a nurse cherisheth her children. If the preaching of a truth once will not serve the turn, if it be not understood or remembred the first time, Ministers must declare it more plainly the next time, and put people in remembrance again and again.

5.* 1.1294 The work of Ministers is not to contrive Do∣ctrines, but to recall them. They should deliver what they have received, not what they have invented. Their power is not to make, but manifest laws for the consci∣ence. That good thing (saith Paul to Timothie) which was committed to thee, keep, &c. Ministers are not Ma∣sters,

but Stewards of the mysteries of God.

Thus much the first part of the preface, The duty of the Apostle. The second follows, the commendation of the Christians, Yee once knew this.

EXPLICATION.

It may be demanded, Why the Apostle saith that the Christians once knew this following example of the Israelites, of which hee puts them in remem∣brance.

The Apostle mentions this knowledg of the Chri∣stians, that he may gain their good will and favoura∣ble respect to the truth of which he was now speaking, and that his arguing from these examples might the more easily find entertainment with them: For by say∣ing that they knew this, 1. He labours to win them to a love of himself by commending them, and acknow∣ledging that good to be, which he saw in them. He com∣mends them for their knowledg and expertnesse in scrip∣ture, and declares that he spake not to rude & ignorant, but to expert Christians. 2. He gains the reputation of certainty to the truths of which he was speaking, he ap∣pealing for this to their own knowledg, which was so clear herein, * 1.1295 that he amplifieth it, by saying, that they knew it once, that is, certainly, unchangeably, and once for all, never to revoke and alter this knowledg: and both these insinuations useth Paul to the Corinthians, 1 Cor. 10.15. I speak as to wise men, judg ye what I say: And to Agrippa, for the gaining his favour to that cause which he there defended, Acts 26.3. I think my selfe happy, that I shall answer for my selfe before thee, &c. because I know thee to be expert in all customes, and que∣stions which are among the Jews. And ver. 26. The king knoweth of these things, before whom I speak freely. 3. By saying that they knew this, he prevents the objecti∣on which might be made against what he was about to speak, in regard that it was old and ordinary; he insi∣nuating,

that of set purpose be did produce a known and ancient truth, rather then a new and unheard of uncer∣tainty.

OBSERVATIONS.

1 Knowledg is very commendable in a Christian. For this the Romans are (chap. 15.14.) commended. I am perswaded, brethren, that ye are full of goodnesse, * 1.1296 filled with all knowledg. For this grace given to the Corinthians, * 1.1297 the Apostle blesseth God. The knowledg of the scripture from a child, was the praise of Timothy. True wisdom gives to the head an Ornament of grace, and a crown of glory; it makes the face to shine. * 1.1298 When the Apostle saith that some had not the knowledg of God, * 1.1299 he spake it to their shame. How little to the honour of others was that complaint of the Apostle? that when for the time, * 1.1300 they ought to be teachers of others, they had need that one should teach them again, which be the first principles, &c. And as Paul speaks of some, Ever learning, and never able to come to the knowledg of the truth. * 1.1301 The whole life of an ignorant person is an aberration from the rule: * 1.1302 he sayls by no Card. All his actions are wild and ro∣ving wandrings. His sacrifice is the sacrifice of a fool, * 1.1303 and devout idolatry. He cannot pray, unlesse it be to the unknown God. He cannot beleeve; * 1.1304 for only they can trust God, who know his name. * 1.1305 Nor can he fear and love God, or desire Christ: Wait therefore on the or∣dinances (O ye ignorant ones) with humble, hungry souls. Be wisdomes Clyents. * 1.1306 Purge your hearts of conceits of a Laodicean fulnesse. God teacheth only the humble. Tast the sweetnesse of divine truths. Lay up what ye hear. Not he who gets, but hee who saves much, is the rich man. Yeild conscionable obedience to that of Gods will which you know. Hold not the truth in unrighteousnesse. The more you practice what you know, the more shall you know what to practice: Knowledg is the mother of obedience, and obedience is the nurse of knowledg; The former breeds the later:

the later feeds the former. And yet put not off your selves with every kind of knowledge, labour for a soul humbling knowledge. * 1.1307 The more the light shines into you, the more you must see your own imperfections. Every man is so much a fool, as he thinks himself wise. Let your knowledg be applicative. If ye be wise, bee wife for your selves. Let not knowledg swim in the brain, but sink into the heart. Endeavour to possesse for thine own, * 1.1308 the good of every threatning, command, promise. Let your knowledg be influentiall into heart and life; not informing only, but reforming; not as the light of torches, which scatter no influences where they shine, but as the light of the sun, which makes the earth and plants green, and growing. He who is rich in knowledg, must be plentiful in holiness; and not like the rich Indians, who have much gold in their possessions, and go naked and beggarly. In a word, let your know∣ledg be useful and helpfull to others. Know not to know, thats curiosity; nor to be known, thats vain glory; but to do good by your knowledg, thats Christian charity: Knowledg increaseth in pouring out: And (as some have experimentally found it) the Teacher learnes more by the Scholer, than the Scholer by the Tea∣cher.

2 Ministers ought to commend their peoples pro∣ficiencies in holinesse. * 1.1309 Jude here mentions the knowledge of the Christians to their praise. When people do what is commendable, Ministers should commend what they doe. If the former finde matter, * 1.1310 the later should find words. I am perswa∣ded of you (saith Paul to the Romans) that ye are full of goodnesse. And I praise you, brethren (saith he to the Corinthians) that you remember me, &c. A Ministers prudent commendation wins that love to his person without which the best doctrine is often but un∣profitable. Rare is it to find that Christian who em∣braceth a message, which is brought him from a messen∣ger

not beloved. A wise commendation will make a Re∣proof go down the better. Constant chiding is like Physick, which being too frequently taken, grows na∣turall, and therefore proves not operative. Ministers should be wise in chusing a fit object for commendati∣on; the commendable actions of every one must not be presently commended: some can lesse bear the sweet∣nesse of praise, then they can the bitternesse of reproof: A little wine will turn a weak brain. Nor should we commend any to flatter, but benefit them; to encou∣rage the humble, not to content the proud. But truly, Christians, 'twere happy for Ministers, if the time you make them spend in weeping and reproving, they might fill with encouraging and cheering you. The work and delight of a Minister, is, (with the Bee) to give ho∣ney; he puts not forth the sting, unlesse you by sin pro∣voke him. Of this more pag. 183. 184.

3.* 1.1311 Every private Christian should be acquainted with the Scripture. It's sinfull to clasp up the Scriptures in an unknown tongue. The end of the writing the Scri∣ptures, was the instruction of every one. None are so much commended in Scripture, as those who most dili∣gently search'd into it. To private Christians Paul writes sundry Epistles. The study of Scripture is usefull and needfull to people, as well as Ministers: Illumina∣tion, Conversion, Direction, preservation from sin, * 1.1312 be∣long to the one, as well as to the other: and if for the abuse of Scripture, the use thereof should be denyed to people, why would Christ and his Apostles preach and write to those who perverted and wrested their doctrines? yea, why should not the reading of Scripture be de∣ny'd, not only to ignorant Monks and Priests, but er∣roneous Clerks and Bishops, from whom by abuse of Scripture most heresies have proceeded? But whether Satan hath not by his methods wrought us into the o∣ther extreme, when in stead of generall restraint from reading, he puts people upon a generall liberty of preach∣ing

and expounding the Scripture, our present distracti∣ons sufficiently witnesse.

4.* 1.1313 The knowledg of truth is a strong engagement up∣on Christians to embrace and love it. The Apostle, from their knowing the examples, hopefully expects that they will lay them to heart. Truth known and not loved, is unprofitable. Not he who knows a trade, but follows it, grows rich. It will fare ill enough with the ignorant, worse with the obstinate; and many stripes are reserved for the opposing of much knowledg. But of this before.

5.* 1.1314 Ministers ought not to content the curiosity, but to consult the benefit of their hearers. They should ra∣ther deliver Truths old and usefull, then doctrines new and unprofitable. Their work is not to please the A∣thenian, but to profit the Christian. They are not Cooks, but Physicians, and therefore should not study to de∣light the pallat, but to recover the Patient: they must not provide sawce, but physick. If to preach the same things be safe, it matters not whether it be sweet or no. Jesus Christ hath given us no commission to study the pleasure, but the preservation of our people. Its better that our people should be angry for not pleasing their lusts; than that God should be angry for not profiting their souls.

6.* 1.1315 The truths of the word are to be known unchange∣ably, * 1.1316 stedfastly, once for all. Christians must not be re∣moved from the truth: they must labour to be men in understanding; and not be children, tossed to and fro with every winde of doctrine. They must be known by the truth, (as men say they will by the gift of a friend) ma∣ny years after 'tis delivered. Holy instructions must be entertaind with full assurance of understanding, and look'd upon, not as opinions, but assertions, more sure than what we see with our bodily eys. A seepticall, doubtfull, staggering Christian will soon prove a fal∣ling, an apostatizing Christian. A Christian must be

rooted and grounded in the love of the truth. * 1.1317

Thus far of the first part of the verse; viz. the Preface prefixed. I come now to the second, namely, the Example propounded, in these words, How that the Lord having saved the people out of the land of Egypt, afterward de∣stroyed them that beleeved not.

In the Example I consider,

1. A famous deliverance; The Lord having saved the people out of the land of Egypt.

2. A destruction following that deliverance; After∣ward destroyed.

3. The meritorious cause of that destruction, Ʋn∣beleef; Those that beleeved not.

I. The deliverance is contained in these words; The Lord having saved the people out of the land of Egypt.

EXPLICATION.

The greatnesse of this mercy in delivering the Isra∣elites out of Egypt is frequently mentioned in Scripture. * 1.1318 Besides the large historie thereof in the book of Exodus, it's prefixed briefly to the ten Commandments, as a most prevailing motive to obedience; and often set down as one of the most famous deliverances that ever God be∣stowed upon his Church. And indeed, so it was, if we consider,

1. What the Egyptians did to the Israelites in abusing them during their abode in Egypt.

2. What God did both to the Egyptians and Israe∣lites, when he delivered the Israelites from the abuses of the Egyptians.

For the first: 1. The Egyptians offered many cruell injuries to the bodies of the Israelites. 2. By their hea∣thenish idolatry they were great enemies to their souls.

The first of these the Scripture expresseth in setting down,

First, The bondage and servitude of the Israelites

whereby their libertie and ease were taken away.

Secondly, The murderous Edicts which were given out for the taking away also of their lives.

First, The cruel bondage of the Israelites was so great, * 1.1319 that Egypt is call'd in Scripture the house of bon∣dage: and Egyptian bondage is even become a Proverb. The Israelites were not more lovingly received by one Pharaoh, * 1.1320 then they were cruelly retein'd by another. They who of late were strangers, are now slaves. With Joseph, died the remembrance of his love to Egypt. Thankfulnesse to him by whom under God the lives and beings of the Egyptians were preserved, is swallow∣ed up in envie at the increase of his kindred and poste∣rity. The great fault of the Israelites is this, that God multiplieth them. To pull them down, though by op∣posing of God, and to make them as unfit for generation, as resistance, the Egyptians make them serve with ri∣gour, * 1.1321 and make their lives bitter with hard bondage in mortar and brick: Every word notes Egyptian cruelty. The word translated to make them serve, signifies to op∣presse by meer force: * 1.1322 and it is a word noting properly a tyrannicall abuse of power, and therefore translated by the Seventy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies such a proud and cruel domineering as is used by tyrants. Nor is the word translated with rigour, without an emphasis; it signifies (saith Cajetan) a making them to serve, even to the breaking of their bones. It is added, that the Egyp∣tians made their lives bitter: a word transferr'd from the body to the minde, to note the grievousnesse and unpleasingnesse of a thing. The same word is used Lam. 3.15. where the Church saith, Hee hath fill'd me with bitternesse, * 1.1323 he hath made me drunk with wormwood. And (as Lorinus thinks) Miriam the sister of Moses had that name given her, which signifies bitterness, because she was born in those times. The Seventy in their Translation, expresse this imbittering of the Israelites lives by a word which signifies the most sharp and cutting pains in child∣bearing.

And much (doubtlesse) was this bitterness increased by the nature of the work wherein the Israe∣lites were imployed, which was in mortar, dirt and brick, and all manner of service of the field: they were put upon the most sordid and servile imployment. Philo and Josephus, with others, report, * 1.1324 that the works of the Is∣raelites were meer drudgeries, the most mean and dir∣ty, as scouring of pits, the casting up of banks to keep out inundations, the digging and cleansing of ditches, and carrying the dung out of the Cities upon their shoulders. And it's said, Psal. 81.6. I removed his shoulder from the burden, and his hands were delivered from the pots. And that which yet made their servitude more extreme and bitter, was, that being in these dirty drudge∣ries of mortar and brick, * 1.1325 the tale of the bricks is by the taskmasters laid upon the people, though the straw wherewith to make brick be denyed them: The poor Israelites now take more pains to please, and yet please their cruell masters lesse than ever before: They are commanded to gather straw, and yet cruelly beaten, because while they were gathering of straw, they were not making of brick; that is, because they performed not impossibilities; and did not make straw as well as brick. Do what may be, is tolerable; but do what cannot be, is cruell. Hereupon the Israelites cry and complain to Pharaoh of their want of straw, and their plenty of stripes: In a word, all that they desire is, that they may but work; as for wages, they desire none: In stead of relieving them, he derides them, and with a cruelly cutting scoff, and a sarcasticall insultation, he wounds their very wounds, and tells them, against his∣own knowledg, they are idle, they are idle. Hereupon, * 1.1326 the Egyptian rigour is continued, and the people of God (who after all their toyling received no other rewards but stripes and scorns) are worse handled then Egypti∣an beasts: So great was this crueltie, that (as Philo re∣ports) if any Israelite, through sickness of body, abstain∣ed

from labour, it was accounted a crime deserving death. Eusebius saith, That by reason of their excessive labour and heat, many were taken away by the pesti∣lence. By this we may gather, why the Lord tells them, Levit. 26.13. * 1.1327 I brought you forth out of the land of E∣gypt, that ye should not be their bondmen; and I have bro∣ken the bonds of your yoak, and made you go upright. Ser∣vitude is a kinde of death, nay, by free people, account∣ed worse then death; who have often chosen rather to die valiantly, than to live slavishly. Nor is it any won∣der therefore to read of the groaning, sighing, and cry∣ing of the poor Israelites, * 1.1328 yea, of their anguish, short∣nesse and straitnesse of spirit by reason of cruell bon∣dage.

2. The second discovery of the crueltie of the Egyp∣tians towards the Israelites, * 1.1329 was in the bloody commands for the taking away of the lives of the male children. This was a blow at the root: 'Twas out of policie, not any tendernesse of conscience, that this murderous com∣mand took not in the females also: The females did not constitute families; the taking away of the males would suffice to hinder the multiplying of the people. The females could not make war, joyn with the enemies of the Egyptians, or by force endeavour to depart from Egypt; and the sparing of some might make the mur∣ders lesse suspected. From bondage these Egyptians proceed to blood, and from slavery to slaughter. Women are suborned to be murderers, and those whose office is to help, must destroy the birth; the Midwives were put upon this bloody work, because, as they had more oppor∣tunitie of doing, so would others have less suspicion of them for doing the mischief. The male children must be born and die at once; and poor babes, they must be kill'd for no other fault but for their Stock and their Sex, because they are Israelites and males: pure and downright bloodiness! Needs must the Hebrew wo∣men, contrary to all others, not joy, but mourn, when

they saw men-children born. * 1.1330 This device of imploy∣ing the Mid-wives not succeding, the tyrant gives com∣mission to all his own people to cast every son that is born into the river. Josephus writes, * 1.1331 that the command was given also to the Hebrews to kill their own chil∣dren: but most barbarous it was, although it were only given to the Egyptians. Pharaoh's crueltie smoked be∣fore, now it flames out. * 1.1332 He practised secretly in his commands to the Mid-wives, he now proclaims it openly to all the world: No Egyptian now could be obedient, unless bloody; every man is made an executioner; the reins are laid upon the neck of Cruelty: Every Egyptian may rifle the houses of the Israelites, and search for children as for prohibited commodites. How difficultly are these poor babes hid, and yet how dangerously found! They who had no armour but innocence and tears, are exposed to authorised rage. How poor a shel∣ter is the arm of an indulgent mother against the com∣mand of a King, and the fury of his heathen Subjects; whose vigilance and violence were so great, that as the mother of Moses was unable long to hide him; so was she more willing to trust him with the mercy of beasts and waters, than of Egyptians? And how hard was it for the strongest faith of the best Israelite, to bear up against this tentation! So long as the Israeltes saw themselves increasing, though oppressed, their faith in Gods promise of blessing the seed of Abraham, might be comfortably relieved; but now this cruell Edict of murdering their children, by whom the seed of Abra∣ham was to be propagated, seems to cut off all hope, and to make void all the promises.

2. The Egyptians from whom the Israelites were delivered, may be considered as heathen Idolaters, and so enemies to the Souls of the Israelites. Had the out∣ward ease and prosperity of Israel in Egypt been never so great, yet eminent had been the mercy of being drawn out of such perill for the soul, as was in idolatrous

company. Joshua thankfully records the mercy of God to Abraham, in bringing him out of Ʋr of the Caldeans, where his Ancestors served strange gods. And how great this mercy was, appears by observing the forwardnesse of the Israelites to be infected by the contagion of E∣gyptian idolatry. The Egyptians were a most idola∣trous people, * 1.1333 whence it is, that so often we read of the idols and gods of Egypt. No people idolized so many, and such vile creatures as did the Egyptians; the Mole, the Bat, the Cat, the dung-flie, Monkies, Birds, Croco∣diles; * 1.1334 yea, Leeks, Onions, Garlick, &c. were adored by them as Gods. So grosse was their superstition herein, that the Heathens deride them for it. Pliny saith, that they were wont to deifie and swear by their Leeks, Onions and Garlick. And Juvenal lasheth them for a∣doring these garden Gods. And from the vileness of those creatures, Sanctius supposeth that the gods of the Egytians are called abominations. It is evident al∣so that the Israelites were too forward to worship the l∣dols, although they were weary of the oppressions of the Egyptians. Hence it is, that (Ezek. 20.7, 8.) the Prophet complains of their rebelling against the expresse prohi∣bition of God, that they should not defile themselves with the idols of Egypt; and that they did not forsake those idols. And the same Prophet, Chap. 23.3. reproving Israel for their early adulteries, (by which he means their idolatries) saith, that she committed whoredoms in Egypt in her youth, (i. e. when the Israelites were but a young and new Nation.) And vers. 8. that she left not her whoredomes brought from the Egyptians; for in her youth they lay with her, and bruised the brests of her Vir∣ginity, Clear likewise to this purpose is that command of Joshua to the Israelites, Chap. 24.14. Put away the gods which your fathers served in Egypt. Nor are there wanting learned men, who conceive that the reason why the Israelites in the wildernesse made them an idol which had the figure of a Calf or an Ox, * 1.1335 was, because

they had often seen the Egyptians, under that kinde of image to worship either their greatly adored Apis, who had formerly been their King and benefactor, and whom now they esteemed their tutelary god; or else (as other learned men think) the River Nilus, which by its inun∣dation did make the land of Egypt fruitfull. And very probable it is, that God intended this bitter oppression of the Israelites by the Egyptians, partly as a punish∣ment for joyning with them in their idolatry formerly; partly as a remedy, to prevent in the Israelites that fa∣miliarity and friendship with the Egyptians for time to come, whereby they might easily fall again in love with their superstitions. For if after all the indignities and cruelties which the Israelites suffered in Egypt, they were desirous again (as they were) to return thither; * 1.1336 how forward would they have been, had the Egyptians alwayes favoured and loved them? If they loved to be handling of thorns, how would they have delighted in Roses?

And this may serve for the explication of the great∣nesse of this deliverance from the Egyptians in this first consideration; namely, of what the Egyptians had done to the Israelites, in abusing them during their abode in Egypt.

II. But secondly, This deliverance will yet appear much more eminent, if we consider what God did both to Egyptians and Israelites, in deli∣vering the Israelites from the abuses of the E∣gyptians.

And first, What God did to the Egyptians. He pow∣red his plagues upon them; he made Egypt the anvill of his angry stroaks. He punish'd them,

• 1. Powerfully.
• 2. Justly.

1. Most powerfully did God punish the Egyptians. For this cause did God raise up Pharaoh, to shew in him his power. All the judgments which befell the Egyptians, * 1.1337

came as soon as God called them. At his command the waters run blood, the frogs, the lice, the flies, the grashop∣pers, the darknesse, the hail, the thunder, and all those wrathfull troops of plagues obey the will of him who commanded in chief, and revenge the wrongs of their Maker. The most despicable of creatures, lice and flies, the weakest twigs of Gods rod shall fetch blood, when managed by the hand of Omnipotency. Nor was his power lesse conspicuous in setting a stint to the very flies, and making that winged army to acknowledg their limits, and to keep at a distance from Goshen. Yea, let but God speak the word, and frogs, and flies, and grashoppers depart as readily as ever they came. And to shew that he could plague without them, the great∣est of Egypts plagues is inflicted when they are gone. The strength of Egypt, their first-born die, and are but worms and weaknesse to the strength of Israel. All this was much; 'twas admirable strength which broke the backs of the Egyptians; but nothing but pure Omni∣potency could break such rocks and oaks as were their hearts; but even these also are bowed and broken. None so forward now to thrust the Israelites out of E∣gypt, yea, to hire them to go, as they who even now ty∣rannically detain'd them. Their rich jewels of silver and gold are not too deer for them whom lately they spoil∣ed of their substance. Glad they are now to pay them for their old work. Those who lately were detained as slaves, are now sent away as Conquerors, with the spoils of their enemies. Still the power of God appears; No sooner were the backs of Israel turned to depart, but the warlike Egyptians, furnish'd with horses and chari∣ots, pursue the feeble and unarmed Israelites: who hereupon give up themselves for dead, and are now talking of nothing but their graves. They know not whether is more mercifull, the sea before them, or the Egyptians behind them: but the sea retires and flies, and the Israelites put their feet into the way that it hath

made them. Pharaoh thinks he may adventure as well as they; he marcheth smoothly, till he be come to the midst of that watery trap, and would fain return when it was too late. The rod of Moses is now more pow∣erfull than the scepter of Pharaoh. * 1.1338 The sea is now again unbridled, returns in its force, and devours the late de∣vourers of Israel; And therefore,

2. How justly did God punish the Egyptians? Was it not just that the bold blasphemer, who even now askt, Who is the Lord? should be made to know him by feel∣ing him, and that this Lord should be known upon him to all the world? The river Nilus which by its inunda∣tions made Egypt fruitfull, was by the Egyptians regar∣ded more than heaven, and worship'd for a deitie; and how righteously are they punished by the blood and frogs of that which they make a corrival with God? They had lately defiled the rivers with the blood of infants; See now their rivers red with blood, and they themselves are afterward over-whelmed in the red sea. He who had ra∣ther satisfie his own curiosity by the feats of Magicians than labour for humility under stroakes, not more, smart than miraculous, is at once both deluded and hardened. They who, to spare themselves, burdned and inslaved poor groaning Israelites, are now plagued, when Israel is preserved. How justly doth God di∣stinguish, when they had done so before? They who are hardened, are at length broken by judgements. They who sinned by the removall, are justly punished by the renewing of plagues. They who so cruely opprest Gods first-born son, his Israel, are now plagued in the destru∣struction of their own first-born. They who lately made poor Israel drudge, and toyl in dirt and mire, without allowing them any wages but scoffes and stripes now pay them wages for their old work, with interest; and with their gold and silver, bear the charges of that journey, which all this while they were hindering the Israelites from taking. They who are not taught,

justly stumble by the people of God. To conclude this, How just was it, that he who with his people hoped that the Israelites were so intangled and shut up in the wildernesse and the sea, as they should not be able to make escape; that he and his (I say) should by this bait be drawn so far to pursue the Israelites, as neither to be able to go backward or forward.

2. The mercy of saving the people out of the land of E∣gypt, will yet more fully appear, if we consider what God did to the Israelites. He delivered them; and this he did,

• 1. Most Wisely.
• 2. Most Graciously.

1. Most Wisely did God deliver his people, in raising up of Moses to be their deliverer. The mother of Moses brought him forth in a time wherin she could not but think of his birth and death at once, and hourly expect some cruell executioner to tear her tender and lovely babe out of those arms, * 1.1339 wherein she was as unable as she was willing to hold him. For fear of such an one, shee puts him into an Ark of bulrushes, and hides him among the flaggs of the river. God shewed, that he knew the place where Moses lay, by guiding thither even the daughter of Pharaoh, to deliver Moses. She soon e∣spies and causeth the ark to be opened: the tears and beauty of the child move her compassions; which Mo∣ses his sister observing, offers to procure a nurse for the babe, and fetches his mother She who even now would have given all her substance for the life of her child, hath now a reward given to her to nurse him. How ad∣mirably did the wisdome of God deceive the Egyptians! The daughter of him, whose only plot was to destroy Is∣rael, is made the instrument of saving Israel, by preserving him who was to be their deliverer, and the instrument of Egypts destruction. The Egyptians also, who compel the Israelites to serve them without paying them wages, are compelled by God at the same time to pay for the

nursing of him, who shortly after overthrowes the E∣gyptians. At length Pharaohs daughter takes Moses home from nurse, and gives him as good breeding as the Egyp∣tians Schools and Court can afford him. Moses was not in more danger among the flaggs, than among the courti∣ers: but God, who of late kept him from hurt by Egypti∣an cruelty, keeps him now as wisely from hurt by E∣gyptian courtesie. The honours of Egypt cannot make him either own an heathen for his mother, though a kings daughter, or forget his Hebrew brethren, though the kings bondmen. He observes their sufferings, and suffers with them. He having from God an instinct of Magistracy, mortally (though secretly as he thought) smites an Egyptian, unjustly smiting an Hebrew. The fact is known, and Moses warned thereof by a churlish word which was intended to wound him, flies from Pharaoh seeking to slay him. In Midian God provides him a shel∣ter. Moses hath now changed his place, yet neither hath he changed his keeper and acquaintance, nor Israel lost their deliverer. * 1.1340 In a strange land God ap∣pears to Moses, and calls him to this honourable im∣ployment of saving Israel. God confirms his faith by vision and voice: by the vision he taught him, that if the tinder of a weak and most combustible bush could o∣vercome a flame of fire, that a poor Moses and an op∣pressed Israel might as easily prevaile over cruell and ar∣med tyranny: by the voice, which was the comment up∣on the vision, God, being moved by Israels afflictions, and not hindred by Moses his objections, expresseth his resolution, that Moses shall bring Israel out of E∣gypt. Whereupon Moses yeilds to undertake the im∣ployment.

2. Most wisely did God deliver the people, in respect of the time of their deliverance. How wisely did God time this deliverance, considering the extreme and di∣stressed lownesse of Israel at that time wherein God be∣gan to work it! The darknesse was very thick imme∣diately

before the day-break; the tide was at the lowest, before it began to turn; Moses himself was too faint to beleeve without the double support of a promise and a vision: now was Egypts cruelty high, Israels strength low; all their armes were toyl and tasks, tears, and sighs, and groans, (weapons which overcame him who overcame the Egyptians:) For thus it faring with Israel, Moses the deliverer comes and serves Pharaoh with a warrant from God himself, to let Israel go. But Israel is not yet fit, that is, weak enough to break out of Egypt. They must be required to make brick without straw; and in effect, to make straw; and then God creates deliverance. The deliverance from their tasks of brick seems as un∣possible, as was the fulfilling of these tasks; and they for very anguish are as unable to hearken beleevingly and patiently to Gods messenger, promising deliverance, as they were desirous to receivie it. Oh how did the de∣speratenesse of Israels disease, commend the skilfulnesse of Israels Physitian!

2. How eminent was the wisedome of God, in time∣ing of Israels deliverance, so as that they should be com∣pe••'d by Pharaoh to depart, that very day in which God had promised that they should depart four hundred and thirty years before! Pharaohs choice of time for the departure of Israel, meets with Gods exactly; that ve∣ry night when the four hundred and thirty years were expired, Israel must go; God will have it so, yea, Pha∣raoh will have it so, who neither can, nor can will to keep them any longer.

But secondly, God delivered Israel out of Egypt as graciously as he did wisely. 1. How tender was he of his Israel, when his wrath was hottest against the E∣gyptians! He commands his plagues to distinguish be∣tween Egypt and Goshen. Israel was now like a man up∣on an high hill, that sees the dreadfully stately specta∣cle of a bloody battell, but is himself out of gun-sho••. All Israels work is but to behold and beleeve. 2. Af∣terward

in their departure, how good was God to give them furniture for their journey, at the voluntary charges of their late oppressive enemies! 3. Further, how indulgent vvas God in having such respect to the infirmities of his people! as not to choose them the shorter but the safer vvay; and to preserve them from vvar, vvhose I ate and long condition of slavery had made them unfit for souldiery; he intending them no fight∣ing, till after more preparation; and not suffering e∣vills to be ready for Israel, till Israel vvere ready for those evills; dealing herein as gently vvith his people as doth the Eagle with her young ones (the resemblance used by Moses, Deut. 32.11.) for the Eagle turns not her young ones presently out of her nest, either for flight or prey, but first nourisheth them, and then by little and little accustomes them to flye, by bearing them on her wings. 4. Mercy still proceeds: it both chuseth a way for Israel, and guides Israel in that way. In the day God appoints a Pillar of a cloud to guide them, and not of fire, because the greater light extinguisheth the lesse. In the night he errects a pillar of fire, because in the night nothing is seen without light. The cloud shelters from heat by day: the fire digests the rawnesse of the night. Day and night God sutes himselfe to Israels exigency. 5-Yet more mercy; Pharaoh and his formidable army are now within sight of Israel, and Israel more fears Egypt, than beleeves God. They voice Moses in their murmurings not to intend to deliver them from, but to betray them to the Egyptians. And Jose∣phus reports, that the unbeleeving Iraelites were about to stone Moses, and to yeeld up themselves again to their late cruell masters the Egyptians. Gods patience is no lesse miracle than their deliverance. 6. But mercy stops not yet; The sea forgets its naturall course, and stands still to wait upon the servants of the God of na∣ture. The sea made them way, rear'd them up walls on both sides, and dares not stirre till Israel have passed

through it. That which Israel feared would destroy, now protects them from their late destroyers, and present pursuers.

OBSERVATIONS.

1.* 1.1341 The goodnesse of God to his Israel, stirs up en∣vie in the Egyptians. Because Gods eye is good, theirs is evill. Joseph was envied by his brethren, because God bless'd him with the love of his father. Saul envied David, because God was with him: Pharaoh the Israe∣lites, because God multiplied them. Its a signe of a wicked heart, to look upon every addition to anothers happiness, as a diminution of its own: an envious man in one thing is worse then other sinners; for whereas others rage and fret, * 1.1342 that the world (as they conceive) is so bad, the envious are angry it is so good. And wisely doth God suffer his own bounty to be mixed with his e∣mies envie, lest his people being too much glued to his footstool-favours, should not enough look up to that place where envie shall be no more. Only in heaven is so much plenty, that there's no envie.

2.* 1.1343 The kindnesses of Gods Israel to Egypt, are often but unkindly requited by Egypt. To Joseph (under God) did the King and kingdom of Egypt in the time of fa∣mine, owe their preservation: but a new King and genera∣tion arising, old favours are forgotten. Had Joseph been an enemy to Egypt, it would have been well enough re∣membred; but as his brethren remembred not his af∣flictions, * 1.1344 so the Egyptians remembred not his favours. Light injuries, like a feather, will easily swim upon the water; weighty favours, like a piece of lead, sink to the bottom, and are forgotten. The loyall love of Morde∣cai to Ahasuerosh had been utterly buried, if the Annals had not recorded it. Gideon, who had been that famous Deliverer of Israel, is so far forgotten after his death by the Shechemites, that they slew his sons. God would have his people in all the good they do, not to seek the ap∣plause of men, but to eye his command, and to look to

him, who registers the slenderest performance, even the giving a cup of cold water to any in his name; and with whom our reward is, and who will make our favours coals of fire to consume and destroy, * 1.1345 if not to thaw and dissolve our hardned enemies.

3. Affliction is the lot of Gods Israel. * 1.1346 The holy Patriarck who had the name of Israel, had a life made up of sorrows. Affliction was his daily bread, * 1.1347 and his constant dyet drink. His brother threatneth to kill him: His uncle, to whom he flies for refuge, is churlish and deceitfull: His eldest son is incestuous: His only daughter ravish'd: Two of his sons turn cru∣ell murderers▪ His best beloved wife dies in child∣birth, and his dearest child is given over for murdered Hee and his family are soon after punish'd with a sore famine: in sending for food, he looseth (as he thinks) Simeon: * 1.1348 His dayes (by his own computation and confession) were few and evill. The posterity of Israel have afflictions left them for their legacie. Egypt, the wildernesse, Canaan, Babylon, were the stages of Israels tragedies. The Spirituall Israel is in all the parts and ages of the world a distressed number: Witnesse that book of Martyrs epitomized, Hebr. 11. Of all people, * 1.1349 God would have his Israel holiest, and he corrects them to make them partakers of his holinesse. If he suffers weeds in the forrest, he endures them not in the garden. Affliction is ap∣pointed for the consumption of sin. It is as fire to the raw flesh, to rost out the cruditie; * 1.1350 and blood of our cor∣ruptions. It is poison to lusts, and food to graces. The sheep of Christ thrive best in shortest pasture; faith, humility, patience, prayer, heavenly mindednesse, &c. in affliction, like spices under the pestle, are sweetly fra∣grant. How sweet is musick upon the water! How hea∣venly are the prayers of a weeping Saint! Affliction is Gods touch-stone, to difference between the precious and the vile; his fan, to sever between the wheat and

the chaffe; * 1.1351 his waters, like to those to which Gideon brought his souldiers, for the ••ryall of their fitnesse for war. His furnace, to separate between the me•• tall and the drosse. Of all people therefore, true Israelites should never promise to themselves outward ease. God sees it best for his people (like waters) to be in motion: Should they stand still, they would soon putrifie. * 1.1352 The rest of the people of God remaines. Its too much to have two heavens. Hee who said, He should never be removed, like Peter in the mount, knew not what he said. That Saints may be alway safe, they must never be secure. Of all people, those should be least censured who are most corrected; they may be, nay are most like to be Israelites. The happi∣nesse of Israel is not to be judged by outward appea∣rances. The Israels, the Princes of God, are in this world but princes under a disguise. This life is but the obscurity of their adoption. Wee see their com∣bats, wee see not their crowns: Wee veiw them in the tents of Kedar, not within the curtaines of Solo∣mon.

4.* 1.1353 More particularly, Its no new thing for Egypt to be unkind and cruell to Israel. Israelites and Egyp∣tians are of contrary dispositions and inclinations; the delight of the one, is the abomination of the other. Besides, its the duty of Israel to depart out of Egypt. Israel is in Egypt in respect of abode, not of desire. Egypt is not Israels rest. If Egypt were an house of hospitality, it would more dangerously and strongly detein the Israelites, than in being an house of bon∣dage. The thoughts of Canaan would be but slight and seldome, if Egypt were pleasant. Its good that Egyptians should hate us, that so they may not hurt us. When the world is most kind, its most corrup∣ting; and when it smiles most, it seduceth most. Were it not for the bondage in Egypt, * 1.1354 the Onyons and idols of Egypt would be too much beloved. Blessed be

God, who will by the former, weane us from the later; and will not let us have the one without the other: far better that Egypt should oppresse us, than wee oppose God. Further, Its the endeavour of Israel to depart out of Egypt; and never was any known to forsake Egypt without persecution. This world loves its own, but it loaths them who shew that they belong to another. To forsake the courses of the world is practically to speak our dislike of them; and therefore he that will not associate with sinners, shall be sure to smart by them. * 1.1355 They think it strange (saith the Apostle) that ye runne not with them to the same excesse of riot, speaking evill of you. The wicked speak evill of Saints, not for doing any evill against them, but only for not doing of evill with them. I wonder not that Israel was either so courteously sent for and invited out of Canaan into Egypt; or so cruelly opposed when they offered to depart out of E∣gypt into Canaan. When thou art coming to Egyptians, they will love thee: When thou goest from them, they will hate thee.

5. Judgment begins at Gods Israel. * 1.1356 God whips his children, before he beats the servants; and corrects Israel, before he kills the Egyptians. First God per∣formes his whole work upon mount Sion, before he pu∣nisheth the fruit of the proud heart of the King of Assyria. * 1.1357 God ordinarily makes use of Egypt for the base and low service of punishing Israel; and the wisp must first scour the vessell, before it be thrown on the dunghill. The building must first be erected, before the scaffold be taken down. The corrupt blood must be drawn out, before the Leech fall off. * 1.1358 The wicked in all their tyranny and Lordship, are but servants, (the lowest) scullions to serve and scour the godly. They are spared and punish'd in order to the Saints exigency; and when wicked men are advanced; 'tis not for their own worth, but for the Church her want▪

not because the wicked deserve to have such servants as the godly, but because the godly deserve such masters as the wicked. God sets them up, not out of love to their sinne; but out of hatred to the sinnes of his people: and the best prognostick of the down∣fall of Egyptians, is the reformation of Israelites. Be∣sides, God will render Egypt inexcusable, when he comes to plague them. What can Egypt say for it selfe, when God hath dealt so severely with his own Israel before their eyes, yea by their hands? so many crosses as befall Israel, are so many evidences against Egypt. * 1.1359 If God do these things in the green tree, what will he do in the dry? If he scourge the children with rods, he will whip the slaves with scorpions. They whose judgment was not to drink of the cup, have assu∣redly drunken; * 1.1360 and art thou he that shalt altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink of it. I begin to bring evill upon the city which is called by my name, * 1.1361 and should ye be utterly un∣punished? ye shall not be unpunished. When Egypt hath seen God so severe, and have themselves been so cruell against Israel, what can they say why judgment should not passe against themselves? Yet further: Judgment begins first with Israel, that so they may be the more fitted to see judgment come upon Egyptians. Israel would not know how to manage the mercy of Egypts overthrow, if God had not first humbled Israel. Too many sails are dangerous for a small vessell. The heart of Israel is so slight and giddy, that it would not be able to sail without the ballast of correction. Yet a∣again: Israel would not so much rejoyce in Egppts af∣ter-overthrow, if God had not first corrected Israel; the people of God cannot be thankfull in the downfall of their enemies, when they cannot tell but that judg∣ments may afterward fall upon themselves. How can the throwing of the rod into the fire delight the child, when as the child knowes not but that the parent may

throw it into the fire afterward? If an house be not finished, 'twil soon decay; if a sore be not throughly cleansed, 'twill break out again. If Israel be not well pur∣ged by corrections, before the Egyptians be destroy∣ed, punishments seven times worse may again return to Israel: And a new deliverance bestowed upon an old heart, will but make the rent the greater. All this shews us the reason why Egypt still is unpunish'd; truly, Israel is not yet corrected, or at least not humbled and reformed by corrections sufficiently. The plaister falls not off till the sore be healed; the people of God are beholding to themselves for their lingring calamities. All times are not seasonable for Egypts overthrow. * 1.1362 Though the enemies of God may be high enough, yet the people of God may possibly not be low enough for the accomplishment of such a work. Wee, poor creatures! have short thoughts; and like silly children, are desirous to have the apple taken out of the fire, before it be rosted enough: and like them, we love green fruit; I mean, mercies be∣fore they be ripe; but green fruit breeds wormes, and mercies bestowed before we be fit to enjoy them, make us but proud and unreformed.

6. God often brings his Israel into such straits, * 1.1363 as out of which they see no possibility of deliverance. So bitter was Israels affliction, that they had as little pa∣tience to hear of their deliverance, as to endure their bondage. Gods people are sometime brought into a condition so strait, that it is resembled to a prison; to note, that they are so confin'd and enclosed to and in their troubles, that they see no way of escape. David prayes that God would bring his soul out of pri∣son. * 1.1364 The afflicted servants of God are called prisoners of hope. Abraham was in a great strait when God commanded him to sacrifice his only son Isaak, in whom the promises were to be fulfilled. * 1.1365 David was greatly distressed when Ziklag was burnt with fire, and

his wives taken captives, * 1.1366 and his souldiers spake of sto∣ning him. And in a great strait he was, when God, by the Prophet, offered him his choice of plague, famine, and pursuit by the enemies. Jehoshaphat was in a great strait, when at the approach of so vast an army of e∣nemies, he said, We know not what to do, 2 Chron. 20.12. Israel was in a great strait, when in stead of deliverance which Moses had promised them, * 1.1367 their tale of bricks was continued, and their straw taken from them; and afterwards when Pharaoh was pursuing them, and the sea was before them. Gods Israel would never bee humble in, nor thankfull for enlargements, if God did not sometime bring them into distresses. How sweet is liberty after a prison! how pleasant is the haven after a storm, which brought the distressed mariner to his wits end! * 1.1368 Israel would not so beleeve God in future distresses, if they had not been in them before. Is∣rael might have gathered strength against their distresse at the red sea, by considering Gods delivering them from the distresse of oppression. Their faith should also have been upheld against straits in the wildernesse, by remembring their deliverance at the red sea. And their distrustfulnesse after deliverances from their di∣stresses, is oft recorded as their sin. The graces also of Gods Israel are much manifested by encountring with, and overcoming of distresses. Their graces here∣by are discovered both in their truth, and their strength. Weak grace cannot go through strong tentation: but the distresses of an Abraham, a David, a Job, a Paul, prove in the end trophees of triumphant faith. And all the power of grace doth but discover the power of God; who delights not that his saints should be distressed, but that the world and divell should be vanquished by poor beleevers, and ultimately that himselfe should be glorifyed by all. In stead of murmuring under lesser tryalls, consider that these are nothing to the distresses of your betters. Remember, Christians, that if your

drink be water or wormwood, some have drunke blood. Prepare for distresses. Christians, pray for increase of faith: the journey may belong, desire God to help you to feed heartily upon the promises, even again and again, as God bids Elijah, when he was to go to Horeb. By bearing lighter, labour to grow fit for heavier pressures. A delicate Christian will not endure to be a distressed Christian. He who by the daily practice of selfe-denyall and mortification, doth not displease himselfe, will never endure that ano∣ther should distresse him. How fearfull (further) should we be of censuring the most distressed! Abra∣hams distresse, Davids strait, Pauls viper, proved them neither wicked nor forsaken. Oh, how much bet∣ter is it to be a distressed Saint, than an enlarged sin∣ner! to be in Gods pound, than in Satans champain! If the one condition hath more liberty, the other hath more safety. Where God loves, there he corrects; and where he loves most, there he distresses. To conclude this; In distresse, take heed of desponden∣cy: Recollect former deliverances out of as great di∣stresses. When you meet with such a strait, * 1.1369 pinching Egyptian yoke, which God cannot break, with burdens which he cannot take down; with a red sea, which hee cannot divide; when you are pursued by a Pharaoh, which he cannot devour; and are in a distresse which he cannot remove, then, and not till then, distrust him. Im∣prove your interest in God, * 1.1370 and with David in distresse encourage your selves in your God.

7. Gods Israel shall not be utterly destroyed, * 1.1371 though it be in an Egyptian furnace of Affliction. The Church is supported, even when oppressed. When Israel was afflicted, they multiplyed. Thus it was with the seed of Israel; yea thus with the Saviour thereof: After his death, his name, his glory lived more vigorously than ever; and they who in his life time sought to destroy him, as unworthy to live; after his death, sought to

live by beleeving on him. This he foretold of himself: If a corn of wheat die, * 1.1372 it bringeth forth much fruit. Thus was it with the antient Christians. The more we are mown down, the more we grow up (saith Ter∣tullian.) * 1.1373 The Church is in Scripture compared to things, which though weakest, yet are fruitfullest; as Doves, and Sheep, the Vine. The Church, like the Palm-tree, riseth up, the more men endeavour by weights to presse it down. The Egyptian flames can∣not devour the Israelitish bush: the gates of hell cannot prevail against the Church. Gods blessing overcomes all humane opposition. If God saith, Increase and multiply, all the enemies of the Church help it, when they most endeavour to hinder it. Its neither from the weaknesse of the flames, nor the strength of the bush, that it is not consumed; but from the gracious pre∣sence of him who dwelt in it; and his dwelling there he manifests, * 1.1374 1. by restraining the fire, and heeping in its fury. All the wrath of man which shal not praise God, shall be restrayned by God. 2. By strengthning the bush against it; if not by bestowing worldly, yet spirituall power to oppose it. How much was Pharaoh mistaken when, in∣tending to oppresse the Israelites, he said, Let us deal wisely with them! Exod. 1.10. The sun may as easily be blown out with bellows, and battered with snow-balls, as Israel may be overthrown by opposition. But how great therefore is that folly, which puts wormes upon contending with the great God! What do the Egyp∣tians in contriving against Israel, but besides the disap∣pointment of their hopes, curiously weave their own woe, by torturing themselves with envy, and making way for Israels deliverance by their own overthrow? Against the God of Israel there is no wisedome, * 1.1375 nor un∣derstanding, nor counsell. Oh how happy were wee, if the time which we spend in fearing and shunning of trouble, were only improved in hating of sin, and clea∣ving to God!

8.* 1.1376 Satan and his instruments then begin to rage most furiously, when God calls and stirres u•• instruments to help and releeve his Church. Before Moses went in to Pharaoh for Israels releasment, the Israelites were used unkindly; but afterward they were oppressed tyran∣nically. How cruell was Egyptian rage upon the en∣trance of Moses into his Ministry! As soon as David was annointed King, how bloodily did Saul rage! In all ages of the Church the Divell indeavours to ob∣scure the dawnings of the Gospell, with a bloody cloud of persecution. When God begins to cast the divell out of his hold, he deals with the Church, * 1.1377 as with that man possess'd by him, whom, when Christ was about to cure him, he did rend, and tear, and lay for dead. In the beginning of reformation Anti-christ fill'd all places with blood and slaughter. When God be∣gins to heal his Church, the Anti-christian humour of violence and persecution discovers it selfe. The crosse followes the entrance of the Gospel; hence wee should be encouraged, and cautioned. Encouraged; for it's a good sign, that when Satan wars and rageth, God is wounding and dispossessing him; and that his time is but short. Wee should also be cautioned: Let us look for tryalls, even after Moses hath promised deliverance. Commonly, when God hath given his Church hopes of mercy, he seems to threaten inevi∣table disappointment of it. After God had given A∣braham a son, in whose seed all the promised mercy was to be accomplished, God seems to put Abraham upon the pulling down the foundation of all this happi∣nesse with his own hands. And we should take heed that wee impute not our troubles to the reformation endeavour'd, but to that opposition which Satan and the distemered world put forth, And not to blame Gods care of our recovery, but our owne phren∣sie.

9. No difficulties can hinder Israels deliverance. * 1.1378

God can command, yea create deliverances for his peo∣ple. * 1.1379 When there is none left and shut up, when there is no force and might to relieve, he can deliver them a∣lone. When there are mountaines of opposition, he can levell them, and make them become a plain. Jesus Christ comes skipping and leaping over them all. The wis∣dom, power, malice of his enemies, do but make his strength tiumphant; yea, the unworthiness and unkindness of Israel, cannot stop the course of delivering mercy. So unexpectedly can he scatter difficulties, that his peo∣ple have been like them that dreamed, when mercy came; they thinking it too good to be true. Yea, their ene∣mies have been amazed, and been compell'd to profess, that God hath done great things for his Church. How strong must the forces of Gods decree, power, love, wisdome, faithfulnesse, the prayers and tears of his people, needs be, when they are all united! And hence it is that as the enemies of Israel, have cause to fear, though they are high: So the true Israelites have cause to hope, * 1.1380 though they are low. There's no defeat so great, but faith hath a retreating place. Means can do nothing without, much lesse against God; but God can do all things without, yea against means. A Saint abhorres indirectly to wind himselfe out of any trouble; Why? he hath a God who can help in eve∣ry strait: when as a sinner who wants God, shiftingly betakes himselfe to any unworthy practice. Oh Chri∣stian, shame thy selfe, that every slight trouble should so dismay thee, having such a deliverer. That the mountain should be full of horses and chariots, and thou shouldest not have thy eyes open to see and be∣leeve them. * 1.1381 What's a Pharaoh, an house of bondage, a puissant army, a red sea? delivering mercy makes way through them all, and is a mighty stream that bears all before it: Its infinitely stronger than the strongest blast of gun-powder, to blow up all opposition. Oh Christian, fear not thy danger, but beleeve in thy deliverer.

10. God loves not to give deliverance, * 1.1382 till it be wel∣come. When the bricks are doubled, then, and not till then, Moses comes. When Israel is parch'd with the heat of persecution, then come the showrs of deliverance. God is an help in the needfull time of trou∣ble. Then is it Gods time to deliver, when there are no visible helps or hopes of deliverance: For the oppression of the poor, and sighing of the needy, now will I arise (saith the Lord.) In such a case it was, that God said to Moses, Now shalt thou see what I will do to Phara∣oh. Times of extreme oppression, * 1.1383 are times of earnest supplication: and God loves to bestow mercies, when they are by prayer desired. The cry of Israel must come up to God, before mercy from God comes down upon Israel. Further, * 1.1384 where deliverance comes in a time of extremity, it will be entertained upon its own termes; Israel will part with any thing that offends their deli∣verer: they will submit to strict reformation, which before they would not hear of, and say with Saul, * 1.1385 Lord, what wilt thou have us to do? and with the Egyp∣tians, who were pinched with the famine, * 1.1386 Buy us and our land for bread, and we and our land will be servants to Pharaoh. Lastly, when deliverance is afforded in the Churches extremity, the glory of Gods power, wis∣dome, and free goodnesse is most clearly discovered; God loves so to work for his people, as to gaine most by them; he will have the tribute of praise out of e∣very salvation. And this discovers the true reason why mercy is delaid; why God only (as it were) shews a mercy, and then pulls it in again: we are not yet so pinch••d by the want thereof, as to stoop to Gods condi∣tions, to accept of an exact universall reformation; to be willing that God should do with us what he pleaseth: and to those whom God hath so fitted, mercy shall not long be delayed; nay, God hath given to them the best of mercies, in bestowing a heart meet to enjoy them.

11.* 1.1387 God often proportions the sin to the punishment. The Egyptians encompasse poor Israel with affliction, neither suffering them to go from, or remain in Egypt; and now they themselves can neither go backward or forward in the sea. The bloody rivers, and their de∣struction in the red sea, tell them their cruelty in drowning the Israelitish children. Sodom was inflamed with the fire of lust, and God consumes them with the fire of wrath. Joseph's brethren sell Joseph for a slave, and they themselves are detained as bond-men. Adonibezek cuts off the thumbs and great toes of seventy Kings; * 1.1388 and as he did to them, so did God requite him. Haman was hanged upon his own gibbet. David's murder and adultery were followed with the death of his children, and the ravishment of Thamar. It's thy duty to trace sinne by the foot-prints of punishment; and observe what sin thou hast lived in, which beares most proportion to thy punishment. Art thou sick? consider whether thou hast not abus'd thy strength to sin. Doth God take away thy sight, thy hearing, thy tongue, thy estate? ask thy conscience whether these have not been imploy'd against God. And if this direction seem to put thee upon an uncertain course of finding out thy beloved sin, imitate the example of He∣rod, who, that he might make sure work to kill our Sa∣viour, slew all the children in Bethlehem. In like man∣ner let us impartially destroy all our sins. If we know not which was the thorn that prick'd us, cut down the whole hedg. If we know not which was the Bee that stung us, let us throw down the whole hive.

12.* 1.1389 When the enemies of God labour most to oppose and frustrate, they accomplish and fulfill the will of God. Pharaoh studies to destroy Israel; but even then Phara∣oh by his own daughter preserves and nourisheth him who was to be Israels deliverer. Pharaoh resolves to detain Israel in bondage; but even he shall shortly not only send them away, but compell them to go; yea in that

very night which God had four hundred and thirty yeers before set down and prefixed. Josephs brethren sell him that his dreame might prove false, and that they might not be brought to bow before him; but so did God order it, * 1.1390 that therefore they came to do obeysance to him, because they sold him. The Jews kild Christ, to extinguish his fame and glory; but by his death was his glory and fame advanced. Oh the folly of Gods enemies! how can God want weapons to beat them, when he can beat them with their own? how impos∣sible is it but God should prevail over them, when he doth so by being oppos'd by them? how should this encourage the afflicted Church of God! when his ene∣mies most resist him, they are against their wills com∣pell'd most to serve him and his Church.

13.* 1.1391 God is most faithfull in keeping promise with his people. God mis-reckon'd not his people one day, nay not one hour in four hundred and thirty years. All the pathes of God are mercy and truth. * 1.1392 The faith∣fulnesse of God never failes, nor will he alter the thing which is gone out of his lips. The promises of God are called, the sure mercies of David: sure unto all the seed of David, that are in covenant with God, as David was: They are yea and amen. There shall not fail one word of all the good which God hath promised to do for his people. The promises of God are built upon the un∣changeable purpose of God, which is a sure and unsha∣ken foundation, 2 Tim. 2.19. Hence it is that God is said to have promised eternall life before the world be∣gan, because the promises which are made in time, are according to that purpose of God in himselfe. And Hebr. 6.17. the Apostle grounds the truth of the pro∣mise upon the stablenesse of Gods counsell; so that unlesse Gods counsell and purpose change, the pro∣mise cannot faile. * 1.1393 To assure us of the certainty of his Covenant, God hath given us the pledges of his oath; his seal of the blood of Christ, the Mediatour,

the earnest of his spirit, 2 Cor. 1.22. Let the true Is∣raelites hence gather strong consolation. Christians, you are not worthy to be beloved, but God is wor∣thy to be beleeved. The promises are as sure as they are great. Though all the world falter and deceive you, yet the promises of God are firm and stable. God will try your faith, but never disappoint it. Judge of his faithfulnesse, not by his providences, but by his promises. Of this more in the last part of the verse.

14.* 1.1394 The great God hath all the creatures at his com∣mand. He commands in chiefe, and the creatures are his hosts; even from the least of the lice that crept upon the poorest Egyptian, to the most glorious Angell in heaven. * 1.1395 If he say to a plague, Go, it goeth; if, Come, it cometh; they all fulfill his word, the unru∣ly sea tamely stands still, if God command it; yea though of it selfe it be unkind and raging, it loving∣ly opens its bosome to entertain the Israelites. Hee can make the swift sun to stop its course, yea to go backward. * 1.1396 The greedy and cruell Lions are muzled up, and grow gentle at Gods command. If God speak unto the fish, it shall take, retain, and restore Jonas. How should this relieve the faithfull in all their exi∣gencies! Their friend, their father, hath all the world at his command to supply their wants, to deli∣ver them from troubles, to destroy their enemies. Man roweth, but God bloweth: The Egyptians pursue, but the wind, the sea, the chariot wheels shall all obey the God of Israel. Never need a true Israelite fear, who hath such a friend. Never can an Egyptian be fafe, that hath such an enemy.

15.* 1.1397 Wicked men grow not wise till it be too late. Why could not the Egyptians as well refraine from the pursuit of Israel, as endeavour a retreat? It had been better for them not to have entred into the sea, than to struggle to get out when once they were in it. They

might with more wisedome have said, Let us not fol∣low after; than have said, Let us flye from the Israelites. Wicked men do not beleeve their danger til they feel it. Satan suffers not their eyes to be opened till they be (with the blinded Syrians) in the midst of their ene∣mies. Oh sinner! Labour to be wise betimes; in this thy day, know the things that belong to thy peace. Its easier to be warned of the wrath to come, than to wade out of it.

16.* 1.1398 God makes those conditions and imployments easie to his people when they are once in them, which be∣fore seem'd impossible. Israel rather thought, that the wildernesse should have given them graves, then that the sea should have given them passage. They who feared that none could role away for them the stone of the sepulcher, when they came, found it roll'd away to their hands. The workes of God are sweet in the performance, which are unpleasing in their undertake∣ing: the yoke of Christ is greivous to take up, but easie to bear and undergo; its otherwise in the imployments of sin; they are easie and delightfull in the beginning, but bitternesse in the end. The Israelites find the sea shut against them, when they approach it; but it was open in their passage through it. The Egyptians found it open at their approach, but shut when they would return. The waies of God are narrowly broad; The wayes of sin broadly narrow. Israel hath nothing to do but to follow God, and to beleeve. For their way, if mercy do not find it easie, it will make it so.

The second part of this example of the Israelites is their destruction after their forementio∣ned deliverance, in these words. [Af∣terward destroyed▪]

EXPLICATION.

Two things may here be explained.

• 1, What this destruction was which befell Is∣rael afterward.
• 2. Wherein the eminency and remarkablenesse of this destruction which was afterward, did appear.

1. For the first. The Scriptures record sundry de∣structions brought upon the Israelites while they were in the wildernesse, after their deliverance from Egypt: As 1. Some were destroyed after their idolatrous wor∣shipping of the Golden Calfe, Exod. 32.28, 〈◊〉〈◊〉 by the command of Moses, to the number of three thousand men. 2. There was a destruction by fire which the Lord kindled, mentioned Num. 11.1, 2, 3. whether this fire brake out of the earth, or came from the Pillar of fire which went before the Israelites, or was poured upon them from heaven, it is not expressed; certain it is, that it was a grevious burning; and therefore the place where it burnt was called Taberah. 3. Another destruction by the plague, wee read of in the same chap∣ter, ver. 33. at Kibroth Hataavah, after the people had impatiently and discontentedly, lusted for flesh. 4. There's a destruction by fiery serpents, recorded, Num. 21.6. Where after their murmuring for want of water it's said, much people of Israel dyed. 5. Many of the Israelites were destroyed, about the conspiracy of Co∣rab and his complices, related Num. 16.31. Where, besides the swallowing up of sundry in the earth, and the consuming by fire of two hundred and fifty who offered in∣cense, fourteen thousand seven hundred more were de∣stroyed for murmuring and raging against the former judgments. 6. For committing whoredome with the daughters of Moab, and bowing down to their gods, wee read Num. 25.9. of a plague, by which dyed twenty five thousand. 7. Besides the death of ten of the spies who brought up a slander upon the promised land, a dis∣comfiture of the Israelites by the Amalekites and Ca∣naanites is recorded, Num. 14.45. for a rebellious attempt to invade it against the will of God; These destructi∣ons

by violent death are the principall which are menti∣oned particularly in the sacred story. But though the destruction which is here intended by the Apostle, be not exclusive of these, yet is it to be extended be∣yond them, and to be understood of that more generall destruction which Numb. 14.29. &c. is threatned a∣gainst all the Israelites from twenty yeers old and upward, whose carcasses for forty yeers fell in the wildernesse, in regard of their rebellious and unbeleeving murmurings against God, upon the evill report which the spies had brought upon the land of Canaan.

For the second, viz. the eminency and remarka∣blenesse of this destruction, it was a dispensation com∣pounded of Severity, principally intended, Mercy also comprehended. in the set∣ting down of this example.

I. First, For its severity. This appears in these two considerations.

• 1. The persons who were destroyed.
• 2. The season when they were destroyed.

1. The persons who were destroyed, are considerable, 1. in their quality, and priviledges. 2. In their quantity and number.

1. In their quality, noted in the word them; They were the seed of Abraham, the friend of God, Is∣raelites according to the flesh. Not heathens, but a pe∣culiar, a chosen people, priviledged above all the people of the earth, to whom belonged the covenant, sacrifice, * 1.1399 sacraments, worship; of which Christ came according to the flesh. A people who so heard the voice of God speak∣ing out of the fire, as none other ever did; to whom God had shewn his statutes and his judgments, after which manner he had not dealt with any nation. In a word, a people whose priviledges Moses thus admires; Happy art thou O Israel; who is like unto thee, O peo∣ple, &c. How conspicuous was divine severity in de∣stroying a people so neer, so dear to him; and whom

he only knew of all the families of the earth! Oh Lord, (saith Joshuah) what shall I say, * 1.1400 when Israel turneth their backs before their enemies? Oh smart severity, thus to fetch blood from a son, a first born; to de∣stroy not Egyptians, Canaanites, but even Israe∣lites! * 1.1401

2. The persons destroyed are considerable in their quantity and numbers. The power and mercy of God were not more remarkeable in the recruting of seventy soules in two hundred and fifteen yeers to six hundred thousand, besides women and children; than in the reducing of so many hundred thousand in forty yeers to two persons, a Joshuah and a Caleb. Oh how angry was their father, to go round his family with his rod! yea how just was their judg, to ride such a large circuit with his sword!

2. The severity of this destruction is considerable in the season when they were destroyed. noted in the word Afterward: after they were saved out of the land of Egypt; and so it was a severity which admits of a threefold amplification.

1. This distruction of the Israelites afterward, was a fall after an eminent advancement. The higher a place is from which a man falls, the more dangerously doth he fall. How wofull is it to have been happy! Its a double mercy to be rais'd up from a low, to an high e∣state; and it is a double misery to be thrown down from an high, to a low degree. Thou hast lifted me up, and cast me down (saith David.) And thus Job amplifieth his misery with admirable elegancy; Young men saw me, and hid themselves; Princes refrained talking, &c. But now they who are younger then I, have me in derisi∣on; whose fathers I would have disdained to have set with the dogs of my flock, &c, Oh how glori∣ous was Israel in their Egyptian preservation! their red-sea-deliverance, their wildernesse-provisions and protections! being (as Moses in admiration of

their happinesse breaks out) a people to whom none was like, in being saved by the Lord. And if so, then was no people so miserable in being forsaken by the Lord.

2. This destruction of the Israelites afterward, was a miscarriage after vast cost and expences laid out upon them. How angry is that father with his Son, who casts him off after all his care and costs of education! How hatefull is that house to the owner, which he pulls down after vast and immeasurable expences about its structure and furniture! How much anger did God expresse in the destruction of the Temple, when after all the cost which David and Solomon laid out upon it, the Babylonians burn it to ashes, and carry away all the gold and sumptuous monuments thereof! Was e∣ver God at such charges with any nation as he was at with Israel? For their sake he turns Egypt up side down, he rebuked kings, he scattered and destroyed armies; the wild water waites upon them in a standing posture; the Pillar of a cloud and fire conducts them; the hea∣vens pour them down miraculous shours of Angels food; the rock splits it self into cups, and gives them drink; their garments continue fresh, and grow not old; and which is infinitely beyond all this, God re∣newes his Covenant with them, and gives them a law from heaven, speakes out of the fire, and sends them an epistle to instruct them, written with his own hand; and after all this cost and care, how great must Israels destruction be!

3. Yet further, this destruction of the Israelites, afterward, was a sad disappointment of highest expectati∣ons. Israel was now cast away, as it were, in the haven. They who not long since were singing and dancing, at the spectacle of floting Pharaoh and his followers; they who had past thorow the furnace and the sea, and e∣scaped both their oppressours and pursuers; they who had safely marched through an hot howling wildernesse,

even unto the borders of the promised land, and were now safely arrived at the confines of Canaan; In a word, they who had nothing now (as they hop'd) to do, but to enter and take possession of a land flowing with milk and hony, * 1.1402 are not only farbidden to enter it, but commanded back to the sandy and scorching wildernesse, there to spend the residue of their few and evill dayes: Oh sorrowfull, stupendions disappoint∣ment!

II. And yet secondly, even in this destruction of Israel, the mercy of God was more remarkeable then his severity. If Israels scourge be compared with Isra∣els sin, they had no cause to complain. They might rather wonder at what did not, than at what did befall them; rather at the mercy which was left, than at what was removed. * 1.1403 Well might Israel say with Ezra, The Lord hath punished us lesse then our iniquities; and with the Church afterward, It is the goodnesse of the Lord that we are not consumed. Look upon Israels provocations, in Egypt, at the sea, in the wildernesse, their murmu∣rings, idolatry, their unthankfulnesse for, and sor∣getfulnesse of Gods multiplyed mercies, their rebellion against their godly Governours; their hypocri∣sie, Covenant-breaking, lingrings after their old E∣gypt, unreformednesse under all the dealings of God with them; especially their distrust of Gods power and goodnesse after frequent and abundant experience of both; Look, I say, upon all these, and then wonder that this destruction should be,

• 1. So slow, and not more speedy.
• 2. But in part, and not totall, and universall.

1. It was a destruction mercifully mitigated, in respect of the slownesse and deferring thereof. How much longer was God about destroying a handfull of sinners, than he was in creating the whole world? Israel, a people that could not be kept from sinning, had a God that could hardly be brought to punish them.

Had the fire of Gods wrath been proportioned to the fuell of their sins, he would have destroyed them in••al moment. Forty yeers long was I greived (saith God) with this generation, * 1.1404 and so long endured he their manners in the wildernesse; daily suffering that which he beheld, ab∣horr'd, and was able to have punish'd every moment in those forty years; in stead whereof, all that while he waited for their repentance, and was at the expence of supplying them with mitaculous provision, direction, protection, feeding them, and attending them as care∣fully, as doth the nurse her froward infant.

2. The destruction of the Israelites was but in part, not totall: For besides the sparing of Caleb and Jo∣suah, who beleeved the promise of God, all who beleeved not, were not destroy'd; for all under 20 years were ex∣empted from the forenamed destruction, and reserved, * 1.1405 that God might still have his Church among them, and that there might be of them a people left to possesse the good land, according to the promise. * 1.1406 And in this respect it was, * 1.1407 that upon the prayer of Moses for the pardoning and sparing of the people, God answers, that be had pardoned them according to the word of Mo∣ses; For although he spared not the persons of the el∣der and rebellious multitude, yet he spared the stock of Israel, remitting the punishment of present and universall death, and not blotting out their memory, lest the seed of Abraham being extinguish'd, his Cove∣nant should have fail'd and faln to the ground. The distrustfull refusall of the parents to accept of the pro∣mised land, made not God to be unfaithfull, in regard that the blessing which they rejected, was performed to their children; God reserving a seed to propagate his Church, and tempering his severity inflicted upon some with mercy afforded to others; though deserved by none.

OBSERVATIONS.

1.* 1.1408 The most numerous company of sinners are unable

to withstand an angry God. He can easily destroy six hundred thousand persons in a few years; and an hun∣dred four score and five thousand Assyrians in one night. Though hand joyn in hand, yet shall not the wicked go unpunished. * 1.1409 He, to whom it is all one to save by a few, and by many, can as easily destroy many as one. Numbers are nothing with God. The whole old world of sinners are no more in the hands of God, than an handfull of worms. The greatest combination of sinners are but stubble to the flame, and but as snow-balls to the sun. He can as easily cast down multitudes of sinning Angels, as they (nay he) can crush an Ant upon a mole-••ill. There's no proportion between created strength and increated omnipotency. The powers of all the world are but borrowed of him, and as purely dependent up∣on him, as the stream upon the fountain, the beam up∣on the sun. How can that power be too hard for him who gave it, and can withdraw it at pleasure? Never let multitudes dare to oppose him, nor one poor weak Saint, fear to trust him.

2.* 1.1410 The worst cause commonly hath the most abettors. Had this been put to the question, whether will God keep his promise in giving to Israel the land of Canaan? Caleb and Josuah would have been over-voted by al∣most six hundred thousand Israelites; who nevertheless would have as much fail'd in their cause, as they excee∣ded in their numbers. The multitude is but a weak argument to prove a strong cause. The most have ever been the worst. Righteous Noah stood in a manner by hmselfe, against the whole world of ungodly. The Prophet Elijah was not the worse for being opposed by four hundred Baalites, nor they the better for having on∣ly one Elijah to withstand them. Let us walk by rule, not example. Numbers commonly do no more please God, than they can oppose him. Its better to go to heaven with an handfull, than to hell in a croud. and to enter in at the strait gate with a few, than at the

broad with many; to go into Canaan with Caleb and Josuah, than to fall in the wildernesse with six hun∣dred thousand.

3. No priviledges abused, * 1.1411 can exempt from punish∣ment. The soul of God may depart from Jerusalem; and Ariel, the city where David dwelt, hath woe de∣nounced against it. God may forsake his tabernacle in Shiloh, deliver his strength into captivity, his glory in∣to the enemies hand; and pluck the signet from his right hand. * 1.1412 With many of the Israelites God was not well plea∣sed, for they were overthrown in the wildernesse. To him that breaks the law, * 1.1413 circumcision is made uncircum∣cision. Corazin, Bethsaida, Capernaum, get nothing by the mighty works of Christ, and their Elevation to heaven, but greater woes and falls. * 1.1414 God delights not in outward priviledges, but in inward purity. The new creature, worship in spirit and truth, a Jew inwardly, * 1.1415 an Israelite indeed, circumcision and brokennesse of the heart, only please the eye of God; and without these, externall service is but painted Atheism. As the pure in heart shall only see God, * 1.1416 so God only sees the pure in heart with contentment: God loaths sin where∣ever he sees it, but most of all when 'tis sheltered with appearances, professions and priviledges. A name to live, externall ordinances, circumcision in the flesh, the Temple of the Lord, commend us not to God. I will punish (saith God) the circumcised with the un∣circumcised. Egypt and Judah, and Edom, * 1.1417 the chil∣dren of Ammon and Moab; for all these nations are uncircumcised, and all the house of Israel are uncir∣cumcised in heart. The Bible in thy house, the word of grace in thy eare, will not avail, unlesse the grace of the word be in thy heart; and the former without the later will but prove like Ʋriahs letters, which he carried for his own destruction: Paul accounted all his privi∣ledges as dung in regard of the knowledg of Christ. The means of salvation in word and sacraments must be used

in faith and repentance. Otherwise they being out of their holy use enjoyed, will turne to our destructi∣on.

4.* 1.1418 God labours to win people by mercies, before hee wounds them by judgments. Israel is first solicited by love; God destroyes them not till afterward; and if his goodnesse had made them blush, his greatnesse should not have made them bleed. Oh how propense was that God to save his Israel! and how unwilling to de∣stroy them! He gave them the honey of deliverance and provisions freely, and of his own accord; he put not forth the sting of punishment till he was provoked. Israel shall first have the cloud to guide them, the sea divided, Egyptians drowned, Mannah showred downe, the roks gushing them drink, and they by all left in∣excusable before they be destroyed. Oh that the long∣suffering of God might be salvation, and lead us to re∣pentance, and that by submission to mercy, wee may prevent a conquest by judgment: and not put the Lord upon a work more unpleasing to him than to our selves, whose backs do not suffer so much as his bowells, * 1.1419 when we are beaten.

5.* 1.1420 Miraculous mercies do not benefit an unholy heart. After all the salvations that God had bestowed upon Is∣rael, they were fit for nothing but destruction. Every step they took in the red-sea, they trode upon a miracle of mercifull preservation: Every time they tasted a crumb of bread or a drop of water, they took in a miracle of mercifull provision: Every time they look'd up to the heavens, they beheld a miracle of mercifull direction; but none of these could work upon stubborn hearts: Only he who commanded that more soft rock to give them water, could make their hearts obedient. They who will not be taught by the word, will not be better∣ed by the rod of Moses; and without the spirit, wee shall be benefitted by neither.

6. Great deliverances abused, make way for severest

judgments. Many times did God deliver Israel; * 1.1421 but they provoking him with their connsel, were brought low for their iniquity: The whole book of Judges is the Com∣ment upon this truth, a book made up of the vicissitudes of deliverance, provocation, and punishment. Sins com∣mitted against the love of a God, are committed most a∣gainst the happinesse of a people. Every deliverance is a bil of Enditement against the unthankfull. This makes God to call to the heavens and earth as witnesses a∣gainst those children which he had brought up, * 1.1422 and re∣belled against him. Yea, to professe, that the owner of an ox, and the Master of an asse were more re∣spected by their beasts, than he was by his Israel. This makes God to professe, that he will consume his peo∣ple, after he hath done them good; and that hee will deliver them no more: and elsewhere, that he is wea∣ry of repenting. After all this is come upon us (saith Ezra) should we again break thy Commnadments, wouldst not thou be angry with us, till thou hadst consumed us? Oh that England would, in stead of murmuring at its present distresses, mourn for its abuse of former de∣liverances: and more fear, without a speedy refor∣mation, that the mercies which still we enjoy shall be removed, than hope that those we want shall be be∣stowed.

7. Sin disappoints the hopefullest expectations of mercy. * 1.1423 It stifles it even when it seems to be come to the birth. We looked for peace, but no good came; and for a time of health, and behold trouble. Who could have expe∣cted but that Israel, after so many miraculous mercies, being now upon the confines of Canaan, should in∣stantly have entred? but behold, their sin sends them back into the wildernesse, there to linger and pine for forty years together. Sinners disappoint Gods expecta∣tion, and justly therefore may God disappoint theirs. * 1.1424 After all the costs bestowed by God upon his vineyard, he looked that it should bring forth grapes, and it brought

forth wilde grapes. Israel gives God appearances of ho∣linesse, and God gives Israel an appearance of delive∣rance. They flatter God with shews of that obedience which he deserved; and how justly doth God disap∣point them of those mercies which they desired? They fall short of promised duty, and therefore of expected delivery. Oh that we could condemne our selves, and justifie God in the sad disappointments of Englands recovery. We made shew at the first of a through re∣formation; but we soon faltered and made an halt; and why should God be bound, when we would needs be loose? Our goodnesse was as the early dew, and the morning cloud that goeth away; * 1.1425 and justly therefore was our deliverance as a morning sunshine, soon clouded and overcast with unexpected troubles.

8.* 1.1426 Even in judgment God remembers mercy. God was good to Israel, when he destroyed Israel. God in his smiles will be feared, and in his frowns will be loved; as its said of Asher, that his shoos were iron and brasse; and yet that he dipt his foot in oyl; * 1.1427 so doth God ever mix the har∣dest and heaviest severities toward his Israel, with the oyl of mercy and gentlenesse. He spared the chil∣dren, when he overthrew the parents. He did as vvell remember his own Covenant, as their provocation. He cut off some luxuriant branches, but did not cut down the tree: he punished some for their sins, hee punished not all, * 1.1428 for his own glory. He wrought for his Names sake. I said, I would scatter them into cor∣ners, I would make the remembrance of them to cease from among men, were it not that I feared the wrath of the Enemy, Deut. 32.27. So good is God, that hee raiseth arguments of pitty toward rebellious Israel, out of himselfe, yea out of his enemies, vvhen Israel affords him none. Though justice made him cast his Church into the fire to be scorched, yet mercy made him pluck it like a brand out of the fire, lest it should be consu∣med, Zec. 3.2. And a seed he reserves, a remnant, that

his Church may not be as Sodom, Isa. 1.8. In the vintage of a judgment, he leaves the gleanings of grapes upon the Vine of his Church. Hee never shakes his Olive tree so throughly, but he leaves at least two or three berries in the top of the uppermost bough, four or five in the outmost branches, Isa. 17.6. Though I make a full end of all Nations whither I have driven thee, * 1.1429 yet will I not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished. Let not Israel presume upon mercy, if they will sin; but yet let them not despair of mercy, though they suffer. God will not cast off his people. Ps. 94.14. Though the destruction of his Israel be never so great, yet it shall never be totall; and should many fall, yet all shall not: the cause, the interest of Christ shall not; and though possi∣bly in a wildernesse of common calamities, the carcasses of some of his owne, may fall among others, so as they may never live to enter the Canaan of a longed for peace and reformation in this life; yet by faith ascen∣ding up to the Nebo of a promise, they may behold it a∣far off, and see it possessed by their posterity; they them∣selves mean while, repenting of their unbelief and un∣worthinesse, and so entring that heavenly Canaan, where they shall enjoy the fulness of that, which here they could have enjoyed but in part.

The third branch of the example of the Israelites, is the cause of their destruction, viz, their infidelity, contained in these words, That beleeved not.

EXPLICATION.

For the Explication whereof, two things are consi∣derable.

• 1. In what respect these Israelites are here said not to beleeve.
• 2. Why they were punished for this their not believing, rather then for any other sin.

I. For the first: Unbeleevers 1. are frequently in Scripture taken for Pagans and Heathens; * 1.1430 who are al∣wayes without the profession of the Faith, and oft with∣out the very offer of the Word, the means of knowing that Faith which is to be professed; and then its termed an unbelief of pure negation. 2. Unbeleevers are said to be such, who though they professe the faith, and hear and know the word, yet deny that credence to it which God requires, and their unbeleef, called an unbeleef of evill disposition, is either a deniall of as∣sent to the truths asserted in the word; or of trust and affiance to the promises of good contained in the same; and both these are either, temporary, or totall and perpetuall. Into the former sometimes the elect may fall, as particularly did those two disciples, who by their unbeleef drew from Christ this sharp reproofe, * 1.1431 O fools, and slow of heart to beleeve all that the prophets have written. And for this it was that Christ upbrai∣ded the eleven, when they beleeved not them who had seen him after he was risen. * 1.1432 And of righteous Zecha∣rie is it said, that he beleeved not those words which were to be fulfill'd in their season. Into that unbeleef which is totall and habituall, * 1.1433 the reprobabate only fall; of whom Christ speaks, Ye beleeve not, because yee are not of my sheep; and afterward the Evangelist, They be∣leeved not, nay, they could not beleeve, because that I∣saias said, he hath blinded their eyes, &c. as also Act. 10.9 divers were hardned, and beleeved not. These a∣bide in unbelief, * 1.1434 and the wrath of God abideth on them; This unbeleef of the Israelites, did principally consist in their not yeelding trust and affiance to the gracious and faithful promises, made by God to their forefathers, and often renewd to themselves, of bestowing upon them the land of Canaan for their inheritance. * 1.1435 These promi∣ses, upon the report of the spies concerning the strength of the Canaanites, and their Cities, were by the people so far distrusted, and deemed so impossible to be fulfilled, as

that they not only wish'd that they had dyed in Egypt, but resolved to make them a Captain to return thither a∣gain. And probable it is, that the unbeleef of the most was perpetnal; * 1.1436 but that others (even of those who at the first, and for a time did distrust the faithfulnesse of Gods promise) by the threatnings and punishments denoun∣ced against, and inflicted upon them, repented after∣ward of their infidelity, and so beleeved that God was faithfull in his promise, though they by reason of their former unbelief did not actually partake of the bene∣fit thereof. However this their sin of distrustfulnesse was their great and capitall sin, that sin, like the Ana∣kims which they so feared, much taller than the rest, and which principally was that provocation in the wil∣dernesse, spoken of so frequently in the Scripture. * 1.1437 And hence it is that God explaines this provoking him, by not beleeving him: How long (saith he, Numb. 14.11.) will this people provoke me? how long will it be ere they beleeve me? and that it was their great stop in the way to Canaan, is evident, in that the punishment of ex∣clusion from Canaan, was immediately upon their un∣beleef, inflicted upon them; as also by the expresse te∣stimony of the Apostle, who saith, that they could not enter in because of unbelief.

II. For the second: Why they were destroyed rather for their unbelief, then for other sins.

1. Their unbelief was the root and fountain of all the rest of their sins: * 1.1438 This evill heart of unbelief made them depart from the living God by their other provo∣cations. All sins would be bitter in the acting, if we beleeved that they would be bitter in their ending: Faith is the shield of every grace, * 1.1439 and Unbelief the shield of every sin: Faith purifies, Unbelief pollutes the heart. Ʋnbeleevers and disobedient are in the Greek ex∣pressed by one word, Heb. 11.31. What but unbelief was the cause of all those impatient murmurings of the Israelites? Had they beleeved a faithfull God, * 1.1440 they

would quietly have waited for the accomplishment of his promises: Had they believed in him who is Al∣sufficient, they would in the want of all means of sup∣ply, have look'd upon them as laid up in God. The reason why they made such sinfull haste to get flesh, was because their unbelieving heart thought that God could not furnish a table in the wildernesse. What but their not believing a great and dreadfull Majestie, made them so fearlesly rebellious against God and their Go∣vernours? What but their not believing an All-power∣full God, made them to fear the Gyants and walled Ci∣ties of Canaan? Faith went out, and fear and every sin got in. They beleeved God too little, and man too much; by their unbelief making God as man, and man as God. * 1.1441

2. God had afforded many helps and antidotes a∣gainst the unbeleef of the Israelites. God had given promises, first, to their Fathers, and afterwards to these Israelites their posteritie, of his bestowing upon them the land of Canaan for an Inheritance. His promises, like himself, were faithfull and true, and impossible it is that he who made them should lie. These promises were often repeated to their fore-fathers and themselves; and the very land of Canaan is called the Land of Pro∣mise. * 1.1442 And afterward Solomon professed, There hath not failed one word of all Gods good promise which he promised by the hand of Moses. All his promises are yea and Amen. The promises of giving to Israel the land of Canaan, * 1.1443 God had sundry times confirmed by oath: the oath God followed with his seal of Circumcision, whereby was confirmed the promise of the earthly and heavenly Ca∣naan. To all these God had added the abundant ex∣amples of those their holy fore-fathers, who openly pro∣fessed their beleeving of the promise, that their Seed should inherit Canaan. * 1.1444 Hence Abraham sojourned con∣tentedly in the land of promise, where he had not so much room as to set his foot on, without borrowing or buying.

Hence also he purchased a burying place in that land, * 1.1445 of which, though living, he had not possession, yet dying, nay dead, he shewed his expectation. How holily so∣licitous was Jacob and Joseph, that their bodies after their deaths should be carried out of Egypt, into that Canaan, where their hopes and hearts had been while they lived. To all these Examples, God had given them (to prevent unbeliefe) their own multiplyed and asto∣stonishing Experiences of his former Power and Love. Could not he, who by the lifting up of the arms of one Moses, destroyed an Armie of Amalekites, as easily o∣verthrow the Armies of the Canaanites by the hands of six hundred thousand Israelites? Could he who com∣missionated the very lice and flies to plague Egypt, and at whose command are all the hosts of heaven and earth, want power to deal with the sons of Anak? Could not he who made the weak and unsteady waters of the red Sea to stand up like walls, as easily make the stron∣gest walls of the Canaanitish Cities to fall down? * 1.1446 But they believed not for his wondrous works, they remembred not his hand, nor the day when he delivered them from the enemie.

3. Their unbelief most of all robb'd God of his (though not essentiall, yet) declarative glory. It was a bold sin, it rifled his Cabinet, and took away his chiefest Jewel, * 1.1447 even that which he saith he will not give to another. 1. It takes away the glorie of his Truth; it no more trusting him, then if he were a known Lyer, and as we say of such a one, No further than we see him: It en∣deavours to make God in that condition of some lost man, whose credit is quite gone, and whose word none will take: now to discredit, is to dishonour a man. Unbeleevers account it impossible that he should speak true, for whom to lye it is impossible. After all the pro∣mises of giving them Canaan, though repeated, sworn, sealed, Israel beleeved not God. 2. The Israelites by their unbelief obscured the glory of Gods Goodnesse:

They did not onely labour to make their miserie greater then Gods Mercy; but even his very Mercy to appear Tyranny. They often complained, that he had brought them into the wilderness to slay them; * 1.1448 and they despised that pleasant land which God had promised them: yea (as some note) in regard that the land of Canaan was a type of the heavenly Canaan, * 1.1449 they beleeved not that God would bring them to heaven, and give them inheritance in that eternall Rest by means of the Messiah: So that they rejected at once both the blessings of the foot-stool, and the throne; the earthly and the heavenly Canaan at the same time. 3. Their Unbelief did blemish the glory of his Omnipotency; * 1.1450 They proclaiming by this sin, that He to whom power belongs, and nothing is too hard, who can do all things, but what argue impoten∣cie, as lying, and denying himself; who made heaven and earth with a word, * 1.1451 and before whom all the nations of the world are as the drop of the bucket, and the small dust of the balance, could not crush a few worms, nor pull down the height of those Gyants, whom by his power he upheld.

4. Of all sins, the Unbelief of the Israelites most crossed their own Professions: They voyced themselves to be, and gloryed in being the people of God; and they proclaimed it both their dutie and priviledg, to take God for their God. They sometimes appeared to be∣leeve him; but the unbelief of their hearts gave both God and their own tongues the lye: they professed that they beleeved the power of God, and remembred that God was their Rock; * 1.1452 but at the news from Canaan, they shewed that they beleeved that the Anakims, and the walled Cities were stronger. They professed that they beleeved the Mercy of God, and that the most high God was their Redeemer; but at the very supposall of danger, they thought that they were brought into the wilderness to be slain. They professed that they beleeved the Soveraignty of God; They returned and enquired af∣ter

him, and promised obedience to him; but upon every proof, they shewed themselves but rebells. So that by reason of their unbeleef, and unstedfastnesse of heart in Gods Covenant, they did but flatter God with their mouth, and lye unto him with their tongues. How hainous a sin is it for Gods professed friends do distrust him! How shall a stranger take that mans word, whom his most familiar friends, yea his own children will not beleeve? Thine own Nation (said Pilate to Christ) have delivered thee unto me. Thine own people (may heathens say to God) wil not trust thee, and how should wee?

5. Of all the sins of the Israelites, unbeliefe was that which properly did reject the mercy by God tendred to them. Canaan was by him frequently in his promise offered; and though all the sins of the Israelites deserved exclusion from Canaan, yet they did not, as unbeleef, by refusing the offer of it, reject the entrance into it. As the faith of the Ninivites overthrew a prophesie of judge∣ment, * 1.1453 so the unbelief of the Israelites overthrew the promises of mercy. The brests of the promises were full of the milk of consolation; and yet these froward children refused to suck and draw them by beleeving: and in stead thereof struck and beat them away by un∣beleef and rebellion. Unbeleef (as to the Israelites) cut asunder the sinews of the promises, so as they could not stir hand or foot to help them, and turned the promises into fallacies. * 1.1454 Only unbeleef concluded this people under the necessity of destruction. Needs must they perish who cast away the means of recovery. What shall be a remedy for him who rejecteth the re∣medy? other sins are sores, but unbeleef throwes away the plaister. Every sin made Israel obnoxious to de∣struction, but unbeleef made them opposite also to deliverance. This sin stopt (as it were) the spouts and passages of grace. Christ * 1.1455 could do no mighty works because of their unbeleef. They who beleeve not,

render themselves incapable of blessings, and lay rubs in the way of mercy binding the hands of God lest he should help them. Other sins lay persons (as it were) in the grave, this of unbeleef lays the grave stone upon them, and makes them rot therein. Upon them wrath a∣bides, Joh. 3.18.

OBSERVATIONS.

1.* 1.1456 Difficulties soon discover an unbeleeving heart. Many seemingly beleeving Israelites, upon the news of the Anakims, and the walled Cities, beleeved not. Jorams profane pursuivant discovered his temper, when he said, This evill is of the Lord, why then should I wait upon the Lord any longer? * 1.1457 Saul appear'd to de∣pend upon God, and sought to him in his troubles; but when God seemed to neglect him, and gave him no answer, then left he God, and sought to a sorceresse. Rotten fruit wil not hang upon the tree in a windy day. A shallow, a highway-plash of water will soon be dryed up in a scorching sunshine. One who is only a belee∣ver, by a shallow outside profession, will soon leave be∣leeving and professing. * 1.1458 For a while he will beleeve; but in time of persecution he falls away. Wisely therefore doth God seem somtime to disregard and reject his own children, to try the sincerity of their confidence in him; and whether they will cease to depend upon him, because he seemeth not to provide for them. * 1.1459 They who depend upon God continually, depend upon him truly. God makes it appear to all the world, that his people serve not him, to serve their own turn upon him, and that they are neither hirelings, nor change∣lings. It is the efficacy of faith to beleeve what we see not, and the reward of faith to see what we beleeve. How improvident are those meer professours and ap∣pearing Israelites, who please themselves with shews of beleeving and cleaving to God? their paint will not endure the washing, nor their refuge of lies keep out

the storme: when sufferings, death, or judgment ap∣proach, their confidences will be rejected. Christi∣ans! labour for a faith unfained, yea both true and strong; there may come times that will require it.

2. In vain do they who live in unbeleef, * 1.1460 pretend against their other sins. So long as that lives, no sin will dye, notwithstanding instructions or corrections. Sin may be brought to the place of Execution, but it will not die, so long as unbelief brings it a protection; and while it is back'd by this, it will but laugh at all the means used to mortifie it. As faith quencheth the fiery darts of the divel, so will unbeleef quench the ho∣ly darts of the Spirit. The sin which is armed with it, will not be wounded by the sword of the word; but wil save its skin, much more its heart, till faith set it naked to the stroaks of that sword. Our neglect of, and cold∣nesse in holy duties, comes from our not beleeving a benefit, that will bear the charges of fervency and frequency in performing them. Unbelief clips the wings of prayer, that it cannot ascend; and turns much praying into much speaking. Whence is all our trou∣ble, and impacience in adversity, but from want of that grace which comforts the heart in God, and makes us quietly to rest and trust on, and in him? Whence are those base indirect courses to get a living by lying, deceiving, &c. to be made rich by a worse than the king of Sodome, but from the not beleeving God to be an alsufficient portion, that he will never leave or for∣sake us, &c? From what but unbelief proceed all the temporizings, haltings, and sinfull neutralities? In tentations to all these, faith is our victory, and unbe∣lief our defeat, which makes men unworthily to render themselves prisoners to every promise, and threat; causing them either to have two hearts with the hypo∣crite, or no heart with the coward. They who have little faith, have much fear; and they who have no

faith, * 1.1461 will be all fear; even slain, and not by the sword. Whence proceeds all our carnall confidence, and tru∣sting in an arme of flesh, but from this sin, which makes the heart depart from the Lord. * 1.1462 Whence come the un∣brotherly breaches and divisions among brethren, but from the distance which by unbeleef is between God and us; Christians being like lines, which come the nearer to one another, as they come nearer to the Center Unbelief lies at the bottom of all these sins. And all mor∣tification of sin, which comes not from a principle of affiance in God through Christ, is imaginary. How short sighted are they into their misery, who are trou∣bled for their scandalous sins of drunkennesse, adulte∣ry, murther, &c. but neither observe, nor sorrow for their unbelief, the mother sin, the main sin, the nursery of all sins? The soul (saith Luther) is an hypocrite, that sees a mote in the eye of the flesh, but not a beame in its own eye; namely, infidelity, which is incomparably greater than all sins committed by the body.

3. Great is our forwardnesse to fall into the sin of unbeleef. * 1.1463 God seemed to study the prevention of this sin among the Israelites, but it broke the barrs that he put in the way to stop it. Covenants, Oaths, Mira∣cles, Plagues, were all as easily snapt in sunder by this sin, as were the Cords by Samson. Even Christ him∣self marvelled at the strength thereof, in opposing the power of all he had said and done, Mark. 6.6. We are carried unto unbelief both by the tide of our own na∣tures, and the winde of tentation. Our hearts, ever since we left God, crave and look for relief from sensi∣ble objects; and having forsaken the true, embrace even any opinionative God or good, which hath enough to flatter into expectations, though nothing to fill, or to yeeld satisfaction. And so great is our natural pride, that we had rather steal than beg, rather rob God of glory by resting upon our own crutches, then go out of our selves to depend upon another for happi∣nesse.

The batteries of Satan are principally placed a∣gainst faith. He would not care for taking away our estates, names, liberties, unlesse he hoped hereby to steal away our faith. He fans not out the chaffe, but bolts out the flour. * 1.1464 Satan (saith Christ to Peter) hath desired to winnow thee as wheat; but I have prayed for thee, that thy faith fail not. Satans first siege in Paradise was laid against the faith of threatnings. He knows that all our strength, like Samsons in his Locks, is from laying hold upon another: If therefore he can make us let go our hold, which is our faith, he desires no more. Faith is the grace that properly refisteth him; and therefore he principally opposeth it: unbelief befrien∣deth Satan, and therefore he most promotes it in our hearts. Oh that we might most fear and oppose that sin, which is most difficultly avoided, and most dange∣rously entertained. Of all keepings, keep thy heart; and of all means principally use this, of keeping out unbe∣leef.

4. Nothing more displeaseth God, * 1.1465 than the forsaking of our own mercies. In the true loving of our selves, we can∣not provoke God. He is angry with Israel because they refuse that which might make themselves happy. God loves to be giving, and is pleased with them who are al∣wayes taking in his goodnesse. Unbeleef obstructs mercy, and God opposeth unbeleef. He delights in them who hope in his mercy. He hath such full brests, that he is most pained, when we will not draw them by beleeving. The great complaint of Christ was, that people would not come to him for life. He was grieved for the hardnesse of their hearts; and incensed against those guests that would not come, when they were invited to the feast of his Gospel-dainties. He is so abundant a good, that he wants nothing; or if he doth, he wanteth only wants. If he be angry with us, how should we be displeased with our selves, for rejecting mercy? Its the proud and unbeleving

soul, which God only sends empty away. They who will buy his benefits, must leave their mony behind them. How inexcusable are they who perish! they starve and dye in the midst of fulnesse. But alasse, wee are the poorest of beggars, not one∣ly without bread, but without hunger. Oh begge that hee who bestowes grace upon the desires, would first give us the grace of De∣sire.

5.* 1.1466 None are such enemies to unbeleevers as themselves; nor is any folly so great as Infidelity. The business and very design of unbelief, and all that it hath to do, is to stop mercy, and hinder happinesse. Every step which an unbeleever takes, is a departing from goodnesse it self, Heb. 3.12. And no wonder if such an one carry a curse along with him, Jer. 17.5. and (ver. 6.) if he be like the heath in the desert, and shall not see when good cometh. Unbelief is like the unwary hand of him, who being without the door, puls it too hard after him, locks it, and locks himself out. Faith is the grace of receiving, and unbelief the sin of rejecting all spirituall good. How vainly doth the unbeliever expect refresh∣ment by going from the fountain; or gain, by leaving the true treasure? Distrustfull sinner! who is the looser by thy incredulity; and who would gain by thy beleeving, but thy self? What harm is it to the cool and refreshing fountain, that the weary passenger will not drink? and what benefit is it to the fountain, though he should? What loseth the Sun, if men will shut their eyes against its light? what gains it, though they open them? What good comes by distrusting God, unlesse the gratifying of Satan in the damning of thy self? How foolish is that disobedience, that will not wash, and be cleansed from a worse leprosie then Naaman's: that like a man in a swoun, shuts the teeth against a life-recalling cordiall: that will not open a beggars hand for the receiving of a Jewell, more worth

then all the world: that beleeves the Father of lyes, who cannot speak truth, unless it be to deceive; and will not trust the God of truth, nay Truth it self, to whose nature lying is infinitely more opposite, than to our good? O Unbeliever! either thou shalt be∣lieve before thou dyest, or not: if not, how scalding will be this ingredient, among the rest of those hellish tortures which hereafter shal compleat thy pain, to con∣sider, that offered, sincerely offered mercy was despised! that the promise of grace and truth daily desired thy ac∣ceptance, but had nothing from thee but contempt! That thou, who art now crying eternally and vainly for one drop, hadst lately the offers and intreaties of the foun∣tain, to satisfie thy self fully and for ever! If thou shouldst beleeve before thou diest, how great a trouble to thy heart holily ingenuous, will it be, that thou hadst so long together such unkind thoughts of Mercy it self: that thou didst deem Truth it self to be a Lyer! How angry wilt thou be with thy self, that thou didst so slowly beleeve; and so hardly wert brought to be happie!

6.* 1.1467 Our greatest dangers and troubles are no plea for unbelief. Notwithstanding Israel's tentation, their un∣belief was a provocation. A houling wilderness, and dis∣mall tidings excused them not from sin in distrusting of God. Even he who hides his face from the house of Jacob, is to be waited for. When we sit in darkness, and see no light, we should trust in the Lord, and stay our selves upon our God. Faith goeth not by feeling and seeing, but should go against both: It must both beleeve what it sees not, and contrary to what it sees. * 1.1468 Not outward props, but the stability of the word of promise, should be the stay of our Faith; a stud that ever stands, though heaven and earth should fail. In thy word (saith Da∣vid) I do, and thou hast caused me to hope. The great∣ness of danger must not lessen Faith. Dangers are the element of Faith; among them faith lives best, because

among them it findes most promises. When the world is most against us, then the word is most for us. Faith hath best food in famine, and the fullest table in a time of scarcity. The very earth which we tread on should teach us; this so massy a body, hangeth in the midst of the aire, and never stirreth from its place, having no props or shores to uphold it, but the bare word of God alone. * 1.1469 God must be trusted upon his promise without a pawn. An usurer will trust a beggar, a lyar, a bankrout, for his pledg. And shall we beleeve God no further? this is not at all to trust him, but his security. It is a lame faith that cannot go without crutches. He that cannot stand when his stilts are taken away, was held up by them, not by his legges. He whose faith keeps not up when outward comforts are removed, stood not upon the promise, but upon earthly props. The faith which Christ commends, is that which beleeveth much, and sees nothing. Bles∣sed (saith Christ) are they who have not seen, and yet have beleeved. This was the Commendation of Abra∣hams and Stevens faith, Romans 4.18, 19, 20. Act. 7.5. Such a faith quiets the heart most, in testimony of its own sincerity, and against expectation of any threatned, and in the sustaining of any incumbent difficulties. Oh how sweet a life leads that Christian, who doth all by another! who gets the blessing without hunting; and whose only work is to sit still and trust God; and (like Josephs Master) to leave all in the hand of another; to have all its comforts compendiously from one object, and not to take a wearysome circuit about the whole world for contentment; to sit at his fathers table, and not to begg for food from door to door? And such a faith honours God as much as it quiets the soul. It proclaimes that God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be beleeved for himselfe; it desires not that the creature should be bound for God, though he seem never so backward to performe his promise, and accounts it self as rich

in respect of what it hath in hope, as what it hath in hand. Yea, in the enjoyment of comforts, it pla∣ceth its trust only in God; and if God doth not withdraw created props from it, yet it will withdraw its confi∣dence from them; using them, indeed, in thank ful∣nesse to the giver; not trusting them in stead of the gi∣ver. O noble, glorious life of beleeving! to draw our comforts thus out of the bosome of God himselfe; not to be beholding to the dunghill for our delights; not to live (with worldly men) upon mud and corrup∣tion, but upon the pure and heavenly breathings of the spirit in the promise. A life emulating that of the An∣gels; for though indeed, beleevers use the world, feed, and sleep, marry, and are given in marriage, yet they only enjoy God, and their better part is wholly solla∣ced with him that shall suffice them in glory.

7.* 1.1470 It should be our principall care to get beleeving hearts. Even such an holy affiance in the promises, as may shelter from that destruction which befell these unbeleeving Israelites. To this end,

1. Truly, and upon the terms of the Gospel, whol∣ly and solely accept of him, who is the Mediatour of the Covenant, and through whom alone, every promise in it, is made good to the soul, and is yea and amen. * 1.1471 Out of Christ, promises are but meer speculations; nor can we, unlesse united to him by faith, challenge any blessing by vertue of a promise. A Christlesse person receives blessings, as one that finds a piece of silver ac∣cidentally in the streets, and not as a man who re∣ceives a sum of mony due upon covenant.

2. In relation to the promises to be beleeved, which are the element wherein faith lives, 1. Find them out, and lay them ready: find out a promise sutable to every exigency of thy condition. How can a man claim mony upon a covenant, who knows not where that distinct bond is laid, upon which he is to demand it? Go to the severall promises for the supply of thy

severall wants. Mark what promises God hath made for pardon, grace, direction, protection, provision, and ever make choice of some one or two of every kind, which thou maist run to with speed. A Christian should do in this case with the promises, as one which is given to fainting fits, who carries his aqua-vitae bot∣tle alwayes about him, and sets it constantly at his beds head, that it may be at hand. 2. Ponder the promises: Go aside, separate thy selfe, suck and hide their sweet∣nesse, dwell upon them. Dive in thy meditations into their freenesse; Consider that promise hath made God a debtor, and freegrace made him a promiser: Into their fulnesse; there being enough to relieve the largest capacity, and gretest necessity; they having more oyl then thou hast vessels; even enough to be revealed from faith to faith: * 1.1472 Into their stability; they being bottomed upon Truth and Strength it selfe, the strength of Israel who cannot lie; as sure as Gods owne essence, which is pawned by an oath for their accomplishment, (for he swears by himselfe;) they being further confir∣med by the death of him, who hath bequeath'd all the benefits of the promises by his will and testament; in which respect they are the sure mercies of David. 3. Be convinced by the promises, to see the whole heart and meaning of God in them, * 1.1473 and to be under the au∣thority and evidence of them. Faith is an evidence, conviction, or a convincing demonstration: Laban, when he saw how matters stood between the servants message, and the affection of Rebeccah, said, The thing proceedeth from the Lord, we cannot speak bad or good, Gen. 24.50. The Lord having brought thee under the condition of the promise, and since thou canst not de∣ny but that the promise hath a stable foundation, say, Lord, I must needs yeeld, I am unable to gainsay thee, I confesse my selfe overcome. 4. Consent, cleave to, clasp about the promises, * 1.1474 as the ivie about the oak; roul thy soul, and rely upon it; concur with it, and bee

carryed down the stream of it, against the motion of thine own rebelling heart. As Rebeccah, convinced that the marriage was from God, being call'd to speak, answered, I will go. 5. Plead the promises: In ten∣tation and sense of unworthinesse, strong unlikelyhood of making them good may be represented to thee, but even then cling to them closely. The woman of Ca∣naan would not be put off by silence, and vilifying termes; she was call'd a dog, yet shee held close to the word, that Christ was the Son of David; happy she, that in this, she was like a dog, namely, in that shee would not be beaten off. * 1.1475 Thus Jehoshaphat pleaded with God by the promise made to Solomon, and so pre∣vailed against the children of Ammon.

3. Beware of giving way to the love of any one sin. The love of sin hinders beleeving. Sin will not act be∣leevingly, nor faith sinfully. Its the nature of sin to cause guilt and fear, it expects not performances, but repulses from God. How can any one depend upon me for a courtesie, who knows that I am acquainted with his underhand and unkind contrivances against me? Besides, the love of any one sin, hinders from yeilding to the terms of the promise; it would be loose, and yet have God bound; whereas he never made his promises to gratifie lust, but to engage us to holinesse. Nor will faith act sinfully. Faith embraceth the whole word of God, even precepts as well as promises, and respects the rules prescribed, as well as the rewards promised; it works uniformly, and it trusteth to God in the way of his commands, not in the precipices of sin; Trust in him, and do good, Psal. 31.3. Besides, it acts warily, and in the eye of God, and therefore holily, and tells us, that if we must not tell a lie to promote Gods cause, much lesse to procure our own comforts.

4. Limit not Good for the way of accomplishing of his promise. This is the noted sin of Israel; * 1.1476 They limi∣ted the holy one of Israel; they circumscribed him for

the way of bestowing of mercy, * 1.1477 within the narrow bounds of their own apprehensions. Whereas, if hee will work, who shall hinder him? Faith triumphs over difficulties, and measures not God by the narrow scant∣ling of reason; knowing that things that are impossi∣ble with us, * 1.1478 are easie with God. This was the excel∣lency of Abrahams so much commended faith, that hee considered neither the improbability of performing the promise of having a son when his body and Sarahs womb were both dead, * 1.1479 nor the incongruity of performing the command of sacrificing his son, which seemed to de∣stroy both Gods faithfulnesse and his owne expectati∣ons. And this is indeed the duty of beleevers, only to consider who promiseth, and who commands, and neither to question what is promised, though never so impossi∣ble; nor to forbear what is commanded, though never so unpleasing.

5. When God affords thee creature-props, trust not to them. Men would never be distrustfull when the creature departs, if they did not confide in it, when it stayes. If we would not account our selves the stron∣ger for having worldly helps, wee should not esteem our selves the weaker for the wanting them. Could we live upon God alone in the use, wee might live upon him alone in the losse of the creature. Its a noble faith that depends upon God in the strength of means; like that of Asa and Jehoshaphat, the former of whom having an army of five hundred and fourscore thousand to rest upon, * 1.1480 when Zerah the Ethiopian came against him, adventur'd not upon so feeble a crutch, but expresseth himself thus in his prayer: Lord, we have no power, and we rest on thee: and the later, when his enemies made warre upon him, though he had an army of eleven hundred and threescore thousand fighting men, profes∣sing thus: Lord, we have no might, neither know we what to do, but our eyes are upon thee. He who will account God to be all, when the creature is at the best and ful∣lest,

will surely account him so, when the creature pro∣claims its nothingnesse.

6. Trust God in the serving of his providence, and in the use of such means as he hath appointed and san∣ctified: He that will not do for himselfe what he can, may not trust that God should do for him what hee would: Though man liveth not by bread alone, but by the word (of blessing) which proceedeth out of the mouth of God, yet that word is by God annexed unto bread, not to stones; and that man shall not trust God, but tempt him, * 1.1481 who should expect to have stones turned into bread. If God hath provided staires, it is not faith, but fury, to go down by a precipice; thus Da∣vids trusting in the name of the Lord, made him not to throw away his sling when he went against Goliah. Ja∣cobs supplicating of God, made him not neglect the sending a present to his brother: The fast of Esther made her not forget to feast the king: second causes are to be used in obedience to Gods order, not in confidence of their own help; the creature must be the object of our diligence, though not of our trust. Faith, while it causeth us to be so diligent in the use of meanes as if God did nothing for us, causeth us so to withdraw our trust from the means, as if God were to do all for us. He who in observing the other rules, hath also added this, may quietly rest upon God for promised mercy, lay the matter before God, and humbly put him to the accomplishing part.

VER. 6.

And the Angls which kept not their first e∣state, but left their own habitation, he hath reserved in everlasting chains under dark∣nesse, unto the judgment of the great day.

IN this second example of Gods severity, which was exprest against the falne Angels, these two parts are contained.

• 1. The revolt and defection of the Angels.
• 2. The ruine and downfall of the Angels.

I. In the first, these three particulars are principally considerable.

• 1. By whom this defection was made.
• 2. From what this defection was made.
• 3. Wherein this defection was made.

• 1. It was made by the Angels.
• 2. It was from their first estate, and their owne ha∣bitation.
• 3. It was 1. in not keeping the former, and 2. In leaving the later.

II. In the second, are considerable these two parts.

• 1. The punishment which now they undergo in the prison; they being in that, reserved in everlasting chains under darknesse.
• 2. The punishment which shall hereafter be laid upon them at, and after their appearing at the barr. They being reserved, &c. unto the judgement of the great day.

In the former, their punishment of the prison is twofold.

• 1. Reservation in everlasting chains.
• 2. Ʋnder darknesse.

In the later, their punishment is considerable,

• 1. In that to which they shall be brought, viz to judgement.
• 2. In the time when they shall be brought to judgement, viz. at the great day.

I begin with the first part, * 1.1482 their defection and re∣volt; and therein I consider, 1. The persons by whom this defection was made, viz. the Angels.

EXPLICATION.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Angels, * 1.1483 is a terme peculiar to the Scripture; profane Writers among the Grecians, expresse them by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and those among the Latine, by the word Genii. It properly is a word which intends the office of angels, and signifieth no more than messengers, or those who are sent at the com∣mand, and by the commission of their superiours. And yet it comprehends and recalls to mind the essence of Angels, which is considerable before the office, and without which the office is but a meer notion. Briefly therefore for the explaining thereof, I shall consider, 1. The nature and essence. 2. The office and imployment of Angels.

1. For their essence: Angels are spirituall and incor∣poreall creatures, subsisting by themselves. 1. By the name of spirits the Scripture useth to expresse the essence and nature of angels: * 1.1484 and its used both to denote good and bad angels: of the former its said, he maketh his angels spirits; a place cited in the New Testament, Heb. 1.14. Of the later, 1 Kings 22.21, 22. its said, There came forth a spirit to perswade Ahab to go to Ra∣moth Gilead; Who afterward proved a lying spirit in the mouth of all his Prophets. And Mat. 8.16. when they brought to Christ many who were possessed with di∣vels, the Evangelist immediately subjoyns, that hee cast out the spirits with his word. And our Saviour plainly expresseth that such persons who have not flesh and bones (and such are angels) are spirits, Luk. 24.39. Nor is it imaginable but that those are spirits, of whom a legion, that is, at least six thousand (accor∣ding to Hierom) may be in one man; but this is clear∣ly

asserted concerning the divels, or evill angels, Luk. 8.30. Where its added, that many divels were entred into the man. Nor can any but spirits get entrance into bodies, without moving or hurting them, and into prisons and other places, when closely shut up and most narrowly watch'd. 'Tis true, angels have often appea∣red in humane bodies and shapes. The Son of God, before his incarnation, as also the holy Ghost after∣ward, did so; and yet it followes not hence, that their essence is corporeall; as neither can it be evinc'd, that soules are corporeall, because Moses appeared to the Di∣sciples in an outward shape. These their bodies might either be such only in shew and appearance, or if they were true bodies, they were only joyned to them for a time by Gods power, and afterward resolved againe into their own principles, as also were their garments, which the angels did wear, while they conversed with men. And whereas * 1.1485 sundry of the Fathers have asser∣ted, that the angels are corporeall, and have bodies of their own; they are to be understood commonly as speaking of them in comparison of God, as if though being compared with us, they are spirits; yet compared with God, they are bodies.

And certain it is, that angels are not spirits purely and altogether simple, as God is, who only is that most sim∣ple Spirit; and yet its conceived by learned Zanchy, that their bodies are more refined, subtil, and pure than either bodies aeriall, or celestiall, which were created out of the first matter, and that the substance of the bodies of the angels is very like to the substance of the heavens of the blessed, or the Empyrean, where∣in (he saith) they were created, and which are of a corporeall substance, but far more excellent for their purity, than the other heavens. From this spirituall nature of the angels, flowes their immortality, incor∣ruptibility, or immutability; for since they are imma∣teriall, and free from all contrary qualities (compositi∣on

of matter and forme, and the contrariety of qualities being the causes of intrinsecall corruption) they are rightly termed incorruptible. Indeed, only God is simply immutable, who is a being of himselfe, and not by participation, and every creature is mortall, mutable, * 1.1486 and may be brought to nothing, by him who made it of nothing, should he only withdraw his sustaining power. * 1.1487 But a thing may be said to be mortall and cor∣ruptible two ways, either by a passive power which is in it self, or by an active power which is in another, and up∣on whom it depends; now although in the nature of an∣gels there be no passive power wherby they are corrupti∣ble; yet in respect of the active power of God, upon which their being depends, they cannot simply be termed incor∣ruptible, because if God withdraw his power, they would instantly perish, though denomination being from the nearest and internall cause, they may properly be call'd incorruptible. 2. Angels are true subsistences, or sub∣stances by themselves and separately subsisting. The Sadduces of old, and the Libertines of later ages, have held that angels are only certaine inspirations, motions, and inclinations of the mind; and that the good of these are the good angels, and the bad of these the bad an∣gels. But that they are Vera 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they are substances, and truly subsist by themselves, is most clearly evinced, 1. From their creation: * 1.1488 God created no acci∣dents separately from their sustances; accidents were concreated in and with their substances. But angels were created by themselves, and not in any subject. 2. From their actions; they praise God, they worship the Son; they are heavenly messengers, they assume bo∣dies, defend the faithfull, they have wrastled, eaten, been received as strangers, had their feet wash'd, &c. they shall gather the Elect from the four corners of the earth, they shall come with Christ to judgement; none of which actions could be done, unlesse they were substances. 3. From their endowments; they have

life, power, understanding, wisdom; they are immortal, they are excelling in strength; some things they know not, as the day of judgement. Some of them sinn'd, others abide in the truth. 4. From their happinesse and misery: Some of them behold the face of God, and are blessed and glorious; * 1.1489 others are punish'd in everla∣sting fire, prepared for the divell and his angels. 5. From that likenesse which we shall have to them in heaven, where we shall be as the Angels: Shall we there cease to be true substances? This for their Essence.

2. The consideration of the Office of angels, follows, and this the word Angels properly denotes, * 1.1490 which is not a word expressing the nature, but the office of angels; and the words both in the Hebrew and Greek intend the same; they importing messengers, or such as are sent. The word Angels or messengers, is applyed in Scripture both to good and bad angels. 1. To good angels most frequently, who are those ministring spirits, spoken of Heb. 1.14. and are in Scripture more commonly called by a name of office, than of nature, because God de∣lights in their service, and they themselves are more glad of obeying God, than of their very being. In re∣gard of office, that Christ himselfe accepted the name, and is called the Angel of the Covenant. They are by God, sent forth for the good of his people. Hence they are called watchers, ministring spirits, &c. And for those who shall be the heirs of salvation, they minister three wayes.

1. In their life: 1. By defending them from their ene∣mies. Their angels (saith Christ) always behold the face of my Father. * 1.1491 Michael and his angels fought in defence of the Church; and the prophet Elisha spake of the angels, when he told his fearfull servant that there were more with them then against them. The angels of the Lord pitch their tents about them that fear him. An angel it was that slew the army of the Assyrians; that delivered Peter out of prison; as also preserved Lot. 2. By

comforting them. Thus an angel encouraged Jacob, * 1.1492 when he feared his brother Esau; an angel it was, who bid Mary not to fear, Luk. 1.30. and who stood by Paul, and bid him be of good chear, Act. 27.24. when Daniel had fasted an prayed, and angel it was who said, O Daniel, greatly beloved, &c. And afterward, fear not. * 1.1493 The women at the sepulchre meet with an angel, who comfor∣ted them. Yea an angel appeared unto Christ and strength∣ned him. The servant comforted the master. 3. By inciting and stirring them up to holinesse, and in furthering their salvation: they suggest nothing but what is agreeable to the will of God; they can no more suggest a doctrine contrary to that which is revealed in the Scripture, * 1.1494 than they can be accursed; The law was revealed by the dis∣position of angels, in respect of their service and atten∣dance in the giving thereof: by an angel was the incar∣nation of Christ foretold to the virgin, and by a multi∣tude of angels was it proclaimed afterward. These in∣struct the Apostles concerning the coming of Christ to judgement, and forbid the worshipping of themselves as idolatrous. An Angel leads Philip to expound the Scripture to the Eunuch; sets Peter at liberty to preach the Gospel; bids Cornelius send for Peter, to be instru∣cted by him; * 1.1495 and prayes Paul to come over to Macedo∣nia to help them, namely, by preaching the Gospel.

2. In, and after their death. An angel strengthned Christ when he was in his great heavinesse of soul. An∣gels conveyed the soul of Lazarus into Abrahams bosom: * 1.1496 he who living, was lick'd by dogs, is, now dead, attended by angels. The glorious angels are as forward to carry the souls of the faithfull to heaven, as every one is to share in the bearing the body of a great prince to the grave. The good angels in this work of convey∣ing souls, are thought to watch, for prevention of the bad, who alwayes seek to devour the Saints, living and dying. At the end of the world the angels shall be the glorious attendants of the great Judge; shall cite all to

appear, and shall separate between the good and the bad; gathering the elect from the four winds, * 1.1497 from one end of the heaven to the other, so that there shall not one be lost.

2. The term Angels or Messengers, is also in Scripture bestowed upon the wicked and unclean spirits. Thus its said, * 1.1498 that God sent evill angels among the Egyptians; and of this the Apostle speaks in that Scripture, Know ye not that we shall judge the angels? and 2 Pet. 2.4. He spared not the angels that sinn'd. And these evil angels are im∣ployed; 1. In exercising the faithfull with tentations, which God alwayes turns to their good; * 1.1499 these an∣gels stir up terrors against the faithfull inwardly, and troubles outwardly: Satan sent his messenger to buffet Paul. * 1.1500 He casts the faithfull into prison. He casts his fiery darts, sometime tempting and alluring, at other times, affrighting and dismaying. 2. In being the executioners of Gods displeasure against the wicked, whom for their wickednesse, * 1.1501 God delivers up to these wicked angels, to blind, harden, and bewitch them with sin, and then to drive them to despair for sin; Satan imployes them as slaves in the basest of work, and re∣wards them as slaves, with the smartest of stripes; of∣ten in this life, as in the case of Saul and Judas, and Abimilech; alwayes after it, both by dragging away those soules to punishment who have followed him in sin; and by being a tormentor afterward of those, of whom first he was the tempter.

OBSERVATIONS.

1.* 1.1502 How glorious a majesty is the God of Angels! If the lowest of earthly creatures, if a spire of grasse, a worme, an ant, speak his wisdome and power, how much more do those glorious spirits, who excell in strength and understanding! How pure and simple a being, is that God, who is the father of all these spirits, How glorious he whom angels adore, and before

whom principalities fall down! How strong is he, who with one word of his mouth, made so many thou∣sands of those angels, one of whom overthrew an hun∣dred fourscore and five thousand men in one night! How wise he, who is the father of all that light which angels have, and which is but one ray of his sun! Infi∣nitely greater is the disproportion between one God, and all the angels, than between all those glorious hosts and the least ant upon the molehill. How can that king of glory want forces, who hath such a militia, so many thousands of such Chariots to ride upon, * 1.1503 such a heavenly host as all the millions of angels! Wonder, O man, that this Majesty, who is furnish'd with the at∣tendance of angels, should accept of the services of worms. That he, the beholding of whose face is the hea∣ven of those blessed spirits, and who hath their beuties constantly before him, to look upon, and the sweet∣nesse of the exactly skilfull and melodious musick of a consort, a chore of angels to delight him; that this God should accept of the chatterings of cranes, the blacknesse of Ethiopians, the stammerings, the lispings of infants, the jarrings of our poor broken instruments, the bungling services of which, even poor we our selves are ashamed. What a word of condescension is that of Cant. 2.14. Let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely; and Joh. 4.23. The father seeketh such to wor∣ship him. Lord! thou dost not seek thus, because thou wantest servants, but because we want work; not be∣cause thou art defective in attendants, but abundant in grace and rewards, and delighted with that of thy selfe, which thou seest, whereever thou findest it.

2. How highly advanced is he who is God and man! * 1.1504 The excellency of angels speaks the greater excellency of him, who is above all principalities, and power, * 1.1505 and might, and dominion, who hath a name above every

name, * 1.1506 who is made better than the angels, whom all the angels are to worship, and unto whom angels, and authorities, * 1.1507 and powers, are made subject. When Christ was upon earth, the angels were his ministers: angels proclaimed his entrance into the world. Yea, not only at his incarnation, but tentations, resurrection, ascension, angels attend him, serve him, woship him. Our King hath not a guard of men, as the great princes of the earth, but a guard of princes; and not of princes only, but even of principalities and powers. Christ is the Lord of the holy angels. * 1.1508 The eyes of the Cherubims are fix'd upon the Mercy-seat, the angels look upon Christ as their Master, expecting his commands. The vail of the tabernacle which covered the most holy, * 1.1509 (expresly signifying the flesh of Christ, which hiding his divinity, made way for us to heaven) was made of broydered work with Cherubims; there being hereby no∣ted unto us, the service which the angels give to Christ as man. They are called, Mat. 16.27. the angels of the Son of man. Christ tooke not upon him the nature of an∣gels, and yet they undertake the service of Christ. Blush, O man, that angels should obey him, and that thou shouldst rebell against him. Oh, since he is come to his own, let them receive him. Let not Christ suffer for his condescension. If submission to Christ, be the grace of angels, contempt of Christ is the sin of divels. Oh kiss the Son, subject your selves to him, and so stoop to your own blessednesse. And take heed of disgrace∣ing that nature by sin, and of making it lower than divels, which Christ hath advanced above An∣gels.

3.* 1.1510 How much below angels is poor mortall man! When David saw the Moon and Stars, he had selfe-de∣basing thoughts; how much more should wee, when we contemplate angelicall excellency! * 1.1511 Even the best part of man, his soul, is lower then angels. An angell is a perfect soul, and a soul but an imperfect angel, for

the angel is an intire, perfect, spirituall substance, but the soul is a spirit but imperfectly, and by halfs, because it is the form of the earthly body, and hereby a part of a man. An angel is all spirit; man part spirit, and part flesh: partly like an angel, and partly like a beast; an angel is all gold; a man partly gold, partly clay. How childish, yea brutish and dull is our understan∣ding, in comparison of that of angels! What great pains doth man take for a little knowledge, how is he beholding for it to his senses, and discouse from the ef∣fects, to their causes; and after all industry, how doubt∣full, superficial, and staggering is he in his apprehensions! but angels behold things with one view, at once discern things, both effects and causes, and pierce into the sub∣stance as well as the accidents of things. As much diffe∣rence between the knowledg of men and of angels, as there is between the sight of an Owl and an Eagle; an il∣lumin'd Doctor, and a sucking child. How weak and im∣potent are the operations of the soul of man in compa∣rison of those of an angel! the soul by the command of its will, can only move its own body; and that too, how slowly, how creepingly, and with what a dull pro∣gressivenesse, upon the dunghill of this earth! nor can it bear up this upon the water, in the aire, and carry it whithersoever it will; whereas these spirits, with their alone force, can carry vast and heavy bodies upward, and whither they please. One angel wants no weap∣ons, nay no hands to destroy a whole army. How far be∣low the angels are we in habitation! The poorest pigeon∣hole is not so much inferior to the ivory palaces of Solo∣mon, or the blackest under-ground dungeon to the most magnificent mansions of a king as is mans habitation to that of the angels. How glorious is that court which is a∣dorned with the presence of the King of glory; and how blessed those attendants which ever behold his face therein! Poor man hath no better lodging for his noble, heaven-born soul, than a cottage of clay, and that too

so frail and crazy, as were it not once or twice every day daub'd over, it would fall about his ears; and whethersoever he goes he is forced to carry, to drag this clog, this clay, this chaine with him: whereas angels, free from the shackels of flesh, can move from heaven to earth, from earth to heaven, even as swift∣ly as can our very thoughs! Poor man! wilt thou yet be proud? Oh that we were as low in heart as in con∣dition. How uncomely a garment is pride, for those who imbrace the dunghill, when the glorious angels are clothed with humility! But alas, as the height of heaven cannot make an angel proud, so neither can the lownesse of earth, no not of hell, make sinners humble. Oh that we might only have high thoughts of that con∣dition, * 1.1512 wherein we shall be equall to the angels. Lord, though I beg that I may be more thankfull for the met∣cies which I enjoy, than dejected for the troubles which I endure in this life; * 1.1513 yet grant, till I come to be like the angels in the full enjoyment of thy selfe, that about the sweetest of earthly comforts, I may rather be im∣ployed with patience, than delight.

5.* 1.1514 Angelicall services require proportionable abili∣ties As angels excell in forwardnesse, so in sufficiency▪ to be Gods messengers; they are wise, strong, swift. Provide thou (said God, when he directed Moses what Officers to chuse for publick employment) out of all the people, * 1.1515 able men, such as fear God, men of truth, &c. not favour, money, seniority, &c. but grace, wis∣dome, and courage must advance men unto rule: A steed is not commended for prancing and trappings, but for swiftnesse, and holding out; officers in Church and State are not for sight, but for service. We judg not of a pillar by its beauty, but its strength. Should the pillars of a building bee all gilded and adorned, yet if within they were rotten and crazy, we should fear to a∣bide within that building. Its better to be under a zealous faithfull John Baptist, though his rayment bee

hair and leather; than under a silken Diotrephes, who is all for preheminence, nothing for performance. Oh with what unworthy trash and rubbish have we, and still do we put off the gerat King! In prelaticall times, he that could but sing, and crosse, and cringe; and since, he that can but make a noise, and hath but bold∣nesse enough for an hour, was, and is sufficient for that work which requires the abilities of an angel. * 1.1516 Cursed be that deceiver, who hath a male in his flock, and sacrifi∣ceth to the Lord a corrupt thing. And what but curses from God and man those will meet withall, by whose means such corrupt and contemptible services are offe∣red to the great King, I do not understand. Is thy lame, thy sickly, thy dullest child, the refuse of all thy num∣ber, good enough to make a Minister? Had Achish no need of mad men, and hath God need of Ideots?

5. Angelicall abilities require proportionable services. * 1.1517 Angels excell in sufficiency, and they likewise excell in forwardnesse to be Gods messengers. They are wise, strong, swift; but they think not their best and great∣est gifts too good, too great for him that is the best and greatest. God expects his tribute out of all our receits, and they should be all for him, as they are all from him; * 1.1518 Where much is given, much again is required. They who are full, should be free, and pour out to others. We must returne as we have received. They who have received the endowments of angels, should return their employments. He who hath ability to do better than others, and yet is but equal to them, doth there∣fore worse, because he doth not better. How unwor∣thily do those deal with God, who are angels for taking in, and yet, below the very brutes for laying out of their abilities! even the very Oxen are strong to labour. How bad, how hard a master is God proclaimed, by such servants, who can, but will not work! How little is the place, the age wherein they live, beholding to them! David served his generation, and then fell asleep;

but these fall asleep while they should be serving their generation, and rest from their labours, even before they are dead. How just with God is it that these who will not give God the interest, should forfeit the princi∣pall! and that they who will not use, should lose what God hath given them! Gifts will not be augmented, unlesse acted; nay, how frequently, but sadly, have I observed, that they who have been even angels for their abilities; have by sloth and sensuality grown e∣ven below men, and lost the edg and smartnesse of all their parts; and like unsavoury salt, been good for no∣thing but the dunghill!

6.* 1.1519 Greatly is that God to be feared who hath all the an∣gels at his command. Sinners are never safe when most securely sinning. If God speaks the word, angels will execute his pleasure upon them. Who dares to provoke a General, that is in the head of a puissant army! The heavenly hosts do but wait for the word, to destroy the enemies of their Master, and Commander in chief. An angel smote proud Herod, who robb'd God of his glory. How foolishly-bold is that sinner, who thinks to prevail against God by rebellion! The best policy is for us to cast downe the weapons of sin, and to make him our friend in Christ, who is the Lord of all those glo∣rious hosts; and if a King should consider whither he be able with ten thousand, to meet another King coming with twenty, how should we consider whether our hearts can be strong in contending with that God, between whom and us, there is an infinite disproportion, and as we are sin∣ners, an infinite opposition.

7.* 1.1520 Gods people are alwayes safe. The angel of the Lord pitcheth his tents about them that fear him. None are so nobly attended as Saints; they have a life-guard of angels to encompasse them about: Angels are as carefull of the faithfull, as a nurse of her sucking child; they bear them up in their arms, that they dash not their feet against a stone. * 1.1521 God at the birth of the faithfull,

puts them (as it were) out to these to tend; and at their death, he makes these nurses to bring home his children again. They keep them from receiving hurt from others, and offering hurt to themselves. The faithfull are not to be judg'd by what we see of their danger, but what we read of their safety. Could they but open the eyes of their faith, they might see the mount ains full of horses and Chariots in all dangers, and more with them then against them.

8.* 1.1522 Its our duty to take the care of those who are below us. None can be so much under us, as we are under angels. If those heavenly spirits attend upon a lump of earth, how regardfull should we be one of another, * 1.1523 as being in the body! How unsutable is it to hide our eyes from our own flesh! The angels are not ashamed to serve us though we smel of the earth, and the dungeon; and do more condescend, than a Prince in attending upon a man full of sores and vermine; * 1.1524 let us condescend to men of low estate; and account no work too low for us, but sin.

9. The higher the priviledges are which any abuse, * 1.1525 the greater shall be the punishment for abusing them. Angels were creatures placed in the highest form of the Creati∣on; for their nature, they are spirits; for their dignity, they are principalities and powers; for their employment, the messengers of the most high; in strength they excell; the Divell is call'd the strong one. Angels can break iron chains, open prison doors, and iron gates; one can de∣stroy whole armies. They are the hosts of heaven, Gods militia, his chariots. For their wisedome, they are ter∣med by Philosophers Daemons and Intelligences; admi∣table is their knowledg, naturall, experimentall, revea∣led. The widow of Tekoah told David, that he was wise according to the wisdome of an angel of God, * 1.1526 to know all things on the earth. And when the Scripture attributes the highest praise to inferiour creatures, the compari∣sons are borrowed from the angels. The king of Tyrus

is called an annointed Cherub. * 1.1527 The most eminent a∣mong men are called angels. David admiring mans glory, breaks forth thus, Thou hast made him little lower than the angels. They saw the face of Stephen, as if it had been the face of an angel. If I speak (saith Paul) with the tongues of angels. If they had tongues, they would speak incomparably better than the most eloquent Ora∣tour. Man did eat angels food. But the higher the created excellencies of angels were, the lower did sin pull them down. Sin will make one who is an angell for perfections and priviledges, to become a divell for impiety and punishment. If an angel sins, he makes himself a divell; if he falls, he falls as low as hell. The more accomplish'd any one is, with abilities, when that is wanting which should sanctifie and season them, the more destructive their abilities become to themselvs and others. The better the weapon is, which a mad man holds, the more dangerous is his company. Nothing more precious and beneficiall than an Uuicorns horn in the Apothecaries shop, but nothing more deadly than it, when used by the fierce creature to wound men. None have done the Church of God so much hurt, or temp∣ted so many to sin, as some whom we may call faln an∣gels; who, by their places, were the Lords messengers, and for their knowledg, as the woman of Tekoah said of David, * 1.1528 like an angel of God. Great pity that their a∣bilities had so bad a lodging; and that either their heads should be so good, or their hearts no better. Whom hath the divel made use of in all ages for Here∣siarcks, and ringleaders into heresie and prophanesse, but faln angels, Popes, Popish prelates, Jesuites, and men reputed, at least for subtilty, and often for piety. But the eminency of their abused parts and places, * 1.1529 makes a dismall addition to their wretchednesse. None hath God left to fall so irrecoverably; nor is the lost savour of this salt, againe to be restored; for what salt is there that shall season unsavoury salt? Nor hath God spared

to throw some of them (the popish Apostates) already on a dunghill of disgrace, and made them trampled on by all: and without repentance, the present seducers must look for the same reward. In a publick Minister of Church or State, smallest sins are abominations, blas∣phemies. God will be sanctified in those who draw near to him in any eminency of employment. If a Princeh ave servants in places remote from his person, he looks they should not disgrace him by their carriage; but if they wait upon him at his table, then he expects more ex∣actnesse of deportment from them. God looks for holi∣nesse in all his servants; but most of all in his angels. Those whom he prefers to places of ministry and near∣est service about himself.

The second particular considerable in the revolt of the angels is, [ 2] from what they made their defection.

1. From their first estate.

2. From their own habitation.

EXPLICATION.

1. For the Explication of the former.

These words first estate, are in the Greek contained in one word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.1530 which sometime signifies principali∣ty; sometimes, and most properly, beginning. And hence it is, that Oecumenius and some others, con∣ceive that the angels are here said to leave their princi∣pality, height, eminency, principall dignity which they had by creation above all the creatures; angels being by Paul call'd (Col. 1.16.) principallities (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) This interpretation (saith Junius) seems too narrow, though not altogether (as Beza thinks) to be excluded. Others by this beginning understand God himself, who was the author of their first being; but this seems to be an harsh

phrase and expression, to make the keeping of their be∣ginning, * 1.1531 or first estate, to be the adhering to, and ac∣quiescing in God, who gave them their first being. The best interpretation and that which is most agreeable to the scope both of these and other Scriptures, seems to be that which makes this their first estate to be that originall and primitive condition of angels, not as they are substances spirituall and immortall (for such even the fallen angels are) but, as they were created with their originall holinesse, righteousnesse, or integrity of na∣ture; in which respect, the Elect angels which were pre∣served from falling, are called the angels of God, of the Son of man, holy, and such as behold the face of God. This first estate, which Jude saith, these wicked angels kept not, Christ expresseth by this one word, Truth; where he saith, * 1.1532 that the divell did not abide in the truth, and, hath no truth in him. By truth in this place is to be un∣derstood that righteousnesse and true holinesse, holinesse of truth, * 1.1533 wherein stands the image of God, Eph. 4.24. nor is it unusuall in Scripture to expresse that rectitude of heart and life which is bestowed upon renewed persons, by the word truth. Remember (saith Hezekiah, 2 King. 20.2.) how I have walked before thee in truth. And fitly may holinesse be called truth, in regard it neither deceives him in whom it is, by false hopes; nor any other by meer shewes. * 1.1534 Wee must not think that angels were inferiour to men. If man from the beginning was holy, why not angels? And as bodies cannot be said to fall, but from a higher place than is that into which they fall; so neither can there be a fall of spirits, but from the height of some good, which formerly they had; which fall from good, is not so much in regard of locall motion, as of their defection from righteousnesse

to sin, whereof their change of place is afterwards a punishment. And how can any, but most impiously ima∣gine, that he who is perfectly and absolutely good, and goodness it self, should create evil? And if God doth righ∣teously punish the sin of Angels, then God did not create them sinful; for how can God punish for the being of that which he himselfe made to be? And it is by all the Lear∣ned exploded for impious Manicheism, to hold that any creature is evill by a necessity of nature. Its plainly ex∣prest, God saw all that he had made, and it was very good. * 1.1535 The creatures were good with a goodnesse of nature, and very good, because to the goodnesse of every particular creature, there was an accession of the goodnesse of that order, whereby they did all harmoniou••••sute and a∣gree with one another, for the making up the beauty of the whole. And whereas some object, that the Wolfe is by nature ravenous, and the Fox subtle and deceitfull, Therefore that angels may possibly be subtle and cruell by nature▪ its answered, That this is the dignity and excellency of intellectuall nature, either angelicall or humane, that what is the nature of beasts, is a sin in an∣gels and man. To which may be added, that the fore∣named qualities, of cruelty and subtilty in angels and man, would be against a law given to them; but this cannot be said of those beasts which are not capable of a law.

Holinesse then it was which at first God bestowed up∣on the angels, and from this first estate of holinesse they made a defection. An heinous offence! whither we consider what this holinesse was, bestowed upon them; and when it was bestowed. 1. It was a conformity to the originall pattern of purity and excellency. It was that by which they as much resembled the great and glorious God, as creatures, yea the best of creatures could do. That whereby they who stood, are still called the sons of God, yea Gods. To cast dirt upon, * 1.1536 or to cut in pieces the picture of a King, is an heinous

offence, but to trample upon, and spoil the image of God, is an infinitely more heinous indignity. We are wont to burn, or openly disgrace, the pictures only of traitors, or eminent offenders; and we account that the dishonour of the picture, is the dishonour of the person; the image of God in man was very excellent, but it was far more excellent in an angel, who was a subject more capacious to receive it, and wherein it might more gloriously appear. But 2. When was this holinesse be∣stowed? it was bestowed upon angels at their creation. It was given to their nature; it was their first estate: These angels were, as it were, crowned in the cradle. God was a benefactor to them betimes. And what an impiety was ••o trample upon so early a mercy? That land which comes to us by inheritance (with Naboth) we love to keep, though bequeath'd by an earthly fa∣ther; yea a gift which is bestowed upon us as soon as we are born, we love to keep all our days; but these an∣gels threw away a gift even born with them, as old as their beings, conveyed by God himself.

2. The angels forsook also their own habitation y these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their own habitation, some understand those heavenly places of happinesse and glory, in this sense, as if for their defection from their o∣riginall holinesse, they were cast out, and compell'd to depart from them: but because the punishment of their fall is subjoyned in the second part of the verse, I con∣ceive, with learned * 1.1537 Gerhard and others, that by their own habitation, we are rather here to understand that proper station, and set office in heaven, wherein their great Lord and Master was pleased to fix them, for ser∣ving him. The Apostle comparing them to a compa∣ny of fugitive souldiers, who leave their colours, and that station in the army, where by their Commander they are placed. And this interpretation seems to bee much favoured by these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their owne, that place properly and peculiarly appointed, allotted, and

set out for them by God: viz. to serve and honour him in; and this is the force of the word in other places of Scripture, when used either concerning persons or pla∣ces. God in the beginning, appointed severall places for his creatures, wherein they were to perform their ser∣vices unto him; and (like a Master of a family who hath sundry servants) distinct offices to all sorts of creatures. Heaven was the place of angels, and the melodious prai∣sing of God in heaven, the work of angels: and possibly, in heaven those glorious spirits might have their severall parts peculiarly appointed to each of them, all of them together, making up the celestiall harmony; and because there are sundry titles of dignity given them in Scripture, it seems to follow, That there are sundry sorts of duties allotted to them; from which severall du∣ties (for in respect of their nature, angels are all alike) some are simply called angels, some archangels, some powers, some principalities; though what the particular differences between these are, and what the offices of these, I confesse (with * 1.1538 Austin) I understand not. I conceive its neither my duty to know, nor my danger to be ignorant of these things. The bold determinations of Aquinas, and other Schoolmen herein, are by the lear∣nedst and godliest Writers, rather noted, than liked. And this forsaking of their owne habitation, seems in a due and proper sense to be subjoyned to the former ex∣pression, of the falling of these angels from their originall holinesse, and intended by the Apostle to be the effect thereof; as if, because they kept not their naturall in∣tegrity, they therefore forsook their appointed duty and office, wherein God had set them: For (as * 1.1539 Junius well notes) These angels having deprived their nature of what good was in it before, since it could not be idle, it did not now incline to, and act in former, but contrary ways and imployments; for that privation being put, the effects thereof must needs follow accordingly in the same kind; as a man being blind, sutable effects and operations will

succeed. Hence it is that Christ, to this privation of ho∣linesse, and not abiding in the truth, most fitly annexeth the impotent inclination of the divell to sin, in these words, There is no truth in him; and the action where∣by he express'd that inclination, which was, in being a murderer. By reason of this defection then from his originall holinesse, he became a lyar, an adversary to God and all his, a tempter, a murderer, a spirit of un∣cleannesse, a slanderer, a divell. So that from the for∣mer privative action of forsaking his primitive integrity, as from a fountain, flowed a voluntary and uncessant acting sutable thereunto, and opposite to the duty which at the first God appointed him.

And now for the high nature of this offence of the an∣gels, in leaving their own habitation, needs must it be an∣swerable to the forementioned cause thereof, viz. The revolting from their originall integrity. Bitter was that stream which came from such a fountain; how high a contempt of God was this? 1. To slight the place of his presence, in which is fulnesse of joy, and at whose right hand there are pleasures for evermore; * 1.1540 If it be an heinous sin not to attaine that presence when we are without it; how unsufferable a provocation is it to despise it, when we have it? The presence of God is heaven upon earth, and the heaven of heaven. The forsaking of this was the despising of all good at once, even of that which was able to satisfie all the desires and capacities of all the creatures to the brim. Nay, the glorious perfections of God, satisfie God himselfe; and if they can fil the sea, how much more a little vessel?

2. Heinous was the impiety of these angels in leaving their own habitation, as it was a forsaking of that office and station wherein God had placed them. * 1.1541 1. They were the creatures, nay, the sons of God: He made them, and therefore it was their duty to serve him; the ho∣mage of obedience was due to God for their very beings. He gave them those hands which he imployed; he plan∣ted

in them those endowments of which he desired the increase. 2. They were of the highest rank of all the creatures. If he expected work from the weakest worm, how much more might he do so from the strongest an∣gel? If God required the tax of obedience from the poorest, how much more due was it from those richest, those ablest of creatures to pay it? And 3. As God had bestowed upon them the best of all created beings and abilities, so had he laid out for them the happiest, the honorablest of all employments. All creatures were his subjects, but these his meniall servants: or, other creatures did the work without doors; these waited upon his per∣son, by an immediate attendance. This employment was both work and wages. What was their work, but to behold the face of the King of glory, and to praise the glory of that King? and what other happinesse is desira∣ble, imaginable!

OBSERVATIONS.

1. Holinesse, * 1.1542 the image of God makes the difference between an angel and a divel. When an angel leaves his integrity, he becomes a divell. If he keep not his pri∣mitive purity, he parts with his primitive preheminence. The originall holinesse of the angels is set out by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies dignity. Cut off Samsons locks, and he will be even as another man. Though never so many other accomplishments be left behind, as spiri∣tuality, strength, wisdome, immortality, &c. Yet if ho∣linesse be gone, the truly angelicall part is gone. That which is to be desired in a man, yea an angel, is good∣nesse. All the stars cannot make a day. Should a whole sheet of paper be fill'd only with cyphers, they could not all amount to the smallest number; nor can the rarest endowments without grace, make a person excellent. The righteous, not the rich, the honoura∣ble, the learned, is more excellent than his neighbour. There's nothing will have a lustre at the day of Judge∣ment, but purity. Riches, honours, &c. like Glow∣worms,

in the dark, blind night of this world, glister and shine in mens esteems; but when the sun of righte∣ousnesse shall arise in his glory, all these beauties will die and decay. How much are they mistaken, who shun and abhor Christians as divels, because they are poor, defor∣med, disgraced, though they keep their integrity! and how great their sin, who hate them because they keep their integrity! but the world will love its own. Black-mores account the blackest beautifullest. Would we look upon men with a renewed eye, and Scripture spectacles, we would judge otherwise. The poorest Saint is an angel in a disguise, in raggs; and the richest sinner is (for the present) little better then a gilded di∣vell. Holinesse, though veyled with the most contemp∣tible outside, is accompany'd with a silent majesty; and sin, even in the highest dignity, bewrayes a secret vile∣nesse.

2.* 1.1543 Truth and holinesse can only plead antiquity. The first estate of the fallen angels was holy: Sin came, or ra∣ther crept in afterwards; Holinesse is as ancient as the Ancient of days; and the essentiall holinesse of God, the pattern of that which was at the first created in angels and man, is eternall and increated. Sin is but an in∣novation, and a meer invention of the creatures. A sin∣ner is but an upstart. They who delight in sin, do but keep alive the adventitious blemishes of their originall, and the memory of their traiterous defection from God. O that we might rather remember from whence we are fal∣len, and in Christ recover a better than our first estate. To any who pretend the greatest antiquity and longest cu∣stome for error, or any other sin, it may be said, From the beginning it was not so. * 1.1544 And custome without truth, is at the best, but the antiquity of error. The old path and the good way, are put for the same, Jerem. 6.16. If the removall of the ancient bounds and landmarks which our fathers have set, be a sin so frequently prohibited; how heinous is the violation of the ancient boun∣dary

of holinesse, which at the first was fixed by God himself?

3. The depravation of nature, * 1.1545 introduceth all disorder in practice. When these angels had left their originall purity, they soon forsake their originall employment: and, * 1.1546 the divel abiding not in the truth, becomes a murderer. All the irregularities of life, are but derivations from unho∣ly principles. The corrupt tree yeelds not good fruit: * 1.1547 Out of the evill treasure of the heart, are evill things brought forth. The wheels of the Clock going wrong, needs must the hand do so; the Translation will be ac∣cording to the Original. We see at what door to lay all the prodigious impieties in the world, which are but the deformed issues of corrupted nature. How foolish∣ly are men angry with themselves for outward and visi∣ble transgressions in their lives, when they tamely and quietly endure an unchanged nature? like men who dung and water the roots of their trees, and yet are an∣gry for their bearing of fruit. How preposterous, and how plainly begun at the wrong end, are those endea∣vours of reformation, which are accompanyed with the hatred of renovation. If the tree be bitter and corrupt, all the influences and showrs of heaven cannot make the fruit good. When these angels had lost the integrity of nature, even heaven it self did not help them to it. How miserable, lastly, is he, who hath no better fountain than corrupted nature for the issuing forth of all his services! Even the best performances of an unrenewed person, can∣not be good, coming not from a pure heart, * 1.1548 a good conscience, and faith unfained; they are but dead carcas∣ses embalmed; and at the best, but hedg-fruit, sowre and unsavoury, till they who bear them are ingrafted into Christ, and partake of his life.

4. Corrupt nature cares not for the joyes, * 1.1549 joyned with the holinesse of heaven. As soon as these angels had left their first estate of integrity, they forsook even that holy, though most happy habitation. Heaven it selfe, was no

heaven to them, when they became unholy. A sinner may not unfitly be compared to a common beggar, who had rather live poorly and idly, than plentifully in honest imployment. How great is the antipathy of corrupt na∣ture to heavenly performances, when they will not down though never so sweetened! The enmity of sin against God and holinesse, is not to be reconcil'd. How little are we to wonder, that heaven is a place only for the pure in heart, and that Christ at the last day, will say to the workers of iniquity, * 1.1550 Depart from me; since they not on∣ly in this life say to God, Depart from us, Job 21.14. but should they be admitted into that habitation of blisse with unholy hearts, they would be unwilling there to continue with him? Let it be our care to be made meet for the inheritance of the Saints in light, if we expect to have, nay to love the joyes thereof.

5.* 1.1551 How irrationall is every sinner! There's no person in love with any sin, but is indeed out of love with his owne happinesse; These angels, for a meer supposed i∣maginary happinesse of their own contriving, part with the reall blessednesse of enjoying the satisfying presence of the blessed God. None can become a divell, till first he become a beast. A sinner can with no better plea of reason yeeld to any tentation of sin, * 1.1552 then could Samson to that motion of Delilah, Tel me where thy great strength lieth, and wherewith thou mightest be bound to afflict thee. Wicked men are rightly call'd unreaso∣nable, * 1.1553 or absur'd, such whom no reason will satisfie; and brute beasts, led with humour and sense against all rea∣son. Who, that had not laid aside even reason, would lose his soul for a trifle, a shadow, and die (as Jonathan said) for tasting of a little hony? He who accounts it unreaso∣nable to part with the poorest worldly commodity with∣out a valuable consideration, much more to exchange a conveyance of a thousand pound per annum for a painted paper, is yet much more absur'd in sinning against any command of God, which is back'd with the very height

of reason, both in respect of our duty to the Commander, and benefit by the command.

6. Its a sin for any, even the highest, * 1.1554 to exempt him∣selfe from service. Angels have their tasks set them by God, which they must not leave: There's no creature but hath an allotment of duty. Though we cannot be profitable, yet must we not be idle. God allowes the napkin to none, upon whom he hath bestowed a talent; nor hath he planted any to cumber the ground, and only to be burdens to the earth. If wee are all of him, we must be all for him. Its not consistent with the so∣veraignty of this great King, to suffer any subject with∣in his dominions who will be absolute, and not yeeld him his homage; nor to his wisdome, to make any thing which he intends not to use. The first who adventur'd to cease from working was a divel, and they who follow him in that sin, shall partake with him in the sutable pu∣nishments of chains and darknesse. Its a singular mercy to have opportunities of service, abilities for it, and delight in it at the same time. Its the priviledg of the glorious angels to be confirmed in their work, as well as in their happinesse. God never is so angry with any, as those whom he turns out of his service.

7. The glorifyed are in heaven as in an habitation. * 1.1555 Heaven is in Scripture often set out by expressions im∣porting it to be a place of stability, setlement, and a∣bode; as, Everlasting habitations, a Fathers house, Mansions, a building of God, an House not made with hands, eternall in the heavens. A city, a city which hath foundations, a continuing city, a Rest. How sutable are fixed and immovable affections to this permanent and stedfast happinesse! everything on this side Hea∣ven is transitory. The fashion of this world passeth away: here we have no continuing city. Our bodies are taber∣nacles and cottages of clay, which shortly shall bee blown down by the wind of death; * 1.1556 yea their falling begins with their very building; and this whole world

is an habitation which ere long will be consumed by fire. Let us love the world, as alway about to leave it; and delight in the best of earthly enjoyments, only as refreshments in our journey, not as in the comforts of our country; only as things without which we cannot live, not as things for which we do live; not making them fetters, but only using them as furtherances to our place of setlement. Wicked Cain was the first that ever built a city (and yet even then the Holy Ghost brands him with the name of a Vagabond.) The godly of old dwelt in tabernacles, Heb. 11.9. and the reason was, because they looked for a city which hath foundations, whose builder and maker is God. To conclude, Let the sin of these angels in leaving this habitation, make us fear lest we should fall short of it; let us be throughly sensible of our misery by nature, in being born without a right to it, and interest in it. Let us speedily get into, and constantly keep in the way that leads unto it: Christ is that way, let us by faith procure him, as one who hath purchased it for us by the merit of his obedience; and in him let us continue, that he may prepare us for it by his spirit of holinesse. Let us profitably improve those ordinances which are the gates of heaven; let us content our selves with no degree of proficiency by them, but proceed from strength to strength, till at last we appear before God in this habitation.

The third branch of this first part of the text con∣taining the sin of these angels, [ 3] is this, Where∣in this defection of the angels was seen, and did consist.

This is expressed two ways. * 1.1557 1. Negatively, They kept not, &c. 2. Affirmatively, They left their, &c.

EXPLICATION.

The nature of the subject, and indeed, the very ex∣pressions of the Apostle, of not keeping, and leaving, puts us upon explaining three particulars.

• 1. What was the original cause that these angels made a defection; or that they kept not their first estate.
• 2, What was that first sin whereby this defection was made, or, their first estate not kept.
• 3. In what degree and measure it was made, it being here said, they kept not their, &c. but left their own, &c.

1. For the first.

1. God, who is infinitely and perfectly good and ho∣ly, the fountain of all goodnesse, and goodnesse it self, was not the cause of the sinfull defection of these an∣gels; nor had it been justice in God to have condem∣ned them, for that which himselfe had caused; or to make them fall, and then to punish them for falling: And whereas it is objected, that God might have hin∣dred them from falling, therefore he was the cause there∣of. I answer, 1. Not every one who can hinder an e∣vill is accessary to it, unlesse he be bound to hinder it; but God was not here so bound. * 1.1558 Nor oweth he any thing to any of his creatures, further then he bindeth himselfe. Angels and men are bound to God Ex offi∣cio, by duty: nothing from God is due to them, but of his own good will and pleasure, when freely and of his own accord he binds himself to them by his promise of grace. Angels and men owe to God all they are, all they have, all they have lost; they are debtors to God by nature, and even nature it selfe is owing to God.

2. Nor secondly, Were the angels made to sin (as the Manichees fondly and falsly imagined) by some first evill cause, which (as they held) was the original and fountain of all sin; and whereby a necessity of sin∣ning lay upon creatures from the very being of nature, which therefore could not be changed from being evill, but was so, unavoidably, unalterably.

3. Nor thirdly, Do I conceive that this sin of the an∣gels

proceeded from any error or ignorance in their un∣derstanding before their sin, as if their understanding first judged that to be good, which was not, and there∣fore they afterwards sinn'd in willing and embracing that good; for this were to make them erroneous be∣fore they were unholy; miserable, before they were sinfull; whereas the ignorance of that which ought to be known is a part of sin, and all misery is a fruit of sin. * 1.1559 That ignorance or error (saith Estius) whereby he who sins is ignorant and erroneous, properly is not a cause of sin, but something of sin; for a man who judgeth amisse, sins inchoatively; as he whose will chuseth wic∣kedly, sins consummatively and compleatly; for all sin (he saith) doth as it were consist, and is made up of two parts, false judgement, and evill election; and the error of judgement is not to be separated from sin, but to be included in, and * 1.1560 involved under the sin it selfe of evil election, as something intrinsecall to it; and that e∣very one who sins, properly is said to err in that he sins, and improperly said to sin, by, or from error. And thus the soundest among the Schoolmen, answer the Obje∣ction against the possibility of the fal of the angels, taken from this ground, that every sin proceeds from igno∣rance; which cannot (say they) be true of the sin of the angels.

4. Fourthly, I conceive that sin, being a defect, a privation of good, and a want of due rectitude, hath not properly any cause whereby it may be said to be ef∣fected or made. Sin is not a nature or a being, for then it should be a creature, and appetible (every creature desiring it's being) and by consequence good. Nor yet is it a meer negation of good, for then the bare absence of any good belonging to another creature, would be a mans sin. But sin is a privation of that good, which hath been, and should be in one. Now in regard sin is a privation and defect, Let none (they are the words of Augustine) enquire after the efficient cause of an evill

and sinfull will, of this their being not an efficient, * 1.1561 but onely a deficient cause; for to depart from that which is chiefe and highest, to that which is lesse and lower, is to begin to have an evill, and a sinfull will: To enquire therefore after the causes of that defection, when as they are not efficient, but deficient, is as if a man would go about to see darknesse, or to hear silence: both which notwithstanding, are known to us; the former by the eye, the later by the ear; and yet not by any species, or representation, but by the privation thereof: darknesse cannot be seen, unlesse it be by not seeing: nor silence per∣ceived, unlesse by not hearing.

5 The originall or beginning of the sin of these Angels, was the defectibility and mutability of their own will; whereby, though for the present, they willed that which was good, and might have willed to have persevered therein; yet being mutable, they might also will evill, and so fall from God. Every creature as its made of nothing, may again, unlesse sustained by God, return to nothing; and in that respect it was that the intellectuall creature might make a defection from him who created it, and deviate from the rule of divine righteousnesse: for (as S^t Augustine observes) the being of nature comes from hence, that its made by God: the defection of nature from hence, that its made of nothing. If there be any creatures therefore, which cannot sin, they have not this from the conditi∣on of nature, but from the gift of the grace of God: And Aquinas seems to argue rightly, that according to the condition of nature, none is exempted from a possibi∣lity of sinning, but only God: in regard that sin being the declining of an act from the rectitude of the rule, it is onely impossible for that act not to decline from recti∣tude, the rule of which, is the very power and will of the

agent; for (as he well illustrates it) if the hand of the artificer, were the very rule of cutting a piece of timber, the artificer could not but cut the wood evenly and right∣ly; but if the rectitude of the cutting, be by another, an externall rule, the cutting may either be right, or not right. The divine will is onely the rule of his act, as not being ordained to any higher end: but the will of every creature hath in its act no rectitude, but as it is regula∣ted by the will of God, which is its ultimate end. And hence it is, that notwithstanding the nature of the in∣tellectuall creature was good, yet evill is said to arise and proceed from it; and that Augustine so frequently, and others after him, assert, that evill hath its originall and beginning from that which was good: For though evill doth not proceed from good, (saith Saint Augu∣stine) as that good was made by God, yet it did proceed from good, * 1.1562 as that good was made of nothing, and not of God. And whereas it is objected against this, that a good tree cannot bring forth evill fruit; * 1.1563 therefore evil could not arise from the nature of angels; and the an∣gels could not sin of themselves: it's answered by the fore-mentioned Father, That though a good tree cannot bring forth evill fruit, yet good ground may bring forth evill plants; out of the same soil may grow both thorns and vines: and though from the good act of the will, sin cannot arise, yet out of the same nature, may sprout and arise a will either good or evill. Nor was there any beginning, from whence at first a sinful will should arise, but from the intellectuall nature which was created good. Nor doth this defectibility of the intellectuall creature at all countenance the profane cavils of those, who hence would needs inferre, That God might have made the world better then he did; and that he had done

so, if he had made the intellectual creature free from all possibility of sinning. For 1. It is a Question (though perhaps too curious) and by some learned among the Schoolmen diversely maintained, whether it was possible for any creature to have been made impeccable by nature, * 1.1564 or free from all possibility of sinning. Some of them in∣deed determine it affirmatively: but herein they oppose the Fathers, Ambrose, Augustine, and Hierome. The two former of whom teach, that, because its said that God on∣ly hath immortality, it follows, that he only hath immu∣tability, and so by consequence, only by nature im∣peccability. The same argument is also used by the lear∣ned Junius, who denyes that simply God could have made the Angels better then they are by nature, because then they should have been most constant in their own perfect goodnesse by themselves, which can only be at∣tributed to God. Also to the forecited Fathers, agree the Schoolmen of the greatest note, among whom E∣stius asserts, That supposing that the Angels had been from their beginning created such as they are now made to be by the grace of confirmation, yet even so they had not been impeccable, or free from a possibility of sin∣ning, by the condition of nature, but by the gift of grace: which although it may be termed naturall, as given with, and implanted in their nature: yet it might have been taken away and removed, without the destru∣ction of their nature. And he saith, Its no derogation from the power of God, that a Creature cannot be made by nature impeccable: for the thing spoken of is not in

the number of possibles; * 1.1565 and it is a contradiction to say, that a Creature, that is, a thing made of nothing, should not be able to change, and that therefore God cannot make a creature by nature immutable, because he cannot make that a creature should not be a creature; which as such, is defectible, God being alwayes able to withdraw its being, or the operation of its being, or the rectitude of its operation. Whereby (saith he) its manifest, that not by the denying, but by the granting that a creature may be impeccable by nature, we derogate from the power of God.

But 2. I answer with Aquinas p. 1. q. 36. a. 2. that God appointing an inequality in the things which hee created, hereby made the world after the best manner. The perfection of the whole, requires, that there should be an inequality in the severall Creatures, that so there might be all degrees of goodnesse made up: and this is one degree of goodnesse, that somthing be so good, that there should bee an impossibility for it ever to swerve from its goodnesse; and another degree of goodnesse is, that some things should bee made de∣fectible, and in a possibility of leaving their good∣nesse. And as the perfection of the world requires, that there be not only incoruptible, but also corruptible crea∣tures; so likewise, that there should be some things defectible from goodnesse. If angels might have been made more excellent in themselves, yet not in relation to that goodly order, and admirable beuty which God hath caused in the world, by making them in that capa∣city wherein they were created. A Captain, a Colo∣nel, are better then a common souldier in an army; but yet its better for the order and beuty of the army, that some should be common souldiers, and commanded, than that all should be Officers and Commanders. And God (as * 1.1566 Augustine saith) thought it better to bring good out of that which was evil, then not at all to suffer evil to be. For he that is perfectly good, would not

suffer evil in his works, unlesse he were so omnipotent, as to bring good out of that evil.

2. By way of explication of this second branch, * 1.1567 it may be enquired, what was that first sin, whereby this de∣fection was made, or this first estate of the angels not kept. And here sundry opinions offer them∣selves.

Some falsly expounding that place of Gen. 6.2. * 1.1568 The sons of God saw the daughters of men, that they were fair, and they took them wives, &c. imagined, that the an∣gels being taken with the love of women, sinn'd by lust. Strange it is, that so many learned men among the an∣cients, should embrace an opinion so flatly opposite to Scripture and reason. For not to speak of the spirituall nature of angels, whereby they are incapable of Carnall and sensible pleasures, or of the different nature of their (by some supposed) bodies from ours, theirs being (if they be at all) not compounded of the elements, but so pure, and thin, that its impossible they should be fit for generation; the Scripture plainly teacheth that the an∣gels fel from their integrity before there were any daugh∣ters of men in being; besides, Christ tels us, that the angels in heaven neither marry, nor are given in marriage, Mat. 22.3. Others conceive that the first sin of the an∣gels was hatred of God; * 1.1569 the adhering of the angels unto God being by love, their departure from God (they say) must needs be by hatred; but this opinion seems false, because hatred of God must needs proceed from inordinate love of something else, God being hated be∣cause he hinders the creature from something which it loves inordinately. Hatred therefore could not be the first sin, but the irregular affecting of something else, or some other sin.

A third opinion is of those who hold, that the first sin of these angels, was envying the dignity of man, in be∣ing created after the image of God; but this is confuted by Augustine, who saith, That pride must needs go be∣fore

envy; and that envy was not the cause of pride, but pride the cause of envy; for none can by envy hate ano∣thers excellency, unlesse by pride he first inordinately love his own, * 1.1570 which he apprehends to be impaired by a∣nothers.

A fourth (to adde no more) and the most probable opinion, is, of those who hold that the first sin of these an∣gels was pride. And this is the opinion most received and commonly embraced by the Fathers: and after them received generally by the Schoolmen and others. Aquinas seems strongly to prove, that it could be no o∣ther sin but pride. A spirituall nature (and such is the angelicall) can only (saith he) affect some spiritual ob∣ject, as being that which is only agreeable to it; now there can be no sin in affecting spirituall objects, which in themselves are good, unless it be because in affecting of them, the rule of the superiour is therein not obeyed; and this is the sin of pride. For the proper object of pride (saith Cajetan) is something exceeding that measure prefixed and limited by God. Now in regard spirituall things cannot be excessive, nor can we have too much of them in respect of themselves, because the more of them the better; it followes, that then they come to be sinfully desired, when they begin to exceed, and to become in∣commensurate to the divine rule and dispensation: the affecting them in which inordinate measure, namely, beyond the limits prescribed by God, was the sin of pride in the angels. That this pride then, or an affe∣cting (as Augustine calls it) of some spirituall highness, beyond the bounds of Gods will, was the first sin, seems very probable by reason; but more then probable by that of Paul, 1 Tim. 3.6. where the Apostle gives this

reason, why a Bishop must be no novice, * 1.1571 lest (saith he) heing lifted up with pride, he fall into the condemnation of the divell; in which place I understand not why the A∣postle expresseth the condemnation or punishment of the divel to deterre from pride, unlesse the divel had faln into condemnation for that sin, and unlesse the Apostle had intended to shew the danger of being proud, by set∣ting down the punishment of the divel for that sin.

But more particularly, if it be enquired, wherein this pride of the angels did consist, and what that highnesse was, which they did affect beyond their measure; I think, the answer hereunto can be but conjecturall and uncer∣tain.

Some conceive that it was revealed to the Angels, soon after their creation, that the humane nature should in time be hypostatically united to the divine, that the Son of God, in humane nature, should be the head of men, yea of angels; that hereby mans nature was to be exalted above the very angels, * 1.1572 and that they were commanded to worship and submit to him. Hereupon (say some) they desired that the dignity of this union with the divine might be affor∣ded to their own angelical nature. But (say others) they refused to consent and submit to Gods pleasure in the former discovery; * 1.1573 in this (say they) stood the pride of angels. And of this opinion is Zanchy, whose chief∣est argument is taken from that deadly hatred which Satan hath ever put forth against the doctrines of the Person and Offices of Christ, and his incessant opposing of beleeving and affiance in him.

Others conjecture (for indeed none in this point can do much more) that the angels desired to be equal with God, and that they aspired to the divinity it self. And here they distinguish of a twofold will in the an∣gels; 1. A will of efficacy, which others term a will of intention. 2. A will of delight and complacency. Ac∣cording to the former, they say, that the angels did not desire to be equall with God, as if they had intended or

used means to attain to divinity; For this the angels knew was absolutely impossible; but according to the later will of complacency, they say, the angels might desire to be equall to God; namely, wish it as a pleasing and delightfull thing to them: as a sick, a dying man, who despaires of recovery, desires health, though not as u∣sing means to procure it, because he judgeth it impossi∣ble to be obtained, yet as a good and most pleasing be∣nefit; and thus (they say) these angels had this will of delight, or a velle conditionatum, such a will, whereby, if it had been possible to have attained to the divinity, * 1.1574 they would have used means to have done it; and this was the opinion of Scotus, and after him of sundry others, who consider the tentation that Satan laid be∣fore our first parents, Ye shall be gods: And afterward be∣ing blinded with pride, his endeavouring to have Christ worship him, and his propagating the adoration of himselfe among heathens, under the names of sundry gods.

The most probable opinion is that of Augustine, * 1.1575 and after him, Aquinas, Cajetan, and others, who think that the pride of the angels, was in desiring and resting in their own naturall perfection, as their ultimate end. That as God is blessed by his own nature, having no superiour from whom to draw his blessednesse, so did these angels desire to be, and would needs rest in the perfection of their own nature, neglecting that rule of their superiour, whereby they were called to desire the attaining supernaturall blessednesse by the grace of God. Or as some expresse it, this pride stood in a staying within themselves, a reflecting upon their own excellen∣cy, and by consequence, an affecting an independency

upon any superiour vertue in being and working, ma∣king themselves the first cause, and the last end of their own motions; for, since next unto God, every reaso∣nable created being is nearest unto it selfe; we cannot conceive how it should turn from God, and not in the next step turn unto it selfe.

The third particular to be explained in this first part of the Text, * 1.1576 is the degree and measure of the defection of these angels; they fell finally, they kept not, &c. they left their, &c. they quite forsook God, his image, heaven it selfe, and that office therein assigned unto them. And as the holy are confirmed in good∣nesse, so the fallen angels are hardned in the love of that which formerly they made choice of. This is intended by Christ, in those words, John 8.44. There is no truth in him, they cannot so much as will to do well, but they do immovably cleave to wickednesse. These trees, as they have faln, so they lie. Angels went so far, that they never turn; they fell so low, they never arise. This is proved from their eternall misery, which the Scripture mentions in this verse, and else where frequent∣ly; this everlastingnesse of their punishment, including the perpetuity of their sinning; and such an eternall forsaking of them by God, that they shall never have righteousnesse repaired in them again. The school-men are too curious, in inquiring into the ground of this total & final fal of the angels into sin. Aquinas, and his followers hold, that their obstinacy proceeds from the very nature of the wils of angels, according to which (say they) an∣gels are so inflexible and immovable, that they can ne∣ver hate that which once they have chosen, nor chuse that which once they have hated; but, as I conceive, Va∣lentia overthrowes this opinion, by arguing, that if the im∣mutability of the good angels from good to evill, be not from nature, but from grace only, who yet did with ful de∣liberation chuse that which was good; then the immutabi∣lity of the evil angels from evil to good comes not from

nature, but from the just and totall deprivation of grace. Others of them assert, That God preserves in the wils of the divels an hatred of himselfe, and that this pre∣servation is an act of punitive justice, and that God causeth that wicked habit in the wils of the divels, whereby they are necessarily inclined to sin; and this im∣pious opinion is asserted by Occham, Biel, and Aureolus; which I note by the way, as wishing that while the Papists behold a supposed mote in the eye of holy Calvin, they would observe those reall beams which are in the eyes of their own most famous Schoolmen, as to this point of making God the Authour of sin. But those who speak more modestly and piously, then either of the former, give this reason of the obstinacy of the fallen angels: namely, the totall and perfect privation of all holinesse: which is considerable, 1. On their part; and so its that defective and depraved quality (as Junius cals it) that utter impotency to all good, * 1.1577 intended by those words of our Saviour, [There is no truth in him,] and flowing from that defection (as its fountain) called by our Saviour, a not abiding in the truth; and here by Jude, a not keeping their first estate: which defection is so set down by Jude, * 1.1578 (saith Junius) as that this totall im∣potency to, and privation of all good in the angels, is also comprehended; For (saith he) what they kept not, they ceased to have, and were deprived of; and what they were deprived of, they lost totally, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he expresseth it) once for all, as those who deprived their very nature therof. And since the nature of these angels, (though it can∣not be holy, yet also) cannot be idle, it enclines incessantly to the contrary to that of which it was deprived, there following effects of the same kind with this constant pri∣vation. 2. On Gods part, who hath determined never to bestow upon the fallen angels reliefe and assistance for their recovery, (which being denied to them, it is im∣possible that ever they should turne from their sin to God) but to deliver them totally up to the bent of

their own depraved nature. God having so layed out their state, and ordered the nature thereof, that their fall should be the term of their being holy (and it's natural for every thing not to move when once arrived at it's term, * 1.1579 but there to stop) and that as the end of life is the term beyond which God will not offer to sinners his grace, so that the fall should even be the same to the an∣gels, which death is to man.

OBSERVATIONS.

1.* 1.1580 The best of created perfections are of themselves de∣fectible. Every excellency without the prop of divine preservation, is but a weight, which tends to a fall. The angels in their innocency were but frail, without Gods sustentation. Even grace it self is but a creature, and therefore purely dependent. 'Tis not from its be∣ing and nature, but from the assistance of something without it, that it's kept from annihilation; The stron∣gest is but a weakling, and can of himself neither stand nor go alone; let the least degree of grace make thee thankfull, let not the greatest make thee proud. Hee that stands, should take heed lest he fall. * 1.1581 What becomes of the stream, if the fountain supply it not? what con∣tinuance hath the reflection in the glass, if the man who looks into it turn away his face? The constant supplies of the spirit of Jesus Christ are the food, the fuel of all our graces; The best men shew themselves but men, if God leave them; He who hath set them up, must also keep them up. Its safer to be humble with one talent, then proud with ten: yea better to be a humble worm, than a proud angel.

2. Nothing is so truly base and vile as sin. * 1.1582 'Tis that which hath no proper being, and is below the lowest of all creatures; It's very nature stands in the defection of nature, and privation of goodnesse; what is it but the deflowring and fall, the halting and deformity of the creature? So obscure is its extract, that there can be no

being properly assigned to it, as its originall cause. It came not from nature as it was, but as it was of nothing. Sin alone debaseth and disennobleth nature: What pro∣digious folly is it to be patient under it, much more to be proud of it? what generous princely spirit can content∣edly be a servant of servants? A slave to sin is guilty of a more unsutable condescention; sin alone is the souls degradation. We never go below our selves, but in sinning against God. * 1.1583 They who glory in sin, glory in their shame; they who are ashamed of holinesse, are a∣shamed of their glory. Sin removes from the highest, and therefore it must needs be a descending.

3.* 1.1584 In defection from God, there is an imitation of the divel. He was the first who left his first estate. Every backslider followes Satan, though every one goeth not so farre as hee; all decayes in holinesse are steps towards his condition; Satans chiefest indu∣stry is to pull others after him; he loves to have fol∣lowers, and not to be sinfull and miserable alone; if he can make men to decline in grace, * 1.1585 he can be conten∣ted to let them thrive in the world; he cares for no plun∣der but that of jewels: and being the greatest enemy, he studies to deprive us of our greatest happinesse. Christians! of all decayes, take heed of those that are spirituall. Better to lose thy gold, then to lose thy God; to be turned out of thy house, then to part with holinesse and heaven. He that loseth all the com∣forts in the world, can but be a beggar; but he who forsakes God, becomes a divell. Of this largely be∣fore.

4.* 1.1586 'Tis hard to be high, and not to be high-minded, to be adorn'd with any excellencies, and not unduly to reflect upon them. Its a naturall evill to make our selves the centers of our own perfections, * 1.1587 to stay and rest in our excellencies. Men of power are apt to deify their owne strength; men of morality to advance their own righte∣ousnesse, and to rely on their merits; men of wisdome to

set up their own reason. How just is it with God to hinder the creature from inchroaching upon his owne prerogative; to make those low, * 1.1588 who otherwise would not be lowly; and to let them know that they are but men? God singles out such to be the most notable mo∣numents of his justice, and their own folly, who vie with him in divine prerogatives. * 1.1589 If God hath appoin∣ted that we should go out of our selves unto things be∣low for a vitall subsistence, to bread for food, to clothes for warmth, &c. much more will he have us to go out of our selves for a blessed and happy subsistence; more being required unto blessednesse then unto life. * 1.1590 It's the poor who commits himselfe to God: Nothing will make us seek for help above our selves, without an apprehensi∣on of weaknesse in our selves. The vine, the ivine, the hop, the woodbind, are taught by nature to cling and to wind about stronger trees. Men commit themselves to the sea naked, and do not load themselves with gold, treasure, and rich apparel. How fearfull should poor worms be of that sin, which God allowed not in angels, and whereby they became divels! Let us be cloathed with humility, 1 Pet. 5.5. The adorned with this grace, are only meet to attend upon the King of Glory; * 1.1591 even an Archangel, Michael, hath humility imprinted on his name; Humility is the ornament of angels, and pride the deformity of divels; If heaven will not keep a proud angel, it will keep out a proud soul. In all conditions of highnesse, we should take heed of highmindednesse. As 1. in the highnesse of worldly advancements; poverty and disgrace are the food of humility; Riches and ho∣nour are the fuel of pride. I have read of a bird that is so light and feathery, that it alwayes flies with a stone in its mouth, lest otherwise the winds should carry it a∣way. In high conditions we shall be carryed away with pride, unlesse we carefully keep our hearts. David and Asa were both lifted up in their outward greatnesse: Its hard to walk in slippery places of prosperity, and not to

slip by pride; we commonly most forget God and our selves when he remembers us most. 2. In the high∣nesse of raised endowments, abilities and performances; Its said of Nazianzen that he was high in his works, and lowly in his thoughts: a rare temper! our very graces and good works not seldome occasion pride. I have heard of a man who having kill'd an Elephant with his weapon, was himselfe kill'd with the fall thereof. And nothing is more ordinary than for high services (possibly the conquest of some corruption or tentation) to usher in that pride which may hurt the performers. * 1.1592 We should know our good works, as if we knew them not. It's a rare and noble temper, when that worth which all others observe, is only hid to him, in whom it is. How few are there who hide their beautifull en∣dowments by humility, as Moses's parents did their beautifull son for safety; and with Moses, when hee spake with God, pull off their shoos, and hide their faces; Uncover and acknowledge the lownesse, the infirmities, and cover the beauty and comelinesse of their services! When Satan spreads our gifts and graces, let us spread our sins, our weaknesses before our eyes; and so the soul may have its ballast evenly proportioned, and on both sides. There's no poyson hurts so dangerously, although delightfully, as the contemplation of, and re∣flexion on our seeming deservings. * 1.1593 Scotus calls the sin of the angels Luxuriam spiritualem, a kind of spirituall luxury, whereby they were too much delighted in their own excellencies. Its only a Christian of strong grace, that can bear the strong wine of his commendations with∣out the spiritual intoxication of pride. Its as hard, humbly to hear thy self praised, as it is patiently to hear thy selfe reproached. That Minister (of whom I have heard) was a rare example of humility, who being highly applau∣ded for a sermon preach'd in the Ʋniversity, was by a narrow observer found weeping in his study (presently after) for fear that he had sought, or his auditors un∣duly

bestowed upon him applause. * 1.1594 How heavenly was the temper of John the Baptist; when he said, Christ shall increase, but I shall decrease! It was a good fear of Luther; namely, lest the reading of his books, should hinder people from reading the Scriptures. Would wee account our selves nothing (and indeed in our selves we are so) we should think it as ridiculous a thing to be so∣licitous for our own, as for that mans honour who is not yet created.

5. The better the persons are who become wicked, * 1.1595 the more obstinate they are in wickednesse. When angels fal into sin, they continue in it with pertinacy; the hottest water cooled, becoms the coldest. They whose light of knowledg is most angelicall, sin with highest resolution, and stron∣gest opposition against the truth. The greater the weight of that thing is which falls, the more violent is its fall, and the greater is the difficulty to raise it up again. They who leave God notwithstanding their clear light, are justly left by God to incurable darknesse. None should so much tremble at sin, as those who are inlight∣ned; obstinacy is most like to follow their impiety. It may be impossible to recover them. Seducers (saith the Apostle) wax worse and worse, and do not only shew themselves men in erring, but divels in persevering. But of this before. * 1.1596

6. The happinesse of beleevers by Christ, * 1.1597 is greater than that of Angels meerly as in the state of nature. These had a power to stand, or fall; we by Christ have a power whereby we shall stand and never fall. By creation the creature had a power, either to abide with God, or to depart from him; But by Regeneration, that fear of God is put into the hearts of his people, whereby they shall not depart from God. Jer. 32.40. And this power of not falling, is in them indeed, but not from them. The faithfull are kept by the power of God, through faith, unto salvation. They are stablish'd, setled, strengthned. Created will, hath a power to will to presevere in that

which is good, * 1.1598 but it hath not the will it selfe, to prese∣vere, neither the act of preseverance, as the regenerate will hath. Of this before, p. 64, 65. 83, 84, 85, &c. 72, 73.

Thus far of the sift part of this verse, viz. the defe∣ction of these angels. The second followes, namely, their punishment; and herein first, that of the prison is considerable; which is twofold. 1. Everlasting chains. 2. Dark∣nesse.

EXPLICATION.

For the first, Everlasting chains. It may here be in∣quired.

• 1. What we are to understand by these chains.
• 2. How, and why these chains are everlasting.

1. What is meant by chains. The word in the Ori∣ginall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in bonds, which bonds are not to be ta∣ken literally for those materiall instruments or bonds, whereby things are bound, that they may stand firm and steddy, or persons are hindred from acting what they would, or drawn whither they would not; but metaphorically (as are also those chains into which Peter saith these fain angels were delivered) for that condition, * 1.1599 of punishment and woe, wherein they shall remain like prisoners in bonds. * 1.1600 The Metaphor being taken from the estate of malefactors, who in prison are bound with chains, to hinder them from running away, that so they may be kept to the time of judgement and executi∣on; or who by the Mittimus of a Justicer are sent to the Gaol, there to lie in chains till the Sessions. And thus these angels are kept in chains or bonds of three sorts. 1. They are in the chain of sin, bound by the bond of iniquity, as the phrase is * 1.1601 Act. 8.23. and

Prov. 5.22. the wicked are said to be holden with the cords of their sins; and deservedly may sins be called bonds or chains, they both holding sinners so strongly, as that without an omnipotent strength, they can never be loosed; as also being such prison-bonds as goe be∣fore their appearing at the bar of the last and dreadfull Judgement. The bonds of sin, wherein wicked men are held, are often by the goodnesse and power of God loosed; but the bonds of sin, wherein wicked angels are held, shall be everlasting; there is, and ever shall be a total inability in those cursed creatures to stir hand or foot in any wel-doing; they are in arctâ custodiâ, * 1.1602 close prisoners in these chains of iniquity, stak'd down, wedg'd, wedded to sin, chained as it were to a block; hence it is said, 1 John 3.8. that the divell sinneth from the beginning; where∣by may be noted, not only how early he began, but also how constantly he poceedeth in sin: for (as Bede well observes) it is not said, he sinned, but he sinneth from the beginning; to note (saith he) that since he be∣gan, he never ceased to sin: he keeps no holy dayes, makes no cessation from pride and other impie∣ties; and as he sleeps not who keeps, so neither doth he who opposeth Israel, he walketh about, seeking, &c. 1 Pet. 5.8. to this purpose our Saviour saith, John 8.44. that the divell hath no truth in him, to note his utter impotency (saith Junius) to any thing of goodnesse and integrity; and when he speaks a lie, he speaketh of his own, according to his custome and disposition; and when he speaks truth, he borroweth that, to the end, he may deceive. Satan cannot lay down his sinfull in∣clination; he is totus in mendaciis delibutus, (saith Calvin) stained and soak'd in sin. In a word, this chain of sin, which he hath put on, * 1.1603 he never can or will put off.

2. These faln angels are in, and under the chains of Gods power, The strong man is bound by a stronger then himselfe: The old Dragon was bound for a thousand

years, Rev. 20. and the chain which curbed him, was the power of God: this power hinders him both from escaping the evill which he undergoes, and from ef∣fecting and causing that evill which he desires. Satan shall for ever be miserable in sustainingwhat he would not, and in not obtaining what he would: The im∣possibility of his being happy, * 1.1604 necessarily followes his impotency to be holy, purity being the path to blessed∣nesse. All the forces of hell cannot scale the walls of heaven: There is a gulfe fixt between faln angels, and happinesse, which they can never passe over; as they can never return to God, so as to love him; so never, so as to enjoy him; they are debarr'd from these joyes unavoidably, which they forsook voluntarily: nor is it a small matter of their punishment to be curbed a∣gainst the bent and violent inclination of their own will, from stirring an hairs bredth for the hurting any, fur∣ther then God lengthens out their chains. How painfull a vexation is it to Satan, that he cannot hurt the soul by affrighting, alluring, and seducing, nor our bodies by diseases and pains, nor our estates by losses, nor * 1.1605 our names by disgraces, unless our God gives him chain. Satan hath desired to have you, &c. (saith Christ.) And when the divell besought Christ (Luke 8.28.) not to torment him, it's by many interpreted, that the torment against which Satan prayed, was that his ejection out of the possessed, whereby he was to be hindered from doing that hurt which he desired; it being immediately sub∣joyn'd by the Evangelist, For he had commanded the unclean spirit to come out of the man: And whereas ver. 31. the divels further desired Christ, that he would not command them to go out into the deep; Calvin, with o∣thers, referre this petition to the great desire of the divels to continue among men, to annoy and molest them: They grieved (saith Calvin) to think of being cast into the deep, wherein they could not have so much power and opportunity of doing harme to men, the

destruction of men being the delight of the divell. And this seems further to be confirmed by the words of Mark, * 1.1606 who saith that the divels desired that Christ would not send them out of the Countrey; whereby they should want opportunities of doing harme to the soules and bodies of men. * 1.1607 Needs then must the chain of divine power, which restrains the divell from hurting men, be a considerable part of his torment, whose work is to go about, seeking whom he may devour.

3. [ 3] The faln Angels are in and under the chain of their own guilty consciences, which by the tenour of God's justice, bind them over to destruction; they know they are adjudg'd to damnation for their sins. Let them be where they will, in the earth or air, these chains of guil∣ty consciences bind them over to judgement; they can no more shake off these, then leave themselves. In these the divels are bound like mad-men and band-dogs; they must endure what they cannot endure. * 1.1608 The divels fear and tremble; horrour is the effect of diabolicall assent. * 1.1609 How evidently did this guilty trembling ap∣pear, when they ask Christ, whether he was come to tor∣ment them before their time? The sight of the Judge (saith Calvin on the place) made these guilty malefa∣ctours to tremble at the thoughts of their punishment; their evill conscience told them (Christ being silent) what they deserved: As malefactours, when they are brought to the bar, apprehend their punishment, so did these divels at the sight of their Judge. The faln angels shall ever contemplate what they have done, and how they have finned, as also what they shall under∣go, and how they shall suffer: and hereby, as God de∣livers the damned men into the hands of guilty angels, so he delivers guilty angels over to themselves to be their own tormenters. This fiery furnace of a tormenting conscience (which of all others is the most scorching and scalding) every divell shall carry in his bosome This inward and silent scourge, shall torment him, this

arrow shall stick in his side, * 1.1610 this vulture shall prey, this worme shall gnaw, and this hell shall he carry a∣bout him where ever he becomes though he may change his place, yet he never changes his state. As the happi∣nesse of the good angels is not diminish'd, when they come to us, and are not actually in the heavenly place, because they know themselves blessed; (as the honour of a King is not impaired, though actually he sits not in his chair of State) so neither is the misery of the wicked angels lessen'd, when they are not actually in the very place of the tormented in hell, because they know that eternall woes are due to them; as the scorching distem∣per of one in a burning feaver is not removed, though he be removed into a bed of ivory, and the most re∣freshing place.

2. The second particular to be explained, is, How, and why these chains are everlasting?

By the word in the originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which singnifies alwayes, continuing, perpetuall, is intended that the fore-mentioned chains, shall never be shaken off; and that these angels shall stand guilty for ever, expecting the last judgement, despairing, and without any hope of recovery and redemption, they having no Saviour, nor any means allowed them by God for their release. And if it be here demanded, why the faln angels, ra∣ther then faln man, stand guilty for ever without any deliverance, or hope of recovery; its by severall men differently answered.

1. Some say, Because man was seduced to sin; but the divell sinned meerly by his own will, without instiga∣tion from any other: he fell alone, and must (if at all) rise alone.

2. Others say, Because in the fall of angels, the whole angelicall nature of angels perish'd not; but the first man sinning, the whole humane nature had pe∣rish'd,

if the goodnesse of God had not affor∣ded a remedy, 1 Cor. 15.22. In Adam all die. * 1.1611

3. Others say, That the nature of the angels being more excellent, and sublime, their fault was more dam∣nable then that of mans; and that so much the more ingratefull to God were they in their fall then man, by how much the more bountifull in their Creation, God was to them, then to man. But I humbly conceive, we may more safely say with Gerhard, It's better thank∣full to acknowledge the love of God to mankind, in affording him a recovery, then to search into the depths of divine judgements, without the warrant of the word, with curiosity.

OBSERVATIONS.

They whose course and trade of life is in sin, * 1.1612 do most re∣semble Satan; Sin is a chain to the godly, to weary and trouble them; but its a chain to the divell and wicked men, wholly to subdue them to its power and obedi∣ence; The holiest may sometime fall into sin, but the ungodly onely live and lie in sin: the godly are like a sheep, which sometimes may slip, and be tumbled into a dirty ditch; but the wicked are as swine, who tum∣ble and wallow in the ditch. The former beat them∣selves with striving to get out, the later are ready to beat and hurt any who labour to help them out. The former crie out of sin and sinning, as their torment; the later (like the divell) when any go about to reform and hinder them from sin, cry out, What have we to do with you? are you come to torment us before our time? The godly sin, but the wicked are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, workers of iniqui∣ty, witty and skilfull practitioners in impiety. Sin is the woe of a Saint, and the work of a sinner: To the

former its a thorne in the eye; to the later as a crown upon the head. In the former, sin is; but the later are in sin; a sober man may have drink in him, but the drunkard only is in drink. A Saint, when he sins, is as a poor child when he fals into a pond of water; but a wicked man as a fish in the water, sports and swims in sin as his element: his bibere is his vivere, he drinks in sin as the fish drinks in water. A sinner performes good du∣ties by fits and starts, but sin is his course, and standing employ ment; a Saint sins by fits, but holinesse is his course, and he walks with God, though sometmes he be drawen away by a tentation. Oh that they who live in sin, cannot sleep unlesse they sin, who are sick with Amnon, till they have fatisfied their lusts; who can walk in sin from morning to night, week after week, year after year (yea, and if they had more lives, they would do so life after life) would consider who is their father, and whom they resemble, and never be at rest, till they get from under the cruel slavery of sin, into the service of Jesus Christ, which is the true and only liber∣ty. And let them fear lest the Lord at length give them up to final obstinacy, * 1.1613 and say in his wrath, Thou that art fil∣thy, be filthy still; my spirit shall never more strive with thee; I will never give one blow more to knock off thy chains, but they shall be like the divels, everlasting chains: and thou who holdest thy sin so fast, here up∣on earth, shalt be held and bound by that chain for ever in hell.

2.* 1.1614 Torments cannot reform divels. Hellish horrours cannot change hellish hearts. Sinners will not be per∣swaded either by the rising of one from the dead, or their own remaining among the damned. The braying of sinners in a mortar, cannot make their folly depart from them. Outward troubles may break the back, only God by his supernaturall working, can melt the heart. Notwithstanding smiting, * 1.1615 people may revolt more and more. After all the repeated plagues upon Pharaoh,

and Egypt, their hearts were hard: And though God battered the Israelites with successive judgements, yet he testifies, they returned not to him. * 1.1616 Judgements move only by way of outward and objective perswasion, they cannot reach, really work upon, or turn the heart: The smartest outward poverty, cannot make a man poor in spirit. The glorified angels are humble in the joyes of heaven; the divels are proud in the torments of hell. It is not the inflicting, but the sanctifying of troubles that can benefit us. Whensoever the Lord chastens us, * 1.1617 let us beseech him likewise to teach us; otherwise wee shall continue unreformed.

3. Restraint much differs from reformation. * 1.1618 Divels may have a chain upon them, and yet no change within them. A necessitated forbearance of sin may accompa∣ny a divilish nature; divine chastisements and humane lawes may hide sin, and hinder sinning; 'tis only a prin∣ciple of renovation wherby we hate sin: Let none please himself with such a conversion as he is forced unto by his earthly superiours. They who only leave sin because men forbid it, wil upon the same ground be brought to forsake any way of holinesse. And yet what is the religion of the most, but a meer restraint; and hence it is that so many have proved Apostates: Constrained goodnesse is never constant. The fear of man's lawes may make a good sub∣ject, it's only the fear of God in the heart that makes a good Christian.

4. Satan can do nothing but by Gods permission. * 1.1619 God keeps him in a powerfull chain. Wicked angels are potent, only a good God is omnipotent. When God gives way, one divel may overthrow a legion, * 1.1620 a million of men; but till God lengthens out his chain, a legion of divels cannot hurt one man, nay not a silly beast. God who made, can ruine them; and would do so, were he not able to over-rule them, and to advance his own glo∣ry against, nay by all their endeavours. The conside∣ration of this, should both quiet and counsel us. 1. Qui∣et

us, because our worst enemy is wholly in the power of our best friend; Satan takes out a new commission from God for every undertaking against us; and (as Christ told Pilate) He could have no power over us, unlesse it were given him from above. It was in the power of Satan to carry Christ up, but not to cast him downe; he that fears God neither need, nor will fear Satan. As the rage of men, so that of Divels, shall also praise God, and the residue thereof will he restrain. 2. Counsell us, to take heed of that heathenish error whereby men commonly give the honour due to God to Conjurers and Impostors; and of that common fault among Christians, in being more angry with the instrument, then patient under the hand that smites them.

5.* 1.1621 Satan cannot hurt us, unlesse he gets us within the compasse of his chain. If we go not to him, he cannot come to us. All the wayes of Satan are deviations and swervings from the way and rule of the word. He who keeps in this way, * 1.1622 and walks according to this rule, keeps himselfe from the destroyer, and peace shall be upon him. Satan was fain to beg of Christ to cast down himselfe; he cannot cast us down, unlesse we cast down our selves; he can suggest sin to us, he cannot force us to sin. No man is hurt but from himselfe, and out of the volunta∣ry inclination of his own mind unto evill. The divel cannot infuse wickednesse into us, but only stir up wic∣kednesse in us; he cannot bend the will as God doth, who by his own absolute power, works in a way of cre∣ation in us; who without our selves, and against our selves, giveth a new heart, and changeth an heart of stone into an heart of flesh. Satan moves not our wills either by any proper power which he hath over them, or without our assent first gain'd unto him, but by a working upon the imagination; sometimes so presen∣ting objects to the understanding, as that it apprehends evill in the colour of good: Sometimes stirring up the corruption, passions and lusts already in us, to darken

the understanding, and incline the will. If Satan could hurt us without our own wils, he could never be resi∣sted in any tentation. The divel is not so dangerous an e∣nemy as our own sin; this slayes us without him, he hurts us not without this. If Satan plow not with our owne Heifer, he can get no advantage. Many having sinn'd, lay the blame on the divell, who (they say) ow'd them a spite; whereas it is their sin, not the divel, which paies it; had they not cast down themselves, the divel could never have done it. The thief indeed is to be blam'd for stealing thy money, but it was thy fault and folly to leave thy doors open, and give him entertainment. Sa∣tan never beats us but with our own weapons: Though David was stirred up to number the people by Satan, * 1.1623 yet when he came to see his folly, he thought not his sinne lesse because Satan mov'd him to it, but took all the blame of sin to himself, and said, I have done very foo∣lishly. Let therefore the time we spend in blaming of Satan when we have sinn'd, be spent in opposing of Satan, * 1.1624 that we may not sin; let us not give place to the divel, but resist him, by faith applying the victory of Christ, and viewing present assistances, and future recompen∣ces; by prayer bringing God into the combate, by so∣briety in the use of comforts, and watchfulnesse against all tentations to sin, continuing our allegiance and Gods protection. Adventure not within the chains of a mad dog; supply not their want of length, by thy want of watchfulnesse. Our natures are tindar, and gunpow∣der; we had need beware, not only of fiery darts, but the least spark.

6. God can make an offéndor his own afflicter, * 1.1625 a Magor∣missabib, a terror to himselfe, and constantly to carry his own chains of terror and torment about him. That which makes us enemies to God, makes us enemies to our selves; Wickednesse is it's own vexation. A sin∣ner, though he be truly a friend to none, yet never is he so great a foe to any, as to himselfe. Powder

which blowes up the house, cannot it selfe escape from burning. Such is the power of Gods justice, that with∣out any trouble to himselfe, he can make a transgressor his own tormentor, industriously to fetch in matter of excessive horror to himself out of his owne bosome; to gaze willingly into that false glasse which Satan sets be∣fore him, to be led by that lying cruelty which mis-re∣presents to the sinners affrighted imagination, every gnat as a camel, * 1.1626 every mote as a molehill, every mole∣hill as a mountain, every lustfull thought as a Sodomi∣ticall vallany, every idle word as a desperate blasphemy, every angry look as a bloody murder, every transgressi∣on against light of conscience, as a sin against the Holy Ghost. In this amazednesse of spirit, God can cause a man to turn his own artillery, his wit and learning upon himself, to argue with subtility against the pardonableness his sins, to wound his wounds with a conceit that they are incurable, to vex his very vexations with refusing to be comforted. In a word, to turn to his own torment, not only his crosses and tentations, but even the very comforts of his life; wife, children, gold, goods, ho∣nours, as that wofull Spira did. If God speak the word, the hand shall rebel and strike the head, the nailes shall tear the skin, the teeth shall gnaw the flesh. Those who are made to take one anothers parts, shall become mutinous, like the Midianites, who sheath'd their swords in their fellowes bowels. A man forsaken of God hath least mercy for himselfe. Never let us please our selves, or envy the enemies of God in any sin∣full quietnesse, since God can make men selfe-de∣stroyers. To conclude this, if ever you would be re∣concil'd to your selves, 1. Labour to be reconcil'd to God in Christ. Never will conscience (Gods deputy) speak peace, if God himselfe speak war: Nor will God be at peace, but through him who is our peace. 2. Let us maintain a constant war with sin. Such is the cruelty of sin, that it alwayes torments those who loves it: and

such is its impotency, that it cannot hurt those who hate it. 3. Let us constantly walk in those ways, which (Prov. 3.17.) are called peace; remembring, that holinesse trou∣bles nothing, but what we should not only trouble, but destroy; our lusts.

7.* 1.1627 There's no liberty to be found in forsaking of Gods service. As soon as these angels had thrown off the yoke of obedience, they put on the chains of bondage; they were in bondage to sin, and for sin; Every sinner is a captive, he cannot stir hand or foot in heavenly imployments. A Saint only walks at liberty, the ser∣vice of God alone is freedom. Where the spirit of the Lord is, there is liberty, and a changing of the chains of fla∣very, for an heavenly activity. None but Saints can run the wayes of Gods Commandments, and willingly wait upon their Master: and hence it is, that only they can perform duties either delightful to him, or themselves. The wayes of obedience which are torments to a sinner, are the pleasures of a Saint; that which the one counts his yoke, the other esteems his priviledge, and knows not how to live without the daily performing of them. And how comfortable is their condition, in having their chains of guilt beaten off by Christ! As their services are, so their usage is that of sons, not of slaves and cap∣tives. Their duties savour of the Spirit of adoption, and a filial ingenuity. Their services are without fear; whereas others are all their life long subject unto bondage. How are sinners mistaken, in thinking that liberty is in∣consistent with sanctity! A Saint loseth nothing but his bonds and fetters, by becoming holy; nor is ho∣linesse a chain to any, but those who know no other freedom then an house of bondage.

8. The pleasures of sin, bear no proportion to the hor∣rours thereof. It's pleasures are light and momentany, its chains are heavy, horrid, and everlasting. The act of sin is instantly ended, and the delights of sin soon fall off; but its chains are strong, and not to be broken;

there's no aqua fortis, to eat them asunder: How hap∣py were it that sinners would be but as wise in pre∣venting, as they will he wofull in undergoing the ever∣lasting sorrows which follow their short sinning! Oh that when you say, you know not how to forbear the breaches of the law, you would ask your selfe whe∣ther you are able to bear, or knock off the chains of the prison? Foolish sinner! say no more, (as I have sometimes heard thee in thy sits of passion) I must speak, and then I have done; when chou hast done, God hath not done, he then begins; and should he (as thou de∣servest) once chain such a wild offender in that black dungeon of hell, he would not have done with thee to eternity. Look upon sin with Scripture spectacles: Oh view the chain, the everlasting chain of guilt and hor∣rour, through every tentation. Let the meditation of eter∣nity damp and stop thee in thy sinfull heats and fury. If thou canst not find a man, who to gain the world, would be compell'd to lie bound upon a bed of roses a hundred years; how shalt thou endure the flames and chains of hell to eternity?

9.* 1.1628 How eminently is the goodnesse of God manifosted to men, more then to angels! The fallen angels continue under the chains of eternall guilt, helplesse without, * 1.1629 and hopelesse of recovery. Man, who deserved no bet∣ter, is loosed from those chains by a strong Redeemer, and by the blood of Jesus Christ they are broken asun∣der. How should so great mercy quicken our hearts to thankfulnesse! Wonder, O man, that God should break in pieces, and throw on to the dunghill of hell to eternity, those golden vessels, the angels, beset with the most precious gems of most shining and glorious endowments, when they had contracted rust; and that he should cleanse the earthen pot, poor man, in stead of breaking it, when the uncleannesse of sin had defil'd and eaten into it. I only adde, that in one thing the sins of men admit of a greater aggravation, then those of di∣vels;

these never sinn'd against the offers of a Savi∣our: Unbelieving sinner! the very divels will condemn thee. If all the examples in the world of ingratitude to God, and unkindnesse to ones selfe were lost, they might be found again in thee.

Thus far of the first part of the punishment of these fallen angels in the prison, viz. their being in everlasting chains.

They are said secondly, to be under darknesse.

Two things may here needfully be opened.

• 1. What the darknesse is under which they are.
• 2. What is their misery in being under it.

EXPLICATION.

1. Darknesse is in Scripture taken taken two wayes, * 1.1630 1. Properly, for the negation, defect and privation of light. 2. Metaphorically: 1. for a secret, hidden, or private place; What I tell you in darknesse, that speak you in light, Matth. 10.27. so Luke 12.3. 2. For errour and ignoorance; Acts 26.18. to turn them from dark∣nesse to light, Ephes. 4.18. having their minds darkned, Ephes. 5.8. Once were ye darknesse, &c. In which tespect principally, sins are called the works of darknesse, Rom. 13.12. Ephes. 5.11. 3. For great calamities and punish∣ments, 1. Externall, Job 50.26. When I looked for good, * 1.1631 evill came unto me; and when I waited for light, there came darknesse. Isai. 5.30. If one look unto the land, be∣hold darknesse and sorrow, Isai 8.22. They shall look unto the earth, and behold trouble and darknesse, Isai. 59.9. We wait for brightnesse, but we walk in darknesse, Isai. 47.5. Get thee into darknesse, * 1.1632 O danghter of the Calde∣ans. 2. Internall. Thus Heman complains, Psal. 88.6. That God had laid him in darknesse. Isai. 50.10. Who is there among you, &c. that walketh in darknesse, and se∣eth no light. 3. Eternall, for the uncomfortable con∣dition of the damned in hell, by reason of the absence of Gods presence. Jude 12. Matth. 8.12. Matth. 22.13.

we read of some cast into utter darknesse, i. e. without the Kingdome of God, which is light, and a Kingdom of light. In this phrase of utter darknesse, (according to some) is an allusion to the darknesse which God sent upon Egypt, * 1.1633 Exod. 10.23. that Egyptian darknesse, be∣ing without the habitations of the Israelites, in all which was light; Or (as Reverend Calvin conceives) to the darknesse wherein they are, who are excluded in the night time from places, in which are suppers or feasts, where they set up many lights and lamps: or as others, to the darknesse of prisons, which were oft wont to be without the City, Acts 12.10. Whatever the allusion is, by this utter darknesse, is intended a state of the grea∣test remotenesse and distance from the light of Gods presence, the joy, yea the heaven of heaven; for as Brugensis well notes by the comparative note, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, outer, may well be intented the superlative, utmost, or most without, furthest, or most distant from the Kingdom of light, as 1 Cor. 13.13. the greater, i. e. the greatest of these is charity. This eternall darknesse, which stands in the withdrawing of the light of Gods pleased and pleasing countenance, wherein is fulnesse of joyes, and pleasures for evermore, is that here by the A∣postle intended, to be the portion of these angels in their prison of hell. And most fitly is this their wofull estate of separation from Gods presence called dark∣nesse; because, as the (though but deficient) cause of darknesse, is the departure of the light, so the sepa∣ration from the favourable presence of God is the grea∣test misery of the damned: as the face and comforta∣ble presence of God is the heaven of heavens so ab∣sence from God is the hell of hell. It is not heaven to be in the place of heaven, but to be with God in heaven; and it is not hell to be in hell, but to be with∣out Gods loving and gracious presence in heaven.

The misery of which condition of darknesse, or separation from Gods presence, is in the se∣cond

place to be explained; and it may be amplified two wayes.

1 Considering from what this separation shall be.

2 How the misery thereof shall be further height∣ned.

1 There shal be a separation from the favorable presence of God, which is 1 A full good, comprehending all good; that wherein all good things are assembled and combi∣ned. He who hath him who is all things, must needs have all things. To him there can be made no additi∣on of goodness; in parting with him, the damned part with whatsoever is good. 2 A filling, satisfying good, enough and sufficient for himself; and that which can fill the Ocean, can undoubtedly fill the vessell. God satisfies all the wants and exigences of the soul: My God shall supply all your wants: The favour of God is better then life: The Lord is my shepherd, I shall not want. Every good besides God, is but of a limited nature, an∣swering but to this or that exigency; but one God an∣swers to every want: Bread relieves hunger, water thirst, cloaths nakednesse, mony poverty; God relieves in every want, * 1.1634 and hath infinitely more oyl then we have vessels. Deservedly therefore is this punishment of loss frequently expressed in the Scripture as the great woe of the damned, Matth. 7.23. Luke 13.27. Mat. 25.10, 41. The throne of iniquity shall have no fellowship with God, Psalm 94.20. Needs must hell be a dismal dungeon, where the sunshine of Gods presence never comes.

But 2. The misery of the loss of this blessed pre∣sence of God is further heightned, aggravated, and made intolerably tormenting; Considering, 1. The damned in hell know the incomparable worth of what they have lost: Their Understandings are cleer, though they are not changed: Their knowledg increaseth their sorrow. How happy (comparatively) would they be, if their Understandings were taken from them, if they could but put out their eyes! Though they see not

God so fully and cleerly as do the blessed in heaven; yet they see enough of him to rend and grinde them with inexpressible vexation for losing him. A company of wretched beggars, who in a dark night stand at the door of that house where there is a Wedding feast, though they see not the stately preparations, the furnished ta∣bles, the costly ornaments of the married Couple and Guests, so fully and clearly; and though they hear not the sweet Musick within so distinctly, as do the guests themselves who sit at table; yet by lights in the win∣dows, the voices of mirth, and Musicians, with the confused sound of instruments, the passage to and fro of attendants with their chear, they cannot but observe enough to think themselves, being excluded, very mise∣rable, in comparison of those who are attended at the table, and in the midst of all their mirth and plenty. Christ makes the Application, Luke 13.25.28. Where he speaks of those who stand without and knock, &c. and shall see Abraham, and Isaac, and Jacob, and all the pro∣phets in the kingdom of God, and they themselves thrust out. The rich man sees Abraham and Lazarus, but a farr off: see them he must, though he would not; get to them he must not, though he would never so fain. And certainly, the large vessel of an Angels understan∣ding holds more matter of this torment, then can more shallow capacities.

2. These damned spirits remember, that this loss of the presence of God was a rod of their own making, a woe of their own most wilfull procuring; The door which shuts them out of heaven was pull'd to with their own hands. How much will it sharpen the edg of their horror, to consider, that none forced them to sin; that the forsa∣king of God was the choice of their own will; that they had no enemies but themselves? The treasures of glo∣ry were not stollen from them, but voluntarily dissipa∣ted, and prodigally mis-spent with their own hands. How easily could they have prevented that losse which now

is irreparable! and have kept their foot out of that snare, out of which they can never wind themselves! The arrow which falls down upon their heads, was shot up with their own hands; and (as its said of birdlime, that its made of the dung of birds) the destructi∣on which hath caught them, was spun out of their own bowels.

3. They consider how poor a trifle, and contempti∣ble a toy it was for which they have lost the blessed presence of God. How doth it cut them, to remem∣ber, that they have lost all things for nothing; a massy crown, a weight of glory, for a bubble, a butter-flie; the inheritance of heaven for a song! What proporti∣on is between a notion, a fancy, and the satisfying fru∣ition of a reall good! how do men blame themselves for lodging in a dear Inne, where they are compell'd to pay as much more as their entertainment is worth! How heartily have I heard men beshrew themselves, for parting with great summs of mony, for which (they say) they never drunk! A minute of pleasure, a poor, silly, slight, shallow nothing (may the dam∣ned say) was all I had (for have he cannot say) to shew for my self, my blessednesse, my God. (Oh mad ex∣change! Oh amazing disproportion!) deservedly mise∣rable wretch that I am, I had but a dream of delight, for heaven it self. Did ever any fool buy so dear, and sell so cheap?

4. They consider who it is that excludes them from this blessedness, even God himself, who is not only a God of power, and therefore able to hinder them from entring, (for if he shuts, none can open;) but a God of tender compassions, to some; This God, who made them, will not have mercy on them. Mercy it self is now made wrath. He now thunders in his fury, whose bowels once made a noise, which though somtimes tender, are now harder then flints. What shal open the door, when he who is goodness and love it self, shuts it?

5 They are therefore hopelesse, * 1.1635 and utterly despairing ever to be admitted to the presence of God, the anchor of hope is now broken; the bridg of mercy is now drawn; the gulph of separation shall never be past. The heaviest rock can as easily take wings and flie, and kisse the body of the Sun, as can a damned spirit get up into the gracious presence of God. When the door is shut, its too late to think of entring. Knocking, weeping, en∣treating are altogether fruitlesse. How deeply did the departure of Paul pierce the heart of the Christians with sorrow, when he had told them, that they should see his face no more! Oh dreadfull word, never! the bitterest word, in comparison of it, is sweet.

OBSERVATIONS.

1 Separation from God is the evil indeed. * 1.1636 It separates from the greatest good. Worldly evils hurt the skin, not the soul: Its possible they may be corrective, but the losse of God is destructive. God, in depriving men of his gifts, whips them; but in the final removal of him∣self, he executes them. Scourging is oft the lot of sons, but separation from God is the portion of divels. God may take away every thing in love, unlesse it be his love. Separation from God is a distinguishing judgement. How much are men mistaken in their estimations of mi∣sery! The most know no other hell, but poverty, or some such worldly woe▪ Whereas outward evils are but appearing, and opinionative, and all their deformity is in the eye of the beholder; if they drive us (as oft they do) nearer to God, they are good for us; and nothing is truly bad which separates. not from the chiefest good. There is more bitternesse in a drop of sin, than a sea of suffering.

2.* 1.1637 How grosse is the delusion of sinners! Who for the tasting of the slight and superficiall pleasures of a tenta∣tion, will lose the soul-satisfying presence of the ever∣blessed God! If all the delights of the earth cannot countervail one moments losse of the light of Gods Countenance in this life, what proportion is there be∣tween

a moments tast of worldly pleasures, and the e∣verlasting losse of the fruition of God in glory! Could Satan make his promise good, in saying, All these things wil I give thee: truly it would be but a slight perfor∣mance in the esteem of that soul, who knowes that the gain of the world would be followed with an eternall losse of God. The eternall weight of the losse of God, infinitely more weighs down all momentany delights, than doth a mountain of lead a feather. Could sin∣ners part with God upon some valuable consideration, their folly were not so much to be pitied; but nothing can be given them in exchange for God, because God whom they lose, is all things.

3 The wisest care imaginable, * 1.1638 is that of enjoying the presence of God in glory. Shew your care hereof, 1 By observing, * 1.1639 and laying to heart your distance from God by nature. We all came into the world with our faces to∣ward Satan, and our backs turned upon God: let no worldly enjoyments bribe your consciences into a false and fained quietnesse while you so remain. If the poor Jews would not be made to sing in a strange land; let not siners please themselves in this condition of estrange∣ment from God. How have the Saints mourned under the apprehension of Gods departure! Their lamentations shew what sinners must do, either here, or hereafter. 2 By making him your friend, who onely admits us into the presence of God. Jesus Christ is that way whereby that gulf between God and the soul is onely pass'd over. There's no seeing his face, without bringing Christ along with us: nor can we more endure the presence of God without an interest in Christ, then can the stubble en∣dure the flames. Every Christless soul is a Godless soul. The blood of Christ is the onely cement which can joyn God and us together. 3 By labouring to be made fit for his presence: Holiness becomes all those who shall enjoy it. Heaven is no place for dogs; and without holiness no man shall see God. Heaven must first be in us, before

we can ever get into heaven. God forbids his people to have fellowship with the works of darkness; and much less will he himself delight in such company. Sin hin∣ders from enjoying God here, * 1.1640 much more bereafter: Nor will heaven ever be sweet to that soul, which here accounts not sin bitter. The light of glory would dazle those eyes which only have been used to the darkness of sin: filthy garments may (undiscern'd) be worn in the dark, but not in the light. It's the happiness of heaven, that all its inhabitants are of one mind: The company of sinners would spoil the harmonious consort of glo∣rified spirits. 4 By delighting in the presence of, and ac∣quaintance with God, while we are here upon earth. How shie are men of admitting strangers into their houses! and how readily do they open their doors to those with whom they are acquainted! No wonder, if Christ bids those depart, whom he never knew. Account those du∣ties, conditions, companies to be but empty, in and by which thou enjoyest not something of God. Content not thy self with that Prayer, Sabbath, Ministry, where∣in God hath not discovered his humbling quickning, strengthning presence to thee, in thee. Let no Sacrifice please thee, without fire: Love the Ordinances, because God meets thee in them. If God be not at home, think it not enough that his servants, his Ministers have spoken to thee: Let the society of Saints be thy solace, and deerly esteem those in whom thou beholdest any re∣semblance of God: With the wicked, converse rather as a Physician to cure them, than as a companion to de∣light in them. Let not thy heart be taken with any comfort, any further then thou beholdest the heart of the giver in it, or findest thine own raised to serve and delight in him.

4. No distress should dishearten those here, * 1.1641 to whom God will not deny his presence hereafter: Though God brings them into miseries, yet he will not exclude them with the miserable: If men cast them out of their com∣pany,

yet Christ will never say to them, Depart from me. If they want an house to hide their heads in, and a bed to rest their bodies on, yet their Fathers house and bosome will supply both. Let men do their worst, they may send Saints to him, not from him. How little do those rods smart, in striking with which, the Lord takes not away his loving-kindnesse? What hath that po∣verty more then a name, which is not accompanied and followed with the loss of God himself? In a word, Though sometimes the Saints sit in darkness, and see no light, yet is light sown for them; they shall not lie un∣der darknesse: but after the darkest night of desertion, shall arise to them that glorious Sun of Gods presence, which shall never go down again, but make an eternall day.

Thus farre for the first part of the punishment of the Angels, viz. that which they undergoe in in the prison. The second follows, viz. that which shall be laid upon them at, and after their appearing at the barr: and in that, first, to what they are reserved, viz. to judgment.

EXPLICATION.

There are two things may here bee enquired af∣ter.

1 What we are to understand by the judgement to which these angels are reserved. 2 How the angels which are punished already, are yet said to be reserved to judg∣ment.

1 For the first, Though the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, judgment, be frequently in Scripture taken more largely and impro∣perly, for the cause of punishment, John 3.19. for the go∣vernment of the world, John 5.22. amendment or refor∣mation John 12.31. &c. for the place of judgment; * 1.1642 yet in this place it comes more close to its own proper signifi∣cation according to which, it imports a judiciary trial of, and proceeding about causes: In which respect its taken

in this place, and oft in the new Testament, for the so∣lemn action of the last and generall judgment, Mat. 10.15. Mat. 11.22, 24 and 12.36. Mark 6.11. 2 Pet. 3.7. Where we read of the day of judgment, and Ecc. 11.9, 12.14. Luke 10.14. Heb. 9.27. & 10.27, where there is mention made of this judgment. Which judgment consists of three parts. * 1.1643 1 A discussion and manifestation of the faults for which the prisoners were committed. 2 A pronouncing sentence upon them for every crime dis∣cussed and manifested. 3 A severe executing upon them the sentence so pronounced.

1.* 1.1644 In this judgment faults and causes shal be discussed, and manifested; and judgment is sometime in Scripture put for this discussion and discerning of causes: some mens sins are open before hand, going before to judgement, &c. 1 Tim. 5.24. &c. And this knowledg of the cause is intended, * 1.1645 Rev. 20.12. Where we have mention of those who stand before God, of the opening of the books, and the judging out of those things which were written in the books. For though at the last judgment, God will make use of no books, properly so called, yet all the works of the judged shall be as manifestly known, as if God kept registers, rolls and records of them in heaven: and at his coming, he will bring to light the hidden things of darknesse, and will make manifest the counsells of the hearts, that the righteousnesse of his proceedings may appear to all. These books of discovery, are two; 1 that of Gods omniscience. 2 that of the creatures conscience. 1 According to the former, every creature is manifest in his sight, and all things are opened unto his eyes: * 1.1646 he hath a book of remembrance, he needeth not that any should testifie of man; for he knoweth what is in man. As God hates sin wheresoever he knows it, so he knows it wheresoever it is. Men may hide their sins from men, from God they cannot. Men may, like foolish children, when they shut their eyes and see none, think that none sees them; but the light and the

darknesse are both alike to God: Nor can any, * 1.1647 by seeking deep to hide their counsels from the most High, help him∣self: Never hath one sin since the creation of the world, * 1.1648 slip'd from the memory of Gods knowledg; though he hath been pleased to put away the sins of some out of the memory of his vengeance: Nor doth he forget any sin out of necessity, but meerly out of mercy. 2 Accor∣ding to the later * 1.1649, the book of Conscience, the Lord will, in the generall Judgment, bring to every mans re∣membrance what he hath done; he will set the sins of the wicked in order before them, Psalm 50. their conscien∣ces shall then be dilated and irradiated by the power of God. Here in this life Conscience is brib'd, and gives in an imperfect, but then it shall bring a full and impar∣tiall evidence against sinners, who shall be speechlesse, and have their mouthes stop'd: Hence Jude 15. it is said, that God shall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, convince all the ungodly: Their faults shall be so demonstrated to them, that they shall have nothing to object, but shall be compelled to acknowledge all, both in point of fact and desert. That which before was almost imperceptible, shall, being held to the fire of vengeance, and the light of conscience, be made legible.

2 In this judgment to which these angels shall bee brought, there shall be a decisive, definitive sentence: * 1.1650 And frequently and most properly in Scripture is judg∣ment taken for a decisive passing of sentence. To the for∣mer sentence, viz. that of their own consciences, shall be added that of the Judg, wherby they shall be adjudg∣ed to the punishment of loss & pain for ever: A sentence which shall be openly promulgated. * 1.1651 Heretofore it was written down in the book, now it shall be pronounced be∣fore all the world. A sentence which shall be published soon after that of benediction hath been uttered to the godly, that so the damned may grieve the more, to con∣sider what they have lost; and the saved rejoyce to ob∣serve what they have escaped. A sentence, every syllable

whereof is more dreadfull then ten thousand thunder∣claps, roaring in their ears to all eternity. Wonder one may, that so much woe can be couched in so few words. In being sentenced to depart from God, what plea∣sure are they not adjudged to lose! In being sentenced to the flames, what pain are they not adjudged to feel!

3 In the judgment to which these angels shall be brought, * 1.1652 there shall be an execution of the sentence de∣nounced: and frequently in Scripture is judgment taken for punishment to which men are adjudged. The sen∣tence shall not bee an empty sound, as a report with∣out a bullet, a noise without a sting; but it shall be executed without any exception, delay, reply, ap∣peal. The sentence of malediction shall be a fiery stream proceeding from the throne of the Judg, and sweeping the condemned into hell. The wicked shall be punished with everlasting destruction, from the presence of the Lord, and the glory of his power: which place Beza ex∣pounds of their expulsion from the presence of the Lord by that terrible voice, Go ye cursed. Others thus in∣terpret it, The glorious power and majesty of Christs presence, shall suffice to destroy the wicked. If the divels were unable to endure the presence of Christ up∣on earth, when emptied of glory, upon considering that hereafter Christ should be their Judg; crying out, and asking whether hee was come to torment them be∣fore their time; how shall they abide his presence, when fill'd with dreadfull majesty!

For the second. * 1.1653 How the angels who are already pu∣nished, and therefore judged, can be reserved to judge∣ment. We must not conceive (with some) that, be∣cause they are said to be reserved to judgment, therefore for the present, they are not punish'd: For if the good angels are before the general judgment, in a state of hap∣pinesse,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, alway beholding the face of God, then why should not the bad be in a state of misery? Be∣sides, if the souls of wicked men are now tormented in hell (which neverthelesse may be said to be reserved to judgment;) why may it not be asserted, that the angels who seduced men, have been ever since their fall tor∣mented, considering that the fall was that to the angels, which death is to ungodly men? And further, if the faln angels be in hell (a place of punishment) with the damned souls, then it is as certain they partake of the same punishment with them; as it is absurd to imagine that the holy angels should be in heaven with the souls of the blessed, and not be with them partakers of the fru∣ition of Gods presence.

There is therefore a threefold judgement which the fallen angels incur: That wherwith they were punished immediately upon their fall, when by God they were thrown into misery. Of this speaks Peter, 2 Pet. 2.4. God spared not the Angels which sinned, but cast them down into hell, &c. 2 That whereby they are cast out of their dominion, * 1.1654 and their power over us destroyed by the death of Christ. 3 Their full and finall judge∣ment, to which they are here by Jude said to be reserved; in respect whereof, though they are in part punished already, yet by it there shall be a dreadfull addition and accession to their present torments; in regard, 1. of Ig∣nominy. 2 Restraint. 1. Ignominy: for they being most proud creatures, cannot but deem it an unspeak∣able shame, 1. To have all their malice and mischeifs that ever they committed since their fall, manifested to all the world; whereby all who have heretofore ho∣nour'd them as gods, shall know their vilenesse, and look upon them as abominable deceivers, and never be brought (as formerly) to worship them. 2 To have it publickly seen, that poor man, whose nature is so much inferiour to theirs, hath done that which they were not able to do, in imbracing of holiness, and ho∣nouring

his Creator, and obtaining those mansions of glory which they have lost. 3 To have it known to all the world, how often they would have done evil when they could not; and how frequently even women and children have overcome their fierce and fiery tentations. 4. To have judgment pass'd upon them not onely by Christ himself, but even by those (somtimes poor) Saints whom formerly they so vilified and persecuted; even these shall judg the Angels, 1 Cor. 6.3. And that not onely 1 By having their practices compared to those of the damned (as the Ninivites, and the Queen of the South are said to rise up in judgment:) * 1.1655 Nor 2 Only by their consenting to, and approving of the Sentence which Christ shall pass upon the wicked: But also 3. In regard of that dignitas assessoria, that dignity whereby they shall be advanced to an honourable assessorship with the Lord Christ, in sitting (as it were) with him upon the Bench, * 1.1656 or about the Throne of Judicature: As likewise, 4. (they in that judgment being to appear with Christ mani∣fest victors over all their enemies) By trampling upon all the pride, malice, and weakness of Divels, before the whole world; and holily insulting over them as vile, van∣quished, and contemptible enemies: A greater punish∣ment (undoubtedly) to those proudest of creatures, then was that to Bajazet, whose back famous Tamberlane used for an horsblock to raise him up to his Steed, when he caused him to be carried up and down as a spectacle of infamy in all his triumphant journeys.

2. By the last judgment there shall be an accession of punishment to these angels in respect of their restraint; because then they shall be unable to seduce the wicked, or to hurt the elect any more. Their chain, now more loose, shall then be so strait, that they shall never come neer, nor among the Saints of God: A vehement vexation to those malicious spirits, whose element is mischief, and their torment restraint from doing hurt. They now deem it some lessening of their torment, to

be suffered to tempt men to sin: They think themselves hereby somewhat revenged on God; as he that defa∣ceth the picture of his enemy, when he cannot come at his person, easeth his spleen a little; or as the dog some∣what breaks his rage by gnawing the stone, when he cannot reach the thrower. They now walk abroad (as it were) with their keeper; but then they shall be closely confin'd, yea dungeon'd: Now they contain their hell, then their hell shall contain them. In short, As the pu∣nishment of wicked men shall be at the full, when their souls and bodies are reunited, and both cast into hell; so the torment of these angels shall be compleated, when at the last day they shall be so fettered in their infernall prison, as that there will be no possibility of stirring forth. They are now entred into divers degrees of pu∣nishment, but the full wrath of God is not powred out upon them till the day of judgment.

OBSERVATIONS.

1 No secrecy can shelter sin from Gods observation. * 1.1657 He who will make sins known to conscience and all spe∣ctators, must needs know them himself: Sins are un∣doubtedly written in, if they be read out of the book: God need not wrack, no nor ask the offender, to know whether he hath sinn'd or no; he searcheth the heart, * 1.1658 he tryeth the reins, his eyes behold, his eye-lids try the children of men: He compasseth (he winnoweth) our paths, and is acquainted with all our wayes. * 1.1659 Whither shall we flie from his presence? He understands our thoughts afar off; knows them long before they come into us, and long after they are gone away from us. All the secrets of our hearts are dissected, anatomized, and bare-fac'd in his eyes. He who knew what we would do before we did it, must needs know what we have done afterwards. There's nothing existing in the world, but was before in Gods knowledg; as the house is first in the head, before erected by the hand of the

Artificer: He made us, and therefore knows every nook and corner, and turning in us; and we are sustained and moved by him in our most retired motions. How plainly discerned by him is the closest hypocrite, and every Divel, though in a Samuel's mantle? We can onely hear, but God sees hollownesse. We do but ob∣serve the surface, but Gods eye pierceth into the entrails of every action: He sees not as man sees; Man looketh on the outward appearance, but God looketh on the heart. How exact should we be even in secret walkings, we being constantly in the view of so accurate an observer! We should set the Lord always before us. The eye of God should ever be in our eys; the presence of God is the counterpoyson of sin: Whensoever thou art sinning, remember that all thou dost is book'd in Gods omnisci∣ence. Latimer being examined by his Popish Adversa∣ries, heard a pen walking behind the hangings, to take all his words; this made him wary how he express'd himself: but more cause have we to fear sin, since God writes down every offence, and will one day so read over his book to Conscience, that it shall be compell'd to copie it out with infinite horror: God did but read one page, one line of this book, one sin to the consci∣ence of Judas, and the terror thereof made him his own executioner.

2 How foolish are sinners, * 1.1660 who are so despairing at, and yet so fearlesse before the pronouncing of the last sen∣tence! Most irrationall is that resolution, Because sen∣tence against an evill work is not executed speedily, there∣fore to be fully set to do evill. * 1.1661 How wise were it to argue contrarily! Because the sentence is deferr'd, therefore let us labour to have it prevented; and to say with the Apostle, 2 Pet. 3.11. What manner of persons ought we to be! The deferring of judgment is no signe of its preven∣tion; the speedy repentance of sinners would be a much more comfortable prediction. Wrath when it is to come, may be fled from; when once it is come, it is unavoidable.

Christians! be as wise for your souls, as the Egyptians were for their cattel; who, fearing the threatning of bail, took them into houses: Faith in threatnings of judgment, may prevent the feeling of judgments threat∣ned. For your souls sake, be warned to get your par∣don in the blood, if ever you would avoid the sentence of the mouth of Christ. If the Judg give you not a pardon here, he will give you a sentence hereafter. It's onely the blood of Christ which can blot the book of Judgment. Judg your selves, and passe an irrevocable sentence upon your sins, if you would not be sentenc'd for your sins. Repent at the hearing of Ministers in this your day; for if you put off that work till God speaks in his day, Repen∣tance it self will be unprofitable. If you harden your hearts here in sin, the heart of Christ will be hardened hereafter in his sentencing, and your suffering. The great work of poor Ministers is the prevention of the dreadfull sound of the last Sentence: Knowing the terror of the Lord, they warn you. All the hatred we meet with in the world, is for our loving plainness herein: but we will not cease to warn you with tears, as well as with sweat: we can better bear your hatred here, then either you or we bear Gods hereafter; and we had rather your lusts should curse us here, then your souls to all eternity. If our voyce cannot make you bend, Gods will make you break; If you will not hearken, is it not because the Lord will slay you?

3 Great is the sinfulness of rash judgment: * 1.1662 It's a sin that robs Christ of his honour, whereby a man advan∣ceth himself into Christs Tribunal, and which takes the work of judgment out of Christs hand; and therefore the Apostle, Rom. 14.10. 1 Cor. 4 5. strongly argues a∣against it from the last judgment: Christians commit this sin, both by a curious inquisition into the wayes of others, for this end, that they may finde out matter of defamation; and principally, by passing of sentence, or giving of censure against the persons and practices of o∣thers

without a calling, and not according to the law of charity, which binds us to judg the best of others, so far forth as may stand with a good conscience and the word of God. Judgment may either be of persons, or their practices: In persons, their future, or their pre∣sent estate is to be considered: All judgment of mens future estate is to be forborn; God may call the worst as well as thee. Three things (saith Augustiae) are ex∣empted from mans judgment; the Scriptures, the Coun∣sell of God, the Condemnation of any mans person. For mens present estate; if we see men live in whoredom, drunkenness, swearing, we may judg them wicked, while continuing in this estate, and that they shall be damned if they repent not: We may judg the tree by the fruit, and this is not rash judgment, because it is not ours, but the judgment of the word of God. Practices are either good, bad, indifferent, or doubtfull: Good actions are to be commended: if actions be evil, judg the facts, not the persons; yet study withall to excuse the intention, if thou canst not the fact: Indifferent, or doubtfull actions are to be free from censure; Christi∣an liberty exempts our neighbour from censure for the former; charity allows us not to be censurers of the la∣ter: If it be doubtful, whether a thing were spoken or done, or no; or being certain to be done, whether well or ill, in charity judg the best; If a man lay with a be∣trothed damosel in the fields, * 1.1663 the man was only to die, be∣cause it was in charity supposed that the damosel cryed; the best being supposed in a thing doubtfull. In mat∣ter of opinion, if it be uncertain whether an error or no, suspend thy judgment, till thou know more certainly; thy brother may see as much, and (if he be more learn∣ed) more than thy self, into that which is doubtfull. Our ignorance as men (though never so knowing) should be a strong bar from rash judgment. Besides, who are we that judg another mans servant? this is to reproach God himself for receiving him: We are fel∣low

servants with our brethren, not fellow Judges with God; we must love, not judge one another; Our Ma∣sters house is to be ordered by our Masters will. He who by rash judgement destroyes the good name of another, is, by some, termed the worst of theeves, in stealing a∣way that which is better then riches, and can never be restor'd; and the worst of murderers, in killing three at once; his own Soul in thus sinning, his Neighbour, whose name he ruines, and the Hearer, who receiveth his slan∣ders. And yet, take away this sinfull censuring from many Professors, there will nothing remaine to shew them Religious; whereas a Just man is a severe Judg on∣ly to himself.

4. How happy are they who shall be able to stand in the Judgement! I know it's doubted by some, * 1.1664 whether at the last judgement the sins of the Saints shall come into the judgement of Discussion and Discovery; Scripture seems to many, most to favour the affirmative: but that they shall escape the judgement of condemnation, 'tis not doubted. That sun which discovers the sins of the wicked, shall scatter those of the godly. There's no condemnation to those that are in Christ Jesus; Who shall lay any thing to their charge? The greater their sins are, the greater will their deliverance appear. The more pu∣nishment they deserv'd, the more they escape. The sins of the Saints will prove, as the matter of their songs, so the trophees of victorious mercy. The wicked shall have judgement with out mercy; and the godly shall have mercy in a day of judgement. * 1.1665 How contentedly may they here undergo that chastisement whereby they e∣scape judgement! It's better to hear the reproofs of a Father, then the sentence of a Judge; and the correction of a Son is much lighter then the condemnation of a Ma∣lefactor. It matters not what shall ever be said or done against them, to whom Christ shall never say, Depart from me.

Do with me what thou wilt (said Luther) since thou hast pardoned my sins.

5. The greatest enemies of God will be but contemptible creatures at the last judgement. What underlings then shall those appear, and be, who now are principalities and powers? Satan, who hath had so many followers, adorers, who now is the Prince of the Aire, yea the God of this world, shall then openly appear to be a trembling male∣factor at the bar of Christ. As once Josuahs souldiers set their feet upon the necks of the Canaanitish Kings; so the poorest Saint shall at the last judgement trample upon these faln Angels. Death speaks the impotency of men, but Judgement even that of Angels. Legions of Angels shall no more oppose Christ, then can a worme all the Angels of heaven. Me thinks, even all the crowned, sceptered, adorned, adored Monarchs of the world, if e∣nermes to Christ, should tremble at the approaching of Judgement. The greatest safety and honour even of a King, will then be, to be a subject to Christ, and what the Emperor Justinian was wont to call himself, the me••∣nest servant of Christ. * 1.1666 Robes will then fall off: The dimmer light of humane glory will be obscured when the sun of righteousness shal appear. Let us neither fear nor admire the greatnesse of any, but of Christ; much lesse that which is set against Christ. How great is the folly of Satans subjects! they serve a master who is so far from de∣fending them, that he cannot defend himself from Judge∣ment.

6.* 1.1667 The reason why Satan rageth; he knows that his time is but short; and after this last judgement his furious and spiteful tentatious shall be ended; and he labours to sup∣ply the shortnesse of his time, with the sharpnesse of his as∣saults; like the besiegers who having often storm'd a Town or a Castle make their last onset the most resolute and terrible. A Traveller who desires to go far, will go fast if the Sun be neer setting; The shortnesse of Sa∣tans season occasions his swiftnesse in wickednesse: Be∣sides, he is in an estate of desperation, he knows there's no possibility of his recovery; and as faith is the furthe∣rer

of holinesse, so is despair of all impiety. It was the Logick of despair which argued thus, Let us eat and drink for to morrow we shall die. I wonder not that these last, are the worst, and the most perillous times. Satan now strives to add to his number, to seduce and pervert souls, because after his judgement, he shall never be suffered to do so any more. At all times holy vigilancy over our hearts and wayes is needfull; but in these times, where∣in Satans judgement draws so neer, it should be our care more then ever, to keep our hearts with all diligence, to beware of seduction, and Atheisme, and of being led a∣way with the error of the wicked, lest we fall from our own stedfastness. If Satan double his rage, let us double our guard. Doctor Taylor reports of a noble Lord, who was wont to say,

That he would never go without a sword,

so long as there was a Papist about the Court; Never let us lay off our spirituall weapons, till Satan be taken from us by judgement, or we out of his reach by death. Let us (even taught thus much by our adver∣sary) make the shortnesse of our time a motive to lay out our selves the more for God; short seasons require speedy services. The nearer we come to judgement, the fitter let us labour to be for it. Let the sweetest part of our lives be at the bottom, and (as Samsons) let our last prove our greatest goodnesse. To conclude this, Let those poor soules who are daily buffetted by Satan, con∣sider that his judgement is approaching; that all con∣flicts with him shall then be at an end, and that the fury of his assaults, prove not their success, but the shortnesse of continuance.

Thus far of the first particular considerable in the pu∣nishment of these Angels at the Bar, viz, that to which they are reserved, to Judgement. The second follows, the time when they shal be brought to judgement, viz. at the Great day.

Two things for the Explication hereof.

1.* 1.1668 How the word Day is here to be taken.

2. In what respect its called a Great day.

For the first: There are three opinions. 1. Some take the day here spoken of, precisely, and properly, as if the day of the last judgement should not exceed that space and proportion of time. 2. Some conceive that by the Day is meant a 1000 years; because some are said to sit on thrones, and have judgement given unto them (that is, power of judging) and to live and raigne with Christ a thousand years. Rev. 20.4. But I conceive that this judg∣ment and raign of a thousand years, cannot be under∣stood of the last Judgement, because death (the last ene∣my) shall, in the Resurrection, be destroyed: now after the end of the thousand years mentioned by Saint John, Satan shall be loosed out of prison, and the nations deceived by him shall compasse the camp of the Saints about, * 1.1669 and the beloved City, and fire shall come down from God out of hea∣ven and devour them. 3. Others seem more safely to ap∣prehend that the day here mentioned is to be taken im∣properly, for time indefinitely, it being in Scripture ve∣ry ordinary to put a day for time: In an acceptable time have I heard thee, in a day of salvation have I helped thee, Isai. 49.8. If thou hadst known in this thy day. Luk. 19.42 Your father Abraham rejoyced to see my day. Joh. 8.56. &c. There must be a day wherein that great work of judge∣ment shall begin, but the duration thereof is to be measu∣red by the nature of the thing, and the counsell of God. With Augustine, I determine nothing peremptorily con∣cerning the continuance of the last judgment day.

For the second, the greatnesse of this day. The titles given it in the Scripture, speak it great; it being called that day, the last day; the day of judgment, and perdition of all ungodly men; The day of God the Lord: The day when God shal judge the secrets of men: a day wherein he will judge the world in righteousness; the day of wrath, and revelation of the righteous judgement of God; the day of the Lambs

wrath; the day of Jesus Christ, Phil. 1.6.10. &c. More particularly, this day of Judgement is called great in re∣spect of the

• ...Judge.
• ...Judged.
• ...Properties of the Judgment.

1. The Judge, who is Jesus Christ. And herein two particulars are considerable.

1. That Christ shall be Judge.

2 Wherein his being Judge shall make the day great.

The first is evident: 1. From the frequent and ex∣presse mentioning him as Judge in Scripture, which as∣sures us that God shall judge the secrets of men by Jesus Christ, * 1.1670 Rom. 2.16. that Jesus Christ shall judge the quick and the dead, 2 Tim. 4.1. that the Lord Jesus shall be reveal∣led from heaven, 2 Thes. 1.7. that the Son of man shall come in the glory of his Father, Mat. 16.27. that they shall see the son of man coming in the clouds of heaven, with pow∣er and great glory, Mat. 24.30. that the son of man shall come in his glory, Mat. 25.31. that hereafter we shall see the son of man coming in the clouds of heaven, Mat. 26.64 that the same Jesus who is taken into heaven, shall so come in like manner as he was seen to go into heaven, Act. 1.11. that he cometh with cloudes, and every eye shall see him, Rev. 1.7. In which respect the day of Judgement is call'd, The day of the Lord Jesus Christ, 1 Cor. 1.8. so 1 Cor. 5.5. 2 Cor. 1.14. Phil. 1.6.10. and Phil. 2.16. And the seat of judgment is call'd, The judgment seat of Christ, Rom. 24 10. 2 Cor. 5.10. And some understand that place Heb. 4.12. The word of God is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a discerner of the thoughts, con∣cerning the Hypostatical word, &c. Nor is the old Testa∣ment destitute of testimonies of this kind, though some∣what more obscurely exprest. Abraham speaks to the son of God, when he said, Shall not the Judge of all the earth do right? Gen. 18.25. And the Father spake to the Son when he said, Thou shalt break them with a rod of iron, thou shalt dash them in peices like a Potters vessel, Psal. 2.9 And that of Isaiah chap. 45.23. By my selfe have I sworn,

unto me every knee shall bow, the Apostle Rom. 14.11. ap∣plies to Christ, and thence proves, that we shall all stand before his judgement seat. 2. By Gods appointment of him, and giving him authority to judge; He is ordained of God to be the judge of quick and dead, Act. 10.42. He will judge the world by that man whom he hath ordained, &c Act. 17.31. * 1.1671 The Father judgeth no man, but hath committed all judgement to the Son, he hath given him au∣thority to execute judgment, Joh. 5.22.27. And all pow∣er is given him in heaven and in earth. 3. By his former estate of humiliation. As he emptyed and humbled himself according to his humane nature, so in that hee is to be exalted. He humbled himselfe and became obedient to death, &c, wherefore God hath highly exalted him, Phil. 2.9. And as Christ in his humane nature was unjust∣ly judged, so in that nature, shall he justly judge. Christ was once offered to bear the sins of many, and he shall appear the second time without sin, Heb. 9.28. 4. By reason of the necessity of the visibility of the Judge and judiciall proceedings at the last day. He executes judgement be∣cause he is the Son of man, Joh 5.27. and every eye shall see him. The Judge is to be beheld and heard by the Judged. God will judge the world by that man, &c. In re∣spect of the judiciall process, a man must be our Judge; for God is invisible, and the Judge shall so appear, as to be seen both of those whom he shall crown, and of those whom he shall condemn. Nor can it be but that God will be the more justified, and men without all ex∣cuse, having one who is bone of their bone, and flesh of their flesh, to be judge between God and them. Not∣withstanding all which immediate, audible, visible ad∣ministration of the last judgement by the second Person, this judgement belongs to the other Persons in Trinity;

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in respect of Authority, Do∣minion, and judiciary power, though to the Son only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in respect of dispensation and office, and externall exercise.

2. For the second, viz. Wherein the Judge makes the day of Judgement great.

1. He makes it a great day: 1. As he is considered in himselfe. 2. As he is attended and accompanied by o∣thers.

1. As we consider him in himselfe, and that either, 1. as God, or 2. man.

1. As God: He who shall be the Judge, is the mighty God; It is Jehovah, to whom every knee shall 〈◊〉〈◊〉, Isai. 45. Hence the Apostle cals the appearance of this Judg who is God, glorious, in those words, Tit. 2.13. The glorious appearing of the great God. If the great God be Judge, the day of Judgement must needs be a great day. How great is the day of an earthly Judges appearance, a man, a worme, dust and ashes! one who though hee can give, yet cannot avoid the sentence of death; and one who hath scarce a faint reflection of that majesty with which this King of glory is adorned; think then (and yet thoughts can never reach it) what it is for God, before whom the whole world, though full of Judges, is as nothing and less then nothing and vanity, to come to judge the word, God is a judge Omnipotent, and therefore one whose voice, as the living who are di∣stanced so many thousands of miles shall hear and obey, so even the dead shall hear, being quickned, and shall at his beck come and stand before his judgment seat. He shall come with great power; * 1.1672 and the wicked shall be punish'd with everlasting destruction from the glory of his power. Nor shall he use the ministry of Angels for necessity, but Majesty. God is an omniscient Judg, infinitely, onely wise; his eyes are clearer then ten thousand suns; one who will, in the day wherein the brightnesse of his om∣niscience shall shine in its full lustre, bring every hidden

work to light, and tell to all (as the woman of Samaria said,) all that ever they did; one who doth not (as earthly Judges) onely know what to ask, but what eve∣ry one will answer; who wants no witnesses, nor needs he that any should testifie of man, for he knows what is in man. God is a true and a just Judge. The Apostle 2 Tim 4.8. cals him, The Lord, the righteous Judge: hee will render to every one according to his works. The Apostle proves the righteousnesse of God, from his judging the world, Rom. 3.6. and Abrahams question asserts it strongly, Shall not the Judge of all the earth do right? Other Judges may do righteously, but God cannot do other∣wise. The wils of other Judges must be regulated by righteousnesse; but so righteous is God, that righteous∣nesse it selfe is regulated by his will, which is the root and rule of all righteousnesse.

2. This Judge shall make the day great as he is Man; greatly amazing and dismaying must his appearance, as Judge in mans nature, needs be, to sinners who have de∣nyed him, persecuted, crucifyed, and put him to an o∣pen shame: all whose designes have been to crush and keep him under. With what horror shall the Jews then see their delusion, who would not heretofore beleive him to be the Messiah? Needs must they and others, who would not have this man to reign over them, to whom he was a stumbling stone, when low and small, con∣temptible in his former discoveries upon earth, now find and feel him a rock to fall upon them from heaven, and crush them to powder. Greatly comforting and re∣freshing must the appearance of this man be to beleevers; who shall not onely behold him to be the great Judge of the whole world, who hath taken upon him their nature; but who hath also given to them his spirit, whereby, through faith, they are mystically united unto him as their head, their husband; and upon whom they have fixed all their hopes and expectations of happinesse, for and with whom they have so long suffered from the world;

whom they look upon, as their treasure, their portion, and for whose coming they have so long'd, and sigh'd, and groan'd. In a word, How greatly glorious shall his ap∣pearance in our nature be both to good and bad, when in it he shall be deck'd and adorn'd with Majesty, and clo∣thed with unspeakeable glory, above all the Angels, he being to come in the glory of his father, Mat. 16.27. with power and great glory! Mat. 24.30. The glory of a thou∣sand Suns made into one, will be but as sack cloth to that wherein Christ shall appear in mans nature that great day. The glory of the Sun scatters the clouds, but from the glory of Christs face the very earth and heaven shall flie away, Rev. 20.11. The beames of his glory shall dazzel the eyes of sinners, and delight the eyes of Saints; The wicked shall be punish'd with everla∣sting destruction from his presence, and the glory of his pow∣er, 2 Thes 1.9. and when his glory shall he revealed, the Saints shall be glad with exceeding joy, 1 Pet. 4.13.

2. The Judge shall make this day of judgement great, considering him, not only in himselfe, but as he is at∣tended by others; and so he will make the day great, if we consider 1. by whom. 2. by how many he shall thus be attended.

1. By whom; They shall be creatures of great glory and excellency. The glorious Angels shall be Christs attendants at the great day; in which respect Christ is said to come (Luk. 9.26.) in the glory of the holy Angels: and Mat. 25.31. it's said, that the Son of man shall come, and the holy Angels with him; and Luk. 12.9. that Christ will deny some before the Angels of God; and 2 Thes. 1.7. the Lord Jesus shall be revealed from heaven, with his mighty angels. These angels that excell in strength, are his heavenly hosts, his Ministers to do the pleasure of Christ their great Lord and Commander. If at the time of his Nativity, Tentation, Passion, Resurrection, * 1.1673 Ascen∣sion, they readily gave Christ their attendance; how much more shall they do it at the great day, when all

the glory of Christ shall be revealed! * 1.1674 If at the promul∣gation of the Law upon Mount Sinai Angels waited upon him, how readily shall they serve him when he shall come to Judgment, for the execution of that Law! What glo∣ry shall be in that day, when the very servants of the Judge, who shall wait upon him, run at every turne, and upon every errand; who shall blow the Trumpet, summon to appear, bring the prisoners before the Bar, and take them away again; when even these waiters (I say) shall be Angels of power, the heavenly host, every one being stronger then an earthly army; holy Angels; creatures of unspeakeable agility and swiftnesse; glorious Angels, who as much exceed in glory the great∣est Emperour in the world, as the Sun in the Firmament doth a clod of earth. Nor can it be, but the day must be very illustrious, if we consider that the Saints shall ap∣pear also with Christ in glory, that they shall meet the Lord in the air, and be witnesses for, nay assessors with Christ in judgement, and partakers of that victory, which in the last day he shall have over all his enemies. That all the enemies of Christ and his Church shall stand be∣fore the Saints to be justly judged, whom they in this world have judged unjustly; and in a word, that every one of these Saints shall in their spiritual bodies shine as the Sun, * 1.1675 when it appears in its perfect lustre.

But 2 Christ as attended, will make the day great, if we consider by How many he shall bee attended. At that great day there shall be a generall assembly, a great number, even all his servants waiting upon him, both Saints and Angels; hence 1 Thes. 1.13. is mentioned the Coming of the Lord Jesus with all his Saints: and Eph. 4.13. the meeting of all. In this glorious concourse, there shall not be one wanting. If Christ will raise up every Saint from the grave, then doubtlesse, shall every Saint appear in glory at the last day. * 1.1676 He will not lose his cost laid out upon them. But if he bestowes new liveries up∣on his servants, they shall all, when adorned with them,

wait upon him. Nor shall there be one Angel but shall glorifie him in that day. * 1.1677 If all the angels of God are com∣manded to praise and worship him, then undoubtedly will they performe this duty at that day wherein the glo∣ry of Christ shall be so eminently manifested; all the ho∣ly angels (Mat. 25.3.) shall come with the son of man. And if all the Angels and Saints must wait on Christ, the num∣ber must needs be vast, * 1.1678 and the multitude exceeding great: of angels there must be an innumerable company; Myriads, ten thousands of Saints, or holy ones, * 1.1679 Jude 14. (a definite number being put for an indefinite.) And a∣bout the throne (Rev. 5.11.) are said to be ten thousand times ten thousand, and thousands of thousands, ten thou∣sands of Saints. An innumerable company of Angels at∣tended the solemn delivery of the Law at Mount Sinai, * 1.1680 in allusion to which, the triumphant Ascension of Christ into heaven is described, Psal. 68. to be with twenty thousand Chariots, even thousands of angels; and of those who stood before the throne, clothed with white robes, and having palmes in their hands, there was (Rev 7.9) a great multitude, which no man could number, &c. Now if the glory of one angel was so great, * 1.1681 that those who of old time beheld it, expected death thereby; and if for fear of an Angel, whose countenance was like lightning, the keepers (Mat. 28.4.) did shake, and became as dead men; how great shall be the glory of all the millions of Angels and Saints at the great day, when God shall let out his glory unto them, and fill them as full of it as they can hold, that he may be admired in them! Who can ima∣gine the greatnesse of that day, wherein the Judge shall be attended with so many millions of servants, every one of whom shall have a livery more bright and glorious then the Sun? The splendor of this appearance at the great day will ten thousand times more surpass that of the at∣tendance of the greatest Judges and Kings in the world, than doth theirs excell the sporting and ridiculous acting of their more serious solemnities, by children in their playes.

2. This day of Judgement shall be great, in respect as of the Judge, so likewise of the Judged; and the judged shall make the day great, as they fall under a fourfold consideration, or in four respects:

1. In respect of the greatnesse of their company and number.

2. The greatnesse of their ranks and degrees.

3. The greatnesse of their faults and offences.

4. The greatnesse of their rewards and recompences.

1. In respect of the greatnesse of their numbers. When many persons are tryed and judged, many prisoners cast and condemned, we ordinarily say, that the Assizes or Sessions are great, though the number of the persons judg'd be not so great by an hundred parts, as the number of those who stand by to hear the Tryall. How great then shall the day of Judgement be, wherein all shall be tryed and judged? It was of old prophesied by Enoch, that the Lord would execute judgement upon all: Before the Throne of the Son of man all nations shall be gathered, Mat. 25.32. * 1.1682 And 2 Thes. 2.1. the day of judgement is call'd the time of our gathering together unto Christ. We must all appear before the judgement seat of Christ, that e∣very one may receive the things done in the body, &c. He cometh with cloudes, and every eye shall see him. Rev. 1.7. He is call'd The judge of the whole earth, Gen. 18.25. All men are divided into two sorts or ranks, * 1.1683 living, and dead; and both these shall Christ judge, Act. 19.42. Who hath power over all flesh, Joh. 17.2. Who shall reward eve∣ry one according to his works, Mat. 16.27. And to whom God hath sworn, every knee shall bow, Isai. 45.23. Rom. 14.11. So that if there should but one be exempted from ap∣pearing before Christ at the last day, the oath of God should be broken, which is impossible. If God number all the hairs of our head, how much more all the per∣sons whose those hairs are! * 1.1684 If he number all our steps, how much more all those who take those steps! And whereas it's said, that the Beleevers shall not come into

judgement, * 1.1685 and that the wicked shall not stand in the judg∣ment; the former is to be understood of the judge∣ment of condemnation (and Joh. 5.24. condemnation it is translated; or rather expounded (saith one) in our ordi∣nary Bibles.) The later of prevailing in judgement, * 1.1686 by receiving a judgement of absolution: men may hide themselves and flie from mens Courts and Tribunals, but the judgement seat of Christ cannot bee avoided. It will be in vaine to call for the Rocks and Mountains to fall upon them and hide them, for the mountains shall melt like wax at the presence of the Lord. There's no flying from this Judge, but by flying to him: and death it self which prevents judgment, among men, shall give up its dead to this great judgement.

2. The day shall be great in respect of the judged, as they are considered in the greatnesse of their ranks and degrees. Among men, not the judging of every meane, contemptible person, but of Noble men, Princes of the blood, or great Monarchs, makes the day of their judg∣ment great. How solemn in this world is the judiciary tryall of a King! But how glorious and magnificent shal be the arraignment of great and small persons, * 1.1687 of all ranks and degrees at that great day! Angels and Principali∣ties (as at large hath been shewed before) as well as men: * 1.1688 good as well as bad. Watch and pray always, that ye may be accounted worthy—to stand before the Son of man. He that judgeth me is the Lord, 1 Cor. 4.4. and Every one of us must give account of himselfe to God, Rom. 14.12 They who have been high and mighty, Emperors, as well as the poorest outcasts. The tallest Cedar, the stoutest Oak, must bend, yea break, at that great day. * 1.1689 Christ he shall strike through Kings in the day of his wrath. The grave and the Judgement-seat put no diffe∣rence between Monarchs and vassals. The grave-dust of a Queen smels no sweeter then that of a beggar; none can difference between the ashes of an Oak, and those of an humble shrub. There will be no other crowns worn

at that day, but the Crownes of righteousnesse; no other robes but those wash'd in the blood of Christ; and these will better fit the head and back of a Lazarus, than a rich Glutton. True greatnesse, (goodnesse I meane) will be the onely greatnesse at that truly great day. The glo∣rious sunshine of this day will extinguish the Candle of worldly glory. Oh great day! wherein majesty shall lye and lick the dust of the feet of Christ; the stiffest knee bend before his majesty, and the strongest back of sinners break under his wrath; when the great sword∣men and Emperors, the Alexanders, the Caesars, who once made the earth to tremble, shall now tamely trem∣ble before him!

3. The day of judgement shall be great in respect of the judged, if we consider them as great offenders. When men are tryed before humane Judicatories for common crimes, as for pilfering, or stealing some small or incon∣siderable summe, the day of their tryall is soon forgot∣ten, and not greatly regarded; but when they are ar∣raigned for such horrid and heinous offences, as the ears of the hearer tingles to hear, and his heart trembles to think of, some Sodomiticall villany, wilfull murder of some good King, the blowing up of a Parliament, &c. the day of their judgement is great, and greatly observ'd; there is great admiration at their boldnesse in sin, great in∣dignation against them for it, great joy when they are sentenced, and greater when they are executed. How great then shall this judgement day be! for how great at that day shall every sin appear to be! Sin can never bee seen to be what it is, or in its due dimensions, but by the light of the fire of Gods wrath. In the dim and false light of this world, it's nothing, it's nothing, a trick of youth, a toy, a trifle; but at the appearing of the light of divine disquisition, when conscience shall be search'd with candles, and all paint, pretexts, and other refuges swept away, the least sin will appear infinite. The cloud (a while since) no bigger then a mans hand, will over∣spread

the face of the heavens. The least breach of a law infinitely holy, and the smallest offence (unpardoned) against a God infinitely both just and powerfull, will then appear unconceivably more heinous then any breaches of the peace, or offences against the greatest of men; there's nothing little which (as sin doth) kils and damnes the soul; yea, Omne peccatum est deicidium; the least sin will then be look'd upon as striking even at God himselfe. But how great shall that day be made by the judging of those prodigious abominations, the commis∣sions whereof the earth groaned to bear! Scarlet, Crim∣son transgressions, at which even naturall conscience is affrighted, as blasphemies, murders, open oppressions, un∣naturall uncleannesse! &c. How greatly shall the justice of God be magnified in the punishing of them! How great the joy of the Saints, when the enemies of that God, whom they so dearly love, and highly admire, shall be sentenced! against whom the soules under the Altar have so long prayed; when every Divel, * 1.1690 who hath here so often tempted them; and every adversary, who for their profession of Christ, have so cruelly persecuted them, shall be condemned?

4. Lastly, This day shall be great, in respect of the judged, if we consider the greatnesse of their rewards and recompences. The setencing to a slight punishment, as that of a small fine, a few stripes, burning in the hand, &c. is not regarded greatly, even by the sufferers or spe∣ctators: but the sentencing to a losse of all; even of life it self, a terrible death, as burning, pressing, rending limb from limb, starving, hanging in chaines, makes the judg∣ment great. The sentence whereby a man for a while is reprieved, recovers a little losse, or hath small damages given, is little regarded, and soon forgotten; but that whereby a man hath his life, and with that, his estate and liberty, and all that is dear and desirable granted unto him; this his sentence and judgment (I say) is great, and makes the day wherein it passeth deservedly to bee

accounted such. What are all the losses susteined by, or fines imposed on any, in comparison of the loss of Gods presence? He who loseth God, hath nothing besides to lose. He who is doom'd to the pains of those fires pre∣pared for the divell and his angels, hath nothing left him more to feel; The torments of the body are no more comparable to those of the soul, then is the scratch of a pin to a stab at the heart; nor can there possibly be an addition made to the blessednesse of those, who shall be sentenced to enter into the joy of their Lord, whose presence not only is in, but is even heaven it selfe; in a word, there's nothing small in the recompences of that great day; great woe or great happinesse; and therefore 'tis a great day in either respect. But of this at large be∣fore.

3. This day of judgement is great in respect of the pro∣perties of it. As,

1. Its a certaine day; were it doubtfull, it would not be dreadfull; were it fabulous, it would be contemptible. 1. Naturall conscience is affrighted at the hearing of a judgement day. * 1.1691 F••lix tren••bled when Paul preached of it; and though the Athenians mocked when they heard of a Resurrection of the dead, yet not at the hearing of the day of judgement. The reason why men so much fear at death, is because they are terrifyed with the thoughts of judgement after death; were it not for that supreme and publick, the inward Tribunall of consci∣ence should be in vaine erected. 2. The justice of God requires that every one shall receive according to his works. In this life the best men are of all men most mi∣serable, and sinners oft most happy. All things fall a∣like to all. The wicked (saith Habbakuk) devoureth the man that is more righteous then himselfe. There must come a time therefore, when the righteous Judge will (like Jacob) lay his right hand upon the younger, the more despised Saint, and his left hand upon the elder, the now prosperous sinner. There is now much righ∣teousnesse

and oppression among Magistrates, * 1.1692 but it would be blasphemy to say, that injustice shall take place to eternity. Every unrighteous Decree in hu∣mane Judicatories must be judged over againe, and from the highest Tribunall upon earth, the Saints of God may joyfully, and successfully appeal to a higher Bar. * 1.1693 The day of judgement shall set all things strait and in right order; It is a righteous thing with God (saith Paul) to recompence tribulation to them that trouble you; and to you that are troubled, rest with us, when the Lord Jesus shall be revealed, &c. To conclude this, The Scrip∣ture is in no one point more full and plentifull, then in assuring us that this day shall certainly come; and if the other predictions in Scripture, particularly those con∣cerning the first coming of Christ, have truly come to passe, why should we doubt of the truth of Christs se∣cond appearance? and if the mercy of God were so great that he should repent of the evill intended against the wicked; yet even that mercy of his, would make the judg∣ment so much the more necessary for the good of the E∣lect.

2. The judgement of this great day shall be Sudden. Christ will come as a thief in the night, who enters the house without knocking at the door. The judgement will come upon the secure world, as the snare doth up∣on the bird. The greater security is at that day, the greater will the day and the terror thereof be to sinners; the noise of fire is neither so usuall, nor so dreadfull as in the night. The approach of the Bridegroom at mid∣night increased the cry of the foolish and sleeping Virgins. Sudden destruction, or that which befals them who cry peace, is destruction doubled.

3. The judgement of this great day shall be Searching, exact, and accurate. There shall be no causes that shall escape without discussion, notwithstanding either their multiplicity, or secrecy, their numerousnesse or close∣nesse. The infinite swarmes of vain thoughts, idle

words, * 1.1694 and unprofitable actions shall clearly and distinct∣ly be set in order, before those who are to be tryed for them. God shall bring every work to judgement, and e∣very secret thing, whether it be good, or whether it be e∣vill. * 1.1695 He will bring to light the hidden things of darknesse, and make manifest the counsels of the heart. But of this before.

4. It shall be righteous. As every cause shall be judg∣ed, so rightly judged. Christ is a righteous Judge; 1 Tim▪ 4.8. * 1.1696 In righteousnesse doth he judge, Revel. 19.11. The scepter of his kingdome is a right scepter; he loves righte∣ousnesse, Psal. 45.6, 7 The day of judgement is a day of the revelation of the righteous judgement of God; Righteous∣nesse shall be the girdle of his loyns, it shall stick close to him. This Judge cannot be byass'd by favour; There is no respect of persons with God. The enemies of Christ justified him in this particular, that he regarded not the persons of men, Mat. 22.16. Kindred, Friend-ship, Great∣nesse, make him not at all to warp and deviate from righteousnesse. He is not mistaken with error, he shall not judge after the sight of his eyes, * 1.1697 neither reprove after the hearing of his ears. This Judg shall never be deluded with fair shews, and out sides, or misled by colourable but false reports, as earthly Judges may be, because they cannot pierce into mens hearts to discerne their se∣cret intentions, as Christ can do, whom no specious ap∣pearance can deceive; he shall never acquit any, who is in truth faulty, or inwardly unsound; nor upon any fly∣ing report, or forged suggestion proceed to the censure of any. He shall never be in danger of being mis-infor∣med, through untrue depositions, but he shall alwayes proceed upon certain knowledg, in passing of his own sen∣tence upon any.

5. This judgement shall be open and manifest. There is nothing hid but shall be revealed. Sinners shall be openly sham'd, their secret sins, their speculative impurities, their closest midnight-impieties shall be publickly discovered,

and their feined hypocriticall appearances shall then be unmasked. Then Saints shal be openly honour'd; the good which they have done in secret, shall be divulged; from their sins, against which they have mourn'd, pray'd, be∣leev'd secretly, they shall be acquitted openly and ho∣nourably; from all the censures, suspicions, aspersions, and wrong judgements upon earth, before all the world of men and Angels, they shall be publickly cleared. In a word; As the Judge is righteous, he will bee known to be so; and therefore not onely his sentencing, but the e∣quity therof, shal be manifestly known. Every tongue shall confess to God the just proceedings of that day; and Christ shall be clear when he judgeth, and justified when sinners are condemned.

6. This judgement shall be immediate. Christ will not any more judge by man; They whom he hath in∣trusted with Judicature, have often miscarryed in the work; acquitting where they should condemne, and condemning where they should acquit; now therefore he will trust others with the work no more, but will take it into his own hands: Judgement here among men is the Lords mediately, but the great judgement shall be his immediately. Sinners might hope to escape, while sin∣ners were their Judges; Saints might fear cruelty while sin∣ners were their Judges. In a word; when frail, sinfull man is Judge, he, like the unjust steward in the Gospel, who cut off fifty in the hundred, punisheth malefactors by the halfs, and with him wicked men can tell how to deal; * 1.1698 but can their hearts endure, or can their hands be strong in the day wherein the Lord shall deal with them? When Gi∣deon commanding young Jether to slay Zebah and Zal∣munna, and he feared to draw his sword against them, * 1.1699 being but a youth, Gideon himselfe ariseth and fals up∣on them, and as was the man, so was his strength, for hee instantly slew them; And God commands those who should resemble him in righteousnesse, to cut down sin, and cut off sinners; but alas, they are oft either unwil∣ling,

or afraid to draw the sword of Justice, and there∣fore the Lord himselfe will come and take the sword in∣to his own hands, and as is he, so will his strength be found and felt to be, infinite. The mountaines and hills will be but light burdens to fall upon sinners, in compari∣son of this mighty God.

7. This Judgement shall be the last Judgement. The sentence that there shall be pronounced, is the finall conclusive and determinating sentence. The day of Judgement is frequently call'd, The last day; The last day, * 1.1700 and the Great day are sometimes put together, Joh. 7.37. Wicked men have had in this world many dayes of Judgement by the word, by temporall troubles, by the examples and warnings of the Saints; but now their last day, their last judgement is come, after which there shall be no more tryall. Former judgements might be reverst upon repentance, but this last is irrevocable. Repentance will not move the Judge to repent of his sentence; * 1.1701 repentance will be hid from his eyes. From his sentence there can be no appeal, nor is there any Ju∣dicatory above or after it.

8. This judgement is call'd Eternall. How great are those dayes wherein an earthly Judge sentenceth to a temporal punishment of a few minutes: * 1.1702 But Christ sen∣tenceth to an eternall state, the effect of his judgement shall last for ever. An earthly Judge allowes men to put the sentenced to death out of their paine, at their execution; but this shall be the bitter ingredient into the sentence of the great day; namely, that the sentenced shall be executed, but never die. Depart from me yee cursed into everlasting fire; Departure for losse, and Fire for sense, are the greatest punishments; but this Ever∣lasting is that which makes both insupportable. Dread∣full sentence! Without this everlasting departure, hell would not be hell. This Everlasting burnes hotter then the fire, or rather is the heat of the fire in hell; and oh the bottomelesse Ocean of sweetnesse in this word Ever,

when joyned with Being with the Lord! this is that which (like the faggot-band) binds all the scattered parcells of heavens blessednesse together, and keeps them from dropping out; In a word, This stability of hap∣pinesse is that which makes it happinesse. Great day! wherein there is a sentence to no estate shorter then E∣ternity.

OBSERVATIONS.

1. Great is the vanity of all earthly greatnesse. While we are in this world, troubles and comforts seem far greater then they are; * 1.1703 the former we think too great to bear, the other too great to forsake. How do men groan under small burdens, and how do they admire the poor enjoyments of the world! but when this great day is come, neither of these will seem great. How smal will former disgraces be esteem'd by those who shall bee honour'd before all the world! How contemptible shall then poverty be in the thoughts of those, who shall ever be inriched with the satisfying enjoyment of God him∣self! How slight, yea forgotten will the few bitter drops of pains be to those who shall be filled with Rivers of pleasures! What poor trifles will all the profits and revenues of the earth be esteem'd, when all the stately e∣difices and the richest treasures upon earth shall be con∣sum'd in the flames! What a bubble, a shadow, will all worldly honour and dignities appear, when the faint candle light of the earthly glory of the greatest Monarchs shall be swallowed up in the glorious sun-shine of the appearance of the King of Kings, and Lord of Lords! How will a sentencing to the everlasting flames of fire and brimstone blast those former dreams of pleasure in cool and pleasant Arbors, costly Perfumes, sumptuous Ban∣quets, &c! To those who so admire earthly injoyments, I say, as Christ to his Disciple, * 1.1704 when he shewed him the buildings of the Temple; Seest thou these great buildings? There shall not be one stone left upon another; the flame of that day wil devour them, as easily as the fire from heaven

did consume the stones and sacrifice of, and lick up the water about Elijahs Altar.

2. Boldnesse in sin is no better then madnesse. The great Judgement day is by the Apostle call'd The terror of the Lord. * 1.1705 And though it may be our sin to be afrighted at mens judgement days, and to be afraid of their terror; yet is it our folly not to fear this great day of the Lord, and a great punishment of sin, not to fear the punishment of sin: What Judge would not be incens'd, when the prisoners being warned of his solemn approach, should grow the more licentious and madly merry! Against that ser∣vant (saith Christ) who shall say in his heart, My Lord de∣ferreth his coming, * 1.1706 and shall eat and drink with the drunk∣en; shall his Lord come in a day when he looketh not for him, and cut him in sunder, &c. Although Gaal and the Shechemites fortifying the City against Abimelech, eating and drinking, making merry, and cursing him, at the begin∣ning of the approach of Abimelechs army, were told by Zebul that they saw the shadow of the mountains as if they were men; yet his army drawing neer, he who had before deluded, now terrifies them. Where (saith Zebul to Gaal) is thy mouth wherewith thou saidst, * 1.1707 Who is Abi∣melech, that we should serve him? Wicked men, who now sport in sin, and look upon judgment at a distance, make a mock of it, * 1.1708 and the Divel tels them, that all the terrifying sermons they hear concerning the day of judg∣ment, are but the shadows of the mountains, and the dark productions of the melancholy fancies of some precise minister; but at the nearer approach of this great day, when judgement is at the door, and the armies of vengeance rushing in upon them; how will their mouths be stop'd, their confidences be rejected, and how great will their folly appear in being so weak, and yet presumptuous at the same time! Oh sinner! more fear of this great day would better become one that hath no more force to resist it. The way to be fear∣lesse hereafter, is to be fearfull here: Happy is that

fear which prevents future trembling.

3 Our meditations of this great day should be deep and serious. Great things are greatly observed, * 1.1709 and make deep impression. Though feathers and cork being cast upon the water, are wont to swim, yet lead and iron sink into it; though slighter thoughts become matters of lesse concernment, yet serious things should be seriously regarded, and throughly admitted into our meditations. It's said of the wicked, * 1.1710 that the judgements of God are far above out of his sight. Let not trifles expel out of the mind the thoughts of the eternal judgment, as the eye is some∣times hindred from viewing an object of the vastest ex∣tent, by putting of that before it which is not bigger then a single penny.

4.* 1.1711 Great should be our desires and longing after this great day. Christians only sin in seeking those things that are falsly and appearingly great; but the blessings to be enjoyed at this great day, are truly great. We should love the appearance of Christ, and look for, and hast to the coming of the day of God; if we would approve our selves for the Spouse of Christ, let our note be, Come, Oh, why is his Charriet so long in coming! Res dulcis, mora mole∣sta, the sweeter the enjoyment, the stronger the desire. Be ashamed, oh Christian! that the day should bee so great, and thy desires so smal; that a spouse should so desire the day of her marriage, a prisoner his liberty, a Malefactor his pardon, a labourer his rest, an heir his inheritance; and that thou shouldst be so sluggish and remiss in regarding that day which removes every sorrow, supplies with every comfort!

5.* 1.1712 Our chief care should be that this great day may prove a good day to us, even as good as its great. The judge∣ment day cannot be a good day to those to whom the Judge is not good. There's no condemnation to those that are in Christ Jesus. The comfort of a Christian at the judgement day will be, to be one with the Judge, and to be found in him by faith not having his own righteousness.

The Judge will not endure, that they who are his own members should be cut off. He who hereafter shall be the Judge, is now the Advocate of beleevers. It can ne∣ver be a good day to those who are in love with that which makes it and every day evill: They who love sin, must needs fear judgement. If sinners cannot endure the light of the Word in the Ministry; how shall they endure the light of divine disquisition, at the day of Judgement? Men who have taken in uncustomed goods, or prohibi∣ted commodities, cannot desire the company of the searchers, who are appointed to open their packs. The fardels and packs of every sinner shall be opened at the great day; the hidden things of dishonesty shall be discovè∣red, and every conscience rip'd up. Empty your hearts of the love of every secret sin, if you would not fear a searching. Sins unthought of, will then seize upon the wicked unawares; * 1.1713 At this great day, the purity of the heart will more profit, then subtilty of words; and a good conscience then a full purse. How happy were it that men would be repenting here, prevent repenting hereafter! It cannot be a good day, if the enjoyments of this world be accounted the chief good. He who hath no other Paradise but his gardens, no other mansions but his beautifull buildings, no other God but his gold and possessions, cannot delight to see those flames which shal consume them. He will certainly cry out as a man doth who hath laid up all his treasures in an house set on fire, I am undone, I am undone. Covetousnesse proclaimes, as the worlds old age, and its nearnesse to, so the un∣welcomnesse of its dissolution. Wares laid up in a low, moyst room, will be corrupt and rotten; but those laid up in a high loft will be kept fafe: And if we lay up our treasures only in this world, * 1.1714 they will corrupt and come to nothing; but those which we treasure up in heaven, will be ever safe and sound. It cannot be a good day to them who are overtaken with it, upon whom it comes as a snare upon the birds, who are taken as the old world

was with the Flood, whose wine was turned into water, * 1.1715 and whose drunken security was swallowed up in a de∣vouring deluge. Lastly, it can be a Good day to none but to those who do good; * 1.1716 who in the generall are per∣sons of an holy conversation; To him who ordreth his conversation aright, will God shew his salvation. Christ will blesse people, not by the voice, when they shall say they are Christians; but by the hands; he will handle and feel them. And more particularly, it is a Good day to those only who have done good to the afflicted friends of Christ. No good duty is acceptable to Christ if we reject works of mercy. * 1.1717 How chearfully may he look upon the Judge, that hath saved the lives of the Judge his wife and children! The Saints are tyed to Christ in both re∣lations. * 1.1718 What can cruelty and oppression expect from Christ at that day, but the measure which Zebah and Zalmunnah found from Gideon, who wereslain by him for slaying his brethren! If the not relieving of the Saints deserve a curse, what shall the robbing of them do?

6.* 1.1719 Great should be the consolation of every friend of Je∣sus Christ in thinking of this great day. It shall be to them a Good day. A day of clearing from all un∣due imputations. Moses being charged with ambition in taking too much upon him, comforted himself with the thoughts of the morrow; * 1.1720 To morrow (saith he) shall the Lord shew who are his; When the counsells of the heart shall be manifest, every one shall have praise of God. When a Christian is call'd a dissembler, and an hypocrite, he may say at the great day, the Lord shall shew whether it be so or no. All slanders & defamations shall fall off from the Saints, as do drops of water from an oyled post. The weight of their glory shall weigh down all their light & slight disgraces: In all the wants and losses of the faithfull for Christ in this life, how great may be their consolation! Great shall be their reward in heaven; * 1.1721 none shall be losers by Christ, that are losers for him. The day of Judge∣ment

shall be the day of restitution of all their comforts. God takes away nothing but what he gave, and what he will again restore, yea for which he will restore a thou∣sand fold. This great day should relieve us against the length of our troubles, and the slownesse of deliverance. Though God asks day for the rewarding of his children, yet the greatnesse of the recompences of that Great day, shall infinitely more then countervail for the slownesse of the bestowing them. In all obscurity and contempt how may the Saints rejoyce, to consider that at the great day they shall appear with Christ in glory, and shine as the Sun in the Firmament? When a Master is absent from a School the Scholers are mingled together; those who are of the highest Form, are perhaps standing amongst those of the lowest; but when the Master comes into the School, every Scholer takes his right place; so at the last day, every one shal have their due place allotted to them, though now there be nothing but confussion. This great day may comfort Saints in their greatest distances. In this world they are oft far from one another, * 1.1722 both in respect of places, opinions, & affections; at this great day they shal all meet, yea and in the unity of the faith of the Son of God. In all the cruelties and unkindnesses of wicked men. Its the duty of the Saints in this life to be patient among; it shall be their priviledge hereafter to be freed from the company of the wicked; * 1.1723 they shall neither be troubled with sin, nor sinners, nor sorrows: the day of Judgement shall be a day of redemption, Luk. 21.28. Eph. 4.30. of refresh∣ment, Act. 3.19. the thoughts of this day may support them in their absence from Christ: At that great day they shall meet with their Redeemer, their Spouse, their Head: how shall not Christ save those from death, for whom he hath suffred death! Who shall come to judge the Saints, but he who came to be judged for them?

VER. 7.

Even as Sodom and Gomorrha, and the Cities about them, in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternall fire.

THis Verse containes the third example of Gods severe displeasure, against the sinners of former times, and it is that of Sodom and Gomorrha, &c. which the Apo∣stle sets down by way of comparison, noted in these words [Even as;] the former part, or proposition whereof is in this verse, and the reddition, or second part in the two next following.

In this example I observe four parts.

• 1. The Places punished; Sodom and Gomorrha, and the cities about them.
• 2. The deserving cause of their punishment; In like manner giving themselves over to fornication, and going after strange flesh.
• 3. The severity of their punishment; Suffering the vengeance of eternall fire.
• 4. The end and use of their punishment; they are set forth for an example.

For the first, The Places punished; Sodom and Gomor∣rha, and the cities about them.

EXPLICATION.

Four things may be by way of Explication inquired into.

• 1. What places these cities of Sodom and Gomorrha were.
• 2. What were these Cities about them.
• 3. Why Sodom and Gomorrha are rather named, then those Cities about them.
• 4. Why these places are rather named, then the per∣sons and inhabitants thereof.

1. For the first, concerning the Cities of Sodom and Go∣morrha, (to reserve the speaking of their sin and punnish∣ment unto the two following parts of the text.) Wee read Gen. 13.10. upon occasion of Lots choice of the plain of Jordan for the place of his habitation, that all that plain was well watred every where, before the Lord de∣stroyed Sodom and Gomorrha, even as the garden of the Lord, like the land of Egypt, * 1.1724 as thou comest unto Zoar. The River Jordan taking beginning from the mountain Libanus, and arising (say some) out of two fountaines call'd Dan and Jor (which joyned together make the name Jordan) after it hath run (saith Pererius) about fifteen miles, falleth into the lake Samechonitis (the same that is call'd the waters of Merome, Josh. 11.7.) then it passing along by Chorazin and Capernaum, falleth into the lake Genesareth, and so it having continued a current of an hundred miles in length, till it falleth into the lake Asphaltites, or the dead sea, with it's most pleasant streams inriches and adorns the plain through which it passeth (wherein these cities of Sodom and Gomorrha were conteined) with such great fertility and pleasantnesse, that its compared to the Garden of God; which expressi∣on of the Garden of God (as some think) is given to these places after the manner of Scripture, wherin things which are eminently great and goodly, are attributed to God; all excellencie, * 1.1725 both being from, and for him; and that of these places being so great, that it might seem, if God himself-would dwel upon earth; after the manner of men, he would make choice of them for his mansion∣place, or garden. Luther rejecting this interpretation as

Judaicall, thinks (though according to my observation without company) that this place of Sodom and Go∣morrha, was Paradise it self, or the Garden of Eden. I rather conceive with Augustine of old, Calvin, Mercer, Rivet, and others of late, that the place wherein Sodom and Go∣morrha stood, for its wonderfull delightfulnesse, is com∣pared to that garden of God, properly call'd Paradise; * 1.1726 or that garden of Eden, call'd the garden of God, because planted by God himselfe, wherein Adam was first pla∣ced, and whence afterward he was expell'd for sin; the rather, because, as in the description of the pleasantnesse of the garden of Eden, its expresly said, that it was wa∣tred with a river; so in this place the watering of this plain with Jordan is particularly mention'd, as that which made it so fruitfull and delightfull; and thus we are in other places to understand this Adagy of the gar∣den of God, as Isai. 51.3. He will make her wildernesse like Eden, and her desert like the garden of the Lord. So Ezek. 28.13. its said of the King of Tyre, that he had been in Eden, the garden of God. And that these places where formerly Sodom and Gomorrha stood, are compared to that same ancient Eden in which Adam was placed, I am yet the more inclinable to beleeve, because Egypt, men∣tioned in the next branch of the comparison, is a place properly so call'd; this plain, wherein dwelt the Sodo∣mites, being also said to be like the land of Egypt; * 1.1727 a country whose fruitfulnesse, by reason of the overflow∣ing of Nilus, was so great, that it was commonly call'd the Granary of other nations, the Egyptians themselves sowing almost every month; in regard whereof, when o∣ther countries were afflicted with famine, the Egyptians had not only corn sufficient for their owne use, but also for the relief of their neighbours; Nor was Sodom un∣like to Egypt in respect of this plenty of bread, the ful∣nesse whereof is, Ezek. 16.49. expresly said to be the iniquity of Sodom. And in respect of the plenty, pleasant∣nesse and pride of the cities of the plaine, possibly it

came to passe that Chedorlaomer made them by force subject to himself, as also that they afterward rebelled a∣gainst him; * 1.1728 whereupon ensued that war between him (assisted with three other Kings) and them, wherein Chedorlaomer and his confederates getting the victory, they took all the goods of Sodom and Gomorrha.

2. It may be enquired what these cities about Sodom and Gomorrha were, which (Jude saith) were destroyed. In Scripture we read but of two, that (besides Sodom and Gomorrha) were overthrown, viz. Admah and Zeboim: of these we have frequent mention in Scripture, as, Deut. 29.23. where we read only of the overthrow of Sodom and Gomorrha, Admah and Zeboim; as also Hos. 11.8. Lyra, Theodoret, and Suidas think, that Zoar was also in∣volved in that calamity after Lots departure from it, mentioned Gen. 19.30. but it seems rather that Zoar was totally spared at the intercession of Lot, Gen. 19.21. I will not overthrow this city for which thou hast spoken, and long after the consuming of Sodom and Gomorrha, Zoar is mentioned in Scripture, as Deut. 34.3. Isai. 15.5. and * 1.1729 Hierom saith, that of all the five cities, only Zoar was spared, and that in his time it stood between the dead sea and the mount of Engedy. Nor must the Au∣thour of the book of Wisdome, when he speaks of the fire that fell down upon the five cities, necessarily be under∣stood to speak of the five cities severally: But the word Pentapolis, may be taken joyntly for the region where∣in the five cities stood, and of them so call'd. Strabo mentions the overthrow of thirteen cities by fire, of which, he saith, that Sodom was the Metropolis. O∣thers speak of a greater number, and these possibly do the more boldly mention so considerable a number, in re∣gard of the largenesse of the sulphureous lake, or the dead sea, which covereth that region where the cities stood. * 1.1730 Pliny saith, that this sea is above an hundred miles in length, and twenty five miles in breadth; But Josephus, who better knew, giveth it but five hundred

and eighty furlongs in length; that is, seventy two miles and somewhat more; and an hundred and fifty fur∣longs in bredth; that is, nineteen miles or there a∣bouts.

3. For the third; viz. The naming of Sodome and Gomorrha rather then the other cities of the plain; 'Tis not only observable in this, * 1.1731 but in most of those places where the sin and destruction of these cities are mentio∣ned; See Isai. 1.9, 10. and 13.19. Jerem. 23.14. and 49.18. &c. And it is not doubted, but that 1. These two were the chief and principall of all those cities which were destroyed, the Kings of Sodom and Gomorrha are e∣minently mention'd above the rest of the five Kings, Gen. 14.10. and though every one of the five cities had a King peculiarly belonging to it, Gen. 14.2, 8. yet Sodom was the Metropolis, or chief city; hence we read so frequently, Ezek. 16.46, 48, 49, 53, 55, &c. that the other cities which God overthrew, are call'd the Daughters of Sodom: And it's probable that Gomorrha was next to Sodom in dignity. 2. These two cities were the most in∣famously and eminently wicked: Hence it is that great sinners are call'd the inhabitants of Sodom and Gomorrha, Isai. 1.10. Jer. 23.14. Mat. 10.15. &c. And Jerusalem is call'd the Sister of Sodom, Ezek. 16.46. And a wicked life is compared to the Vine of Sodom and Gomorrha, Deut 32.32. The cry of the sins of Sodom and Gomorrha is pe∣culiarly mentioned, Gen. 18.20. and when God expres∣sed how much he abhord the Prophets of Jerusalem for sin, he saith, They were to him as Sodom and Gomorrha; and when he sets forth the impiety of the rulers and peo∣ple of Jerusalem, he cals them, The Rulers of Sodom, and people of Gomorrha, Isai. 1.10. The seat of Anti-christ is call'd Spirituall Sodom, Rev. 10.8. And it's obser∣vable that the sin for which these Cities were so infamous, receives it's denomination from Sodom, rather then from any of the rest of the Cities, it being to this day call'd Sodomy. These cities then being more wealthy, were al∣so

more wicked then the rest, and from them, as from the head there came a defluxion of sin upon the rest. Jon. 1.2. It's said that Nineveh was a great city, and the wickednesse thereof came up before the Lord.

4. For the fourth; in the description of this punish∣ment, these Places and cities are rather named then the Persons and Inhabitants thereof, to note, that their over∣throw was universall and totall; they were all, and ut∣terly ruin'd, God hath made them cease from being a peo∣ple; he not only cutting off some branches, but pluck∣ing them up by the root; not only executing the rebels, but demolishing their fortifications, and at once both fi∣ring the Bees and the Hive. The overthrow of Sodom was totall, both in respect of the Inhabitants and the Place it self; for the former only one Lot was excepted from this destruction, Luk. 17.39. 2 Pet. 2.7. Hence it is the Prophet saith, Isai. 1.9. Except the Lord of Hosts had left unto us a very small remnant, we should have been as Sodom, and like unto Gomorrha. Had there been ten righ∣teous, all should have been spared; but there being but one righteous, there was but one delivered. The punish∣ment was as universall as the provocation; From the sole of the soot even to the head, there was no soundnesse in them: And in Scripture a general calamity is proverbial∣ly exprest by the overthrow of Sodom and Gomorrha; * 1.1732 con∣cerning Edom and Babylon, it's said, As in the overthrow of Sodom and Gomorrha, no man shall abide there, nei∣ther shall a son of man dwell in it. Totall also was the de∣struction of these Cities in respect of their place. To this purpose speaks Peter, 2 Pet. 2.7. where he saith, that God turning their cities into ashes, condemned them with an overthrow: Hence we find that the plaine wherein they were seated, was overthrown with the Cities, Gen. 19.25 and that the whole land is Brimstone, Salt, and burning; and it is not sown, nor beareth, nor any grasse groweth therein, Deut. 29.23. the salt, or dead sea hath not on∣ly overwhelmed the place it selfe where the Cities stood,

but (as seems to be gathered from this Deut. 29.33. and 32.32.) the grounds which bordered upon them, * 1.1733 are spoyl'd, the fruits whereof (if any be) are most loath∣some and unsavoury; as Josephus, Solinus, Strabo, and also Tertullian and Augustine report, who say of the apples which grow there, that to see to, they are apples, but being touched, they fall into ashes; and that when they seem to be ripe, they are within only smoa∣ky; that an outward rine doth keep in the filthy embers: And hence it is, that in Scripture a totall and irrecove∣rable subversion is compared to that of Sodom and Gomo∣rha: * 1.1734 The Cities (saith Jeremy) which the Lord over∣threw and repented not. Moab (saith Zephany) shall be as Sodom, and the children of Ammon as Gomorrha; E∣ven the breeding of Nettles and Saltpits, and a perpetuall desolation, Zeph. 2.9.

OBSERVATIONS. * 1.1735

1. With admirable wisdome hath God ordered, that there should be such variety of places for mans habitation. Sodom and Gomorrha were seated in the fruitfull valley, the country near it, was more barren and mountainous. Some countries are high, and thirsty, and barren; O∣thers low, and water'd, and fruitfull. God could have made the whole earth to have been alike in all places, and not so variously orderd. But this singular diversity doth excellently praise the wisdome of his providence. They who live in the barren mountains, which are only waterd by the showres of Heaven, are compell'd to ac∣knowledg, that they owe all their increase to a blessing from above. They who inhabite the fruitfull vallies en∣riched with Fountains and Rivers, are admonish'd of the bounty of Gods providence to them above others, in the plenty of their supplies. They who live in mountainous and barren places, shew the goodness of God in sustein∣ing them even in such places of scarcity, and that it is not necessary for mans preservation to live delicately;

those who fare more hardly, often living more health∣fully, then those who swim in great abundance. In a word, by this variety, places are made helpfull and be∣neficiall one to another; some places abound with the blessings of one kind; some with those of another; the mountains with health, the valleys with wealth; the mountain wants the valley for supply of food, the valley is beholding to the mountain for strength and defence. E∣very place enjoys not every comfort, but is necessitated to crave supply from a neighboring country. The City can∣not live without the food of the Countrey; nor the Coun∣try without the Coyn and Commodities of the City; The poor wants the rich, and the rich the poor▪ the one is helpfull by his labours, * 1.1736 the other by his rewards: the one by work, the other by wages; True is that of Solo∣mon, * 1.1737 The rich and the poor meet together, and the Lord is the maker of them all; Who by this variety both advan∣ceth the honour of his owne wisdome, and provideth for the good of humane society. * 1.1738

2. God often affords the richest habitations, and the greatest earthly plenty to the greatest sinners. Sodom for wealth and fertility is compared to the Garden of God; and yet God bestowes it upon the worst of men. Egypt and Babylon abounding with waters and plenty, are gi∣ven, not onely unto those who are without the Church, but who are enemies of the Church. In these countries God made his people slaves and captives (and truly it's safest for Israel to meet with most woe in places of most wealth.) God gives his enemies their heaven, their portion, their all in this life, Psal. 17.14. they here receive their good things: and have all in hand, nothing in hope; all in possession, nothing in future reversion. By this distribution of earthly plenty, God would have us to see how slightly and meanly he esteems it. He throws the best things that this world affords, upon the worst, and (as Daniel speaks) the basest of men: Who but the Nimrods, the Nebuchadnezzars, the Alexanders, the

Caesars, have ordinarily been the Lords of the world? These have fleeted off the cream of earthly enjoyments, when the portion of Saints hath been thin, and lean, and poor. Some observe, that Daniel expresseth the Monar∣chies of the world, by sundry sorts of cruel Beasts; to shew, that as they were gotten by beastly cruelty, so en∣joyed with brutish sensuality. The great Turkish Em∣pire is but as a crust which God throws unto an hun∣gry Dog. * 1.1739 God sometimes indeed (lest riches should be accounted in themselves evill) gives them to the good; but ordinarily, lest they should be accounted the chief∣est good, he bestowes them upon the bad; oftner ma∣king them the portion of foes then of sons. What is it to receive, and not to be received; to have nothing from God but what he may give in hatred; to have (with Sodomites) a Garden of God upon earth, with the losse of the true Paradise! In a word; To have no other dewes of blessing, but such as may be followed with showrs of fire!

3. The plenty of places oft occasions much wickednesse and impiety. Commonly where there is no want, * 1.1740 there is much wantonnesse. The ranknesse of the soyl, occasi∣ons much ranknesse in sin: Sodom, which was watred with Jordan, and fatted with prosperity, was a nursery of all impiety: She had fulnesse of bread, and therefore abundance of idlenesse; Neither did she strengthen the hands of the poor: And they were haughty, and committed abomi∣nation before me, Ezek. 16.49, 50. Jesurun waxed fat and kick'd, Deuter. 32.15. The drunkards of Ephraim were on the head of the fat valleys, Isai. 28.1. Wealth unsan∣ctified, is but as oyl to nourish the flame of lust. How deceitfull an Argument of Gods love is worldly abun∣dance! Not the having, but the holy improvement of wealth, is the distinguishing mercy. God cuts his people short of bodily supplies in much love to their souls: His Daniels thrive best with the diet of Pulse: I never yet heard or read, that prosperity occasioned the conversion

of one soul. Cyrus (they say) would not suffer his Persi∣ans to change a barren soyl for a fruitfull, because dain∣ty habitations, make dainty inhabitants: Rich cities have ever been the stoves of luxury. Men have naturall inclinations according to the Genius of their country; and it's rare to see Religion flourish in a rich soyle. In the scantinesse of earthly injoyments, want restrains, and stints our appetites; but where there's abundance, and the measure is left to our own discretion, we sel∣dome know what moderation means. Ilands are the richest soyls, and Ilanders are held the most riotous peo∣ple; we in this City, lie in the bosome, and at the dugs of an indulgent mother; we live in as dangerous a place for prosperity, as Sodom: and as the fattest earth is most slippery for footing, we had need of speciall grace at every turn, and of that watchfulnesse whereby, in the midst of abundance, we may not want temperance. How hard is it, with holy Paul, to know how to be full, and to abound! How holy is that man who can be chast, temperate, * 1.1741 heavenly in Sodom! Let us not only be con∣tent to want, but even pray against those riches which may occasion us, being full, to deny God, Prov. 30.8, 9. It's a most unwise choice, with Lot, to leave Abraham to inhabite Sodom! and an ill exchange, to go (with Jacob) from Bethel the house of God, to Bethlehem, though an house of bread and plenty. They, who for worldly advantages, betake themselvs to places only of outward accommoda∣tions, soon find, with Lot, the recompence of their in∣excusable error. How much more commendable was the choice of holy Galeacius, who forsook all the wealth and honours of Italy, to enjoy God in the purity of his ordinances in a poor Geneva! It's much better to tra∣vell to Zion through the valley of Baca, then to pitch our tents in the Plains of Sodom.

4.* 1.1742 Sinners are not better'd by premonition. They com∣monly remaine unreformed, notwithstanding the bitter fore-tastes of judgments. How soon hath Sodom forgot

that shee was spoyled and wasted by Chedorlaomer and the other Kings! But sinners grow worse by afflictions, as water grows more cold after an heating. If that wick∣ed City had been warned by the sword, it had escaped the fire. But now this visitation hath not made ten good men in those five cities. And as they leave not sinning, so God leaves not plaguing them, but still follows them with a succession of judgements. There's no greater sign of finall overthrow, then a mis-improving of judge∣ments. Oh, that the time which we spend in an impati∣ent fretfulnesse under them, because they are so great, we would more profitably imploy in a humble mourning for our unprofitableness under them, lest they be the fore∣runners of greater.

5. The greatest, * 1.1743 the strongest Cities cannot keep off judgement; Nor are they shot-proof against the arrowes of vengeance. Great sins will overturn the foundations of Sodom and Gomorrha, and the cities about them. No∣thing can defend where Gods justice will strike, as there is nothing can offend where his goodnesse will preserve. The height of a Cities proud Towers may hold the earth in awe, but they cannot threaten heaven; and the clo∣ser they presse to the seat of God, the nearer they lie to his lightning. The bars of our gates cannot keep out judgements. What is the greatnesse of Sodom, though the mother city, compared with the greatnesse of the Lord of Hosts! The lands of Alcibiades, in the Map of the whole world, could not be espied. The Nations are as the drop of a bucket, as the small dust of the balance; * 1.1744 He taketh up the Isles as a very little thing: An nations before him are as nothing, and lesse then nothing, and vani∣ty: Jerusalem was the perfection of beauty and the joy of the whole earth; yet how were her gates sunk into the ground, * 1.1745 her bars broken: Sion was so desolate, that the Foxes ran upon it. Her strength was such before, * 1.1746 that the inha∣bitants of the world would never have beleeved that the enemy would have entred Jerusalem. * 1.1747 Greatnesse of sin

will shake the foundations of the greatest Cities upon earth: If their heads stood among the stars, iniquity will bring them down into the dust. Even of Babylon the great (that Spirituall Sodome) shall it be said, * 1.1748 It is fallen. * 1.1749 Ammianus Marcellinus, call'd Rome the everla∣sting City; but even she shall see the day when the e∣ternity of her name, and the immortality of her soul, wherewith she is quickned, (which (saith a Learned man) is the supremacy of her Prelates, above Empe∣rours and Princes) shall be taken from her, and as Ba∣bylon hath left her the inheritance of her name, so shall it leave her the inheritance of her destruction. In vaine do we build, unlesse the Lord lay the first stone; or plant, unlesse he say, Let it grow. Blessed is the City whose gates God barreth up with his power, and openeth with his mercy; Otherwise Sodoms plenty, and power, cannot secure it's inhabitants. It's said of Tyrus, that Her Merchants were Princes, and her Traffickers the Honourable men of the earth; yet how doth God de∣ride her greatnesse, at the time of her overthrow! Is this that glorious City? (Isai. 23.7.) her own feet shall car∣ry her far off to sojourne. The Lord of Hosts hath purpo∣sed it, to stain the pride of all glory, and to bring to con∣tempt all the honourable of the earth. Sodome, Babylon, Jerusalem, Constantinople, &c. have felt the weight of Gods power, and their own impieties; God once ask'd * 1.1750 Niniveh, whether she was greater then No: Let me ask London, whether she be greater then those cities which, for sin, God hath made small, yea brought to nothing. He who in former great plagues hath made grasse to grow in the streets of London for want of passengers; is able a∣gain to stretch out upon it the line of consusion, the stones of emptinesse, * 1.1751 and to turn the glory of our dwellings into plowed fields. The fear of God is the strongest re∣fuge; and righteousness a stronger bulwark then walls of brasse. * 1.1752 How great is the folly of the greatest City, to be at the same time sinfull and secure! There's no fortification

against, no evasion from the Lord. There's no way to fly from him, but by flying to him; by making him, in Christ, our friend; by becoming enemies to sin, and by reforming.

6.* 1.1753 Sin brings a curse upon every thing that belongs to man. The sin of Sodomites overthrew them, their houses, their cities, their children, yea, their plaine, and all that grew upon the earth. The curse of Thorns and Bryers grew out of the soyle of sin. The punish∣ment of Amalek, reached even the Infant and Suckling; yea the Ox and Sheep, the Camel and Asse. * 1.1754 That which was made and bestowed for mans comfort, may justly be destroyed for mans wickednesse. Who wonders to see the children, the followers, the palaces, and gardens of a Traytor to droop and decay; and the armes of his house, and the Badge of his Nobility, to be defac'd and re∣vers'd? That which is abused by man to the dish••or of God, may justly be destroyed by God to the detriment of man. How deservedly may God demolish and dis∣mantle those fortifications, and break in pieces those en∣gines, in and by which rebellious man fights against his Supreme Lord, and Soveraign! How profitably may we improve all the miseries which we behold disperst up∣on the whole creation! How fruitfull a Meditation may we raise from the barrennesse of the earth! * 1.1755 A fruitfull land turneth he into barrennesse, for the wickednesse of them that dwell therein. All the Monnuments of ruine, the demolish'd Monasteries, and overthrown Abbies, and subverted Cels of Sodomiticall and lazy Fryers, full fed, and unclean inhabitants, are but the scratches that sin hath made upon the fair faces of Nations. Oh, that England would look with Scripture spectacles upon all its fired Towns, and razed mansions, and say, and be∣leeve, If sin had not been, these had not lien here; * 1.1756 and that these demolitions are but the foot-prints of sin; that so having found out sin, we may voice it, and deal with it as the Philistins did with Samson, * 1.1757 Who (said they)

was the destroyer of their country. Certainly, that which wants reason is by God ruin'd, that we who have reason may thereby be reformed. We should say in the destruction of the creatures, as David in the death of his subjects, I and my Fathers house have sinned; These sheep what have they done? and we should look upon Gods taking away of abused comforts, as stoppages in our way of sin, and the withdrawings of the fuel of lust; God as it were firing our ships, and breaking down our bridges, lest by these we should depart from him.

7.* 1.1758 Great is the difference between Gods chastising of his people, and his punishing of Sodomites. The univer∣sality of Sodoms ruine, followed the community of its sin. The Church of God is never destroyed utterly, but in it he alwayes leaves a number; Except the Lord had left us a seed (saith Paul) we should have been as Sodom, * 1.1759 and like unto Gomorrha. Though an housholder spend and sel the greatest part of the corn of the Harvest Crop, yet he will be sure to reserve a little seed corn, to sow his ground for a new corp; Though Sodom be utterly con∣sumed by fire; yet Jerusalem is as a brand pluck'd out of the fire. God makes a light account of whole cities full of sinners, * 1.1760 he takes away the ungodly of the earth like drosse, which is put into the fire to be consum'd; his own people being like gold only, put in to be purged: A man when his house is on fire, more regards a small box full of Jewels, then a great room full of ordinary Lumber. God having intimated to his people, Hos. 11.6. that they deserved to be made as Admah and Zeboim, (the two Cities that were destroyed with Sodom and Go∣morrha;) he subjoyns ver. 9. I will not returne to de∣stroy Ephraim; * 1.1761 by not returning to destroy, he means, he will not utterly destroy; he will not be like a Con∣queror, who having overcome a City, and in the heat of blood, destroyed all with whom he met, at length in∣deed gives over, but ••••terward returns to make a totall destruction thereof; though God make a full end of all

nations, yet he will not make a full end of his people, * 1.1762 but correct them in measure, yet not leave them altogether un∣punished; he will ever have some to serve him, and to be monuments of his mercy: God will deal with his people as he enjoyned them to do, in gathering their grapes at Vintage, Lev. 19.10. the gleaning of grapes he wil leave in it. Isai. 17.6. and as the shaking of an Olive tree, two or three berries in the top of the uppermost bough. God will have evermore some of his people above the reach of their enemies. This indulgence of God should both teach us Humility, considering what we deserve; and Thankfulnesse, considering what we escape, it being the Lords mercies that we are not utterly consumed.

This for the first part of this seventh verse, viz. the Places punished. The second followes, name∣ly, the Deserving cause of their punishment; exprest by the Apostle in these words; In like manner giving themselves over to fornica∣tion, and going after strange flesh.

Wherein he sets down, 1. The sin of some; (namely, of the Cities about Sodom and Gomorrha) which was to sin in like manner.

2. The sin of all the cities destroyed.

Wherein I consider 1. Into what they fell; viz. un∣cleannesse; yea, one of the most odious sorts of unclean∣nesse, Sodomy, or pollution with strange flesh.

2. The Degree or measure of their embracing this sin; They gave themselves over to the one; they went after the other.

EXPLICATION.

In the Explication of this second part; viz. their sin, three things principally are considerable.

• 1. What wee are to understand by this sinning in like manner.
• 2. What by fornication and strange flesh.
• ...

• 3. What by this giving themselves to the former, and going after the later.

For the first: These words, In like manner, in the Origi∣nal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; * 1.1763 Some refer them not to the ci∣ties of Sodom and Gomorrha, but to the Israelites & Angels of whom the Apostle spake in the fore-going verses; as if he had intended, that these Cities about Sodom and Go∣morrha sinn'd after that manner in which the Israelites and Angels sinn'd: and their only reason is, because the Gender is changed in this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which (say they) cannot be referred to the cities of Sodom and Gomorrha, but to those Israelites and Angels of whom he spake be∣fore, and who sinn'd, though not in that bodily unclean∣nesse which Jude afterwards mentions, yet by spiritu∣all Whoredome, in making defection from God. But I conceive, with Beza, Calvin, and Estius upon the place, that Jude intends that these Cities about Sodom and Gomorrha sinn'd after the same manner with these greater cities, whose steps and examples they followed, and therefore were involv'd in their punishment. Wee never find in Scripture, that the Israelites finned in fol∣lowing of strange flesh, nor can we either according to Scripture or reason, attribute this sin to Angels: and as for the change of the Gender in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by a Metonymie of the Subject, the Scripture often puts the City for the Inhabitants of the City, as Mat. 8.34. The whole City went out to meet Jesus, &c.

2. We are to enquire what the Apostle here intends, 1. By Fornication; and 2. By strange flesh.

First, Fornication, I take not properly and strictly for that act of uncleannesse committed between persons unmarried; but as in Scripture it's put Mat. 5.32. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Adultery, where Christ saith, Whosoever shall put away his wife, saving for the cause of fornication, &c. so is it here to be taken for all sorts of carnall uncleanesse, and as comprising all breaches of chastity.

The impure pens, of those more impure penmen, the

Jesuites (and among them of Thomas Sanchez, in his Treatise of Matrimony) have in their casuisticall discour∣ses run out so odiously upon this Subject (a work fit for those whose father, his unholinesse the Pope, * 1.1764 invites to the publick profession of Whordome) that (as Rivet notes) they utter such things as scarce the Divell himself with all his study would have suggested, they examining not only the kinds and severall sorts, but even every manner, object, subject, circumstance of this sin so ex∣actly, and by peecemeall, that chast Readers cannot read them without blushing and abomination. To mention therefore only the principall sorts of carnall uncleanness, and such as we find (though with sacred modesty) set down in Scripture. This sin, if practised with a mans own body, according to the opinion of some, its called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Effeminatenesse and Ʋncleannesse, for which God slew Onan; if with a beast, it's bestiality, a sin forbidden, and severely to he punish'd by Gods law; if with mankind unwillingly, the party patient not agreeing, it's call'd ravishing; if the parties agreeing be males, they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and their sin, to the perpetuall infamy of Sodom, is call'd Sodomy: The parties being of a different sex, and if the sin be committed with more, there being a pretext of marriage, it's called Po∣lygamie; there being no such pretext, Scortatio, Whore∣dome, or uncleanesse, transported to the abuse of many. If uncleanesse be committed by parties, between whom there's consanguinity or affinity, in the degrees for∣bidden by God, it's incest; if by parties not so allyed, when both or either of them be marryed, it's adultery. If the female be a virgin and not marryed, it's stuprum, or a deflowring of her; if she be retayned peculiarly to one, she is a Concubine, Judg. 19.1. if the act be oft re∣peated, it's call'd luxury; and he who sets himselfe af∣ter it a Whoremonger. Nor is it impossible but that un∣cleanesse may be between marryed couples, when the use of the marriage bed is in a season prohibited, or in a

measure not moderated, or in a manner not ordained, or to an end not warranted. To all which may be added the sin called Lenocinium, when a Female is prostituted to the lusts of another, either for gaine or favour; for∣bidden, Levit. 19.29. with which some joyn the tole∣ration of uncleannesse, either in private families, or in publick states, as in Rome that Spirituall Sodom. As al∣so all those things which incite, dispose, or provoke to actuall uncleannesse; as immodest kisses, embraces, glan∣ces, filthy speeches, impure books, amorous songs, mixt dancings, lascivious attire, &c. And lastly, the concupiscence, boyling or burning lustfulnesse of the heart (out of which proceed evill thoughts, murders, adulteries, fornications, Mat. 15.19.) called 1 Cor. 7.9. burning; and Col. 3.5. Evill concupiscence.

It's most probable that these impure Sodomites, at first began at some of the lower and lesse heinous of the forementioned sorts of uncleannesse, and that they went through most, if not all of them, before they came to be such hellish proficients and practicioners in their villa∣nies, * 1.1765 as to abuse themselves with mankind: the heinous∣nesse of which abomination, either swallowes up the mention of the rest; or if from them they did abstain, it was neither for feat or shame, but because they accoun∣ted them (as Musculus speaks) to be ranks too in∣considerable and ordinary for them, who left the naturall use of the woman, and burnt in lust towards one another, and (as Jude saith) followed after strange flesh.

Breifly (now) though sutably to this branch of Explica∣tion, I shall add to the discovery of the sorts of unclean∣ness, a touch of the peculiar odiousnesse of this sin (to de∣fer the consideration of the wrath of God against it, till we come to the next part.) 1. It's a close and cleaving sin, much cherish'd by corrupt nature. It bears (as a Reverend Divine notes) the name of it's mother, which is called in generall lust, or concupiscence; it hath the name of it is kind, and therefore it is lust, eminently; it

lies near the heart, and sleeps in the bosome. 2. It's an Infatuating sin, Hos. 4.11. taking away the heart; e∣ven David was led with a stupor of spirit for a whole year together, after his uncleannesse. How did this sin besot Samson? It blunts the edge not of grace only, but even of reason also; even Solomon himselfe could not keep his wisdome and women at once. 3. Its an Inju∣rious sin to others; It loves not to go to hell without company: An Adulterer cannot say (as some other sin∣ners may) that he is his own greatest enemy. How many doth it (besides those whom it kils in soul) wound in body, name, at one shoot! and for this wound there can be no salve of restitution or recompence. 4. Its an attended sin; not only inducing others to sin, but it brings on other sins with it; it's like the needle which draws the thread after it; idolatry, perjuries, murders, riot, de∣frauding even of nearest relations. The Apostle joyns fornication and wickednesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to∣gether, Rom. 1.29. An unclean person runs downe the hill and cannot stop his course in sin. 5. It's a Dishonourable sin to be the body; and 1 Cor. 6.18. peculiarly said to be against the body. The unclean person makes himself a stigmatick, he brands his body, and leaves upon it a loath∣some staine; Other sins comparatively are without the body, by it, not in it; this both; it being a more bo∣dily sin, and requiring more of the body for the perfect∣ing of it. 6. It's a Sacrilegious sin: It takes away from God that which is his own; he made our bodies, * 1.1766 and curioufly wrought them like a piece of tapestry, and he will not have them to be spotted. * 1.1767 Our bodies are the members of Christ our mysticall head, united strongly, though Spiritually. If it were heinous for David to cut off the skirt of Sauls garment, what is it for any to divide between Christ and his members, and that by making them the members of an Harlot? Our bodies are the temples of the Holy Ghost, therefore not to be the Styes for Swine; dedicated, therefore not to to be prophaned. 7. Its an Heathenish

sin. Gentiles walk, 1 Thes. 4.5. in the lust of concupiscence: and a sin before conversion, 1 Cor. 6.9. Such were some of you. A sin of night and darknesse, wherein men care not how much their apparel be spotted or torn. A sin not to be named amongst Christians; In a word, a sin not of Saints, but of Sodomites: Who,

2. Are specially taxed with the breach of chastity in pollutions by strange flesh. * 1.1768 The words in the Originall are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly signifying another flesh. Whereby the Apostle intends, such a flesh as was another, or different from that which was afforded to their natu∣rall use by the law of nature, or a flesh that was made by God to another use and end, than that unto which they abused it. Or as Oecumenius thinks, that flesh which they followed may be called another, or strange, because God never appointed that Male and Male, but only that Male and Female should be one flesh; in which respect, as to a male, the flesh of a Male must alwayes be ano∣ther flesh. And Chrysostome well observes on Rom. 1.27. that whereas by Gods ordinance in lawfull copulation by marriage, two became one flesh, both sexes were joyned together in one; by Sondomiticall uncleannesse, the same flesh is divided into two; Men with men work∣ing uncleannesse as with women; of one sex making (as it were) two.

Of this sin of pollution with strange or another flesh, in Scripture two sorts are mentioned; The one, carnall joyning with a beast, which is of another kind, prohibi∣ted Levit 18.23. and punished with death, Levit. 20.15 wherein it's observable, that the very Beast is also ap∣pointed to be slain (as in another case the Ox that goar∣ed one to death was to be killed, Exod. 21.28.) by which was manifested the detestablenesse of that sin, in that it polluted the very beasts, * 1.1769 and makes even the unclean creatures more unclean, and the beast below a beast, and not worthy of living the very life of a beast; but especial∣ly (as Calvin notes) the Lord would shew how much

this sin displeath him, when he commands that even the harmless beast, neither capable of, nor provoking to thesin, was punish'd with death. 2. The other sort of pollution by strange flesh, was that which is properly termed Sodomy, committed when persons defile themselvs with their own sex; The sin which the Gentiles committed when God gave them up to vile affections, or affections of dishonor and ignominie, where by men with men wrought that which was unseemly, Rom. 1.27. whereby as they had left the authour, they were also suffered to leave the order of nature. A sin called an abomination, Lev. 20.13. send∣ing an abominable favour unto the Lord. Incest with the daughter in law, is called confusion; with the mo∣ther and daughter, wickedness. This sin of Sodom is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Abomination. And when the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Abominable, are unmbred among the fearfull, unbelee∣vers, &c. who shall have their part in the lake which burneth with fire and brimstone; by Abominable, many learned men understand those who are given to this sin against nature, as if abomination were properly belonging to it. In adultery, violence is offered to marriage; in Incest, to affinity; but in this sin (as Tostatus observes) infamy is offered to the whole humane nature. And † 1.1770 Pererius notes, because it's said these Sodomites were sinners before the Lord, the word being Jehovah, that it signified they sinned against the right and light of nature. And its called (as Gerard notes) Sap. 14.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a changing of birth. The unsavoury sulphur that was mixt with the flames of Sodome, and (if travellers may be beleeved) the still continuing stink of that sulphure∣ous lake where Sodom once stood, seem to be comments upon the abhorred unsavouriness of this sin. By the law of Theodosius and Ar••••dius, Sodomites were adjudged to the fire. Among the Athenians, he who defiled the male was put to death, and the party abus'd was barred from all office. In the Councell of Vienna, the templers who were found guilty of this sin, were decreed to be

burnt. Among the Romans it was lawfull for him who was attempted to that abuse, to kill him who made the assault; * 1.1771 and thus C. Lucius did, who (as Tully saith of him) had rather do dangerously, than suffer shamefully. In short, against this sin of Sodomy no indignation (as Lact antius speaks) is enough. The greatnesse of the sin, overcomes the office of the tongue. Tertullian brings in Christianity triumphing over Paganism, be∣cause this sin was peculiar to heathens, and that Chri∣stians neither changed the sex, nor accompanied with a∣ny but their own wives. This and such like (as Tertul∣lian speaks) being not so much to be called offences, as monsters; and not to be named, without holy detestati∣on by Saints, though they be committed without shame by Sodomites.

Thus having in the second place spoken of the fornica∣tion of these Sodomites, [ 3] and their pollution by strange flesh, it remains that briefly, in the third place, wee should enquire what was their giving themselves over to the former, and their going after the later; both these are contained in a double expression in the originall, the first is the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.1772 being in Composition in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the addition whereof the signi∣fication of the word (saith Gerard) is dilated, inlarged, increased; as also are the significations of other words by the same Preposition. The second is in the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. going after, &c. whereby is in∣tended more then the accepting or embracing, even the prosecuting the motions of their unnaturall uncleanness. In sum, I conceive by these expressions of their giving over themselves, and following after strange, &c. here is noted, besides the Originall root and fountain both of uncleanness and all other lusts; I mean, that fomes innatus,

that imbred occasion of sin; as also, besides the arising of unclean motions in the heart, the delighting in such motions, the consent to those motions so delighted in, the actuall performance, and execution of those motions so consented to; I say, besides all these, which are sup∣posed in these expressions of the Apostle, there is inten∣ded, the more hideous hight, and prodigious eminency of this Sodomiticall uncleannesse; and that in sundry re∣spects. As,

1. Of their making Provision, and in projecting for their lusts; and that both by spending their time, pains, cost in fetching in, and laying on its fuel; the constant, providing and pouring on of oyl to keep in, and increase the flame, by fulnesse of bread, and excessive eating and drinking; and also by listning after, relating of, and lay∣ing out for such objects as seemed to promise most sa∣tisfaction to their unsatiable lusts, which appeared by the sudden notice, and shamefull resentment of the arri∣vall of Lots beautifull guests.

2. Their excessivenesse and exuberancy in pouring out themselves upon their lust, even to the consuming wear∣ing, and wearying themselves by uncleannesse; the boyling over of their strength and lusts together (though with difference, the former being hereby impaired, the later increased;) and in a word, their becoming hereby their own destroyers, and the Divels Martyrs. And this the Apostle Peter intends clearly in that word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Pet. 2.7. where he speaks of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the filthy conversation of the Sodomites; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, comprehending not only all kinds of lust and obscenity, but also a monstrous profusion, a violent spending ones selfe without measure in all lasciviousnesse, * 1.1773 even the greatest excess of riot.

3. Their Impudency and shamelesnesse in sinning, where∣by they fear'd not to own their impurity before all the world. These Sodomites were not only practitioners and proficients in, but also professors of their black and

hellish art of uncleannesse. Hence it is (say some) that the men of Sodom are said to be sinners before the Lord: * 1.1774 that is (say they) publickly and shamelesly, without any regard of Gods eye or observation. Hence likewise Isai. 3.10. * 1.1775 the Prophet reproving boldnesse of sinning in the Jewes, saith, that they declared their sin as Sodom, whose inhabitants hid not their filthinesse in corners, but by their countenance, carriage. and words proclaimed it to all spectators. This impudence was noted by the Hea∣then Historian as the height of wickednesse in Caligula, one of the worst of men; but in Sodom, behold a City full of Caligulaes. The sin of these miscreants abhon'd se∣crecy; they blushed not, though the Sun was a blushing witnesse of their filthinesse. They glory'd in their shame because they had out-sinn'd all shame. Their hands were the organs, and their tongues the trumpets of wickedness. Would any but a company, who had more of Monsters then men in them, have made such a demand in the o∣pen streets, as is mentioned Gen. 19.5. Bring them out to us, that we may know them?

4. Their obstinacy, and pertinacy in sinning. The late bloody war, the spoyling and plundering of their city, the preaching of Lots life, the perswasions of his tongue, their plague of blindness could not reclaim them, but they are by these rather exasperated then amended; like violent streams, that when they are resisted by Flood∣gates, swell over the banks. After they were smitten with blindness, * 1.1776 it's said, Gen. 19.11. that they wearyed themselves to find the door, upon which place Musculus well notes, that such was their obstinacy in sin, that e∣ven after their blindnesse, they were as mad upon their lust as before, even unto wearynesse of body. What were all the means which were used to amend them, but the pouring of oyl down the chimney? By an hel∣lish antiperistasis they become more hotly furious by calm and cool opposition; and all that Lot could gain by his meek and earnest disswasion from abusing his guests

was but a scoff for becoming a Judge, and a threat that they would deal worse with him, then with them. Were not these possessed with the unclean spirit of lust, who could break in sunder all the chains of reproof and pe••∣swasion? Were they not throughly scorched with the heat and thirst of lust, thus to break through armies of opposition to draw the stoln waters of unnaturall and poysonfull pleasures?

OBSERVATIONS.

1 Wicked men agree in sinning. Sodom and Gomor∣rha, and the Cities about them, sinn'd in like manner. The inhabitants of severall cities, were inhabited by the same sins; in opposing of God, they joyn hand in hand. Howsoever the wicked may disagree in secular conditi∣ons and interest, yea, and may have their private quar∣rels among themselves, yet in offending God they are unanimous; and though it be possible that they may a∣gree with the people of God in civill concernments, yet in the matter of holinesse, they will ever differ. There may be many grudges and quarrels between the souldi∣ers of the same army among themselves, who yet all consent to oppose the common enemy. The heads of Samsons Foxes were turned contrary wayes, but the Foxes met in the tail and the fire brand. The heads, the policies of sinners may be divided, but in their lusts they are united. They are acted by one spirit, and a∣gree in that which is naturall, though they differ in re∣gard of what is accidentall. How good is God to his peo∣ple, to divide sinners among themselves in their worldly interests! to order that by the contests between the Pharisees and Sadduces, Paul should find favour; and by the conflicts between Saul and the Philistims, Da∣vid should escape! yea how just is it, that they who a∣gree against God, should disagree with one another! And that they who sin, should also suffer after the like manner; that they who are unanimous in the same sin

of filthinesse, should also be swept away in the same showr of fire.

2.* 1.1777 Great is our pronenesse to follow corrupt example, and a multitude to do evill; to sin in like manner. We are apt Scholers in sinfull lessons. How easy is it to be, nay, how hard not to be carried down the stream, when at once we go with the wind of example, and the tide of nature? The diseases of the soul are very catch∣ing; and when the times are corrupted, the soul is more indangered, than is the body by the corruption of aire. One Proctor for Satan shall have more Clients, then an hundred Pleaders for Jesus Christ. Rusty Ar∣mour layd neer that which is bright, infects it with ru∣stinesse; but the bright imparts not its brightnesse to that which is rusty: The finer bread in the Oven per∣takes of the courser, but seldome doth the brown take a∣way any of the white. How great should be our care to be holy in bad times and companies! It was the failing of righteous Lot to live in Sodom; but it was his greater commendation, to be righteous in Sodom: Though these Cities about Sodom sinn'd in like manner, yet so did not Lot, though Sodom and Sodomites were round about him: It shewed that his holinesse was of a strong com∣plexion, to retain its healthfulnesse in so corrupt an aire. He is a star, that can shine in a dark night. If we can do the wicked no good, it is our unhapinesse; but if they do us hurt, * 1.1778 its our sin. Noah was upright, and walked ••ith God, even when all flesh had corrupted their way. ••ow kindly doth Christ take it, when we will shine as lights in the midst of a crooked, and perverse generation, and sail against the wind of example! It's no commen∣dation to be good in good company. A Swine may for a while possibly be clean in a fair meadow, the difficulty is when the mire is presented, to abhor wallowing in it. As it's a great sin to be bad among the good, so it's an high commendation to be good among the bad, to con∣tinue a lilly among thornes, and to have a fire of zeal

for God, the more hotly burning, by how much the cold of prophanenesse is the more increased; but as this shews the strength of grace, so yet doth that grace the greatnesse of Gods power. Insteed of imitation, let us bewayle the sins of the times, and what we cannot bear down for the good of others, with a stream of pow∣er, let us for our owne, overcome with a floud of teares.

3. Corrupt greatnesse is very influentiall upon, * 1.1779 and into inferiors. The lesser Cities sinn'd after the same manner with Sodom and Gomorrha: Jeroboam the son of Nebat made Israel to sin: Ephraim walked after the Command∣ment, Hos. 5.11. When the sin which we love, is joynd with that greatnesse which we admire, needs must it be very drawing. Rev. 13.3 All the world wondred at the beast, which had received power and authority. Let those who are powerfull in place, take heed lest they bee strong to sin; * 1.1780 for if they improve their power against God, they shall be powerfully punish'd by God. Who so causeth the righteous to go astray in an evill way, he shall fall himself into his own pit, Prov. 28. Without the sins of others, our own would be insupportable, if unpardo∣ed; and 'tis too much to be so much as a follower in sin. The Examples, yea the injunctions of the best, the great∣est, are limitted and bounded by the pleasure of a great∣er. The Midwives of Egypt, and the three servants of God, threatned with the fiery furnace, are standing monuments of religious disoebdience: Fear God is put before that of Honouring the King. Our earthly is be∣low our heavenly Father: he who begat us, is to be be∣loved; but he who created us, is to be preferred. The greatest, the richest cannot put in security to save us harmlesse at the day of Judgement for following their ex∣ample; even their followers shall be punish'd. Admah and Zeboim, the daughters of Sodom, sinn'd and smar∣ted in like manner with Sodom.

4.* 1.1781 How fitly is the title of Spirituall Sodom bestowed

upon Rome! Sodom hath now met with her match. Not to speak of that cloystred crew of Sodomiticall shave∣lings, * 1.1782 the Leprosie of whose sin had eaten so deeply into the wals of their Monasteries in England, * 1.1783 that the ju∣stice of God both pulled down them, and pluck'd up their foundations; but look upon their holy Fathers, and their purple Cardmals, their Mitred Prelates, and you shall find a second Sodom raised out of the ashes of the former. My pen is ashamed to write what I read concerning the two Juliusses, the second and third, Six∣tus the fourth, Paul the third, Leo the tenth: Prodi∣gious was that impure Monster John Casa, Arch-Bishop of Beneventum, and Legat Apostolicall, who wrote a book in commendation of the sin of Sodomy, and printed it at Venice: and by the license of Julius the third were other books set forth in praise of that villany. Perpetu∣all will be the infamy of that Johannes imperialis, a Po∣pish Writer, who published a book in commendation of this Arch Bishop Casa, and others of the same stamp, wherein he writes,

[That when Pope Paul the second (observe his Holinesse) endeavoured to advance the said Casa to the dignity of a Cardinall, he was by some persons enviously upbraided, and blamed for la∣sciviousnesse.]

Nor will Rome ever be, or be accoun∣ted other then as Sodom, a mother of Harlots, and a stable of uncleanness (a fit place for the seat of the beast) so long as her lawes for prohibiting of Marriage, and per∣mitting of Whoredome, are in force.

5.* 1.1784 How hellish black is the depraved nature of man! The fountaine surely was filthy and poysonfull, that sent forth such streams of Sodomiticall uncleanness. Sodoms lake of Brimstone is not half so unsavoury, as were their streams of Fornication; nor were these so filthy as that

springing puddle of polluted nature from which they is∣sued. Who reads not without horror and amazement, the overflowing of this sin of Sodom, into the lives of those accounted the best of heathen, and the wisest of Philosophers, * 1.1785 to whom that which might he known of God was manifest; who professed themselves wise, and yet burned in lust one toward another? Tertullian, and Gregory Nazianzen charge this foul abomination upon Socrates himself, and others upon Aristotle, Zeno, and Periander; but most of all upon Plato (how unworthy the name of divine!) Who might not be more then a∣mazed to read that Solon and Licurgus should make laws (as they did, according to Chrysostome) for the to∣leration of this sin! To the fountain of this Heathen∣ish filthinesse we are led by the Apostle, when he declares that Rom. 1. this uncleannesse was Through the lusts of their own hearts. What cause of humility have the best, when they consider they were born with the nature of the blackest Sodomites! And how greatly should they praise and admire that love whereby, and laver wherein they were washed and sanctified! To conclude this, What is there in the world for which tears and blushing seem to be made, but for the pollution of that nature, which is the same with that of a Sodomite.

6. Nor yet should the most deeply defiled, * 1.1786 either in na∣ture or practise, despair. Even Sodomites returning, shal be accepted; and washing in the fountain (set open e∣ven for their uncleannesse) shall be cleansed. The blood of Christ can wash from the sins of Sodom. Even a peo∣ple as bad as Sodomites have been invited by, and unto mercy; for Isai. 1.10. the Prophet calls the Jewish Prin∣ces, the Princes of Sodom, and their people, the people of Gomorrha; that is, such Princes and people as match∣ed Sodom and Gomorrha in wickednesse; and yet he invi∣teth them unto repentance, with proffer of mercy, and promise of pardon; and though their sins were as red as scarlet, yet he saith, that he would make them as white

as snow, ver. 18. The Apostle tels the Corinthians, 1 Cor. 6.9.11. that some of them had wallowed in this sin of Sodomy; but (saith he) you are washed and sancti∣fied. The Gospel refuseth to pardon no sin, for which the soul can be humbled. Free grace can bring those to heaven, whose sin equalized theirs who were thrown in∣to hell. The least sinner hath cause of humility, nay in himself of despair; the greatest hath by closing with Christ ground of hope. If it be the glory of God to pardon great sins; * 1.1787 it is his greatest glory to pardon the greatest sinners. There is no spot so deep, which the blood of God cannot wash away. The Argument which Da∣vid used for the pardoning of his sin, could only be pre∣valent with a God; Pardon my sin (saith he, Psal. 25.11.) for it is great. There is infinitely a greater disproporti∣on between the blood of Christ, and the greatest number of greatest sins; then between the smallest pibble and the vastest ocean.

7. The toleration of some places of uncleannesse is no means to prevent the spreading of this sin. Sodom had li∣berty enough of sinning, but their lust increased with their liberty. The cause of Sodoms sin against nature, was not the penury, but the ordinarinesse of the other way of sinning with the Female. Lust is insatiable and excessive, nor will any liberty seem enough to it; indul∣gence makes it insolent; It will not be perswaded by fair means, * 1.1788 nor must this nettle be gently touch'd, but roughly handled and nipt, if we would not have it sting. If the Flood-gate of restraint be pull'd up, lust keeps no measure in its powring forth; The more we grant to it, the more it will desire from us. To prevent sin by per∣mitting it, is to quench fire with oyl, to make the plai∣ster of poyson, and to throw out Satan by Satan. Impro∣vident and impure is that remedy used in the Papacy for the preserving of people chast. I mean the toleration of

Places of uncleanness. * 1.1789 But so the Romane Pander may fill his own coffers with the tribute, he can be indulgent to the sin of whoredome.

8.* 1.1790 Corrupt nature delights in that which is strange to Gods ordination. In the room of accompanying of Male and Female, which was appointed by God, Sodomites go after strange flesh. Marriage was ordained by God, Gen. 2.22: but nature being depraved, forsakes that way, and imbraceth the forbidden bosome of a stranger, * 1.1791 a strange woman not standing in the former relation. The marriage of one man and one woman was the ordination of God; but instead thereof mans corruption hath brought in Polygāmy. Nor is the depravation of mans nature lesse opposite to religious ordinations. God ap∣pointed that he alone should be worship'd; but corrupt nature puts man upon serving strange Gods, Jer. 5.19. cal∣led also Jer. 8.19. strange vanities. The true God hath appointed the manner of his worship, and strictly doth he forbid the offring of strange incense, Exod. 30.9. but the same corruption which put the Sodomites upon follow∣ing strange flesh, puts Nadab and Abihu upon offering strange fire. Man hath found out many, * 1.1792 and goeth a whoring after his own inventions, and delights only in de∣viating from Gods way. The wicked go astray from the womb. How justly may our crooked natures be char∣ged with what was unjustly imputed to the Apostles; namely, the turning of the world upside down? All the breaches of ranks, all the confusions and disorders upon earth, proceed from our distempered hearts. How comely an order would there be upon the face of the whole world, if sin did not meddle!

9. Little do they who allow themselves in sin, * 1.1793 know where they shall make a stop. Once over the shoos in

this puddle, rarely will Satan leave, till he have by de∣grees got them over head and ears. The modest begin∣nings of sin, make way for the immodest and irrecovera∣ble proceedings. The sin of the Sodomites, which be∣gan at the unclean motions of the heart, at length ari∣seth to a prodigious tallnesse of impudency and obstina∣cy; The smallest spark may be blown up to a flame, the flame upon the hearth may, if not quenched, fire the chimney. None provide so wisely for themselves, as they who kill sin in the cradle; how easily do we proceed from one degree of sin to another; and how ordinarily doth God punish one degree of sin with another! He who allowes himselfe in speculative filthinesse, may at length arrive at Sodomy: He who now gives way to sin, may shortly be given over to sin.

10.* 1.1794 Sinners prosecute their lusts most laboriously. The Sodomites weary and spend themselves in uncleannesse, and painfully pull down a showr of fire and brimstone upon their heads: Incomparably sorer is the labour of sin∣ners in damning, then of Saints in saving themselves: The sinner is the only true drudge, sin the only true slavery; and therefore much greater then any other, because they who are in it, delight to be so, and are angry with the offer of a release. Lusts are many and opposite and yet one sinner must be servant to them all; and they all a∣gree in rending and tearing the soul: They are cruel, insteed of wages, giving only wounds and scourges, and that to the tendrest part, the conscience. Nor doth the body escape the tyranny of lust; Envy, intemperance, wrath, luxury, have had more martyrs than ever had holinesse: Such is the goodnesse of God, and the sweet∣nesse of his service, that it's beneficiall even to the body; but through how many troubles and woes do wicked men passe to greater! Wofull and the life of a Sodomite been, though the fire and brimstone had never fallen; Great should be the grief of Gods servants, that Sa∣tans slaves should do more for him that will shed their

blood, than they can do for him, who shed his blood for them; that the former should give themselvs over to uncleanness, and the later not more willingly yeeld them∣selves to the Lord.

11.* 1.1795 By viewing the odiousnesse of this sin in the Sodo∣mites, it's our duty to avoid it our selves. To this end,

1. Labour for a sorrowfull sensibleness of that inward corruption of nature, from which alone ariseth the flame of uncleannesse; Lay the foundation of mortification deep. Throw the water at the bottom of the flame, stop the fountain; the hating of some outward acts of this sin may go without any abhorrence of that which is the principle and fountain thereof. * 1.1796 David began at the right end, when he abhorr'd and confess'd that poyson wherewith his mother had warmed him in the womb. Actuall abomination comes from the naturall pollution; Imbred concupiscence is the body; that outward is but a toe or a finger of that body. The inward dunghill, if unremoved, will steam forth into a thousand adulteries; till this be healed, thy cure will be but Palliative (as Physicians speak) not Eradicative. Tertullian holily derides the folly of the Heathen Democratus, who to prevent lust, would needs put out his eyes. * 1.1797 The Chri∣stian (saith he) can safely look upon a woman, being mind-blind unto lust. Lay thy Mine under the foun∣dation; silence that bosome Orator which pleads for uncleannesse. The bird which gets loose from the stone or stick to which it's tyed, yet if flying with the string about its leg, is intangled in the next bough. Though some courses of actuall uncleannesse be for the present e∣scap'd, yet if the intangling inclination be still entertain∣ed, it will ensnare upon any after occasions and tenta∣tions.

2. Banish unclean contemplations, and Ideall unclean∣nesses; Cleanse the stie of thoughts; stifle them when they begin to plod and plot, and contrive uncleanly; let

not thy spirit be their through-fare; Cleanse your thoughts, ye sinners, Jam. 4.8. Satan, when he inflames with lust, throws his fireballs into the thoughts. Fill these table-books with holy contemplations, that there may be no room in them for the impression of unclean injections.

3. Beware of plausible excuses for the extenuating of uncleannesse. Abhor the aprons of fig-leaves, of nature, constitution, allurements, example; Look upon this sin as it is, not as it is coloured; behold it with Scripture spectacles; consider it's true complexion, under the falsenesse of paint; and contemplate it as tumbling in the mire of its owne filthinesse, and in the blood of thy precious soul.

4. Fear God. He who fears God, can never find a place dark enough to offend. Joseph knew that all the favours of his Egyptian Mistris, or of Egypt it self, could not buy off the guilt of this one sin. Dream not of im∣punity; Whoremongers and adulterers God will judge; se∣crecy, power, can never carry it away from omnisciency, omnipotency; what a filly shelter is closenesse! Thou canst never shake off thy punishment, unlesse thy being, thy self. Its easie for God to make thee terrible to thy selfe, and thine own tormentor; yea more desirous to utter thy sin openly for thine ease, then ever thou wast to act it secretly for thine honor.

5. Fear thy self; Renounce all selfe confidence, and ventrousnesse upon thine own strength. The Lord is as truly the keeper the heart, as of the City. Rather fear then scorn snares. The best way never to fall, is ever to fear. * 1.1798

6. Take heed of feeding the humor of lust. 1. Keep thy selfe from being fit ground, or meet mould for the Divell to cast in his seed; Whether, 1. by Gluttony, or 2. by Idlenesse: Both these were Sodoms sins, Ezek. 16.49.

1. Gluttony (saith one) is the gallery that lechery goes through, The nutritive faculty is the shop of the

generative; The belly well fed (saith Jerome) quickly disposeth a man to lust. Swine love not to tumble in dry dust, nor doth the spirit of uncleannesse delight in a body exercised to fasting, though the body be not to be starved, yet neither to be pampered; * 1.1799 the body must be kept down, that lust grow not mallapert; The right way to put out the fire of lust, is to withdraw the fuel of ex∣cess; A pamperd horse is hard to rule; A servant deli∣cately fed, will be cheek-mate with his master; * 1.1800 The flesh too much cherish'd will kick against the soul; Keep under the beast by taking away the provender: * 1.1801 The bel∣ly is an unpatient sutor; but having food and raiment, let us therewith be content. They who have taken the mea∣sure of mans throat, say, it is lesse then in other creatures of answerable proportion, to teach us temperance; The Divell chuseth to enter into the greedy swine; Esau was a greedy eater and a fornicator. The looking upon the wine when it is red, and giving its colour in the cup, and the looking upon strange women, are put together, Prov. 23.33. Paul allowes even weak Timothy but a little wine, 1 Tim. 5.23.

2. Idlenesse, another of Sodoms sins, is also a feeder of uncleannesse: Chambering, or lying in bed, is joyn∣ed with wantonnesse, Rom. 13.13.

[Our sleep (saith Jerom) must not be the buriall of one suffocated,

* 1.1802 but the rest of a wearyed man. The standing-pool will ga∣ther filth, and be full of Toads and Vermin. Labour is a good remedy against lust: The same servant is called slothfull and wicked. Slow bellies are called evill beasts. * 1.1803 Israel was safer in the Brick-kills of Egypt, then in the Plains of Moab: Lust conquered good David, when he was idle and at ease. In troubles, when he prevented the morning watch, he was innocent and holy; but when Satan finds him wallowing upon his bed, he thinks him fit for a tentation. Lust can be no stanger to an idle bo∣some. While we work not our selves, Satan works on us. The sitting bird is the Fowlers mark. The earth

stands still, and therefore it becomes natures common sewer. The heavens that are ever in motion, are always pure: * 1.1804 By how much the greater I am (saith one) by so much the more I labour; by how much the more I la∣bour, by so much the greater I am.

2. As we must keep our selves from being meet mould or fit ground for the divell to cast in this seed of lust, so must we also beware of those objects and allurements which do water concupiscence: Set a watch before thy senses; The sons of God looked on, and lusted after the daughters of men: * 1.1805 The eye of David, and Josephs Mistris led their hearts. Thamar desiring to be unclean with Judah, sat (as we translate it) in an open place; (but 'tis in the Hebrew) in the door of the eyes, Gen. 38.14. Sin gets in at the senses, like the wind at the crevis. The order of sin is the same with that of Achan; * 1.1806 I saw, I coveted, and took, looking upon a woman and lusting after her, are put together, Mat. 5.26. and we read 2 Pet. 2.14. of eyes full of adultery, or the adulteress. But willingly neither be, nor behold a provocation of sin; God will preserve thee in thy wayes, not in thy wandrings. Dinah was not safe out of the womans orb, the house; only to see, is not sufficient warrant to draw us to the suspe∣cted places: What wise man will go to an house infected with the Plague, only to see the fits of the visited. It is good to keep tentation at the staves end; and not to let it into the grapple; for though possibly we may fight and conquer, yet it was our fault that we were put to fight. The project of Balaam was too prosperous; had the Moabites sent their strongest souldiers to perswade the Israelites to idolatry, they had been returned with contempt; but as God fetches glory to himself out of the worst actions of men; so men often undo themselves by the fairest works of God.

Thus far of the second particular, considerable in this example of Sodom, viz. the cause of their

punishment; the third followes; name∣ly the severity of their punishment, their suffering the vengeance of everlasting fire.

The punishment being set out, 1. More generally, so its called Vengeance.

2. More particulary; so it was a vengeance manifested by eternall fire; Wherein is considerable,

• 1. By what they were punished, by fire.
• 2. In what measure, or how long they were punish∣ed; the fire is Eternall.

I shall here enquire, what we are to understand by this

• ...Vengeance.
• Fire, here called Eternall.

EXPLICATION.

1. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here translated Vengeance, is of a signification belonging to the proceedings of Courts of Justice; and it is taken severall wayes, 1. Properly it signifies right or justice; in which respect among the Heathens, the Goddess of just vengeance (Nemesis) was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Justice or Vengeance, Act. 21.4. No doubt (say the Barbarians of Paul) this man is a murderer, whom though he hath escaped the sea, * 1.1807 yet (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) venge∣ance suffereth not to live. 2. It is taken for the Sentence of damnation given by the Judge, as Act. 25.15. where it is said, that the chief Priests and Elders, desired to have (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) judgement against Paul. 3. For the punishment it self inflicted after the passing of sentence: thus, 2 Thes. 1.9. the Apostle saith, The wicked shall be punished (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and thus it is taken in this place by Jude, who fitly expresseth the punishment inflicted by God up∣on the Sodomites by this word, because it was most just∣ly, and according to the merit of the offence and offen∣ders, executed by the Judge of all the world, who is righte∣ous in all he brings upon sinners; yea, is righteousnesse it selfe, whose very judgements, even because they are

his, are just and righteous; and as to the case of Sodom and Gomorrha, so eminent was the righteousnesse of Gods judiciall proceeding, Gen. 18.21. that he would go down to see whether they had done altogether according to the cry of their sin: where he speaks after the manner of men, who ought not to condemn any before an accurate examinati∣on of the cause. But of this, by occasion of the words (judgement and, the Great Day) much hath been spoken in the foregoing verse.

For the second, the fire wherewith these Sodomites were punish'd.

They burnt with a threefold fire. 1. The fire of lust (both sin and punishment) They burned in their lust one toward another, * 1.1808 and God gave them up to uncleannesse and to vile affections.

2. The fire which was rained down from heaven upon them, * 1.1809 Gen. 19.24. the remarkablenesse of which punish ment by fire, appears in sundry respects: It was 1. A miraculous fire, besides the course of nature. Brimstone (to which some add salt) and all that vast quantity of fiery matter, were never produced by naturall causes; God it was who provided the matter for so great a flame, the fall wherof also he ordered for time and place. Hence its said, that the Lord rained brimstone and fire from the Lord, (that is) by an elegant Hebraism, from himselfe, the Noune being put in the place of the Pronoune, as 1 Sam. 15.22. 1 King. 8.1. 2 Tim. 1.18. &c.) to shew, that the raining there mentioned was not from the strength of naturall causes, nor after a naturall manner, but immediately from the Lord himself, and by the put∣ting forth of his owne omnipotent arme 2. It was an abundant fire, of a vast quantity; and hence it is said to be rained down; it was not a sprinkling, but a showre; Here were not sparks, but flakes, sheets of fire, rivers of brimstone. 3. It was a Sudden fire. It came not by degrees, when the morning arose, or at break of day there were no tydings of destruction; till

then Lot was in Sodom, and yet when the Sun arose, * 1.1810 fire was rained down; and early in the morning Abram beheld the smoak of the country; haply the work was done in a quar∣ter of an hour; Lam. 4.6. Sodom was overthrown, as in a moment. 4. It was a tormenting fire: The execution by fire hath ever been accounted one of the most affli∣ctive to sense, and therefore imposed upon the greatest offenders. How great is the torment when the skin is puckerd, the sinews crack'd, the blood scalded: Famine, the greatest of punishments, is but a kind of fire, where∣by the naturall moysture is dryed up; nay, fire lends a resemblance to the torments of hell. 5. It was a de∣structive fire, utterly consuming all upon which it fell; * 1.1811 Cities, Inhabitants, the plain, and all that grew upon it; and (as Brochardus reports) so far as the vapour arising out of lake of Sodom is carried by the wind, it makes all places dry and barren, destroying all fruits, grasse, plants, and what ever the earth yeilds. And so poy∣sonfully is that brimstony lake tainted, which is now in the place where Sodom stood, that it is called the Dead∣sea, having neither fish nor any living creature therein. * 1.1812 And this is confirmed by the Prophet, who foretelling how these waters should be healed by the waters running out of the Sanctuary eastward, on which side this lake is situate, and that then the creatures should live therein, that there should be a multitude of fish, and that the fishers should stand upon it, from Engedy even unto E∣neglaim, the two cities at either end of the lake, doth hereby imply, that for the present, before this healing, the waters were dead, that no fish, nor any creatures li∣ved therein, and that no fisher man did frequent the same, as they did the lake of Genezareth and other places, * 1.1813 tho∣row which the River Jordan did run. 6. The punishment by this fire is lasting, ever lasting, a standing monument of Gods displeasure; in Mosee's time it was so, Deut. 29. and the Lord never repented him of this overthrow; It is under a perpetuall destruction, recorded by Au∣thors

of great credit and reputation, * 1.1814 and it shall conti∣nue as long as the world shall last, or there shall be any time or age, in allusion whereunto, when the enemies of the Church are destroyed, it is foretold that their Land shall become burning pitch. It shall not be quenched night nor day, the smoak thereof shall go up for e∣ver.

3. The fire of Hell: and this (some think) the Apo∣stle only here intends, because he calls it, Eternall fire. I acknowledge that these Sodomites were punished with the eternall fire of hell (Gods dealing with some infants or aged, I dare not determin; but 'tis sure, their children were part of their parents enjoyments, by nature the children of wrath, and that God is an absolute Lord; and the Lord saith concerning Sodom remarkably, Ezek. 16.5. I took them away as I thought good) Christ saith it shall be more tolerable for Sodom and Gomorrha in the day of Judgment, then for Corazin, &c. but a more tolerable condition in regard of degrees, takes not away, but implies the kind of the condition; the temporall punishment of the impeni∣tent Sodomites, was but a degree to the eternall, and in regard of the suddenness of their destruction, they might want time of repentance. Notwithstanding all which, with submission to better judgements, I conceive that the Apostle doth not in this place intend primarily (much lesse solely) the destruction of these Sodomites by hell-fire. Inclusively, and secondarily I suppose, he doth, as the fire of hell was typified by that which fell upon them from heaven. Nor do I clearly understand, how these cities can be set forth as an example to sinners, by suffering the punishment of hell-fire, when of that the History of Genesis doth not speak at all, and the exam∣ple (saith * 1.1815 Estius) should be taken from the History, which sinners may read and hear. And although it be said, the fire wherewith these Sodomites were punished, was eternall, yet is it not necessarily to be understood of hell fire, for even that fire which consumed these Ci∣ties

may be called eternall, 1. Because the punishment by this fire is rreparable, to last to the end of the world, these cities being never to be restored; and in this sense eternall is often taken in Scripture, where we read of the eternall hils, Deut. 33.15. Psal. 74.3. Perpetuall desola∣tions; That the land of Canaan was given to the seed of Abraham, for an everlasting habitation, Gen. 17.8. and for ever, Gen. 13.8. That the Leviticall Ceremo∣nies are for ever, Lev. 6.22.

2. Because these cities suffering the punishment of fire and brimstone described in Genesis, are a type or figure of Everlasting fire, and of the eternall punishment of wicked men therein. And this some learned men seem to make good out of the text, they reading these words, as referring eternall fire to example, thus: are set forth for an example of eternall fire, suffering vengeance; not as here our Translators do, who refer Eternall fire, to Vengeance, thus, are set forth for an example, suffering the vengeance of eternall fire: by which construction they gather that the fire which irreparably hath destroy'd Sodom, was a fi∣gure or type of that eternall fire reserved for wicked men in hell, and by which sinners ought to be warned. And (as Learned Paget (in that Treatise of his, called Medi∣tations of death) observes) Hell is denominated from the similitude of this place, * The lake of fire burning with brimstone. And of the Great Whore it is said, Her smoke rose up for ever and ever.

[And God (saith he) hath made a visible hell in that great lake which had once been a pleasant plain.]

And Brochardus, who spent ten yeers in the viewing of the Country, saith,

[That the Dead-sea is alwayes black, smoaking, and the very face of hell.]

Nor yet do I conceive, because in these words [E∣ternall fire] Jude may also include the punishment of the Sodomites in hell fire; that therefore they are there tor∣mented with materiall or bodily fire; it is sufficient that the torments of the damned, are set out by the paines of

fire, then which no creature is accounted by men more tormenting; so that undoubtedly they are unconceiva∣bly greater, and more exquisite then are any which can be caused by materiall fire; and they are more tormen∣ting in sundry respects. Hell fire burns the soul; Christ bids us fear none but soul-torments; * 1.1816 and indeed, if we can bear them least, we should fear them most. Hell fire though it burns, yet it consumes not; the wicked shall be its perpetuall fuel, and it shall be a living death preying upon them, not making an end of them. Hell fire cannot, as ours, be relieving or refreshing; they who are in it shall never say, Aha, I have seen the fire; but, Oh, I am tormented in this flame. Hell fire is blowne, not as ours, * 1.1817 by the breath of man, or any other created blast, but by God himself, whose breath is both the fire and a stream of brimstone, (Isai. 30.33.) and the bellowes. A powerfull God, powerfully punisheth, as is he, so is his strength. How unsupportable must needs be the pains in∣flicted by angry omnipotency! Hell fire cannot be ex∣tinguished; * 1.1818 Hell fire cannot be ex∣tinguished; nor tears, nor time can put it out. The many thousands of yeers that the effect of Sodoms fire lasteth here upon earth, are but a faint resemblance of the true everlastingnesse of hell fire. Nor yet is God un∣just in punishing those eternally, who have sinned but a little time: He measures the punishment by the great∣nesse of the offence, not by the time of the doing the crime; Treason or Murder may be committed in an in∣stant, but the punishment may last for scores of yeers; nay when men punish by death, there is a removing of the Malefactor from the society of men for ever; and if the offence committed against God be infinitely heinous, why may not the punishment be infinitely lasting; be∣sides, how ordinarily do men sell away their possessions by bargaine, or refuse an offered gift in a moment, which thereby they part with for ever! and how justly are sinners deprived of true blessednesse (and that is not less then eternall) which, in a short time they refused,

and sold away for the satisfying of their lusts! Nor can it be unjust with God to punish those in his eternity, who have sinned against him in theirs, who if they had to eternity been allowed to live, would have improved it altogether in sin; yea, and who dispositively, and in respect of their inclination, did so?

OBSERVATIONS.

1. The sin of uncleannesse, is remarkably followed with vengeance; As pleasure is that which the unclean main∣ly expect, and which this lust principally promiseth, so woes and pains, are afterward by God constantly infli∣cted: fornication and vengeance, are by Jude joyned to∣gether.

1. Spirituall vengeance attends upon this sin. 1. It ensnares and captivates the soul; God oft justly saith to the lovers thereof, He that is filthy, let him be filthy still; It is both an inlet to all impiety in the world (a lustfull man bogling at no sin that may bring him to enjoy his impure pleasure) and also a lust which so binds down a sinner, ingulphs him in, and engageth him so deeply to the love of it self, that notwithstanding the longer he lives in it, the more he is afflicted, and weakned by it, yet the more unable and unwilling he is to leave it; it lyes down with sinners in the dust. Seldome is this sin found in the way of repentance; a whore is a deep ditch. Few are the foot-prints of returners from this den, * 1.1819 and they too have escaped very narrowly. In steed of repentance, it labours concealment; and men rather study to hide it, then to turn it out of doors; to cover it with a rag of se∣crecy, then to cure with the plaister of repentance. Nor doth this sin less disquiet then captivate: It wasteth both the strength of the body, and the peace of the consci∣ence: It's pleasures are short, It's terrors are lasting: By how much the sweeter Satan makes it in the mouth, by so much the bitterer God makes it in the stomack: The fall into this sin brake Davids bones; * 1.1820 The deep im∣pression

of its stain, and the communicativenesse of its guilt and defilement to others, are standing troubles to the conscience, when once it is awakened.

2. This sin is pursued with Externall vengeance: 1. Upon the name; a dishonour is gotten; and a re∣proach that shall not be wiped away. * 1.1821 Though the sore may be heald, yet the scar abides, although repentance should be the plaister. Though Samson and Solomon were pardoned, as to their own execution, yet were they burnt in the hand, and branded in the fore head, for a warning to others. Such was the hatred of God against this sin, that God hath not left it a blank, but a blemish in Davids story: Nay, so deep was the spot of dishonour which cleaved to this sin, that the bastard is∣sue of the adulterer was shut out from the congregation to the tenth generation. 2. Upon the body: It makes a man the Divels martyr; * 1.1822 this sin is the seed of diseases, and though it loves to lie hid in the shop, yet the di∣stempers bewray it, that are laid in open view upon the stall. The noysome breath, the unclean botches, the inflamed blood, the consumed flesh, the speedy age, the short life, * 1.1823 of many are some of the favourablest producti∣ons of carnall uncleannesse. The penalty inflicted by the law of God upon adultery, was death by stoning (as it is generally thought) and for some other excesses in this sin, death by burning. The woman suspected of adultery, * 1.1824 drinking those waters of jelousie which (if she were guilty) plagued her with the rotting of her belly and thigh, was a cleer testimony of the heinousnesse of this sin; and if these instances suffice not, remember the death of 24000 Israelites at Peor. 3. Upon the estate: Lust is a flame that hath burnt down whole fa∣milies, cities, it spoyled David's posterity of the greatest part of his kingdome; It gives raggs for its livery, and though it be furthered by the fulnesse, * 1.1825 yet its followed with a morsell of bread. It is a fire (saith Job) that con∣sumeth to destruction, and roots up all increase. It is a

secret canker and moth in the substance of the wealthiest: Witnesse, the destruction of many Noble Families, and irreligious houses in England.

3. Eternall vengeance followes this sin. Whoremon∣gers and adulterers God himself will judg. * 1.1826 God returns flames for flames, and revengeth the hell of this fire in the heart, with the fire of hell: The strange woman lodgeth her guests in the dephs of hell, Prov. 9.18. Nor shall dogs be admitted into the new Jerusalem, * 1.1827 nor the unholy see the face of God. How great then is their sin, who account this carnall uncleanness no sin; who drink down this pleasant poyson of stoln waters, and never think of its certain o∣peration; and throwing this fire brand into their beds, their bodies, families, revenues, say they are in sport! What prodigious heaven-daring impudence is it, to glo∣ry in this, both sin and shame! What are those bold enticers to it, by paint, speeches, naked-breasts, (fire and brimstone shall one day cover them) but the Divels de∣quoyes, the emissaries and factors of hell, the strata∣gems of Satan, the increasers of transgressours! * 1.1828 Let it be too much for Rome to suffer it to set open shop by tolerati∣on; why do we punish the stealing of a piece of silver with death, If we connive at these whose theft flies higher, even at estate, health, honour, life, nay the soul it selfe! In short, How nearly doth it concern those who have burnt in these impure flames of uncleannesse, and thereby have also kindled the flames of Gods wrath, to labour to cool and quench them with the blood of Je∣sus. Christ, which alone can allay the heats of sin in them, and wrath in God; as also to cast their tears of Godly sorrow into the flame; because they have not been pure hearted Josephs. to become broken hearted Da∣vids? while for future they carefully avoid all those ob∣jects, whereby their lust hath too frequently been, and is too forward again to be inflamed.

2. God punisheth sinners in a way of judiciary processe; * 1.1829 even with the greatest equity and righteousnesse. His

vengeanceeven upon Sodom was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A vengeance of Justice. * 1.1830 In his proceedings with our first parents after their sin, as also with Cain and the Babel-builders, first he accurately examines and inquires into the fact, and afterwards he pronounceth sentence. As the word Vengeance, here used by Jude, hath righteousnesse in∣cluded in its signification; so in the work of vengeance, as storyed in Genesis, righteousnesse is as openly displayed as wrath. The cry of Sodoms sin, was no uncertain ru∣mour, requiring that God should go down and see, for his better information, * 1.1831 whether they had done altoge∣ther according to the cry thereof. He who knew the secret sins of the heart, could not be ignorant of the proclaimed sins of Sodom; nor was any proper descension consistent with his omnipresence, nor information with his omniscience; but hereby he would become exempla∣ry to Judges, who ought to take heed of their precipi∣tancy in judgement, and never proceed to condemnati∣on without accurate examination. In Sodoms punish∣ment there was a Map of hell, a sea of wrath, not a drop of injustice: Sin can make God angry, not unrighteous; Though sometimes he may destroy his creatures, yet ne∣ver deny himself. How contented should this make us to be under the smartest providences! A gracious heart will justifie God, when God sentenceth him Thou art just (saith Nehemiah) in all that thou hast brought upon us, * 1.1832 for thou hast done right, and we have done wickedly. That we are spared, its mercy; that we are punished; it cannot be injustice. Could we have harder thoughts of sin, our thoughts of Gods dealing would be more hono∣rable.

3.* 1.1833 Great is the patience and long-suffering of God even toward great sinners. God overthrew not Sodom till they gave themselves over to fornication; till they were impudent in sin, and it became crying: God did not shew that he heard it, till they proclaimed it to every one. He puts not in his siclke into Sodom, till it was ripe.

He goes down to see whither they had done altogether ac∣cording to the cry of it, altogether, * 1.1834 or (as the Hebrew hath it) whether they had made a consummation, i.e. whe∣ther their iniquities were full; God hereby shewing his purpose to spare them till it was so: He loves to clear his justice before man, as well as to execute it upon man: He shews how mercy pleaseth him, even when he puts forth justice. There is no judging of Gods love, by our impunity, or having the space, without the grace of repentance. God bears with the wicked, but yet not that they may be so. The longer the sinner is spared, the more the sin is aggravated. Sinners are beholding to God for their being spared so long, to themselves for their being spared no longer. Unsesse Sodoms sin had cryed importu∣nately, God had not answered it: Even by this expressi∣on of the crying of sin (saith Salvian) God sheweth how unwilling he is to punish sinners; and that mercy perswades him to spare them, did not the cry of sin con∣strein him to punish them.

4. The justice of God is not abolished by his mercy. * 1.1835 So good was God in his gracious condescension even to the lowest step of Abrahams request for Sodom; unto such a measure did God suffer the sin of unpunished Sodom to swell, that justice seem'd to be laid aside; but though it had woollen and leaden, silent and slow feet, yet had it also iron hands, which at length the Sodomites felt to their cost. Justice may be dormant, and yet not cease to be; it may be said of it (as once Christ did of Lazarus) it is not dead, but sleepeth. God is long suf∣fering, not ever suffering; The rising of the Sun in the morning was no sign that fire and brimstone should not fall upon Sodom before the evening. Gods forbearance to strike, shews not that he will alwayes spare, but that we should now repent. If we will sin by his long-suffe∣ring, we shall smart by his severity; These things hast thou done, and I kept silence, and thou thoughtest I was altogether such an one as thy selfe, * 1.1836 but I will reprove

thee, &c. When God comes to exact the punishment, he will require interest for his forbearance; and indeed, God is never more angry then when he suffers men to go on securely, and un-interrupted in sin, by sparing them. Let not the indulgence of God make us presume, but let us understand the language of love, that we may not undergo the load of his wrath. These Sodomites, notwith∣standing their sin, * 1.1837 were so securely asleep in their de∣lights of eating, drinking, buying, selling, planting, buil∣ding, that nothing could awaken them but the fire which destroyed them; This point should also be improved for imitation: To spare all offenders, is cruelty equall to a sparing of none. * 1.1838 Ashers foot was dip'd in oyl; yet his shoos were iron and brasse.

5.* 1.1839 Nothing is so dreadful as the wrath of God. Sodoms fire and brimstone showred down in a sweeping and o∣verwhelming plenty, are but shadows of the wrath of God incensed. * 1.1840 Our God is a consuming fire, his wrath is the fire, yea, the very hell of hell. When God Al∣mighty sets himself to be tormenting, and to shew what he is able to do against a worm; God (I say) who can marshall and draw into a body, all the forces of the Creation together, and then can draw forth all their vertue and vigor, and which is more, set on every degree of that force and vigour, according to the strength of his own all-powerfull arme, yea, and create infinitely more and greater torments, then we can either oppose or apprehend; how sorely, how unsupportably, shall his wrath wrack and torment the creature! How great and how inexcusable, is the stupidity of every sinner! the fire on earth is but painted and imaginary, in compari∣son of that of Gods wrath. If he who cryes Fire, Fire, at midnight, at once both wakens and affrights us, how amazingly should they affect us, who know and de∣nounce the terror of the Lord! * 1.1841 Who knoweth the power of his anger, even according to his fear, so is his wrath! What interest have we in the world comparable to that

of making him our friend in Christ! he is the severest e∣nemy, but the sweetest friend; * 1.1842 When his wrath is kindled but a little, blessed are all they that put their trust in him; Greater is the disproportion between the pleasure and paines of sin, then between a drop of honey and an O∣cean of gall. Consider, O sinner, when thou art ba∣thing thy soul by the fire of lust, how thy soul shall burn in the flames of hell; and remember that fire and brim∣stone lye under the skin of every Sodomiticall apple, and are in the belly of every lust. Meditate, Oh Saint, of the love of Christ in delivering thee from this eternall fire, this wrath to come, in becoming a skreen between that flame and thy soul, in cooling of thee, thoughby scorching of himselfe. To conclude this, If he hath delivered us from this eternall, how patiently should we endure any trying fire, and how cool should we account the hot∣test service in which God imployes us in this life! (All is mercy besides hell.) And how should we pity and pull back those who are posting (and that painfully) to∣ward these pains of eternall fire!

6. Gods anger changeth the use of the creatures; * 1.1843 It turns helps into plagues. The fire which God ap∣pointed to warm and purifie, shall, if God be our ene∣my, consume and burn us to ashes; the air shall poyson us, our houses shall be prisons to keep us for execution by flames. The Sun shall hold, or rather be the candle to give light to our slaughter, as in Joshuabs time; the earth which should bear, shall devour us: The seas which serve for conveyance, shall swallow us up; the Stars which at sometimes are sweetly influentiall, shall (if God be angry) fight in their courses against Sisera; the Heavens which are wont to afford ther fruitfull drops shall showr down fire and brimstone, and by both bar∣rennesse. The usefullest creatures of God, if hee bid them, shall go upon errands of destruction, in obedience to their Commander in chief, who can commissionate and impower for services of bloodyest severity and re∣venge

not only his chief officers, the glorious Angels, but even his Common souldiers, the poorest of creatures. If he be our foe, even those shall hurt us from whom we have formerly received, and now expect most friend∣ship. Our greatest comforts shall become our greatest crosses. The wife of the bosom, the children that came out of our loyns, may become our butchers and traytors; yea God can make our selves our own dead∣liest enemies: Let none be secure in their freedom from enemies, till God be their friend; nor in the multitude of friends, so long as God is their enemy. God can punish unexpectedly, even such a way as we never dream of. Jerusalem (saith the Prophet) came down wonder∣fully, Lam. 1.9. and what Sodomite ever heard before of a showr of fire? but unheard of sins, procure unheard of punishments.

7.* 1.1844 Most heinous is the sin of contempt of the Gospel. These Sodomites were sinners and sufferers even to a∣mazement. Sodom was a hell for sin, and typically a hell for punishment, and yet Christ saith, It shall be more tolerable for the land of Sodome and Gomorrha in the day of judgement, * 1.1845 then for the City which is guilty of this sin: Ʋnbelief is worse then Sodomy: Of all sins, Gospel∣sins damn most unavoidably. The pollutions of Sodom defile not so deeply, as doth the refusing of that blood which should eleanse us. How dangerous is the condi∣tion of that man, who pleasing himselfe in a civill conver∣sation and freedome from those sins which bring, him within the compass of mans law, allowes himself in that one which concludes him under the curse of the law of God. Of this before.

8.* 1.1846 God often proportions the punishment to the sin. So∣doms sin was against the light and use, their punishment against the course of nature; they fetch up hell to the earth, and God sends hell out of heaven. Their sinne was notorious, and proclaimed in the face of the Sun; their punishment was, nay yet is visible to all the world.

Their sin was universall, and the raining of fire and brim∣stone (saith Christ) destroyed them all. * 1.1847 Their sin was a flame of lust, and their punishment a flame of fire. Their sin was filthy, not without abominating it, to be named; their punishment, as by fire, so by brimstone, was so unsavoury to the smell, as not to be endured. How happy were it for us, if as our sins lead God to inflict such a kind of punishment, so that punishment may lead us back againe to find out the sinne! But of this before, ver. 5.

9. Great is Gods care of mans safety, * 1.1848 and humane soci∣ety. How angry was God with the Sodomites for a sin committed against their own bodies, and the honour of one another. God hath appointed and executed punish∣ments for & upon any that shall abuse poor sinfull man; and with whom is God so angry as with those who hurt themselves most! How strong an hedge hath he set a∣bout mans welfare in his ten Commandments; in them he distinctly provides for mans authority, life, chasti∣ty, estate, name, and generally in them all for his soul. All the rebellions, murders, rapes, oppression, defa∣mations, &c. in the world, whereby men suffer from men, are from hence, that God is not obeyed by men; and all the violencies among men proceed from the vio∣lation of the law of God, which were it observed, what a face of calmnesse and comelinesse would be upon the whole earth! God is infinitely better to us, then we are to our selves, to one another. How observable is the difference between those places where the fear of God swaies, and others, even in respect of civill, comely, and honest behaviour! To conclude, Though God might have enjoyned us the worshipping and serving of himselfe, without any regard of our own benefit, yet such is his love to man, that as no command doth hinder, so most are intended for the furthring of mans outward welfare. How strong an engagement lies upon us to be studious of giving him that honour which we owe, who

is so carefull to make that provision for us which he owes us not.

Thus far of the third particular, the severity of the punishment inflicted upon the Sodomites, viz. the vengeance of eternall fire. The fourth and last followes, the end and use of that punishment, in these words, Are set forth for an example.

EXPLICATION.

Two things here for Explication.

• 1. What kind of example these Sodomites were set forth to be.
• 2. Why any example of this kind was thus set forth.

For the first; * 1.1849 The word example in the Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and it signifies not only that which is openly shewen, and pointed at, and exactly to be observed, as Matth. 8.4. Christ commanded the leper, whom he had cleansed, to go and shew himselfe to the Priest; so Mar. 1.44. Luk. 5.14. But also a shewing by way of exposing to open in∣famy and disgrace; and thus it is said, that Christ ha∣ving spoyled principalities and powers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, made a shew of them openly, where the word signifies (saith Zanchy) a leading, a shewing them in the publick view of all spectators to their perpetuall infamy, as captives were wont to be led with their hands tyed behind them; the Compound word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying to set an offender before others as a publick spectacle of shame and infamy, for the warning of all the beholders; in which sense this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to be taken in this place, as also is that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used in that place 1 Pet. 2.6. (paralell'd with this of Jude) and translated also Ex∣ample, it also signifying the setting before the eye, or subjecting of something to a mans view or sight, not on∣ly for caution and warning (saith Gerhard) as in that place of Peter, but even for imitation also, as Joh. 13.15.

Jam. 5.10. and sometimes it signifieth a type or figure of something, as Heb. 8.5.9.23.

These punished Sodomites, then, were set forth for an example, not of imitation, their courses thus described and punished, requiring rather our detestation; nor therefore, 2, Of Gods mercy and compassion, as Paul saith of himself, that in him Jesus Christ shewed forth all long-suffering 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a pattern and example to them who should heafter beleeve.

But, 1. For an example, by way of pattern, type, and figure of those who are tormented in hell with fire truly eternall, * 1.1850 in which respect (as I noted before) some read the text not with a Comma after the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; example, as our Translators, and most interpreters do, who read the words thus, are set forth for an example, suffering the vengeance, &c; but with a Comma after the word fire, thus; are set forth for an example or fi∣gure of everlasting fire, suffering vengeance; though when I consider that paralell place in Peter, where it is said, that they are made an example to those that after∣wards should live ungodly: I conceive, we should rather keep the ordinary reading, viz. are made an example, suffering, &c. It being neverthelesse plaine from what was said before, that the fire wherewith the Sodomites were punished, was a type of hell fire, and that the Sodo∣mites are set forth as punished with fire from Heaven, that they who afterward should live ungodly might be cautioned and warned to shun that Eternall fire in hell, whereof the Sodomiticall fire was a type. And there∣fore,

2. And principally, these Sodomites were set forth as an example of caution, warning or admonition, that sinners for time to come, might by their plague, take heed of their sin. * 1.1851 The Philosophers of old (as Gellius saith) thought there were three causes of punishing of∣fences. 1. That which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when punish∣ment was inflicted for the amendment of the party puni∣shed

for the time to come. The second they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when any were punished for the preservation of the ho∣nour of him, against whom the offence was committed, lest indulgence should occasion contempt of his dignity. The third they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when an offender was punished for examples sake, that so others might be de∣terred from the like practice; this was the end (here men∣tioned by Jude, and before by Peter) of the judgement of these Sodomites; God dealing with them as a Judge doth with some notorious murderer, whom he sentenceth to hang in chains by the way side, to warn others by his suffering; or as a pilferer or cheator is set forth upon the pillory in some publick place of the City, with his crime written and pinned upon his breast. And that in this punishment of Sodom, * 1.1852 God did intend a speciall ex∣ample of Caution, seems evident, because no one judg∣ment of God upon sinners is so frequently in Scripture re∣call'd to the minds of sinners, as this, repeated even a∣bove twenty times; as also because God hath made the signes and effects of Sodoms overthrow, to continue to this very day, as Historians unanimously report, as if he intended the laying forth, or publick placing of this standing monument of his wrath, before the eyes of men, as a warning to all the world. Nor are these examples of Caution strange in Scripture. God ye now unto my place which was in Shiloh (saith God unto the Jews) where I set my name at the first, and see what I did to it, for the wickednesse of my people Israel. God com∣mands, Deut. 13.10. that the entiser to idolatry should be put to death, to which he immediately subjoyns, ver. 11. the end thereof, and all Israel shall hear, and fear, and do no more such wickednesse as this is among you. And the Apostle tels the Corinthians, that the destructions of the Israelites in the wildernesse, hapned unto them for ensamples; and they are written (saith he) for our ad∣monition, upon whom the ends of the world are come. And these things were our ensamples to the intent that we should

not lust after evill things, * 1.1853 as they also lusted; and he war∣neth the Hebrews to take heed of falling after the same ex∣ample of unbelief; as likewise doth Christ his Disciples, * 1.1854 by remembring Lots wife, Luk. 17.32.

For the second; viz. Why the Lord would shew forth such an example of Caution. Hereby he would shew,

1. Our naturall forwardnesse to sin in like manner. He who saith, Take heed of such a practice, shews a likeli∣hood (without care) of doing the very same. The na∣turall inclination of our hearts, answers to that of the greatest sinners, as face answers face in the glasse. Their practices are but expositions upon our natures: It is a Proverb [What fools speak, wise men think] I am sure 'tis a truth, To that which the worst man acteth, the heart of the best man without grace, inclines. And though the godly are not companions with the wicked in sin, yet should they be humble, for the very sinning of the wicked.

2. His constant abhorrence of sin. Examples of Cauti∣on speak both Gods hatred of the sin of those who went before, whose punishments are the monuments of his vengeance, as also his equall dislike of it in those who succeed, against whom (if they will sin) he is prepared to do what he hath done against the former. Though Gods forbearance towards some, shews that sometime he can spare sinners; yet his punishing of others, shews that he never loves sin.

3. The aptitude of examples for to prevent sin. Great∣er is our forwardnesse to be affected with what we see executed, then with what we hear denounced; My eye (saith the Prophet) affecteth mine heart. Examples ei∣ther of imitation, or caution, work more on us then Doctrines. The rod hath a louder voice then the word; a mans word will not be so soon taken, as his hand and seal: God hath not only set seals to his promises, but to his threatnings also; and such seals as are examples. Is∣rael saw that great work which the Lord did upon the Egyp∣tians,

and the people feared the Lord, and beleeved, &c Exod. 14.31. When thy judgements are in the earth, the in∣habitants of the world will learn righteousnesse, Isai. 26.9. When a scorner is punished (saith Solomon) the simple is made wise, Prov. 21.11. At the death of Ananias and Saphira, * 1.1855 great fear came upon all the Church: If one went from the dead (said that tormented Glutton) they will repent.

4. His mercifull willingnesse to prevent our ruine. The Lord gives us to see, that so we may not be examples; and lets us read the stories of others, that so we may not be stories to others: Such is the goodnesse of God, that he had rather we should be drove away from, then de∣stroyed in sin. Oft doth God recall to the minds of Is∣rael the sins and punishments of their forefathers, and his plagues upon the Egyptians. It had been as easie for God to have destroyed them with, as warned them by others, had not mercy p••••ased him. Quot vulnera, tot ora: Every wound of another, is a mouth that calls up∣on us to repent.

5. The inexcusablenesse of sinning after the setting exam∣ples before us. * 1.1856 This was the great aggravation of Bel∣shazzers pride, that he humbled not his heart, though he knew the judgment which God had layed upon his father, for the very sin of pride. Thus likewise the Prophet hightens the impiety of Judah, in that notwithstanding Judah saw the idolatry which Israel had committed a∣gainst God, and what judgements God had laid upon Israel, yet Judah feared not, but went and played the harlot also. How just is God in hitting those, to whom he had said before, Stand off. They who sin a∣gainst examples, sin presumptuously, and even to a con∣tempt of all Gods attributes, his Immutability, Power, Righteousnesse, Long suffering, &c. They cannot sin at so cheap a rate, as those who never were warned. He who will ride into the depth of the river, notwithstanding the stake, deserves irrecoverably to be drowned. That

thief offends obstinately, who will rob in that place where his fellow hangs in chains.

OBSERVATIONS.

1. The works of God, especially his judgements, * 1.1857 have a language, as well as his word. Examples of judgement, are visible Sermons, and speak the pleasure of God. When God forbears to punish, he is said to keep silence. Then shall he speak unto them in his wrath (saith the Psal∣mist) and vex them in his sore displeasure. A word is significative, and God is not only known by his word, but even by his works also, and particularly by his judg∣ment which he executeth. * 1.1858 A word is not more easily utte∣red, then the greatest work is performed by God. There is nothing done by God, but (as a word is filia mentis produced by the mind) was first determined be∣fore in his secret counsell. There is no word so diffusive and scattered among so many as the works of God are, (there being no speech nor language where their voice is not heard.) In short, * 1.1859 No word or speech requires so much attention, as the works of God do observation. It is a shame for us, that God hath spoken so often, and so loud, so long, so plainly by them, and that wee will not hear. If that voice be not loud enough, and if he hath stood too far to be heard, he will speak more loud∣ly, and come nearer to us to our cost. Intreat the Lord to open the ear, as well as to speak the word, and to teach, as well as to speak. * 1.1860

2 Great, * 1.1861 is the excellency of the word in point of puri∣ty. It sets not forth sins by way of meer relation, much lesse by way of imitation, but by way of caution. As in it, the filthiest of sins are spoken of modestly and purely; so they are mentioned as punished severely. * 1.1862 Sodoms fil∣thinesse is set forth in Scripture, but so likewise are So∣doms flames, and both to warn us, not to allure us. The Scripture mentions the scourge as well as the sin of the holyest man, the Medicine as well as the Malady; how

groundlesse is their impiety who take liberty to sin from reading of sins (especially of good men) in the Word; what is this but to read it with Satans spectacles, who, as he cites, so alwayes shews Scripture by halfs. To sin without examples of caution is bad, to sin against them is worse, to sin by them is worst of all; the first is to walk, the second to run, the third to flye to hell.

3 Publick and notorious offenders, * 1.1863 ought to be open ex∣amples. Sodom is not afraid to declare their sin, and God declares it to make others afraid. Though punish∣ment should reach but a few, yet fear should reach all: Secret punishment is a plaister not broad enough for an open, a scandalous fault. God threatens, even his o∣therwise dear David, that he who had made the enemies of the Lord to blaspheme, * 1.1864 should be punished before all Israel, and before the Sun. Private corrections for open crimes, are not plaisters to cure, but only to cover the sore. If sin be impudent, reproof and correction should not be bashfull. If a Minister sees that error and pro∣fanenesse seek no corners, he should not hide truth in a corner. Publick offences are like a bag of poyson thrown into a common fountain, serving for the use of a whole city: And the end at which God aimed in the punish∣ing of offenders, * 1.1865 was that all Israel should hear, and fear, and do no more any such wickednesse. The Syrians cared not to fight with small or great, but with the king of Is∣rael, and Magistrates and Ministers should principally strike at reigning sins. All the reproofs of the Prophet's and Christ were bent against the impieties of their times. I verily beleeve that one main sin, whereby God is provo∣ked to make publick officers in Church and State, so con∣temptible as they are, is their fear to oppose publick and spreading sins so freely as they should.

4.* 1.1866 In this our present condition we want as well the af∣frightments of fear, as the allurements of love to keep us from sin. The burnt Sodomites should make us fear the fire. The overthrow of the Israelites are examples to

Saints under the New Testament. And let us (saith the Apostle) therefore (he means by the example of the unbeleeving Israelites) fear, lest a promise being left us of entring into his rest, any of you should seem to come short of it. I am (saith holy David) afraid of thy judgements. * 1.1867 Who (saith Jeremy) would not fear thee, Oh King of Nations? and Rev. 15.4. Who shall not fear thee, O Lord &c. for thy judgements are made manifest. Fear him (saith Christ) who is able to throw soul and body into hell. Faith is as truly due to Threatnings, as Promises; and Holy fear is the proper effect of that faith; By faith Noah being warned of God, moved with fear, &c. Nor is it possible or profitable, so long as we have such an eager pronenesse to sin, to want a stoppage by fear. So unwil∣ling are we to be weaned from the forbidden breasts of sinfull pleasures, that we daily need to fear the worm∣wood and alloes wherwith the Lord imbitters them; & all little enough; only heaven perfects love and casts out fear.

5. There is a pronenesse to sin in every age of the world. * 1.1868 Why should God make Sodom an example of Caution to succeeding ages, if these were not forward to make Sodom an example of imitation? Peter saith expresly, that these overthrown cities were made an example to those who after should live ungodly. The world alwayes was, * 1.1869 is and will be the world (saith Luther.) The severall ages of the world have differed in their other fashions, but sin was never out of fashion. Look over all times and places, and it will be found true in both the whole world lies in wickednesse; And of all times (so true was that predi∣ction of the Apostle) the last dayes are the most perillous. We now live in the sink, the dregs of time, Satan now labours to do much mischief, and posteth the faster be∣cause he shall not long have day-sight. Men likewise by long practising, and by the sinfull experiments of for∣mer times, are now grown (as in other things so) in sin greater Artists then heretofore. How carefull should we be that God may have some the more for us (e∣ven

in these worst of times) who may love holinesse, when most leave it; controul, if not conquer sin; who may shine as lights in the world; and who, if they can do no good to others, yet may get no hurt from others: To conclude this; Though evill times should not damp our zeal, yet neither should they make us impatient: The tares and wheat will grow together till the ap∣proaching Harvest. Mean while, none is so much pro∣voked, as that God who is most patient. Nor should we forget, that all foregoing ages have abounded with those sins and difficulties, which much imbittered the lives of holy men who lived in them; in which respect we may wisely make use of that counsell of Solomon, Say not thou, What is the cause that the former times were better then these? * 1.1870 The errours and impieties of these, were in former times, and are now but newly acted over; and let us rejoyce, that though the sins of the times should make us mourners for them, yet they cannot make us followers of them.

6.* 1.1871 In all ages God is the same. He hates the same sins in after times, which he hated in the former. Sodomy is now as abominable in his sight as heretofore; He is the same yesterday, and to day, and for ever; in him there is no shadow of change; he loves the same holinesse now which he ever loved. How great a terror is this to those who live in those sins against which God hath formerly declared his wrath. God will not go out of his way to gratifie their lusts; no, it is the duty of the sinner to change: * 1.1872 If he turn not, he will whet his sword, &c. Much may this comfort those who walk in the steps of former Saints. * 1.1873 Paul was a pattern to those who hereaf∣ter should beleeve: They find God as ready to accept them as any heretofore. * 1.1874 This comforted the Psalmist, Our Fathers (saith he) trusted in thee, and thou didst de∣liver them. We are forward to entertain hard thoughts of God: if he continue not the same favours to us, which he afforded to others: we think he changeth, whereas

we alone are to be blamed. Its not the shore which moves, but the boat: If we will turn to God, we know where to have him; our prayers and repentance will make a change in us, and make us fit to be accepted, they make no alteration in him at all: as they who be∣ing in a ship, and pull at a rope fastned to a Rock, move not the Rock to them, but themselves to the Rock.

7. God is gracious even in his greatest severity. * 1.1875 Even when he was punishing of Sodom with fire and brim∣stone, he had thoughts of preventing the like punish∣ment upon others for the time to come. He warns even when he wounds, and punisheth a few, that he may spare many: he takes occasion by the sin and punishment of Sodom, to do good to following ages; his justice mag∣nifies his mercy. God layes up Manna with the rod; and is not forgetfull to feed us, even when he smites: In his smiles he will be feared, in his frowns he will be lo∣ved: in the midst of judgement he remembers mercy. If God be so sweet in his bitter administrations, how sweet will he be when he is altogether imployed in the wayes of grace! We should herein look upon the Lord as our pat∣tern; severity should not make us forget and throw off tender-heartednesse: We should have mercifull ends in our severest punishing of offenders, and not wound like murderers to destroy, but like Chyrurgeons to cure, and to prevent the spreading of sin yea punishment.

8.* 1.1876 It should be our great desire by all our own sufferings for sin, to prevent the like sin in, and sufferings of others. We must not be like those that have the Plague, who love to inffect others with it. A gracious heart rather desires to hear of converts by his falls and woes, then to have companions in either. They who have been by sin examples of imitation, should pray that by their suffe∣rings they may become examples of Caution; How rare is this heavenly temper in sufferers? Most Christians when they are in troubles, only desire the removall of

them, perhaps the sanctifying of them to themselves; but who prayes for the sanctifying of them unto others! Its ordinary for men under their sufferings, to have thoughts of impatience against God, and of revenge against the instrument of their troubles; but unusuall for men to have aimes of benefiting beholders by their troubles. If the Lord would throughly affect us with love to his glo∣ry, and hatred to sin, we should be willing to have the house pulled down upon our own heads, so as sin may be destroyed in others; and hereby we may do more good at our death then we have done throughout our whole lives.

The sinners of these laters times sin more heinously then they who lived in former ages. * 1.1877 The sins committed by those who have others for an example, are greater then those committed formerly, though they be the same for kind. He who falls by stumbling at the same stone at which he dash'd who went before him, falls without apology. Wee in these times stand upon the shoulders of those who lived of old, and therefore ought to see further; we may behold by what meanes they stood, where also, and how they fell, and how by ei∣ther they sped. More exactnesse in working and walking becomes us who have more light to guide us. How happy were we if as we strive to excell our forefathers in other arts, we did not come behind them in that heavenly art of a holy life, though their helps were fewer then ours! It is a common observation concerning our buildings, that though they are of more curious contrivement, yet lesse substantiall and durable then those of old time; * 1.1878 I fear this may be more truly said of our religion then of our buildings; It will be more tolerable at the last day for those who lived in the times of Sodom, then for sinners in these days, upon whom the ends of the world are come. Ʋnto whomsoever much is given, of him shall be much re∣quired, Surely, as we pay dearer for our worldly commo∣dities, we must pay much dearer for our sinfull pleasures

then our fore-fathers have done. We had better never have heard of Sodoms ruin, then not to mend our lives by the example.

10.* 1.1879 Its our duty to make an holy improvement of the worst things which fall out in the world. Even Sodom and Gomorrha were our examples, and we should make lye to cleanse us of their ashes. A good man should sail (as they say of skilfull Mariners) with every wind, and (as Samson) take honey out of the carcass of the Lion. Ves∣pasian raised gain out of an excrement; the Estrich con¦cocts iron. Even the waters of jelousie which rotted the bellies and limbs of some, made others healthfull and fruitfull. The sins of the worst should, and sometimes do teach the godly to walk more closely and humbly with God. Were we not wanting to our selves, the sin of Sodom might be to us felix culpa, an happy fault. But alas, most men more imitate then shun the sins of others, nay which is much worse, they rather take occasion to oppose, deride, and so get hurt by seeing the holy strict∣nesse of the godly, then to grow more watchfull and holy by observing the sinfull loosenesse of the wicked. But here is the excellency of grace, to make a man like David, Therefore to love the Commandments of God, * 1.1880 because wicked men make void the Law.

11.* 1.1881 It is our wisdome to learn how to behold the exam∣ples of caution which God hath set forth (especially in Scrip∣ture) with most advantage to our souls. Against that which God shews, we must not shut our eyes. To this end.

1. Let us give our assent to the truth of examples, as delivered in Scripture, which doth not only relate the judgments themselves, but their causes also, the supreme, God; the deserving, sin. Faith takes into its vast compre∣hension, every part of Gods word. It hath been the Di∣vels policy to strike at the truths of Scripture-stories, ei∣ther by denying, or adulterating them. * 1.1882 Porphiry, to o∣verturn the miraculousnesse of the Israelites passing

through the Red sea, saith, that Moses took the advan∣tage of a low ebbing water, and so went through safely, which the Egyptians not understanding, were drowned by the flowing of the water. Strabo likewise perverts the truth of this story of the destruction of Sodom and Go∣morrha, * 1.1883 by attributing it to naturall causes, and repor∣ting that these cities were seated on a soyl sulphureous, and full of holes, from which, fire breaking forth, con∣sumed them. Examples of the dreadfullest aspect, will never affright us from sin, when we look upon them in the Divels dress. Let us not sport at examples, and make them our play-fellows. Read not the example of Lots wife as the Poeticall fiction of turning Niobe into a stone. What judgement thou readest beleeve, though never so severe, never so farre beyond thy apprehension.

2. Look upon examples with deep and diligent observa∣tion. They must sink into us, we must set our hearts to them: Steep our thoughts in them, and ponder them in their certainty, causes, severity. Posting passengers cannot be serious observers of any place. How profitable is it sometime to dwel in our meditations upon these mo∣numents of divine justice? Assent must be followed with consideration: Transient thoughts become not perma∣nent examples.

3. Look upon these examples with an impartiall exami∣nation. Enquire within whether was such an one whom vengeance overtook, a greater sinner then I am. Ask thy conscience that question, which the Prophet put to the Israelites, are there not with me, even with me, the same sins against the Lord? Ransack thy soul to find out the traytor; hide not that in secret, which hath made so many publick examples.

6. Behold examples in a way of particular application; not with selfe exception, but as bringing thee tydings of thine own ruine. Without repentance, never say, What is this to me? unless I repent, I shall likewise perish. Most hea¦ring of examples of Gods judgment, say to themselves as

Peter to Christ, These things shall not be to us. Look not upon any outward thing, as able to ward off the blow, or priviledge thee from punishment. Wealth cannot raise a ransome, power cannot prevail, wisdome cannot contrive, secrecy cannot shelter one from wrath: God hath as many arrowes in his quiver as he had before ever he began to shoot any. We have no protection against the arrest of justice. Outward priviledges, nay, saving grace it selfe, can give thee no dispensation to sin.

5. With an eye of prudent prevention. Fly from that wrath of which thou art now warned; it's easier to keep out then to get out of the snare; even beasts will avoid the places where they see their fellowes have miscarryed. Happy would they, who are thy examples, think them∣selves, had they the opportunities of preventing that which they now feel. While the enemy is in the way, agree with him; while judgment is approaching, consider whe∣ther thou beestable with thy ten, to meet him that com∣eth against thee with twenty thousand. Oh weak sinner, while he is (as yet through his forbearance) at some distance, send an Embassage, and desire conditions of peace, in the way of sincere turning to the Lord. All the armies and examples of vengeance, which compasse thee about in the world, shall retire from thee, if thou wilt throw the head of Sheba over the wall, the sin that God strook at in others.

6. Lastly, Look we upon examples with humble thank∣fulnesse. Not as rejoycing in the sorrows of others, but as blessing God for his mercy towards our selves. How happy were we, and how cheap our Schooling, to have all our learning at the cost of another! Admire that free grace which made a difference between us and the fil∣thiest Sodomites; our sins have some aggravations which neither these, nor the sins of thousands in hell admitted. It was the meer pleasure of God that

Sodomites were not in our room, and we in theirs, and that we should not equalize those in punishment whom we have exceeded in sin.

VER. 8.

Likewise also these filthy dreamers, defile the flesh, despise dominions, and speak evil of dignities.

HEre Jude sets down the second part of the Second Argument, which he brought to incite these Chri∣stians earnestly to Contend for the faith opposed by the Seducers; The Argument was taken from their certain destruction: In the managing whereof having first mentioned sundry Examples of Gods Judgement upon the Offenders of former times; He now in the second place adds, that these Seducers lived in those sins which God had punished in others; and this he prosecutes in the eighth, ninth, and tenth verses.

In the eighth verse two parts are considerable.

• 1. The faults with which these Seducers are char∣ged.
• 2. The Fountaine from which these faults issued.

1. For the first, the Faults, &c. We may consider, 1. Their Specification. 2. Their Amplification.

• 1. Their Specification; 1. Defiling of the flesh. 2. Opposing of authority, set down by the Apo∣stle here in two branches: 1. Their despising of Dominion, inwardly. 2. Their speaking evill of dignities, outwardly.
• 2. Their Amplification, in these two words, Likewise also. They sinn'd both as the former sinners had offended, and although they knew they were pu∣nished.

2. The Fountain from which these their faults issued, viz their spirituall security, and delusion;

both contained in the word [Dreamers.]

EXPLICATION.

Concerning the Explication of the first fault specifyed in these Seducers, their defiling the flesh, which was the abuse of their bodies by Fornication, and carnall uncha∣stity, even as Sodom had done before them, I have at large spoken in the fore-going verse; and therefore I shall here (that I may forbear needlesse repetitions) passe it over, only three Observations I note, and then shall proceed to their next fault.

OBSERVATIONS.

1. Sins of carnall uncleannesse are peculiarly against the body or flesh of men. In many (if not all other heinous sins, the thing abused is without the body, as in murder, theft, &c. but in this, the body it selfe is abu∣sed. More doth the body, as concur to, * 1.1884 so suffer by this sin, then any other, both by dishonour and diseases: Dis∣honour, in the stayning and defiling that noble piece of workmanship, curiously wrought by the finger of God himselfe: By Diseases; this lust being not only a consci∣ence-wasting, but a carcasse-wasting enemy. Sensuall men kill that which they pretend most to cocker. Wherein are the inslaved to this lust wiser then Samson, in his discovering to Delilah where his strength lay? though that impudent Harlot plainly told him, shee de∣sired to know it, to afflict him. I have heard of a drun∣kard that said, (having almost lost his sight by immode∣rate drinking) He had rather lose his eyes then his drun∣kennesse, And of an old Adulterer, who was so wed∣ded to, and yet so weakned by his lust, that he could nei∣ther live with, or without his unclean companion. Were not these boared slaves? Truly such sinners are no bet∣ter then the Divels hackneys, meeting with nothing but stripes and drudgery, and when they can no more, the filthiest ditch, even hell it selfe, is their receptacle. Our

bodies did never cost the Divel any thing; and he like the harlot (who was not the mother of the child) pleads in∣deed vehemently to have them for his own, but yet withall cares not though they be cut in pieces. The wor∣shippers of Baal slash'd their poor carcasses for a God that was not able to hear them. Idolaters have not thought their own dear childreen (themselves repeated) Sacrifices too dear for Moloch. How do Papists tear and marcerate their bodies in their wil worship! among them the Fratres flagellantes, who once (as Hospinian reports) for thirty three days together went up and down slashing their carcasses with whips, till they had almost whip'd themselves to death, expressed more madnesse then mor∣tification. Superstition neglects and punisheth the body, Col. 2. ult. How different from these, how gentle and in∣dulgent even to the poor body are the services of God! he calls for honourable services, * 1.1885 and mercifull sacrifices; nay, mercy and not sacrifice. Chastity, Temperance, &c. are severe only to those lusts that are cruel to us; even fasting it selfe, which seems one of the sorest servi∣ces, furthers the health of the body. God might (and yet mercifully too (have appointed, since the body is such an enemy to the soul, that (like medicines given to those that are troubled with contrary diseases) the servi∣ces which are beneficiall to the one, should have been hurtfull to the other: But so meek and indulgent a ma∣ster is the Lord, that his commands are profitable to both.

3. Sins of unchastity are peculiarly defiling. Besides that spirituall uncleannesse, wherewith every sin defiles, carnall chastity defiles with that which is bodily. All sin in generall is called uncleannesse, but fornication is the sin which is singled out particularly to be branded with that name. Some think that Adulterers are especially com∣pared to Dogs [unclean creatures] The hire of a whore and the price of a dog are put together; and both forbidden to be brought into the house of the Lord, Deuter. 23.18.

And when Abner was by Ishbosheth reproved for defiling Rizpah, he answers, Am I a dog? * 1.1886 The childe begotten in adultery is (Deut. 23.2.) called Mamzer, which some learned men derive from two words, signifying another mans spot or defilement, how foolish are they who de∣sire to have their dead bodies imbalmed, and their living bodies defiled! There's a peculiar opposition between fornication and sanctification, 1 Thes. 4.3. This is the will of God, even your sanctification, that ye should ab∣stain from fornication. The Saints of God should have a peculiar abhorrence of this sin; fornication and unclean∣ness, &c. let it not be once named among you, as becometh Saints, Eph. 5.3. they should cleanse themselves from all filthiness of flesh and Spirit, 2 Cor. 7.1. A man who is of a cleanly disposition, loves to wear clean garments. The body is the garment of the soule, and a clean heart will preserve a pure body. Remember (Christians) by what hand your bodies were made, by what guest they are in∣habited, to what head they are united, by what price they are purchased, in what laver they have been wash∣ed, and to whose eye they shall hereafter be presented. Consider lastly, whether Delilah's lap be a fit place for those who expect a room in Abrahams bosome.

3.* 1.1887 The love of lust makes men erroneous and sedu∣cers. They who make no conscience of ordering their con∣versation, will soon be hereticall. These Seducers who oppos'd the Faith were unclean, and Flesh-defilers. The fool said in his heart, that there was no God, * 1.1888 and the true ground thereof immediately follows, they are corrupt, and have done abominable works.

They who put away a good conscience, concerning faith, will soon make shipwrack, 1 Tim. 1.19. The lust of am∣bition and desire to be teachers of the Law, makes men turn aside to vain jangling, 1 Tim. 1.7. Diotrephes his love of preheminence, puts him upon opposing the truth, 3 Joh. ver. 10. The lust of covetousness did the like. They who supposed that gain was godliness quickly grew destitute of

the truth, 1 Tim. 6.5. while some covered money, they erred from the faith, * 1.1889 1 Tim. 6.10. They who subverted whole hou∣ses, and taught things which they ought not, did it for filthy lucres sake, Tit. 1.11. The blinde Watchmen and the Shepherds which understood not, were such as could ne∣ver have enough, and lookt every one for his gain, and they were dumb, because greedy dogs, Esa. 56.10, 11. The lust of voluptuousness produced the same effect; they who caused divisions contrary to the Doctrine which the Romans had learned, were such as served their own belly, Rom. 16.17. They who lead captive silly women laden with divers lusts, resisted the truth, were men of cor∣rupt minds, and reprobate concerning the faith, 2 Tim. 3. Wine and strong drink made the Prophets erre and go out of the way. The Hereticks of old, the Gnosticks, Basilidians, * 1.1890 Nicolaitans, &c. were so infamous for car∣nall uncleanness, as Epiphanius, Augustine, and others report, that a modest ear would even suffer by the re∣lation thereof. Nor have the Papists and Anabaptists of late come far short of them. The lusts make the affecti∣ons to be judges; and where affection swayes, judgement decayes. Hence Alphonsus advised, that affections should be left at the threshold, when any went to Councell. We are prone to believe that to be right and lawful, which we would have to be so. Lusts oppose all entrance of light which opposeth them. Repentance alone makes men ac∣knowledge the truth, 2 Tim. 2.25. How can yee believe (saith Christ) who receive honour one from another? Sen∣suall men taught that the Resurrection was past, * 1.1891 because it troubled them to think of it. The consideration of a Resurrection, an Hell, an Heaven, disturbs them, and therefore they deny these: If the light be too much in mens eyes, they will either shut their eyes, or draw the curtains. Lusts will pervert the light which is brought in, making men instead of bringing their crooked lives to the strait rule, to bring the strait rule to their crook∣ed lives; and in stead of bringing their hearts to the

Scripture, to bring the Scripture to their hearts. Hence it is, that wicked men study the Scripture for distinctions, to maintain their lusts: and truly a carnall will is often helpt by the Devill to a carnall wit. Lastly, God in judgement gives up such who will not see, to an inabi∣lity, and utter impotency to discern what they ought, and to a reprobate minde; they who will not be Scholars of Truth, are by God justly delivered up to be Masters of Error: And because men will not indure sound Doctrine, God suffers them to heap unto themselves teachers af∣ter their own lusts, to turn away their ears from the truth, and to be turned unto fables; because that when the very Heathen extinstuish'd the light of Nature, and knowing God, did not glorifie him as God, professing themselves wise, they became fools, and God gave them up to uncleanness and vile affections; much more may God send those who live under the Gospell, and receive not the love of the truth, strong delusions, that they should believe lies, 2 Thes. 2.10, 11. Wonder not therefore at that apostacy from the truth, which abounds in these dayes, and the opposing of those old precious Doctrines which hereto∣fore men have imbraced in appearance; some unmortifi∣ed lust or other there was in them; some worm or o∣ther there was of pride▪ licenciousness, &c. in these beauti∣full Apples, which made them fall from the tree of truth to the dirt of error; in stead therefore of being scanda∣lized at them, let us bee carefull of our selves: if wee would hold the mystery of faith, let us put it into a pure conscience. Let us keep no lust in delitiis; love we no sin, if we would leave no truth: Let us love what we know, and then we shall know what to love; let us sincerely do the will of Christ, and then we shall surely know the Do∣ctrine of Christ; I understand more than the Antients (saith David, Psal 119.100.) because I keep thy precepts. The Lord will teach such his way, and guide them in judg∣ment. Evill men (saith Solomon) understand not judge∣ment, but they that seek the Lord understand all things,

Prov. 28.5. If we will turn from our iniquities, we shall understand the truth, Dan. 9.13. Who is wise, and he shall understand these things.

This for the first specifyed fault wherewith these Se∣ducers were charged, viz. Their defiling the flesh: The second followes; their contempt of Magistracy; and in that, first of the first branch thereof, viz. They despise Dominion, inwardly.

EXPLICATION.

Three things I here propound by way of Expli∣cation.

• 1. What we are here to understand by Dominion.
• 2. What by despising that Dominion.
• 3. Ʋpon what ground doth Jude here condemn them for that despising thereof.

In the first, we may consider two things: 1. To whom this Dominion is attributed. 2. What it is, and wherein it consists.

1. The word in the Originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dominion, is the same with that mentioned in Peter, * 1.1892 2 Pet. 2.10, and tranflated Government. And though it properly signifie Lordship, Domination, or Government in the abstract, the Power and office of Magistracy, or any ruling over o∣thers, yet must it necessarily comprehend the persons themselves governing, or in the place of Authority; Go∣vernment without Governours is but a notion; and were it not for Governors, there would be no hating of Govern∣ment. Paul, Rom. 13.1. by Higher powers, understands both the Power or Authority it self; as also the Persons vested with that Power and Authority: And when Pe∣ter (1 Pet. 2.17.) commands the Christians to love, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Brother-hood, he intends the whole company of the brethren, as we understand by the No∣bility of the Land, the Nobles themselves; and yet here

Jude names in the abstract, rather Dominion and Authori∣ty it selfe, then those who were placed therein, to shew what it was which these Seducers opposed and struck at, namely not at officers, so much as at their office; not at Magistrates, but at Magistracy; they loved not this same ruling over others, and such a difference among men. They aimed at Anarchy (as Calvin notes upon the place;) being proud, they could not endure supe∣riors; and being licencious, they were impatient of restraint. So me by this Dominion of which Jude speaks, under∣stand the Dominion and Authority of the Lord Christ, received from his Father; and so refer this despising of Dominion, to that sin of ungodlinesse mentioned ver. 4. * 1.1893 where these Seducers are said to be ungodly, and to deny the only Lord God, and our Lord Jesus Christ. Lyranus thus, they despise Dominion, that is, (saith he) Christ himselfe, who is not only called Lord in the concrete, but even Dominion in the abstract, because of the excel∣lency of his Dominion. But though it be true, that Sa∣tan hath ever endeavoured to overthrow the Domination of Christ by Hereticks, who have denyed his natures sometimes, his offices at other times, and have indeed shewed themselves Anti-christs, 1 Joh. 2.4. Yet under correction, I conceive, that the Dominion and digni∣ties whereof Jude here speaks, are to be referred to the civill Magistrate. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Dominion, is never attributed to Christ in the New Testament, but alwayes either to Angels, Eph. 1.21. Col. 1.16. or Ma∣gistrates; and it is only agreeable to the scope of this place to interpret it of the Magistrate. Even they who by these words understand the Dominion of Christ, yeeld, that the next words, despise Dignities, are to be understood of Magistrates. And the Apostle in this verse (as is conceived) compares these Seducers, as for uncleannesse, to Sodomites; so for contempt of Govern∣ment, to the Israel••••s, who rebelled against Moses; he most sutably also subjoining this sin, to the former of un∣cleannesse,

in regard the love of their lusts, and dis∣solutenesse of life, made them hate that Government which was appointed to restrain them.

2. For the second, What this Dominion and Power is that is attributed to the Magistrate, and wherein it con∣sists.

1. More generally, it stands in Superiority, Preheminen∣cy, Supereminency above others, as is evident, 1. By those names by which it is set forth in Scripture, * 1.1894 as Power, Authority, Rule, as Rom. 13.1. 1 Timoth. 2.2. Tit. 3.1. 2. By those Titles which are given to Magistrates, as, Kings, and such as exercise Authority, Luk. 22.25. They that are great, Mat. 20.25. Rulers, Rom. 13.3. Powers, in the Abstract, Rom. 13.1. Magistrates, Luke 12.11. Governours, Luk. 20.20. And elsewhere Nobles, 2 Chro. 23.20. Jerem. 14.3. Dukes or Mighty ones, Exod. 15.15. Ezek. 31.5. Great men, 2 Sam. 3.38. Captaines, 1 Sam. 9.16. Princes, Psal. 83.11. Ezek. 32.29. With sundry Metaphoricall Names also; as, Gods, Exod. 22.28. Psal 82.1. Psal. 138.1. Chrildren of the Most High, Psal. 82.6. The sons of the Mighty, or of the Gods, Psal. 89.7. Fa∣thers, tender fathers (as the word may be, and accor∣ding to Hierom, is to be rendred) Gen. 41.43. 1 Sam. 24.11. David calls Saul, Father; Deborah is called a Mother in Israel, Judg. 5.7. Heads, Number. 14.4 Judg. 11.7. Judg. 1▪ 15. Mountains, Mich. 6.7. Annoin∣ted. 1 Sam. 24 7. Shepherds, Numb. 27.17. Isaiah 44.28. &c.

2. More particularly, this Dominion or Power con∣sists in three things. 1. In Ordinando, in ordaining lawes for the good of the subjects. This is called. Pote∣stas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Legistative Power. Lawes are like the Line and Plummet of the Architect, without which there is no right working, and they are to a Common∣wealth, what the Sun is to the earth; without them people would not see whither to go, what to do, and all places (as is usuall in darknesse) would be filled with

filthinesse, and violence; they are the cords of the tent, which being cut, it fallls to the ground. Lawes are the best walls of a City; without them, even walled cities want defence; they are as Physick to the body, both for preventing and removing Diseases; nay, they are as the soul to the body; without them the Com∣mon-wealth would neither have beauty nor being. Laws have been ever esteemed so necessary, that no Common-wealth under any form, could ever be without them: Nor do these Positive lawes derogate at all from the per∣fection of the Law Morall, or of Nature, but only dis∣cover the depravation of mans nature; in whose heart, though that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that work of the Law be written, which inclines all to some kind of naturall goodnesse; yet by the fall, is the knowledge of the Law of nature so obscured, and the force of inordinate affection so preva∣lent over reason, that there is need of Positive Lawes, for directing, restraining, encouraging. And indeed Po∣sitive Lawes are but rivulets derived and drawn from the Law of Nature, and particular conclusions formed out of the universall principles thereof. The Law of Nature only in generall, prescribes what is to be done or avoided, not descending to particulars: now all being not able from those generall principles, to deduce that which is to be practised in particular cases, which admit of innumerable variations, according to circumstances, Positive Lawes for the good of subjects, are necessarily to be suted to the condition of every Common-wealth. Nor can it justly be alledged by any, that Dominion may be committed as well to men alone, as to Lawes, for the Law is the voice of God, being a deduction from the Law of nature, whereas a man is a servant of affections, and apt to be byass'd by hatred, anger, fear, friend∣ship, foolish pity; by reason whereof It is (as a lear∣ned man once said) easier for one wise man to make, then for many to pronounce law. It was a wise speech of Solon, who said, "[That only that Common wealth could bee

safe, where the people obey'd the Magistrate, and the Magistrates the Lawes. * 1.1895 And of Plato, who said,

That City cannot be far from ruin, where the Lawes are not above the Magistrate, but the Magistrate above the Lawes.

And if against this it should be argued, that the Law must needs be defective, speaks generally, and cannot come up to sundry contingent and speciall cases and circumstances, which it cannot fore-see and deter∣mine: I answer, Let consciencious prudence supply the forefaid unavoidable defects; and that wee may not set the Magistrate and Law at variance, let the Law have power to hinder the Magistrate from transgressing by the force of affection, and let the Magistrate have power with rationall and religious regard of circumstances, to explain and apply the Law: this power of the Magistrate serving to make an happy temperature of jus and aequum, strict justice and Christian equity, and being as necessa∣ry as it is for a Physician to have one eye to the rules of his Art, and another to the condition of his Patient; not suffering himself so to be bound up by the precepts of the former, as by laying aside his own prudence, to indan∣ger the life of the later. And that God hath given to the Magistrate this Legislative power, is most evident, in regard dominion without such a power would be in vain, and never obtain its end, either in the advancing of god∣liness, or the publike peace; Good Laws made and ex∣ecuted, * 1.1896 being the direct means to promote both: As also in regard God hath given the Magistrate the prudence and power requisite to the making of Lawes; and all the Commands given by God to people, of being obedi∣ent, would be void, and to no purpose, unlesse the Ma∣gistrate might impose Laws. And yet he must remember that the matter of his Laws must be possible, els they can∣nor obtain their end; profitable also to the Common∣wealth, & just or righteous; for els they destroy their end; nor can that be said to be a Law, but rather anomie, or a breach of the Law, which commands any thing against Gods Law.

2. The power and dominion here spoken of, consists in admi∣nistrando Jurisdictionem, by way of execution or admini∣string of justice to the people, according to the foremen∣tioned good Laws. A Law without execution is neither of force nor fruit. Miserable is that Common-wealth, * 1.1897 whose manners have brought their Laws under their pow∣er, and miserably confin'd and nail'd them to the pillar: This Jurisdiction, or execution of the Laws is twofold.

The first is seen in judgements, or the determinations of Civill Controversies between parties according to the rules of the Law; that this is part of the Magistrates pow∣er, is evident,

1. From Gods Ordination and Command, Prov. 8.15. By me Kings reign, and Princes decree justice. How long will ye judge unjustly, &c? doe justice to the afflicted and needy, &c. Psal. 82.3. and Jer. 22.2. O King of Judah, that sittest upon the throne, thou and thy servants, execute yet judgement and righteousnesse, deliver the spoiled, &c. and Chap. 21.12. Oh yee house of David, execute judgement in the morning.

2. From the direction which God gives to people to seek judgement at the hand of the Magistrate; Exod. 22.9. for all manner of trespasse, whether it for Ox, for Asse, for Sheep, for Rayment, or for any manner of lost thing which another challengeth, &c. the cause of both parties shall come before the Judges, and whom the Judges shall condemn, &c. And Deut. 19.17. Both the men between whom the controversie is, shall stand before the Lord, be∣fore the Priests and the Judges.

3. From the use and necessity of Judgments: 1 Truth often lyeth in the bottome, and falshood lurks in corners. A prudent Magistrate brings both to the light, the one because it seeks it, the other because it shuns it. 2. Good men by reason of their fewnesse, weaknesse and meeknesse, are often great sufferers, and the wicked are numerous, potent, and oppressive. The publike judge∣ment of the Magistrate is in this case, to the former a hi∣ding

place from the winde, Isa. 32.2. and as a winde to scatter the later, Prov. 20.8. And without these publike judgements, what would places be but as mountains of prey, dens of wilde beasts, and habitations fitter for Cy∣clops, than Christians! God hath not by grace given to any, a right in anothers estate, nor taken away from any an orderly and regular love of his own welfare; and na∣ture in the best, dictates and desires, and the God of Nature, by these publike judgements, hath granted helps for self-preservation from injury and oppression. One∣ly it must be here heeded, that these suits and iudgments be not transacted unduely, either by the judged or the judges; 1. By the Judged, they must not desire judg∣ments out of envy, revenge, covetousness, or a desire of contending. 2. The matter about which judgement is desired must not be slight and frivolous. 3. The remedy of the Law must not be desired till after patient wait∣ing and Christian endeavours to compound differences, and to procure an amicable reconcilement. * 1.1898 4. The par∣ties who differ must not manage their contestation with bitter and unchristian animosities, railings, bribe∣ries, false accusations, &c. 5. The end of desiring judg∣ments must not be the undoing, or defaming of our ad∣versary, but the preserving of our selves, and the admi∣nistration of justice, the welfare of others.

2. The Judges must not wrongfully transact these judg∣ments, they must give every one his due, Deut, 16.20. Justice, Justice, or that which is altogether just shalt thou do, and chap. 1.16. Moses saith, he charged the Judges to hear the causes between their brethren, to judge righte∣ously between every man and his brother: Jerem. 21.12. Execute judgement in the morning: Justice is the soul of Judgement: An unjust Judge is a Solecism, a contradi∣ction. A Judge should be the Law enlivened: To this end; Judges must be godly: Righteousnesse will not stand without Religion: Jethro's advice to Moses, was, Chuse men fearing God, Exod. 18.21. Let the fear of the

Lord be upon you (said Jehoshaphat to the Judges) 2 Chr. 19.6, 7. The Aethiopians apprehended that the Angels attended on all Judicatories, and therefore (as I have read of them) they left twelve chairs empty in the judg∣ment-place, which they said were the Seats of the An∣gels; but Judges must believe that a greater than the Angels is there. 2. Impartiall: He must not respect the person of the poor, nor honour the person of the mighty, Lev. 19.15. and Deut. 1.17. He must hear the small as well as the great. There must no mans condition be re∣garded in judgement, nor must the Judge behold the face of any ones person, but the face of his cause, Job 34.19. God accepts not the persons of Princes; A Judge will be a sun of righteousness, it shining as well upon the beggar as the noble. 3. A Master of his af∣fections: Anger, hatred, pity, fear, &c. the clouds of Affe∣ction will hinder the Sunshine of justice. The Athenian Judges us'd to sit in Mars-street, to shew that they had Martiall hearts: Constantine is termed a man-childe, * 1.1899 for his courage. He who wil go up to the mount of Justice, must leave his affections (as Abraham did his Asse and Servants) at the foot thereof. Love and wisdom seldome dwell under one roof, and the fear of man is a snare; A Coward (we say) cannot be an honest man, nor will a fearfull and flexible Judge be able to say injustice, Nay.

4. Deliberate: In the case of information about false Worship, * 1.1900 Moses directs to this deliberation before sen∣tence be given. If it be told thee, and thou hast heard of it, and enquired diligently, and behold it be true, and the thing certain, &c. then shalt thou bring forth the man, &c. What plenty of words are here to prevent precipitancy in Judicature! It much commended the integrity of Job, who professeth, Job 29.16. The cause which I knew not, I searched out. † 1.1901 Both sides must be heard, the small as well as the great. Though a Judges * 1.1902 sentence be right, yet hee is not right in giving it, if he give it before ei∣ther

party be heard. 5. A lover of truth: A man of truth, Exod. 18.21. Hating lying, executing the judge∣ment of truth. Zech. 8.16. His heart must love, his tongue speak the truth; * 1.1903 nor will the hand without go right, if the wheels within go wrong. 6. Incorrupt: Hating bribes, because hating covetousnesse. A gift blindeth the wise, and perverteth the words of the righteous. Of whose hand (saith Samuel) have I received any gift, to blind mine eyes therewith? 1 Sam. 12.3. A Judge must neither take money to be unjust; nor to be just; Righte∣ousnesse is its own reward. The Thebeans erected the Statues of their Judges without hands; the gaine of bribes is sum'd up, Job 15.34. Fire shall consume the Tabernacles of bribery. 7. Sober and Temperate: He that followes the pleasures that attend on Majesty, will soon neglect the paines which belong to Magistracy. It was a prudent instruction of Lemuel's mother, Prov. 31.4, 5. It is not for Kings, It is not for Kings, O Lemuel, to drink wine, nor for Princes to drink strong drink, lest they drink and forget the law, and pervert the judgement of any of the afflicted. Whoredom and wine, and new wine take away the heart, Hos. 4.11. Some understand those words, Jer. 21.12. Execute judgement in the morning, properly, as if they should performe acts of judgement early, before they were indangered by abundant eating or feasting, to render themselves less able to discerne of causes.

2. The second branch of Jurisdiction which belongs to the Magistrate, consisteth in the Dstribution of rewards and punishments. 1. Of Rewards to those who keep; 2. Of Pu∣nishments to those who break the Lawes.

1. Of Rewards: Of this the Apostle speaks, Rom. 13. Do that which is good, and thou shalt have praise. Of this the Supreme Lord gives an example, who joynes shewing mercy to thousands, with visiting the iniquities of the fathers upon the children, Exod. 20. Nor must a Magistrate be a Sun only for lustre of Majesty, but also

for warmth and benignity.

2. Of Punishments: These are of sundry kinds: Some concern the name, as degradations; some the estate, as pecuniary mulcts; some the body, and these are either Capitall, or not Capitall, as mutilation of some part, &c. Evident it is from Scripture-commands, that it is the Magistrates duty to punish, Deut. 19.21. the Judges shall make diligent inquisition, &c. And thine eye shall not pity, but life shall go for life. 2. From his Function, Rom. 13.4. He beareth not the sword in vaine: Gover∣nours are for the punishment of evill doers. 3. From the Benefit of these punishments. To the punished, who may grieve for what they have done; to the Spectators, who may be warned from doing the like. * 1.1904 Sinfull in∣dulgence, silently, yet strongly invites to a second wic∣kednesse. Even Capitall punishments are injoyned by Scripture, Gen. 9.6. Who so sheddeth mans blood, by man shall his blood be shed. A Law, which being before the erection of the Mosaicall Polity, shews that the Lawes which afterward commanded Capitall punishments, did not simply and absolutely, but only in respect of some circumstances, concern the Israelites. The capitall punishment of Malefactors, by the Magistrate, was di∣ctated by the Law of Nature. And as the force of the foresaid command was before, so did it continue af∣ter Moses; Christ himself, even from it, drawing an Argument to disswade Peter from shedding of blood, Mat. 26.52. Nor do I understand but that (if all pu∣nishments of Malefactors by the sword be now unlawful, as Anabaptists dream) it must necessarily follow, that all defending of the subjects by the sword against an in∣vading enemy is unlawfull also; the publick peace being opposed by the one, as much as the other; nay, may we not argue. That if the power of the sword belong not to the Magistrate to defend the Common-wealth, that it belongs not to any private man to defend himself against the violent assaults of a murderer?

In sum, Capitall punishments may be inflicted, but sparingly, slowly. It is observed by some, That God was longer in destroying Jericho, then in making the whole world. * 1.1905 As many Funerals disgrace a Physician, so ma∣ny executions dishonour a Magistrate. The execution of Justice should, like Thunder, fear many, and hurt few: Let all means be tryed, before the last be used. A Magistrate must not be bloody when he sheds blood: the Master Bee alone is (they say) without a sting. If a Butcher may not be of the Jury, much lesse may he be a Judge. In a doubtfull case it is better to spare ma∣ny nocent, then to punish one innocent; nor must vehe∣ment suspicion, but clear evidence satisfie a Judge: Pu∣nishment delayed, * 1.1906 may afterward be executed; but being once executed, cannot be recalled; and even when the Malefactor is condemned, the man should be comise∣rated; though as an offender his blood be debased, yet as a man it is precious.

This for the Explication of the first thing considera∣ble in this part, Dominion.

In the second wee are to enquire, What is to be under∣stood by Despising of Dominion.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Beza, properly signifies to remove something out of the place as unworthy any longer to abide and remain therein, * 1.1907 and it is in Scripture either spoken of Persons or Things; when of Persons, it is de∣clared (saith he) most fitly by disdain, or contemn, as Mar. 6.26. Luk. 10.16. 1 Thes. 4 8. and it is spoken of Things, properly which being removed from their place, are accounted of no value, effect or force; and thus it is declared by rejecting, Luk. 7.30. Disannulling, Gal. 3, 15. Casting off, 1 Tim. 5.12. and here, because we reject that which we despise, its rendred despise.

Now these Seducers did not reject, disanull, cast off governing, so as to make it cease to be (that was not in their power) but in their judgement, desires, insinua∣tions, and as much as in them was, they laboured to

make it accounted void, abrogated, and of no value, or force. And their pretence for this practice was the liber∣ty which was by Jesus Christ purchased for them, with which, they taught that obedience to Magistrates was inconsistent. This seems to be plain by that more ge∣nerall sin which the Apostle layes to their charge (ver. 4.) Of turning the grace of our God into wantonnesse, * 1.1908 i.e. the goodnesse of God in bestowing liberty by Christ, into Libertinism. And hence it was that these Seducers 2 Pet. 2.19. allured their poor seduced followers, under the pretence of liberty obtained by Christ, * 1.1909 to all manner or wickednesse and licenciousnesse of life; bearing them in hand, that as they were not now bound to any holi∣nesse of life, so particularly that Christ having redeemed them, they were free from all subjection and obedience to others. A Doctrine which as its very taking with flesh and blood▪ so is it frequently by the Apostles Paul and Peter opposed, who grant indeed a liberty where∣with Christ hath made a Christian free, * 1.1910 but yet withall they add, that this liberty is spirituall, a liberty from the law, sin, death, and hell, not an immunity from civill obedience; and therefore not to be used for an occasion to the flesh, or for a cloak of maliciousnesse▪ Nor indeed is any thing further from truth, then that because of Spirituall liberty, Christians should be free from civill subjection. For as this liberty exempts us not from obe∣dience to the commands of God (for as the Apostle saith, Rom. 6.18. Being made free from sin, we became the servants of Righteousnesse; and ver. 22. servants to God) so neither doth it exempt from obedience to the Magistrate ordained by God. Yea so far are the godly commands of a Magistrate from opposing spirituall liber∣ty, that they rather advance it; for true liberty stands in the chusing of good, and the rejecting of evill, and this is furthered by the righteous commands of superiors. Licenciousnesse is not liberty, but slavery, and makes inners to affect their owne insensible bondage.

3.* 1.1911 Lastly, by way of Explication, we shall enquire upon what ground the Apostle condemns them for this Despising of Dominion. Of this briefly.

1 This was a sin against an Ordinance of God: By me Kings reign, Prov. 8.15. There is no power (saith the Apostle) but of God: The Powers that be, are ordained of God. And though Magistracy be an Ordinance of man in regard of the subject, it being born by man; the ob∣ject, it being imployed about men; the end also, the good of men; the kinde or sort thereof, left unto the choice of severall Nations: yet not in regard of the In∣vention or Institution thereof, which is onely from God.

In it are considerable also, The Power it self, The Ac∣quisition thereof, and the Execution of it. The acqui∣sition may be from the Divell, by bribery, fraud, cruelty, intrusion, invasion: The execution, or manner of using this power may be from him likewise, as when Super∣stition is set up in stead of Religion, and cruelty for equity, by those who govern. But Authority it selfe, Dominion, Principality, are from God, though not Ty∣ranny. Riches gotten by Usury, Extortion, &c. cease not to be good in themselves, yea, and the gifts of God: And as the owner of these unjustly procured riches, may be said to be a rich man; and he who hath Learning, though procured by unlawfull means, may be said to be a learned man; so the possessor of a most unjustly obtained Authority may be said to be a Magi∣strate, and in Authority.

2. This sin of the Seducers was a sin against the wel∣fare and happinesse of the Publick: They being weary of Magistracy, were weary of all the comforts and bles∣sings of Peace; and in being desirous to throw down the pillars, they endeavoured to pull down the building upon their own and others heads. What would Nati∣ons be without Government, but the dens of wild beasts!

Judah and Israel dwelt safely every one under his vine and fig-tree, all the dayes of Solomon. * 1.1912 Even Nebuchadnezzar was a tree under which beasts of the field had shadow, in whose boughs the fowls of the heaven dwelt, and of which all flesh was fed, Dan. 4.12. The funerals of a Political Parent millions of Children wil celebrate with tears. Over Saul, who was wicked and tyrannical, doth David bid the daughters of Israel to weep, who clothed them in scarlet, 2 Sam. 1.24. Nor was it (according to some) any of the best of Kings, who is called the breath of our nostrils, Lam. 4 22. And it's observable, when God threatens the taking away of the staff of bread, and the stay of wa∣ter, he adds (as no lesse a judgment) the taking away the Judg and the Prophet, * 1.1913 the Prudent and the Anci∣ent, &c.

3 By this Despising of Government, they were in an espe∣ciall manner their own enemies, and sinn'd against their own happiness. The overturners of lawfull Magistracy, shall find their calamities to arise suddenly. Prov. 24.22, He who breaketh an hedg, a serpent shall bite him: Eccl. 10.8. An evill man seeketh onely rebellion, therefore a cruel messenger shal be sent against him. It hath been observed by some, that (most, if not) all those whom the Scripture men∣tions as opposers of Magistracy, have been punish'd by violent death, God not vouchsafing them so much as re∣prieval to a death-bed. Corah and his Company, Athaliah, Absalom, Zimri, Joab, Sheba, Adonijah, with many others will prove this, and besides the vast supply which forraign histories afford, how hath vengeance pursued all the rebellious mentioned in our English Chronicle? Who hath not heard of Becket, Montfort, Mortimer, The Piercies, Tyler, Worbeck, the Salt Peter-Saints, with sundry others, whom God made marks of venge∣ance for removing the ancient Land-marks set for order and propriety in the Nation? Nor do I remember that ever God suffered any one Godly man, mentioned in Scripture, to put any lawfull Magistrate out of,

or indirectly to put himself into Government. I say, I remember no instance of either.

OBSERVATIONS.

1.* 1.1914 How provident is God for mans peace and welfare! Without Dominion we should be worse than Beasts: It is the breath which so many thousand creatures draw; take it away, and none can say, This is mine. If the Ma∣gistrate were not a God to man, man would soon prove a Wolf nay a Devill to man. There's no creature which so much wants a Ruler as man: We may say of all o∣ther creatures, Nascuntur artifices, they are born crafts-Masters, they were apparelled and armed by Nature, they are their own Cooks, Physicians, Builders, even at their first entrance; onely man came in without strength, weapon, clothes, or skill. How good is God to provide protectors for him! violent and bloody men fear not hell so much as the halter, like beasts, they are more afraid of the flash of powder, than the bullet; and though their fear of the Magistrate saves not their soules, yet many a time hath it saved our lives: Without Magistracy Rob∣bery would be a Law, and men (like dogs) try all right by their teeth; where there is no ruler, every one will be a ruler; he who hath no ruler over him, will be a tyrant over another. * 1.1915 When there was no King in Israel, every Micha had an house of Gods, and the Levites went a begging It's just with God that they should feel the curse of Anarchy, who never were thankfull for regular Do∣minion.

2.* 1.1916 God is highly provoked by sin, when he suffers Magi∣strates to be burdensome to a people, and Dominion to be a∣bused; when their deliverers and saviors become their de∣stroyers, and they (like Ephraim) oppressed and broken e∣ven in judgement. * 1.1917 It was threatned as a sore judgement, I will give children to be their Princes, and babes to rule over them; For the sins of a people, many and bad, are the

Princes thereof, Prov. 28.2 And God often sets up wicked Governours over people, not because they are worthy to rule, but these worthy to be so ruled; God may give a King in his anger. He speaks often of Princes who were Wolves ravening to the prey to shed blood, Ezek. 22.27, * 1.1918 How righteous was God in making Abimilech a scourge to the Shechemites, who had made themselves the stirrup to his ambition! And undoubtedly if God may suffer the Prophets of a people to be fools, and the spiritual•• men to be mad, to delude and misguide the people, * 1.1919 for th•• multitude of iniquity, and the great hatred; he is not hindred from suffering the Princes of people, who refuse•• to be reformed, to be Jeroboams to their souls, and Reho∣boams to their bodies, pernicious to both. O that peo∣ple would spend more time in blaming of their sins, and lesse in complaining of men, and but sadly and impar∣tially examine their hearts, whether the parting with the Gospell and Ministery would ever fetch a quarter so ma∣ny complaints from them, as an inconsiderable Sess∣ment; or whether sin startle them so much as a Tax, and if they finde their Consciences to give in verdict for God, let them adore his righteous severity.

3.* 1.1920 God is much seen in causing mens subjection to Ma∣gistrates. All naturally love to excell in worldly greatness, and like not superiority in others. Every one (saith Cal∣vin) hath in him the mind of a King; * 1.1921 that one therefore should keep millions of men in order, restrain, constrain, correct, command; how could it be but that God him∣self hath imprinted the characters of Divinity upon him? and but that there is a divine Constitution in an humane Person? It is thou, O Lord, that subduest my people under me, saith David. And Psal. 65.7. * 1.1922 The stilling the noise of the Seas, the noise of the waves, and the tumult of the people, are put deservedly together, the later manifesting the power of God as much as the former. How did Da∣vid allay the fury of those furious spirits, who so eagerly desired to take away the life of Saul, but by this, He

is the Lords Annointed? and hence Princes should gather, when people cast off subjection and despise their Domini∣on, that they themselvs have despised God, provok'd him to pour contempt upon them; and to make them for cut∣ting off their lock of loyalty to God, to become even as other men; and hence also people should learn to whom to returne the praises of their peace and safety, not only to the power and policy of their Governors, but principally to the ordination of that God by whom Kings reign.

4.* 1.1923 The power given by God to Magistrates should be improved for the Giver. Their Dominion should advance that of the chief Lord; The greatest Kings are his Vas∣sals: The Highest Earthly Powers shall give an account to an Higher hereafter, and must therefore be regulated by, and serve for the promoting of an Higher for the present. The King is commanded to write him a copy of the Law, and keep all the words thereof. * 1.1924 When the Crown was put upon the head, the Testimony was also put into the hand of Joash. * 1.1925 The first Table should be first in the Magistrates care: Even Kings and Rulers must kiss the Son, * 1.1926 and advance his Kingdome, and provide that their subjects may not only live under them in peace and honesty, but also in Godliness: if this must be the end of the subjects prayers, it must be the end of the Magistrates Government. These Shields of the earth should pro∣tect Gods glory; * 1.1927 the fat upon the earth, must worship Christ, and all Kings fall down before him. The Church (infant-like for weaknesse) must be nourished and nur∣sed, yea, and that by Kings and Queens. How unsutable is it for them who are called Gods, to cast off all care of the honour of God! and for them who are call'd Shepheards to take no care that their subjects should have the Pa∣stures of wholesom Doctrins! * 1.1928 to suffer them to wander in the ways of sin & hel, without any care to reduce them; and to give leave to greivous wolves, Seducers to devour them! They who make all the care of the Magistrate

to concern the worldly welfare, without any regard of the souls of people, make him like an Ox-herd, who thinks he doth enough in providing f•••• pasture for his cattle, suffering them willingly to be carryed by droves to the Shambles. And why politicall as well as naturall Parents should not take care that their children bee brought up in the nurture and admonition of the Lord, * 1.1929 I understand not. Ample testimony is given to David, Solomon, Asa, Jehoshaphat, Hezekiah, Josiah, of their Zeal for Religion: Nor ever is the contrary mentioned in any of the other Kings, but as their great sin and infa∣my: Nor ever will the names of Constantine, Theodosius, Justinian, cease to be precious in, for their care of the Church of Christ. Even the Heathens, Aristotle and Plato, acknowledge that the chief care in a Common∣wealth should be about Religion; the beautifullest structure of a Civill Government, is erected upon the sand, unlesse Religion be the foundation.

In sum, Though the power of the Magistrate (as such) in the holy things of God, be not formall, intrinsecall, and Spirituall, so as that himselfe should administer therein (as if Christ had committed the keyes to him) yet is it objective, * 1.1930 to be imployed about Ecclesiasticall causes (though politically) and to provide for the benefit of the Church, and that, as by removing the impediments of Religion, by preserving its maintenance, by convening Assemblies for reformation, &c. so by taking care that matters-Ecclesiasticall be duly managed by those who administer therein, as, though the Magistrate himself ex∣erciseth not the art of Physick, yet he taketh care that none shall abuse that Art, or exercise it hurtfully.

5.* 1.1931 The enemies of godlinesse soon become opposers of civil Dominion. The Apostle had told us, that these Sedu∣cers denyed the only Lord God; and here he saith, they despised Dominion. They who fear not God, will not be afraid to speak evill of dignities. The despisers of Saul, were the sons of Belial. Good men will not be

bad subjects; nor will bad men conscienciously be good subjects. The fear of God is the best foundation of obe∣dience to the Magistrate: Remarkable is the order of o∣bedience prescribed by the Apostle, 1 Pet. 2.17. Fear God, honour the King; and by Solomon, Prov. 24.21. M•• son, fear thou the Lord and the King. Men may from a principle of policy, forbear the opposing of Magistracy, as a danger; but only from a principle of conscience can they abhor it as a sin. The fear of man is but a weak bond, and as easily broken as were the cords by Samson. What a noise leave these words [Submit to every ordi∣nance of man for the Lords sake] in a religious ear! Whatsoever interest, reputation, &c. dictate, the de∣claration of Gods will is to a gracious heart, the end of all strife. The discovery that such or such a course hath a sin against God in it, is enough for a Saint; No more disputes then; the threats of a thousand hells shall not be so disswasive. Humane Lawes may make men hide, only Gods lawes can make men hate disobedience. A meer man is firm and steady in no relations. The great∣est interest of Magistracy is to advance religion. If they provide for the keeping of Gods lawes, the observation of their own will follow of course. David discovered himselfe to be a good man both in sparing of Saul in the cave, (Oh how well was is for Saul that he fell into the hands of a David! * 1.1932) and a wise man in setting his eyes upon the faithfull of the Land, and in taking the perfect in their way to serve him. The way for the Magistrate to bring men under his subjection, is to plant the Gospel, and to make them subject to Christ. The power of the word in the consciences of people, * 1.1933 binds more strongly to o∣bedience, then the power of the sword over the bodies of the people. And, if God alwayes restrain people from rebelling against Governours, who shall tolerate in people all sorts of rebellion against God, What meanes that of 1 Sam. 2.30? Them that honour me, &c. and they that despise me shall be lightly esteemed?

6. Christianity doth not destroy, * 1.1934 but strengthen Magi∣stracy. The Seducers and Libertines are here by Jude condemned for despising Dominion: One Ordinance of God doth not abolish another. The Lawes of Christ in his Church, bring not in lawlesnesse into the Common∣wealth; nor is God a God of order in the first, and the Author of confusion in the later; yea contrarily, he main∣tains Government in the Commonwealth for the good of his Church, that it may finde an harbour therein; and keeps up the pole of Civil Dominion, that the weak Hop bine, the Church may be sustained. The spiritual Authority of Christ divides not Civil inheritances; His Scepter swallows not up (as did Aarons rod the other) the Scepters of worldly Monarchs; nor doth he who came to give heavenly, take away earthly Crowns. The weapons of Christs kingdom are not carnall: He who, when he had a right, would not be made a King, gives no liberty to those who have none, to put out those who have, It's the labour of Satan to perswade civil Governours, That Christ's Kingdom is the greatest enemy to theirs: * 1.1935 Thus Haman represented the Jews to Ahashuerosh, as a people that would not obey the Kings Laws: Thus the Courtiers of Chaldea accused the three Companions of Daniel, * 1.1936 of rebellion against the Kings Edict. By this fetch likewise the enemies of the Jewes hindred the building of the Temple. How often was Paul accused for sedition a∣mong the Jews? Nay, * 1.1937 Christ himself was accused and executed for an Enemy to Caesar. Thus Papists seek to wash themselves, by throwing dirt upon the servants of Christ: Were ever accusations more senselesse, then for Harding to say, that Luther animated Munzer in his Rebellion, which was by that man of God so zealously opposed? But the Whore of Babylon loves to lay her own brats at her Neighbours doors. In short, the weak ground of this imputation of Rebellion to the Godly, hath been their refusing to obey such commands of Magistrates as they apprehended sinfull. And truly,

in * 1.1938 when Christ calls another way, I neither owe buriall to my dead, nor obedience to my living (though Politicall) Father. And (as Tertullian holily descants upon those words of Christ, Render to Caesar the things which are Caesars, and to God, &c.

Its well added, [And to God the things that are Gods,] that is, give the image of Caesar to Caesar, which is on his Coin; and give the image of God to God, which is in man; so as Caesar may have thy money, but God thy self.

And as (according to the Civillians) we must not give obedience to him that gives Law out of his own Territory, so neither obey man when he goes beyond his bounds in commanding against the word; and in this the Apostles Act. 5.29. and the three servants of God in Babylon, have been our examples

7. Lust opposeth restraint, is an enemy to Dominion, loves not to be bridled. Libertines despise Dominion, and re∣ject Magistracy, because thereby their licencious humour is restrained. The mad upon lust like the mad dog, are the more inraged by the chain which curbs: They who run to excess of riot in this their pouring forth, if they meet with opposition (like the stop'd stream) swell the higher and overflow the banks. * 1.1939 This opposing of restraint goeth along with every lust; but especially with that of carnall uncleannesse; they who defile the flesh, reject Do∣minion. The sons of Eli were lustfull, and withall disobedient to the command of the Magistrate. The Gi∣beonites were as refractory to the message of Israel, as they were addicted to filthinesse: The Sodomites were at the same time both set upon their uncleanesse, and enra∣ged against Lots counsel. The Anabaptists of Munster were grown to that heighth of uncleannesse, that they openly taught, men might marry as many wives as they pleased, and John of Leyden their King (upon a preten∣ded revelation from Heaven) presently marryed three; and they who were most bold in this kind, and took most wives, were accounted the best men, and most

commendable. But the fruit of this Doctrine, was their teaching that before the day of Judgement, Christ had a worldly Kingdome, and in that the Saints only had Dominion, that this Kingdom was that of the Anabaptists newly begun, wherein Magistracy was to be rooted out; and although Christ and his Apostles had no civil govern∣ment, yet that they had committed the same with the power of the sword to those who after them should teach in the Church. Nor is it possible, but that lust should vehemently oppose restraint, considering its propensions and motions are naturall, and therefore strong, as also furthered by all the helps which a powerfull and impure spirit can invent and apply. False then is the pretence of Libertines, who would be thought only ro oppose the irregularities of Magistracy or Ministry, when as it is clear that their lusts are most offended at the being of their ordinations, and the consciencious discharge of them. And much should this comfort those who are thus consciencious, in the midst of all the rage and re∣proach with which they are followed for their faithful∣nesse. It is a sign they have disquieted mens lusts, and (as Luther once said) that when Satan roars, they have given him a full blow. Nor yet should the unquietnesse and troubles of the world, be laid at the door of re∣straint and Dominion. If religious opposition, drawes out mens rage, it doth it by labouring to keep it in, or rather to take it away; From mens lusts are warres, in that they will not stoop to God, who will not lay a∣side his dominion to gratifie licenciousnesse. In a word, We may hence gather the insufficiency of humane laws, nay any externall means to change the heart from a love of sin: they may possibly restrein and curb, and fre∣quently they irritate and enrage sinners, its only the power of grace at once to take away the disobedience of the life, and the despising of the heart. To conclude, We may hence learn the direct way to avoid the sin of these Seducers; oppose lusts, these put people upon op∣posing

of Magistracy; Such are, 1. Covetousness, when men desire to set the Nations on fire, that they may steal away the goods, and to have States wrackt that the goods may be cast upon their costs. 2. Discontentednesse with our condition. The trees in Jothams Parable pleased them∣selves in their own station, of privacy and usefulnesse; and she was a wise woman who contented her selfe with her abode among her own people. 3. Ambition, and affectation of superiority; its better to be fit to rule, then to rule and not to be fit. He is only worthy of honour, of whom honour it self is unworthy, and to whom it e∣ven sues for acceptance. Absolom aspired to be high in his life, and he was in his death as high as the boughs of the tree, a fit reward for his ambitious climbing. 4. En∣vy at the height of others, whereby men look into the failings of Magistrates to blemish them, and will not see the gifts and graces of their Superiors, but only with re∣pining; grieving not because things go ill, but because they go no worse; A cursed temper! 5. Selfe concei∣tednesse, whereby (with Absolom) men think themselves fitter to sit at the stern, then any placed there already. 6. Implacablenesse, whereby private injuries are retain'd with a watching of all occasions of revenge, though to the involving of multitudes in the co-partnership of their own sedition and destruction. In a word, So long as we love lust, we cannot conscienciously obey Magiserates; and yet so long as we have luft, we cannot be without Magistrates; The Lord fit us for that condition, where∣in we shall not be troubled with the former, nor stand in need of the later.

FINIS.

Notes

• * 1.1

  Gen. 29.35.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  In qua nominis impositione, non dubito quin e∣am direxerit Spiritus san∣ctus, cùm Ju∣dah fuerit is qui inter Jaco∣bi filios, pater futuri Messiae constitutus erat. Riv. in loc. Joh. 3.16.
• * 1.4

  In sacra dodc∣cada fuerunt duo qui nomen Judae gessêre; unus fuit secta∣tor, alter inse∣ctator. Aug. Tr. 76. in Joh. Unus nomini suo convenienter se gessit (Judas enim Confesso rem significat,) alter per anti prasin nomen i∣stud à se gori ipsis operibus demonstravit. Gerh. Har. in loc. Joh. 14.22.
• * 1.5

  and Act. 1.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Judas trinomi∣nis.
• * 1.6

  Jansen. Harm. p. 220.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  a Lorin. in loc. p. 320. Id ve∣rum doprehendi, abstinere ferè Christianos ab imponendo et u∣surpando nomi∣ne Judae. Exe∣••rabile hoc no∣men Christianis ob execrabilem proditionem à Juda factam.
• † 1.10

  from the Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Videantur Ju∣nius in loc. Brugens. in 10. Matt. Jansen. c. 39. Lapide in loc. Justini. in loc. Lorin. in loc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  b Leo dicitur à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leb, Cor, quasi cordatus seu animosus, quia à generosi¦tate & praesen∣tia animi im∣perterritus; cor enim sedes est & symbolum fortitudinis: unde Aristo∣menes, qui to tam Graeciam stupefecerat au¦daciae miracu∣lo, post mortem dissectus, inven¦tus est habere cor totum pilis hirsutum. Plin. lib. 11. c. 37.
• * 1.12

  c Corculum dicebant antiqui solertem & acutum. Fest. Qui valdè cautus & prudens, vocabatur Corculum. Plin. l. 7. cap. 31. Unde Scipio Nasica, ob prudentiam bis Consul, appellatus est Corculum. Cic. Tusc. 1.
• * 1.13

  Obs. 1.
• * 1.14

  Zedekiah. Jehoahaz.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉ali∣quando mali, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ali∣quando boni. Si cōmunio no∣minum condici∣onibus praejudi∣cat, quanti ne∣quam servi, Re∣gum nominibus insultant. Tert. cont. Mart. c. 7.
• * 1.16

  Obs. 2.
• * 1.17

  1 Sam. 2.17. Ezek. 36.20.
• * 1.18

  Vita Evangeli∣ca debet esse vi∣ta Angelica.
• * 1.19

  1 Sam. 2.24.
• * 1.20

  Obs. 3.
• * 1.21

  1 Sam. 1.20.
• * 1.22

  Obs. 4.
• * 1.23

  Obs. 5.
• * 1.24

  Deus est Caussa rebus, tam ••s∣sendi, quam si∣endi. Implicat con∣tradictionem, ut Deus com∣municet alicui creaturae, nè à se dependeat: hoc enim facto communicaret ut non esset crea∣tu••a. Dau. in Col. 1.17. Servus in Lati∣na linguadictus est à servando; quòd hi qui jure belli possent oc∣cidi, à Victori∣bus cum serva∣bantur, servi fiebant, Aug. li. 19. de C.D. c. 15.
• * 1.25

  Isa. 49.3. Heb. 3.5. Psal. 89.21. Hag. 2.23.
• * 1.26

  Jer. 35.15. Amos 3.7. Rom. 1. Phil. 1. Tit. 1. 2 Tim. 2.24.
• * 1.27

  Mat. 28.19. Mark. 16.15. Matt. 5.13.
• * 1.28

  Obs. 1.
• * 1.29

  Rom. 10.15. Heb. 5.4, 5.
• * 1.30

  1 Cor. 14.34.
• * 1.31

  1 Tim. 4.13, 15.
• * 1.32

  1 Cor. 12.28.
• * 1.33

  Num. 11.27.
• * 1.34

  Obs. 2.
• * 1.35

  To bear Christ in the heart, much better then to bear him in the womb.
• * 1.36

  Mat. 12.47, 50 John 12.26.
• * 1.37

  1 Pet. 1.8.
• * 1.38

  Obs. 3.
• * 1.39

  Sumus Domini, non tantum in genitivo singu∣lari, sed & in nominativo plu∣rali. Luth.
• * 1.40

  Phil. 4.13.
• * 1.41

  Mat. 5.12.
• * 1.42

  Obs. 4.
• * 1.43

  Gal. 1.10. Tit. 3.3. Rom. 6.12, 13.
• * 1.44

  Deut. 12.8.
• * 1.45

  Ps. 119.6, 128.
• * 1.46

  1 Tim. 5.21.
• * 1.47

  Acts 10.33.
• * 1.48

  Ephes. 6.6. Col. 3.23. Rom. 1.9.
• * 1.49

  Mat. 7.23.
• * 1.50

  Psal. 40.8. Joh. 4.34. 2 Cor. 9.7.
• * 1.51

  Si non possint à Dominis liberi sieri, suam ser∣vitutem ipsi quodammodo li beram faciunt, Aug. de C.D. l. 19. c. 15. Rom. 12.11.
• * 1.52

  Eccl. 9.10. Gen. 24.33.
• * 1.53

  Qui ludit in Ca∣thedra, lugebit in Gehenna.
• * 1.54

  Obs. ult.
• * 1.55

  Hierom. cont. Helv. Virgo ille mansit cum Maria qui pa∣ter Domini me∣ruit appellari. Tantopere Chri∣stus dilexit flo∣ridi pudoris in∣tegritatem, ut non modò de virgineo utero nasceretur, sed etiam à nutri∣tio virgineo tractaretur. Pet. Dam. Ep. 11. Aug. Tr. 10. in Joh. Bed. Aqu. Apud Hebraeos nomina quae con∣veniunt in ra∣dicalibus, per additionem li∣terarum servi∣lium, notionem non mutant; ut Judas & Tho∣das idem signi∣ficant, &c. Boulduc. in Jud. ver. 1.
• † 1.56

  Harm. Hist. Pas. Ch. 16. p. 186.
• * 1.57

  Perkins in Gal. 2.9. with others.
• * 1.58

  Ista majoritas & minoritas est inter patrem & filium; inter Jacobum Al∣phaeum, & Ja∣cobum Alphaei filium. Vid. Boulduc. in ver. 1. Jud. Videantur E∣piphan. Hie∣ron. Egesippus &c.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Euseb. lib. 2. c. 22.
• * 1.60

  Mar. 3.18. Matt. 10.3.
• * 1.61

  Act. 12.17. Gal. 2.9.
• * 1.62

  Jacobi celebr is ob virtutem a∣pud omnes fama effectura erat, ut hujus Apo∣stoli doctrina a∣pud auditores majorem habe∣ret authorita∣tem, libentiús que admittere∣tur; praesertim si is qui genere & sanguine co∣gnatus esset, non alienus à cogna∣ti moribus, sed sub uno Domino Christo degens, idem servitut is jugum cum fra∣tre, &c.
• * 1.63

  Obs. 1.
• * 1.64

  1 Tim. 3.7.
• * 1.65

  Obs. 2.
• * 1.66

  1 Cor. 9.1. Gal. 1.
• * 1.67

  1 Cor. 15.33. Tit. 1.12. Act. 17.28.
• * 1.68

  Scripturis non credidissem. &c Aug.
• * 1.69

  Obs. 3.
• * 1.70

  2 Pet. 3.15.
• * 1.71

  Gal. 2.11.
• * 1.72

  Obs. 4.
• * 1.73

  1 Sam. 17.56.
• * 1.74

  The 2d part of the title or pre∣face of the E∣pistle, viz. The parties to whom the A∣postle writes.
• * 1.75

  This other reading, men∣tioned also by Ro. Steph. and Gagnaeus.
• * 1.76

  Estius in loc.
• * 1.77

  Exod. 29.44. 1 King. 9.3. 2 Chro. 7.16. Esa. 13.3.
• * 1.78

  2 Thess. 2.13.
• * 1.79

  Ex non sancto negativè.
• * 1.80

  Ex non sancto privativè.
• * 1.81

  Ex minus sancto.
• * 1.82

  Ephes. 4.22, 23, 24. Col. 2, 9, 10. Rom. 6.2. Gal. 2.20. Gal. 5.24. Rom. 6.8.5. Gal. 6.14. Col. 3.5. Eph. 2.1.
• * 1.83

  Ephes. 5.25.
• * 1.84

  1 Cor. 6.20.
• * 1.85

  Mr. D. Rogers Pr. Cat.
• * 1.86

  Rom. 6.19. 1 Pet. 4.3.
• * 1.87

  Jude ver. 12.
• * 1.88

  Rom. 13.
• * 1.89

  2 Cor. 12.8.
• * 1.90

  Eph. 1.20.
• * 1.91

  Joh. 3.9. Jer. 32.40. Jer. 31.33.
• * 1.92

  Gal. 2.20. Rom. 6.11. Joh. 15.5. Gal. 4.19. Col. 1.27.
• * 1.93

  Duceris ut ner∣vis alienis mo∣bile lignum. Hor. Ser. l. 2.
• * 1.94

  Eph. 1.17, 18. Col. 3.10. Eph. 4.23.
• * 1.95

  Psal. 119.11.
• * 1.96

  Rom. 7.18. Psal. 39.9.
• * 1.97

  1 Tim. 1.5. Psal. 18.2.
• * 1.98

  Psal. 139.25.
• * 1.99

  Psal. 50.
• * 1.100

  Psal. 119.35. Mic. 6.8. Luk. 17.10. Act. 4.19. Psal. 32.2. Psal. 112.1.
• * 1.101

  Ps. 119.6, 128
• * 1.102

  Jam. 2.10.
• * 1.103

  Non est justa causatio cur praeferuntur a∣liqua, ubi faci∣enda sunt om∣nia. Salv. de Pro. l. 3.
• * 1.104

  Psal. 119.112.
• * 1.105

  Acts 24.25.
• * 1.106

  Hos. 6 4.
• * 1.107

  1 Pet. 2.2. Psal. 19.10.
• * 1.108

  Jer. 17.11. Psal. 41.4.
• * 1.109

  John 4.
• * 1.110

  Obs. 1.
• * 1.111

  Psal. 145.
• * 1.112

  Obs. 2.
• * 1.113

  Obs. 3.
• * 1.114

  Aetas infan∣talis gloriae.
• * 1.115

  Rev. 21.8. Rev. 22.15.
• * 1.116

  Obs. 4.
• * 1.117

  Obs. 5.
• * 1.118

  John 9.
• * 1.119

  Obs. 6.
• * 1.120

  Obs. 7.
• * 1.121

  Col. 3.10.
• * 1.122

  Eph. 4.24.
• * 1.123

  Nescit de tur∣bato fonte ami∣cus bibere. Bern.
• * 1.124

  Obs. 8.
• * 1.125

  Obs. 9.
• * 1.126

  Obs. 10.
• * 1.127

  Obs. 11.
• * 1.128

  Duplici sub specie divinus Spiritus se mundo ostendit, Columbinâ & igneâ, quia o∣mnes quos im plet, & Colum∣bae simplicitate mansuctos, & igne Zeli ar∣dentes exhibet. Greg. z. p. past. cap. 11. Moses causam populi apud Deum precibus, causam Dei apud populum gladiis al∣legavit. Greg. Charitas piè solet saevire, patienter novit irasci, humiliter indignari. Bern. Ep. 2. ad Fulc. Molcstus est Medicus furenti phrenetico, & pater indisciplinato fi∣lio; ille ligando, iste caedendo, sed ambo diligendo. Aug. Ep. 1. ad Bon.
• * 1.129

  1. Eph. 2.10. Acts 5.31. 1 Thess. 5.23. Heb. 12.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.130

  Gal. 5.22. Ephes. 5.9. Gal. 5.17.
• * 1.131

  Dist.
• * 1.132

  Concl. 1.
• * 1.133

  Concl. 2.
• * 1.134

  Concl. 3.
• * 1.135

  Concl. 4.
• * 1.136

  Obs. 1.
• * 1.137

  Eph. 1.19, 20.
• * 1.138

  Obs. 2.
• * 1.139

  Obs. 3.
• * 1.140

  Obs. 4.
• * 1.141

  Obs. 5.
• * 1.142

  Obs. 6.
• * 1.143

  Parum prodest Lectio, quam non illuminat Oratio.
• * 1.144

  Obs. 7.
• * 1.145

  Pro. 4.23.
• * 1.146

  The second branch of the description of the faithful to whom Jude wrote.
• * 1.147

  Conservati, nè decepti à sedu∣ctoribus, pere∣ant. Estius in loc.
• * 1.148

  2 Sam. 8.2. 1 Sam. 24.27. Judg. 7.22. 2 Sam. 17.16.
• * 1.149

  Dan. 3.26.
• * 1.150

  2 King. 7.6.
• * 1.151

  Judg. 5.20.
• * 1.152

  2 Sam. 17.23.
• * 1.153

  Gen. 33.
• * 1.154

  Act. 16.31.
• * 1.155

  Gal. 3.13.
• * 1.156

  Psal. 110.3.
• * 1.157

  John 4.
• * 1.158

  John 17.15. Mat. 5.37.
• * 1.159

  Luk. 6.45. 1 Joh. 5.18. Gal. 1.4.
• * 1.160

  Jude 24.
• * 1.161

  2 Tim. 4.18.
• * 1.162

  2 Sam. 21.17.
• * 1.163

  Judg. 7.3.
• * 1.164

  Gen. 39.
• * 1.165

  Luk. 22.32.
• * 1.166

  Gratia nec to∣taliter inter∣mittitur, nec fi∣naliter amitti∣tur.
• * 1.167

  Actus omitti∣tur, habitus non amittitur: a∣ctio pervertitur, fides non sub∣vertitur; con∣cutitur, non ex∣cutitur; defluit fructus, latet succus: jus ad Regnum amittunt demeritoriè, non effectivè. Pr.l. Effectus justificationis suspenditur, at status justificationis non dissolvitur, Suffr. Br. p. 187. Secundùm quasdam virtutes, spi∣ritus recessurus venit, & venturus recedit. Gr. Mor. l. 2. c. 42.
• * 1.168

  Luk. 22.23.
• * 1.169

  Isa. 46.10.
• * 1.170

  Quod datur ex efficaci intenti∣one infallibili∣ter servandi illam personam cui donatur, il∣lud ex decreto dilectionis di∣manare mani∣festum est. Suffr. Br. p. 197.
• * 1.171

  1 Joh. 5.13. Heb. 3.6. 2 Pet. 1.10.
• * 1.172

  Obs. 1.
• * 1.173

  Perfectiones si∣bi relictae, sunt pondera ad rui∣nam. Gers.
• * 1.174

  Cadit mundus, sed non cadit Christianus, quia non cadit Christus. Aug Obs. 2.
• * 1.175

  Joh. 17.15.
• * 1.176

  Obs. 3. Psal. 37. Psal. 91.
• * 1.177

  Agnoscit se ju∣stè dedisse stul∣tae securitatis poenam; est eti∣am filiis Dei pia securitas. Calv. inloc. Psal. 30.6. 1 Pet. 4.19. 1 Pet. 2.23.
• * 1.178

  John 14.2.
• * 1.179

  Obs. 4.
• * 1.180

  Obs. 5.
• † 1.181

  Nobis qui ve∣rè Christo insiti sumus, talis da∣ta est gratia, ut non solùm possi∣mus si velimus, sed etiam ut ve∣limus in Chri∣sto perseverare, Aug. de Cor. & gra. c. 11. & 12. Non solùm ut si∣ne isto dono per∣severantes esse non possint, ve∣rum etiam ut per hoc donum non nisi perseve∣rantes sint.
• * 1.182

  Obs. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Roh. l. 2. c. 21.
• * 1.183

  Difficilius sae∣piùs inchoare, quàm semel perseverare.
• * 1.184

  Paupertas Christi patri∣monium meum. Ambr.
• * 1.185

  Gal. 4.6.
• * 1.186

  Spiritus Vica∣rius Christi.
• * 1.187

  Rom. 8.9. Rom. 6.
• * 1.188

  1 John 3.9.
• * 1.189

  Phil. 1.19. Eph. 3.16. Phil. 4.13.
• * 1.190

  Rom. 8. 2 Cor. 12.8.
• * 1.191

  John 15.4, 6. Eph. 3.17.
• † 1.192

  Habemus sa∣pientiam, justi∣tiam, sanctita∣tem Christi, non quatenus specu∣lamur Christū quatenus longè à nobis existen∣tem, sed quate∣nus incorpora∣mur Christo, quatenus habe∣mus Christum in nobis manentem. De fonte hujus spiritualis ple∣nitudinis accipe∣re non possumus, nisi in illo simus; et boc discrimi∣nis est inter fon∣tem naturalem & spiritualem. Dau. in Col. p. 248. John 1.16.
• * 1.193

  Col. 2.19.
• * 1.194

  2 Pet. 1.3. Rom. 8.10. 2 Cor. 8.9.
• * 1.195

  1 Joh. 5.11.
• * 1.196

  Col. 3.4.
• * 1.197

  Obs. 1.
• * 1.198

  2 Tim. 4.18.
• * 1.199

  Obs. 2.
• * 1.200

  Munimur qua∣tenus unimur.
• * 1.201

  Psal. 78.8.
• * 1.202

  Obs. 3.
• * 1.203

  Psal. 51.
• * 1.204

  Joh. 16. uit.
• * 1.205

  Obs. 4.
• * 1.206

  Obs. 5.
• * 1.207

  Felicior Job in sterquilinio, quam Adamus in Paradiso. Subjiciuntur miscriis, non re∣jiciuntur cum miseris.
• * 1.208

  Rom. 11.18, 20.
• * 1.209

  1 Cor. 7.24. Rom. 1.2. Gal. 1.1.
• * 1.210

  Acts 1.26.
• * 1.211

  Rom. 2.15. and 1.19. Psal. 19.1. Acts 17.27.
• * 1.212

  Acts 14.17.
• * 1.213

  Ps. 147.19, 20. Acts 17.30.
• * 1.214

  Mat. 20.16.
• * 1.215

  Mat. 23.37. Heb. 4.3. Audiunt multi, obaudiunt pauci.
• * 1.216

  Joh. 15.22, 24.
• * 1.217

  Totus Psalmus in tres partes distribui potest; Prima agit de prima Schola, quae est univer∣salis, seu omni∣um hominum communis. Se∣cunda, de Schola particulari, pro∣pria Ecclesiae, penes quam De∣us Oracula sua deposuit. Tertia de Schola speci∣alis gratiae, in∣ternâ, efficaci, quae ad Unctio∣nem Spiritus re∣fertur, quae do∣cet vero & sa∣lutari modo. Riv. arg. Ps. 19.
• * 1.218

  Col. 1.13. Acts 26.18. Ephes. 4.18. Ephes. 5.8.
• * 1.219

  1 Cor. 2.14. 3 Joh. 19. Eph. 4.11.
• * 1.220

  Col. 1.13.
• * 1.221

  Ephes. 2.2.
• * 1.222

  Isa. 42.7. Acts 26.18. 2 Cor. 4.6. John 8.12. Luk. 16.8.
• * 1.223

  Psal. 97.11.
• * 1.224

  Psal. 4.7.
• * 1.225

  Col. 1.12. 2 Tim. 1.9. Heb. 3.1. Ephes. 1.18. 1 Thess. 2.12. 2 Thess. 2.14. Phil. 3.
• * 1.226

  2 Thess. 2.14.
• * 1.227

  Psal. 16. ult.
• * 1.228

  2 Tim. 1.9. 1 Pet. 2.9. 1 Pet. 1.15. 1 Thes. 5.24. 2 Pet. 1.3. 1 Pet. 5.10. Rom. 8.28. 2 Tim. 1.9.
• * 1.229

  Joh. 5.28. Ephes. 2.1.
• * 1.230

  2 Cor. 4.6.
• * 1.231

  Gal. 4.6. 1 Cor. 1.9. 1 Pet. 5.10.
• * 1.232

  2 Tim. 1.9. Praedestinavit nos Deus anto∣quam essemus, vocavit cum a∣versi essemus, justificavit cum peccatores esse∣mus, glorifica∣vit cum morta∣les essemus. Ne∣mo dicat ideo, me vocavit, quia colui Deum: Quomodo colu∣isses, si vocatus non suisses? Aug. ser. 16. de verb. Ap.
• * 1.233

  Rom. 7.
• * 1.234

  Jer. 2.24.
• * 1.235

  Joh. 16.8.
• * 1.236

  John 15.3. 2 Thes. 2.14. Rom. 1.16. John 1.13. and 3.6. 1 Pet. 1.23. 2 Pet. 1.4.
• * 1.237

  Rom. 4.17.
• * 1.238

  Rom. 6.17. 2 Cor. 3.18.
• * 1.239

  Psal. 27.8.
• * 1.240

  1 Thes. 1.4, 5. Psal. 40.7. Acts 16.14. Ezck. 11.19. Jer. 31.33. and 32.39. Deut. 30.6. John 5.28.
• * 1.241

  Obs. 1. Joh. Arnold. cont. Til. pag. 397.
• * 1.242

  2 Tim. 1.9. Rom. 9.18. Mat. 11.26. Rom. 5.6, 10. Ex duobus, ae∣tate jam gran∣dibus impiis, Cur iste ita vo∣cetur, ut vocan∣tem sequatur: Ille autem non ita vocetur, ut vocantem sequatur, nolito judicare, si non vis errare. Inscrutabilia sunt judicia Dei; Cu∣jus vult miseretur. Aug. de bon. pers. cap. 8.
• * 1.243

  Obs. 2.
• * 1.244

  Remonst. Col. Hag. p. 260.
• * 1.245

  Suavis motus in Verbo, & fortis tractus in Deo.
• * 1.246

  Internâ & in∣effabili potesta∣te operantur in cordibus homi∣num, non solùm verae revelatio∣nes, sed bonae vo∣luntates. Aug. cont. P. l. 1. c. 24.
• * 1.247

  Deut. 29.3, 4. Joh. 12.37. Neh. 9.29. Joh. 6.36, 37. Isa. 53.1.
• * 1.248

  Ephes. 1.19.
• * 1.249

  Istam aliquan∣do gratiam fa∣teatur, quâ fu∣turae gloriae ma∣gnitudo non so∣lum promitti∣tur, verum eti∣am creditur; nec solum revelatur sapientia, sed et amatur; nec sua∣detur solum quod bonum est, sed & persua∣detur. Aug.
• * 1.250

  Obs. 3. Corvin. contr. Bogerm. p. 263
• * 1.251

  Joh. Goodwin Yo. Eld. p. 66.
• * 1.252

  Si nobis libera quaedam volun∣tas ex Deo est quae adhuc potest esse bona vel ma∣la, bona verò voluntas ex no∣bis sit; melius est id quod à no∣bis, quàm quod ab illo. Aug. de pecc. mer. & rem. l. 2. c. 18.
• * 1.253

  1 Cor. 4.7.
• * 1.254

  Bunez. in 2. 2dae, q. 19, art. 1. cited by that most learned Professour of Divinity, Dr. Ward, in his Book, called, Gratia discri∣minans. Cum Deus vult id fieri quod non nisi volentibus hominibus opor∣tet fieri, incli∣nat eorumcorda, ut hoc velint. Aug. de praed. l. 1. c. 20.
• * 1.255

  Non est devoti∣onis, dedisse pro∣pe totum; sed fraudis, retinu∣isse vol mini∣mum. Prosp. cont. Col. c. ult.
• * 1.256

  Rom. 9.20.33.
• * 1.257

  Subventum est infirmitati vo∣luntatis huma∣nae, ut divinâ gratiâ indecli∣nabiliter & in∣suparabiliter ageretur. Infirmis servavit ut ipso donante invictissimè quod bonum est vel∣lent, De cor. & Gra. c. 12. Prima gratia data primo Adamo, est, quâ fit, ut habeat homo justitiam si velit; sed gratia potentior est in secundo Adamo, quâ fit, ut velit, tantóque ar∣dore diligat, ut carnis voluntatem contraria concupiscentem, voluntate Spiritus vincat. Id. Ib. Inspiratâ gratiae suavitate per Spiritum sanctum, faciente plus delect are quod praecipit, quàm delectat quod impedit. Ea quae pertinent ad justitiam sic delectant animum, ut quicquid ali∣ud dolor impedit, delectatio superat, Aug.
• * 1.258

  Liberum arbi∣trium non cor∣rumpitur quoad agendi radicem, sed terminum. Paul. Ferrius c. 19. p. 6.
• * 1.259

  Obs. 4.
• * 1.260

  Psal. 147.
• * 1.261

  John 5.35.
• * 1.262

  Obs. 5.
• * 1.263

  Ad eum per te ducebar nescius, ut ad te per eum sciens ducerer.
• * 1.264

  1 Pet. 4.11. 2 Cor. 2.17.
• * 1.265

  Obs. ult.
• * 1.266

  Rom. 12.7.
• * 1.267

  2 Thess. 1.11. 1 Pet. 2.9.
• * 1.268

  Luke 22.32.
• * 1.269

  2 Thess. 2.14. Col. 1.13. Phil. 3.14. 1 Thess. 2.12.
• * 1.270

  Cant. 2.8. John 10. Ephes. 4.14. Gal. 6.
• * 1.271

  Acts 9.11.
• * 1.272

  1 Thes. 2.12. 2 Thes. 2.14.
• * 1.273

  Misericordia est dolor et aegricu∣do animi, ex miseria alterius injuriâ labo∣rantis conceptus, Cic. in Tus. 4. Misericordia est alienae miseriae in nostro corde compassio, quâ utique si posse∣mus, subvenire compellimur. Aug. de C.D. l. 9. c. 5. Ex eo appellata est misericordia quòd miserum cor faciat con∣dolescent is alie∣no malo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Nemo parrici∣dae supplicio mi∣sericordiâ com∣movetur. Cic. Tusc. 4. Mat. 5.7. Luke 6.36. Luc. 10.37. 1 Pet. 3.8. Col. 3.12.
• * 1.274

  Zanc. de Nat. Dei l. 4. c. 4. q. 1. Miseri∣cordem homi∣nem appellare solemus••, non passivè, qui mi∣serum habet cor (talis enim po∣tius est miser, quàm miseri∣cors); sed acti∣vè, hoc est, il∣lum qui miscro homini ex corde cupit succurre∣re. Si licuit Au∣gustino, dicere quod sit cordis miseria, ex al∣terius miseria concepta: our non liceat nobis dicere, misericordiam dici, quia nobis sit cordi alterius miseria? Misericor∣dia duo importat; unum tanquam essentiale, aliud tanquam accidentale: Primum est prom∣ptitudo voluntatis ad subveniendum miseris; alterum est passio tristitiae, quae oritur in ap∣petitu ex cognitione miseriae alterius, quantum ad primum summè est in Deo, non quantum ad secundum. Rich. d. 46. a. 2. qu. 1. lib. 4. Zech. 2.8. Acts 9.4. Exod. 34. Psal. 100.5. Psal. 145.9.
• * 1.275

  So Psal. 136. Rom. 11.31. 2 Tim. 1.18.
• * 1.276

  Psal. 147.9. Luke 6.37. Psal. 145.15.
• * 1.277

  John 6.39.
• * 1.278

  Isa. 62.4. Mal. 1.10.
• * 1.279

  Rom. 9.15, 18. 1 Tim. 1.13. Rom. 11.31. Psal. 103.13. Psal. 32.10. Psal. 86.5.
• * 1.280

  Ezek. 8.18.
• * 1.281

  Ezek. 16.22.
• * 1.282

  Deus vindictae gladium mise∣rationis oleo ex∣acuit.
• * 1.283

  Hos. 14.4.
• * 1.284

  Isa. 55.7.
• * 1.285

  Psal. 23.2 Pet. 1.3. Psal. 84.11.
• * 1.286

  Psal. 73.24. Gal. 6.16.
• * 1.287

  Psal. 94.18.
• * 1.288

  2 Cor. 12. Luke 22.32.
• * 1.289

  Phil. 4.13.
• * 1.290

  Psal. 119.
• * 1.291

  Psal. 103.9. Joel 2.13. Lam. 3.22. Hab. 3.2.
• * 1.292

  Rom. 8.28.
• * 1.293

  2 Tim. 1.18.
• * 1.294

  2 Tim. 1.18.
• * 1.295

  Psal. 86.5. 1 Pet. 1.3. Ephes. 2.4. Psal. 108.4. Psal. 51.1. Neh. 9.19. Psal. 103.11. 2 Cor. 1.3. Psal. 145.9. Psal. 33.5. Matt. 5.15.
• * 1.296

  Hos. 11.4.
• * 1.297

  Isa. 49.15. Jer. 31.20. Luke 1.78.
• * 1.298

  2 Cor. 1.3.
• * 1.299

  Phil. 4.19. 2 Cor. 1.3 Psal. 23.1. Psal. 34.10
• * 1.300

  1 Cor. 11.32 Heb. 12.10
• * 1.301

  Acts 14.17 Mat. 5.15
• * 1.302

  Rom. 5.10
• * 1.303

  Psal. 51.1 Psal. 40.5
• * 1.304

  1 King. 8.2••
• * 1.305

  Psal. 89.2 Psal. 23. ult. Psal. 103.17 Psal. 136
• * 1.306

  Isa. 54.7, 10
• * 1.307

  Eph. 1.5, 6 Rom. 11.5 2 Tim. 1.9 Phil. 1.29. Rom. 3.24 Phil. 2.13 Rom. 6.23 〈◊〉〈◊〉. 43.25
• * 1.308

  Luke 17.10 1 Cor. 4.7 Rom. 11.35 Rom. 8.18
• * 1.309

  Obs. 1.
• * 1.310

  Ephes. 2.1
• * 1.311

  Ezek. 16.22
• * 1.312

  Col. 3.12 Job 1.21 1 Chro. 22.16 Gen. 24.35 Gen. 33.5, 11
• * 1.313

  Magnus dives est, & major divitiis suis, qui non ideo magnum sc pu∣tat quia dives est: Aug.
• * 1.314

  Idco Deus meus, quia bonorum meorum non in diget: Omne bonum nostrum aut ipse est, 〈◊〉〈◊〉 ab ipso: Aug. de Doc. Ch. l. 5. c. 31.
• * 1.315

  Phil. 3.13
• * 1.316

  Job 9.2, 3 Qui de perfecti∣one se ••rigit, habere se bene vivendi ne•• ini∣tium indicat: Gr. Mo. l. 9. c. 1. In sola Christi morte te totum contege; huic morti te invol∣ve; & si Deus te voluerit ju∣dicare, dic, Do mine, mortem Domini mei ob∣jicio inter me et te. Ans. de art. Mor. Meritum meum miseratio Do∣mini: Bern. Serm. 61. in Cant. Prece post justitiam indiget, ut quae succumbere discussa poterat, ex sola Judicis pietate con∣valescat: Gr. Mor. l. 9. cap. 14. Etsi ad opus virtutis excrevero, ad vitam non ex meri∣tis, sed ex venia convalesco: Id. Ib. Sordet in districtione Judicis, quod in aestimatione fulget operantis: Gr. Mor. l. 5. c. 7. James 2.13. 2 Tim. 1.16. 2 Tim. 4.8.
• * 1.317

  Obs. 2.
• * 1.318

  Cum aspexeris quot te antece∣dant, cogita quot sequantur: Sen. Ep. 15.
• * 1.319

  Obs. 3.
• * 1.320

  Heb. 3.8
• * 1.321

  Isa. 1.3
• * 1.322

  Isa. 5.3, 4
• * 1.323

  2 Pet. 3. Obs. 4.
• * 1.324

  Hos. 12.14
• * 1.325

  Deut. 21.2
• * 1.326

  Obs. 5.
• * 1.327

  Psal. 17.14
• * 1.328

  Ephes. 1.3
• * 1.329

  Obs. 6.
• * 1.330

  Psal. 25.10
• * 1.331

  Psal. 89.
• * 1.332

  Is••. 28.27
• * 1.333

  Psal. 33.18 and 147.11
• * 1.334

  Exod. 34.7 Psal. 77.7
• * 1.335

  Obs. 7.
• * 1.336

  Obs. 7. 1 Pet. 3.8 Matth. 5.45 Luke 6.36 Col. 3.12 Rom. 12.15 Plus est ali∣quando compati, quàm dare: nam qui exteriora largitur, rem extra se positam tribuit; qui compassionem, aliquid sui-ipsius dat: Gr. Mor. 20.
• * 1.337

  Jer. 9.1. Luke 19.41. 2 Cor. 11.29.
• * 1.338

  Sic mens per compassionem doleat, ut larga manus affectum doloris ostendat. Greg. Luke 14.14. Gal. 6 9.
• * 1.339

  Hebr. 13.1
• * 1.340

  2. Heb. 1.10 Ephes. 1.14
• * 1.341

  Hujus foederis vigore, mala hujus vitae sic laedunt pios, ut non noccant, non perdant, sed pro∣sint. Ubi notan∣dum est, voca∣bulum foederis accipi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & per similitudinem effectus. Riv. in Hos. 2.18
• * 1.342

  1 John 3.21
• * 1.343

  Isa. 38.3
• * 1.344

  Phil. 4.7 Psal. 4.8
• * 1.345

  Isa. 53.5. 1 John 29.
• * 1.346

  Isa. 9.6 Ephes. 2.14 Rom. 10.15 2 Cor. 5.20 Rom. 5.1
• * 1.347

  Phil. 4.11
• * 1.348

  Rom. 1.7. 1 Co. 1.3 Col. 1 2 Pet. 1
• * 1.349

  1 Thess. 5.23 2 Cor. 13.11 Col. 3.15 Phil. 4.7
• * 1.350

  Isa. 9.6 Ephes. 2.14. John 14.27.
• * 1.351

  Isa. 54.13. Psal. 29.11 and 37.11 Psal. 85.8 Isa. 26.12 Psalm 37.37 Isa. 57.2 Jer. 33.6 Luke 10.6 Rom. 5.1 Psal. 119.165 Isa. 57.22 and 59.8 Rom. 1.7 1 Cor. 1.3, Gal. 1.3 Phil. 1.2 Col. 1.2, &c. Gal. 6.16 2 Thess. 1.2
• * 1.352

  Rom. 5.9, 10 Rom. 5.1 Eph. 1.6 Hebr. 2.15 1 Cor. 15.31 Job 15.20, 21 Jude 19. Gal. 5.22 Ephes. 2.12 Rom. 12.12
• * 1.353

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phil. 4.7. Act. 16.25. Act. 21.13. 2 Cor. 1.3, 4 Rom. 5.3.5. Heb. 10.34.
• * 1.354

  Pro. 14.10.
• * 1.355

  Tu illum judi∣cas gaudere qui ridet? animus debet esse ala∣cer. Res severa est verum gau∣diam, caeterae hilaritates le∣ves sunt; fron∣tem remittunt, pectus non implent. Sen. Ep. 23. Ego neminem posse scire arbitror, quid sit, nisi acceperit, Bern in Cant. Melius impressum quam expressum innotescit. In his non capt, intelligentia nisi quantum attingit experientia, Id. ibid.
• * 1.356

  Joh. 16.22.
• * 1.357

  1 Jam. 1, 2. 2 Cor. 7.4. Rom. 5.3. 1 Thes. 5.16. 2 Cor. 14.5. Phil. 4.4. Heb. 12.11.
• * 1.358

  Phil. 1.19 2 Cor. 4.17
• * 1.359

  2 Thess. 2.12 Rom. 8.
• * 1.360

  Illud verum & solum est gau∣dium, quod non de terrâ, sed de Caelo est; quod non de creatura, sed de Creatore accipitur, Bern. Ep. 114.
• * 1.361

  Hos. 3.5
• * 1.362

  Luke 1.74, 75
• * 1.363

  Isa. 56.7
• * 1.364

  1 Pet. 3.8, 9
• * 1.365

  Pax ista reddit offendentes ad sat is faciendum humiles, & of∣fensos ad remit∣tendum faciles: Dau. in Col. 3.15.
• * 1.366

  Mat. 18.24
• * 1.367

  2 Cor. 1.4
• * 1.368

  Obs. 1.
• * 1.369

  2 King. 6.27
• * 1.370

  Pro. 14.13
• * 1.371

  Vides convivi∣um, laetitiam: Interroga con∣scientiam. Amb. Off. l. 1. cap. 12. Evasisse putas quos diri con¦scia facti, Mens habet at∣tonitos et surdo verbere coedit, Occultum qua∣tiente intus tor∣tore f••agellum. Job 20.5, 7. Eccl. 7.6
• * 1.372

  Obs. 2. Gal. 5.22 Rom. 14.17 Isaacum, i. e. gaudium jugu∣landum tibi for∣midas? securus esto; non Isaac, sed Aries mac∣tabitur; non peribit tibi laetitia, sed contumacia, cujus utique cornua vepribus haerent, & sine punctio∣nibus anxietatis esse non potest. Bern.
• * 1.373

  Vid. Mr. Ga∣takers Just mans joy.
• * 1.374

  Matt. 11.29 Grave dum tol∣lis, suave dum tuleris. Greg. in Ezek. l. 2. c. 7. Quam malè in∣assueti veniunt ad aratra ju∣venci!
• * 1.375

  Job 16. ult.
• * 1.376

  1 John 3.2 Col. 3.3, 4 Gramen hieme virescit, astate ares••it: Arbor (arescente gra∣mine) virescit. Aug. in Psal. 36.
• * 1.377

  Obs. 3.
• * 1.378

  Isa. 56.7
• * 1.379

  Gal. 6.16
• * 1.380

  Psal. 37.37.
• * 1.381

  Isa. 38.3
• * 1.382

  Col. 3.15.
• * 1.383

  Apostolus innu∣it hoc esse hujus virtutis officiū, ut agat bra∣beutem sive a∣gonothetam in∣ter caeteros affe∣ctus; nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id signi∣ficat. Cum igi∣tur insurgunt in cordibus nostris turbidi affectus irae, odii, vindictae, haec pax Dei debet suum officium facere; id est, instar agonothetae, lites dirimere, tumultuantes affectus compescere, & omnia ad pacem deducere. Davenant in Col.
• * 1.384

  Obs. 5.
• * 1.385

  Tit. 3.1
• * 1.386

  2 Cor. 5.27
• * 1.387

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉dici∣tur vel ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. seip∣sum toto animo in rem dilectā; vel ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod est, valdè in re amata acquiesce∣re. Ita 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significat vehementem affectū, ardentemque amorem, quo quis alicui sese intimè adjungit et in eo totus quiescit; unde et pater Caelestis de filio suo, hic est (inquit) filius meus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. et mox, quasi etymologiam subdens, in quo mihi complaceo: Zanc. de na. dei. l. 4. c. 3. A∣micitia est quasi habitus. Amor autem et dilectio significant actum vel passionem: Charitas autem utroque modo accipi potest, defferenter tamen significatur actus per ista tria: nam amor est aliquid communius inter ea; omnis enim amor dilectio est vel charitas, sed non è converso. Addit dilectio super amorem, electionem praecedentem; unde dilectio est in sola voluntate rationalis creaturae, charitas autem ultra amorem addit perfecttionem amoris in quantum illud quod amatur, carum, i. e. magni pretii aestimatur: Tho. 1.2. qu. 16. Art. 3.
• * 1.388

  Amor aliarum rerum est, cha∣ritas inter solos homines, dile∣ctio ad Deum spectat: diligi∣mus Deum; cha∣ros habemus pa∣rentes, liberos, &c. amamus omnes. Aret. in Probl.
• * 1.389

  Psal. 16. ult.
• * 1.390

  Rom. 9.13
• * 1.391

  Gen. 1.31.
• * 1.392

  Psal. 8.5 Heb. 2.16 Rom. 5.8
• * 1.393

  Mat. 28.18
• * 1.394

  Omnia diligit Deus quae fecit, etinter ea, magis creaturas ratio∣nales; et de illis, eas amplius quae sunt membra U∣nigeniti, et mul∣to magis ipsum Unigenitum. Aug. T. 9. in Joh.
• * 1.395

  Psal. 147.11 Zeph. 3.17
• * 1.396

  Amor concu∣piscentiae non requiescit in quacunque ex∣trinseca aut su∣perficiali adep∣tione amati, sed quaerit amatum perfectè habere quasi ad intima illius perveni∣ens. Aq. 1.2 ae. q. 28. ar. 2.
• * 1.397

  Es. 26.8 Ps. 119.10.81 119.20 Psal. 42.2 Psal. 84.2
• * 1.398

  Amor Compla∣centiae.
• * 1.399

  Psal. 84.10
• * 1.400

  Cant. 2.4
• * 1.401

  Medium, quà tale, et per se, nullam boni ap∣petibilis ratio∣nem possidet, to∣ta quippe ra∣tio amandi me∣dium, est con∣venientia cum fine. Aquin. Mat. 13.21
• * 1.402

  Psal. 16
• * 1.403

  Joh. 14.24
• * 1.404

  1 Cor. 13.7
• * 1.405

  Quid anima invides carni? Nemo tam proximus tibi, quem post Do∣minum diligas. Princeps amor humanus est sui ipsius. Qui sibi malignus, cui bonus?
• * 1.406

  Precepto non est opus ut se quis{que} et corpus suum diligat; quoni am id quod su∣mus et id quod infra nos est, in concussâ naturae lege diligimus, quae in bestias etiam promul∣gata est, resta∣bat ut et de illo quod supra nos est, et de illo quod juxta nos est, praecepta su∣meremus. Aug. de Doct. Chr. l. 1. c. 25, 26.
• * 1.407

  Proximus est, vel cui à nobis praebendum est, vel à quo nobis praebendum est officium miseri∣cordiae. Aug. l. 11. c. 30. de Doct. Chr. Proximus non sanguinis pro∣pinquitate, sed rationis socicta∣te pensitandus est. Aug. E. 52 Rom. 15.16
• * 1.408

  3 Joh. 5 Quod praesta∣mus nostris per affectum, prae∣stamus aliis per humanitatem. Lactant. Mat. 5.44 1 Pet. 2.23 Luk. 6.27 Ps. 35.13, 14 Rom. 12.14 Amicos diiige re omnium est, inimicos solo∣rum Christia∣norum. Tert. ad Scap.
• * 1.409

  Fatigatur im∣probitas patien∣tiâ.
• * 1.410

  Rom. 12.19 Eccles. 7.9
• * 1.411

  1 Sam. 24.20 Prov. 16.32 Rom. 12.21
• * 1.412

  〈◊〉〈◊〉 ••••oelix victo∣ria, ubi supe∣rans virum, succumbis vitio. Bern.
• * 1.413

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉pro∣priè significat cibum concisum et intinctum frustulatim ve∣luti in os inde∣rc, ut puerulis et aegrotis solemus. Non significat simpliciter pascere, sed indulgenter pascere, ut in conviviis fieri solet, quum quis alteri ministrat de iis quae ipsi apponuntur. Significat et abundanter pascere; frustulatim distribuere. Pisc. Tollet. Eras. Bez. Steph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣pina illi: Quod verbum in conviviis locum habet. Salaz. in Prov. 25.1.
• * 1.414

  In societate fru∣itionis divinae fundatur chari∣tas. Sanctior est copula cordium quam corporum.
• * 1.415

  Non hoc ago ut sim homine con∣vitiando superi∣or, sed errorum convincendo salubrior. Aug. con. lit. Pet. l. 3 c. 1 Apud summum patrem, qui non fuerit in charitate fra∣trum, non ha∣b••bitur in nu∣mero filiorum. Leo. Ser. 11. de quadr. 1 Pet. 1.22 2.17 3.8 Joh. 13.34 2 Pet. 1.7 Col. 3.14 Rom. 12.10 1 Thess. 4.9 Heb. 13.1 Non erit tibi concordia cum Christo, si sit discordia cum Christiano.
• * 1.416

  Mat. 5.22
• * 1.417

  1 Thess. 4.6
• * 1.418

  Psal. 16.3
• * 1.419

  Tert. Apol. c. 39.
• * 1.420

  1 Joh. 3.14 1 Joh. 5.1 1 Joh. 4.7, 8, &c.
• * 1.421

  Heb. 13.16
• * 1.422

  Psal. 16.3. Vid. doctiss. Ri∣vetum in loc.
• * 1.423

  Psal. 45.9.
• * 1.424

  2 Pet. 1.4.
• * 1.425

  Psal. 19.10
• * 1.426

  Psal. 34.7 John 6.27 Cant. 1.2 Cant. 4.7
• * 1.427

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.428

  Eph. 6.24.
• * 1.429

  Luke 7.47. 1 Joh. 4.16.19.
• * 1.430

  Gal. 4.11.16. Act. 15.2. & 17.16. & 18.25. & 19.8. Jude 3.
• * 1.431

  Rom. 7. Heb. 12.
• * 1.432

  Nil dulcescit sine Jesu.
• * 1.433

  Si ista terrena diligitis, ut subjecta diligi∣te, ut munera amici, ut bene∣ficia domini, ut arrham Sponsi. Aug. Med.
• * 1.434

  John 14.24. Psal. 119.68.140. Esay 45, 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say some. 2 Cor. 5.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.435

  Psal. 16.
• * 1.436

  1 Chr. 22.29. 2 Sam. 24.24.
• * 1.437

  Luke 7.
• * 1.438

  Luke 19.8. John 1. Act•• ••••.••••. G••n. 43.34.
• * 1.439

  1 Thes. 1.3. Heb. 6.10.
• * 1.440

  Rom. 8.38, 39
• * 1.441

  Cant. 8.7.
• * 1.442

  Omnia quae hor∣ribilia audis, servire, mori expiata & san∣cta sunt amori, Nier. de art. vol.
• * 1.443

  2 Tim 4.8. 2 Pet. 3.12.
• * 1.444

  1 Cor. 13.
• * 1.445

  Ep. 3.17. 1 Cor. 13.8.
• * 1.446

  Mat. 13.21.
• * 1.447

  Amor uescit ferias.
• * 1.448

  Rom. 12.9. 1 Pet. 1.22. 1 John 3.18.
• * 1.449

  Tit. 2.2.
• * 1.450

  1 John 3.18.
• * 1.451

  Rom. 13.10.
• * 1.452

  Prov. 23.6. 2 Tim. 1.17. Rom. 12.13.
• * 1.453

  Hoc ipso ampli∣us gaudent pau∣peres, cum pau∣pertati corum consultum fue∣rit & pudori. Leo. Serm. 4. Duplex Elee∣mosyna, & quia damus, & quia hilariter damus.
• * 1.454

  Rom. 13.10.
• * 1.455

  Gal. 6.10.
• * 1.456

  Col. 1.4. Non peccato∣rem, sed justum in paupere nu∣trit, qui in illo non culpam, sed naturam dili∣git. Gr. 3. past. 1 Pet. 2.17. Jam. 2.1.
• * 1.457

  Ps. 16.3.
• * 1.458

  1 Tim. 1.5.
• * 1.459

  1 Tim. 1.5.
• * 1.460

  Ephes. 5.11.
• * 1.461

  1 John 5.2.
• * 1.462

  Phil. 2.15.
• * 1.463

  Gal. 6.10.
• * 1.464

  Mark 10.21.
• * 1.465

  John 11.3. & 5.11.
• * 1.466

  Joh. 13.34. Gal. 5.13. Col. 3.13. Gal. 6.2. Jam. 5.16. 1 Thes. 5.11.
• * 1.467

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.468

  1 King. 18.
• * 1.469

  1 Phil. 9. Joh. 13.1. 15.12.
• * 1.470

  Observ. 1. 1 John 4.7.
• * 1.471

  Col. 3.14. Rom. 1.30.
• * 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abhor∣reo, unde Styx.
• * 1.473

  Ps. 139.21. 2 Chro. 19.2. 1 Joh. 3.13. Joh. 15.18.20. Rom. 8.7.
• * 1.474

  Non nocendo sed resistendo.
• * 1.475

  Observ. 2.
• * 1.476

  1 Cor. 13.3. Nucleus dono∣rum animus.
• * 1.477

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.478

  Observ. 3.
• * 1.479

  Mat. 6.20. Prov. 25.31. Observ. 4. Plus bonitas, quam benificien∣tia. Expiat in∣finita venustas, omnem injuri∣am.
• * 1.480

  Cant. 5.16.
• * 1.481

  Rom. 5.6, 8
• * 1.482

  Obser. 5.
• * 1.483

  Deut. 10.12.
• * 1.484

  Deut. 26.17.
• * 1.485

  1 Joh. 4.19.
• * 1.486

  Exod. 15.11.
• * 1.487

  Observ. 6.
• * 1.488

  Eph. 1.15.
• * 1.489

  Gal. 5.6.
• * 1.490

  2 Pet. 1.7. 1 John 3.17.
• * 1.491

  Observ. 7.
• * 1.492

  Jam. 1. ult. Gal. 5.13.
• * 1.493

  Pro. 19.17. Pro. 21.13. Psal. 112.9. Mat. 25.40.
• * 1.494

  Ars quaestuosis∣sima. Heb. 13.16. Luke 12.33.
• * 1.495

  Obser. ult.
• * 1.496

  Gal. 5.22. 1 Thes. 4.9.
• * 1.497

  Explicat. 1.
• * 1.498

  Multiplicari, dilatari, incre∣mentum capere, adimpleri. Tum de multi∣plicatione in quantitate dis∣creta, tum de augmento in quantitate con∣tinua accipitar. Mat. 24.12. Acts 6.17. & 7.17. & 9.31. 2 Cor. 9.10. 1 Pet. 1.2. 2 Pet. 1.2. Jude 2. Gerh. in 1 Pet. 1.2.
• * 1.499

  Eph. 4.16. 1 Pet. 2.2 2 ••et. 3.18 John 2.5. Psal. 84.7. 1 Thes. 4.1, 11 2 Cor. 13.9.
• * 1.500

  Luk. 17.5. Pet. 2.2
• * 1.501

  Nundinae aeter∣nitatis.
• * 1.502

  Heb. 5.12.
• * 1.503

  2 Pet. 1.5.
• * 1.504

  Psal. 119.101.
• * 1.505

  Col. 1.10.
• * 1.506

  1 Tim. 5.21.
• * 1.507

  Hos. 6.8. Psal. 78.57.
• * 1.508

  Col. 2.7.
• * 1.509

  2 Pet. 1.5.
• * 1.510

  1 Thess. 3.10.
• * 1.511

  Phil. 3.13.
• * 1.512

  Ubi incipis nolle fieri melior, ibi desinis esse bo∣nus. Bern. Ep. 91. Nolle preficere, deficere est, Ep. 254.
• * 1.513

  2^d Branch of Explicat.
• * 1.514

  Mat. 5.16. Joh. 15.8. 2 Cor. 4.15. Phil. 1.11.
• * 1.515

  Aestimari a Cultoribus po∣test ille qui Co∣litur. Salv.
• * 1.516

  Luk. 15.7. Chrysostomus cxistimat glori∣ficationem hìc poni pro exulta∣tione. Gerh. in Joh. 15.8.
• * 1.517

  Isai. 5.6.
• * 1.518

  Acts 26.29.
• * 1.519

  Rom. 15.19. 2 Cor. 6.10.
• * 1.520

  1 Pet. 1.18.
• * 1.521

  2 Cor. 3.18.
• * 1.522

  Rom. 1.8.
• * 1.523

  Mat. 8.10. &, 15.28.
• * 1.524

  Col. 1.12
• * 1.525

  Observ. 1.
• * 1.526

  Observ. 2.
• * 1.527

  Acts 13.10.
• * 1.528

  Obser. 3.
• * 1.529

  Heb. 10.32.
• * 1.530

  Obser. 4.
• * 1.531

  Obser. 5.
• * 1.532

  Obser. 6.
• * 1.533

  1 Thes. 5.17
• * 1.534

  James 4.6.
• * 1.535

  Heb. 10.23.25.
• * 1.536

  Ephes. 4.13.
• * 1.537

  Observ. 7.
• * 1.538

  Psal. 51.11.
• * 1.539

  Observ. 8.
• * 1.540

  Heb. 13.12. Eph. 4.15. Rom. 15.14. 2 Tim. 3.17.
• * 1.541

  2 Cor. 7.1.
• * 1.542

  Rev. 3.17.
• * 1.543

  Observ. 9.
• * 1.544

  1 Tim. 4.15.
• * 1.545

  1 Pet. 4.4.
• * 1.546

  Observ. 10.
• * 1.547

  Qui operatur, ut accedamus, idem operatur ne discedamus. Aug. de bon. pers. c. 7. Phil. 1.6. Heb. 12.2.
• * 1.548

  Explicat.
• * 1.549

  Phil. 3.13.
• * 1.550

  1 Pet. 1.15.
• * 1.551

  Observ. 1.
• * 1.552

  Ephes. 4.13. Phil. 3.13.
• * 1.553

  Nihil praesumi∣tur actum, dum superest aliquid ad agendum.
• * 1.554

  Psal. 84.7.
• * 1.555

  Observ. 2.
• * 1.556

  Ephes. 4.16. 1 John 12.
• * 1.557

  Psal. 45.7.
• * 1.558

  Varii toni in musica.
• * 1.559

  Observ. 3.
• * 1.560

  Mark 4.25.
• * 1.561

  Deut. 32.4. Isai. 10.12.
• * 1.562

  John 15.2. John 1.50.
• * 1.563

  2 King. 4.6.
• * 1.564

  Obser. 4.
• * 1.565

  Mat. 13.12.
• * 1.566

  Omnis germi∣natio supponit plantationem.
• * 1.567

  Obser. 5.
• * 1.568

  Psal. 92.13, 14.
• * 1.569

  Rev. 22.11.
• * 1.570

  2 Ep. John 8. Luke 22.3.
• * 1.571

  Observ. 6.
• * 1.572

  2 Cor. 12.9.
• * 1.573

  Rom. 8.37.
• * 1.574

  Explicat.
• * 1.575

  Vid. passim.
• * 1.576

  Rom. 16.5. & 8.9.12. Col. 1.7. & 4.7. & 4.14. Philem. 1.3. 3 John 1. Jam. 1.16. Phil. 16.19.2.5. Ephes. 6.21. Col. 4.9. 1 Cor. 15.58. 1 Cor. 4.14. Ephes. 5.1. 1 Cor. 4.17. 2 Tim. 1.2.
• * 1.577

  Rom. 13.8.
• * 1.578

  John 13.34.
• * 1.579

  1 Cor. 4.14, 15. 1 Thes. 2.7, 8. John 21.
• * 1.580

  Mat. 5.46.
• * 1.581

  Si diligis, fac quicquid vis.
• * 1.582

  1 Cor. 4.14. Gal. 4.19. 1 Pet. 4.12. Phil. 1.8. & 4.1. & 2.12. Rom. 12.19. 1 Cor. 10.14. 2 Cor. 12.19. Heb. 6.9. Jam. 1.16.19. 1 Joh. 3.2.21.
• * 1.583

  Observ. 1.
• * 1.584

  Observ. 2.
• * 1.585

  John 21.
• * 1.586

  1 Cor. 13.
• * 1.587

  Observ. 3.
• * 1.588

  Observ. 4.
• * 1.589

  Ministri profe∣rant ubera, non verbera. Bern.
• * 1.590

  Gen. 14.21.
• * 1.591

  Observ. 5.
• * 1.592

  Observ. 6.
• * 1.593

  Obser. 7.
• * 1.594

  Explicat.
• * 1.595

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Studium, Solicitudo, Diligentia, Festinatio.
• * 1.596

  Gal. 4.19. 2 Cor. 8.16. 2 Cor. 11.28.
• * 1.597

  Studium est a∣nimi vehemens ad aliquam rem magna cum vo∣luptate applica∣tio. Bez.
• * 1.598

  Rom. 1.15.
• * 1.599

  Observ. 1.
• * 1.600

  Observ. 2.
• * 1.601

  Nostrum est dare operam, Dei dare o∣perationem.
• * 1.602

  Non scoundum profectum, sed laborem; non secundum quod valuimus, sed quod voluimus
• * 1.603

  Observ. 3.
• * 1.604

  Sine cura cum pervenerit ad curam. Bern.
• * 1.605

  Qui ludit in∣cathedra, luge∣bit in gehenna.
• * 1.606

  Diligens negli∣gentia.
• * 1.607

  Jer. 48.10. John 4.34.
• * 1.608

  John 4.34.
• * 1.609

  2 Pet. 1.13, 14.
• * 1.610

  Omnibus avo∣camentis vale∣dicat.
• * 1.611

  Observ. 4.
• * 1.612

  2 Pet. 1.5. Jam. 1.19. Isai. 60.8.
• * 1.613

  Acts 17.11.
• * 1.614

  Dr. Stoughton.
• * 1.615

  Explicat.
• * 1.616

  1 Cor. 13.2.
• * 1.617

  Rom. 13.13, 14.
• * 1.618

  Learned Do∣ctor Fulk. Master G.H.
• * 1.619

  2 Cor. 10.10.
• * 1.620

  2 Pet. 1.15.
• * 1.621

  Psal. 102.18.
• * 1.622

  Observ. 1.
• * 1.623

  Zech. 1.5.
• * 1.624

  Obser. 2.
• * 1.625

  Observ. 3
• * 1.626

  2 Pet. 1.19.
• * 1.627

  Psal. 147.20.
• * 1.628

  Observ. 4.
• * 1.629

  Hos. 8.12.
• * 1.630

  Alb. Pighius. Costerus in Euchirid. Ec∣cius. Bailius p. 1. Bellar. de verb. Dei. l. 4. c. 4. John Goodwin. Yo. Eld. p. 32. Vid. Blind guide guided, p. 47.
• * 1.631

  Patribus olim Deus se famili∣ariter ostendit, atque iis per se voluntatem su∣am patefecit, & tum Scripturas non fuisse neces∣sarias fatcor: at postea mutavit hanc docendae Ecclesiae ratio∣nem, & scri∣bi suam volun∣tatem voluit, & tum necessa∣ria esse Scrip∣tura coepit. Whitak. de perfec. Scrip. cap. 7.
• * 1.632

  Explicat.
• * 1.633

  Chemnit. Har. in Luc. 1. Cameron. in Myroth. Evang.
• * 1.634

  1 Sam. 14.45. 19.5. Isai. 59.11. Jer. 3.23.
• * 1.635

  Isai. 61.19.
• * 1.636

  Isai. 12.2.
• * 1.637

  John 4.22. Heb. 2.3. 2 Cor. 6.2.
• * 1.638

  Acts 16.17. Rom. 10.10.
• * 1.639

  Acts 4.12. Acts 13.26.
• * 1.640

  Heb. 10.31. 1 Thes. 1.10.
• * 1.641

  Mat. 10.28.
• * 1.642

  Luke 1.71.
• * 1.643

  Luke 1.69. Heb. 7.25. Rom. 8.
• * 1.644

  Mic. 7.19.
• * 1.645

  Ephes. 5.27.
• * 1.646

  1 Pet. 1.5.
• * 1.647

  1 Tim. 4.18. 1 Pet. 1.4.
• * 1.648

  Observ. 1.
• * 1.649

  Observ. 2.
• * 1.650

  1 Thes. 1.10.
• * 1.651

  Observ. 3.
• * 1.652

  Ephes. 2.6.
• * 1.653

  2 Pet. 1.11.
• * 1.654

  Observ. 4.
• * 1.655

  Psal. 90. per tot.
• * 1.656

  Observ. 5.
• * 1.657

  Cant. 4.8.
• * 1.658

  Observ. 6.
• * 1.659

  2 Tim. 3.15.
• * 1.660

  Gal. 6.16.
• * 1.661

  Observ. 7.
• * 1.662

  Phil. 3.1, 2. 1 Pet. 5.12. 1 John 2.1. Videtur quic∣quid literis mandatur, id commendari omnium erudi∣torum lectione debere. Cicero 2 Tusc. quaest.
• * 1.663

  Explicat.
• * 1.664

  Heb. 10.29.
• * 1.665

  Mat. 7.14. Aug. de haeres. cap. 43.
• * 1.666

  John 17.12. Rev. 7.9. Acts 1.8. Rom. 1.16. Acts 10.35.
• * 1.667

  Ephes. 4.5. Ephes. 5.23.
• * 1.668

  1 Cor. 10.4. 1 Cor. 3.11. John 1.16.
• * 1.669

  Omnis unâ vo∣ce invitat, Cal. in 4. Eph.
• * 1.670

  2 Cor. 4.13.
• * 1.671

  Ephes. 1.14. 2 Cor. 1.22.
• * 1.672

  Heb. 12.14. 2 Tim. 4.8.
• * 1.673

  Tit. 2.13.
• * 1.674

  Heb. 11.13.14.
• * 1.675

  John 3.16.
• * 1.676

  John 17.24. ver. 12.
• * 1.677

  1 Pet. 3.7.
• * 1.678

  Ephes. 4.13.
• * 1.679

  Explicat. 2.
• * 1.680

  Obser. 1.
• * 1.681

  Observ. 2.
• * 1.682

  Christus & coe∣lum non patiun∣tur hyperbolem.
• * 1.683

  Observ. 3.
• * 1.684

  Acts 26.29.
• * 1.685

  Observ. 4.
• * 1.686

  Animum non faciunt, qui ani∣mum non habent
• * 1.687

  2 Cor. 1.4.
• * 1.688

  Observ. 5.
• * 1.689

  Observ. 6.
• * 1.690

  2 Pet. 1.1.
• * 1.691

  Observ. 7.
• * 1.692

  Gen. 50.17.
• * 1.693

  Explicat.
• * 1.694

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.695

  Mat. 18.7.
• * 1.696

  Acts 13.46.
• * 1.697

  Eph. 4.14. 2 Pet. 2.3.
• * 1.698

  Observ. 1.
• * 1.699

  John 20 31. John 1.5.13.
• * 1.700

  2 Pet. 1.9.
• * 1.701

  Acts 17.11. Luk. 24.25, 27. Act. 13.33. Rom. 14.11.
• * 1.702

  2 Observ. 1 Cor. 9.16.
• * 1.703

  Mat. 5.13.
• * 1.704

  Observ. 3.
• * 1.705

  Tit. 1.9, 11.
• * 1.706

  2 Pet. 2.1.
• * 1.707

  Observ. 4.
• * 1.708

  Isai. 58.1.
• * 1.709

  Explication.
• * 1.710

  Precor, rogo, obsecro, peto. 2 Cor. 5.20. Heb. 11.19, 22. Philem. 9.10.
• * 1.711

  Hortor, exhor∣tor, adhortor.
• * 1.712

  Consolor.
• * 1.713

  1 Cor. 9.22.
• * 1.714

  Davenant. in Col. 2.2.
• * 1.715

  2 Cor. 16.13. Phil. 4.1. 1 Thes. 3.8. Ephes. 6.10.
• * 1.716

  Obser. 1.
• * 1.717

  Observ. 2.
• * 1.718

  2 Cor. 5.11.
• * 1.719

  Observ. 3.
• * 1.720

  2 Cor. 12.
• * 1.721

  Observ. 4. Isa. 23.16. Hos. 6.1. Mal. 3.16. 1 Sam. 23.16.
• * 1.722

  Observ. 5. Heb. 13.22.
• * 1.723

  Isai. 65.2.
• * 1.724

  Explicat.
• * 1.725

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.726

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.727

  Mat. 13.21.
• * 1.728

  Miraculosa.
• † 1.729

  Justificans.
• * 1.730

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, De hac fide nunc loquimur quam adhibe∣mus cum alicui credimus, non ca quam damus cum alicui polli∣cemur; nam & ipsa dicitur fi∣des; sed aliter dicimus, non mi∣bi habuit fidem; aliter, non mihi servavit fidem. Illud est, non credidit quod dixi; hoc, non fecit quod dixit; secundùm hanc fidem quâ credimus, fideles sumus Deo; secundùm illam verò quâ fit quod promititur, etiam Deus est fidelis nobis. Aug. lib. 6. de sp. & lit. cap. 31.
• * 1.731

  Punica fides.
• * 1.732

  Nomine fidei censetur, & il∣lud quod credi∣tur, & illud quo creditur, Lomb.
• * 1.733

  Rom. 1.16.
• * 1.734

  Rev. 3.7.14. Tit. 1.2. 2 Pet. 1.2.
• * 1.735

  Heb. 4.12. Psal. 19.7, 9.
• * 1.736

  Rom. 15.4. Observ. 1.
• * 1.737

  Tit. 1.2. Heb. 6.18. Isa. 53.1.
• * 1.738

  Observ. 2.
• * 1.739

  Observ. 3.
• * 1.740

  Spiritus sanctus non est Scepti∣cus, ne•• opinio∣nes in cordibus, sed assertiones producit, ipsâ vit â & omni experientiâ certiores.
• * 1.741

  Explicat. 2.
• * 1.742

  Num. 12.6.8. Heb. 1.1.
• * 1.743

  Rom. 6.17.
• * 1.744

  Gal. 6.11.
• * 1.745

  2 Pet. 1.20.
• * 1.746

  1 Cor. 1.21.
• * 1.747

  Col. 1.26.
• * 1.748

  Tit. 1.9.
• * 1.749

  Jer. 10.27. Amos 7.14.
• * 1.750

  Rev. 2.13.
• * 1.751

  Observ. 1.
• * 1.752

  Exod. 17.14. chap. 34.27. Isai. 8.1. chap. 30.8. Jer. 36.2.
• * 1.753

  Quicquid Chri. stus de suis di∣ctis ac factis, nos scire voluit, ipsis scriben∣dum tanquam suis manibus imperavit. Aug. l. 1. de cons. Evang. c. 35.
• * 1.754

  Jos. 24.3. Gen. 35.2. Apostoli quod primum praeco∣niaverunt, post∣ea per Dei vo∣luntatem in Scripturis nobis tradi derunt fundamentum & columnam fidei uostrae futurae. Iren. lib. 3. adv. haeres. c. 1.
• * 1.755

  Rom. 16.25 Ephes. 1.9. Ephes. 3.9.
• * 1.756

  Deut. 7.6.7. Mat. 11.25, 26
• * 1.757

  Observ. 4.
• * 1.758

  Ex philosopho∣rum ingeniis, omnes haereses animantur. Tert. adv. Marc. l. 1.
• * 1.759

  Observ. 5. 2 Cor. 4.7.
• * 1.760

  Observ. 6.
• * 1.761

  Phil. 1.17.
• * 1.762

  Pro. 23.23.
• * 1.763

  2 Pet. 3.17.
• * 1.764

  Explication.
• * 1.765

  2 Chro. 7.16. Isai. 13.3. 1 Kings. 9.3.
• * 1.766

  Jer. 1.5.
• * 1.767

  1 Cor. 7.14.
• * 1.768

  2 Thes. 2.13. 1 Pet. 1.2. 1 Cor. 1.2. Exod. 19.6.
• * 1.769

  Mat. 28.19.
• * 1.770

  Hos. 6.12.
• * 1.771

  Isai. 53.1.
• * 1.772

  Psal. 50.16.17 &c.
• * 1.773

  Isai. 53.1.
• * 1.774

  Mat. 13.11.
• * 1.775

  Observ. 1.
• * 1.776

  Observ. 2.
• * 1.777

  1 Tim. 3.15. Rom. 3.2.
• * 1.778

  3. Observ.
• * 1.779

  Rev. 3.8.10.
• * 1.780

  4 Observ.
• * 1.781

  Tit. 2.10.
• * 1.782

  5 Observ.
• * 1.783

  Observ. 6.
• * 1.784

  John 1.7.
• * 1.785

  Explicat.
• * 1.786

  Nullâ repara∣bilis arte laesa pudicitia est, deperit illa se∣mel. Ovid.
• * 1.787

  1 Pet. 1.25.
• * 1.788

  Semel traditam doctrinam dicit quae nunquam sit posthac im∣mutanda. Beza in loc.
• * 1.789

  Heb. 13.8. Rev. 13.8. Acts 4.12.
• * 1.790

  1 Cor. 10.4. 1 John 29. Ephes. 5.23. Gal. 1.7. 1 Cor. 3.11.
• * 1.791

  Gal. 3.15.
• * 1.792

  Novum, quia semper novum.
• * 1.793

  Heb. 1.2.
• * 1.794

  1 Kings 21.3.
• * 1.795

  Pro. 22.28.
• * 1.796

  Gal. 1.7.
• * 1.797

  Observ. 1.
• * 1.798

  Ephes. 4.13.
• * 1.799

  Observ. 2.
• * 1.800

  Psal. 19.7.
• * 1.801

  Rom. 10.18.
• * 1.802

  Gal. 6.16. 2 Tim. 3.15, 17.
• * 1.803

  John 5.39. John 20.31. Iren. lib. 3. c. 2. Cum ex Scrip∣turis arguun∣tur haeretici in accusationcm convertuntur Scripturarum, quia non possit ex his inveniri veritas ab his qui nesciunt traditionem; non enim per literas traditam illam sed per vivam vocem, &c. Quod tibi cre∣ditum, non à te inventum, quod accepisti non excogitasti, cum dicas novè non nova, profectus sit fidei, non per∣mutatio. Vinc. Lyr.
• * 1.804

  Observ. 4.
• * 1.805

  Observ. 5.
• * 1.806

  Observ. 6.
• * 1.807

  Observ. 7.
• * 1.808

  Observ. ult.
• * 1.809

  2 Tim. 3.6.
• * 1.810

  Eph. 4.14.
• * 1.811

  Tit. 1.11.
• * 1.812

  1. Explicat.
• * 1.813

  Decerto. Bez. Supercerto, Vulg. John 18.36. Luk. 13.24. 1 Cor. 9.25. Col. 1.29 1 Tim. 6.12. 2 Tim. 4.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propriè dicitur de aestu∣atione animi in eo qui in cer∣tamen descensu∣rus est. Accipi∣tur pro luctâ in morte. Gerh. Harm.
• * 1.814

  acriter, summo, continuo, maxi∣mo studio.
• * 1.815

  Prov. 23.23. Phil. 1.27. Rev. 3.10. Mat. 11.19.
• * 1.816

  Psal. 19.10.
• * 1.817

  Psal. 19.7, 8, 9. John 17.17. Rom. 1.16.
• * 1.818

  Ephes. 6.12. Gen. 3.1. Luke 22.31. 1 Thes. 2.18.
• * 1.819

  Rev. 2.10.
• * 1.820

  1 Cor. 11.15. Ephes. 2.2. Ephes. 4.27. Acts 5.3.
• * 1.821

  2 Cor. 11.3.
• * 1.822

  Rev. 12.9.
• * 1.823

  Ephes. 2.2.
• * 1.824

  1 John 3.9.
• * 1.825

  Phil. 1.19. Ephes. 3.16. Ephes. 6.10.
• * 1.826

  Phil. 4.13.
• * 1.827

  John 1.16. John 15.1.5. Gal. 2.20.
• * 1.828

  Heb. 11.26.27.
• * 1.829

  2 Cor. 4.16.18
• * 1.830

  2 Chro. 14.4 2 Chro. 29.5.30 2 Chro. 34.33.
• * 1.831

  Neh. 13.19.
• * 1.832

  Ezra. 7.26.27.
• * 1.833

  1 Kin. 15.12.13. 2 Kin. 18.5. 2 Kin. 23.8. 2 Chro. 17.6. 2 Chro. 31.1.
• * 1.834

  2 Chro. 17.8.9. 2 Chro. 31.4.
• * 1.835

  1 Tim. 6.3. Tit. 2.1.
• * 1.836

  Tit. 1.9.11.
• * 1.837

  2 Cor. 13.8.
• * 1.838

  Mat. 9.38. Eph. 6.19.
• * 1.839

  Col. 4.3. 2 Thes. 3.1.
• * 1.840

  Phil. 2.15.
• * 1.841

  1 Thes. 5.12.
• * 1.842

  Heb. 10.24. Mat. 3.16.
• * 1.843

  Rom. 10.10.
• * 1.844

  1 Pet. 3.15, 16. Mat. 10.32.
• * 1.845

  Maledicta sit humilitas quae huc se demiserit. Luth.
• * 1.846

  Rev. 2.13.
• * 1.847

  Nemo miles ad militiam cum deliciis venit; de umbra ad solem, & sole ad coelum, de tunica ad lori∣cam, de silentio ad clamorem, de quiete ad tu∣multum, bonum agonem subituri estis, in quo a∣gonothetes De∣us vivus est, xystarches Spi∣ritus sanctus, Corona aeterni∣tatis bravium. Tert. lib. ad Martyres.
• * 1.848

  1 Cor. 16.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.849

  Fortitudo in ferendo & fe∣riendo. Hoc gero titu∣lum; Cedo nul∣li. Luth. Per charitatem flexibiliores a∣rundine, per si∣dem simus duri∣ores adamante. Luth. 2 Tim. 3.10. Acts 11.23.
• * 1.850

  Phil. 1.27.
• * 1.851

  Quò major est Princeps, eò mi∣nus ferantur e∣jus vitia. Nomina pote∣statum metuen∣da, sed vitia contemnenda, Luth.
• * 1.852

  2 Tim. 3.14. Rev. 2.13.
• * 1.853

  2 John 8.
• * 1.854

  Observ. 1.
• * 1.855

  Odium genius Evangelii, Luth. John 17.14. Superbus sio, quod video no∣men pessimum mihi crescere; gaudeo rebellis dici. Luth. Gratias ago Deo, quòd dig∣nus sum quem mundus oderit. Hier.
• * 1.856

  Observ. 2.
• * 1.857

  Nostra impati∣entia non est pro reculis, honori∣bus &c. sed pro contemptu ver∣bi, & pertinacia impietatis, ubi anathema est esse patientem. Luth.
• * 1.858

  Observ. 3.
• * 1.859

  Observ. 4.
• * 1.860

  Eph. 6.12. Chrysost. Mus∣culus, Perkins. vid. Heb. 8.5.
• * 1.861

  2 Cor. 4.4.
• * 1.862

  Job. 1.11.
• * 1.863

  Observ. 5.
• * 1.864

  Mat. 7.27.
• * 1.865

  Observ. 6.
• * 1.866

  Praedicare ver∣bum Dei, est derivare in se furorem toti∣us inferni. Sa∣tius est contur∣bari & collidi coelum & ter∣ram, quam Christum non praedicari. Maledict a sit charitas quae servatur cum jactura fidei.
• * 1.867

  Observ. 7.
• * 1.868

  Hob. 10.32.36.
• * 1.869

  Observ. 8.
• * 1.870

  Psal. 119.127
• * 1.871

  Observ. 9.
• * 1.872

  Explicat.
• * 1.873

  Riv. in loc. Me. lius sentiunt qui per hominis fu∣nes intelligunt omnem huma∣nam & amabi∣lem tractatio∣nem, qualis solet esse hominum erga homines. Homines homi∣num causâ ge∣nerati sunt, ut ipsi inter se alii aliis prodesse possint. Cic. l. 5. Offic.
• * 1.874

  Non lupi silve∣stres, sed urba∣ni, specie huma∣nâ lupinam vi∣tiositatem te∣gunt.
• * 1.875

  Observ. 1.
• * 1.876

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sine cornibus, non fe∣riens cornibus. Phil. 2.15.
• * 1.877

  Observ. 2.
• * 1.878

  2 Per. 14.
• * 1.879

  Observ. 3.
• * 1.880

  Mat. 10.17.
• * 1.881

  Naturae bonitas nisi pietate con∣firmetur, facilè illabescit. Cartw. Harm.
• * 1.882

  Observ. 4.
• * 1.883

  2 Cor. 11.13.15
• * 1.884

  Quaenam foedi∣tas carmen oc∣cinere quo Sa∣tanas oblecte∣tur!
• * 1.885

  Explicat.
• * 1.886

  Homines nul∣lius nominis.
• * 1.887

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luk. 16.19.
• * 1.888

  Observ. 1.
• * 1.889

  Observ. 2.
• * 1.890

  1 John 4.1. 2 John 2 7. Tit. 1.10.
• * 1.891

  Observ. 3. Mat. 7.15. 2 Pet. 2.1, 2. Ephes. 4.
• * 1.892

  Prov. 14.8.
• * 1.893

  Explicat.
• * 1.894

  Exod. 15.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Deut. 23.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isai. 60.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, urina∣tor, Herodot. Luke 4.40. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mat. 8.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.895

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vulg. qui pe∣netrant, i. e. qui penitus intrant. Scire volunt secreta domus, atque inde ti∣meri. Subrepserunt, Bez. subintro∣ierunt, Vulg. Furtive se in∣sinuare. Latenter & furtive ingredi. Obiter subre∣pere. Obliquè se in∣gerere, & tan∣quam aliud a∣gentes ingredi.
• * 1.896

  Irreptitios sub∣introductos, obiter ingressos subintroducti∣tios.
• * 1.897

  Pet. Molin. in Epist. dedic. ad Enodation. Languesceret fides no irrita∣ta, & ex ju∣diciorum con∣flictu, quasi ex collisione sili∣cum, emicant veritatis scin∣tillae, quae tan∣dem victrix perrumpit ob∣stantia. Debe∣mus Pelagio & coelestio, Aureolos tra∣ctatus Augu∣stini, de praede∣stinatione, de natura & gra∣tia, & perseve∣rantia. Pravum haereticorum a∣cumen viri san∣cti acuebat in∣dustriam. Aug. de ver. rel. c. 8. Haeretici pluri∣mum prosunt, non verum do∣cendo quod ne∣sciunt, sed ad verum quaeren∣dum carnales, & ad verum aperiendum spirituales ca∣tholicos exci∣tando.
• * 1.898

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.899

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.900

  Vid. Aug. contr. Pelag. l. 1. Pelagius dixit, liberum sic con∣fitemur arbitri∣um, ut dicamus nos semper in∣digere Dei aux∣ilio; ita homi nis laudamus naturam, ut Dei semper gra∣tiam addamus auxilium. A∣nathema qui docet gratiam Dei per singulos actus nostros, non esse neces∣sariam. Diligenter est interrogandus Pelagius quam dicat gratiam quâ fateatur ho∣mines adjuvari, &c. Mihi paenè persuaserat hanc illam gratiam, de qua quaestio est confiteri, Aug. de gra. Christ. c. 37. In fraudem no∣men Christi cir∣cumferunt. Hos. 7.8.
• * 1.901

  2 Pet. 2.18.
• * 1.902

  Isai. 30.10. 2 Tim. 4.3. 2 Cor. 2.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.903

  veritas mera veritas amara.
• * 1.904

  2 Pet. 2.19. Jude 4.
• * 1.905

  2 Cor. 10.10.
• * 1.906

  Omnis apostata est osor sui Ordinis.
• * 1.907

  Amos 7.10.
• * 1.908

  Non accuso verba tanquam vasa pretiosa, fed vinum quod in illis propi∣natur ab ebrio∣sis doctoribus. Aug.
• * 1.909

  Rom. 16.18.
• * 1.910

  Mat. 7.15.
• * 1.911

  Rev. 2.2. 1 Cor. 11.13.
• * 1.912

  Acts 8.9, 10.
• * 1.913

  Observ. 1.
• * 1.914

  Mat. 13.30.
• * 1.915

  Fugio paleam ne hoc fim; non fugio aream, ne nihil sim.
• * 1.916

  Observ. 2.
• * 1.917

  Non deponit o∣dium, sed mutat ingenium.
• * 1.918

  Luke 4.41. John 19.7.
• * 1.919

  Observ. 3.
• * 1.920

  Serpit putrida tabes hypocrisis per omne corpus ecclesiae, omnes sunt amici & omnes inimici, omnes necessa∣rii & omnes adversarii, om∣nes domestici & nulli pacifi∣ci. Ecce in pace amaritudo mea; amara prius in nece martyrum, amarior post in conflictu haere∣ticorum. Bern. ser. 33. in Cant.
• * 1.921

  Observ. 4. Mat. 7.15.
• * 1.922

  Acts 8.13.
• * 1.923

  1 Thes. 5.21.
• * 1.924

  1 John 4.1.
• * 1.925

  Psal. 26.4.
• * 1.926

  Observ. 5.
• * 1.927

  Exod. 32.22. 1 Sam. 15.21.
• * 1.928

  Observ. 6.
• * 1.929

  Ut in se con••ide∣rantur, non tan∣tum ut vicem gerunt exem∣plaris. Bel. De imag. Sanc. l. 2. c. 21. Plat. in Bonif. 3.
• * 1.930

  Explicat.
• * 1.931

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. judicium, damnatio, condemnatio,
• * 1.932

  Heb. 6.2.
• * 1.933

  Mark 12.40. Luke 20.47.23.40. Rom. 2.3. Cor. 11.34. Judicium vocat vel damnatio∣nem, vel repro∣brum sensum, quo feruntur, ut pietatis do∣ctrinam perver∣tant; ne{que} enim id quisquam fa∣cere potest nisi suo exitio. Calv. in loc. Potest hoc ju∣dicium intelligi justa derelictio, quâ propter pec∣cata praeceden∣tia permissi fu∣erunt pati nau∣fragium fidei, & variis erro∣rum fluctibus abripi, ita ut etiam fierent errorum magi∣stri, tandem ju∣dicium illud gravissimum aeternae damna∣tionis subituri. Estius in loc.
• * 1.934

  Phil. 1.10. 2 Pet. 2.12. 2 Cor. 4.3. Rom. 1.28. Rom. 11.7. Rom. 9.18.
• * 1.935

  1 Tim. 4.2.
• * 1.936

  Jer. 6.28.
• * 1.937

  2 Tim. 3.13. 2 Thes. 2.10, 11.
• * 1.938

  Rom. 2.8.
• * 1.939

  2 Tim. 3.13.
• * 1.940

  2 Tim. 3.13.
• * 1.941

  2 Pet. 2.2.
• * 1.942

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the cause for the effect.
• * 1.943

  Rom. 2.8.
• * 1.944

  Mat. 12.41, 42.
• * 1.945

  2 Pet. 2.5
• * 1.946

  Mat. 7.23. Mat. 25.41.
• * 1.947

  Rom. 1.28.
• * 1.948

  2 Thes. 2.10.
• * 1.949

  Rev. 22.11.
• * 1.950

  Observ. 1.
• * 1.951

  Rom. 2.5.
• * 1.952

  Observ. 2. Tristitia nostra quasi habet, quia in somnis tran∣fit. Qui som∣nium indicat, addit quasi, quasi sedebam, quasi loquebar, quasi equitabā; quia cum e∣vigelaverit, non invenit quod videbat. Quasi thesau∣rum inveneram dicit mendicus, si quasi non es∣set, mendicus non esset, &c. In adversis um braest, vel si∣militudo, non ipsares. Ansel. 2 Cor. 6.9.
• * 1.953

  1 Cor. 11.32.
• * 1.954

  Heb. 12.7. Ne timeas fla∣gellari, sed ex∣haeredari.
• * 1.955

  Si doles condo∣leo, si non doles doleo magis.
• * 1.956

  Satius est, ut vim qualemcun∣que mihi infe∣ras, Domine, quam parcens mihi, me in meo torpore securum derelinquere. Observ. 3.
• * 1.957

  Rom. 1.26.
• * 1.958

  2 Thes. 2.9.10
• * 1.959

  John 3.12. 2 Pet. 2.1.
• * 1.960

  2 Tim. 2.16.
• * 1.961

  Metaphora sumpta ab tis qui in codicillis scribunt, memo∣riae causâ, qua statuunt agere. Haec Metaphora inde sumpta est, quòd aeternum Dei consilium quo ordinati sunt fideles ad salutem, Liber vocatu••. Calv. De quibus olim praenuntiatum est in Scripturis quòd deventuri sunt in judici∣um. Est. in loc.
• * 1.962

  Rom. 5.1. Summa judicii aequitas ex hu∣mano foro signi∣ficatur. Pareus in A∣poc. ••0.
• * 1.963

  Phil. 4.3.
• * 1.964

  Luk. 10.20.
• * 1.965

  1 Thes 5.9.
• * 1.966

  1 Thes 5.9.
• * 1.967

  1. q. 23. Art. 5.
• * 1.968

  Non est assig∣nare causam di∣vinae voluntatis ex parte actus volendi. Aquin ubi supr.
• * 1.969

  Non eadem dis∣positionis e••ica∣citate, sed tamen eodem necessita∣tis ordine.
• * 1.970

  Act. 16.7. Mat. 11.24, 25 Deut. 29.4. Nulla sunt tam detestanda fa∣cinora quae pos∣sunt gratiae ar∣ceredonum. Prosp.
• * 1.971

  De ration•• ae∣ternitatis est immutabilitas. Aug. Cons. l. 12. c. 15.
• * 1.972

  Obser. 1.
• * 1.973

  Ea gratia quae per communis providentiae ad∣ministrationem sive sub lege na∣turae, sive sub gratiâ Evange∣licâ hominibus vario dimenso dispensatur, per hunc praeteritio∣nis actum non adimitur, sed potius praesuppo∣nitur. Synops. pur. theol. p. 290. Deus nunquam indurat, nisi ha∣bito respectu ad praecedentia pec∣cata. Riv. disp.
• * 1.974

  Deo reprobante non irrogatur a liquid quo homo fit deterior, sed tantum non ero∣gatur quo fiat melior. Aug. Inter antece∣dens & conse∣quens non in∣tercedit Causa∣litas.
• * 1.975

  Liberalitas Dei quâ conserva∣mur ne cadamus Labilitas no∣stra quâ cadi∣mus nisi conser∣v••mur.
• * 1.976

  Incerta est mi∣bide meipso vo∣luntas Dei. Quid ergo tua∣ne tibi voluntas de teipso certa est, nec times? Aug. de praed. Sanc. c. 11.
• * 1.977

  In ignorantia sola quietem in∣venio. p. 1. q. 22. a 4.
• * 1.978

  Bishop Dave∣nant. Gen. 4.7. Rom. 2.10 Cum praedesti∣natio ad finem includit media, non potest hunc sperare, qui ista negligit. Prid. lec. 1.
• * 1.979

  Observ. 2.
• * 1.980

  Vid. Aug. retr. l. 1. c. 1. et Alex. Alens. p. 1. q. 24. Deus cognoscit praeterita et fu∣tura praesentia∣liter, temporalia aeternaliter, mu∣tabilia immu∣tabiliter, futu∣ra contingentia infallibiliter.
• * 1.981

  3 Observ. Occurrere peri∣culo voluit Ju∣das, ne quos rei novitas turba∣ret. Calv. in loc.
• * 1.982

  Mat. 24.24.
• * 1.983

  Observ. 4.
• * 1.984

  2 Tim. 2.25. De nullius ho∣minis salute de. sperandum, quem Dei patientia si∣nit vivere; de sui ipsius mini∣me omnium. Tanquam caput omnis noxiae tentationis re∣pellatur ab ani∣mo Christiani, haec mortifera conclusio, Sum ex reprobis. Aug. Observ. 5. Justus quis est nisi qui amanti se Deo, vicem rependit amo∣ris? quod non fit, nisi reve∣lante spiritu per fidem homini ae∣ternum Dei pro∣positum super salute sua futu∣ra. Bern. Ep. 107.
• * 1.985

  Observ. 6. Luk. 12.32. Rom. 8.33.35 &c. An timendum est ne tunc de se homo desperet, quando spes e∣jus ponenda de∣monstratur in Deo, non autem desperaret si e∣am in scipso su∣perbissimus & infelicissimus poneret. Aug. de bon. pers. l. 2. c. 22.
• * 1.986

  Observ. 7.
• * 1.987

  Col. 3.12.
• * 1.988

  Mat. 5.3. 1 Cor. 1.27.
• * 1.989

  Observ. 8.
• * 1.990

  Mundi laetitia impunita ne∣quitia.
• * 1.991

  Observ. 9.
• * 1.992

  Nempe hoc ve∣rissimum est: i∣ta sanè sed im∣probissimum, importunissi∣mum, incongru∣entissimum, non falso eloquio, sed non salubri ter valetudini humanae infir∣mitatis apposi∣to. Aug. de bo. per. l. 2. c. 22.
• * 1.993

  Dolosi vel im∣periti Medici est, etiam utile medicameutum sic alligare, ut aut non profit, aut obsit. Aug. de bo. pers. l. 2. cap. 21.
• * 1.994

  Explicat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, u∣sed indifferent∣ly of true and false worship, Act. 18.13. Act. 13.50. Act. 16.14. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 si∣gnifies to wor∣ship God a∣right, and duly. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 no∣teth one who is of no religion, who worships not at all.
• * 1.995

  Dictam esse re∣ligionem, quòd quasi in fascem Domini vincti, & religati su∣mus. Hier. ad Am. c. 9.
• * 1.996

  1 Tim. 6.6.
• * 1.997

  Rom. 1.26. Gen. 20.
• * 1.998

  Ʋngodly
• * 1.999

  Fingunt Deum talem qui non videt, non punit, &c. Psal. 14.1.
• * 1.1000

  1 Sam. 2.12.
• * 1.1001

  Heb. 6.18.
• * 1.1002

  1 John 5.10. Heb. 3.12.
• * 1.1003

  Rom. 1.30.
• * 1.1004

  Psal. 81.11.
• * 1.1005

  Isa. 30.11.
• * 1.1006

  Job 21.14.
• * 1.1007

  Timor Domini, janitor anim••.
• * 1.1008

  Gen. 39 9. Job 21.14. Hos. 4.16. Psal. 50.17. Jer. 44.16. Tit. 1.10. Luke 19.14.
• * 1.1009

  2 King. 6.33.
• * 1.1010

  Psal. 14.4.
• * 1.1011

  Hab. 1.16.
• * 1.1012

  Isai. 56.7. Isai. 58.13.
• * 1.1013

  Jer. 17.5.
• * 1.1014

  Job 31.24.
• * 1.1015

  Psal. 20.7. Prov. 3.5.
• * 1.1016

  Jon. 2.8. Josh. 62.9. Psal. 62.8.
• * 1.1017

  2 Tim. 3.4. Phil. 3.19. Ephes. 5.5.
• * 1.1018

  Psal. 62.10.
• * 1.1019

  1 Tim. 6.9.
• * 1.1020

  Isai. 8.13.
• * 1.1021

  Isai. 7.2.
• * 1.1022

  Isai. 51.12, 13.
• * 1.1023

  Hos. 5.11. Prov. 25.26.
• * 1.1024

  Rom. 1.25. Psal. 95.6.
• * 1.1025

  Mat. 4.10.
• * 1.1026

  Dan. 3.18. Isai. 40.18.25. Isai. 44.19.
• * 1.1027

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mat. 15.9.
• * 1.1028

  Rom. 12.1.
• * 1.1029

  Oculus ad coe∣lum, manus ad clavum.
• * 1.1030

  Col. 3.23. Rom. 1.9.
• * 1.1031

  Mat. 15.7.8. 2 Tim. 3.5. Ezek. 33.31.
• * 1.1032

  Psal. 119.6.128. 1 Tim. 5.21.
• * 1.1033

  Psal. 40.8. 2 Cor. 9.7.
• * 1.1034

  Psal. 78.37.
• * 1.1035

  Hos. 6.4.
• * 1.1036

  2 Kin. 10.28, 29.
• * 1.1037

  Observ. 1.
• * 1.1038

  2 Tim. 3.5.
• * 1.1039

  Quid juvat bo∣num nomen, re∣clamante con∣scentiâ.
• * 1.1040

  Observ. 2.
• * 1.1041

  Gen. 20.11.
• * 1.1042

  Prov. 16.6. Prov. 8.13.
• * 1.1043

  Observ. 3.
• * 1.1044

  Observ. 4.
• * 1.1045

  Ephes. 1.4.
• * 1.1046

  Ephes. 5.26. Luke 1.75. Col. 1.22.
• * 1.1047

  1 Pet. 1.15. Tit. 2.11, 12.
• * 1.1048

  Psal. 4.3.
• * 1.1049

  Mal. 1.10. Prov. 15.8. 21.7.
• * 1.1050

  1. Tim. 6.6.
• * 1.1051

  Tit. 1.15.
• * 1.1052

  Mal. 3. ult. 2 Pet. 3.11.
• * 1.1053

  1 Tim. 4.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1054

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gratia, gratifi∣cari. Judg. 21.22. Am. 5.15. Gen. 6.8. Gen. 39.21. Num. 6.25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luk. 7.42. 2 Cor. 2.10. 2 Cor. 12.12. Eph. 4. ult. Act. 15.40. Heb. 13.9. Rom. 5.15.17 Rom. 4.4.16. Rom. 11.6.
• * 1.1055

  Rom. 6.14.15. 1 Pet. 3.7. 1 Joh. 16.
• * 1.1056

  Rom, 16.25, 26.
• * 1.1057

  Isa. 65.1. Mat. 11.26.
• * 1.1058

  Eph. 1.5.
• * 1.1059

  Phil. 1.29.
• * 1.1060

  Acts 15.11.
• * 1.1061

  Isai. 55.1.
• * 1.1062

  Luke 14.17.
• * 1.1063

  Rom. 1.16. Acts 6.7. 2 Thes. 1.8.
• * 1.1064

  Observ. 1.
• * 1.1065

  Observ. 2.
• * 1.1066

  2 Cor. 6.1. 1 Thes. 5.1. 2 Cor. 3.6. 2 Cor. 3.18.
• * 1.1067

  Observ. 3.
• * 1.1068

  Rom. 10.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1069

  Observ. 4.
• * 1.1070

  Jugum Christi non deterit, sed honestat colla. Bern.
• * 1.1071

  Psal. 110.3. Psal. 40.8.
• * 1.1072

  Observ. 5.
• * 1.1073

  Acts 14.17, 18. Acts 17.28, 29
• * 1.1074

  Jer. 31.31.
• * 1.1075

  Ephes. 1.6. John 17.12. 2 Pet. 1.3.
• * 1.1076

  1 Tim. 2.5. Col. 1.18. 1 Thes. 1.10.
• * 1.1077

  John. 14.16.
• * 1.1078

  1 Thes. 1.10.
• * 1.1079

  Psal. 4.1. Rom. 8.32. Psal. 84.11. Psal. 23.1. 2 Pet. 1.4.
• * 1.1080

  Heb. 6.17.
• * 1.1081

  Heb. 12.24. 2 Cor. 1.20.
• * 1.1082

  Mat. 10.30.
• * 1.1083

  John 4.24.
• * 1.1084

  Jer. 10.5.
• * 1.1085

  Heb. 6.18.
• * 1.1086

  Psal. 50.12. Isa. 59.16.
• * 1.1087

  Cant. 5.16.
• * 1.1088

  Luke 12.33.
• * 1.1089

  Jer. 31.14.
• * 1.1090

  Ephes. 4.19.
• * 1.1091

  Observ. 1.
• * 1.1092

  Isa. 27.11.
• * 1.1093

  Observ. 2. Isa. 59.2.
• * 1.1094

  Observ. 3.
• * 1.1095

  2 King. 4.13
• * 1.1096

  Psal. 23.1.
• * 1.1097

  Psal. 16.4, 5
• * 1.1098

  Observ. 4.
• * 1.1099

  Observ. 5.
• * 1.1100

  Observ. 6.
• * 1.1101

  Eph. 2.12. Eph. 4.18. Eph. 2.1, 2.
• * 1.1102

  Exod. 24.8. Psal. 50.5.
• * 1.1103

  Mat. 6.24.
• * 1.1104

  Cant. 6.3. 2 Chro. 30.8.
• * 1.1105

  1 Cor. 6.20.
• * 1.1106

  John 6.37.
• * 1.1107

  Isa. 56.6.
• * 1.1108

  Observ. ult. Psal. 37.5.7. Qui misit Fi∣lium, immisit Spiritum, pro∣mifit vultum, quid tandem de negaturus est? Psal. 84.11.
• * 1.1109

  Psal. 69.9.
• * 1.1110

  Explicat.
• * 1.1111

  Cives istius op∣pidi ut vires a∣missas recupera∣rent, nervosque debilitatos con∣firmarent, in∣venerunt oleum nervis utile, quod de nomine illorum Veteres appellaverunt Selgiticum: cujus meminit Plinius, l. 15. Nat. Hist. c. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lu∣cian. 2 Cor. 12.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gal. 5.19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eph. 4.19. tra∣diderunt seipsos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Pet. 2.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sap. 14.25. In commemoratione flagitiorum à gentilibus commissorum, conjunguntur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••erh. in 2 Pet. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usurpatur pro lascivo, qui petulanter indulget libidinibus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pre∣terva lascivia. Complectitur omne genus obscoenitatis, quando procacibus, verbis & ge∣stibus interior libido proditur, Gerb. in 1 Pet. 4.3. Perkins saith, it is An open o∣stentation of incontinency. in Gal. 5.19.
• * 1.1112

  Simon docebat turpitudinem indifferenter u∣tendi foeminis. Aug. de haeres. cap. 1. Eusebius, Irenaeus, Epiphanius, Augustin. Danaeus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Euseb. Hist. Eccl. l. 2. c. 12. Grostici, qui à nonnullis vocati sunt Borboriti, quasi coeno••, propter nimiam turpitudinem, &c. Aug. Ib. Menan driani omnem turpitudinem li∣benter amplexi sunt, tanquam gratiae Dei erga bomines fructum; bonos etiam & sanctos mores, qui lege Dei praescribuntur, per gratiae Dei praedicationem, ut jam inutiles & va∣num studium tolli & antiquari sentiebant. Aug. de haeres.
• * 1.1113

  Carpocrates do∣cebat omnem turpem oratio∣nem, omnemque adinventionem peccati. Aug. de haeres.
• * 1.1114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oecum. Heb. 11.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 7.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gal. 1.6. Heb. 7.12.
• * 1.1115

  Luk. 1.75. Tit. 2.12.
• * 1.1116

  Rev. 3.1. 2 Cor. 6.1.
• * 1.1117

  Matt. 7.23.
• * 1.1118

  Ʋnusquisque habet animum Regis. Calv. in 1 Pet. 5.5.
• * 1.1119

  Jude 8.
• * 1.1120

  Non eripit mor∣talia, qui Scep∣tra dat coelestia. Prud.
• * 1.1121

  Docent, Chri∣stianum Magi∣stratus partibus omnino non posse defungi, nullúmque se in Ecclesia Magi∣stratum agno∣scere quàm Christū. Col∣loqu. Emdan. Act. 112. §. 1. Non licet Chri∣stianis tolerare regem haereti∣cum, &c. Bel. lib. 5. de Rom. Pon. c. 7.
• * 1.1122

  1 Cor. 8.9.
• * 1.1123

  Rom. 15.15. 1 Cor. 7.23. Gal. 5.13. 1 Cor. 9.19. Omnia libera per fidem, om∣nia serva per charitatem. Luth.
• * 1.1124

  Heb. 6.1.
• * 1.1125

  1 Pet. 2.19.
• * 1.1126

  Phil. 2.24, 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 7.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 7.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 8. ult. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Noli libertate abuti ad liberè peccandum. Aug. Tr. 41. in Johan.
• * 1.1128

  Ezek. 36.20.
• * 1.1129

  Hos. 7.15.
• * 1.1130

  Obs. 1.
• * 1.1131

  Isa. 1.2.
• * 1.1132

  Observ. 2.
• * 1.1133

  Rom. 10.21. Luk. 16.31.
• * 1.1134

  Observ. 3.
• * 1.1135

  Diabolus sur∣git armis qui∣bus dejicitur. Cave non tan∣tùm ab operibus malis, sed etiam à bonis. Luth.
• * 1.1136

  Eccl. 5 1.
• * 1.1137

  Observ. 4.
• * 1.1138

  Tit. 1.15.
• * 1.1139

  Prov. 15.8.28.9.
• * 1.1140

  Observ. 5. 1 King. 21.13. 1 Sam. 15. Mat. 23.25.
• * 1.1141

  Observ. 6.
• * 1.1142

  Isa. 5.4.
• * 1.1143

  2 Tim. 2.25.
• * 1.1144

  Observ. 7.
• * 1.1145

  Rom. 3.4, 5. Rom. 6.1, 15.
• * 1.1146

  Tit. 1.9.
• * 1.1147

  Observ. 8.
• * 1.1148

  Siut soltiotia, non negotia.
• * 1.1149

  Job 31.24. 1 Tim. 6.17.
• * 1.1150

  Non fallitur qui nullifidit.
• * 1.1151

  1 Pet. 1.13.
• * 1.1152

  Pro. 7.26.
• † 1.1153

  Jer. 9.23.
• * 1.1154

  Manus Deo inferunt, quan∣do id quod ille formavit refor∣mare contendūt; nescientes quia opus Dei est om∣ne quod nasci∣tur, diaboli quodcunquemu∣tatur. Cyp. lib. de discip. & hab. virg. §. 12 Bona domus, malus hospes. Vestite vos se∣rico probitatis, byssino sancti∣tatis, purpur â pudicitiae. Ta∣liter pig menta∣tae, Deum ha∣bebitis amato∣rem. Tert. de cult. Foe••••. Quaenam perfi∣dia armari elo∣quentiâ, ut contra suum do minum praelie∣tur? Camp. O∣rat. de Juv. A∣cad. Jer. 4.22. Exod. 1.9.
• * 1.1155

  Eph. 1.4. Rom. 8.30.
• * 1.1156

  Eccles. 8.11. Rom. 2.4.
• * 1.1157

  Heb 3.7.
• * 1.1158

  2 Pet. 3.16.
• * 1.1159

  1 Joh. 2.1.
• * 1.1160

  Matt. 6.32.
• * 1.1161

  Tit. 2.12. Luk. 1.74, 75.
• * 1.1162

  1 Pet. 1.18.
• * 1.1163

  2 Pet. 2.1.
• * 1.1164

  Herile Imperi∣um.
• * 1.1165

  Joh. 5.17. Sicut vasis be∣neficio, potiùs quàm suâ na∣turâ accidit, ne percat aqua diffluendo; sic Deus in se crea∣turae labilita∣tem continet, ita ut ejus actione conservetur, ne pereat in ni∣hilum reciden∣do. Gers. de vit. spir. lec. 1. Joh. 17.6. Psal. 2.8. Mat. 28.18. Col. 1.15. Joh. 3.35. Act. 10.42.
• * 1.1166

  Col. 1.19.
• * 1.1167

  Luk. 1.15. Act. 7.55. 1 Cor. 12.11. 1 Joh. 16. Isa 61.1. Luk. 1.74, 75. Tit. 2.14. 1 Pet. 1.19. 2 Pet. 2.19. Rom. 14.7.8
• * 1.1168

  Eph. 4.11, 12
• * 1.1169

  2 Cor. 3.6. 1 Cor. 4.1. Luk. 12.42
• * 1.1170

  Psal. 23.1. Psal. 84.11
• * 1.1171

  2 Pet. 1.1, 4.
• * 1.1172

  2 Pet. 1.4.
• * 1.1173

  1. Sam 2.9
• * 1.1174

  Psal. 105.14, 15.
• * 1.1175

  1 Pet. 4.17.
• * 1.1176

  1 Cor. 11.32.
• * 1.1177

  Mat. 25.21.
• * 1.1178

  2^d Branch of Explicat.
• * 1.1179

  Act. 4.12. Mat. 28.18. Heb. 1.2. Isai. 63.3. Isai. 54.16.
• * 1.1180

  1 Tim. 6.15.
• * 1.1181

  Phil. 2.10.
• * 1.1182

  Psal. 110.3.
• * 1.1183

  Mat. 6.29.
• * 1.1184

  Act. 25.23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1185

  Heb. 4.12.
• * 1.1186

  Exod. 3.7
• * 1.1187

  Phil. 4.13. Psal. 25.4. & 5.9. Hab. 1.12.
• * 1.1188

  Mat. 25.21.
• * 1.1189

  Of our twenty five Monarchs since the con∣quest, thirteen (taking in three who are thought to be poisoned) are said to have had violent and untimely deaths.
• * 1.1190

  Observ. 1.
• * 1.1191

  Hos. 5.11.

  • ...Regula regu∣lans.
  • ...Regula regu∣lata.
• * 1.1192

  Observ. 2. Mat. Rom. 12.11
• * 1.1193

  Observ. 3.
• * 1.1194

  Observ. 4.
• * 1.1195

  Job 1.21.
• * 1.1196

  Luk. 19.33, 34
• * 1.1197

  Observ. 5. Eph. 4.4, 5. Luk. 12.45.
• * 1.1198

  1 Cor. 3.8.
• * 1.1199

  1 Cor. 1.13.
• * 1.1200

  Observ. 6.
• * 1.1201

  Observ. 7.
• * 1.1202

  Mat. 23.8, 9, 10.
• * 1.1203

  Act. 12.23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1204

  Observ. 8.
• * 1.1205

  Acts 9.5. Psal. 2.12.
• * 1.1206

  Rom. 14.10, 11.
• * 1.1207

  Observ. 9.
• * 1.1208

  Quam multos habet dominos qui unum non habet!
• * 1.1209

  Observ. 10.
• * 1.1210

  Explicat.
• * 1.1211

  Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Polyphemus Cy∣clops dicit se tantum offerre victimas ventri suo, qui maxi∣mus esset deo∣rum. Eurip. Exod. 21.6. and 22.8. Deut. 19.7. Psal. 82.16. and 138.1. Joh. 10.34, 35. Num. 10.35 36. Isai. 4.7. & 6.20 2 Sam. 7.6.
• * 1.1212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Numb. 14.22. Psal. 95.8.
• * 1.1213

  Psal. 102.25.
• * 1.1214

  Mat. 9.4. and 12.25. Luk. 5.22. and 6.8. Luk. 11.17. and 24.38
• * 1.1215

  Observ. 1.
• * 1.1216

  Joh. 14.28. Joh 10.30. Phil. 2.6.
• * 1.1217

  Observ. 2.
• * 1.1218

  In Christo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1219

  Phil. 2.8.
• * 1.1220

  1 Pet. 1.12.
• * 1.1221

  Observ. 3. Isai. 43.11. Hos. 13.4.
• * 1.1222

  Observ. 4.
• * 1.1223

  Heb. 7.25. John 1.29. Mic. 7.19. Isa. 44.22. Isa. 38.17. Psal. 32.1. Jer. 31.34.
• * 1.1224

  1 John 1.7.
• * 1.1225

  Luke 1.47.
• * 1.1226

  Observ. 5.
• * 1.1227

  Hebr. 2.16. Phil. 2.10.
• * 1.1228

  Psal. 15.4.
• * 1.1229

  1 Sam. 5.5.
• * 1.1230

  Observ. 6.
• * 1.1231

  Observ. 7.
• * 1.1232

  Luk. 19.27.
• * 1.1233

  Sapientes sapi∣enter in infer∣num descendunt
• * 1.1234

  Psal. 16.2.
• * 1.1235

  Rom. 10.15.
• * 1.1236

  Col. 3.16.
• * 1.1237

  Acts 4.16.
• * 1.1238

  Mat. 26.70. Joh. 18.25, 27. John 1.20.
• * 1.1239

  Heb. 11.24.
• * 1.1240

  2 Tim. 3.5.
• * 1.1241

  Epiphan. lib. 1. c. 21. Aug. de Hares. cap. 1. Joseph. l. 2. c. 12 Tertul. lib. de Haeres.
• * 1.1242

  1 Cor. 11.26. Hebr. 13.4. 1 Tim. 4.3.
• * 1.1243

  Col. 3.16.
• * 1.1244

  1 Joh. 2.2. Mat. 20.18. Mar. 10.45. Heb. 10.12, 14 2 Cor. 5.21.
• * 1.1245

  Tit. 1.16.
• * 1.1246

  Heb. 10.29.
• * 1.1247

  2 Tim. 4.14.
• * 1.1248

  2 Tim. 4.10.
• * 1.1249

  Joh. 1.20.
• * 1.1250

  Pet. 3.15.
• * 1.1251

  Rom. 10.10. Christum dese∣serit, qui Chri∣stianum se non asserit.
• * 1.1252

  2 Tim. 2.12.
• * 1.1253

  Phil. 3.15.
• * 1.1254

  1 John 5.10.
• * 1.1255

  Ii qui sanguine Christi redem∣pti fuerant, di∣abolo se rur∣sus mancipan∣tes, incompa∣rabile illud pre∣tium irritum faciunt. Calv. in loc.
• * 1.1256

  2^d Branch of Explicat.
• * 1.1257

  Psal. 14.1.
• * 1.1258

  Mat. 25.24.
• * 1.1259

  Heb. 3.12.
• * 1.1260

  Acts 4.12.
• * 1.1261

  Hebr. 2.3.
• * 1.1262

  2 Thes. 2.11. Ps. 81.11, 12.
• * 1.1263

  Apoc. ult. 12.
• * 1.1264

  As in the case of Spira, and Judas.
• * 1.1265

  Mat. 7.23.
• * 1.1266

  Observ. 1.
• * 1.1267

  Ezek. 36.20.
• * 1.1268

  Deus non quae∣rit obsequiorum speciem, sed af∣fectus purita∣tem. Ambr. in 9. Luc.
• * 1.1269

  Sacrificium medullatum.
• * 1.1270

  Psal. 50.46.
• * 1.1271

  Observ. 2.
• * 1.1272

  Psal. 119.127
• * 1.1273

  Observ. 3.
• * 1.1274

  Quando à me ipso alienabor, me perdam. Re∣velle te à teipso, ut Deo insera∣ris: Divide te à teipso, ut cum Creatore unia∣ris. Bern.
• * 1.1275

  John 8.36.
• * 1.1276

  Heb. 6.18.
• * 1.1277

  Col. 2.7.
• * 1.1278

  Si ista terrena diligitis, ut munera amici, ut arrham spon∣si diligite.
• * 1.1279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In memoriam revocare. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1280

  2 Pet. 1.13. 2 Pet. 3.1.
• * 1.1281

  Isa. 62.6.
• * 1.1282

  Phil. 3.1.
• * 1.1283

  Rom. 15.14, 15 2 Pet. 3.1.
• * 1.1284

  1 Cor. 13.9
• * 1.1285

  Col. 2.2. & 1.9, 10. Fateor me Ca∣techismi disci∣pulum.
• * 1.1286

  Heb. 2.1.
• * 1.1287

  Luk. 22.61.
• * 1.1288

  Observ. 1.
• * 1.1289

  Observ. 2.
• * 1.1290

  Deut. 6.6.7. Psa. 119.97.
• * 1.1291

  Observ. 3.
• * 1.1292

  Eph. 4.12.13.
• * 1.1293

  Observ. 4.
• * 1.1294

  Observ. 5.
• * 1.1295

  Concerning the word once, I have spoken largely before, pag. 231, 232.
• * 1.1296

  1 Cor. 1.5.
• * 1.1297

  2 Tim. 3.15.
• * 1.1298

  Pro. 4.9. Eccles. 8.1.
• * 1.1299

  1 Cor. 15.34.
• * 1.1300

  Heb. 5.12.
• * 1.1301

  2 Tim. 3.7.
• * 1.1302

  Gal. 6.16.
• * 1.1303

  Psal. 119.5.
• * 1.1304

  Rom. 10.14.
• * 1.1305

  Psal. 9.10. John 4.10.
• * 1.1306

  Prov. 8.34. Psal. 25.9 1 Pet. 2.3.
• * 1.1307

  Job. ult. 5.6. 1 Cor. 8.2. Job. 5. ult. Prov. 9.12.
• * 1.1308

  Psal. 119.104. Joh. 13.17. 1 Joh 2.3.
• * 1.1309

  Observ. 2.
• * 1.1310

  Rom. 15.15. 1 Cor. 11.2.
• * 1.1311

  Observ. 3. Col. 3.16. Joh 5.39. Rom. 15.4. Acts 17.11.
• * 1.1312

  Psal. 19.8.9 Psal. 119.24.
• * 1.1313

  Observ. 4.
• * 1.1314

  Observ. 5.
• * 1.1315

  Observ. 6.
• * 1.1316

  Gal. 1.6. Ephes. 4.14. Si fidem scru∣tari haesitando caeperimus, om∣nium patiemur jacturam. Theophylact. in Rom. 1. Col. 2.2. Helps hereun∣to, see pa. 238, 239.
• * 1.1317

  Ephes. 3.17
• * 1.1318

  Deut. 4.20. Lev. 26.13 Psa. 77.15, 16, 19, 20 Psa. 78.12, 13, 14. and from ver. 41. to 54. Psal. 105. form ver. 23. to 39. Psal. 106. from ver. 6. to 13. Psal. 114.3, 5. Isa. 63.11, 12, 13 Psal. 136. from ver. 9. to 17. Acts 7.18, 19, &c. to 37.
• * 1.1319

  Exod. 20.
• * 1.1320

  Exod. 1.6.
• * 1.1321

  Exod. 1.13, 14
• * 1.1322

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hanc habet vim praepositio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Frangere.
• * 1.1323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1324

  2. Antiq. c. 5.
• * 1.1325

  Exod. 5.10.
• * 1.1326

  Si quis labori ob infirmitatem se subtraheret, capitalis noxa judicabatur. Philo lib. 1. de vit. Mos.
• * 1.1327

  Deut. 4.20.
• * 1.1328

  Exod. 2.23, 24 Exod. 6.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Septuag.
• * 1.1329

  Exod. 1.15.
• * 1.1330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Acts 7.19
• * 1.1331

  This seems to be opposed by Exod. 1.22.
• * 1.1332

  1 Obstetricum dolo nisus est, &c. 2 apertâ per∣secutione, Ru∣pert.
• * 1.1333

  Isa. 19.1. Jer. 43.12. Jer. 46.25. Exek. 20.7, 8
• * 1.1334

  P••r allia ccpe, & porros ju∣rant. Plin. l. 19. c. 6. —Crocodilon adorat Pars haec, illa pavet saturam serpentibus i∣bim. Effigies sacri nitet aurea Cer∣copitheci Porrum et Cope nefas violare et frangere morsu. O sanct as ani∣mas, quibus haec nascuntur in hortis Numina.—Juv. Sat. 15. Sanctius in Ezek. 20.7. Nauseas, Sym∣mach. Inquina∣menta, Aquila.
• * 1.1335

  Exod. 36 4. Psal. 106.20.
• * 1.1336

  Num. 14.4.
• * 1.1337

  Exod. 9.17.
• * 1.1338

  Gurges in gur∣gite.
• * 1.1339

  Admiranda est Dei providentia tam pulchrè Aegyptiis illu∣dens, ut quo tempore cogunt Hebraeos servire sine mercede, a∣diguntur à Deo ut alant mini∣strum futurum liberationis eo∣rum, idque mer∣cedē ultro prae∣bentes. Dum infantes in rui∣nam Ebraeae gen∣tis interimunt, propriis sumpti∣bus unum in su∣am ruinam e∣ducantes. Riv. in 2. Exod.
• * 1.1340

  Quid sibi vult ardere, & non exuri rubum? nempe Israelem Aegyptiis supe∣riorem futurum. Theod. in loc.
• * 1.1341

  Observ. 1.
• * 1.1342

  Ʋberior seges est alienis sem∣per in agris. Viciníque pecus grandius uber habet. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1343

  Observ. 2.
• * 1.1344

  Si quid bene fa cias, levior plu∣ma est gratia: si quid peccatum sit, plumbeas i∣ras gerunt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pind.
• * 1.1345

  Rom. 12.20.
• * 1.1346

  Observ. 3.
• * 1.1347

  Gen. 32.28.
• * 1.1348

  Gen. 47.9.
• * 1.1349

  Heb. 1••.10.
• * 1.1350

  Parisiensis.
• * 1.1351

  Judg. 7.5.
• * 1.1352

  Heb. 4.9.
• * 1.1353

  Observ. 4.
• * 1.1354

  Mundus arridet & irridet.
• * 1.1355

  1 Pet. 4.4.
• * 1.1356

  Observ. 5. 1 Pet. 4.17.
• * 1.1357

  Isai. 10.12.
• * 1.1358

  Domini sumus non tantùm in genitivo singu¦lari, sed in no∣minativo plu∣rali. Luth.
• * 1.1359

  Luk. 23.31.
• * 1.1360

  Jer. 49.12.
• * 1.1361

  Jer. 25.29.
• * 1.1362

  Praepostera ce∣leritas. Calv. in 10. Isai. 12.
• * 1.1363

  Observ. 6. Exod. 6.9.
• * 1.1364

  Psal. 142.7. Zech. 9.12.
• * 1.1365

  1 Sam. 30.6.
• * 1.1366

  2 Sam. 24.14
• * 1.1367

  Exod 5.8. Exod. 14.10.
• * 1.1368

  Psal. 107.27.
• * 1.1369

  2 Cor. 1.10.
• * 1.1370

  1 Sam. 30.6.
• * 1.1371

  Observ. 7. Exod. 1.12.
• * 1.1372

  Joh. 12.24.
• * 1.1373

  Plures effici∣mur, quoties metimur à vo∣bis. Tert.
• * 1.1374

  Psal. 76.10.
• * 1.1375

  Prov. 21.30.
• * 1.1376

  Observ. 8.
• * 1.1377

  Promissam gra∣tiam crux se∣quitur. Rivet. in Exod. pag. 133. Hos. 7.1.
• * 1.1378

  Observ. 9.
• * 1.1379

  Psal. 25.22. Psal. 34.7. Psal. 71.20. Isai 43.13. Gen. 18.14.
• * 1.1380

  1 King. 2.15. Fides in peri∣culis secura est, & in securis periclitatur.
• * 1.1381

  Psal. 126.4.
• * 1.1382

  Observ. 10. Deus ad suo∣rum liberatio∣nem manum ad∣movet cum om∣nia videntur desperata. Riv. in Exod. p. 70. Psal. 12.5.
• * 1.1383

  Exod. 6.1.
• * 1.1384

  Judg. 6.10.
• * 1.1385

  Act. 6.9.
• * 1.1386

  Gen. 47.19.
• * 1.1387

  Observ. 11.
• * 1.1388

  Judg. 1.7
• * 1.1389

  Observ. 12.
• * 1.1390

  Ideo veneratus, quia venditus.
• * 1.1391

  Observ. 13.
• * 1.1392

  Psal. 25.10. Psal. 89.33. Isai. 55.3. 2 Cor. 1.20. Josh. 21.45. and 23.14. 1 King 8.56. Jer. 33.20. Isai. 54.19.
• * 1.1393

  Psal. 89.3.35. Heb. 6.17. Heb. 9.16, 17
• * 1.1394

  Observ. 14.
• * 1.1395

  Psal. 148.8. Psal. 77.16.
• * 1.1396

  Josh. 10.12. Isai. 38.8.
• * 1.1397

  Observ. 15.
• * 1.1398

  Observ. 16.
• * 1.1399

  1 Cor. 10.3, 4. Rom. 3.2. Rom. 9.4. Deut. 4.33. Psal. 147. ult. Deut. 33. ult.
• * 1.1400

  Josh. 7.8.
• * 1.1401

  Docet Paulus quadringentis triginta annis post promissio∣uem à Deo fa∣ctam Abrae, le∣gem Mosis la∣tam esse: Cum ergo ab hoc tem∣pore usque ad in∣gressum Jacob in Aegyptum, anni ducenti quindecim ef∣fluxerint, neces∣sariò sequitur restare usque ad legem datam tertio mense e∣gressionis populi ex Aegypto, annos omnino ducentos, & quinde cim. Lorin. in Act. 7. & Rivet. in exercit. in Genes. Psa. 102.10. Job. 29. per to∣tum. & cap. 30
• * 1.1402

  Numb. 14.25, 29.30.
• * 1.1403

  Ezra. 9.13.
• * 1.1404

  Psal. 95.10. Act. 13.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1405

  Num. 14.19.
• * 1.1406

  Num. 14.13.
• * 1.1407

  Non personis, sed gencri data venia. Calv. in loc.
• * 1.1408

  Observ. 1.
• * 1.1409

  2 King. 19.35. Prov. 11.21.
• * 1.1410

  Observ. 2.
• * 1.1411

  Observ. 3. Jer. 6.8. Isa. 29.1. Jer. 7.12. Ps. 78.60, 61. Jer. 22.24.
• * 1.1412

  1 Cor. 10.5.
• * 1.1413

  Rom. 2.25. Matth. 11.23.
• * 1.1414

  Job. 4.23.
• * 1.1415

  Gal. 6.15
• * 1.1416

  Matt. 5.8
• * 1.1417

  Jer. 9. ult.
• * 1.1418

  Observ. 4.
• * 1.1419

  Hos. 11.8.
• * 1.1420

  Observ. 5.
• * 1.1421

  Psal. 105.44
• * 1.1422

  Isa. 1.2.3. Josh. ult 20. Judg. 10.13. Jer. 15.6. Ezra. 9.13, 14.
• * 1.1423

  Observat. 7. Jer. 8.15. Jer. 14.19.
• * 1.1424

  Isa. 5.2.
• * 1.1425

  Hos. 6.4.
• * 1.1426

  Observat. 8.
• * 1.1427

  Deu. 33.24, 25
• * 1.1428

  Psal. 106.8. Ezek. 23.9.
• * 1.1429

  Jer. 30.11 Jer. 46.28
• * 1.1430

  1 Tim. 5.8 2 Cor. 6.14, 15 1 Cor. 14.23
• * 1.1431

  Luk. 24.25. Mark. 16.11.13.14.
• * 1.1432

  Luk. 1.20.
• * 1.1433

  Joh. 6.64.65. Joh. 10.25.26. Jo. 12.37.38.39
• * 1.1434

  John 3. ult.
• * 1.1435

  Vide Numb. Chapters 13. and 14.
• * 1.1436

  Certumest, com∣plures fuisse pi∣os, qui vel com∣muni impietate non fuerunt im∣pliciti, vel mox resipuerunt. Cal. in Heb. 3.18.
• * 1.1437

  Heb. 3.8.12, 16.18 Psal 95 8. Incredulitas malorum omni∣um caput. Cal. in Heb. 3.18.
• * 1.1438

  Heb. 3.12. Jer. 17.5.
• * 1.1439

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Pet. 2.7, 8. Acts 15.9.
• * 1.1440

  Num. 14.27.
• * 1.1441

  Gen. 12.7. 13.15. 15.18. 17.7.8. 26.4. Deut. 1.8. Exo. 3.17. and 6.8.
• * 1.1442

  Heb. 11.9 1 King. 8.56
• * 1.1443

  Gen. 22.16 Gen. 26.3. Psal. 105.9. 1 Chr. 26.26. Gen. 17.10
• * 1.1444

  Heb. 11.9. Act. 7.5
• * 1.1445

  In terra pro∣missâ sibi e∣mit sepulchrum, ut spem suam vel mortuus te∣staretur: Ri∣vet. Exerc. 119. in Gen.
• * 1.1446

  Psal. 78.32.42
• * 1.1447

  Isa. 42.8. 1 Joh. 5.10. Rom. 4.10.
• * 1.1448

  Num. 14.3. Psal. 106.24.
• * 1.1449

  See M. Perkins on the place.
• * 1.1450

  Psal. 62.11.
• * 1.1451

  Isa. 40.15
• * 1.1452

  Psal. 78.34, 35, 36, 37.
• * 1.1453

  Psal. 78.32, 33
• * 1.1454

  Heb. 3. ult. Num. 20.22.
• * 1.1455

  Mark 6.5. Significatur hoc loquendi modo, quod incapaces scipsos reddide∣rint, indignós{que} divinis benefi∣ciis, et propensi∣oni animi Chri∣sti beneficae im∣pedimentum ob∣jecerint: non permittunt, ut virtutis divinae rivus se in ipsos diffundat. Brugens. in loc.
• * 1.1456

  Observat. 1.
• * 1.1457

  2 King. 6.33.
• * 1.1458

  2 Chro. 32.31. Deut. 8.2. & 13.3
• * 1.1459

  Nec iratumco∣lere destitit nu∣men. Virtus fidei cre∣dere quod non vides, merces fi∣dei videre quod credis. Aug. in Ps. 109.
• * 1.1460

  Observat. 2.
• * 1.1461

  Jer. 17.5.
• * 1.1462

  Peccatum furti & homicidii sunt peccata car∣nis, et facilè in∣telliguntur in parte superiore, animâ scilicet & intellectu: sed ipsa anima suum incompa∣rabiliter majus vitium, et tra∣bem in oculo suo non sentit, sed festucam corpo∣ris facilè videt. Luth. Trabenses judi∣cant festucenses. Id.
• * 1.1463

  Observat. 3.
• * 1.1464

  Luke 22.32.
• * 1.1465

  Observ. 4.
• * 1.1466

  Observat. 5. Nullum genus insipientiae, infi∣delitate insipi∣entius. Bern. de Consid.
• * 1.1467

  Observat. 6.
• * 1.1468

  Psal. 119.49, 114. Verbum fidei pabulum.
• * 1.1469

  Cum rogo te nummes fine pignore, non ha∣beo, inquis: Idem si pro me spondet agellus, habes. Quòd mihi non credis, veteri fi∣dóque sodali; Credis coliculis arboribúsque meis. Mart. Ep. 25. l. 12. Fides non habet meritum, ubi ratio humana praebet experi∣mentum, Greg∣in Evang.
• * 1.1470

  Observat. 7.
• * 1.1471

  2 Cor. 1.20.
• * 1.1472

  Rom. 17.
• * 1.1473

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 11.1. significat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, convincere, & causam aliquam eò deducere, ut objici aut prae∣texi nihil am∣plius queat. Hyper.
• * 1.1474

  Isai. 1.9.
• * 1.1475

  2 Chron. 20.9
• * 1.1476

  Psal. 78.41.
• * 1.1477

  Dcum metiri suo modulo. Cal. in loc.
• * 1.1478

  Rom. 4.19.
• * 1.1479

  Heb. 11.17.
• * 1.1480

  2 Chron. 14.8.11. 2 Chron. 17.14, 15 2 Chron. 20.12.
• * 1.1481

  In viis custodi∣et, nun quid in praecipitiis? Bern. ser. 14. in Psal. Qui hab.
• * 1.1482

  Part 1.
• * 1.1483

  Angelorum no∣men sacrae scrip turae peculiare: prafani Scripto∣res Graeci per vo∣cem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Latini Genio∣rum, ferè ex∣primunt. Synop. pur. theol. disp. 12. p. 117.
• * 1.1484

  Nomen spiritus nomen est natu∣rae. Aug. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 104.4. Heb. 1.14.
• * 1.1485

  Tertul. lib. de carne Christi et contra Praxeam. Aug. de Trin. lib. 2. c 7. lib. 3 c. 1. De div. Daem. cap. 3 5. l. 15 c. 23. de Civ. Dei. Bern. ser. 5. in Cant. Angeli compa ratione nostro∣rum corporum, sunt spiritus; sed comparatio∣ne summi et in∣circumscripti Spiritus, sunt cor pora. Greg. Mor. l. 2. c. 2. Angeli non sunt absolutè simplices: com∣pouuntur ex a∣ctu & potentiâ, ex subjecto & accid eutibus, ex esse & essen∣tia. Polan. Syn••ag. 1779. pag.
• * 1.1486

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1487

  Easi in angelo∣rum naturg nul la propriè est po∣tentia passiva, propter quam possunt dici cor∣ruptibiles; propter potenti∣am tamen Dei activam, à qua illorum esse de∣pendet, simplici∣ter dici incor∣ruptibiles non possunt. Zanc. de op. Dei.
• * 1.1488

  Accidentia sunt concreata. Psal. 104. Actiones sunt suppositorum.
• * 1.1489

  Mat. 18.10. Mat. 25.41. Mar. 12.25.
• * 1.1490

  Angelus no∣men officii, spi∣ritus naturae. Aug. in Psal. 104. Luk. 7.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nuncii, legati. Mat. 11.10 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ex co quod est, spiritus est: ex eo quod agit, angelus est. Aug. ubi sup. Mal. 3.1. Dan. 4.17.
• * 1.1491

  Matt. 18.10. Apoc. 12.7. 2 Kin. 6.16. Psal. 91.11. Dan. 10.20. Psal. 34.7. Isai. 37.36. Act. 12.23.
• * 1.1492

  Gen. 32.5
• * 1.1493

  Dan. 9.13. & 10.19 Luk. 22.43. Mat. 28.5.
• * 1.1494

  Gal. 1.8. Rev. 22.16. Act. 7.53. Gal. 3.19. Luk. 1.31. Act. 1.11. Rev. 19.10. Act. 8.26. Act. 10.5. Act. 12.7.
• * 1.1495

  Act. 16.9.
• * 1.1496

  Luk. 16.22.
• * 1.1497

  Mat. 24.31.
• * 1.1498

  Diodat. Annot. Psal. 78.49. 1 Cor. 6.3.
• * 1.1499

  Job. 1. Luk. 22.31.
• * 1.1500

  2 Cor. 12.7 Apoc. 2.10.
• * 1.1501

  2 Cor. 4.4. Gal. 3.1
• * 1.1502

  Observ. 1.
• * 1.1503

  Psal. 68.7.
• * 1.1504

  Observat. 2.
• * 1.1505

  Eph. 1.21. Phil. 2.9.
• * 1.1506

  Heb. 1.4, 6.1 Pet. 3.23.
• * 1.1507

  Mat. 4.11.
• * 1.1508

  Exod. 25.20.
• * 1.1509

  Exod. 26.31.
• * 1.1510

  Observat. 3. Psal. 8.3.
• * 1.1511

  Angelus, si cum anima rationali comparetur, dici potest anima perfecta, quem∣admodum & a nima dici potest angelus imper∣fectus. Ange∣lus est integr a perfectáque sub∣stantia spiritua∣lis; anima hu∣man a dimidiata & imperfecta, quia est forma corporis ac pars hominis. An∣gelus est totus spiritus; homo partim spiritus, partim caro, vel partim Angelus, partim bestia. Bell. de ascen∣sione grad. nov.
• * 1.1512

  Luk. 20.36.
• * 1.1513

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1514

  Observ. 4.
• * 1.1515

  Exod. 18.21.
• * 1.1516

  Mal. 1.14.
• * 1.1517

  Observat. 5.
• * 1.1518

  Luk. 12.48.
• * 1.1519

  Observ. 6.
• * 1.1520

  Observ. 7. Psal. 34.7.
• * 1.1521

  Psal. 91.11.
• * 1.1522

  Observat. 8.
• * 1.1523

  Heb. 13.3. Isai. 58.7.
• * 1.1524

  Rom. 12.16.
• * 1.1525

  Observ. ult. Psal. 103.20. Mat. 12.29. Rev. 10.1. 2 Kin. 19.35. 2 Chron. 6.17. Psal. 68.17. Psal. 14.20. Dan. 8.16. and 10.14.
• * 1.1526

  1 Sam. 29.9. 2 Sam. 19.27.
• * 1.1527

  Ezek. 28.14. Mat. 11.10. Rev. 2.1. Act. 6.15. Videtur haec a∣pud Judeos, pa. raemialis locutio. Lorin. in Act. 6. Psal. 78.25.
• * 1.1528

  1 Sam. 14.17. Ingenium Gal∣baemalè habitat.
• * 1.1529

  Non datur sal salis; ejus deper∣dita vis non po∣test restitui.
• * 1.1530

  Augusti princi∣pium clade va∣riana memora∣bile factum. Suet. in Octav. In Graeco, prin∣cipii vocabu∣lum, quod est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non tan∣tum ordinati•• vum, sed & potestativu•••• capit principa∣tum: unde & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicunt Principes & Magistratus. Tert. advers. Hermog. Sunt qui∣dem adhue inter Angelos malos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 6.12. sed infernales, non coetestes. Geth. in 2 Pet. 2.
• * 1.1531

  Non servave∣runt suam ori∣ginem, id est, re∣ctitudinem in quâ conditi e∣rant, q. d. justi∣tiam origin••∣lem. Est. in••••. 2. Sentent. dist. 3.
• * 1.1532

  Joh. 8.44.
• * 1.1533

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1534

  Bonam volunta∣tem in eis, quis fecerat, nisi ille qui eos, cum bo∣nâ voluntate, id est, cum amore casto quo illi ad∣haererent crea vit, simul in eis, & condens na∣turam & largiens gratiam. Aug.l. 11. de Civ. D. c. 11. Sicut lapsus corporum fingi non petest, nisi è loco superiore; ita lapsus animorum non est, nisi à quadam celsitudine boni, quam prius habuerint. Quòd de coelo cecidisse diabolus in scripturâ dicitur, non tam ad lo∣calem motum referrendum est, quam ad mutationem ejus ex justitia in peccatum. Estius in 2. Sent. Dist. 3. § 4.
• * 1.1535

  Singula bona sunt bonitate naturae suae, sed omnia valde bo∣na, quia bonitati singulorum ac∣cedit pulcherri∣mus ordo, quo cuncta sibi in∣vicem aptissimè congruunt. Est. in 2 sent. Dist. 1. §. 7. Tantae excellen∣tiae in compara∣tione pecoris est homo, ut vitium hominis na tura sit pecoris. Aug. de pec. Orig. c. 40.
• * 1.1536

  Job. 1.6. Gen 33.10.
• * 1.1537

  Quidam il∣lud accipiunt de domicilio coe∣lesti, sensu eo, quod ob crimen laesae majestatis, pristinum suum domicilium re∣linquere fuerint coacti; sed quia de poena lapsus in verbis sequen∣tib. demum agi∣tur, rectius acci pitur hoc modo, quòd cum pri∣mum fuerint in certa statione collocati, trans∣fugae facti illam deseruerint. Gerhard. in 2 Pet. 2.4.
• * 1.1538

  Quid inter se distant, dicant qui possunt: si tamen possunt probare quod di∣cunt, ego me ista ignorare confi∣teor. Tom. 3. in Euchr. c. 29
• * 1.1539

  Natura ange∣lorum quum non posset esse otiosa, non amplius in∣clinat et agit in iis quibus pri∣vata est, sed in contrariis: Po∣sitâ privatione hac, effectiones ejus in isto ge∣nere poni necesse est. Itaque op∣timè Christus, privationi huic, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impotentem incl nationem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a∣ctionem inclina∣tionis istius at∣texuit, dicens, Verit as non est in eo & à prin∣cipio homicida fuit. Jun. in Jud.
• * 1.1540

  Psal. 16. ult.
• * 1.1541

  Job 1.6.
• * 1.1542

  Obser. 1.
• * 1.1543

  Observ. 2.
• * 1.1544

  Mat. 19.8. Consuetudo sine veritate, vetu∣stas est erroris. Tert. Hos. 5.10. Prov. 22.22.
• * 1.1545

  Observ. 3.
• * 1.1546

  Mat. 7.18.
• * 1.1547

  Luk. 6.45.
• * 1.1548

  Phil. 1.11. Eph 2.10.
• * 1.1549

  Observ. 4.
• * 1.1550

  Mat. 7.23. Job 22.17
• * 1.1551

  Observ. 5.
• * 1.1552

  Jud. 16.6.
• * 1.1553

  2. Thes. 3.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jud. 10. Psal. 49. ult.
• * 1.1554

  Observat. 6.
• * 1.1555

  Observ. 7. Luk. 16.9. Joh. 14.2. 2 Cor. 5.1. Heb. 11.10, 16 Heb. 13.14. Heb. 4.9. Omnis homo est advena nascen∣do, incola vi∣vendo, quia compellitur mi∣grare moriendo. Aug. in q. 91. sup. Lev.
• * 1.1556

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid. Pelus. l. 1. ep. 65.
• * 1.1557

  1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gerh. in 2 Pet.
• * 1.1558

  Angeli & ho∣mines ex officio debeut Deo. De∣us nihil debet nisi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quum se ipse obstring it ultro, ex promissioni∣bus gratiae. Illi ex natur â de∣bent; Deo natu∣ra debetur ipsa. Junius in loc. Asserunt ma∣lam esse naturā, quae immutari nullo modo po∣test. Aug. con. 2. ep. Pet.
• * 1.1559

  Illa ignoran∣tia five error secundùm quem omnis peccans ignorat et errat, propriè non est causa peccati, sed potius ali∣quid peccati. Peccat enim ho∣mo eo ipso, quòd ratio pravè ju∣dicat. Peccat inchoativè, sicut consummativè peccat, in eo quod voluntas malè eligit. Nam omne peccatum quasi duabusillis partibus con∣stat, &c. Er∣ror judicii non est separandus à peccato, sed in plena ejus rati∣one includitur. Estius in l. 2. sent. dist. 22.
• * 1.1560

  Involvitur ignorantia ma∣lae electionis sub ipso malae ele∣ctionis peccato, tanquam ali∣quid ei intrin∣secum: propriè dicimus omnem qui peccat, eo ipso quo peccat, errare: impro∣priè autem om∣nem peccantem ex errore pec∣care. Id. ib.
• * 1.1561

  Nemo quaerat efficientem cau∣sam malae volun∣tatis; non enim est efficiens, sed deficiens. Cau∣sas defectionum istarum, cum efficientes non sint, sed defiici∣entes, velle inve∣nire, tale est, ac si quisquam velit videre te∣nebras, vel au∣dire silentium, quod tamen u∣trumque nobis notum est, ne{que} illud nisi per o∣culos, neque hoc nisi per aures, &c. Aug. l. 12. d. c. D. c. 7. Vitio deprava∣ri, nifiex nihi∣lo facta, natura non posset: per hoc ut natura sit ex eo habet, quod à Deo facta est; ut autem ab eo à quo facta est, deficiat, ex hoc, quod de nihilo facta est. Aug. de civ. Dei. l. 14. c. 13. Non ex conditi∣one naturae, sed ex dono gratiae. Aquin. par. 1. q. 63. Esti. dist. 7. § 9. Solum illum actum à rectitudine declinare non contingit, cu∣jus regula est ipsa virtus agentis: si enim manus artificis esset ipsa regula incisionis, nunquam possit artifex nisi rectè lignum incidere: sed si rectitudo incisionis sit ab alia re gula, contin∣git incisionem esse rectam, vel non rectam; Di∣vina autem vo∣luntas sola est regula sui actus, quia non ad su∣periorem finem ordinatur; om∣nis autem vo∣luntas cujusti∣bet creaturae re∣ctitudinem in suo actu non ha∣bet, nisi secun∣dùm quod regu∣latur. Id. Ib.
• * 1.1562

  Vid. l. 1. cont. Jul. Pelag. c. 3.
• * 1.1563

  Catholica fides dicit, non pro∣latum esse ma∣lum, nisi de bono; & ini∣quum, nisi de justo; ex bouis mala orta sunt. Et de nup. & concup. c. 28. Ecce ergo ex bono oritur ma∣lum, nec fuit omnino unde oriri posset nisi ex bono: nec ideo tamen po∣tuit ex bono c∣riri malū, quia bonum factum est à Deo, sed quia de nihilo factum est, non de Deo. Vide August. in. Enchirid. cap. 15. Nec fuit prorsus unde primitus oriretur voluntas mala, nisi ex angeli & hominis natura bona. Esti. in l. 2. dist. 34. §. 1.
• * 1.1564

  Johan. Major. in 2 dist. 23. q. Ambr. l. 3. de fid. ad Grat. l. c. 2. Ʋna sola substantia di∣vinitatis quae mori nescit. A∣nima moritur, nec angelus im∣mortalis, &c. in angelis natu∣rae capacitas vi∣tio obnoxia. Nec ex immor∣tali natura ha∣bet, sed ex gra∣tia, si se ad vi∣tia non mutat. Hierom in 6. Gal. Exceptâ Trinitate, omnis creatura etiam∣si non peccat, ta∣men potest pec∣care. Aug. cont. Max. cap. 12. Jun. in Jud. Creaturarū na∣tura coelestium moripotuit, quia peccare potuit. Angeli qui non peccaverunt, peccare potuerunt. Per hoc solus Deus habet im∣mortalitatem, quia non cujusquam gratiâ, sed naturâ suâ, &c. Greg. de Val. q. 14. punct. 1. Aquin. 1. p. q. 63. Esti. l. 2. d. 7. Etiamsi ab initio tales conditi fuissent quales nune per gratiam confirmationis facti sunt, nec sic tamen ex conditione naturâ impeccabiles essent, sed ex dono gratiae; quod etsi hactenus naturale dici posset, quia cum ipsa natura datum esset, & in natura insitum, eâ dem tamen naturâ, atque essentiâ salvâ, posset auferri. Solus Deus est qui non gratiâ cujuspiam, sed naturâ suâ, non potest, nec potuit, nec poterit peccare. Aug. l. 3. cont. Max. c. 12.
• * 1.1565

  Res de qua agi∣tur non est de numero possibi∣lium. Includit enim contradi∣ctionem, ut quod creatum est, i.e. ex nihilo produ∣ctum, deficere non possit. Ideo non potest Deus facere creaturā ex natura im∣peccabilem, quia facere non po∣test ut creatura non fit creatura. Siquidem eo ipso quo creata est, defectibilis est, Deo poten∣te subtrabere vel esse, vel ope∣rari, vel ipsius operationis re∣ctitudinem, ex quo manifestum est, non negatio∣ne, sed positione creaturae per na∣turam impecca∣bilis derogari potentiae Dei. Est. in 2. sent. Dist. 7. § 9.
• * 1.1566

  Aug. Ench. c. 11.27. Melius judicavit de ma∣lis bene facere, quam mala nulla esse permittere.
• * 1.1567

  2^d Branch.
• * 1.1568

  Philo. Orig. Josephus, Ire∣naeus, Justin Mart. in Apol. pro Chr. Clem. Alex. strom. l. 3 Tertul. l. de hab. mul. Lactant.
• * 1.1569

  Odium omne ex amore est. Na∣scitur odium Dei tanquam prohibentis a∣mantem ab eo quod inordinatè amat. Est. in 2. l. sent. dist. 6. §. 2.
• * 1.1570

  Superbi endo invidus, non in∣videndo quis∣quam superbus est. Aug. Invidus ex hoc, de bono al∣terius dolet, in quantum bo∣num alterius ae∣stimat sui boni impedimentum. Aquin. 1. p. q. 63. a. 2. Bern. in Cant. ser. 22. Greg. l. 34. mo∣ral. c. 14. Ambros. in Psal. 37. Hierom. in Es. 14. August. l 12. de Civ. Dei c. 6. Ab illo qui sum∣mus est aversi ad se conversi sunt, & hoe vitium nihil a∣liud est quam superbia. Proprium obje∣ctum superbiae est excellens mensuram à Deo praefixam. Bo∣na vero spiritualia cum secundum se excessiva esse non possunt, consequens est, ut ex hoc pri∣mum habeant rationem vitiosi appetibilis, ex quo primum habent rationem excedentis & in commensurati alicui; hoc autem constat esse divinam dispensationem & regulam: Caje∣tan. in 1. p. sum. q. 63. a. 2. Quid est supcrbia nisi perversae celsitudinis appetitus? Aug. de civit. D. l. 14. cap. 13.
• * 1.1571

  Ne ob superbi am incidat in eandem damna∣tionis poenam cum diabolo. Est. in Loc.
• * 1.1572

  Heb. 1.6.
• * 1.1573

  Vid Zanch. de op. Dei.
• * 1.1574

  Scotus in l. 2. sent. dist. 6. Estius in dist. 6. §. 6.
• * 1.1575

  Suâ potestate delectati, velut bonum suum si∣bi ipsi essent, à superiore com∣muni omnium beatifico bono, ad propria de∣fluxerunt. Aug. de Civ. Dei. l. 12. c. 1. It seemeth that there was no other way for angels to sin, but by reflex of their understanding upon themselves, who being held with admiration of their own sublimity and honour, their memory of their subordination to God, and their dependency on him was drowned in this conceit; whereupon their adoration, love, and imitation of God, could not chuse but be also interrupted. Hooker. L. 1. §. 14.
• * 1.1576

  Nemo sanae fi∣dei credit apo∣statas angelos ad pristinam pi∣etatem correctâ aliquando volun∣tate converti. Aug. ep. 107. Prosp. l. 1. de vit. contempt. c. 3. De angelis hoc Deus disposuit, & implevit, ut si quis eorum bonitatem vo∣luntatis perde∣ret, nunquam e∣am divino mu∣nere repararet. Fulgent. l. de sid. c. 3. Daemones nec malâ unquam possunt carere voluntate, nec poena. Vid. A∣quin. at 1. p. q. 64. a. 2. Angeli boni non habent ex suâ naturâ, immu∣tabilitatem ex bono in malum, sed ex sotâ gra∣tiâ, qui tamen cum plenâ deli∣beratione, bonum eligerunt, atque ita nec mali habent naturâ suâ, immuta∣bilitatem ex malo in bonum, sed ex sola pri∣vatione gratiae. Greg. de Va∣lent. Disp. 4. q. 15. punct. 2.
• * 1.1577

  Qualitas defe∣ctiva.
• * 1.1578

  Si non serva∣verunt, sed de∣reliquerunt, profectò habcre destiterunt, & privati sunt eo quod habebant; quod autem pri∣vati sunt, semel, id est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 privati sunt, ut qui naturam su∣am eo priva∣verint, quae cum non possit esse otiosa, &c. Jun. in loc.
• * 1.1579

  Hoc est angelis casus, quod ho∣minibus mors.
• * 1.1580

  Observat. 1.
• * 1.1581

  1 Cor. 10.12.
• * 1.1582

  Observat. 2.
• * 1.1583

  Omnis elonga∣tio ab altissimo est descensio. Pa∣risiens.
• * 1.1584

  Observ. 3.
• * 1.1585

  Luk. 22.31.
• * 1.1586

  Observ. 4.
• * 1.1587

  2 King. 18.33, 34, 45. Rom. 10.3. Phil. 3.6, 9. Ezek. 38.2, 6.
• * 1.1588

  Humiliatio hu∣militatis mater, Psal. 9.19, 20.
• * 1.1589

  Act. 12.23.
• * 1.1590

  Psal. 10.14. Zeph. 3.12. Hos. 2.7.
• * 1.1591

  Quis sicut De∣us.
• * 1.1592

  Sciendo bona o∣pera, nesciamus illa. Magna & rara virtus, manife∣stam omnibus, tuam te solum, latere sanctita∣tem.
• * 1.1593

  Scotus dist. 6. q. 2. art. 2.
• * 1.1594

  Lutb. pref. in Gen. Ridiculum est si anxius es quo∣modo honorare∣tur homo non∣dum creatus: tu es nihil. Nieremb. de ador. in spir.
• * 1.1595

  Observ. 5
• * 1.1596

  Ver. 4.
• * 1.1597

  Observ. 6. Est in nobis per hanc Dei gra∣tiam in bono re∣cipiendo & per∣severanter te∣nendo, non so∣lum posse quod volumus, verum etiam velle quod possumus. Aug. de cor. & gra c. 11. 1 Pet. 1.5. 1 Pet. ult. 10.
• * 1.1598

  Prima gratia data primo A∣damo, est quâ fit ut habeat homo justitiam, si ve∣lit; sed gratia potentiae est in secundo Adamo, quâ fit ut velit, tantóque ardore diligat, ut carnis voluntatem contraria concupiscentem, voluntate spiritus vincat. August. de Cor. & gra. c. 12.
• * 1.1599

  2 Pet. 2.4.
• * 1.1600

  Certus inclusos tenet locus no∣centes, utque fert fama impi∣os supplicia, vinclis saeva perpetuis do∣mant. Senec. in Herc. Fur.
• * 1.1601

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1602

  Non dicit Apo¦stolus, peccavit ab initio, sed peccat: nam ex quo diabolus pec∣care coepit, nun∣quam peccare de∣finit. Bed. A peccatis nun∣quam feriatur, quia sicut non dormitabit, ne∣que dormiet qui custodit Israel, it a nunquam dormitat, ne{que} dormit qui im∣pugnat Israel. Est. in 1 John 3.8. Vid. Jun. in. Jud. Non voluntatis confessio, sed ne∣cessitatis extor∣sio. Hier.
• * 1.1603

  Calv. in Joh. 8.44.
• * 1.1604

  Quòd aufertur nocendipotestas, pro maximo tor∣mento reputant. Esti. p. 60. in 2. Sent.
• * 1.1605

  Luke 22.31. Tormentum di∣aboli erat exire ab homine, nec posse ei diutius nocere. Vid. Est. in sent. ibid.

  Quod abyssum deprecantur eo spectat, quod ip∣sis volupe fit inter homines versari, quò il∣los seducant, & ad se plures semper pertra∣hant, id quod in abysso non possunt, ubi sunt nulli quos se∣ducant.

  Luc. Brugens. Dolet illis in abyssum demer∣gi, in qua ab∣lata sit laeden∣di & perdendi facultas.
• * 1.1606

  Mark 5.10.
• * 1.1607

  See Perkins on Jude.
• * 1.1608

  Jam. 2.19.
• * 1.1609

  Judicis sui prae. sentiâ expave∣facti, de poenâ suâ cogitarunt. Mala enim con∣scientia quid meriti essent, ipsis, tacente Christo, dicta∣bat; quemad∣modum enim scelerati ubi ad Tribunal ven∣tum est, &c. Calv. in Mat. 8.29.
• * 1.1610

  Daemones quo∣cunque abeant, ubicunque de∣gant, suum se∣cum circumfe∣runt infernu••. Beda in c. 3. Jacobi. Aquin. 1. p. q. 64. Art. 4. ad ob. 3. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sicut sempi∣ternus à semper. Though Lori∣nus upon the place menti∣ons a conceit, according to which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, should be de∣rived of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if the word should signifie, [not their own] such chains as be∣longed not to them by na∣ture, but were put upon them after their sin∣ning, as a pu∣nishment. Iren. l. 3. c. 33. Greg. l. 4. mor. cap. 10. Ansel. l. 2. c. 21. Cur Deus homo. Sicutceciderunt nullo alio nocen∣te ut caderent, itanullo alio ad juvante, resurge∣re debent. Aug. Enchir. c. 29. Quoniam non tota multitudo angelorum Deum deserendo perierat, ea quae perierat perpetuâ perditione remaneret; alia vero creatura rationalis, quoniam tota perierat, &c.
• * 1.1611

  Id. in Joh. Tr. 110. Tanto damna∣bilior eorum judicata est cul∣pa, quanto erat natura sublimi∣or. In offend endo creatorem, tanto execrabilius, beneficio ejus ingrati extite∣runt, quantò beneficentius sunt creati. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Damascen. l. 2. Orth. Fid. cap. 3. & 4. Gerh. m 2. Pet. 2. Praestat grato corde, Dei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in remedio generi humano praestito agnoscere, quam profunditatem divinorum judiciorum curiosius, extra verbi limites, scrutari.
• * 1.1612

  Observ. 1.
• * 1.1613

  Revel. 22.11.
• * 1.1614

  Observ. 2.
• * 1.1615

  Isai 1.5.
• * 1.1616

  Am. 4.8.
• * 1.1617

  Psal. 94.12. Jer. 6.29.
• * 1.1618

  Observ. 3.
• * 1.1619

  Observ. 4.
• * 1.1620

  Mat. 8.31. 1 King. 22.21 Job 1.12.
• * 1.1621

  Observ. 5
• * 1.1622

  Non extorquet à nobis consen∣sum, sed petit. Aug. Non potest vin∣cere nisi volen∣tem. Hierom.
• * 1.1623

  1 Chron. 21.1
• * 1.1624

  Jam. 4.7. Eph. 4.27. 1 Pet 5.10. Eph. 6.13.16.
• * 1.1625

  Observ. 6.
• * 1.1626

  Nihil potuit adeo aptè pro∣poni, nihil tam accommodatè adferri, quod non ille vel re∣felleret argutis∣simè, vel elu∣deret callidissi∣mè, vel-dissol∣veret promptis∣simè. Saepe in∣tra meipsum cogitavi eum nequaquam fu∣isse ita perspi∣cacem in judi∣cio dogmatum, ita porro exer∣citatum in dis∣putationibus theologicis, cum sanus esset. Hist. Fran. Spira. p. 120.121. In tantis suis malis, filiorum suorum non ali∣ter vultus & manus quam tortorum suo∣rum semper ex∣horrescere, &c. Ibid. p. 84.
• * 1.1627

  Observ. 7.
• * 1.1628

  Observ. 9.
• * 1.1629

  Aug.
• * 1.1630

  1. Gen. 1.2, 4. Isai. 45.7. Isai. 45.19. Isai. 45.3. 1 Cor. 4.5. 1 Thess. 5.5. 2 John 2.8. Rom. 1.21.2.19.1 Thess. 5.8. 1 John 2.11.
• * 1.1631

  Jer. 23.12.
• * 1.1632

  Jer. 13.16. Ezek. 32.8. Mich. 7.8. Psal. 143.3. Afflictus, vi∣tam tenebris, luctuque trahe∣bam. Virg. Aeneid. 2.
• * 1.1633

  Metaphoricè, per tenebras, scriptura hor∣rendum mae∣rorem designat. Cal. in Mat. 8.12. Tenebrae exte∣riores domesti∣cae luci opponun∣tur, quum anti∣quitus nocturnae ut plurimum coenae essent, quas plurimae faces & lampades il∣lustrabant: qui ejiciuntur è regno Dei, Chri∣stus eos dicit, extra in tene∣bras, ejici in tenebras. Cal. in Mat. 25. Comprativus superlativi est loco, ut sit in te∣nebras extimas. Luc. Brug. in Mat. 8.
• * 1.1634

  Summa mors animae est alie∣natio à vita Dei, in aeterni∣tate supplicii. Aug. lib. 6. de civ. Dei c. 12.
• * 1.1635

  Semper cogitur ut & mortem sine morte, de∣fectum sine de∣fectu, finem fine fine patiatur, quatenus ci & mors immorta∣lis fit, & defe∣ctusindeficiens, & finis infini∣tus. Greg. Mat. 25.10. Luk. 13.
• * 1.1636

  Observ. 1.
• * 1.1637

  Observ. 2.
• * 1.1638

  Observ. 3.
• * 1.1639

  Eph. 2.1, 2, 12 Ephes. 4.18
• * 1.1640

  Isa. 59.2.
• * 1.1641

  Observ. 4.
• * 1.1642

  Matth. 5.22.
• * 1.1643

  Veritas in in∣quisitione, nudi∣tas in publicati∣one, serenitas in executione.
• * 1.1644

  Act. 23.3 1 Tim. 5.24. Act. 16.15. 2 Cor. 5.14.
• * 1.1645

  Cunctaque cun∣ctorum cunctis arcana pate∣bunt. Ezra 4.15.19. and 6.2. Est. 6.1 Deu. 32.34. Psal. 56.8. Jer. 3.22. Hos. 7.2. 1 Cor. 4.5.
• * 1.1646

  Heb. 4.13. Mat. 3.16. Joh. 2.25. Jer. 23.24. Mar. 4.22. Rom. 2.5.16.
• * 1.1647

  Isa. 29.15.
• * 1.1648

  Deus nec falli∣tur, nec flecti∣tur.
• * 1.1649

  Ad hunc li∣brum emendan∣dum omnes alii libri sunt in∣venti: Quid libri aperti nifi conscientia, non atramento scri∣pti, sed delictorū inquinamento. Amb. in Ps. 1. Psal. 51. Idem judex, re∣us, testis, tortor, flagellum.
• * 1.1650

  Isa. 5.3. Matt. 7.1. John 18.31. Acts 24.6. Acts 17.31. Matth. 19.28. 1 Cor. 6.3 Acts 4.19.
• * 1.1651

  Quo maledicti acrius doleant videntes quid amiseri••; & justi videbunt et laetabuntur, considerantes quid evascrint. Bern. Ser. 8. in Psal.
• * 1.1652

  Mat. 5.22 Mar. 3.29. Joh. 5.24.29. Act. 8.33. 2 Thes. 1.5. Jam. 2.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ille judex nec gratiâ praeveni∣tur, nec miseri∣cordiâ flectitur, nec pecuniâ cor∣rumpitur, nec poenitentiâ mi∣tigatur. Aug. l. 3. de fid. & symb. 2 Thes. 1.9. Expulsi à facie, hac terribili ip∣sius vocē. Sicut servi fu∣gitivi, post mul∣tum temporis, dominum suum videntes, nihil aliud, nisi de verberibus deprecantur; sic & daemones videntes Dominum in terris ad judi∣candum se venisse credebant, Hierom. in Mat. 8.
• * 1.1653

  2 Branch of Explicat. Justin. in A∣pol. 1. daemones igni sempiterno nondum traditi sunt, sed in die judicii traden∣di: Hanc opini. onem amplecti∣tur Irenaeus, l. 5. cont. Haer.

  Diabolus non statim in pri∣mordiis trans∣gressionis ad poenam detrusus est à Deo. id{que} ut hominem ma∣litiâ suâ exer∣ceret ad virtu∣tem. Lactant. lib. 3. Divin. Instit. cap. 28.
• * 1.1654

  Joh. 12.31.
• * 1.1655

  Mat. 12.41.42 Luk. 11.31.32
• * 1.1656

  Dolet diabolus, quòd ipsum & angelos ejus, Christi servus ille peccator ju∣dicaturus est. Tert. lib. de poen. c.7.
• * 1.1657

  Observ. 1.
• * 1.1658

  Jer. 17.10. Psal. 11.4.
• * 1.1659

  Psal. 139.
• * 1.1660

  Observ. 2.
• * 1.1661

  Eccles. 8.11.
• * 1.1662

  Observat. 3
• * 1.1663

  Deu. 22.26, 27
• * 1.1664

  Observ. 4. Rev. 20.12. Mat. 10.26. Vid. Aquin. q 87. suppl. Est. in l. 4. sen∣dist. 47. Rom. 8.1.33.
• * 1.1665

  1 Cor. 11.32.
• * 1.1666

  Ʋltimus Dei servus.
• * 1.1667

  Observ. 6.
• * 1.1668

  Explication
• * 1.1669

  Isai. 27.1.2. 14.3. 12.1. 4.1.2. 2.11.17. Per quot dies hoc judicium ex∣tendatur, incer∣tum est: scriptu∣rarum more di∣em poni solere pro tempore ne∣mo nescit, Aug. l. 20. de Civ. Dei cap. 1. Mat. 7.22. Luk. 21.34. 2 Tim. 1 12.18 4.8. Joh. 6.39, 40. 44.46, 54. 2 Pet. 3.7.12 Rom. 2.5.16. Act. 17.31. Apoc 6.17.
• * 1.1670

  Heb. 10.27. Tit. 2.13. Act. 10.42. Phil. 3.20.4.5. 1 Tim. 6.14.15.
• * 1.1671

  Humilitas car∣nis no strae thro∣no judicator is honorata est. Cypr. in ser. deaf. Sedebit judex qui stetit sub judice, damna bit veros reos, qui factus est falsus reus. Aug. Homil. 150. Pater dedit ei potestatem face∣re, quia filius hominis est, cum magis quasi hoc expectaretur ut diceret quo niam filius Dei est, sed quia fili∣um Dei secun∣dum id, quod in forma Dei ae∣qualis est patri, videre iniqui non possunt, o∣portet judicem vivorum & mortuorum co∣ram quo judica∣buntur, & justi videant & iniqui. Aug. lib. 1. de trin. c. 13. Patrem nemo videbit in judicio, quia filius hominis est ut possit & ab impiis videri; August. lib. 1. de trin. cap. 13. Talis apparebit judex, qualis possit videri ab iis quos coronaturus, & ab iis quos damnaturus est. Prosp.
• * 1.1672

  2 Thes. 7.9.
• * 1.1673

  Luk. 2.13.
• * 1.1674

  Luk. 7.53. Gal. 3.19. Deut. 33.2. Illi in obsequio, hic in gloriâ; Illi in comita∣tu, hic in sugge∣stu: illi stant, hic sedet; hic judicut, illi mi∣nistrant, Am∣bros. lib. 3. de fid. Mat. 24.31. Psal. 103.20. 2 Thes. 1.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Col. 3.4. 1 Thes. 4.17.
• * 1.1675

  Mat. 13.43.
• * 1.1676

  Joh. 6.39.
• * 1.1677

  Psal. 148.2. Heb. 1.6.
• * 1.1678

  Heb. 12.
• * 1.1679

  Dan. 7.10.
• * 1.1680

  Deut. 33.2. Vid. Rivet. in loc.
• * 1.1681

  Judg. 6.22.13.22.
• * 1.1682

  Rom. 14.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Cor. 5.10 Act. 17.31.
• * 1.1683

  2 Tim. 4.1. 1 Pet. 4.5. Apoc. 20.12.
• * 1.1684

  Mat. 10.30. Psal. 56.10. Joh. 5.24.
• * 1.1685

  Psal. 1.5.
• * 1.1686

  Causâ cadent.
• * 1.1687

  Rev. 20.12.
• * 1.1688

  Luk. 21.36.
• * 1.1689

  Psal. 110.5.
• * 1.1690

  Rev. 6.9.
• * 1.1691

  Act. 24.25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nazian. Sua quemque fraus, sua auda∣cia, suum faci∣nus, suum sce∣lus, de sanitate, ac mente detur∣bat, hae sunt im∣piorum furiae, haeflammae, hae faces. Cicer. in Pison. Eccl. 1.2. Hab. 1.13.
• * 1.1692

  Gen. 18.25. Job 34.10, 11, 12. Isai. 3.16, 11.
• * 1.1693

  Jud. 14. Rom. 2.15. Eccl. 11.9. 2 Thes. 1 6, 7. Mat. 7.22.25.41.10.15. 2 Cor. 5.10. Rom. 14.10. Luk. 21.34. Luk. 9.26. 2 Pet. 3.9. Tit. 2.13. 1 Pet. 4.5. Omnia alia quae futura praedix∣erat Spiritus Sanctus. in Scripturis, ev••∣nerunt, ut de primo Christi adventu, &c. Cum ergo idem Spiritus San∣ctus praedixerit secundum Christi adven∣tum, utique cer∣to eveniet. Aug. Ep. 42. Luk. 21.35. Mat. 25.
• * 1.1694

  Psal. 50.21. Mat. 12.36. Eccl. 12.14. 2 Cor. 5.10.
• * 1.1695

  1 Cor. 4.5.
• * 1.1696

  Psal. 72.2. Act. 17.31. Rom. 2.11. 2 Chron. 19.7 Psal. 82.2. Job. 34.19.
• * 1.1697

  Isai. 11.3. Joh. 7.24. 2 Cor. 10.7. Jer. 17.9, 10. Gal. 6.7.
• * 1.1698

  Ezek. 22.14.
• * 1.1699

  Judg. 8.20.
• * 1.1700

  Joh. 11.24.12.48.
• * 1.1701

  Jer. 11.7, 8, 9.
• * 1.1702

  Heb. 6.2. Judicium hu∣manum est vix alphabetum il∣lius ultimi. Luth.
• * 1.1703

  Observ. 1.
• * 1.1704

  Mar. 13.2.
• * 1.1705

  Observ 2. Eccl. 12.14. Magna peccati poena metum fu turi judicii per∣didisse. Aug. ser. 120. de Tem.
• * 1.1706

  Luk. 12.45, 46
• * 1.1707

  Judg. 9.26.28
• * 1.1708

  Adventum ae∣terni judicis tanto securiores quandoque vi∣debitis, quanto nunc districti∣onem illius ti∣mendo praeveni∣tis. Greg. mor. l. 14. c. 30. Bonum judici∣um quod illi di∣stricto judicio me subducit. Bern in Cant. ser. 55.
• * 1.1709

  Observ. 3.
• * 1.1710

  Psal. 10.5.
• * 1.1711

  Observ. 4. 2 Pet. 3.12. •• Non potest esse verus Christia∣nus, nec recitare orationē domini∣cam; qui non to∣to corde hunc diem desiderat. Luth. Perversum est & nescio utrum verum, quem diligis timere ne veniat, orare adveniat Reg∣num tuum, & timere ne exau∣diaris. Aug. in Euar. Psal. 147
• * 1.1712

  Observ. 5. Judicandum se satis esse diffidit qui male▪ vivit. Chrys. ser. 59. Rom. 8. Phil 3.8.
• * 1.1713

  Multa peccata tum proruent ex improviso quasi ex insidiis. Plus valebunt pura corda, quam a∣stuta verba; & conscientia bo∣na, quam marsu pia plena. Bern.
• * 1.1714

  Mat. 6.20.
• * 1.1715

  Luk. 17.26.
• * 1.1716

  Psal. 50.23. 2 Pet. 3.11. Tit. 2.12, 13. 1 Cor. 15.5, 8
• * 1.1717

  Psal. 16.3. 2 Thes. 1.5, 6, 7.
• * 1.1718

  Phil. 4.5. Si tanta percus∣sione digna est pietas non im∣pensa, perpende quid mercatur, injustitia illata?
• * 1.1719

  Observ. 6.
• * 1.1720

  Numb. 16. 1 Cor. 4.4.
• * 1.1721

  Mat. 5.12.
• * 1.1722

  Eph. 4.13.
• * 1.1723

  Quomodo Christus eum damnabit quem propriamors re¦demit. Ambros. lib. de Jacob. cap. 6. Quis venturus est judicare te, nisi qui venit judicaripro te? Aug. in Psal. 147.
• * 1.1724

  Hoc cave cum Lyrano referas ad proxime di∣ctum, de Egyp∣to, quasi Ae∣gyptum ve••it es∣se feracem maxime, qua ex ea venitur ad Segor; Id non vult, sed cum remotiori jun∣gendum; Erat inquam illa Jordanis plani∣cies irrigua qua itur in Segorem Mercerus in locum. Hanc Lectionem am∣plectuntur. Musculus, Mercerus, Pe∣rerius, Wille∣tus.
• * 1.1725

  Omne spacium cursus Jordanis a Libano usque ad Asphaltit••n centum circiter passuum milli∣bus definitur, & in toto eo decursu utrinque latis amoenis & fertilibus campis, qui utrinque montibus sibi in∣vicem succedentibus a tque cohaerentihus circundati sunt, undique cingitur. Perer. in Gen. 13. pag. 489. Scriptura res quas commendare vult solet Domino tribuere, ut montes Dei, &c. Sic hic putant illam Jordanis planiciem dici hortum Domini, quod si in terris habitare vellet Deus, hic esset suum hortum & mansionem habiturus. Mercer. in loc. Sed revera intelligit de certo terrarum loco. Id. Ib. Cogito ego hunc ip∣sum locum fuisse Paradisum. Luth. in loc.
• * 1.1726

  Quod terra So∣domaeorum com∣paratur paradi∣so Dei, satis o∣stendit quomo∣do intelligi de∣beat ille Para∣disus quem plantavit Deus, & ubi consti∣tuit Adam. Aug. 27. q. in Gen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 70. Joe. 2.3.
• * 1.1727

  Horreum caete∣rarum regionum Riv. in Gen. Dicuntur Ae∣gyptii saepius in anno serere, imò singulis pene mensibus. Id. Ib.
• * 1.1728

  Gen. 14.
• * 1.1729

  Zoara sola de quinque Sodo∣morum urbibus praeservata. Imminet ma∣ri mortuo praesi∣dium in ea po∣situm est mili∣tum Romano∣rum, apud eam gignitur balsa∣mum, &c. Hier. de loc. Heb. Sap. 10.6.
• * 1.1730

  Plin. l. 5. c. 16. Jos. l. 5. de bel. Jud. c. 5.
• * 1.1731

  Isai. 1.9. Isai. 13.19. Jer. 23.14. Jer. 49.18. Jer. 50.40. Amos 4.12. Zeph. 2.9. Mat. 10.15. Mar. 6.11. Rom. 9.29. 2 Pet. 2.6.
• * 1.1732

  Jer. 49.18.50.40.
• * 1.1733

  Poma oculis te∣nus contacta ci∣nerescunt. Tert. Apol. c. 40. Forinsecus ma∣tura, intrinsecus sumea. Aug. de C. D. l. 21. c. 7.
• * 1.1734

  Jer. 20.16. Ezek. 16.53, 55 Zeph. 2.9.
• * 1.1735

  Observ. 1. Terram hanc in. colatui nostro traditam, tantâ varietate locorū non sine magna sapientia sic di∣stinxit, ut regi∣onum alia sit montosa, alia plana, alia siti∣culosa & arri∣da, alia fontibus & fluviis irri∣gua; singularis quaedam diver∣sitas, singularis Dei providen∣tiae laudem de∣praedicat, &c. Terrae Canaan fertilem regio∣nem vicinam adjecit. Musc. in 13. Gen.
• * 1.1736

  Pauper rogat, dives erogat.
• * 1.1737

  Pro. 22.2.
• * 1.1738

  Observ. 2. Bona gens ma∣la mens. Babylon irri∣gua, & fertilis, Aegyptus irri¦gua, & amaena; & tamen utra que quasi carce∣re usus est Do∣minus ad casti∣gandum Israe∣lem: Sic ex∣poscit humani ingenii corrup∣tio, ut locis a∣maenioribus uta∣tur Deus, non ad delicias, sed ad tristem ser∣vitutem & ca∣stigationem po∣puli sui. Musc. in Gen. 13.
• * 1.1739

  Luther.
• * 1.1740

  Observ. 3.
• * 1.1741

  Nullos esse De∣os, inane Coelum affirmat Selius probatque quod se factum dum negat haec videt beatum, Mart. l. 4. Epig. 21.
• * 1.1742

  Observ. 4.
• * 1.1743

  Observ. 5.
• * 1.1744

  Isai. 40.15.
• * 1.1745

  Lam. 2.15.
• * 1.1746

  Lam. 5.18.
• * 1.1747

  Lam. 4.12.
• * 1.1748

  Rev. 18.2.
• * 1.1749

  Ʋrbs aeterna.
• * 1.1750

  Nah. 3.10.
• * 1.1751

  Isai. 34.11.
• * 1.1752

  Prov. 10.25.
• * 1.1753

  Observ. 6. Gen. 19.35.
• * 1.1754

  1 Sam. 15.3.
• * 1.1755

  Psal. 107.34.
• * 1.1756

  Vestigia peccati
• * 1.1757

  Judg. 16.24.
• * 1.1758

  Observ. 7.
• * 1.1759

  Rom. 9.29.
• * 1.1760

  Psal. 119.119.
• * 1.1761

  Vid. Rivetum in loc.
• * 1.1762

  Jer. 30.11. Jer. 46.28. Am. 4.11. Zech. 3.2. Isai. 6.13. Isai. 10.22.
• * 1.1763

  Sodoma & Go∣morrhae vesti∣gia secutae. Ne∣que nos offende∣re debet generis mutatio, urbi∣um enim no∣mine, incolas comprehendit. Beza. Simili modo nempe cum So∣domâ & Go∣morrha. Estius in loc. Hoc non ad Is∣raelitas, & An∣gelos, sed mutuo ad Sodomam et Gomorrham re∣fero. Nec ob∣stat quod prono∣men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 masculinum est; nam ad incolas potius, quam ad loca Judas respexit. Calv. in loc. Comprehendit Apostolus, no∣mine fornicati∣onis, quam alibi omnem viri & foeminae, commi∣xtionem extra matrimonium. Est. in 1 Tim. 1.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1764

  Talia, quae vix Diabolus ipse, studium omne adhibendo, sug∣gerere posset. Nonsolum ge∣nera, species, sed & modos om∣nes, subjecta, ob∣jecta, minuta∣tim examinant. Rivet. in De∣cal. pag, 245. Gen. 38.9. 1 Cor. 6.9. Col. 3.5. Levit. 18.23.20.13. Exod. 22.19. Pudicitia non perdi••a, sed pro∣dita. Gen. 34.2. 2 Sam. 13.14. Rom. 1.27. 1 Tim. 1.9. 1 Cor. 6.9. Levit. 18.20. Prov. 2.16.17.5. 7, 8, 20.
• * 1.1765

  Nausea & fa∣stidium mulie∣bris commercii in Sodomitis. Musc. in Gen. p. 464. Vid. M^r. D. Ro∣gers, in his excellent Trea∣tise, called Ma∣trimoniall Ho∣nour.—Liber amor∣que; denique cum mentes bo∣minum furiarit uterque, & pu dor, et probitas, & metus omnis abest.
• * 1.1766

  Psal. 139.15.
• * 1.1767

  1 Cor. 6.15, 16, 18, 19.
• * 1.1768

  Quidam cen∣sent per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, per ve∣recundam se. synecdochen, carnis nomine intelligi mem∣brum genetale, vel potius nefa∣rium illius membri in illi∣cito coitu abu∣sum. Gerard. in 2 Pet. 2.10. Rom. 1.27.
• * 1.1769

  Ad ipsum in∣noxium anni∣mal poena tran∣sit. Calv. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nefas, de quo ne fari licet; of which it is not lawfull to speak, or as Varro deriveth it, as though they vvho com∣mitted it vvere ne farre digni, not vvorthy to eat bred. Vid. Willet in Lev. p. 504.
• † 1.1770

  Ex eo quod re∣latione ad Deum sub nomine te∣tragrammaton, dicuntur valde mali & pecca∣tores, significa∣tur eos contra jus naturae val∣de peccasse. E∣rant enim mali homines, & de∣clinabant à re∣cto naturali, ut eorum venerea contra naturam testantur. Per. in Gen. 13. Infamia irro∣gatur toti bu∣manae naturae Sulphure signi∣ficatus & puni∣tus fuit Peccatorum foe∣tor, igne libidi∣nis ardor. Ger. l. 4. Mor. c. 10.
• * 1.1771

  Probus adole∣seens facere pe∣riculosè quam turpiter perpe∣ti maluit. O∣rat. p••o Milon. Quâ indignati one tantū nefas prosequar? Vin∣cit officium lenguae, sceleris magnitudo. Pi∣get dicere. Lact. l. 6. c. 23. de vero cultu. Sexum nec foe∣mineum mutat Christianus—Christianus uxori suae soli masculus nascitur. Non deli cta, sed monstra. Tertull. de pud. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quia vacat pudore. Justinian. in 1 Cor. 6.9.
• * 1.1772

  Vulgata barba∣re ex fornicarae. Bez. in loc.
• * 1.1773

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Pet. 4.4.
• * 1.1774

  Gen. 13.13.
• * 1.1775

  Tostatus in loc. Potest idem signifioa∣re quod palam & pub∣lice. Perer. in loc. Nihil magis in naturâ suâ, laudare se dice∣bat quam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Suet. in Calig.
• * 1.1776

  Quamvis obcoe∣cati essent, osti um tamen ad fatigationem usque frustra quaerebant. Mu••. in loc.
• * 1.1777

  Observ. 2.
• * 1.1778

  Phil. 2.15. Sicut gravior is culpae est, inter bonos bonum non esse; ita im∣mensi est praeco∣nii, bonum eti∣am inter malos extitisse. Greg. l. 1. Mor. c. 1. Non mediocr is titulus virtutis est, inter pravos vivere bonum, & inter malig∣nan tes innocen∣tiae retinere ca•• dorem, versari inter spinas & minime laedi di∣vinae potentiae est, non virtutis tuae. Bern. ser. 48. in Cant.
• * 1.1779

  Observ. 3.
• * 1.1780

  Exod. 2.2. Dan 3.18. Amandus est generator, sed praeponendus est Creator. Tert. l. 1. de i∣dol. c. 12. Jussum est principis ore Galieni Quod princeps colit ut colamus omnes Aeternum colo principem die∣rum, Factorem do∣minumque Ga∣lieni. Prud. Hyrn. 6
• * 1.1781

  Observ 4.
• * 1.1782

  Vid. Speeds Hi∣story.
• * 1.1783

  Bale de act. Rom. Pont. Bishop Jewel defens. Apol. p. 354. Sleid Commen. ad annum 1550 Constans fuit opinio, Casam Pauli secundi gratiam, prae ce teris egregiè au cupatum, sibi ad purpuratorum patrum decus a∣ditum paravis∣se, quorum in cortu clamà pon∣tifice adnumera tus cum esset ac designatus, in∣vida mox sug gerentium ex prorbatione, tur∣pi lasciviae no∣tâ culpatus, &c. Job. Im∣perialis Musae um Historic. pag. 27. Tolle de Ecclesiâ honorabile conjugium, nonne reples eam concubinariis incestuofis, ma∣sculorum concubitoribus. Bern. Cant. ser. 66. A lupanari ad missam unus tantum passus. Rivet.
• * 1.1784

  Observ. 5.
• * 1.1785

  Rom. 1.19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greg. Naz. O. rat, 1. Contra. Jul. pag. mini. 78. Laert. in vita Platonis. Lego partem semen••ae Atti∣cae, in Socraiem, corruptorem a doles••entium pronuntiatam. Tert. Apol. cap 46.
• * 1.1786

  Observ. 6. Zech. 13.1.
• * 1.1787

  Multo plura quam debeamus Christus pro no∣bis solvit, tanto∣que plura quan∣to guttulam ex∣iguam pelagus excellit immen∣sum. Chrys. in 5 Rom. Hom. 11. Observ. 7.
• * 1.1788

  Insania Sodo∣mitica non à pe∣nuria muliebris commercii, sed à nauseâ. Musc. in 19. Gen. In rebus huma∣nis non peccat magistratus si meretricibus certum locum urbis incolend••m attribuat, quamvis certo sciat eo loco ipsas non bene usuras. Potest enim permittere minus malum, ut majora impediantur. Bel. l. 2. de amis. gr. & stat. pec. c. 18.
• * 1.1789

  Romana scorta in singulas beb∣domadas Juli um pendent pon∣tificii, qui census annuus nonnunquam viginti millia ducatos excedit, adeoque Ecclesiae procerum id munus est, ut una cum Ecclesiarum proventibus, etiam lenociniorum numerent mercedem. Agrip. de van. scient. c. 64.
• * 1.1790

  Observ. 8.
• * 1.1791

  Prov. 5.20.
• * 1.1792

  Numb. 3.4.
• * 1.1793

  Observ. 7.
• * 1.1794

  Observ. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.1795

  Observ. ult.
• * 1.1796

  Psal. 5.5.
• * 1.1797

  Christianus sal∣vis oculis foemi∣nam videt; ad∣versus libidi∣nem coecus est. Tert. Apol. c. 46.
• * 1.1798

  1 Cor. 10.12.
• * 1.1799

  1 Cor. 9 25.
• * 1.1800

  Venter est mole∣stus cliens
• * 1.1801

  Magna corporis cura, magna a∣nimi in curia
• * 1.1802

  Non sepultura suffocati sed ••e∣quies. lassati. Hier.
• * 1.1803

  Mat. 25.26.
• * 1.1804

  Quò major sum, magis labo ro; & quò ma∣gis laboro, major sum.
• * 1.1805

  Gen. 6.2. 35.7. 2 Sam. 11.2.
• * 1.1806

  Tu otiosè spe∣ctas, otiosè non spectaris. Tu spectas curiosè, spectaris curio∣sius. Bern.
• * 1.1807

  Non dubito quin sicut pluri∣mis locis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accipitur pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sic e∣tiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 po∣natur hoc loco, pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bez. in Act. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Compre∣hendit seriem totam judicii, usque ad execu∣••ionem. Lorin. in Act. 25.
• * 1.1808

  1 Cor. 7.9 Rom. 1.27.
• * 1.1809

  His verbis sig∣nificatur quod preter natura∣lem rerum cur∣sum, miraculum operatus est, pu∣niendo iniquos; ad differentiam enim naturali∣um causarum naturali ordine occurentium ad generandum sulphur & ig▪ nem, idjunctum est illud à Jeho veb. Cajetan. sic quoque, Tostatus, Pererius, & è nostris. Calvin. Zanch. Muscul. Pareus. Rivet.
• * 1.1810

  Gen. 19.24. Cen. 19.28.
• * 1.1811

  Gen. 19.25. Deut. 29.23.
• * 1.1812

  Called also Joh. 3.16. The salt sea. Ezek. 47.8.
• * 1.1813

  Olet adhuc in∣cendio terra. Tert. Apol. c. 40. Penpetuo poenas luere videtur. Brocard. 1▪ p. c. 7.
• * 1.1814

  Strabo Solinus Tacitus Josephus Plinius Tertul. c. 40. Augustin de C. D. c. 21. Adrichomius. Brochardus.
• * 1.1815

  Quomodo ci∣vitates illae per hoc quòd susti∣nent poenam ig¦nis aeterni, sunt peccatoribus in exemplum pro∣positae, cum de poena ignis aeter∣ni Genesis histo∣ria non loqua∣tur; exemplum autem ab histo∣ria petatur. Ut omittam quod exemplum su∣mi debeat à re not â, notum au∣tem non. crat peccatoribus ad∣versus quos hic agitur Sodomi∣tas igne aeterno cruciari. Estius in loc. Sic Lorinus Probabilior ex∣positio, quod ig∣nis aet crnus di∣citur, quia civi∣tates igne dele∣tae nunquam re∣stituendae sunt, & effect us illi∣us perseverat, nec unquam cessaret si mun¦dus uunquam desineret. Sci Rivet. 97. exerc. in Gen. Ignis aeternus intelligi potest cujus effectus in illa regione per∣petuò manent. Heb. 5.6.7.17. Gen. 48.4. Exod. 32.13. Jer. 7.7.25.25. Psal. 74.1. Illud [ignis ae∣terni] etsi jungi potest cum illo paenam sustinen tes; commodius tamen aptatur illi voci: [ex∣emplum,] ut sit sensus, Sodomi∣ticum illud in∣cendium fuisse exemplum ignis aeterni. Peter. in Gen. 19. Vid. Estium quoque in Ju∣dam.
• * 1.1816

  Mat. 10.28.
• * 1.1817

  Isai. 44.16. Luk. 16.24.
• * 1.1818

  Mat. 25.41, 46.
• * 1.1819

  Prov. 23.27.
• * 1.1820

  Psal. 51.8.
• * 1.1821

  Prov. 6.33.
• * 1.1822

  Deut. 23.2.
• * 1.1823

  Prov. 5.11. Lev. 20.10. Deut. 22.22.
• * 1.1824

  Mumb. 5.27.
• * 1.1825

  Prov. 5.10.6.26. Job. 31.12.
• * 1.1826

  Heb. 13.4.
• * 1.1827

  Rev. 21.15.
• * 1.1828

  Prov. 23.28.
• * 1.1829

  Observ. 2.
• * 1.1830

  Gen. 4. Gen. 11.
• * 1.1831

  Gen. 18.
• * 1.1832

  Neb. 9.33.
• * 1.1833

  Observ. 3
• * 1.1834

  Caedi aures suas Deus dicit cla∣moribus pecca∣torum, ut non differatur poena peccantium. Ostendit Do∣minus quàm in∣vitus puniat, dicens quod cla∣mor Sodomorum ad se ascenderit. Hoc est dicere, Misericordia mea mihi suadit ut parcam, sed tamen peccato∣rum clamor co∣git ut puniam. Sal. de prov. l. 1.
• * 1.1835

  Observ. 4.
• * 1.1836

  Psal. 50.21.
• * 1.1837

  Luk. 17.28.
• * 1.1838

  Deut. 33.24.25.
• * 1.1839

  Observ. 5.
• * 1.1840

  Heb. 12.22.
• * 1.1841

  Psal. 90.11.
• * 1.1842

  Psal. 2.12.
• * 1.1843

  Observ. 6.
• * 1.1844

  Observ. 7.
• * 1.1845

  Mat. 10, 15.
• * 1.1846

  Observ 8.
• * 1.1847

  Luk. 17.29. Exod. 21.24. Psal. 55.23. Mat. 26.52. Job. 31.9, 10. Judg. 1.7.
• * 1.1848

  Observ. 9.
• * 1.1849

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 five 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ostendo, Indico. Mar. 14.15. Joh. 2.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Traduco palam. Ostento. Col. 2.15. Significat ali∣quem per publi∣cum caetum spe∣ctantium, ducere sicut olim, Ro∣mani victores, hostes victos, manibus retro de vinctis, in conspectum ho minum, ad per∣petuam illorum ignominiam du∣cere solebant. Significat spe∣ctandum omni∣bus proponere. Vide Laurent. in 2 Pet. 2.
• * 1.1850

  Ipsa verha 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vel legipossunt cum commate post vocem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut fit sensus, propositae sunt exemplo; vel cum commate post vocem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, proposita sunt exemplo ignis eterni: pri∣or tamen lectio magis congrui•• cum loco Petri, & communiter probatur inter pretibus. Laur. in 2 Pet. 2.
• * 1.1851

  Noct. Attic. l. 6. c. 14.
• * 1.1852

  Deut. 29.23.32.32, Isai. 1.9.13.19. Jer. 23.14.49.48.50.40. Lam. 4.6. Ezek. 16.46, 48, 49. Hos. 11.8. Am. 4.11. Zeph. 2.9. Mat. 10.15.11.23, 34 Luk. 10.12.17.29. Rom. 9.29.
• * 1.1853

  1 Cor. 10.6, 11
• * 1.1854

  Heb. 4.11.
• * 1.1855

  Act. 5.11. Luk. 16.30.
• * 1.1856

  Dan. 5.22.
• * 1.1857

  Observ. 1.
• * 1.1858

  Psa. l 9.16. Idem Deo facere & loqui.
• * 1.1859

  Quot verbera, tot verba.
• * 1.1860

  Psal. 94.12
• * 1.1861

  Observ. 2.
• * 1.1862

  Gen. 39.5. Gen. 38.26. Lev. 18.6, 7.
• * 1.1863

  Observ. 3.
• * 1.1864

  2 Sam. 12.12.
• * 1.1865

  Deut. 17.7.
• * 1.1866

  Observ 4.
• * 1.1867

  Psal. 119.120. Jer. 10 7.
• * 1.1868

  Observ 5.
• * 1.1869

  Mundus semper fuit, est, & erit mundus, Lutb.
• * 1.1870

  Eccles. 7.10.
• * 1.1871

  Observ. 6,
• * 1.1872

  Psal. 7.12.
• * 1.1873

  1 Tim. 1.16.
• * 1.1874

  Psal. 22.4.
• * 1.1875

  Observ. 7.
• * 1.1876

  Observ, 8.
• * 1.1877

  Observ. 9.
• * 1.1878

  Non tulit nos sine exemplo•• ut inveniat sine delicto, vel tol∣lat sine patroci∣nio.
• * 1.1879

  Observ. 10
• * 1.1880

  Psal. 119. i 27.
• * 1.1881

  Observ. ult.
• * 1.1882

  Prophani qui∣dam ex Schola Porphirii ut miraculū eleva∣rent Confinxe∣runt Mosem pe∣ritissimum na∣turae, observasse fluxum & re∣fluxum maris E∣rithraei & re∣fluente illo suos traduxisse. Riv. in Exod.
• * 1.1883

  Graeci Scripto∣res Sodomam cum vicinis ci∣vitatibus, eam ob causam in∣cendio periisse sentiunt, quod regio illa ca∣vernosa esset & sulphurea, atque ita hujusmodi exitio obnoxia. Muscul. in 19. Gen.
• * 1.1884

  1 Cor. 6.18.
• * 1.1885

  Laxus et liber modus abstinen di ponitur cunctis. Prud. Hymn. post jejun.
• * 1.1886

  Weems on the seventh Com∣mandment.
• * 1.1887

  Observ. 3.
• * 1.1888

  Psal. 14.1.
• * 1.1889

  Mich. 3 5.
• * 1.1890

  Epiph. adv. haer. c. 24, 25, 26. Aug. de haer. c. 5, 6. Perit judicium cum res transit in affectum.
• * 1.1891

  2 Tim. 2.18.
• * 1.1892

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Pet. 2.10.
• * 1.1893

  Domina••i••nem contemunat, i. e. Christ••m, qui non solum dici∣tur Dominus in Concreto, sed e∣tiam Deminati•• in Abstract••, propter excel∣lentians Domi∣••ii. Lyran.
• * 1.1894

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luk. 20.25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mat. 20, 25. Rom. 13.3. Luk. 12.11. Tit. 3.1. 1 Cor. 15.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 27.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xen.
• * 1.1895

  L. 4. de leg.
• * 1.1896

  Num. 11.16. 1 Sam. 10.6.
• * 1.1897

  Omnia judicia, aut distraben∣darum contro∣versiarum aut puniendorum maleficiorum caus•• reperta sunt. Cic. pro Cecin.
• * 1.1898

  Sic certent cau∣sae, ut non cer∣tent pectora. Zec. 7.9.8, 16. Judex q. jus dicens. Var. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1899

  Rev. 12.5. So Brightman.
• * 1.1900

  Deut. 17.3.
• † 1.1901

  See the ex∣ample of the Heathen Fe∣stus, Act. 25.16
• * 1.1902

  Qui statuit aliquid parte inaudita alerâ, aequum licit statuerit, haud aequus fuit. Sen. in Med.
• * 1.1903

  Exod. 18.21.23.8, Deut. 16.19.27.26. 2 Chron. 19.7.
• * 1.1904

  Prov. 19.25. Deut. 19.19r Indulgentia flagitiorum il∣lecebra. Exod. 21.12. L••v. 24.17. &c.
• * 1.1905

  Satius est ut euret pharma∣cum, quam sa∣net ferrum.
• * 1.1906

  Potest poena de∣lata exigi, non potest exacta revocari.
• * 1.1907

  Propriè signi∣cat aeliquid suo loco ut indig∣num amovere. Bez. in 6 Mar. 26,
• * 1.1908

  Of this more hath been said upon that place
• * 1.1909

  2 Pet. 2.19.
• * 1.1910

  Gal. 5.13. 1 Pet. 2.16.
• * 1.1911

  Quamvis in acquisitione & usu potestatis potest esse de∣ordinatio, ta∣men in ipso or∣dine superiori∣tatis in quo con∣sistit Domini∣um, non potest esse deordinatio, sicut ordo non potest esse deor∣dinatus. Vid. Durandum de Origine juris∣dictionum. Aug. de C. D. l. 5. c. 21. Et. qu. ex vet. Test c. 35. Aug. Tr. 116. in Joh. Gerh. in 2 Pe. 2 Pareum in Rom. 1 King. 15.27 1 Kin. 16.2.7. 1 Kin. 14.14 Dan. 4.17, 25. Pro. 8.15.
• * 1.1912

  1 Kin. 4.25.
• * 1.1913

  Isa 3.2.
• * 1.1914

  Obser. 1.
• * 1.1915

  Judg. 17.8.18.1, 14.
• * 1.1916

  Obser. 2.
• * 1.1917

  Secundum me∣rita subditorum disponit Corda praepositorum.
• * 1.1918

  Mic. 3.1.2, 3. Zeph. 3.3.
• * 1.1919

  Hos. 9.7.
• * 1.1920

  Obser. 3.
• * 1.1921

  On 1 Pet. 5.5
• * 1.1922

  Psal. 144.2.
• * 1.1923

  Observ. 4.
• * 1.1924

  Deut. 17.18.
• * 1.1925

  2 King. 11.12.
• * 1.1926

  Psal. 2.12.
• * 1.1927

  Psal. 47.10. Psal. 22.29. Psal. 72.11. Isai. 49.23.
• * 1.1928

  Isai. 43.28.
• * 1.1929

  Eph. 6.4.
• * 1.1930

  2 King. 15.14. 2 Cor. 15.17. 1 Cor. 9.14. 2 Chron. 31.3. 2 Chron. 29.4 2 King. 23.1, 2.
• * 1.1931

  Observ. 5.
• * 1.1932

  Psal. 101.6.
• * 1.1933

  Christianus ini∣micus nemini, multo minus Imperatori, Tert.
• * 1.1934

  Observ. 6.
• * 1.1935

  Est, 3.8.
• * 1.1936

  Dan. 3.12.
• * 1.1937

  Ezr. 4.13. Act. 17.18.19.16.
• * 1.1938

  this case, Bene quod appo∣suit, ••t quae sunt Det Deo; hoc est, imagi∣nem Caesaris Caesari, quae in nummo est, & imaginem Dei Deo, quae in bo∣mine est: ut Cae∣sari quidem pe∣cuniam reddas, Deo temetip∣sum. Tert. lib. de idol. c. 15. Extra territo∣rium jus dicenti impune non pa∣retur. Observ. ult.
• * 1.1939

  Act. 19.28. 1 Sam. 2.22.25. Judg. 20.14.