Commentary on 2 Peter, Commentary on 2 Peter volume 1 · Chapter 2 · Verse 1 (2 of 3)

Commentary on 2 Peter · Commentary on 2 Peter volume 1 · Chapter 2 · Verse 1 (2 of 3)

p. 385They ſhall privily bring them in.] We have done with the matter, let us come to the manner of this Induction. Latenter, under-hand, Privily. Which word notes to us their ſubtiltie, their vigilancie, their hypocriſie.

Firſt, their Subtiltie and politicke craft, whereby they inſinuate their unſeene poiſonous ſeeds, Epheſ. 4.14. Paul calls it the Sleight of men, and cunning craftineſſe, whereby they lye in wait to deceive. As ſcandalizers ſcatter their libels, if it bee liked, they know the authours: if it bee dangered to penaltie, it is none of theirs. Sinnes agents are brought up in her owne houſe, and taught the rudiments of her owne diſcipline: as your Dequoyes teach young practitioners their trade of cheating. It is the brand of ſinne, to be deceitfull, Hebr. Chap. 3. verſ. 13. Take heed lest you be hardened through the deceitfulneſſe of ſinne. This art of coozenage ſhee teacheth to all her littor: O it is the ſubtilleſt Damme that ever the Devill engendred withall, and moſt pregnant in generation! Hee was in the Serpent when he begate iniquitie on man; but now he hath made ſinne more ſubtill than the Serpent, Eccleſ. 21.2. Wee ſee the craftieſt politicians over-reached by ſinne: they have trickes beyond all men, Sinne hath a tricke beyond them. Sinne like the Fencer, may teach his ſchollers many poſtures, and wards, and trickes; but ſtill reſerves one for himſelfe. They can coozen other men of their eſtates, but Sinne can coozen them of their ſoules. Let us therefore pray for that bleſſed illumination, to finde out the deceits and cunning of ſinne: that albeit it once deceived us of our Birth-right, it may not now deceive us of our Bleſsing. It ſtole from us the happineſſe of Nature, let it never ſteale from us the happineſſe of Grace.

Secondly, their vigilant care to ſpie out the opportunitie, how they may privily bring Hereſie in. Shee that will lay her baſtard at an honeſt mans doore, muſt watch the time when the whole family is either far enough without, or is faſt aſleep within. Never was more watchfulneſſe, than where is moſt purpoſe of wickedneſſe. The ungodly cannot ſleepe unleſſe he doe miſchiefe, Mic. 2.1. They deviſe iniquitie on their beds, and when the morning is light they practice it. They lye waking all night, that they may be working in the morning. Luke 16.8. The children of this world are Sapientiores, Wiſer: yea, and Vigilantiores, Watchfuller; than the children of light. You ſeldome heare of them that watch all night to prayer, and the ſervice of GOD, Iob Chap. 24. verſ. 16. In the darke they digge thorow houſes, which they had marked for themſelves in the day. They ſpie their opportunitie by day, but act their villanie by night. That is the private and ſecret ſeaſon of bringing in their damnable trafficke: they have found the key, and when all are aſleepe, they land their merchandize. The biting curre barkes not before-hand: nor did hee that meant to robbe, ſend a meſſenger before to tell the paſſengers, Ware the theefe. Theſe repentine, ſerpentine miſchiefes ſting before they hiſſe: and like the Musket, kills dead before it gives the report. The Lion p. 386firſt roares and then preyes; the Wolfe firſt preyes, and then roares: the Heretike preyes, but roares not at all. As the woman that loves credit more than conſcience, will ſinne, ſo it be in private: ſo this Incendiary reſolves to adulterate the truth, and to proſtitute his ſoule to falſhood; but his hope and helpe is in the the ſhadow of darkneſſe; Privily. When all is cocke-ſure, (the good-man abſent) GOD not preventing, (the good-wife ſuſpectleſſe) the Church without miſtruſt, (the ſervants aſleepe) the Miniſters retired; then doth this incarnate fiend begin to worke upon the children. And in confidence of his two confederate theeves, Place and Occaſion; hee ſo beſtirres himſelfe; that from poore innocent ſoules hee often ſteales the beſt of bleſſings, a good conſcience. Never did opportunitie meet with one that makes more uſe of it: hee will husband it to proofe, and like a cunning antagoniſt, loſe not an inch of his advantage. The diligence of ſuch is admirable: the Phariſies would take great paines to damne a Proſelyte, Matth. Chap. 23. verſ. 15. The children of light are not alwayes the forwardeſt in their generation. Beſides, they have many obſtacles, 1 Theſſ. Chap. 2. verſ. 18. Wee would have come unto you once and againe, but Satan hindered us. Our way is like Cuſhi's, full of rubbes: but they like Ahimaaz, take the Plaine way. Miſchiefe is nimble, and he that intends evill, will breake his ſleepe to doe it, Matth. Chap. 13. verſ. 25. It is the Servants that ſleepe, it is the enemie that watcheth to ſow tares. I would we had their wings and ſpeed, I wiſh not their tallons nor their flight. If Hazaels feet did belong to Salomons head, and both theſe to Davids heart, O there was a man for God, a man of God! The ſhepheard watcheth to guard his flocke, the Wolfe watcheth to deſtroy his flocke: the Wolfe hath the advantage, for he may ſleepe out of feare: but whenſoever the ſhepheard ſleepes, the flocke is in danger. Our comfort is, that though the wolfe be waking, though the lambes ſleepe, though the ſhepheard ſleepe, though the Church ſleepe, yet he that keepeth Iſrael neither ſlumbers nor ſleepes; and this Keeper watch over us evermore.

Laſtly, their hypocriſie, with the covertly carriage of their intended plagues, Rom. 16.18. By good words and faire ſpeeches they deceive the hearts of the ſimple. Without this there could be no Privily: appearance would condemne them. Vice dares not walke without a borrowed ſhape: like an old courteſan, guiltie of her owne witheredneſſe, ſhe never goes without a maske. Countenances furtheſt from native beautie, love artificiall ſhadowes. Never ill would appeare it ſelfe, if it could be hid. Hypocriſie is the uſher of Hereſie, a marſhall that makes way for her, and cries Roome, here comes my Lady. Like the wench that led Saint Peter into the high Prieſts Hall; but not with the ſame purpoſe, to declare him. Ignorant people are beguiled with gloſſes and colours, as boyes with babies, and Indians with rattles, and ſuch pretie toyes. Satan himſelfe ſeemes faire, when he is dreſt up like an Angell of light: and a Wolfe cunningly apparel'd in a ſheep-skinne, coozens the poore lambes. That damnable Heretike Pelagius, was a man of auſtere converſation: and falſe prophets come with a rough garment next their skinnes, like a Gibeonite in his old ſhooes. Therefore wee muſt learne to diſtinguiſh betweene Samuel and the Devill, which the Witch of Endor ſuborned in his likeneſſe: and wee may eaſily doe it, by his aſcending out of the earth. Hypocrites thinke, as Brutus ſaid when hee was dying; that vertue it ſelfe was but a name; that all pietie is but a name, and that name they get. Who were they that oppoſed Pauls Sermon at Antioch? Act. Chap. 13. verſ. 50. Devout and honourable women, and the chiefemen. Devout; that they were honourable perſons, no wonder: that they were wiſe after the fleſh, no wonder: that they were mightie, no wonder. For, 1 Cor. 1.26. Not many wiſe after the fleſh, not many mighty, not many noble are called. But that Devout, religious, zealous perſons ſhould reſiſt the truth; this is ſtrange, yet true. Corah, Dathan, and Abiram, thoſe three reſiſters of Moſes, were the moſt famous and eminent men in the congregation. Let us therefore pray p. 387God, that they may be either inwardly Lambes, as they are not: or appeare outwardly wolves, as they are: either to turne their hearts from their wolviſh condition, or to pull their ſheep-skin over their ears: that no jugglers may privily by their miſts and myſteries, pervert the flocke of Ieſus Chriſt.

Who privily ſhall bring in damnable hereſies.] I am not yet quite wound out of this Labyrinth of hereſies: I could wiſh my ſelfe well rid of them, wiſh you all well rid of them, wiſh the Land well rid of them, wiſh the world well rid of them. But O that I could as ſoone turne them out of the Church, as I can out of my diſcourſe. Now at moſt they doe but trouble your eares; let them paſſe undiſcovered, and they will trouble your hearts. All I have done, is but to ſhew you the mazes and windings of errour; and now I am readie to lead you out, and with due ſpeed to bring you to a clearer coaſt. That remaines is for application; to denominate thoſe birds of this feather, whereof wee at this preſent are in danger. I will diſcover to you three ſorts; one that would diſturbe your peace, another that would pervert your faith, a laſt, that would corrupt your manners; all of which would wound your conſciences.

They that would privily wrong your peace, are ſeditious Schiſmatickes: who, when the bread of life is broken to the people, throw in crooked pinnes to choake them. Theſe are they that vellicate authoritie, that calumniate our Service-booke, becauſe the forme is uniforme. When we beſeech Chriſt by his Agony and bloudy Paſſion; this they call conjuring: when the Miniſter to the penitent pronounceth abſolution, this they call a Popes pardon. When we pray for all men, this they ſay is againſt Gods Election. When we pray for all thoſe that travell by land or by water; this they ſay, is to pray for theeves and pyrates. When, againſt lightning and thunder; this prayer they would have uſed only in Summer: otherwiſe they ſay, we pray againſt ſparrow-blaſting. When we pray that our fore-fathers ſins may not be laid to our charge; this they ſay is to acknowledge Purgatory. Thus they have made our Service to ſtinke in the noſtrils of men: but our comfort is that it ſmels ſweet in the noſtrils of God. Our Surpliſſes and Veſtments, they ſay, are not made of the Camels skin, but of the Dragons taile. Take heed of theſe, who privily bring in offences to your peace. And Bonum pacis martyrio praeferimus, Liber. Indeed they are zealous againſt all errours but their owne: but Saint Auguſtine would not have men ſuch confuters; ut error vincat errorem, & quod pejus eſt, major minorem; that one errour ſhall be convinced by another, and the leſſe by the greater. Is this holineſſe, to be alwayes finding faults? Is this zeale, to like nothing but their owne inventions? I remember what Auguſtine ſaid to Iulian the Pelagian; Cum animoſitatem viceris quâ teneris, veritatem poteris tenere quâ vinceris; When thou ſhalt maſter that ſtomack whereof thou art poſſeſſed; thou ſhalt poſſeſſe that truth wherewith thou art maſtered, Rom. 16.17. Now I beſeech you brethren, marke them which cauſe diviſions and offences, contrary to the doctrine which yee have learned, and avoid them: for their conviction, and your owne ſecurity.

They that would privily bring in corruptions to your faith, as the Papiſts. Here Antichriſt had cauſe to be angrie, and plead that he had not his right, if he were not brought in for the ring-leader: whoſe profeſſion is to make your ſoules drunke with the wine of his fornications, Rev. 17 2. Beware of theſe Romiſh agents and inſtruments: all their deſire is to intoxicate your hearts, and proudly to tyrannize over your conſciences. He is that man of ſinne, that man of pride, that oppoſeth and exalteth himſelfe above all that is called God, or that is worſhipped; 2 Theſſ. 2.4. Hee roſe firſt above Biſhops, then above Councels, then above Kings, then above Scriptures, and now ſo farre as it is poſſible, above God himſelfe. All that are not dead in ſenſe, know his malice; Killing all thoſe that worſhip not the image of the Beaſt, Rev. 13.15. Saint Paul tells us; All things are yours; if all be ours, what unſufferable wrong doth he to us, that takes away from us halfe a Sacrament, the whole Scripture? For what purpoſe ſends hee over his Seminaries, thoſe flies that come humming out of p. 388the Larder of Hell? They envie, they inveigh, they write, they raile. But as the Iewes did with Stephen; when they could not confute him with arguments, they did it with ſtones: ſo what they cannot evince by the Word, they will convince by the ſword. They have alwayes powder in the panne; and when they ſpie their time, they will turne their pens into pen-knives, and their inke into bloud. O but now they plead Kings truce: yet as in France, when it was ſaid there ſhould be a conſultation at Paris, to heare complaints, to redreſſe wrongs, and ſet all things even: and that the Proteſtants ſhould have free acceſſe to declare their grievances, and ſafe-conduct to returne: one anſwered, Promiſe what they liſt, for Saint Bartholomew-Eves ſake I will not truſt them. So how ever they ſhew themſelves, looking ſmoothly, and ſpeaking-fairely: yet for the Fifth of Novembers ſake let us never truſt them. OnelyOnly bleſſe wee our GOD, that though they doe ſo much miſchiefe as they can, yet they cannot doe ſo much as they would. And if our ſinnes provoke him not, Chriſt will preſerve his flocke from being a pity to their teeth for ever.

3They that infect our manners are evill companions; Satans agents: who is ſtill ſcattering his firy darts among the Armie of Iſrael. And when they light upon wood they kindle, when upon flax they flame, when upon gunpowder they blow up all. Infirmitie is as the wood; deſire to ſinne, that is the flax; delight a ſinne, that is the powder. If we be naked, or onelyonly clothed with hypocriticall our ſides, or with the thin coat of reaſon, theſe darts will wound us: onelyonly the ſhield of faith rebates the points, and quenches all the fire. Some are afraid of meeting the Devill in a darke night: alas, he will not ſcare thee from himſelfe: what ſhould he get by that? No, it is worſe meeting him like an Angell of light: by an Orator perſwading, by a Poet delighting, by a friend flattering, by a wife ſeducing: thus is the Devill often brought in like concealed ware. Some make queſtion whether there be a Devill or no, becauſe they never ſaw any: but thou mayeſt ſee him in his effects, tempting thee to lewdneſſe. In the time of Superſtition, the Devill did often appeare in ſome bodily ſhape, and he had reaſon for it; for by that meanes bee drave men forward to deſperation, to which in thoſe dayes they were moſt inclined. But in theſe times of prophaneneſſe, he will not appeare in his likeneſſe, leſt he ſhould hold men backe from preſumption, to which they were running head-long. For he is never a worſe devill, than when he comes lap'd up in Samuels Mantle; privily under the cloake of holineſſe! ſo that now all the wiſdome is to ſee the Devill. If a mans eye be too neare the object, the beames of his ſight will be confounded; there muſt be a mediocrity of diſtance. As in the Optickes, if a man would perceive the art of a perſpective picture, he muſt goe a diſtance from it, and then looke on it with artificiall eyes, or ſpectacles fitted for the purpoſe. So if a man would apprehend the proſpects of Satan, with all his ſhadowings and deepe deceits; he muſt not ſtand too nigh him, but goe further off. And then he muſt looke, not with the eyes of nature or reaſon, ſo he ſhall never deſcry him: but with the eye of faith in the glaſſe of the Scripture; this ſhall plainly repreſent him.

Feare Satan then moſt, when with the faireſt pretences of good, he ſeekes to juſtifie evill. When the woman of Tehoah with a ſubtill parable procured Abſolom's repeale from baniſhment, 2 Sam. 14.19. David replied, Is not the hand of Iob with thee in all this? When thou beholdeſt Sacriledge coloured under the title of an impropriation. Is not the hand of the Devill in this? When oppreſſion paſſeth under the name of reaſonable and allowed Intereſt: Is not the hand of the Devill in this? If you ſee ſecret malice ſtrike under the ſemblance of Iuſtice: Is not the hand of the Devill in this? If covetous worldlineſſe paſſe for honeſt thriftineſſe: Is not the hand of the Devill in this? If flattery creept up to preferment, under the title of humilitie: Is not the hand of the Devill in this? If plumes, painting, gawdie purfles, the ornaments of Popinjayes, to the inverſion of nature, and deſtruction of modeſtie; march all under the p. 389colours of comlineſſe, and going according to their ſtate: Is not the hand of the Devill in this? Let us finde out this privie inductions of theſe damnable hereſies, and reſiſt him there, 1 Pet. 5.9. Reſiſt him ſtedfaſt in the faith: this wrings his ſword out of his hand; he and all his adherents ſhall fall before us, Ioh. 12.31. The Prince of this world ſhall be caſt out: What folly is it for the wicked to fight on his ſide, that is ſure to bee vanquiſhed? Feare thy ſinne, never feare Satan? let him not have Luſt that ſecret factour in thy citie, that Intelligencer in thy ſoule; and he can doe thee no harme. Through ſinne only is their force and fury ſo terrible to us, Epheſ. 6.12. Spirituall wickedneſſe, or wicked ſpirits: but ſpirituall wickedneſſe is more to bee feared than wicked ſpirits. But the God of peace ſhall ſhortly tread Satan under our feet, Rom. 16.20. Now the Lambe that hath the key of the bottomleſſe pit, and the great chain in his hand, binde that Dragon with everlaſting darkneſſe. But for thy Church; ſend forth thy mercy and truth, and ſave us; and let thy face ſhine upon us for ever.

Denying the Lord that bought them.] This I called their Criminall evill, a ſinne that ſeemes to keep the circle of their owne ſelves; and not to extend to the miſchiefe of others, but only by the force of example. In handling whereof, I will firſt conſider the generall doctrine; what it is to deny Chriſt; and wherein theſe falſe teachers deny him: and them the application of it; who they be that in theſe times deny him. In ſpeciall we find the aggravation of their apoſtacie in three hainous aſcendings. Firſt, They Deny: it were bad enough to ſlight him, worſe to forget him, yet worſe to forſake him: but to Deny him, this is fearefull. Secondly, The Lord: not a creature, not a man, not a Father, not a friend, not an Angell, not themſelves: but the Lord, this is more fearefull. Thirdly, That bought: it is much to deny a benefactour, more to deny a Parent, more to deny a Creator: but yet there is a ſtep higher, to advance this blaſphemie to the full altitude; to deny a Redeemer; Him that with the precious bloud of his heart Bought them; this is moſt execrable.

Denying of Chriſt.] is of two ſorts: either in Iudgement or in practiſe: denyall in faith, or denyall in fact. The latter is of infirmitie, the other of infidelitie. 1 Tim. 1.19. Some have put away faith and a good conſcience; and concerning faith have made ſhipwracke. There is a denyall of faith, 2 Tim. 3.5. Some having a forme of godlineſſe, deny the power of it, Tit. 1.16. They profeſſe that they know God, but in workes they deny him. There is a denyall of fact. The former makes a man no Chriſtian: the other makes him non nullum, ſed malum; not no chriſtian, but an evill chriſtian. The denyall of Chriſt in judgement hath many degrees. 1. Apoſtacie, a falling off from Chriſt, and from the knowen truth into wilfull errors. Heb. 3.12. Take heed leſt there be in any of you an evill heart of unbeleefe, to depart from the living God. 2. A violent oppoſing that truth which they have rejected, both with tongue and hand: juſtifying and defending their owne miſchievous opinions againſt the Goſpell of Chriſt, Laſtly, the ſinne againſt the Holy Ghoſt. Firſt men forſake Chriſt, then deny him, laſtly blaſpheme him. This is indeed that which truely rents a man off from Chriſt, and deprives him of all hope to be ſaved. The denyall in fact is a dangerous pit, yet the merciemercy of God hath helped ſome out of it. So was Peter delivered; Servus negavit Dominum, ſed Dominus amavit ſervum; The ſervant denied his Maſter, but the Maſter loved his ſervant. Paul did not only deny him, but perſecute him; yet he obtained mercy, 1 Tim. 1.13. Many of the Iewes did not only deny him, but crucifie him, Act. 3.14. Ye denied the holy one, and the Iust: yet were they pricked in heart at Peters Sermon; gladly received his Word, and were baptized, Act. 2.41.

Every action that gives way to Gods diſhonour, and heartens others to ſuperſtition, is a deniall of Chriſt in ſome degree of fact, 1 Cor. 10.20. The things which the Gentiles ſacrifice, they ſacrifice to devils, and not to God: and I would not that ye ſhould have fellowſhip with devils. aaChryſoſt. Oper. Imp. in Matth.He that taſteth the meat offered to Idols, Gustu negavit Chriſtum, hath denied Chriſt with his taſting. If hee doth not ſo, yet let him but touch thoſe things with pleaſure, Tactu negavit Christum, Hee hath denyed p. 390Chriſt with his touching. Though he doth not touch, yet if he ſtand to looke upon the Idolatry, Viſu negavit Chriſtum, He hath denied Chriſt with his eyes. Though he forbeare to looke, yet if he liſten to thoſe charmes, Auditu negavit Chriſtum, He hath denied Chriſt with his eares. Though he omit all theſe, yet if he ſmell to the Incenſe, Odoratu negavit Chriſtum, He hath denied Chriſt with his ſmelling. He may be denied voce, veſte, vultu, victu; with the voice, when men ſpeake to diſhonour him, though inwardly they reverence him: with the garment, when they weare idolatrous faſhions of attire to eſcape notice: with the countenance, when they ſeem delighted to behold the breaden god carried in a box: with the diet, when only to give content to ſome popiſh ſpirits, they will forbeare certaine meats on certaine dayes. Theſe be all degrees of deniall in them, that rather ſeeke to pleaſe men, than to be the conſtant ſervants of Chriſt.

He that diſſembles a falſe faith is thus guilty. Faith may be fained; ex parte objecti, when it doth not credit all the Word: ex parte ſubjecti, in reſpect of the falſe heart of man: ex parte exterioris actionis, when a man keeps the true faith of Chriſt, but dares not profeſſe it. Nichodemus had a good minde to Chriſt, but he durſt not be knowne of it: now in that he did not openly acknowledge him, he did in a ſort deny him. It is objected, Rom. 14.22. Hast thou faith? have it to thy ſelfe before God. Therefore a man may conceale his faith. But the Apoſtle ſpeakes not there de fide neceſſariorum, concerning the faith of thoſe things we muſt neceſſarily beleeve: but de fide adiaphororum, concerning the faith of indifferent things. Shall I change any faith in theſe? No, doe not change it, but hide it. Shall my faith then be quite concealed? No, God ſees it. To what purpoſe have I faith, and not to ſhew it? Yes, ſhew it to God. Thy faith is to be concealed, not cancelled. But then a man may hide his faith in time of perſecution, and be preſent at idolatrous ſervices? No, for the Apoſtle ſpeakes not of that faith, Quae ad dogmata pertinet, ſed de rebus medis; but onelyonly of things indifferent, and therein ſometimes to hide our faith is not to offend, Chryſoſt. Our owne faith, I ſay, for a man may ſometimes diſsimulare fidem propriam, diſſemble his owne faith: but he muſt never ſimulare fidem alienam, counterfeit a ſtrange faith.

Here may be queſtioned, whether it is lawfull to be preſent at a Maſſe, ſo long as we reſerve our owne faith; and whether this be to deny Chriſt in any ſort. The Apoſtle cleares it, 1 Cor. 10.14. Flee from idolatrie. This exhortation he ſtrengthens with two ſpeciall reaſons; the one verſ. 20. They that partake of things offered to Idols, have fellowſhip with the devils. The other, verſ. 21. Yee cannot be partakers of the Lords Table, and of the table of devils. Beſides offending of the weake Chriſtian, and confirming the ſtrong Papiſt. A Proteſtant cannot poſſibly communicate with the Papiſts, without ſinne: yet they may communicate with us, without ſinne. Our Service is without all feare of idolatrie, even themſelves being judges: ſo that a Papiſt remaining a Papiſt, may communicate with us: and it is rather out of pride, than conſcience, that they refuſe it. Yet it ſtickes upon the ſtomacke of ſome toy-headed Profeſſours, that they may lawfully ſee a Maſſe, going with their kindred, for ſport; and rather than want excuſes, that they might more deteſt it. But Paul cuts off all theſe reaſons, 1 Cor. 10.22. Doe we provoke the Lord to anger? are we ſtronger than be? God ſhall condemne all colourable ſhifts, and expoſe thee to his wrath. To exhort this allowance, nothing is more commonly cited than the example of Naaman, 2 King. 5.18. When my Maſter goeth into the houſe of Rimmon to worſhip there, and he leaneth on my hand, and I bow in the houſe of Rimmon; the Lord pardon thy ſervant in this thing. To which Eliſha doth ſeeme to give approbation; Goe in peace. This place is their opinion doth prove it, when indeed this place makes moſt ſtrongly againſt it. Firſt, Naaman ſpeakes of a civill worſhip to his Maſter, not a ſuperſtitious one to the Idoll: the King leaning on his hand; either Majeſtatis or infirmitatis gratiâ; whether for weakneſſe or for State. Secondly, Hee profeſſed the reſolution of his heart to worſhip onelyonly the God of Iſrael, that had healed him. Begging earth to make an p. 391Altar, erecting an Altar for ſacrifice, and ſacrificing that hee might be thankfull. Thirdly, He puts the doubt of his owne weakneſſe, that notwithſtanding his reſolved ſincerity; yet being with his Maſter in that curſed place, he did not know how temptation might worke upon him; therefore he ſayes, God be mercifull to me in this; Pray for me that I may not fall, pray for me that I may finde mercy. Fourthly, Some thinke that Eliſha did not approbare, ſed tolerare; not approve, but ſuffer Naamans fault; but there is no diſpenſing with ſinne. Fifthly, Goe in peace, is as much, as God be with you Sir; a valediction: not the words concedentis poſtulatum, of one that granted a requeſt: ſed dimittentis abeuntem, but of one that gave him licence to depart. Sixtly, Indeed the Prophets meaning was to comfort the Syrian in Gods merciemercy; whoſe ſtrength ſhould be glorified in his weakneſſe. Who would either wholly keep him from idolatry, or if he fel upon infirmity, afford him gracious forgivenes. If ſuch a thing happen; but either thou ſhalt die, or thy Maſter die; howſoever God wil prevent it; Goe in peace. Seventhly, Naaman did confeſſe that the bowing in the houſe of Rimmon was a ſinne, or elſe he would not have begged pardon for it. When I goe to maſſe, I reſerve my heart unto God: ſo did Naaman, yet he cryed, Lord be mercifull to me in this. He deſired merciemercy, as fearing before hand: we have thoſe that will doe it, and never begge merciemercy afterwards; that never ſay, In this Lord pardon me. Thus they have a faire warrant from this place: for Namaan condemnes it, and yet they would by his example find arguments to allow it. If it were not a ſin, why doth he crave pardon for it? if it be a ſinne, why doe we ſeeke to juſtifie it? But we goe to behold it as a Player: but playes are for ſtages, not for Churches. Dareſt thou goe to a Temple, to ſee religion made a mockerie, and the Name of thy God a leſt. But we would ſee it, that we may confute the abſurdities of it. But would any ſober man goe to a drunken meeting, that he might learne to condemne drunkenneſſe? he knew it was bad enough before. But we would goe to convert others: goodly! as if the wooll ſhould undertake to turne the pitch white by touching it; will not the pitch rather black the wooll? Peter durſt abroad draw his ſword againſt a whole troope, in defence of his Maſter: yet after all his proteſtation of inſeperableneſſe from CHRIST, he was infected with the aire of the high Prieſts hall. But yet we would ſee it, that no longer by report, but by ocular teſtimonie we might hate it. But would any man deſire to ſee murder or inceſt, that he might more loath it? All reaſons are loſt that make for ſin: therefore reſolve againſt this danger of temptation, leſt you be found to deny CHRIST.

This for the generall doctrine; now for the application, that wee may perceive who they are which in any meaſure or degree deny IESUS CHRIST.

1 The Iewes and Turkes. For the Iewes, their refuſall of him more ſtrongly approves him: neither could he be juſtified to be that Meſſias, if they rejected him not. Loe now how the Lord hath requited them: they denyed him, and he hath denyed them. Their ſinne is capitally written in their long and deſperate ruine. If they would compare their former captivities with their former ſins; they ſhould now find that they have committed ſome ſinne more haynous than all former ſinnes, becauſe they ſuffer a plague more grievous than all former plagues. This ſin was the denyall of CHRIST, and this plague for that denyall. For the Turkes they have taken the name of Saviour from CHRIST, and given it to Mahomet that coozning Arabian. Their malice is not only to deny IESUS, but to murder him; and by all ſtratagems ſeconded with bloudy violence to waſt chriſtendome, and to bring his name to nothing. But ariſe ô LORD, thou and the Arke of thy ſtrength; convert or confound thine enemies, and Remember thoſe Tyrants that ſay of thy Ieruſalem; Raſe it, raſe it, even to the foundations thereof.

2 The Greekiſh Church of the Ruffes and Moſcovites have reſerved from forgetfulneſſe the name of CHRIST, but in the foundations of their religion have p. 392denyed him. They are the baſeſt dregges of all Chriſtians, and ſo to call them … to allow them the moſt favour that can be. They will admit none of the Chriſt an world to their font, but ſuch as solemnly renounce, ſpit at, and abjure their former God, religion, baptiſme. They are as ignorant as Turkes, as idolatrous as Pagans, as obſtinate as Iewes, and more ſuperſtitious than Papiſts. If the worſt of the Romane, and beſt of the Ruſſian, were compared, it would be hard to judge which were leaſt evill. They give more honour to Saint Nicholas, if at leſt he was a Saint, if an honeſt man, than they doe to CHRIST. They uſually put a ſcrole into the hands of their dead, when they bury him; it is this, A Ruſſe of R…ſſ…; which they call a certificate to Saint Peter. It is their wickedneſſe and infelicitie to have denyed Chriſt.

3 Such other Heretickes as have kept the name of Chriſtians, yet have ſpoiled the juſt honour of CHRIST. Theſe differ from the other, and are not properly called Religions, but Opinions. Every Hereſie though fundamentall, makes not a religion: we ſay not the Religion of the Arrians, Neſtorians, Sabellians, Macedonians; but the Sect or Hereſie. Not to diſcuſſe the proprietie, no opinion chalengeth the name of a Religion in our uſuall ſpeech. Such were the Valentinian and Manichean hereſies, that denyed CHRISTS Humanity. The Arrian and Samiſetanian, that denyed his Divinity. The Neſtorian, that diſtracted him into two perſons. Eutychian, that confounded the two natures. The Sabellian, that mind him with the Hypoſtaſis of the Father. Donatus, that denyed his kingdome, that is his Church to be perpetuall and catholicke. Pelagius, that denyed him to be the Redeemer of little ones in baptiſme. Novatas, that denyed his grace and merciemercy to ſinners fallen. There were innumerable ſuch whom the Lord with his fanne hath caſt out, purging his Floore from ſuch damnable chaffe. The ſame gracious hand purge it ſtill; that all men may come with heart and tongue, to acknowledge one true God, and one bleſſed Saviour, Ieſus Chriſt.

4 The religion, or rather faction of Papiſme. It is moſt wonderfull to read, how Feuardentius and others of them upon this Text, doe challenge us for the principall men that deny CHRIST. But when we come to examine the waight, their very arguments againſt us doe ſtrengthen us, and we find our ſelves the more comforted in being ſo ſcandalized. Let indifferencie be judge! we adore and truſt upon CHRIST for our only Saviour, and aſcribe to him the whole of our redemption: they joyne other Saviours, other mediators with him; now which of us doe moſt deny CHRIST? doe you looke for more evidence? you ſhall have it that both the cold neuters who treate of a reconcilement betweene us; and the hot ſeparatiſts that ſay we have not left them at all becauſe we retaine ſome ceremonies which they uſe; may be at once ſatisfied and aſhamed. It is not matter of order, but matter of faith that hath divide us; nor ceremonie, but ſubſtance: not a buſh, but a wall of ſtone, that we can ſcarce imagine the ſeparation greater which divided Abraham from the rich man in hell. 1 Ioh. 2.2. Who is a lyer, but he that denyeth that Ieſus is the Chriſt? he is Antichriſt that denyeth the Father and the Sonne. But they deny not the Father, albeit the Son: yea, in this they have denyed the Father: where CHRIST is but halfe a Saviour, God is but halfe a Father. Verſe 23. Whoſoever denyeth the Sonne, the ſame hath not the Father. They worſhip images, adore reliques, invoke Angels; here they deny Ieſus. They ſacrifice for the ſinnes of quick and dead with a wafer cake, hold a Purgatory for the ſcouring up of ſoules, as I CHRISTS bloud was not able to doe it; here they deny Ieſus. They tread downe the deputies of God from their Thrones, and ſet up an uſurping Prelate, whom all ages have acknowledged a vaſſall to Prince; here they deny Ieſus. They take away Scriptures, mangle Sacraments, licenſe Stewes, condemne marriage, wrappe up the obſequies of our conſcience in the ſtrange liverie of an unkowne language; ſell pardons for ſixepence; open heaven where Chriſt ſhuts it, and ſhut heaven where Chriſt ſhuts it, and ſhut heaven where Chriſt opens it; here they deny Ieſus. They p. 393mingle the bloud of Martyrs, yea of traitors, with the bloud of the Lambe of God which is ſpotleſſe; which only taketh away the ſinne of the world, only quencheth the wrath to come, only abateth the edge of his Fathers Iuſtice, even that ſword cherubicall which glitters before Paradiſe: this, this is to deny the Lord that bought them. They are all for Traditions, we for the Scriptures: the goods of our Father are in queſtion, whither ſhall ſhall we goe but to his will and teſtament? thither we flie, we doe not deny thy word, ô Lord, we doe not deny thee: but they that deny the word of Chriſt, deny Chriſt himſelfe.

VnderUnder this ranke of denyers come thoſe whilome profeſſors of Religion, that have now accepted the marke of the beaſt who are ſo fooliſh, that having begun in the Spirit, they will now bee made perfect by the fleſh, Gal. 3.3. They deſpiſe the chaſt ſpouſe of their Saviour, and are bewitched with the painted beauty of an ill favoured ſtrumpet. They that have ſeene her in her gaveſt dreſſe with Chriſtian eyes, have loathed her: others have looked on her with the eyes of fleſh, and adored her. Diverſe have come to Rome with a purpoſe to be confirmed Papiſts: by hearſay they magnified her; they came, ſaw, and ſcorned her. They looked for religion, and found ranke idolatrie: the fire of their zeale brought them to the flames of martyrdome. We have ſome that ſuffer their zeale there to die, where thoſe good mens zeale began to live; and delight to live, where they would but die. Our mother weepes for them, not for need, but for pitie, for pietie, for love. Troopes of better informed ſoules flocke daily into her boſome, diſdaining their late Antichriſtianiſme, and embracing her knees on their owne. The mighty one of Iſrael, that leaves the ninetie nine to reduce one loſt ſheepe; fetch them home to his fold, though with ſhame, though by death. That they may ſhame the divell, forſake that harlot, love their owne mother, bleſſe their owne Father, and laſtly ſave their owne ſoules.

5 The Renegate, that being once baptiſed unto CHRIST, is afterward circumciſed, unto Mahomet. It is in vaine to charge them with Pauls Teſtimonie. Gal. 5.2. If yee be circumciſed, Chriſt ſhall profit you nothing: for they deſire not that CHRIST ſhould profit them. Miſerable men, that forſake the bloud of their Saviour, to accept the tyrannie of an Impoſtor! I have read of a Chriſtian, that to ſave his life turned Turke; but it could not ſave him: for they preſently in deriſion hanged him up, with theſe words; Morieris in fide Turca; However thou liveſt, thou ſhalt die a Turke. They are ſo conſcious of their owne great Prophets weakeneſſe; that if any man deny Chriſt, they will never truſt him in the acknowledgement of Mahomet.

6 The Neuter, that is of either ſide, of neither ſide; to day a Romiſt, to morrow a Proteſtant, next day no man can tell what, nor himſelfe; this man denyes Chriſt. They thinke him theirs, wee thinke him ours, his owne conſcience finds him neithers. O but our differences trouble him: but ſhall a man deny Chriſt, becauſe his coate is divided? In religion and faith there is no wavering: hee that doth not beleeve and profeſſe the truth, denyes it. There is no medium: we muſt be either for it, or againſt it. Iudg 5.23. Curſe yee the inhabitants of Meroz, becauſe they came not to the helpe of the Lord againſt the mighty. They did not fight againſt him, but becauſe they did not fight for him they are curſed. Let us ſay, as that Martyr anſwered, when he was offered both torments and rewards; rewards if he did deny Chriſt, torments if he would not; with time of deliberation. In re tam juſta nulla conſultatio: the caſe is ſo cleare, that I need not ſtudy about it. Let us much rather loſe our ſelves, than our Saviour Chriſt.

7 The Separatiſt, that ſpeaking of his countrey, cryes he is fled out of Babel, he hath forſaken his mother, therefore denyed his Father. And whither runs he? out of the free and cleare ayre of the Goſpell, into the ſtench and irkeſome mixture of Iewes, Arrians, Anabaptiſts. Who but a mad man would forſake the Church of England, which Rome envies, all the world admires; to goe to Amſterdam? p. 394It is their delight to be thwartingly peeviſh: and where the gate ſtands open, to be ever ſeeking for a ſtile. They will be croſſe, though they be abſurd: and becauſe the Law enjoynes abſtinence on ſome certaine dayes; therefore their greateſt ſeals ſhall be on frydayes. Like certaine Ilanders neere to China, that ſalute by putting off their ſhooes, becauſe the men of China doe it by their hattes. Hee that wrongs the wife, is no friend to the husband: in refuſing the Church, they have denyed Chriſt.

8 The Perſecuter, that invades the libertie of thoſe who love the Lord Ieſus, denyes Chriſt, Ioab ſmote Abſaloms body but therein Davids heart. The rebell ſaies, he meanes no hurt to the perſon of the king: but becauſe he doth it to the ſubjects, he is therefore a traitor: ſo he that ſtrikes the Chriſtian, ſtrikes Chriſt. Such ſhall not eſcape unpuniſhed, either here or hereafter. Not even Paul himſelfe was tranſmitted, without feeling what he inflicted. Examine his owne teſtimonie, 2 Cor. 11.23, &c. Did he make havocke of the Church? the world made havocke of him for it. Did he hale men and women to priſon? himſelfe was often claped up for it. Did he helpe to ſtone Stephen? himſelfe was ſtoned for it. Did he afflict his owne countreymen? his owne countreymen afflicted him for it. Did he lay ſtripes upon the Saints, the Iewes layd ſtripes upon him for it. Was he weary, painefull, diligent to beate downe the Goſpell? he was in wearyneſſe, painefulneſſe, frequent watchings and faſtings; in hunger and thirſt, cold and nakedneſſe, to defend the Goſpell, 2 Cor. 11.27. Thus Quod fecit Saulus, patitur Paulus: he endured when he was Paul, what he inflicted as he was Saul. They that perſecute Chriſtians, and eſcape judgement here, ſhall find everlaſting judgement hereafter. Let this point bind us all to the good behaviour, that we doe good to them who love the Lord Ieſus.

This is the ſuperior and more immediate manner of denying CHRIST: there is alſo an inferiour and more remote manner. Which is of ſuch as turne the grace of God into wantonneſſe, and evacuate to their owne ſoules the vertue of his croſſe: who being redeemed to ſerve Chriſt, deny that ſervice: there is a world of theſe. Tit. 2.11. The grace of God that bringeth ſalvation to all men, hath appeared: Teaching us to deny ungodlineſſe and worldly luſts, and to live ſoberly, righteouſly, godly to this preſent world. It perſwades to holineſſe by this token, that it brings ſalvation with it. It is grace, a ſweet nature: that brings ſalvation, ô more ſweet, moſt welcome but it might lye hid in unknowen obſcuritie, nay it Appeares: not to Paul or Peter only, but To all men. Deliverance from danger binds to gratitude: this was Davids ſecurity to Bethſhabe concerning the ſucceſſion of Salomon: As the Lord liveth, that hath redeemed my ſoule out of all diſtreſſe, 1 King. 1.29. But advancing to great preferment bindeth more: this was Ioſephs apologie to his tempting miſtreſſe: My Maſter hath intruſted all to my hand; there is none greater in his houſe than I: how then can I doe this great wickedneſſe? Gen. 39.9. We were all juſtly condemned for treaſon, to hell; the ſtroke of damnation was neere us: at an inſtant and exigent commeth our pardon; not by the hand of an Angell, Gods ſpeciall courtier, but in the hand of a mediator; not written with inke, but with bloud; not vulgar bloud, that runs in common veines, but bloud royall; no meaner than ran from the ſide of his owne Sonne. Now our Soveraigne Creator commends a ſuite to us; that wee would ſerve him; by this Token, that he hath redeemed us at ſuch a prize. If we break the covenant, vilipend the merciemercy, refuſe the ſervice, trample under our prophet feete the precious token, deny him that bought us; what remaines but a fearefull expectation of judgement, and firy indignation to devoure us? Hebr. 10.27.29. under this kind I will touch but foure offenders.

1 The diſſolute and ſcattering rioter, that drawes his patrimony through his throat; he denyes CHRIST, will be not beleeve it? let him read, 1 Tim. 5.8. If any provide not for his owne, he hath denyed the faith, and is worſe than an Infidell. Where is no humanity, there can be no pietie: he that is not a good morall man, will never be a good Chriſtian. He is worſe than an Infidell, becauſe he tranſgreſſeth name, p. 395which teacheth us all providence even the very beaſt, much more man. He ſinneth …gainſt the knowledge he hath received, therefore is the worſt offender. The pu…ſt ivorie is turned by the fire into the deepeſt blacke. Wee uſe to extenuate the …fulneſſe of ſuch a one; Hee hath no fault, but a little too kind hearted: it is … one; Hee hath no fault, but that he hath denyed the faith. He is no mans foe but his …wne; yes he is his Poſterities foe, and no friend unto Chriſt.

2 the oppreſſor: Paul ſayes directly, They have erred from the faith, 2 Tim. 6.10. …a the very uncharitable. Matth. 25.40. In that yee have denyed it to my brethren, …e have denyed it to me; ſaith CHRIST. Little thinkes the Engroſſer, that he …nyes CHRIST: what, to take advantage of the Law, is this to deny the Goſ…ell? Yes, the poore hath loſt their right, thou haſt multiplied unjuſt gaine; prefer…d Mammon before the Lord; thou haſt denyed him that bought thee. But that who…ever refuſeth to doe merciemercy to the poore, denyes CHRIST; this is a point of …octrine which the world will not receive; let God ſay what he will. But he that …d; Whoſoever giveth you, giveth me: hath ſaid alſo, whoſoever denyeth you, de…yeth me. I ſend to my friend for a poore courteſie in his eaſy power, that have …ne him many great favours; hee denyes it, it is all one, hee denyes mee …r his friend. 1 Ioh. 3.17. He that hath the worlds goods, and takes no compaſsion on him …at hath none of them; how dwels the Love of God in him? He that being able, gives not … them whom the Lord hath bought, denyes him that bought them.

3 The blaſphemer denyes CHRIST; for doth any man love him, againſt …hom he inveighes? Matth. 12.30. He that is not with me, is againſt me Indeed, …e greateſt denyall of all is verball, and the greateſt ſinnes againſt God are words. …bliquities in ſpeech offend more than thoſe of action: therefore the ſinne never to …e forgiven, is called Blaſphemie againſt the HOLY GHOST, Matth. 12.31. He …at commits a ſinne, offends the Law: he that blaſphemes, ſtriketh God himſelfe. …here is no greater grace than thankefulneſſe: no greater grace than thankefulneſſe: … greater ſinne than blaſphemie. I would the common ſwearer would thinke of …is, that raſhly, yea rancorouſly blaſphemeth that ſacred ſide, thoſe wounds, that …oud, whereby our ſoules are redeemed: hee doth in this deny the Lord that …ught him.

4 The deſperate, that rejects the offer of ſalvation by Chriſt; this is a fearefull …enyall. Let all the rivers and ſtreames that make glad the Citie of God, run un… it, they are driven backe: there is no entrance for the graciouſneſſe of God, …ough it be preached a thouſand times. When the Lord like a loving Phyſician …romiſeth to cure the ſore, the deſperate patient thruſteth his nailes into it; Nay, it …all not be healed. What can be more derogatory and injurious to Chriſt, then … change his truth into a lye, and Satans lies into truth, and to juſtifie the divell …ore than God? When God on the one ſide ſhall bind by promiſe, confirme by …th, ratifie by ſeale, exhibite by the bloud of his only begotten Sonne; pardon …d merciemercy to all accepting Penitents: that though he hath broken, he will bind up; …ough he hath made a wound, he will heale it; though he hath killed, he will give …e: yet he is not beleeved. When Satan on the other ſide ſhall ſuggeſt, that the …ſtice of God will never be ſatisfied, the haynouſneſſe of ſins cannot be pardoned, …s if he had loſt the name of being the Father of lies) he is credited. God hath …ade a decree in heaven, it belongs to the New Teſtament, ſealed by the death of …e Teſtator, witneſſed by three in heaven, and as many on earth, never to be altered:

At what time ſoever a ſinner ſhall repent of his wickedneſſe heartily, I will forgive him. … heaven before heaven, and he that denyes it findes hell before hell, and damna…on before his time. The greateſt ſins are thoſe that are oppoſed to the three The…logicall vertues; Faith, Hope, and Charity: ſuch are Infidelitie, Hatred, Deſperati…n. The other be monſtrous ſins, to the denyall of Gods juſtice; but deſperation … this is the worſt, becauſe it denyes his merciemercy; and his merciemercy is over all his works. …ehold the Lambe of God, accept your remedie, deny not him that bought you.

p. 396Denying the Lord that bought them. Wee have conſidered the generall Doctrine, let us come to a particular examination of the words, and an aggravation of their wickedneſſe. Which diſcovers it ſelfe in three degrees.

The Qualitie of their Act; They denyed. So far from fearing or loving, that they fall to Denying.

The Excellencie of the Object; no meane perſon, not a ſervant, not an equall, but their Maſter; The Lord.

The neere relation that was betweene them, and the right that he had in them, by purchaſe; That bought them.

They denyed.] It had beene very much not to have feared him, eſpecially ſeing himſelfe ſo warned us. Luk. 12.5. Feare him that can caſt into hell. The wrath of a king is frightfull, we feare an ague, wonder at a Comet, tremble at thunder: and feare wee not God the commander of all theſe? Oh he is of infinite majeſtie! Mathematicians wonder at the Sunne, that being bigger than the earth, it does not burne it. But this is the wonder, that God being ſo infinitely great, and we ſo infinitely wicked; we are not confounded. Amo. 4.13. Hee formeth the mountains, createth the wind, makes the morning darkeneſſe, and treadeth upon the high places of the earth: can he doe this, and not puniſh ſinfull man? To feare him is Totum homini, the whole dutie of a man: not to feare him, is the way to be left worſe than if we never had beene. To want this feare is a wretched orbitie, but to deny him, this is worſe … had bin very much not to have beleeved on him, conſidering the oracles that he ſpake and the miracles that he wrought. They that hated him, were forced to teſtifie bo… theſe of him;Ioh. 6.36.John 6:36 Never man ſpake as this man doth: and we never ſaw it on this faſhion: Ye, This ye have ſeen, and beleeve not. They ſaw, they heard, they wondred, they were convinced, yet they not beleeved. Their owne eyes in ſeeing, their owne eates in hearing, their owne hearts in wondering, their owne convicted reaſons, ſhall witneſſe againſt their unbeliefe, Ioh. 16.9. The Holy Ghoſt ſhall reprove the world of … becauſe they beleeve not on me. Accedente fide diſcedit peccatum, accedit peccatum diſcedente fide. If faith comes, the guilt of all ſinne departs: if faith departs, the god of all ſin remaines. Iſrael had groſſe ſinnes, as tempting of God, unthankefulneſſe, adulterie with Moab, idolatrie with Baal-poor: every one able to have kept them out of Canaan, to have ſwept them out of the world: yet Paul imputes all to their want of faith, Hebr. 3. Verſe 19. They could not enter in becauſe of unbeliefe, Rom. 11. Verſe 20. Becauſe of unbeliefe they were broken off. There is deſtruction enough wrapt up in this, not to beleeve on him that bought us: but to deny him, is yet worſe.

It were very much not to have loved the Lord, who is every way ſo beautifull, that no ſoule can behold him, but ſhe muſt needs affect him! But the wicked never ſaw him, they looke after him with carnall eyes, which are no more able to diſcerne him, than a bleare eye can looke upon the Sunne: their ſpirituall eyes, and intellectuall faith never ſaw him. They behold him pendentem in patibulo, dormientem in ſepulchro, not Sedentem in throno; as a man of ſorrowes, forſaken of his friends, afflicted by his enemies, exerciſed with terrors, killed with torments; yet even that he was lovely. But looke upon his innocencie, that immaculate Lambe; upon his righteouſneſſe, Chriſt the Iuſt one: behold him waited on with Angels, worſhiped with proſtrate knees, holding out a white hand of merciemercy, ſpeaking gracious words to penitent ſutors, ſmiling upon his Saints, kiſſing the ſoules he bought: Loe, … his beautie! If any aske the Church; What is thy beloved more than another beloved? Cant. 5.9. She anſwers that knoweth; My beloved is white and ruddy, the chiefeſt among ten thouſand. His head is as the moſt fine Gold, &c. Si pars, quid tum? If every member of him be ſo beautifull, how excellent is the whole compoſi ion? He is altogether lovely. Take your choices where you will; This is my beloved, and this is my friend. Ver. 16. This is my choice. Pſa. 45.2. Thou art fairer than the p. 397children of men: all that are faire, are faire only in thee. Therefore doe the virgins love thee, Cant. 1.3. Suppoſe in a Countrey there is a young Shepheard, whoſe face hath but newly diſcovered to the world of what ſex hee is: his exquiſite proportion and admirable beautie far tranſcending all the reſt. The Virgin Shepheardeſſes deſire his company, are glad to be in his ſight, to doe him any ſervice, to tend his flocke; and all for a kinde word or a ſmile: ſtriving like rivals one with another, who ſhall be moſt neere him: and if it were poſſible, would every one enjoy him. So ten thouſand times fairer than all the ſons of men is the Shepheard of our ſoules, Ieſus Chriſt: all the virgins love him, every good ſoule ſeekes him, and remembers his love more than wine, ſtriving in a holy emulation who ſhall be moſt acceptable to him: they will doe him all ſervice and worſhip, honouring his Name, feeding his flockes, making much of his followers; glad of a ſmile, but raviſhed with a kiſſe of his lips: all would poſſeſſe him, and loe, all ſhall poſſeſſe him that truely beleeve on him. On earth one husband is for one wife, but our infinite Saviour is a husband for all faithfull ſoules. So many as beleeve on him, he makes the ſonnes of God, Ioh. 1.12. Chriſt being thus ſweet, it were much not to love him! They that love not thee, O Lord, ſhall bee written in the duſt. If any man love not the Lord Ieſus, Anathema maranatha, 1 Cor. 16.22. But now to deny him, &c.

It was very much not to acknowledge Chriſt. Tacere laudes Dei, to hold a mans peace when his honour is in queſtion, is to miſtake the end of our redemption, 1 Cor. 6.20. Yee are bought with a price; therefore glorifie Chriſt in your body and ſpirit, which are the Lords. Now he is poorely glorified, when his Name is concealed. It is ſaid of Iohn Baptiſt, Ioh. 1.20. That he confeſſed and denied not. If he confeſſed, it might ſeeme a Pleonaſme to ſay, He denied not: but this declares that whoſoever doth not openly confeſſe Chriſt, doth ſecretly deny Chriſt, Iudg. 5.23. The Merozians oppoſed not, they denied not, they only ſtood ſtill, did nothing, ſaid nothing:2 Sam. 17.2 Sam 17 they were curſed. Thinke of this ye that hide Chriſt, as the woman of Bahurim hid the Spies, in the deepe well of your hearts, and cover the mouth of it with corne: that would keepe in with Chriſt, and yet not fall off from the world. Rom. 10.10. With the heart man beleeveth unto righteouſneſſe, and with the mouth confeſsion is made unto ſalvation. Confeſſion is the effect of faith; I beleeved, and therefore I ſpake. Si ſufficeret fides cordis, non creaſſet tibi Deus os, Chryſoſt. If it were enough to beleeve in the heart, to what purpoſe did God give thee a mouth? If it be ſufficient for thee to know Chriſt, and not to acknowledge him thy Lord: then it ſhal be ſufficient for Chriſt to know thee, but not to acknowledge thee for his Servant. Chriſtum deſeret, qui ſe Chriſtianum non aſſerit; He denies Chriſt, that doth not profeſſe himſelfe a Chriſtian. Nor is it any helpe for thee, to ſay that Silence argues conſent: for thou art bound Conſentire & confiteri, both to conſent and to confeſſe: and indeed here Tacere is negare. Chriſt loves this free and humble acknowledgement, and commands it. 1 Pet. 3.15. Be ready alwayes to give an anſwer to every man that asketh you a reaſon of the hope that is in you, with meekneſſe and reverence: Thus you ſanctifie the Lord God in your hearts. Doth the perſecuter queſtion thy faith? Feare him not: what then? Sanctifie the Lord in thy hart: …ow? by giving an anſwer, not ſilence: to whom? not only to the Magiſtrate, but to every man that asketh, whether friend or foe, home-borne or ſtranger: of what? the reaſon of thy hope, the ground of thy expectation of eternall bliſſe: where and when? not only in time of peace, and aſſembly of Saints, but Alwaies, be ever ready to do it.Iohn 20.16.John 20:16 Chriſt no ſooner ſaid to her, Mary; but ſhe preſently confeſſed him; Rabboni. It was but one word, to him that is the Word, it was taken for an acknowledgement. And …an it be that we ſhould not acknowledge our Saviour? Hee that will not confeſſe a benefit, hath arrived at the utmoſt confines of ingratitude: but he that denies his Benefactor, is fallen ſo low, that he can fall no lower, except it be into hell. It may be we have not feared Chriſt with due reverence, nor beleeved with true confidence, nor loved him with ſincere affection, nor acknowledged him with free confeſſion; but Lord keepe us from denying him: let us never deny the God that bought us.

p. 398The Lord.] One that by juſt right callengeth their ſervice. Not a creature, yet the naturall man will not deny his owne horſe or dog that hath done him ſervice. A man will not deny his owne houſe: wilt thou Agnoſcere domum, & rejicere Dominem; Acknowledge thy houſe, and deny thy Maſter, thy Maker? Not a ſervant: Philemus would not deny Oneſimus a runnagate ſervant, when Paul had written for him: wilt thou Praeponere ſervum tuum Domino tuo; Prefer thy ſervant before thy Lord? not a friend:Pſal. 55, 13.Ps 55:13 he is a prodigie that denies his friend. Nabal was branded for a Churle, becauſe he ſhewed not kindnes to David his friend: and ſuch a friend as protected him, his whole family, his ſubſtance, 1 Sam. 25.15. It goes neere when a mans owne familiar friend ſhall doe him a miſchiefe; This Abſalom objects to Huſhai; Is this thy kindnes to thy friend? 2 Sam. 16.17.2 Sam 16:17Indeed men are ſometimes ſo drunk with the honours of this world, that they forget their friends. Like as I have heard of a Lawyer, that pleaded a caſe very ſtrongly on the one ſide, yet before the triall of it being advanced to the Bench, adjudged it on the other: yet thus anſwered all imputation; I ſpake then as an advocate for my client, I ſpeake now as a Iudge of the cauſe. Or as when another challenged his friend; You were wont to viſite me every day, now you keepe at diſtance: he plainly anſwered; I then needed you, now I am afraid you will need me. A good man would not thus uſe his friend, but is there any friend like the Lord? Not a Father, how unnaturall is it for the fruit to deny the tree? and to forget the rocke whence he was hewen? Salomon a King did not deſpiſe his mother, but ſet her at his right hand. There is nothing but the love of the Lord Ieſus muſt make a man leave his parents, Luke 14.26. Indeed a man is bound to forſake his father and mother to adhere to his wife, Mat. 19.5. But this is to be underſtood with a limitation, if the competition be unpoſſible. But for Chriſt, Hearken O daughter, forget thine owne people, and thy fathers houſe, Pſal. 45.10. But otherwiſe how curſed a thing is it to deny parents? Let them that gliſter like the Sunne, and deny to their poore obſcure parents part of their ſuperfluities, remember the doome. Prov. 30.17. The Ravens of the valley ſhall picke out that eye, and the young Eagles eat it. But what is the father of our fleſh, to the Father of our ſpirits? Not a wife, and yet ſhe is not to be denied but in caſe of knowne adultery, Mat. 19.9. Hath God made you one of two, and ſhall one deny the other? Deny your ſelfe? no man doth this, but he lapſeth into fornication; denying a chaſt wife, to embrace an unchaſt harlot. Not a Soveraigne: Rome only hath broached thoſe Lees of rebellion, and unlooſed the bonds of allegiance? And no marvell though ſhe hath denied Gods deputies on earth, which hath firſt denied God himſelfe in heaven. If Kings doe not ſerve her, ſhe forbiddeth all ſubjects to ſerve them: ſhe excommunicates them as prophane. Yet Saul himſelfe, though he had not ſanctitie of life, had ſanctitie of calling. Therefore David, honoravit vivum, vindicavit … ſciſſum; Both honoured him living, and avenged him being dead, Aug.

Theſe bee all ſinfull denyalls in their ſeverall degrees: but now to deny the Lord that is the ſupreme apoſtacie. If it be ill to deny the creature, what is it to deny the Creator? If to deny a ſervant that feares thee, what is it to deny a Maſter whom thou ſhouldeſt feare? If ill to deny a friend that may change, what is it to deny Chriſt that is the ſame yeſter-day, and to day, and for ever? If to deny a father that begate the body, what is it to deny God that created the ſoule? If to deny a wife with whom thou art made one fleſh, what is it to deny the Lord with whom thou art made one ſpirit? 1 Cor. 6.17. If to deny a Soveraigne be treaſon, what is it to deny the King of Kings? We are ſubject to the Prince propter Dominum, for the Lord, to the Lord propter ſeipſum, for himſelfe. The very word the Apoſtle here uſeth is foreign, and not foreign: Lord hath reference to a Bondman, Maſter to a free-man, Varin. Intimating in the very proprietie of ſyllables, that man is a very bond-man under the deſpoticall power of God.

Here is then the ſecond aggravation of their ſinne; foreign. The LORD that hath given them his liverie, allowed them maintenance, to whom they have vowed homage, and who can powre on them vengeance. 1. His livery, they p. 399take and weare. Queſtion them, as the marriners did Ionah; What art thou? they will anſwer with him; I feare the LORD GOD of heaven. Yea, they will profeſſe with David, Pſalm. 116.16. O LORD, I am thy ſervant. But, alas, they put on this cloake that they may be the more ſecurely wicked under it: and if you truſt them not, you ſhall be ſure they will not deceive you. But how can they profeſſe him, and deny him too? Yes, they may profeſſe him in words, and deny him in workes. They beare Caeſars ſtampe upon baſe metall. There was one condemned for comming to the marriage without his wedding-garment: theſe have the garment, but they come not to the wedding: God ſhall plucke their coat over their eares. Secondly, his maintenance they take and live on: the bread they eat, the aire they breath, the cloaths they weare, all are his: they are maintained only at his coſt and charges: yet they deny the Lord that feeds them. We are to worſhip God, ratione immenſi Dominii, impenſi beneficii; both for his glorious Soveraignty, and gracious bounty. Si non colis, iniquus es: ſi negas, ingratus es; If thou doe not worſhip him, thou art unjuſt; if thou denyeſt him, thou art unthankfull. Me thinkes thou ſhould'ſt feare, that the bread ſhould choak thee, the aire infect thee, the water drown thee: when thou conſidereſt, I have denied the Lord of all theſe. Thinke of his ye that forget God and his benefits: hee that riſeth from the table without giving of thankes, goes his way and owes for his ordinary. And becauſe he will not pay God in his thankes, God will pay himſelfe in his torments. Shall I take my Maſters food, and deny my Maſter? Thirdly, they have vowed homage to him, and faithfull adherence: Chriſt covenanting with his bloud to waſh away their ſins; they to forſake his enemies, and continue his faithfull ſouldiers and ſervants to the end of their lives. Now what kinde of ſouldier is he that runs away from his Colours, and denies his Generall? Fourthly, they deny that Lord, who can deſtroy all thoſe that rebell againſt him, Luke 19.27. Thoſe mine enemies that denied me to reigne over them, bring hither, and ſlay before me. They have not refuſed a weake, titular, mortall Lord, but the Lord of heaven and earth; that ſpake the word and they were made, that can ſpeake againe and they ſhall be marr'd. Pſal. 18.7. The earth trembled, and the foundations of the hils were moved, becauſe he was wroth. It was this Lord, Eſay 30.33. Tophet is ordained of old, the pile thereof is fire and much wood, and the breath of the Lord, like a ſtreame of brimſtone, doth kindle it. It was this Lord, Matth. 18.34. The Lord was wroth, and delivered him to the tormentours. It was this Lord. A Lord that is every where to ſee his wrongs, that hath a juſt hand to requite them, and an almighty power to revenge them: from the wrath of this Lord, the Lord himſelfe deliver us. Lord, who knowes thy greatneſſe, and dares deny thee? who knowes thy goodneſſe, and will deny thee? who knowes thy mercy, and can deny thee? Thou art our God, and we will praiſe thee: thou art our Lord, and we will ſerve thee: thou art our Father, and we will honour thee: thou art our Iudge, and we will feare thee: thou art our advocate, we will not deny thee: thou art our hope, our joy, our bleſſedneſſe, our ſalvation, and wee will love thee for ever.

That bought them.] This laſt aggravation is derived from the conſideration of the unſpeakable good which this Lord hath done them: in that they were delivered by the moſt excellent benefit that ever came to mankind, which is Redemption by the bloud of Chriſt. For howſoever it was a ſingular worke and favour of God, to give us by creation a bleſſed being: yet was it no otherwiſe given us, than with a poſſibilitie to keepe it or loſe it. But Redemption hath inſtated us to a bleſſedneſſe never to be loſt. Here then is a doubt to be reſolved: how they may periſh from Chriſt if they were redeemed; how were they redeemed if they can periſh?

Firſt, we muſt lay this ground of truth: that no ſoule which Chriſt hath truely bought can periſh eternally. This is the Fathers will, that of all which he hath given me, Iohn 6.39.John 6:39I ſhould loſe nothing. But all they are given to Chriſt, whom he hath purchaſed. Ioh. 10.28. I give unto them eternall life, and they ſhall never periſh, neither ſhall any man plucke them out of my hands. If I give them eternall life, nothing ſhall bring them to eternall p. 400death: and to plucke them out of his hand that is Almightie, requires an adverſarie ſtronger than himſelfe. And our Saviour there addes, Verſ. 29. My Father which gave them me, is greater than all: and no man is able to plucke them out of my Fathers hand. Hereupon Paul makes a free challenge to all the actors, and pleaders, and powers that ever damnation had. Rom. 8.38. Neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things preſent, nor things to come, nor height, nor depts, (and if all this be not enough) nor any other creature, ſhall be able to ſeparate us from the love of God in Chriſt Ieſus: none can doe it. And whether they be Romiſh or Arminian, that ſeeke to weaken the grace of God, and permit the redeemed ones of the Lord to periſh; let us know them for the brokers of Satan, the Seminaries of deſpaire, and Denyers of Chriſt.

But againſt this Doctrine is oppoſed, Rom. 14.15. Destroy not him with thy meat, for whom Chriſt died. 1 Cor. 8.11. Through thy knowledge ſhall thy weake brother periſh, for whom Chriſt died. But thoſe places may be underſtood not foreign: not that they can periſh through thy default, but that thou doſt what thou canſt to make them periſh. But here it ſeemes moſt plaine, that they may be loſt in Denying Chriſt, whom he bought. To cleare this, we ſay that Reprobates may be ſaid to be redeemed in divers reſpects.

1 Secundum ſufficientiam pretii; In regard of the all-ſufficient price payed for them. So Chriſt is ſaid to be that Lambe which taketh away the ſinnes of the world. Though he meant not to ſave all, yet he died for all, quod ſuum erat adimplens, performing his part, Chryſoſt. For he doth not really take away all ſinne from the world; and this himſelfe declares by not praying for the world, Ioh. 17.9. I pray not for the world. Otherwiſe the two maine parts or offices of his Prieſt-hood were disjoyned; and he ſhould ſacrifice for them, for whom he doth not ſupplicate. Now for his mediation, concludes his own in it, excludes the world out of it, I pray not for the world.

2 They are ſaid redeemed, ſecundum apparentiam, in reſpect of outward appearance. So all the Iewes were called the elect people of God; yet Paul ſaith expreſly; That with many of them God was not well pleaſed, and they were deſtroyed, 1 Cor. 10.5. Now, Electorum ſi quiſquis perit, fallitur Deus; If any of the elect periſh, God is deceived; but God cannot be deceived, Aug. They were then of his Court, they were not of his Councell; I meane, not of that number which in his eternall Councell he decreed to ſave. Inward ſincerity is not without externall profeſſion, but externall profeſſion may be without inward ſincerity. If the forme of godlineſſe could ſave, hell ſhould be filled with none but Pagans and Infidels; not a Chriſtian ſhould come thither. But we know that a man may unhallow that bloud wherewith he was hallowed; and ſo deſerve ſorer puniſhment, Heb. 10.29. And a wicked ſpirit rejected, may make his re-entry with ſeven other worſe than himſelfe, Mat. 12.45. And their fire in hell ſhall be hotteſt, that re-admit a devill, which the grace of God had once caſt forth. As the wicked here ſay of the elect,Wiſd. 5.Wis 5 That his life is madneſſe, and his end to be without honour: in regard of their eſtate ſo outwardly miſerable. So the elect judge of the reprobate; Wee number him among the children of God, and thinke his lot to be among the Saints: in regard of viſible appearance. At laſt they finde him caſt like an unprofitable and hypocriticall ſervant into outer darkneſſe.

3 They are ſaid to be redeemed, Secundum ipſorum opinionem, in reſpect of their owne opinion: they thought themſelves to be redeemed, and did apportion Chriſt. There is a temporary faith, which for a while beleeves, and in time of temptation falls away, Luke 8.13. neither ſhould it be ſaid, Be thou faithfull unto the death, unleſſe there was a faith that might faile before death, Rev. 2.10. S. Iames ſayes, there is a faith without charity: which indeed Poteſt eſſe, non poteſt prodeſſe, ſaith Auguſtine, may be, but never bee good. This faith is like an high ladder; if men have got up many rounds, and then let goe their hold, they take the greater fall, Heb. 6.4. Some reprobates may taſte the heavenly gift; and yet fall ſo farre away, that no repentance to renew them. They taſted it, but it ſeemes they tooke it but upon liking, and p. 401could not digeſt it. Some are ſo impudently bold of their ſalvation, and preſume themſelves ſo familiar with God, that they dare challenge him to talke ex tempore with him. They may thinke themſelves Gods darlings and favourites, that never had their names regiſtred in his booke.

4 They ſeeme to be redeemed, Secundum charitatis judicium, in reſpect of the judgement of charitie: which holds all men partakers of redemption, that are of the profeſſion. We muſt caſt off none, untill we are ſure that the Lord hath caſt them off. Let us not abridge or limit Gods mercy: how often have our ſinnes deſerved his wrathfull doome, which yet our prayers and teares have reverſed? How often hath the scroll of divorce beene drawen and ſigned; and yet againe with-drawen and cancelled upon our ſubmiſſion? Let us not grudge others that mercy we have found: Why is man cruell, where God relents? If the Creditour be pleaſed to forgive the debt, doe ſtanders by complaine? Well then, we hoped that theſe men were redeemed, they were not: we deſired it, we endevoured it: our charity did them no good, it did our ſelves good:ccPſal. 35.13.Ps 35:13 Our prayer returned into our owne boſome.

This truth then remaines, that Chriſt only bought his Church, and ſalvation for his Church. Act. 20.28. Feed the Church of God, which he hath purchaſed with his owne bloud. Epheſ. 5.25. Chriſt loved the Church, and gave himſelfe for it. Matth. 1.21. His Name is Ieſus, yet he ſhall ſave only His owne people. For the reſt, 1 Ioh. 2.19. They went out from us, but they were not of us. Howſoever; the price was paid for them, and there was a ſufficient ranſome in the bloud of Ieſus, if their faithfull apprehenſion had made it theirs. The King hath granted a Pardon for all malefactours at the Parliament; we ſay, they are all pardoned: yet perhaps ſome afterwards are condignely puniſhed, becauſe they never ſued out this pardon, nor tooke the benefit of it. Firſt, therefore conſider what God hath done for them, then what they have done againſt him: the height of his mercy addes to the weight of their iniquitie.

God in his love redeemed us by the bloud of his Sonne: Now there are foure kinds of redemption: Firſt, when a ſlave, gratuito manumittitur, is freely releaſed to liberty: wee could not be ſo diſcharged; for beſides that God is juſt, and his debts muſt be paid; Satan would not ſo part with us. Secondly, when a man is ſet free, per mutationem alterius, by commutation or exchanging another into his roome: we could exchange no creature to ſupply our ſervitude. Thirdly, when a man is reſcued, violentâ ablatione, by a forcible ſurpriſall; as Abraham redeemed Lot: but herein God was far too ſtrong for us. Fourthly, Dato pretio, by a price payed; and thus were we bought with a price, even the bloud of that unſpotted Lambe. His payment conſiſted in Patiendo and Faciendo; in ſuffering for our delinquiſhments, and in performing a ſufficient obedience to God for us.

Here admire we the infinite love of God! The Aegyptians in their Hieroglyphickes, or expreſſions of moralitie by pictures; uſed to paint Love naked, Minerva vailed: to ſhew that wiſdome may be concealed, love cannot be ſmothered. The Cherubins covered their faces, which is the ſeat of wiſdome: but not their breſts, which is the ſeat of affection. David by his diſſembled madneſſe, kept his wiſdome unſeene from Achiſh: but ſpying Bethſhabe from the battlements of his Palace, hee could not ſmother his affection. God reſerves his wiſdom to himſelfe, and the reaſon of his actions: but his love is viſible, breaking forth, and read by every running eye, Cant. 8.7. Many waters cannot quench love. It is an unſuppreſſible fire; much water cannot quench it; water and bloud could not put it out. Now whom did GOD thus love? The World: not the frame of heaven and earth, but the little world, Man: the compendium and abridgement of all creatures. That whatſoever is imprinted with capitall letters in that large volume, as in Folio, is ſweetly and harmoniouſly contracted in Decimo ſexto, in the briefe Text of Man, who includes all. Planets have being, not life; Plants have life, not ſenſe; Beaſts have ſenſe, not reaſon; Angells have being, life, reaſon, not ſenſe: Man hath all; being with Planets, life with Plants, ſenſe with Beaſts, reaſon with Angells. p. 402Therefore he is called the World. This world God loved, affectivè before all time, effectivè in time.