Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 2 · Verse 21

Commentary on 2 Peter · Commentary on 2 Peter volume 2 · Chapter 2 · Verse 21

p. 10592 PET. 2.21.

For it had been better for them not to have knowne the way of righteouſneſſe, than after they have knowne it, to turne from the holy Commandement delivered unto them.

BAckſliding hath ever beene a ſinne moſt odious to God: yea it is a packe or bundle of ſinnes truſs'd up together; all derogatory to his honour, and contrary to his Nature. For there is in it, firſt, Hypocriſie; which is adverſe to Him, as he is the God of Truth. Secondly, Inconſtancy; which is oppoſite to him whoſe Motto is,aaMal. 3.6.Mal 3:6 Ego Iehovah non muter; bbIam. 1.17.Jas 1:17in whom is no variableneſſe or ſhadow of turning. Thirdly, Infidelity; which is held the higheſt diſparagement to his goodneſſe. Diſobedience breakes his word, Infidelity will not take his word. Fourthly, Ingratitude; to which all ſinnes give way, and make roome for in the higheſt place of damnation. Fifthly, Impenitency; which ſeales up the impoſſibility of forgiveneſſe.ccAmbroſ. de Poen. l. 2. cap. 10. Facilius inveni qui innocentiam ſervarent, quàm qui congruè poenitentiam agerent. It is better ſleeping in a whole skinne, than hazarding wounds to try the vertue of an approved medicine. All hurts are not recovered: but where no hurt is done, there needs no remedy. Well therefore may our Apoſtle further aggravate this impiety; It had been better for them if they had not knowne, &c.

GOD did eaſily paſſe over many ſinnes in his Iſrael; yet hee vehemently inſiſts in thoſe, into which they ſo often relapſed. Such were their murmurings againſt him in his Miniſters and Inſtruments: their turning upon other gods, and embracing the idolatry of their neighbours. Murmuring is a ſlippery way to an irrecoverable bottome: and hee comes neere to God himſelfe, that murmurs againſt him that comes from God. The Magiſtrate is the garment, in which God apparels himſelfe: and he that ſhoots at the clothes, cannot ſay, hee meant no ill to the man. Idolatry is the next ſlip to this fearefull precipice and downefall. Their murmuring againſt Gods Miniſters did too often end in a departing from God himſelfe: when they would have other Officers, they would have other gods: and ſtill to-daies murmuring, was to-morrowes Idolatry. Their murmuring induced their Idolatry, and they often relapſed into them both. Not p. 1060ſo much their murmuring and their Idolatry, as their relapſing into thoſe ſinnes, did ſeeme to affect the Lord.ddPſal. 78.41.Ps 78:41 They turned backe and tempted God; and limited the holy One of Iſrael. That was their ſinne: but before hee chargeth them with the ſinne it ſelfe, in the ſame place hee chargeth them with reiterating, with redoubling of the ſinne:eeVer. 40. How often did they provoke him in the wilderneſſe? How often? This was that ſinne which ſo exaſperates the Lord againſt them.ffIoſh. 23.12.Josh 23:12 Their driving out of God whom they promiſed to ſerve, did cauſe him to bring in the nations whom he promiſed to drive out.ggNumb. 14.22.Num 14:22 They have ſeene my wounders, and yet provoked mee theſe ten times; therefore they ſhall not ſee the Land which I ſware unto their fathers. Though God had ſworne it, hee will rather breake his Oath, than leave them unpuniſhed. Why? becauſe they had ſo often grieved him; tenne times. No tongue but Gods owne can expreſſe his indignation againſt a relapſing people. Every generall diſobedience in a Nation is deadly: but when the diſeaſe is complicated with a relapſe, after knowledge and profeſſion of a former recoverie, it is deſperate.hhDeut. 13.12. &c.Deut 13:12 Nor is Gods anger onelyonly incenſed, where the evidence is pregnant, and without exception; but where there is but a rumor, a ſuſpition of ſuch a relapſe to Idolatry. Hereupon that meſſage was ſent by Iſrael to the Reubenites:iiIoſh. 22.17.Josh 22:17 Is the iniquitie of Peor too little for us, from which we are not cleanſed to this day? Wherein they object to them, not ſo much their preſent declination to Idolatry, as their relapſe into a ſinne formerly committed, and puniſhed with the ſlaughter of foure and twentie thouſand delinquents. At laſt they are ſatisfied; That Altar was not built for Idolatrie, but for a Teſtimonie; a Monument, whereby they profeſſed themſelves the ſervants of the ſame God: and the armie returned without bloud. It came not neere a relapſe: but becauſe there was a ſuſpition, and feare of it, they were jealous. So odious to God, and ſo aggravating a weight of ſinne lyes upon a relapſe. Admit therefore our Apoſtles further declaiming againſt it: Satius, &c.

The Text is comparative, or an argument à malo ad pejus, à periculoſo ad periculoſius; inter damnoſum ſimpliciter, & damnoſum magis: wherein we have two ſtates ſpecified, and the worſe of them remonſtrated. Firſt, the ſtate of Iniquitie, before illumination. Secondly, the ſtate of Apoſtacie, after illumination. Thirdly, the worſe of theſe decided by the compariſon. Firſt, the condition of nature and ſinne, They knew not the way of righteouſneſſe. Secondly, the tergiverſation after knowledge, They turne from the holy Commandement. Thirdly, there is a weighing of both theſe in the Ballance, to trie which is the heavier: and certainely, the former condition is found to be the lighter burden: ſinne in ignorance hath not ſo much to anſwere for, as impietie after knowledge; It had beene better for them. Firſt, conſider wee wherein the former ſtate is defective: Non cognoverunt viam Iustitia; a blindneſſe of heart, an averſeneſſe from the truth. Next, wherein the pravitie of the latter ſtate conſiſts: and this is diſcerned in two things. Firſt, the excellencie of the Direction; a holy Commandement given them. Secondly, the obſtinacie of their recidivation; They wilfully turne from it. The Rule or Direction hath three conveniencies: Firſt, it is Praeceptum, a Commandement: therefore they are bound to obey it. But a Command may be defective or redundant, and ſo faile of integritie. Therefore ſecondly, this is a holy Commandement: perfect, without weakeneſſe; ſafe, without danger. But a Command may be holy and good, and yet not knowne: and who can fulfill an unrevealed Law? Therefore thirdly, Traditum illis, it was delivered unto them. Though they were bound to take notice of it, and ignorantia juris will not excuſe: yet this is delivered to them, and they have knowne it; that the mouth of all wickedneſſe might be ſtopped. The laſt point, is the trutination of both theſe eſtates, and a verdict given, which is the better, which the worſe. The laſt is found the heavier: and if they had periſhed in the former, without being guiltie of the latter, this for them had beene the better. The better, that is, the eaſier: p. 1061or the better, the leſſe evill: both conditions are bad enough; one is the worſe.

They have not knowne the way of righteouſneſſe.] Wherein we have two things. Firſt, the happineſſe of the Object, The way of righteouſneſſe. Secondly, their unhapineſſe, in being ignorant of it, They have not knowne it.kkRom. 3.17.Rom 3:17 The way of peace they have not knowne.

The way of righteouſneſſe is ſo called, becauſe both Formaliter, it is a righteous way; and Effectivè, it makes the walkers in it righteous. Certainely, there is but one way to Heaven, and this is it. There be many wayes to ſome famous Citie upon Earth, many Gates into it; the Eaſt-Gate, and the North-Gate, &c. But to the Citie of ſalvation and glory, there is but one Way, but one Gate, and that is a narrow one too, Via Iuſtitiae. There was a Way at the firſt; the Way of the Law, or rather of Nature: Adam was put into it, but he quickly went out of it. Of all his nine hundred and thirtie yeares, he kept not this path one whole day. Since that, no man ever kept it one houre; but onelyonly hee that knew the Way, that made the Way, that is the Way, even the new Way of righteouſneſſe, Ieſus Chriſt. Now this Way is not demoliſhed, or made up; but we are all weake, and not able to travaile it: except it be ſome Romiſh Phariſe that undertakes it. And yet Saint Paul will lay no leſſe a Wager than the credit of his Doctrine upon it, that he never goes through with it:llRom. 10.3.Rom 10:3 Being ignorant of the righteouſneſſe of God, they goe about to eſtabliſh their owne righteouſneſſe. Silly men; they blow at a Gloworme, in ſtead of a coale of fire: and when all is done, they find a cold ſqualid matter, farre unable to heat them. The Metaphor is there taken from ſhoring up an old rotten houſe, which no proppes can uphold;Aret. Pareus. or ſetting a dead man upon his feet, to make him ſtand. They goe about it, as the Nimrodians went about their Tower, emulating Heaven: but left it a rude heape of confuſion, and a monument of their impious preſumption. And their owne righteouſneſſe, as if they would not be beholding to God for a righteouſneſſe of his appointing.

What then is the Way of righteouſneſſe? So mmIoh. 3.16.John 3:16God loved the world, that he gave his onelyonly begotten Sonne, that whoſoever beleeveth on him, ſhould not periſh: this is the Way, walke in it. If the righteouſneſſe of the Law, that is, our righteouſneſſe in obſerving the Law, could have juſtified us; God had beene too prodigall of a needleſſe bloud: all thoſe unconceivable agonies and ſufferings of Chriſt had beene ſuperfluous: he needed no Peter to ſay to him,nnMat. 16.22.Matt 16:22 Maſter, favour thy ſelfe; for he would have ſpared thoſe paines. But if our infinite Creditor tooke no other way to ſatisfie and pay himſelfe, than in that precious Coine, the deare bloud of his onelyonly Beloved Sonne; ſure wee ſhall finde no way to get our owne diſcharge, but by reſting on the bloud of that Sonne. Now in all this, God did not ordaine Novam Iuſtitiam, a new righteouſneſſe; but Novam Iuſtitia viam, a new way of righteouſneſſe. The Law is too weake to juſtifie us, indeed it is ſtrong enough to condemne us: let us not ſeeke that which the Law cannot doe, but feare that which the Law can doe. It can never make us righteous before God, through our beſt obedience; let us never hope for that: it can pronounce us unrighteous before God, and without faith and repentance condemne us; let us feare that.

ooRom. 10.4.Rom 10:4Chriſt is the end of the Law for righteouſneſſe to eueryevery one that beleeveth.] The end of a thing is either Mathematicall, or Morall. The Mathematicall end is the utmoſt part of a thing, in which the length or continuance is determined: as a point is the end of a Line, death is the end of life, the day of Iudgement is the end of the world. The Morall end, is the ſcope and perfection of it. Chriſt is the end of the Law both wayes. Firſt, he is the Mathematicall end, and that both of the Ceremoniall and Morall Law: of the Ceremoniall, by a direct ſignification; of the Morall, by an accidentall direction. The Ceremonies ſignified p. 1062Chriſt, and ended at him; yea, ended in him. Mortales ante Chriſtum, cum Chriſto mortuae, post Chriſtum mortiferae. The Law of Manners did alſo (upon the reckoning) lead to Chriſt: for it led them to the Curſe; and then reaſon would teach them to enquire for the remedie: as the ſenſe of the diſeaſe guides a man to the medicine or Phyſician. Secondly, he is the Morall end of them: for both he is the Body of thoſe ſhadowes, and the perfect fulfiller of the Decalogue. So that whatſoever the Law required, that we ſhould Be, Suffer, or Doe, he hath performed for us.Aret. He is foreign, the End, or Tribute; and we, by his payment, are foreign, Tribute-free, diſcharged by him before God. Here is then ſtill eadem Iuſtitia, the ſame righteouſneſſe which the Law requires; but non eadem via, not the ſame way of performing it. The former way required it in our owne perſons, the new way accepts it done for us in Ieſus Chriſt: the Law would have it inherent, the Goſpel admits it imputed. He that beleeveth in Chriſt, hath the way of righteouſneſſe. Hieron.Talis eſt ille qui in Chriſtum credit, die qua credidit, qualis ille qui univerſam legem implevit. We have a Liverie and Seiſin of all the precious promiſes both in Law and Goſpel, in the firſt moment of our Faith; yea, even an Earneſt, and partly a poſſeſſion of Heaven.ppEph. 2.6.Eph 2:6 Hee hath made us ſit together in heavenly places in Chriſt Ieſus. It is as poſſible to plucke Chriſt from thence, as to hinder beleevers from arriving thither. Whoſoever denyes, that we doe even now poſſeſſe Heaven in Chriſt, denyes Chriſt to be in Heaven. Even when our Veſſell ſplits, and the flouds of temptation aſſault us, wee ſhall by faith eſcape the ſhipwracke, and ſwimme to ſhore.

This is the way of righteouſneſſe, which can onelyonly make us Iuſtos in via, and beatos in patria. Indeed this way hath two boundaries; Repentance, and Obedience.

1. Repentance on the one ſide; a mourning for ſinnes paſt: which is as ſure an effect or demonſtration of faith, as faith is a cauſe of the peace of conſcience.qqRom. 5.1.Rom 5:1 Being juſtified by faith, wee have peace with God. Conſcience cannot be good, without faith; nor faith lively, without a good conſcience: as the Lampe yeelds no light, without Oyle. Sinnes will be contracted; wee cannot keepe the way, without ſome wanderings: therefore had need to be often rectified. This is the office of Repentance; to ſet all ſtrait againe. Yea, faith it ſelfe may ſuffer ſhipwracke, though it cannot be caſt away. A Horſe of the beſt mettle, when he falls into the hands of a Carrier, and is made a Pack-horſe, becomes dull and jadiſh. Let us not overload our faith with the unneceſſarie burden of wilfull ſinnes: letting bloud often, will loſe much ſpirits. A Cordiall is ever precious; but the force is abated, when it is turned into a Dyet. The frequencie of diſtempers will weaken the vertue of the Receit.

2. Obedience on the other ſide: for though wee live by faith, yet our faith doth not live, if it produce not good workes. We ſuſpect the want of ſappe in the root of a Tree, if wee find barrenneſſe in the branches. If either it have bad fruit, or no fruit, it is but a dead faith. This new way of righteouſneſſe doth not exclude obedience to the old; the Goſpel does not aboliſh the Law: yea, without our endevour to keepe the Law, we have no comfort in the Goſpel: The one is the Rule of beleeving, the other is the Rule of living.rrRom. 6.15.Rom 6:15 Shall we ſinne, becauſe we are not under the Law, but under grace? God forbid: ſſEph. 4.20.Eph 4:20Wee have not ſo learned Chriſt. Of all the markes ſet up in the way of righteouſneſſe, this is a principall one, Good workes,Aug. and Obedience. Chriſt is the end of the Law; Finis, non interſiciens, ſed perficiens: Abſolvens, non Diſſolvens: not the deſtructive, but impletive end: non conſumendo, ſed conſummando finis eſt: not the killing, but the fulfilling end. The noble Heire, when hee is come to his Lands, neglects not his Schoole-maſter: nay, if he be of an heroicall diſpoſition, he rather preferres him. Though the Law were ſharpe to thee in the infancie of a Chriſtian, yet (conſider) it hath brought thee to Chriſt; and for this office thou wilt love it. The matured p. 1063Scholar is farre paſt the firſt rudiments of learning, yet he doth not ſcorne his Grammar: nay hee will hardly make congruous ſpeech, if hee directly croſſe thoſe firſt rules.ttIoh. 4.42.John 4:42 Now wee beleeve not for thy ſaying, (it was the Samaritans ſpeech to the woman) for we have heard him our ſelves, and know that this is indeed the Chriſt: yet ſtill there is ſome reſpect due to the firſt meſſenger. When the Merchant is come aboard his ſhip by the helpe of his boate, he does not preſently ſinke his boate; but faſtens it to his ſhip, becauſe he may have uſe of it another time. The Law hath beene a meanes to bring us to this way of righteouſneſſe; but it is not it ſelfe out of the way.uuEph. 2.10.Eph 2:10 Wee are Gods workemanſhip, created in Ieſus Chriſt unto good …orkes, which he hath before ordained, that we ſhould walke in them. This walke was ordained for us, before Chriſt was actually given unto us. Yea, it will bee the delight of a Chriſtian, then to be doing, when Chriſt is with him: Peter is ready to caſt out the net at his Maſters bidding, in hope of a happy ſucceſſe. When ſo good a Lord ſtands by him, that at once puts ſtrength in his hand, and courage in his ſtrength, withxxMat. 25.21.Matt 25:21 Well done good Servant; this will make him worke out his heart; if he be faithfull.

The way.] A way is ordained for going; they that goe in it, be called Travellers; and thoſe muſt have many requiſites.

1. They inquire the neereſt, faireſt, and beſt way: in our journey to heaven we ſhall often be out of the way, if wee doe not aske direction.aaMal. ….7. The Prieſts lips preſerve knowledge.

2. In dangerous and unknowne pathes they ſeeke for a ſure guide. We have two that offer their aſſiſtance; the Spirit a gracious guide; the fleſh, a giddy hairebraind guide. Let us take the Spirit, and take heed of the fleſh.

3. Travellers are loth to goe alone; yet rather alone, than with bad company. Let us ſeeke out thebbPſal. 16.3.Ps 16:3 Saints, and ſuch as excell in vertue. Good ſociety takes away all tediouſneſſe from a journey.

4. They doe not clog themſelves with ſuperfluous luggage. Long garments and heavy burdens take away both eaſe and ſpeed: impertinent and unneceſſary cares will make us lagge behind. Herein the poore Chriſtian hath advantage of the rich: this is before him for this world, the other gets the ſtart of him for the Kingdome of heaven. He hath no barnes to build, nor farmes to let, nor moneys to diſpoſe; no ſuch trouble in his way.

5. Travellers goe not without weapons, for feare of robbers. Our way is dangerous; a great number of theeves lie in ambuſh for us. Satan is the grand theefe; all temptations be his prolers. Let us hold faſt our faith; this ſhall ſerve us both for a weapon to fight with, when wee are beſet: and for a ſtaffe to reſt upon, when we are weary. A ſhield of proofe to ward all blowes; a piſtoll ready to diſpatch all enemies. This ſhall uphold us, if we hold up it. While Peter kept this ſtaffe in his hand, he could walke upon the ſea; but when hee let it fall, he preſently began to ſinke;ccMat. 14.30.Matt 14:30 Lord ſave me.

6. They are well ſhod that know they have a long rough iourney; leſt they be laid up by the way. Our paſſage to heaven is full of tribulations, thornes, and ſtones: wee had need of greaves: andddEph. 6.15.Eph 6:15 our feete ſhod with the preparation of the Goſpell.

7. Travellers carry with them ſome cordialls and comfortable waters, to cheare up their ſpirits when they faint with wearineſſe. Wee have a Cellar of the waters of life ever ready, the Goſpell of ſalvation: every promiſe is a Cordiall, able to fetch backe the ſwooning ſoule.eeRom. 8.1.Rom 8:1 There is no condemnation to them that are in Ieſus Chriſt, a bleſſed Cordiall!

8. They meddle not with unconcerning quarrels; but mind their way and buſineſſe. Wee cannot heare our God contemned with patience: nor with impatience, our ſelves. For the brawles of the wicked, though we wiſh peace, wee dare not thruſt in (without a calling) to make it. Much leſſe doe their tumults p. 1064breed a warre in our boſomes: we doe not beate our ſelves, becauſe they beat one another. Some indeed, becauſe they ſee contentions about religion, give over all religion. As if a man ſeeing a fray, wherein he needs not to have a hand becauſe they will not put up their ſwords, muſt therefore goe hang himſelfe. What a deſperate puſillanimity is this? Shall wee goe out of the way, becauſe others quarrell about the way? Or bee of the Colliars mind; who ſeeing ſome ſuffering as Proteſtants for denying the Supremacie of the Pope, others as Papiſts for denying the Supremacie of the King, at one time: ſpake in his ruſticall language, that he would be nere nother? God forbid.

9. Travellers linger not at every buſh; nor tarry longer at their Inne, than for neceſſary refreſhing; and renew their walke the next morning. Thus muſt wee uſe the world, as though wee uſed it not: requiring onelyonly our needfull repaſt. So farre it may have our cuſtome, as to bee buyers of requiſite proviſion, a moderate viaticum for the ſuſtentation of life; but not to be purchaſers: we ſettle our inheritance in no land but the land of Promiſe. As for carnall pleaſures, wee balke them unſaluted: wee dare not drinke of that cup for feare of Inchauntment. Hee that lookes for worldly joyes in the way of righteouſneſſe, thinkes to finde Canaan in the wilderneſſe.

10 They goe on to the end: walking is a perpetuall motion: not in circuitu, ſo the ungodly move like an Horſe in a mill: but in progreſſu, going forward. Howſoever their naturall corruptions doe ſometimes beare them aſide, or into ſome croſſe way; yet they looke to the maine journey. A ſnaile creeping on a grindſtone may keepe on her pace though the grindſtone be whirled the contrary way. The inferior orbes, though they be violently moved by the upper, yet have a particular contrary motion of their owne. A traveller is ſtayed againſt his will, by a ſtronger force; from which he no ſooner gets looſe, but he runnes his owne way the faſter. As in walking there ſeemes to be a kind of emulation betweene the feet; as if the one did ſtrive to bee before the other, and the body would be afore them both, and the minde afore the body: ſo muſt our deſires labour toward the improvement of goodneſſe; and to be better to morrow than wee are to day. Thus let us goe on in love and peace; and as Ioſeph charged his brethren, let us not fall out by the way, leſt we fall out of the way. But with humility and charity let us follow the way of righteouſneſſe, and our end ſhall bee everlaſting peace.

They have not knowne the way.] I will not charge their ignorance ſo farre, as to ſay they knew no God, or beleeved none. Atheiſme deſtroyes the nobility of man: for man is a-kinne to the beaſts by his body; and if hee bee not of kinne to God by his ſoule, he is a baſe and ignoble creature. Yea, it confounds all magnanimity, and the advancement of humane nature. Take a Dog, and marke what a generoſity and courage he will put on, when he is maintained by a man: who is to him in ſtead of a god, or at leaſt melior natura, wherby it is manifeſt, that that creature, without the confidence of a better nature than his owne, could never be ſo couragious. So man, when hee reſteth himſelfe upon the Divine protection and favour, gathers a force and abilitie, which humane nature it ſelfe could never attaine. Therefore that ignorance (if at leaſt there can be any ſuch ignorance) is in all reſpects hatefull, that deprives humane nature of the meanes to exalt it ſelfe above humane frailty. But whatſoever the foole ſayes in his heart, every man knowes in his heart, that there is a God. None will deny there is a God, but thoſe for whom it maketh that there were no God. Never any nation fell wholly to Atheiſme: they acknowledged ſome God, though they miſſed of the right.

Nor will I charge their ignorance with a falſe god: It were better to have no opinion of God at all, than ſuch an opinion as is unworthy of him. The one is unbeleefe, the other contumelie; and certainly ſuperſtition is the reproach of p. 1065Deitie. Yeeld them to know God, and the true God: were they yet ignorant of h… …orſhip▪ Did they not know the Law▪ Then their puniſhment were leſſe …, unleſſe their ignorance were voluntarie. Or rather ſay, they knew the Law, … w…h a P…ariſai…ll knowledge;Rom. 2.12.Rom 2:12 as if they could be juſtified by the L…. Herei…, as wide as the whole Heaven, they erred from the way to Heaven. Not that there is any imperfection in the Law, as if it were not able to juſtifie us: but the imperfection and fault is in ourſelves, that are not capable to be juſtified by it. A cunning Carver can cut the ſimilitude of any creature; but not on a rotten ſticke: yet is it no imputation to the skill of the Carver. The Law hath abilitie enough to juſtifie, but cannot performe this worke on our rotten nature. The Law, thus, is weake even to ſave one, but it is ſtrong enough to damne thouſand. What then?

They knew not the way of righteouſneſſe:] That is, the ſalvation which comes by Ieſus. All ignorance is a Curſe; but that which knowes not Chriſt, is the moſt miſerable. Homo cùm ſis, id fac ſ…mper intelliga…. If a man be ignorant of that which concernes him not, he is excuſable. As for a Preacher to be ignorant of the Art of Phyſicke, or a Phyſician of the Art of Navigation. But if the Phyſ…c…n be ignorant of Medicines, or the Divine of the Scriptures; this ignorance is …pardonable. Ignorance is the mother of error: and as well may we expect a …oice from fiſhes, as vertue from the want of knowledge. The Philoſopher being asked, Why men ſought more to the rich, than to the wiſe? anſwered, Becauſe it was poſſible for them to be rich, never to be wiſe. Why do men blanch the religious companie, to frequent the wanton? Becauſe they have more mind to be wanton, than to be religious.ffRom. 8.6.Rom 8:6 To be carnally minded, is death. They ſay of a wild graceleſſe man, he hath a good wit: but it is indeed a naughtie wit, that ends in death. Of the covetous worldling, He is a wiſe fellow; God ſayes, he is a veryggLuk. 12.20.Luke 12:20 foole. Come, let us deale wiſely, ſaith Pharaoh: but indeed he play'd the foole. Gehezi thought himſelfe wiſer than his Maſter, Naaman ſhall not carrie away all his money: this wiſdome got him the Leproſie. Peter would be counted a wiſe fellow,hhMat. 16.23.Matt 16:23 Maſter, ſav… thy ſelfe: but Chriſt puts upon him a worſe name than Foole, even Satan. Achitop…el lived a deepe Polititian; but he died a naturall, an unnaturall foole. There is wiſdome in the worldling, but it is as life in one that hath the falling ſickneſſe, or ſenſe in a mad man, farre from the life and ſenſe of ſound men.

They turne from the holy Commandement given unto them.] The ſecond eſtate is deſcribed by the cleareneſſe of the Direction, and by the ſouleneſſe of their recidivation. The Dire…tion is ſet forth by three juſt Prerogatives; Mandatum, Sanctum, Traditum: Firſt, it is a Commandement; they have no exemption from it: Secondly, it is Holy; they can find no fault with it: Thirdly, it is Delivered unto them; they cannot plead ignorance of it.

The Commandement.] Some have thought, all the dutie of a Chriſtian to be 1contained in the Decalogue, and that there are but ten Commandements. As if the Goſpel were but a thing upon the By; Conſilium, patius quàm Praceptum: a remedie, propoſed to us, not impoſed on us. But does not Chriſt call Lev…, a N… Commandement? You will ſay; This, and divers other, had their inſtitution in Nature, their re-ordination in the Law▪ onelyonly they were loſt, in the corruption of manners. So that now, Non nova, ſed …vata, they are now, not in themſelves, but to us. Nor was Chriſts, Ego autem dic…, Mat. 5.Matt 5a contradiction of the Law, but a cleare explanation. Non vellicavit, ſed vindicavit Legem: … ſ… p…ſ…it, as a Garment no more to be worne; ſed expoſuit, as a Light, that was … ded by their falſe Gloſſes. This is true; But is there no more in the New Teſtament, but that which expoundeth the Old? Why is it called Nova L…e, a new Law: Can there be a Law, without Commandements? Moſt plainely; This is Gods Commandement, 1 Ioh. 3.23.1 John 3:23that wee ſhould bel…eve in the Name of his Sonne Ieſus Chriſt. Indeed this does not bind thoſe Pagans, that know … Chriſt; for this p. 1066Commandement is not delivered unto them: but every ſoule within the Pale of the Church. The Spirit of God ſhallkkIoh. 16.9.John 16:9 convince the world of ſinne, becauſe they beleeve not on Chriſt. Now there can be no ſinne, in not doing that which is not commanded to be done.ll2 Theſ. 2.….2 Thess 2 Vengeance ſhall be ta…n on them that … not God, and obey not the Goſpel of Chriſt. The Goſpel therefore is a Law, which they ſhall periſh, that obey not.

Indeed it is jug… facile, and … leve, an eaſie yoke, a light burden: His Commandements are not grievous, ſaith the Apoſtle. I know, that of our ſelves it is as poſſible to keepe the whole Law, as to beleeve. But Lex imperat, fides impetra…: the Goſpel does not onelyonly j…bore qu…d placet, but dare quod jubet. A King, when he commands a Caſtle to be built, may allow the materials: but he cannot give armes, or veines, or braines; neither ſtrength, nor will, nor skill. But God, together with his Precept, gives the power of performance. Beleeve the grace of the Goſpel, the Goſpel ſhall give thee grace to beleeve. Now the obedience to this Commandement, is Faith; as the obedience to the former, was Love. This is the fulfilling of the Law; that other, the fulfilling of the Goſpel:mmLuk. 7.50.Luke 7:50 Thy faith hath ſaved thee, goe in peace. But,nnRom. 10.16.Rom 10:16 They have not obeyed the Goſpel: for, Lord, who hath beleeved our report? The obedience to the Goſpel, is called the beleeving our report.Aquin. There are two things required to Faith: firſt, the determination of that which is to be beleeved: ſecondly, the inclination and perſwaſion of the heart, to beleeve it. Preaching determines this Commandement; but it is God that perſwades, by Preaching. God can doe this, without Preaching; but Preaching cannot doe it, without God. Our voice can ſay, Repent: but repentance is the gift of Heaven. Paul preaches to Lydia's eare, but God onelyonly hath the Key of her heart. Rebecca cook'd the Veniſon, but Iſaac gave the Bleſſing. Paul may plant, and Apollos may water; but without Chriſt, nothing ſhall proſper. Faith cannot well be, without Preaching going before it; but Preaching may be, without Faith following after it. But if the hearer doe not obey this Commandement, yet the Preacher ſhall not loſe his Fee. The Advocate is rewarded, how-ever the Cauſe goes. Though wee preach, and you repent not, yet wee ſhall never repent of our paines: if wee may not be a ſweet ſavour to you, yet wee are a ſweet ſavour to God, in you. And well may wee be content to loſe our labour, when God loſeth the Seed, whoſe the Ground is. Give wee then our hearts to Chriſt, like the two Tables, to write his whole Law upon them. VponUpon the firſt Tablet let him write Faith; upon the ſecond, Love: ſo ſhall wee have both Legem in corde, and cor in Lege, and give obedience to the Commandement of God, which is

Holy.] The Father is holy:ooLevit. 19.2.Lev 19:2 Be ye holy, for I the Lord your God am holy. The Sonne is holy:ppAct. 3.14.Acts 3:14 Ye denied the holy One. The bleſſed Spirit is holy; therefore called the Holy Ghoſt. Thus wee treble the word, in our prayſes of God; Holy Holy, Holy, Lord God of Sabbath. Yea, God is Holineſſe it ſelfe: therefore from him can come no Commandement, but that which is moſt holy. Holy, for the Author, the holy God: Holy, for the Matter, a holy Truth: Holy, for the effect, it makes us holy creatures: Holy, for the end; it unites us to the moſt Holy, both in preſent grace, and future glory. A good ayre may make a man healthier, meat and digeſtion may make him ſtrong and luſtie, great atchievements may make him famous and worthie, the Prince may make him noble and mightie, induſtrie and thrift may make him rich and wealthie, companie may make him pleaſant and merrie: nothing in the world, but the grace of the Goſpel, can make him holy; and nothing but that holineſſe, can make him truly happie.

The Law is indeedqqRom. 7.12.Rom 7:12 Holy, and the Commandement holy, and just, and good: but the holineſſe of it did not comfort us, becauſe it could not make us holy: N… debilitate ſuâ, ſed incapacitate noſtr…. The Law ſpeakes ſtones: it is impoſſible to make Bread of ſtones. It came in Lightening and Thunder: Thunder and p. 1067Lightning are no medicines to cure a broken heart. The Goſpel is not onelyonly holy, but comforts us in the remedie of our unholineſſe. To this purpoſe was it given us before the Law: for before Iſrael received the Law from Mount Sinai, they had both Manna and the Water from the Rocke; which Paul plainely ſayes, was Chriſt in the Goſpel. The Sacraments of Grace were before the Legall Covenant; ſo did the goodneſſe of God prevent our obedience: therefore ſhould we keepe the Law, becauſe we have a Saviour. O the merciemercy of our God, which before we ſee what we are bound to doe, ſhewes us our remedie, if we doe it not. We all faile in our dutie; Chriſt ſupplyes all, and makes us holy.

Thus is this Doctrine holy, not onelyonly Subjectivè, in it ſelfe; but Effectivè, to us: as when we call meates wholeſome, we meane not ſo much in themſelves, as of the actions they tranſmit to us. So they be not onelyonly Mandata ſana, but in reference to us, Sanantia. This is that which turnes all thoſe Legall terrors into comfortable effects: for God is gracious and holy, both in the Oyle of his promiſes, and Wine of his menaces; and through both, he makes us holy. Therefore Paul calls itrr1 Tim. 1.10.1 Tim 1:10 ſound Doctrine; making us of a ſound conſtitution, if we follow that Dyet. For the Word of God is a Dyet, to keepe us in health: if wee ſinne, and be ſicke, we muſt confeſſe that we have not kept the Dyet. This attribute, Holy, doth illuſtrate in the Goſpel two excellencies:

1. The perfection of it: for if theſſPſal. 19.7.Ps 19:7 Law were perfect, that doth condemne us; how perfect is the Goſpel, which doth ſave us?ttGal. 6.16.Gal 6:16 As many as walke after this Rule, peace be on them and merciemercy. The profeſſor of any Art, or Qualitie, muſt have a certaine Rule, or Principle, whereby to order it: and that muſt be a true Rule, or elſe he is ſubject to error and obliquitie. Here is a Rule, and a perfect Rule; a Commandement, therefore a Rule; a Holy commandement, therefore a perfect Rule. A Commandement, that we might not walke without a Rule: a Holy one, that we might not walke by a falſe Rule. He that hath no Rule, goes whither he knowes not: he that hath a falſe Rule, goes whither he ſhould not. To preclude the pretence of Ignorance, here is a Rule, a Commandement. To prevent the danger of error, here is a perfect Rule, a Holy commandement. Bellarmine ſayes, there be two things requirable in a perfect Rule; Certainetie, and Evidence: if it be not certaine, it is no Rule: if not evident, no Rule to us. Traditions betray their owne credit in both theſe regards: but this holy Commandement is no leſſe conſpicuous, than infallible. This was Chriſts Sword againſt all the powers of darkeneſſe, Scriptum eſt. Fabulous Legends are a woodden Dagger, and Traditions a ruſtie Scabbard: but this is, in truth and manifeſtation, a perfect Rule. A holy Commandement, the true Canon: other Writings may have Canonicall veritie, this onelyonly hath Canonicall authoritie.

This is the Iudge of all differences and doubts. As an earthly father,Aug. in Pſal. 22.Ps 22 fearing that his children will fall out after his deceaſe, and wrangle for Legacies, or about the diviſion of his goods; ſets downe his Will in writing, under his hand, not without witneſſes. If there ariſe any debate among the brethren, preſently they have recourſe to the Will, and that ends the Controverſie. If there fall out any diſſention about our Fathers Inheritance, whither ſhould we runne, but to our Fathers Will?uuEſa. 8.20.Isa 8:20 To the Law, to the Testimonie. But as we have ſome evill expounders of the Law, that interpret the Will againſt the Teſtators meaning; and ſo make it their owne Will, rather than his: not that there be Knots in good mens Teſtaments; no, the Knots be in the Lawyers braines. So by thoſe Popiſh ſpirits of contradiction, the Will of Chriſt, this holy Commandement, that ſhould decide all queſtions, muſt come it ſelfe to be queſtioned. Blaſphemous preſumption; where God himſelfe muſt be brought to the Barre, the Pope ſitting as Iudge, with a Parliament of Tridentine Fathers, and a Iurie of Ieſuites, to paſſe upon the Lord Ieſus. How can he not take this dealing worſe, than that he had under Pontius Pilate?

p. 10682. The Honour of it: Holineſſe is right nobilitie, without goodneſſe there can be no true glory. Therefore is it called axx1 Tim. 1.11.1 Tim 1:11 Glorious Goſpell. yy2 Cor. 3.9.2 Cor 3:9If the miniſtration of death were glorious, how much more doth the miniſtration of righteouſneſſe exceed in glory? The Law was a glorious feare, the Goſpell is a glorious joy. Old … calls itaaLuk. 2.32.Luke 2:32 The glory of Iſrael. Firſt, glorious for the Teſtimony; glorious Angels brought the newes, and their ſong to it was Gloria Deo in excelſis, Glory to God on high. Secondly, glorious for the matter propounded, which is our Reconciliation to God. Honour forſakes the man, whom the King disfavours: wee were in diſgrace with God by our ſinnefull nature: the Goſpell reſtores us to honour, clothes us like Mordecai, with royall robes, our Saviours righteouſneſſe; gives us Princes for our attendants, the bleſſed Angels; and proclaimes before heaven and earth,bbEſth. 6.11.Esth 6:11 Thus ſhall it be done to the men whom the Almighty King will hon…ur: ccPſal. 149.9.Ps 149:9And ſuch honour have all his Saints. Thirdly, glorious for the object, which is Chriſt, God and Man: that ſits in the glory of his Father;ddHeb. 1.3.Heb 1:3 even the brightneſſe of his glory: and ſhall come in his glory to judge the world. Fourthly, glorious for the power; it vanquiſheth all enemies, ſubdues the fleſh, overcomes the world, foiles and confounds the devill, even while it ſeemes to bee conquered, it gets the victory. When the Martyrs of it lie bleeding at the feete of perſecution, who would not thinke the honour of it ecclipſed? No, even then it is glorious; every drop of blood that comes from a Chriſtian, breeding a new Chriſtian; that which intended to kill us with infamie, crownes us with glory. Fifthly, glorious for the end: through glorious grace it brings to gratious glory: for the ſeed of Grace is the roote of glory; as ſeed is in potentia of corne.eeAct. 20.32.Acts 20:32 I commend you to the Word of his grace, that builds you up to eternall glory.

It is holy, honourable, glorious; what confuſion then belongs to that face which deſpiſeth it? He that cauſed the Goſpell to be brought with the bloud of his ſervants, will require the bloud of the contemners of it. It hath made many forſake their families, their goods, their blouds, and deareſt lives; and can it not make us leave our bad and baſe courſes? You wil ſay, It is ful of ſcorne and pain. But it is no Goſpell of paine and ſcorne, except onelyonly by accident: it is the Goſpell of glory. It teacheth us patience: and it is the nobility of vertue, to ſuffer: a mans patience is his honour; there is glory enough even in that, to ſwallow up the worlds ſhame.

Let us maintaine this glory, not onelyonly with our lippes, but in our lives. Then doe wee glorifie it, then ſhall it glorifie us; when it ſubdues our rebellious and vile affections. Let us beware of a relapſe, for this croſſeth Chriſts Reſurrection: let us not ſtoope downe to the world, for this croſſeth Chriſts Aſcenſion. Then do we honour it, when we honour them that bring it.ffRom. 10.15.Rom 10:15 Quam ſpecioſi pedes, How beautifull bee the feete of ſuch men? Then doe wee honour them, when wee give them due maintenance;gg1 Cor. 9.14.1 Cor 9:14 when they that preach the Goſpell, live of the Goſpell. They that will not allow us to live of the Goſpell for the welfare of our bodies, ſhall never live by the Goſpell for the comfort of their ſoules. It ſhould be the ſhame of Chriſtians, to rob their Teachers. But when a Spaniard was ſo pitileſſe to his Moore-ſlave, as to let him goe extreme bare and naked in the dead of Winter, and was reprehended by his kinſman for his hard-heart; adding (beſides his want of mercy) that it was a ſhame for him: anſwered, let him make what ſhift he can with the cold; and as for me, I ſhall ſhift well enough with the ſhame. So let us take care how otherwiſe wee may live: and for the ſhame of defrauding us they will abide that. But they that diſhonour the Goſpell, ſhall have no honour of Him whoſe it is.

Delivered unto them. What was it onelyonly by tradition? for this Traditum ill… is a golden word with the Church of Rome, the very ſound of it makes them crow like Cockes of the game, Victoria. But God did not leave his Church without a ſtronger Teſtimony, than that which paſſeth from mouth to mouth: p. 1069though it be alſo true, Audivimus a Patribus, and Tradidimus Filiis. ButhhHoſ. 8.12.Hos 8:12 I have written to them the great things of my Law: this was Gods courſe. Shall we interpret this of an inviſible manuſcript;iiIer. 31.33.Jer 31:33 I will write my Law in their hearts; Indeed this is a bleſſed writing; and bee all our hearts like Ezekiels Rowle, thus written upon within and without. But the Lord did not ſo truſt his ſacred Truth onelyonly, that no viſible characters of it ſhould be upon record, to convert, or convince the world. But the ſame Spirit which did perſwade Ieremie to receive that God had commanded, moved alſo Baruch to write that Ieremie had dictated. Therefore both for ſuggeſtion of the matter, and direction of the manner,kk2 Tim. 3.16. 1 Cor. 10.11. Rom. 15.4. Iohn 20.31.2 Tim 3:161 Cor 10:11Rom 15:4John 20:31 All Scripture is given by inſpiration of God. The Word of God is called The Scripture: that great Teſtator left his will in writing; and left it with his wife, the Church, to teach her children; as to the Iewes were committed the oracles of God.

God thought letters the chiefeſt meanes, both for preſervation, and propagation of religion. Experience teacheth us that the words of the beſt Preachers are but fleeting ſounds; moving for the preſent, but ſoone removing away, unleſſe they be taken alive, as it were while they are upon the wing, in the ſnare of this profitable invention. So is the loſſe of the eare reſtored to the eie, and Truth ſecured in the memory. Aelian writes of the Egyptian frogs, that taking a kind of reed in their mouthes, they ſave themſelves from being devoured by the water-ſerpents. The weakeſt conceits taking hold of writing, cannot be conſumed by the revolution of yeares, whoſe Hieroglyphicke was a Serpent; a fit embleme! Thus the tyrannie of time, which like Saturne, would devoure his owne children, is beguiled. Non ferrum poterit, nec edax abolere vetustas. llPſal. 102.18.Ps 102:18This ſhall be written for the generation to come: and the people which ſhall be created, ſhall praiſe the Lord. It is but a tricke that Rome puts upon the Church, the needleſſe overplus of their unwritten ſupplies: by which coozenage, themſelves that are the parties, be conveyed into the roome of Iudges. But theſe written evidences (wee are ſure) bee Gods owne deeds and ſpecialties:mmRev. 22.18.Rev 22:18 and they are curſed and abominable, that ſhall offer to piece his word, to mend his workemanſhip, to mingle and ſophiſticate his precious gold of the Temple, with the baſe droſſe and unſanctified refuſe of their owne inventi…ns. Yet this hath beene the ſilly ſhift of Romane brokerie, to diſcredit the Scriptures, for the better vent of their owne traditions. Yea, when they were oppoſed in the ſetting up of their unwritten fancies, they fell in the end to open railing at the Scriptures: calling it a mute, a brute, a dumbe, or dead letter, a blacke Goſpell, or a piece of inky Divinity. So did the luxuriant wits of Rome end in barrenneſſe and beggary; when they had ſpent all their colours, and could find no more cavills, turning the edge of their malice from our cauſe, againſt Gods ordinance: and at their loweſt ebbe, in the ruines of their ſtrength, they bid battell to the Lord of Hoſts, their ſtrongeſt and mightieſt adverſary. God delivered his holy Commandement to the people; they ſacrilegiouſly take that away, and deliver their owne. Thus they deale with them, as the ſouldiers did with Chriſt: firſt blind them, then ſtrike them, and laſt aske them, Quis eſt qui te percuſsit? Doe but open their eyes, and ſhew them this holy word, and they will ſoone perceive who hath ſo long abuſed them.

Well, Traditum eſt: there is no denyall of the Deliverie of it. Our eyes ſee it written and publiſhed, our eares heare it preached: ô that we could prove it practiſed. Many make it the argument of their diſcourſe, as if they would be Critickes in Divinitie; but you ſee not a ſyllable of it in their lives. Plutarch laughed at thoſe that would be counted wiſe as Plato, yet would be drunke with Alexander. The Church doth bring up divers, and nurſe them with Indulgence, which prove like Water-fowles, hatched under a Henne: they remaine with their Damme for a while; but according to their kind, they will to the Water. They learne this holy Commandement of the Church: but they leave both Church and Commandement, and all, for the World. A Hare, when ſhee is p. 1070hotly purſued and downe-hunted, plyes her to ſome beaten path; not for any love ſhe hath to it, but that there, by the feet of the paſſengers ſhe may loſe her Sent, and deceive the Dogges. Many will be in the Church-way, the Road of Profeſſion; not for any love they beare to devotion, but that the filthie Sent of their turpitudes might not be diſcerned. As this Law is given to us, ſo we muſt be given to it, that we may be ſaved.

They turne from the holy Commandement.] This is the fouleneſſe of their Backſliding; juſtly aggravated from the three excellencies of their Charge. Firſt, they are commanded, and that by the Higheſt, no leſſe than their Maker. Secondly, that command is Holy; to be honoured, for the matter. Thirdly, it is not wrapped up in obſcuritie, but publiſhed to them in ſuch a manner: yea, they receive it, and covenant with God to keepe it, in their Baptiſme. Yet they turne: firſt, from a Commandement; which manifeſts their diſobedience: ſecondly, from a Holy commandement; which argues their prophaneſſe: thirdly, from this Delivered, and accepted; which ſhewes their revolting, and rebelling wickedneſſe.

1. They turne from the Commandement. Humidum malè terminatur termino proprio, becauſe it is by nature fluid: but benè terminatur alieno, becauſe it hath a matter in which to ſubſiſt. Our nature is moiſt, ayrie, wateriſh, apt to flow into the aſpectable things of this world: if it be terminated onelyonly by our owne wills, and have no other bankes or boundaries, it will runne out into infinite luſts. Therefore it muſt be hedged in by a more conſtant and perfect will, as the Sea is ſhoar'd in with limits: and this is the Commandement of God: to tranſgreſſe that terme and fence, is diſobedience. Corrupt nature and carnall reaſon will plead for more ſcope, as if the Commandement were not broad enough. (Contradicting that of the Pſalme;nnPſal. 119.96.Ps 119:96 I have ſeene an end of all perfection: but thy Commandement is exceeding broad.) But it does not make the Teddar ſo long, as to fetch in all their owne Commons into Gods ſeverall; his Lawes into ſo large a compaſſe, as their deſires. Therefore firſt they will not obey, and then ſtudie evaſions why they ſhould not: as Saul firſt tooke the bootie, and then thought on an excuſe. The Gate is too narrow: What, not thinke a looſe thought? not ſpeake a falſe word, for an advantage? Who can keepe himſelfe within ſo ſtrict confines? But if a man were impriſoned for ſome foule fact, condemned, and ſure to dye the next morrow; and his friends in meane time tell him a meanes of eſcape, There is a Window or Grate in the Iayle, through which hee may creepe: would he not ſtrip off his clothes, yea, be content to raſe hisooIob 2.4.Job 2:4 skin, to ſave his life? Wee are by nature Satans ſlaves, ſhut up in his priſon, the bondage of ſinne: there is but one way to eſcape into the glorious libertie of Gods children; this is a narrow Gate, a narrow Grate, our new obedience: Shall we not put off our luſts, our riches, our pleaſures, our deare wills and deſires, to ſave our ſoules?

2. They turne from the holy Commandement: this is their Prophaneſſe. Fanum à fando; the Temple was ſo called, becauſe it was the ſpeaking place, where God did ſpeake to man, and man to God: They that contemne holy things, have no part in the holy place. The Church cannot hallow them, that diſ-hallow the Church. Procul hin…, procul eſte profani. I know there be ſome that put on holineſſe as a looſe garment, to cover their pollutions; and ſeeme to pray devoutly in thoſe Temples, which they have ſpoyled by their ſacriledge: and theſe doe more hurt, than they that profeſſe no holineſſe at all. It was ſaid, There were many oppreſſors in Rome, but they were all drunke, except C…ſ…, and hee was a ſober one. Licentious Libertines, the Idolaters of B…th…, and Votaries of Venus, are all propha…ts of the holy Goſpel; but they be drunken ones. But demure hypocrites, blacke Saints, that worſhip God a… their Pe…e…, and Mammon in their Cloſers, theſe be the ſecret underminers of the Goſpel, p. 1071though they be ſober ones. For howſoever they call for Sermons with their voices, they deſtroy the livelyhood of Preachers, by their deeds; and root up the holy ground, while they call for holy fruits.

Let them talke what they will, they love the Lawyer better than the Preacher: for they give their money to the Lawyer, that he may defend them from paying their dues to the Preacher. No charitie to the poore, no equitie to the Church, no love of neighbourhood is in them. For the firſt Table: they will be no Idolaters, no ſwearers, no Sabbath-contemners, no friends of Papiſts; and all this is well: you would thinke theſe men very holy. But come to the ſecond Table: trie them with obedience to Magiſtrates, with all thoſe holy duties to their brethren; here they bewray themſelves. Sure if they had beene in Moſes his time, they would never have grudged at the miſ-carriage of the ſecond Table: but were well content it ſhould be broke then, for they have broke it ever ſince. Thus, as if they could part the Commandement, and Holy; they would faine be holy, without the Commandement. But all their holy ſhewes of obſerving the former Table, when they perpetually violate the ſecond, in their pride, and malice, and covetouſneſſe, are but greene hearbes in the window, to hide the duſt and ſluttiſh cobwebs. As if he that forbad us to ſweare, did not alſo forbid us to lye: as if he that commanded us to ſacrifice, did not alſo charge us to preferre merciemercy. Goe thou foole, that thinkeſt holineſſe to conſiſt in hearing Sermons, and not in a conſcionable obedience of the Text. Two walking together, found a young Tree laden with fruit: both did gather, and ſatisfie themſelves for the preſent. One of them tooke all the remaining fruit, and carried it with him: the other ſeeing him gone with the fruit, tooke up the Tree it ſelfe, and planted it in his owne ground; where it proſpered, and bore plentifully every yeare. The firſt had more fruit for the preſent; but the other ſped beſt, for he had fruit when the other had none. At Sermons, ſome have large memories, and can gather many obſervations; which they keepe a while, to rehearſe, not to practiſe. Another hath a weaker capacitie, but he gets the Tree it ſelfe, the root and ſubſtance of the Text, plants it in his heart, feedes on the fruits of comfort; and his ſoule is nouriſhed to eternall life.

3. This is a Commandement delivered unto them; which they have received, yea covenanted and ſworne to keepe: yet as if they had onelyonly taken it upon liking, they turne from it: this is their Apoſtacy. It was not delivered with ſuch terror as the Law, but with ſweet mildneſſe. Then, the very hill where God appeared, might not be touched of the pureſt Iſraelite: Here, the very hemme of his garment was touched by the woman that had the fluxe of blood; yea, his very face was touched with the lips of Iudas. There the very earth was prohibited them where he deſcended: Here, his very body and bloud is profered to our touch and taſt. So gracious was God in this delivery of the Goſpell: how unthankefull are we, if wee doe not acknowledge this mercy to us, above his ancient people! They were his owne, yet muſt ſtand off, like ſtrangers: wee were ſtrangers, and hee hath made us his owne. It is our ſinne and ſhame, if in theſe …ants of inti…eneſſe, we be no better acqu…ed with God, than they which in their greateſt familiaritie were commanded …. Yet we have counted this favourppHoſ. 8.12.Hos 8:12 a ſtrange thing; not onelyonly through ſimple ignorance, but want of reverence and reſpectfulneſſe. A man may be ſtrange, either when hee is not perceived, or …ived. Not underſtood▪ that God calls aqq1 Cor. 14.11.1 Cor 14:11 ſtr…ge Nation, whoſe language th… know not. Barbarus hôc …, quia non intellig…r. Not accepted:rrIob 19.15.Job 19:15 They … in my houſe, co…nt f… a ſtranger. This holy Commandement may be ſaid …ge, when it is unknowne; and ſo the bea…ers are fooles privative… o… when it is …eglected, and not cared for▪ and ſo they proceed higher, and are fooles p…tive. They turne from it: …ſt, becauſe there is a negative indiſpoſ…ion in t…e… to receive it; through ignorance, wa…ing faith; or through … p. 1072wanting knowledge; as the Septuagint render that, Eſa. 11. If you will not beleeve, you ſhall not underſtand: which is a ſound poſition, though I dare not call it a ſound tranſlation. Secondly, becauſe there is a poſitive diſpoſition of reſiſtance againſt it, in their owne wiſedome: for the wiſedome of the fleſh is enmitie againſt God. The more a man adheres to the judgement of ſenſe, reaſon, and experience; the further off he is (without ſpeciall grace) from the Kingdome of Heaven. Nicodemus was a great Doctor in Iſrael, yet he wonders at the Regeneration: the Doctrine of the Goſpel begets in ſuch men a queſtion, How can theſe things be? ſſAct. 17.18.Acts 17:18What will this babbler ſay? Yet theſe were not the vulgar, but Philoſophers: of no vile Citie, but of Athens; the Greece of that Greece, which counted all the world, but themſelves, Barbarians.

Hence ariſeth that contempt, both of the Goſpel, and of them that bring it.ttRom. 10.15.Rom 10:15 How beautifull are the feet of them that preach the Goſpel of peace? The feete: not becauſe they wore Slippers embroidered with Gold and Pearle; as that Scripture is abuſed, to the conſecrating and kiſſing of the Popes toe. But becauſe the feet are the inſtruments of going: as wee familiarly ſay of poore men, They get their living by their fingers ends; becauſe they are the inſtruments of working. This Commandement is holy: holineſſe and beautie goe together; as the Pſalmiſt ſpeakes, The beautie of holineſſe, which makes the holineſſe of beautie. Like Youth, which we call the pride and flower of Life; wherein is that mixture of White and Red, which is called Beautie. Like the Spring, when the fields begin to be adorned with buds, bloſſomes, graſſe, and flowers, in which all creatures rejoyce. The Goſpel turnes the ſqualid Winter of barren ſinnes, into the flouriſhing Spring of heavenly graces. Yea, and like Autumne too, for the ripeneſſe of fruits: unripe fruit is dangerous; ripe, is both well-coloured, and well-taſted; wholeſome. The beautie of the Saints doth not decay, but encreaſe, with their yeares. Wee may more truly ſay of ſoules, than Euripides could of bodies, that retained beautie in their age; Not onelyonly the Spring is pleaſant, but even the Autumne. Yea, this TreeuuRev. 22.2.Rev 22:2 yeelds fruit every monethmonth; ever ſeaſonable. Many of our daintieſt meats are not, but the Goſpel is alwayes in ſeaſon. In the Winter of trouble, in the Summer of eaſe, in the Spring of youth, and Fall of age; never out of ſeaſon. The glory of it perhaps is not illuſtrious to carnall eyes: alas, Id minus conſpicuum, quod magis praclarum; excellentiſsima, occultiſsima. Wee ſee the leaves, the flowers, and fruits of a Tree; but the precious ſappe is hidden. In man, the body onelyonly is viſible, not the ſoule; we ſee the accidents of things, not the forme and ſubſtance. Men may love others, for ſenſible reſpects; God loves his children, for their ſecret and inviſible graces. Omnis decor ab intus, xxPſal. 45.13.Ps 45:13The Kings daughter is all glorious within. The glory of this Evangelicall Law is onelyonly ſeene of ſpirituall eyes; and of them, with deſire and raviſhment. Theſe love it, and all the ſervants God imployes in it. Some love their Miniſters, becauſe they keepe good hoſpitalitie, which is commendable: ſome, becauſe they gaine by them in their Altarages, which is carnall: ſome for looſe reſpects, which is ſenſuall: ſome, becauſe they ſeldome preach, which is abominable: ſome, becauſe they would be held religious, which is hypocriticall: but to love them for their workes ſake, this is conſcionable: and thoſe men ſhall find peace to their hearts, and ſalvation to their ſoules, which is comfortable.

The Summe of the Verſe.

The Text riſeth in …ull ſtrength againſt Apoſtolicall back-ſliding: which is two-fold; of Faith, of Manners. The laſt is dangerous, the former is deadly: together with truth, it loſeth ſhame: and not ſeldome ſwells up to the ſ…ne againſt the Holy Ghoſt, for which, becauſe there can be no …emorſe on …th, there is no forgiveneſſe in heaven. O how happie were it for ſuch ſtraggle…, to be driven home to the Fold, though with ſha…e, though by death! For theſe doth our common Mother mourne, both pittying their loſſe, and diſdaining p. 1073thus to bee robbed of her children: not that ſhee needes them, but they her. Troopes of ſoules in their ſtead daily creepe into her boſome, and humbly embrace her knees on their owne. She hath had ſonnes, which ſeeking idolatrous Rome as reſolved Papiſts, left the world as holy Martyrs: dying for the deteſtation of that they came to adore. How many wilfully loſe their ſoules, where theſe went to loſe, and found them? Their zeale dies, where the others began to live: and they like to live, where the other would but die.

But alas, what ſhall wee ſay to the apoſtacie in manners, that epidemicall relapſe of the world, to the world? It is not in man, as in the Citie: when the Curfeu-bell hath rung, wee cover our fire, rake up our embers, and then lie downe and ſleepe without feare. Hee that hath repented and eſcaped from a ſ…nne, hath not yet eradicated, and eſcaped from the roote of that ſinne: the ſeed of the ſame tranſgreſſion is ſtill within him. No ſanctification is ſo perfection earth, as to expell all corruption. If after many ſighes and teares wee have attained to doe well, and reſolve better; yet this good eſtate is farre from conſtant, and eaſily inclining to change. God is the God of Security, and the enemy of Security too: hee would have us alwayes hee ſure of his love, and yet alwaies bee doing ſomething that wee may bee ſure of it: ſo to apprehend him, as ever preſent with us; yet ſtill to follow him, as fearing leſt he ſhould goe from us. Hee did enlarge Hezekiah's leaſe for fifteene yeeres, he renewed Lazarus his leaſe for a time we know not: but hee did never ſo put out the fire, that he left no embers, no ſparkes. Hee did ever wrappe up a future mortality in that body, which hee had ſo reprieved. So for the ſoule; hee doth not ſo pardon ſinne, that the ſinner can ſinne no more; hee makes no man ſo acceptable, that hee makes him impeccable. As therefore on the one ſide, wee doe not looke on thoſe ſinnes with a deſpairing eye, which wee have heartily repented, and transferred upon our Saviour; as though they were not ſufficiently dead in him, but muſt bee againe raiſed to life, to condemne us to death: for this were to diminiſh the largeneſſe of his bountie, and to derogate from the fulneſſe of his merciemercy. So on the other ſide, to thinke that Gods preſent mercy extends to all our future ſinnes, and that hee had already forgiven whatſoever wee durſt venture to doe amiſſe hereafter; were an unwarrantable anticipation, an inſolent preſumption. Gods favour muſt not bee made an antidote againſt all willfully received poiſons, nor a licence to expoſe our ſelves to temptations. That merciemercy which hath holpen us from the falls of our infirmities, may bee to ſeeke when wee have caſt our ſelves into new offences through too raſh confidence of it.

If our ſoule were as ſenſible of ſinne, as our body is of paine, wee would bee fearefull of a Relapſe. Suppoſe a man hath been ſicke of ſome dangerous diſeaſe, whiled out many weary dayes, and not more eaſie nights, in languiſhing fits, been the exerciſe of Phyſicians; yet after all is recovered and well. But now when the ſame diſeaſe comes againe, how terrible? To think of panting through all thoſe fiery heates, and ſailing through all thoſe overflowing ſweats, of watching all thoſe long nights, and mourning all thoſe long dayes: for ſicke men thinke that perverted nature hath put the longeſt day, and longeſt night together; which ſhould be ſixe moneths aſunder: every day of their patience appearing to them a Saint Barnabe's day, and every night a Saint Lucies night: to thinke of ſtanding at the ſame Barre, expecting the returne of Phyſicians from their conſultations, and not be ſure of the ſame verdict in any good indications: that he muſt goe the ſame way over againe, and not be certaine of the ſame iſſue: this is ſo wofull a condition, that the former ſickneſſe ſeemed a kind of convaleſcence to it. We have heretofore runne into a ſoule ſin, did it coſt us no labour to worke our ſelves out? How many weeping prayers, and groning teares, and trembling feares, and bleeding ſorrowes, have wee gone through; before wee p. 1074could get aſſurance of Gods reconciliation to us? It may be, we have beene driven to roare de profundis, yea, even to deſpaire in profundis, before we could obtaine the teſtimonie of forgiveneſſe. Gods favour is no triviall thing, to be regained as eaſily as it is loſt. Mary loſt Chriſt ſuddenly; it coſt her many a wearie ſtep, and pearlie drop from her eyes, in thoſe three dayes, ere ſhee found him.

The priviledge of not ſinning, is too high a favour for this militant eſtate: it could not be militant, if it had no enemies; it had no enemies, if it were free from ſinnes. There is a tranſmigration of ſinne; and when the ſoule of it is dead in one ſinne, it paſſeth to another. Our youth dies, and the ſinnes of our youth with it: ſome ſinnes die a violent death, and ſome a naturall. Penurie and miſerie kill ſome ſinnes in us, and ſome die of age. The change of our condition makes us unable to doe ſome ſinnes; as the beggar can be no Vſurer, the ſlave no Tyrant. Yet the ſoule of ſinne lives, and paſſeth into another: and that which was wantonneſſe, becomes ambition; and that which was riot, becomes covetouſneſſe. Wee have three lives in our ſtate of ſinne: where the ſinnes of youth expire, thoſe of middle yeares enter; and thoſe of age, after them. So ſtill God finds in us, and his finding ſhewes us, that there is left the matter of ſinne in us, which proclives us to a relapſe. Yea, which of us hath not multiplied relapſes alreadie? Which caſe is fitly and fearefully expreſſed, in a ſtorme at Sea;aaPſal. 107.26.Ps 107:26 They mount up to the Heaven, they goe downe againe to the Depths. Repentance lifts us up to Heaven, and Relapſe brings us downe againe to Hell.bbIoh. 5.14.John 5:14 Sinne no more, lest a worſe thing come unto thee. Not onelyonly death, which is an end worſe than that long ſickneſſe, that was the beginning: but Hell, which is a beginning worſe than that end.

The deareſt children of God have fallen foulely, fearefully, but never finally. How dreadfull was the miſ-carriage of the man after Gods owne heart, in the buſineſſe of Vriah? With what a trembling ſoule muſt we looke upon it? Who can promiſe himſelfe to ſtand, when he ſees David fallen, and in the fall maimed? Who can aſſure himſelfe of an immunitie from the fouleſt ſinnes, that ſees him offending ſo hainouſly, ſo bloudily? Who ever noted ſo foule a Blot in his rejected Predeceſſor? Hee ſinnes in luſt, drunkenneſſe, diſſimulation, homicide; and yet was recovered. Saul did but goe about to colour his ſinne, and was curſed. The Veſſels of MercieMercy and Wrath are not diſtinguiſhable by their actions: he makes the difference, that will have merciemercy on whom he will; and whom he will, he hardeneth. But the juſt and holy God will not ſo put it up at Davids hands: hee that hates ſinne ſo much the more, as the offender is dearer to him, will let him feele the bruiſe of his fall. If Gods beſt children have beene ſometimes ſuffered to ſleepe in a ſinne, at laſt hee hath awakened them in a fright. Since the firſt man Adam, the World never yeelded ſo great an example of Wiſedome, or ſo fearefull an example of Apoſtacie, as Salomon. The knowledge which Adam had by creation, Salomon had by infuſion; both fully, both from one Fountaine. Adam called all creatures by their names; and Salomon ſpake, from the Cedars of Lebanon, to the moſſe that ſprings on the wall. Beſides vegetables, there was no Fiſh, Fowle, Beaſt, that eſcaped his diſcourſe. Yet both fell, and fell by one meanes; and Salomon might ſay as well as Adam, The … man deceived me. It is true indeed, that Adam fell, as all; Salomon, as one: yet ſo, that this one is a patterne of the frailetie of all. If knowledge had beene a priviledge from ſinne, both had ſtood: yet both fell; this laſt, frequently, neither finally.

I might abound in this exemplification: all have their back-ſlidings. The wicked fall like Elephants, yea, like rotten houſes, without riſing againe. The juſt fall ſeven times a day, but then they riſe as often: their ſinnes teach them repentance; that repentance, carefulneſſe: as Peter was better, after his denyall, p. 1075than he was before. The righteous fall on their faces, they ſee where they fall: the wicked fall on their backes, as the apprehenders of Chriſt did; they ſee not where, nor when they fall. The children of God have ſinned, as it were, to teach …s repentance: their falls are recorded, not to diſgrace them, but to admoniſh us; not for our imitation, but inſtruction: they repeated what they did ill, and ſhall we doe what they repented? They were taken as ſinners, and delivered a penitents: Their ſoule eſcaped as a Bird out of the ſnare. It is good for us, that they were both taken, and delivered: Taken, that wee might not preſume; and that wee might not deſpaire, delivered. They ſinned, that wee might not ſinne: they were reſtored, that wee might not ſinke under the burden of our ſinne. Let … up this point with two uſefull applications.

1. As we muſt be jealous of all ſinnes, ſo exceeding fearefull of a relapſe into o…r former ſinnes. Wee are like little children that overthrow themſelves with their clothes; now up, and downe againe at a ſtraw.ccRom. 11.20.Rom 11:20 Be not high minded, but ſ…re. The Vine, Olive, Figtree, will not leave their chearefulneſſe, fatneſſe, ſweetneſſe, to get a kingdome; the Bramble did: if wee bee Brambles, what ſ…ll wee doe when the fire comes? Though the children of election cannot be d…mned, yet they may bee damnified, dangerouſly wounded by their ſinnes, loſe the ſenſe of former peace in their ſoules, be brought to the pits brinke of horrible deſperation, and thinke that the very torments of hell are not more grievous than that they feele in their owne conſciences. If one act of filthineſſe hath thus d…ſtreſſed us, that wee would give all the world for a pardon: if it hath made us grone, and bleed, and roare for the very diſquietneſſe of our hearts; what tortures will the ſame ſinne bring, when it is againe repeated? There is a propriety, a Meum and Tuum, both in paines and pleaſures: and as wee are moſt affected with that pleaſure, the ſweetneſſe whereof we have taſted in former experience: ſo wee are moſt intimidated with thoſe paines, whereof wee have had a bitter ſenſe. A covetous perſon, that hath preoccupated all his ſenſes, filled all his capacities, with the delight of riches; wonders how any man can have any taſt of any pleaſure in openneſſe or liberalitie. The drunkard feares to tell the place where he hath found the beſt wine; for he thinks all the world muſt needs come trolling to his pot. So in ſickneſſe, he that is tormented with the Stone, wonders why any man ſhould call the Gowt a paine. And hee that hath felt neither, but onelyonly the Tooth-ach, is as much afraid of that, as either the other of theirs. When wee have felt torments in their exaltation, wee tremble at a relapſe.

Certainely, our former tranſgreſſions did not put us to the true paine of repentance, if we doe not quake to repeat them in our practiſe. Had we apprehended the wrath of God for thoſe ſinnes, and complained (with David) of our broken bones, of our broken hearts; wee would ſhudder at our new provocations. Why is a Relapſe ſo odious to God? Becauſe hee that hath ſinned, and repented, hath (as it were) weighed God and the Devill in a balance: hee hath heard them both plead; and when he hath heard them, gives judgement on that ſide to which hee adheres, by his ſubſequent practice. If hee returne to his former diſobedience, hee decrees for Satan, preferres ſinne before grace: and in contempt of God, declares the precedencie for his adverſary. Now looke how farre a contempt wounds deeper than an injury, ſo farre a relapſe is more haynous th…n the firſt iniquity. And that which is more odious to God, muſt needs bee more dangerous and pernicious to us. For there is no other meaſure of the great…eſſe of our danger, but the greatneſſe of his diſpleaſure. Wee delight to weare …owers while they are freſh and ſweete: but when they fade and wither, wee throw them away. If ever Adam had beene againe received into Paradiſe, how abſtinently would hee have walked by the forbidden tree. Scarce ſhould his eie have look'd toward it, but (ſure) his hand would never have touched it. If the p. 1076loſt Angels had been re-admitted to their heaven, how would they have fixed themſelves upon God, and preſerved the integrity and honour of their …: If Gehezi could have (like Naaman) waſhed off his leproſie in Iordan; hee would never have runne after that rich Syrian for gold, yea he would have refuſed it, though brought home to his doore. O that we could be ſo wiſe, never to hazard thoſe favours, which after our firſt forfeiture we have recovered.

2. Let us not deſpaire of Gods mercies, though wee have relapſe… into our former diſobedience. Wee have been wounded, and that wound is almoſt healed, ſo that nothing appeares but the ſcarre: againe, we expoſe that tender place to the enemies weapon, and receive there a new hurt: though the danger hee grievous the remedie is more gracious, there is vertue enough in G…ſt … heale us. The great Servant of his denied him againe and againe, but all before repentance: here was no relapſe. If there had beene, hee that with a looke recovered the formes, could with a touch have healed the latter: Gods Iuſtice hath taken ſome at their firſt fall: the reprobate Angels ſinned, they never relapſed. Hee hath not made our caſe ſo deſperate:ddEcclus 2.18.Sir 2:18 As the Lords maieſty is, ſo is his merciemercy: both infinite. He hath pardoned many relapſes in his ſervants; and his arme is not ſhortened. If death were ill in it ſelfe, God would never have raiſed up any dead man to life againe, becauſe that man muſt neceſſarily die againe. If his merciemercy in forgiving fore-paſt ſinne, did ſo farre aggravate a relapſe into the ſame ſinne, that there were no more merciemercy after it, our caſe were the worſe for that former merciemercy. For wee are all under a neceſſity of ſinning while wee live here: provided that we place this neceſſitie in our owne infirmitie, and not in his decree. Not that we ſhould hence take encouragement to relapſe out of preſumption; but when we have relapſed through weakneſſe, to preclude all acceſſes of deſperation.

That God of patience and compaſſion, who hath commanded us to pardon our offending brother ſeventy times, ſeven times, hath limited himſelfe to no number. It is true indeed, God is jealous of his honour, and there is nothing that comes nearer to the violating of that honour, nearer to the nature of a ſcorne to him, than to ſue out his pardon, and make it a licence to ſinne: to obtaine the ſeale of his reconciliation and forgiveneſſe, and then to turne upon that ſinne for which we needed that forgiveneſſe. This comes too neere a contempt, when we ſhall make his holy Ordinances, his Word, his Sacraments, the Seales and Inſtruments of his Grace, to become the inſtruments of our licentiouſneſſe. Yet there may come a victorious Repentance, to ſcowre the coaſt of all theſe rebels; a potent grace, to ſtrengthen all theſe weakeneſſes: and the ſtocke of Gods merciemercy cannot be made poore by the payment of all theſe our debts. Wherefore did the Lord Ieſus runne through ſuch a variety of ſufferings, but to anſwere for the variety of our ſinnes? Hee did not ſhed his bloud for this ſinne, and not for that: for the ſinnes of our morning and not for the ſinnes of our evening. Hee was not ſo often buffeted and wounded, but to ſatisfie for us that have ſo often treſpaſſed. Sixe times was his bloud ſhed, that though our ſinnes bee iterated ſixe thouſand times, wee might finde ſufficient expiation for them all. He is the God of conſtancie and perſeverance, andeeIoh. 13.1.John 13:1 Whom hee loveth, to the end hee loveth: we may loſe our ſelves, we cannot loſe him, becauſe he will not loſe us.

It had beene better for them.] This is the laſt point, the balancing of both theſe conditions; a triall whether of them is the more unbleſt and dangerous, and it falls upon the knowing part: if a man will be ungracious, it had beene better for him to bee ſo in the darke. Ignorance is unhappy enough: indeed Peter lent his Buckler to the Iewes, therewith in part to defend themſelves againſt the weapons of Gods wrath, in the bloudieſt fact that ever the Sunne ſaw attempted, and to keepe them from deſperation; ^f I wote that through ignorance ye did it: but withall he calls them to future knowledge. The dayes are evill, whether wee p. 1077reſpect their troubles, or that which troubles them, our ſinnes; and not likely in either of them both to mend:ggAct. 17.30.Acts 17:30 The former times of ignorance God winked at: but now, ignorance ſhall no longer hope for ſuch a connivence. If ignorance had a ſufficient tongue to plead her owne innocencie, why did the bloud of Chriſt crie from the Croſſe, Forgive them Father, they know not what they doe? There is an invincible ignorance, like Seneca's blind Harpaſtes, an old Beldame, ſo inſenſible of her owne blindneſſe, that ſhee would often entreat her Guide to goe forth of doores, becauſe the houſe was darke. And there is a wilfull ignorance, that refuſeth the Light, for feare of ſeeing the owne wretchedneſſe. But the Cockatrice that lyes cloſe in her hole, will ſometimes come forth, to warme her ſelfe at the Sunne: and it is more for the proſperitie that waites upon the light of the Goſpel, than for the Light it ſelfe, that theſe craftie Serpents come out of their dennes. There be ſimple ſoules that cannot, and ſubtill ſpirits that will not know the truth: the former ſhall not eſcape from Rods, the other ſhall be ſcourged with Scorpions.

But their plagues ſhall farre exceed, that know their Maſters will, and will not doe it. If Tyre and Sidon burne in Hell, and the ſmoake of their torment aſcend for ever, wherein never was Miracle wrought, nor Oracle taught, to reclaime them: what ſhall become of Chorazin and Bethſaida, whoſe ſtreets were honoured with the gracious words and glorious wonders of Ieſus Chriſt?hhMat. 7.22.Matt 7:22 Many ſhall ſay in that day, Lord we have propheſied in thy Name, &c. Many; for this ſhall be the caſe of multitudes: yet their knowledge of Chriſt ſhall not gaine his knowledge or approbation of them; Neſcio vos. Our knowledge ſhall then be weighed to the ſmalleſt graine; and if our holineſſe, being put into the other Ballance, be found too light, our ſorrowes ſhall make it up. How curious Critickes would many be in the Arts, ignorant of no congruities, no proprieties? But not to know Chriſt, is no falſe Latine with them: to wound him through with deſperate oathes, is no breach of good manners. But where was Salomons wiſedome, while his affections ran away with him into a wild voluptuouſneſſe? What boots it to know all things, while we know not our ſelves? The perfections of ſpeculation doe not argue the inward powers of ſelfe-government: the eye may be deare, and yet the hand palſey'd. It is not ſo much to be heeded, how the ſoule is informed, as how it is diſciplined. The light of knowledge doth well, but the good ordering of affections doth better. Never any meere man, ſince the firſt, knew ſo much as Salomon: many that have knowne leſſe, have had more command of themſelves. A competent eſtate well husbanded, is better than a vaſt patrimonie neglected.iiIoh. 13.17.John 13:17 Theſe things if ye know, happie are ye if ye doe them. Here is the labour and difficultie, here is the comfort and felicitie, the conjunction of practiſe with knowledge. The end of ſpeculation, is operation:kkEph. 2.10.Eph 2:10 Wee are created not to know, but to doe good workes. Who prayſeth a Horſe that feedes well, and is good for nothing elſe; neither for ſpeed, nor length; Race, nor travaile?

Obedience joyned with knowledge, ſhall have double honour, becauſe God is doubly honoured in them. Cornelius, a man fearing God, and giving Almes; the Centurion, that hath built a Synagogue; Dorcas, that made garments for the poore; C…i…s, the Hoſte of the Church: theſe were rich ſtiles of commendation, and ſhall have farre richer favours of retribution.llMat. 25.35.Matt 25:35 Come ye bleſſed, for you have done me good: for ſuch deeds, God is bleſſed of men; and in their deeds, ſuch men ſhall be bleſſed of God. But where is plentie of knowledge, and penurie of good workes, God is blaſphemed; as if he had wanted fore-ſight in the beſtowing of his gifts. Theſe things if ye know, curſed are ye if ye doe them not.mmRev. 22.12.Rev 22:12 God ſhall re…rd every man according to his workes, not according to his knowledge. The diſcourſe of faith and godlineſſe, are but drie things, to the practiſe. Search all over the Scripture, and ſee if any Covenants or Grants were made to Knowing, and p. 1078not all to Doing. It was the ancient tenour of the Law, Doe this, and live. The Goſpel ſayes, Beleeve, and live; which implies an act to be done: and that act drawes on many conſequent fruits.nnMat. 7.21.Matt 7:21 Not he that ſaith, Lord, Lord, but be that doth the will of my Father, ſhall enter into Heaven. If a man had all the Vatican in his head, and could repeat every ſyllable of the Bible; without living after it, he had better have never heard of it.

They put a ſtumbling-blocke before others, both the weake within, and the wicked without: they buy by one Ballance, and ſell by another; preſcribe a good Rule, and live by a bad: uncleane beaſts, for all their chewing of the cudde, their repeating of Sermons; becauſe they divide not the hoofe, walke without all difference. As if men had eyes for no other purpoſe, but to be raking in gutters, and puddles, and kennels: their knowledge ſerves them, to chuſe out the moſt ſordid pollutions. Men loath the good Light of ſuch Candles, for the ſtinke which the Tallow yeelds: as the poore Indians reſolved, What Religion ſoever the Spaniards were of, they would be of the contrarie: thinking it not poſſible, that ſuch cruell and bloudie deeds could proceed from any true Religion. The Infidell diſputes againſt the Faith, the impious lives againſt it: both denie it; the one in tearmes, the other in deeds: both are enemies to the Goſpel. But of the two, it is worſe to kicke againſt the Thornes we ſee, than to ſtumble in the darke at a Blocke which we ſee not. It ſhall goe ill with ſinfull Pagans, but worſe with wicked Chriſtians. How will they in Hell curſe their knowledge; and unprofitably wiſh, that they had beene borne Ideots, and never ſo much as heard of Chriſt? For the honour of God, for the peace of conſcience, and for the ſalvation of our owne deare ſoules; let not this glorious Light be a meanes to caſt us,ooMat. 25.30.Matt 25:30 like unprofitable ſervants, into outer darkeneſſe: and drive us to ſay with the Poet; Cur aliquid vidi? or with Iob, ppIob 3.20.Job 3:20Quare miſero data eſt lux! Why was the Light given unto me? Thrice bleſſed ſoules, wherein the Tree of ſincere knowledge is rooted, and the Worme of ſecuritie and contempt hath not eaten up the fruit of it. The Lord ſhall in this life water it with the deaw of Heaven, and at laſt plant it in his moſt glorious Paradiſe of joy.