Sermons, Part 2
TWO SERMONS VPONUPON MATTH. 24.12.13. PREAched by RICHARD ROGERS.
Verſ. 12
And becauſe iniquitie ſhall be encreaſed, the louelove of many ſhall be cold.
But he that endureth to the end, he ſhall be ſaued.
The ſumme and ſcope of this Sermon.AS I vſe and thinke it expedient ſo to doe in preaching a Sermons, to acquaint the hearers firſt with the things which moſt concerne them to attend vntounto: ſo I will firſt ſhew, what matters I meane to ſtand vponupon▪ And as it was the vſuall manner of our Sauiour to ſpeake to the people of the things that concerned all that heard him, that there might be hope that all ſorts might take good thereby: ſo my purpoſe is to do. Now therefore ſeeing all ſorts of hearers are either workers of iniquitie, and ſuch, as fill the world with ſinne; or ſuch as hauehave receiued the louelove of the word into their hearts, of which ſort ſome hauehave been diſcouraged, and hauehave begun to faint, and to waxe cold, and ſome hold on their courſe commendablie, though theſe be the feweſt; therefore to all theſe three ſorts I will direct my ſpeech, that the firſt may repent betimes, and returne to the Lord; the ſecond may riſe out of their falles, and ſtand faſter in the good eſtate, wherein they had begun; and the laſt may hold on in their firſt louelove and continue to the end, wherein their happineſſe conſiſteth.
The opening of the text.And that I may not be thought to ſpeake what I liſt, I will ſhew how our Sauiour Chriſt doth giuegive occaſion hereof moſt fitly, ſpeaking himſelfe of all theſe three ſorts in the words which I hauehave read vntounto you. For he foretelling many things that ſhould afterward come to paſſe, putteth in this one amongſt the reſt, ſaying: It ſhall be in the latter dayes; that people ſhall be giuen ouer to ſinne, and euen where the Goſpell ſhall be preached, euen there iniquitie ſhall abound in ſuch wiſe, that it ſhall draw away many of them who hauehave embraced and loued the truth; ſo that they ſhall faint and fall from the goodneſſe that hath been in them, but let them (ſaith he) rouſe vp themſelues againe, and returne to their firſt louelove, and they who yet hold it, let them abide ſtill in it, for they only who continue to the end ſhall be ſaued.
And by this which he ſaith, it may eaſily be gathered,Three parts thereof. that he ſpeaketh of three ſorts, as I alſo entend to do: and withall three things he ſetteth downe. One, that iniquitie ſhall abound: the ſecond, that by meanes thereof, the louelove of many ſhall waxe cold: the third; that they who wiſely decline and ſhunne both, and enter and keepe on in the good way, wherein God hath ſet them vntounto the end, they ſhal vndoubtedly be ſaued, and hauehave euerlaſting life.
Now to begin with the firſt, I wil handle it thus.Three points handled in the first part. I will before I go further, proue the words of our Sauiour to be moſt cleare & true, that all may ſee into thē. Secondly, applie them in more particular manner to all ſuch as do cauſe iniquitie to abound, that all who deſire, may be able to ſee, whether they be of the number of them, that they may thereafter prouide for themſelues. And thirdly, I will ſhew what vſe all ſuch ought to make of the doctrine which they hauehave verified in hauing been helpers to encreaſe iniquitie; and that is this; that when they ſee they hauehave liued in times paſt to no other end, then to helpe to fill the world with ſin, they may giuegive all diligence to ſeeke the pardon of their euill doings, and neuer reſt quiet vntill they hauehave obtained it, and come out of them, which is the right vſe of knowing it. But if they ſtill go forward in their euill courſe, they may ſhew themſelues to be, as they are, that is, contemners.
And that the world ſhall be full of iniquitie in theſe latter daies of ours, it is proued by two reaſons:The truth hereof proued by Scripture and experience. the one drawne from Scripture, the other from experience. The Spirit of God ſpeaketh thus in the Scripture,Matth. 24.37. that as it was in the dayes of Noah, ſo ſhall it be in the comming of the Sonne of man. For as before the floud came, they did eate and drinke, marrie, and giuegive in marriage, vntill the day that Noah entred into the Arke, and knew nothing vntill the floud came and tooke them all away, ſo ſhall it then be. Whereby Chriſt ſheweth that in the latter dayes, a part whereof this age is wherein we liue, the people ſhall be as they were in that wofull time before the world was drowned with waters, which times were fraught with all impietie and iniquitie, with contempt of Gods word and all abomination.
2. Tim. 3.1.Saint Paul agreeth with our Sauiour Chriſt herein, and ſaith, In the last dayes (as theſe are wherein we liue) ſhall come perillous times: yea and know (ſaith he) that it ſhall be ſo. But if yee would know how perillous, hee anſwereth; ſuch, as wherein men ſhall be louers of themſelues, couetous, boasters, proud, curſed ſpeakers, diſobedient to parents, vnthankefull, vnholy, without naturall affection, truce breakers, falſe accuſers, intemperate, fierce, no louers at all of them that are good, trayterous, high minded, headie, louers of pleaſures more then louers of God. And if all theſe with the like do now flow, is it not true, that iniquitie aboundeth?
Iniquity aboundeth among all ſorts.But for that, let experience (from which the ſecond reaſon is to be drawne) declare, what is found in this part of the latter age in which we live, and whether the times be ſo bad as it was foretold they ſhould be. Conſider it by the ages of men,Yong men. as yong or old; by the ſexe, as men or women; and by their eſtate and condition, as the rich and the poore, the mightie and the meane. To ſay a little of eueryevery one, what ſtoutneſſe, pride, diſobedience, is to be ſeene eueryevery where in youthes? who being but as the flower that to morrow withereth, yet lift vp their creſt, as though they were riuited into a long life, and had a promiſe of eternitie heere, which if it were, yet had they but an eſtate in miſerie. But I may not ſtay to make large diſcourſes of eueryevery one.
Old men.What ignorant ſenſeleſnes, to conceiue knowledge of heauenly things is in the aged? and as much vnwillingnes to learne? And what elſe, but frowardnes, malice, and an inſatiable deſire of getting, while yet they hauehave more then one legge in the graue? In ſo much, that he who ſhould hope of the ſaluation of the moſt of them, muſt ſtretch out his charity beyond his warrant and ground. As for the wealthie,Rich. what is their occupation and practiſe, but to ſeeke with might and maine to grow more wealthie, minding that labour, as if they ſought after heauen it ſelfe? In the meane while, not regarding the multitude of thoſe that want, to ſerue the neceſſitie of them with their ſuperfluitie; neither embracing the Chriſtian life euer the more for all the goods they hauehave, but turning aſide from it rather, and as little longing after heauen it ſelfe: which kind of life, while they ſo pleaſe themſelues in, what wiſe man would iudge any otherwiſe of them, but that they thinke, they ſhall neuer die, or that they ſhall come againe when they be dead, to take the benefit of that which they hauehave.
But what ſay we then of the poore?Poore. Ierem. 5.4.The Prophet Ieremie ſaith of them, ſurely they are fooliſh, they know not the way of the Lord, nor the iudgement of their God. And experience proueth it to be ſo. For who doth not ſee, that the poore ſort take themſelues to be priuiledged that they ſhould not ſeeke after knowledge? For theſe are their ſpeeches, Sermons are for rich folke, as though they had no account to make to God: and therefore we ſee they are rude and brutiſh for the moſt part, contemning inſtruction, ſpeaking ill of the wealthier ſort, ſhifting, ſtealing, idle, further then neceſſitie driueth them to worke and labour. And by this that hath been ſaid of them, it is not hard to iudge of the reſt, namely how miſerable, as our Sauiour hath heere foretold, their whole courſe of life is.
And the like may be ſaid of Miniſter and people,Ministers and people. and of one and other. What faithfulnes to God is in the moſt of them, who take vponupon them to bee guides to Gods inheritance? What louelove is there in them to their flocke? what diligence in preaching and priuate ſtudie and reading? And for their liuing with thē (if ſo be they do liue with thē) what is their conuerſing with them, but either in hollow peace and fained louelove; in gaming, and carnall merrie making; or elſe they liue among them in ſtrangenes, hating one another, and in ſutes and controuerſies, but what fellowſhip hauehave the people with them for their inſtruction, and edification; but that they feare or flatter them for a peniworth in their tithes, and for their priuate commoditie?
And thus by laying open the particular kindes of perſons, it is too manifeſt, that iniquitie aboundeth, and that Chriſts prophecie of our age is moſt true, in fortelling that it ſhould be ſo. What remaineth therefore, ſeeing ſcripture and experience proue it to be thus, and yet that the workers of iniquitie ſhal be driuen from Gods preſence, and are accurſed; what remaineth (I ſay) but this? Firſt, that it be proued by plaine demonſtration, who are they that cauſe it to increaſe, for as much as few or none will applie this to themſelues, but will ſhift it off one way or other. Secondly, when it ſhall be ſeene who they be, that they make all poſſible haſte to repent, and ſeeke merciemercy.
The ſecond point: Application of the former to foure ſorts of people. The firſt ſort of thoſe that multiplie ſinne.And to finde out who they be that fill the world with iniquitie, it is no hard matter; and they may all fitly be brought to foure kindes. The firſt are notorious ſinners, and ſuch as cannot be hidden, as adulterers, drunkards, idolaters, oppreſſors, reuengers and ſuch like. Theſe as they cannot be ignorant, that their doings are odious and horrible, ſo they goe not alone, but hauehave their attendants and handmaides waiting vponupon them; as the Apoſtle deſcribeth them in the Epiſtle to the Romanes,Rom. 13.13. ſaying: walke not in gluttonie, and drunkennes, in chambering and wantonnes, in ſtrife and enuying. Theſe therefore whoſoeuer they be, whoſe ſinnes may be written in their foreheads with great letters, for the appearance and certaintie of them, theſe (I ſay) fill the world with ſinne, and cauſe iniquitie to abound, they cannot bee excuſed, they hauehave nothing to cloake them.
The ſecond ſort.The ſecond ſort are ſuch as are counted honeſt townes men, who looking after nothing for the moſt part, but how they may liue, are as forward in, and as fit for one religion as another. Who partly for law ſake, partly by example and cuſtome, ſeeing what others doe, come to Church indeed: but for any knowledge or goodneſſe they get thereby, all is one whether they goe or not. And if it were no more but this, that they hauehave neither zeale nor knowledge to worſhip God by, it may eaſily bee gathered what their liues be towards men. Theſe, although for want of better, they muſt beare office in townes; yet all diſorder is where they dwell, ſeeing they are as bad themſelues as others, vnleſſe (perhaps) ſome of them hauehave a little more ciuilitie then the worſt and rudeſt.
And who doubteth in the meane while, but that all kinde of ſinne ſwarmeth there? as the bold prophaning of the Sabbath, drunkennes, whoring, contention, vniuſt dealing, ſcorning of thoſe that bee better then themſelues, cauilling, reuenging, ſtoutnes to reiect all good admonition, with many other of like ſort: which where they are intertained, can it be choſen, but that iniquitie ſhould abound there? So that this ſecond ſort doth alſo fill the world with ſinne. And ſeeing this kinde of people is ſo common eueryevery where, that they goe for honeſt men and good Chriſtians, and they walke vncontrolled and vnpuniſhed, and thereby are the leſſe noted to be ſo euill as they are, the Lord doth oft take the matter into his owne hands, to detect and bewray them: So as, either they fall to ſome ſinne, for which the Magiſtrate taketh them in hand; ſuch was Achan, Ioſ. 7.25. Leuit. 24.10.and he that blaſphemed in Leuiticus, who both were put to death; and thruſt out from amongſt their neighbours; or elſe God puniſheth their ſinne himſelfe directly, by letting them lay violent hands on themſelues, as did Ahitophel.
The third ſort who cauſe iniquitie to abound,2. Sam. 17.23. The third ſort. are the hypocrites, properly ſo called; who profeſſe religion, and take the word of God into their mouthes, but they hate to be reformed; and boldly affirme that they know God,Pſal. 50.17. 2. Tim. 3.5. Matth. 7.21. but in their deeds they denie him; and ſay, Lord Lord, but doe nothing leſſe, then go about to fulfill the will of the Lord. Theſe cauſe the holy word of God to be ill ſpoken of, which they heare and talke of, more then the moſt of others do. And will not ſticke to commit ſinne the more boldly, vnderunder a colour and cloake of holines: which behauiour of theirs, being a practiſe and common courſe of liuing with them, ſo that daily much euill is wrought by them; all that liſt may ſee, that theſe alſo as the two former ſorts, (that I ſay no more of them, as being ſo well knowne) doe cauſe iniquitie to abound.
The fourth ſort.The fourth ſort are they, who are not properly called hypocrites with the former, although hypocriſie beare much ſway in them, but they in many things doe obey God, and the courſe of their liues is much more framed after Gods word, then all the former, if they were put together: alſo they doe more ſtreightly vrge good order in others, as their place will giuegive thē leaue; & yet in ſome things they will not be brought within compaſſe, but are wedded to their will, and know that they do ill; ſome ſin they intertaine, and take libertie to commit, being not willing to ſearch their hearts, nor to looke into their waies, and ſo they deale alſo about faith, they hold a confuſed perſwaſion and hope, that they ſhall bee ſaued, but they cannot bee brought to trie it, and therefore they are deſtitute both of it and good life.
Now theſe alſo, howſoeuer they come neerer a godly life then any of the former, and that by many degrees; yet becauſe they in ſome things giuegive themſelues leaue to offend and diſhonour God, and doe not feare the Lord with all their hearts, and in one thing as well as in another ſeeke to pleaſe him, therefore God abhorreth their ſacrifice of praiſe and prayer, and curſeth the obedience which they offer vntounto him. And therefore the Apoſtle S. Iames, hauing to deale with ſuch people, ſaid vntounto them, whoſoeuer ſhall keepe the whole law, Iam. 2.10.11.and yet faileth in one point, he is guiltie of all. For hee that ſaid, Thou ſhalt not commit adulterie, ſaid alſo, Thou ſhalt not kill. Now then, though thou doest none adulterie, yet if thou killeſt, thou art a tranſgreſſor of the law.
And thus whiles they hauehave all their doings reckoned againſt them for ſinnes, as it hath been proued that the beſt of them are no better, they come within the ranke of them, who multiplie iniquitie, and cauſe ſinne to be increaſed. Obiect. And if it be obiected, that there be other ſorts of people beſides theſe foure, who increaſe ſinne in the land, Anſw. I anſwere, that ſome of Gods children by their infirmitie are in ſhew like the former;1. Kings 8.46. yet becauſe they would not ſinne, and doe breake out rather of infirmitie, then wilfully and wittingly to lie therein, and doe endeuour in one thing as well as another to pleaſe God, therefore they are not ſaid to increaſe ſinne, who doe faithfully labour to ſuppreſſe, and keepe it downe both in themſelues and others.
And ſuch muſt the other foure ſorts be,The third poynt. before the Lord will count and take them for his. Thus it is manifeſt,The vſe. who they be that fill the world with ſinne, that none can be ignorant of it, who is not wilfully blinde. Now it remaineth what theſe ſhould doe, that is, before all things that they repent and ſeeke merciemercy, and hold it by faith; both which as they hauehave ſufficient cauſe to looke after, with all ſpeed, (becauſe without the one, it is impoſſible to pleaſe God, that is faith,Heb. 11.6. and without the other, I meane, repentance and amendment of life,Matth. 3.7, 8. the vengeance of God cannot bee auoided) ſo they hauehave two great incouragements to ſet them forward to ſeeke both: this being added,Two incouragements to draw all theſe ſorts to faith and repentance. if they feele what neede they hauehave thereof, (as all may ſee they hauehave, and that very great) and then, if they deſire earneſtly to be partakers of them, they be not farre from them.
The firſt is, that the Lord hath other ſheepe,The first. which are not yet of his fold, and hee counteth many to be his people, who are not yet called to know that they are his,Iohn 10.16. who may by the preaching of the Goſpell, be added to his faithfull ones. And in hope hereof, they ſhould giuegive all diligence to waite vponupon the Lord in his ordinance for this bleſſing.The ſecond. The ſecond is this: that they ſearch and trie their waies, what is amiſſe in them, (though they ſhall neuer finde out the hundreth part of the ſinne that is in them) and then conſider the woe they are in thereby, which if they can bee perſwaded to doe, it is the moſt direct way to make them turne to the Lord, both, in imbracing Gods promiſe of mercy, which then belongeth to them by Gods free grant, and alſo in reforming their liues, from the which, by their ſinne, they were eſtranged.
Both theſe kindes of turning to God the Prophet Ioel exhorteth the people vntounto, ſaying: read your hearts (that is,Ioel 2.13. by ſearching into them, to ſee the foulnes of them) and not your garments, and turne to the Lord your God. And Ieremy in his Lamentations doth the ſame,Lament. 3.40. when he ſaith; Search your wayes, and turne againe vntounto the Lord. And this is the onelyonly way, for ſuch as hauehave brought themſelues out of fauour with God, and drawne downe his wrath vponupon themſelues, (by multiplying iniquitie) to recouer themſelues againe, that they may both break off the courſe of their wicked liues, and alſo be healed and deliuered from that vengeance of God which tooke hold of them before.
A watchword to all the former ſorts.This I hauehave thought good to ſay, of this firſt ſort of people, and of the foure kinds of them, all which doe fill the world with iniquitie: who leaſt they ſhould too ſleightly regard that which hath been ſaid to perſwade them to faith and repentance, I thought it not amiſſe, to adde this one thing, as a watchword to them all. And that is, that they take ſpeciall heed, that they harden not their hearts to abide ſtill in that which they hauehave ill done, neither againſt the inſtruction that calleth them backe from it, neither make light of their ſins, as Eſau did;Gen. 25.32.33.34. who when he had ſold his birth-right (being a ſigne of eternall life) he made a ſleight matter of it, ſaying, what is this birth-right vntounto me, as if he ſhould hauehave ſaid, what good would it hauehave done me?
But it ſhall be their wiſdome to ſift and ſearch themſelues as they hauehave been taught to do, rather then go further and further: ſeriouſly conſidering the words of the Prophet,Ierem. 8.6. which are theſe, Doth a man fall and not riſe againe, or go out of the way and not returne? And they ſhould ſay, as the Apoſtle ſaid, when their maſter told them, that one of them ſhould betray him, anſwering ſeuerally (as fearing leſt ſuch a miſchiefe might light vponupon them) is it I master? and another, is it I? And they ſhould, as they which are wearie of their doings, and willing to repent, ſay, eueryevery one by himſelfe, (the men apart, Zach. 12.12.as the Prophet Zacharie ſpeaketh, and the women apart) what hauehave I done? And ſo ſhall they ſee, that God will ſoone turne away from his diſpleaſure, and be mercifull to them:Oſea 14.2.3.4. According to that in Oſea, where the Lord giueth a moſt ſweet and plaine direction, both to repent and obtaine merciemercy, ſaying:
Verſ. 1. O Iſrael, returne to the Lord thy God: for thou hast fallen by thine iniquitie.
2. Take vntounto you words, and turne to the Lord, and ſay vntounto him, take away all iniquitie, and receiue vsus graciouſly, ſo will we render the calues of our lips.
3. Aſhur [that is, the Aſſirians] ſhall not ſaue vsus, neither will we ride vponupon horſes, [that is, to truſt in them] neither will we ſay any more to the worke of our hands, ye are our gods, for in thee the fatherleſſe findeth merciemercy.
4. I will heale their rebellion, I will louelove them freely [ſaith the Lord] for mine anger is turned away from them.
Herein the Lord ſetteth downe his louing kindnes toward them ſundry waies, that they or any that price and highly ſet by it, may the eaſilier be perſwaded of it and beleeue it, and he requireth of them repentance, to the end, they and all beleeuers may yeeld and performe it. And thus much be ſaid at this time, and of this firſt ſort heere, which our Sauiour ſpeaketh of, namely of thoſe which fill the world with ſinne.
THE SECOND SERMON VPONUPON THE 24. OF MATthew, the 12. and 13. verſes. The ſecond part.
THe ſecond part of the text followeth,The ſecond part of the text. in which is ſhewed that by the abundance of iniquitie, the louelove of many ſhall waxe cold: that is, when the ſimple harted and godly minded people, who would moſt willingly go on in a holy courſe, ſhall yet ſee the horrible abominations in the world, on euerie ſide ſwarming, and thoſe alſo with boldneſſe vpholden and defended, bearing ſway and preuailing; though at firſt they vtter diſlike them, yet being continually annoyed with them, and grieued therewith; by little and little they are diſcouraged and weakened in their good courſe; till time they be cooled, and fall from it, deſeruing thereby the ſharpe reproofe which was giuen to the Church of Epheſus, which was this;Reuel. 2.4. I hauehave ſomewhat against thee, euen for that thou hast left thy first louelove.
This point laying out another ſort of people to vsus, beſides thoſe who hauehave been ſpoken off; to the end we may ſee our Sauiours mind the better therein, and make our profit of it; Firſt I wil ſhew what he meaneth by this louelove,Fiue things handled in this part. when he ſaith, the louelove of many ſhall waxe cold; ſecondly, that it is much decayed and waxen cold indeed, in this our age, as he foreſaid it ſhould: and thirdly by what meanes and how: namely, by the abundance of iniquitie, flowing round about them. Fourthly, I will ſet downe a remedie for ſuch as hauehave fallen, how they may riſe againe: and adde reaſons to diſſwade from ſuffering their louelove to waxe cold in them.
Reuelat. 2.4.1. What our first louelove is.Now this louelove heere ſpoken of, is the ſame that Saint Iohn calleth our firſt louelove, which is a holy and heauenly affection ſtirred vp and wrought in our hearts, as ſoone as we be perſwaded of the louelove of God in Chriſt to vsus. And it cauſeth vsus to ſet our louelove on God more then euer we loued father, wife, or friend, or any thing elſe of the greateſt account and reckoning.2. Cor. 5.14. For this louelove of God conſtraineth vsus ſo to do, and for his ſake, to louelove our brethren. For he that loueth him that begate, 1. Iohn 5.1.loueth him alſo which is begotten, alſo it draweth vsus in a moſt feruent manner to louelove the word of God, as the Pſalmiſt ſaith:Pſalme 119.97. Rom. 10.15, Oh how louelove I thy word? and the true Preachers of it, for beautifull are the feet of thoſe, that bring glad tidings.
And what maruell? For who can ſufficiently hauehave his hart enlarged in this manner toward God, who being by his former ſinfull life brought euen to hell gates, and that without hope of recouerie by any way that he could ſee; did when he leaſt looked for it, and that of Gods meere louelove and merciemercy obtaine deliuerance from the ſame, and withall ſaw himſelfe adopted, and taken to be heire of euerlaſting life? This vnſpeakable benefit as a ſpring ſending forth, and accompanied with many other bleſſings freely beſtowed vponupon him by Chriſt, what can be too deare for him, that hath beſtowed it? He is readie therefore for his ſake, that did all this for him, to giuegive and conſecrate himſelfe againe to him, and to be at his command in all things. From whence it followeth, that in great zeale and feruentnes he ſeeketh to do the will of God to the admiration of others, euen as he himſelfe ſaith,Iohn. if yee louelove me, yee will keepe my Commandements. And this in few words, is the louelove that Chriſt heere ſpeaketh of.
Now this louelove is cooled, or waxeth cold,2. How this louelove is ſaid to be cooled. when this feruentnes is abated, and this exceeding louelove of Chriſt, which before, could neuer be thought great enough, is now ſlaked, as if it were almoſt put out. Which commeth to paſſe, when it is not daily and duely conſidered and remembred, priſed and valued aboue all other things, as it is meete it ſhould be, and ſometime alſo was in ſuch account and reckoning with vsus, when we firſt beleeued. And then alſo it is aſſwaged and decayeth, when our louelove faſteneth ſtrongly vponupon tranſitorie delights, profits or preferments, and eſpecially, if it be linked into any of theſe when they ſhall be ſinfull and vnlawfull. Thus I ſay, when God, his word, faithfull Preachers, and ſeruants of his, with obedience to his will ſhall not be in the greateſt price and eſtimation, but thruſt out by things of leſſe and meaner value, our louelove is iuſtly ſaid to become cold, and that reproofe incurred, which our Sauiour heere ſpeaketh of.
And this decay of louelove to God and the beſt things,3. By what meanes. is ſaid of our Sauiour heere to be occaſioned, as otherwiſe, ſo eſpecially by the multitude of great ſinners, and the beholding of ſuch wicked examples of men, as fill the world with iniquity and offences. For oh! when men ſhall be alwaies cloyed with the looſe and profeſſed ill behauiour of ſuch as they liue amongſt, (as righteous Lot was with the filthines of the ſtincking Sodomites) it is not eaſily ſeene, what force is in it to dampe and quench goodneſſe in them that behold it; and that; ſometime at the firſt: but when afterwards they ſhall not be able to wind out from their company, and their prouocations of them, but that they ſhall be alwaies croſſing their good courſe, diſgracing their innocent liues, cauilling at their zeale in ſeruing God, and bearing downe all honeſtie, as it were a ſtreame, yea and more then all this, hunting, threatning, and diſquieting them, that cannot approue their bad conuerſation, what ſtraits (thinke we) ſhall they be in? yea how hardly ſhall they be able to withſtand their leaud examples, but rather in time be corrupted by them?
And eſpecially, if theſe that thus vex them, be men of authoritie, and hauehave power to hurt them, as well as a mind to trouble thē, they ſhall find how true this Scripture is, through the abundance of iniquitie the louelove of many ſhall wax cold. And if euill words alone be able to corrupt good manners how much more wicked life alſo,If euill words corrupt good maners, wicked life much more. wherof bad talke is but limbe or arme, and eſpecially if this be in the wealthie and great men? So that, it may be rightly ſaid, O good companie, and holy examples, how much worth are ye? How happie are they who may enioy you, if they can ſee. It is (doubtleſſe) a corner of heauen to be aſſociated to ſuch, both in mariage and neighbourhood, in compariſon of the helliſh companionſhip of the other. And this be ſaid briefly, of theſe three, what this louelove is that Chriſt ſpeaketh of, that it is cooled, and how, namely, by much iniquitie in others.
Obiect. 1 And although many may perhaps heere obiect and ſay thus; cannot ſuch as hauehave receiued the doctrine of the glad tidings with comfort,Hebr. 3.6. and been purged thereby from their old conuerſation, can they not hold their confidence, and reioycing of their hope vntounto the end, as they began? Obiect. 2 And againe, if any hauing felt the vnſpeakable louelove of God ſhed into their hearts by the holy Ghoſt, hauehave, at the firſt enioying of this grace, ſet their louelove on God in a moſt feruent manner (as they hauehave good cauſe ſo to do) and hauehave in like manner loued his people, who are fellow heires with them of the glorie to come; and the Word and the Miniſter, by whom they were begotten to the aſſured hope of immortalitie, if they hauehave done this (ſay they) at the firſt, is it not meete, that they ſhould much more do this afterward? If when they did but taſte of Chriſts louing kindneſſe, at the beginning they were thus affected, ſhould they not much more do this, after long experience and proofe of the benefit thereof, many yeeres after?
Anſw. To both theſe obiections one anſwere may ſerue. Namely, that it is meete, it ſhould be ſo: that men ſhould hold both their confidence in God, and continue their vnfained louelove feruently to all theſe mentioned, as at any time they did: neither can I excuſe the contrarie. But yet we muſt conſider, that it is verie hard and difficult ſo to do, and that it requireth the whole heart to be taken vp with it, and poſſeſſed of it. And this is a great hinderance to it, if there were no other but it; that ſuch muſt liue and hauehave to do with the prophane ſort of people, who doe many wayes prouoke, diſcourage, and worke vponupon them. Indeed it muſt be granted that the euill heart is a maine hinderer from this holy courſe, which I doe not ſay, as though I would take vponupon me to excuſe or defend them who are waxen cold in the duties of louelove, for which they had ſometimes been commended; but rather to aduiſe ſuch as are to ſtirre vp men to continue their firſt louelove, Note. that they may exhort and perſwade them to it wiſely and in all kindneſſe; not hotly, roughly, and raſhly, as though words may force it, when all good encouragements are little enough to perſwade to it.
For though Chriſt foretell heere,How the Miniſter ſhould deale with ſuch as are fallen from their first louelove. that through the abundance of iniquitie the louelove of many ſhall waxe cold, as thereby caſting a reproch vponupon ſuch as ſhall verifie his words; yet we that are the Lords remembrancers, and hauehave experience of the frailtie that is in our brethren, being priuie to our owne; muſt in ſhewing how eaſily they fall from this grace or any other; by all good meanes labour and helpe them to preuent it; or if they hauehave alreadie fallen, to reclaime and call them back againe. But if by none of theſe meanes we preuaile with them, know they, that they ſhall fall from this their louelove to their coſt, and beare their burthen whoſoeuer they be.
For to ſpeake as the truth is, what can they do either more vnbeſeeming their holy profeſſion, or the Lords vnſpeakable kindneſſe, then to reward him after ſuch a manner? And after an heartie acknowledging of Gods great louelove to them, at their firſt taſting the ſweetnes of it, afterwards to forget it, or vnthankfully to bring it into a common and meane account? The Hebrewes who had in like maner offended, were reproued ſharpely by the author of the Epiſtle written to them, in this manner: Now call to remembrance the dayes that are past, Hebr. 10.32.wherein, after ye receiued light, ye endured a great fight in afflictions, being made a gazing ſtocke to them in reproches, and were companions with ſuch, as were ſo toſſed to and fro, and ſuffered with ioy the ſpoiling of your goods, knowing that ye hauehave in heauen a better and enduring ſubſtance. And will ye now caſt away your confidence, which hath ſo great recompence of reward?
The ſame reproofe, though not in the ſame particular thing, the Apoſtle gaue the Galathians; who, when they had receiued ſuch manifeſt gifts of the holy Ghoſt by his preaching, that they were cleere patterns of excellent Chriſtians to many, and after that, were ſo bewitched by the falſe Apoſtles; that they ioyned the obſeruing of the law with faith; he ſpake thus to them:Gal. 3.1. O yee fooliſh Galathians▪ who hath bewitched you, that after ye hauehave begun in the ſpirit, ye will now bee made perfect by the fleſh, that is, by the keeping of the law?
4. How to remedy it. Reuel. 2.4.The redreſſe and remedie to recouer this decayed louelove, is that which ſaint Iohn giueth to the Church of Epheſus, againſt the ſame diſeaſe, when they had left their firſt louelove, ſaying: remember from whence thou art fallen, and repent, and doe thy firſt workes. Wherin he teacheth vsus, as he did that people, that this decay in our louelove to Gods miniſterie and people, muſt bee called to mind and conſidered duely, what a great ſinne it is; then truely lamented, pardon craued with the prayer of faith, and full purpoſe and endeauour againſt the ſame after, and then to ſet afreſh vponupon the practiſe of chriſtianity againe, and neuer to thinke it well, vntill this remedy be vſed. This is to be done, when this louelove is decayed, which to doe, is a certaine violence vſing againſt our ſelues by more then an ordinary turning to God againe; and a wary walking afterward to preuent the like.
Two reaſons why we muſt labour to preuent this ſinne. The firſt.And he…re I thinke it very meete to admoniſh you the more earneſtly to beware of, and to preuent this ſin, for two reaſons, which I vrge out of the text. The one this, (the other followeth afterward) ſeeing it ſhall bee the caſe of many to fall thus; for ſo our Sauiour foretelleth, ſaying: becauſe iniquitie ſhall abound, the louelove of many ſhall waxe cold. And if many be like to fall thus, what are we in this age, to whom this watchword ſhall come, that we ſhould looke to auoide the danger of it, vnleſſe we be daily and much occupied in laboring and endeauoring to ſhun and preuent it? And for mine owne part, I am not aſhamed to confeſſe, (if any leſſe experienced herein regard the word of him that hath troden in this way before them) that for more then thirtie yeares, I hauehave feared the looſing of this firſt louelove, by reaſon of the ſtrong prouocations thereto, that I hauehave obſerued from time to time to ariſe one after another: by meanes whereof, I hauehave ſeene good cauſe to auoide the ſame with all poſſible care, that ſo doing, I or any other in like ſtate may much the better finiſh our courſe with ioy.
And yet this caueat I would might be well marked,A caueat. that all zeale in our firſt receiuing of the Goſpel, and beleeuing in Chriſt, hath not been to be commended, as that which may of neceſſitie vrge a Chriſtian to the retaining, and continuing of it afterwards; as if it were a part of our firſt louelove: when as, it is not to be denied, that there was in our firſt beginning, as there is daily in thoſe who are effectually called to beleeue vntounto ſaluation, eſpecially of the ignoranter ſort, much good meaning without knowledge, and much froth in a great deale of zeale: ſo that it ſhould vnwiſely be done of Preachers, and farre from good diſcretion, to vrge vponupon them their former practiſe ſimplie without reſpect had of zeale voide of good ground, and warrant of Gods word.
Examples of zeale without knowledge.As for example, many well minded, when they were firſt brought to the true imbracing of the Goſpell, thought, that all other, who were not as themſelues, and iumpe of their fiſe and meaſure in zeale, were to be iudged and cenſured, as they thought good, namely to hauehave had nothing in them, neither were to be kept companie with: whereas, both themſelues bewray their owne weakenes ſufficiently, all may ſee: and beſide, who doubteth, but that ſuch as are teachable, ſhould be well hoped of, and incouraged to be ſtedfaſt in the good things wherein they had well begun, and ſo to be brought on to the receiuing of faith, and the bearing of Chriſts yoke, as true Chriſtians doe.
Another great weakeneſſe hath poſſeſſed others, and as full of error, that in their zeale, at their firſt beginning they hauehave thought, that they muſt oft breake off their neceſſarie worke to pray and reade, yea and that in the time of doing of their worke, they muſt be praying rather then minding of, and duely regarding the buſines they had in hand. Then the which, what might be thought more ſauoring of ignorance and blindneſſe? whereas they ought to hauehave knowne, and been perſwaded, that God hath appointed a time to pray, and all other things to giuegive place thereto, when opportunitie ſerueth; but yet in time of neceſſarie buſineſſe, that the ſame ſhould be faithfully and diligently attended and followed, and the mind not to be carried after other matters; ſeeing God is ſerued therein euen as he is in reading, praying and the like.
Alſo many hauehave fondly and falſely been perſwaded, that whiles they are occupied in holy exerciſes, as prayer, reading, conference, then they hauehave been more holy then others of their brethren, but if they hauehave by frailtie failed therein, yea or by other waightie occaſions, or if they hauehave waxen afterward more dull through want of knowledge or forgetfulnes vnfitter to Gods ſeruice, then they were before; then they hauehave iudged themſelues the worſt of all Gods people, if they hauehave not denied that they were any of them at all.
Many ſuch weakneſſes which yet they count points of holines, accompany the moſt of Gods faithful ones of the ignoranter ſort, at their firſt entrance into Chriſt, who ſeeing better things are found in them, are not imputed to them by the Lord: but yet muſt they not, for all that, be iuſtified in them and borne with, neither thinke, that all things wherein they hauehave a good meaning, muſt be holden for a vertue. Euen as Naaman the Syrian,2. King. 3.17. being brought from his idolatrie by the Prophet Eliſha, and perſwaded to worſhip the true God Iehoua only, did in zeale and of a good meaning, deſire of him, that two mules load of the earth that was in the land of Iſrael might be giuen him, wherupon he might ſtand to offer ſacrifice, when he ſhould come home, as though that earth had been holier then that which was in his owne countrie.
Likewiſe Mary Magdalene and the other good women, whom Chriſt before his death had moſt ſweetly ſeaſoned and perfumed with the odours of his heauenly doctrine, ſo that they beleeued in him and followed him,Marke 16.1. came of a zealous mind the third day after his buriall to the ſepulchre to ſee him, ſuppoſing that he had been ſtill dead, and not riſen againe, and brought ſweete ointments with them to annoint his bodie. By the which ceremonie and cuſtome vſed to their dead in thoſe dayes, although they did confirme their faith in the hope of the reſurrection after the manner of their Fathers, who did ſo: yet who doubteth, but that they were led with blind zeale therein toward Chriſt, both in ſeeking him that liued among the dead, and alſo in going about to annoint Chriſts bodie, as if it ſhould hauehave putrified in the ſepulchre like other mens? By this that hath been ſaid it is manifeſt, that all things that the faithfull do in a good meaning, are not to be paternes for themſelues or others to follow, vnleſſe they hauehave had good warrant for the doing of them; and eſpecially at their firſt conuerſion.
Thus much for the caueat or watchword before giuen, namely, that all zeale in good people at the firſt ought not to be taken for ſound and ſubſtantiall: I will now proceed. Remember therfore that I ſet downe two reaſons, why Gods ſeruants ſhould take heed in a ſpeciall manner, that they be not made cold in their louelove, as Chriſt hath foretold it ſhall be the caſe of many, by meanes of the wickedneſſe which they ſhall ſee in the world. One of theſe reaſons I hauehave handled; and that is, ſeeing it ſhall be the caſe of many to do ſo.
The other is this,The ſecond reaſon. becauſe they whoſe louelove waxeth cold to God, to the preaching of the Goſpell, and to his people, they fall alſo from the duties which by that louelove, they ſhould performe: or which is all one with it, they do them to no purpoſe; ſo that God accepteth them not. According to the words of the Apoſtle, If I giuegive all my goods to the poore, 1. Cor. 13.1.2.3and my bodie to be burnt, and hauehave no louelove, and though I ſpeake with the tongues of Angels, I am as ſounding braſſe, or a tincking cymball. So then, if the beſt things which we do be ſin without this louelove, it followeth that if that grace of louelove be cold and dead in vsus, all that we do is abhorred of God.
I hauehave now ſpoken of the ſecond ſort propheſ ied of,The third part of the text. by our Sauiour,Of the third ſort. whoſe louelove waxeth cold by the abundance of iniquitie which they ſee in the world, and this I hauehave done as briefely as I might with any edifying. I paſſe to the third, namely, of thoſe who continue vntounto the end in a godly life; ſuch he ſaith, ſhall without queſtion be ſaued.
Which words of Chriſt muſt wiſely bee conſidered, for hee doth not exclude from eternall life all ſuch as hauehave left their good beginnings for a ſeaſon, if they do bethinke themſelues better afterwards, and returne againe to the Lord by true repentance; for elſe, none of the laſt mentioned ſort could be ſaued, neither doth he exclude ſuch, as hauehave a long time led a wicked race, if they find merciemercy in their life time at Gods hands to be conuerted, for if it were ſo, then none of the firſt ſort could obtaine eternall life.
Who may be truely ſaid to continue to the end.But though he meane ſuch as continue to the end in the good courſe in which they begun long before their death, (of which there is no queſtion): yet he meaneth alſo ſuch, who at their death ſhall be found penitent, whether they begin then, or whether long before, and reuolted, or turned aſide againe; ſo as in the truth of their hearts they returne at the laſt. But let not this be taken, as though▪ it were a ſmall matter to do the one or the other; nay rather they doe both boldly and dangerouſly, which dare tempt God after ſuch a manner; yet if any dare aduenture in that ſort; it is true, that no man ought to debarre them of this libertie, that if they confeſſe and forſake their ſinne, Prou. 28.13.they ſhall find merciemercy.
They who ſhall continue.Now to come to the words, ſeeing they only who continue to the end, ſhall bee ſaued, and are bleſſed; the chiefe point heere to be debated, is, who is he that continueth, and how he groweth to it.Firſt begin well. The anſwere whereto is at hand, that they who begin well, and daily go forward, ſhall continue to the end; and thereby, and no other way we come to it, that being excepted that I ſaid before; that they muſt not be denied merciemercy who repent at laſt. Of both theſe therefore ſomewhat is requiſite to be ſaid, which briefely ſhall be done. And of the firſt the leſſe, ſeeing in ſhewing before in the firſt point how they who hauehave cauſed iniquitie to abound, ſhould repent; I hauehave declared, that ſuch repenting is the right way to make a good end. Therefore this onelyonly I will ſay of a good beginning, that it is requiſite, that all that intend and go about it, be ſtedfaſt and ſtabliſhed therein, I meane in faith, in louelove, in patience, &c. not flitting and inconſtant.
This Saint Peter requireth, when he ſaith, Take heed, 2. Pet. 3.17.that ye be not led away from your ſtedfastneſſe in knowledge and grace. This requireth truth, care and wiſedome, therefore doe the fewer attaine to it, to be builded and ſetled in their most holie faith, but the moſt profeſſors are off and on; cheaping,Iude 20. but not buying: therefore in eueryevery temptation or affliction, for the moſt part, they are doubting, that they hauehave not repented aright, and that they hauehave no faith, neither euer had: whereas a foundation well laid, ſtands in ſtormes and tempeſts, and is not throwne downe with wind nor weather.Matth. 7.27.
And in ſpeaking of this ſo worthie a point, I cannot but bewaile, a common and dangerous practiſe amongſt people, and thoſe of the better ſort, that few by all their hearings and readings are able to collect, and lay together a plaine pathway to ſaluation, and a direction to a godly life; but by halues, or by ſhreds and pieces: for either they faile in knowledge, and ſo they are farre from the right way, ſo that if they would neuer ſo faine enioy the benefit of both, they know not how to go about it, or elſe they ſeeke not with all their hearts to follow that which they know, if their iudgements be ſound; and that maketh all that they pretend or go about, as farre from a good foundation as the former. And ſhould men (thinke we) begin in faith and repentance in ſuch a maner? Is ſuch a confuſed and raw entrance into it, like to profit it? This is all that I will ſay of the firſt of the two things that lead to a perſeuering in a godly courſe to our end, and that is a right manner of beginning. For he that hath made a good entrance, is halfe the way to a good end, but he that begins erroniouſly and amiſſe, ſhall the further he goeth, the further go out of the way: let this therefore be well regarded and looked to.
The ſecond which being adioyned to the former,Secondly: They grow accordingly. wil moſt certainly bring continuance in a Chriſtian courſe, is a daily proceeding in, and according to ſuch a good beginning as I hauehave ſaid to be required, that is, to build proportionably to it, that as ſome true meaſure of knowledge, faith, hope, patitience, the feare of God, and other grace is attained, and ſtedfaſtnes therin; ſo that they be vpholden, maintained and preſerued daily, as precious things worth the coſt and labor that is beſtowed vponupon them: I meane, that they who hauehave beleeued and repented, do ſo ſtill; and endeuour aboue all things to hold out therin from day to day. As the Fathers mentioned in the Epiſtle to the Hebrewes, were ſaid to liue by faith; that is,Hebr. 11. ſet it a worke, after they beleeued: and they that repented at Iohns baptiſme,Matth. 3.8. were exhorted by him, to bring forth the fruits of amendment afterward, that ſo they might well teſtifie, that they went on in repentance ſtill.
And therefore muſt aMatth. 26.41.watching, bLuke 18.1.praying, c1. Pet. 2.2.hearing, and ſuch other good meanes be vſed daily, with as good appetite as at the firſt beginning, that we may grow thereby. The which courſe being obſerued, we cannot faile, but be found of the Lord in peace, whenſoeuer he ſhall come for our deliuerance out of this vaile of miſerie,Matth. and happie ſhal that ſeruant be, whom his master, when he commeth, ſhall find ſo occupied: he ſhall bid him enter into his masters ioy. But ſeeing this aduice and direction is not ſo ſoone receiued and vſed, as giuen; therefore there are many ſtartings aſide, and goings out of the way, and ſo they leaue their firſt louelove, as I hauehave ſaid of the ſecond ſort, to their ſmall comfort.
And amongſt many troubles and griefes which they bring vponupon themſelues thereby, they complaine, that they cannot hauehave the ioy that they firſt had at their beginning: and what maruell? ſeeing they hauehave waxed wearie of that eſteeming and priſing of faith and godly life, which at firſt was in them. Whereas they who with the good Philippians,Philip. 1.5. hold on their fellowſhip in the Goſpel from the firſt day afterwards, are alwaies readie to welcome death the Lords meſſenger. For they thus growing on and abiding; doe continue and ſhall be found faithfull and conſtant at their end, whether by naturall or by violent death they be taken away, all is one, and they perſeuering ſo ſhall be ſaued, as Chriſt ſaith heere, and receiued into heauenly habitations for euer.
FINIS.