The Saints Humiliation, Sermon 8
MATTHEW. 3.7, 8.
But when he ſaw many of the Phariſees & the Sadducees come to his Baptiſme, hee ſaid unto them; O generation of Vipers who hath warned you to flee from the wrath to come?
Bring forth therefore fruits meet for repentance.
OUr Aſſemblings for prayer continue, becauſe the cauſe continues; Wee have wayted ſo many daies at the poſts of Gods houſe, and yet have not hearing. Let us finde what deaffens the eare of God, whether Reformation hath beene wanting to our Humiliation, for to that David aſcribes it, Pſalm. 66.18. If I regard iniquity in my heart, the Lord will not heare my prayer. There muſt bee a Reall prayer, as well as a Vocall; otherwiſe, hypocriſie will hinder our Audience. I have therefore choſen to continue my method: to the large diſcourſe of prayer, to add a ſeaſonable diſcourſe of Repentance, the ſecond remedy that we are to uſe for the removall or prevention of evill.
The Text is part of the Baptiſts ſermon, and ſo far as I ſhall make uſe of it, wee may conſider in it;
1. To whom it was preached: To the Phariſees, Sadducees and the multitude.
2. The ſermon it ſelfe; which is,
1. Hortatory to repentance, from the ſeventh Verſe to the eleventh; wherein wee have:
1. The propoſition, or maine exhortation, Ver. 8.
2. The Arguments; Ver. 7. which are two: 1. Their ſinfull ſtate. 2. Their unſenſibleneſſe of danger.
2. Doctrinall: Ver. 11, 12. But I will not cut forth more than I ſhall uſe; and therefore come to the firſt part.
I. To whom the Baptiſt preached: Saint Luke tels us there came a multitude; The word there is foreign, it ſignifieth the mixt company or throng, which our Engliſh word doth very aptly expreſſe, a Rabble, which I thinke was borrowed of the Hebrew foreign Rob, which comes of foreign Rabab, to multiply. It was a mixt aſſembly of all ſorts of people, and among the reſt, there were many of the Phariſees and Sadducees. There were many Sects among the Jewes, theſe were the moſt eminent, and the moſt hypocriticall; yet they came together with the reſt to the Baptiſme of John, which was then Gods ordinance. I meant not to ſay much of this circumſtance, but briefely would obſerve.
I. That the Church viſible is mixt, there may be Hypocrites, in our aſſemblies.
This was now the Ordinance, & therefore the meeting about This, the Church: But all come; the Rabble, the multitude, and among them (whether out of curioſity or malice, or both) the Phariſees and Sadducees come likewiſe.
II. That the Baptiſt condemneth them for Hypocrites, that ſeemed other to the people.
They magnified theſe men for their eminent ſanctity, but theſe are here taxed for groſſe, though ſecret hypocriſie. There is a ſecret hypocriſie which muſt bee diſcovered ahd condemned. And if wee take a view of their appearing holineſſe, we ſhall ſee what great cauſe wee have to feare, both others and our ſelves, when we finde how farre wee come ſhort of their righteouſneſſe which we ought to have exceeded; which is all the uſe I meane to make of this circumſtance.
Our view ſhall be of theſe two particulars:
1. What they were.
2. What they did.
1. We will take notice of them ſeverally, what they were.
1. The Phariſees had holines in their name; they were ſeparated men, ſeparated from common condition, ſeparated unto extraordinary Sanctification.
1. They were ſeparated from common condition.
1. From Commerce and uſuall ſociety with the vulgar people, whom they eſteemed uncleane and curſed; as appeareth by their ſcornefull mention of them in the caſe of the Officers confeſſion: Have any of the Phariſees beleeved on him? But This People who knoweth not the Law, are curſed, John 7.48, 49.
2. From the vulgar habit, that the difference of their very garments might witneſſe their holineſſe.
3. From the uſuall and received delights, that it might appeare their affections were weaned from pleaſures and recreations.
2. They were ſeparated unto extraordinary ſanctification and holineſſe: and therefore the Phariſee brags in the Temple; God, I thanke thee, that I am not as other men are, Extortioners, Ʋnjuſt, Adulterers, or even as this Publican: I faſt twice in the weeke, I give Tythes of all that I poſſeſſe, Luke 18.11, 12.
1. They were ſo preciſe, they would not eat before they waſhed, and condemne the Diſciples of Chriſt for profane deſpiſers of the ſtrict Law, that they waſhed not their hands when they eate bread, Mat. 15.2. And Saint Marke gives the reaſon why they found fault; for the Phariſees, except they waſh their hands oft, eat not, Marke 7.3. They were ſo punctuall in the obſervation of that Tradition, that if a Phariſee came to a place where there was not enough water both to waſh and drinke, he would rather chuſe to waſh, though hee dyed for thirſt.
2. They would waſh when they returned from the market, Mark. 7.4. leſt haply they might bee polluted by their ſociety with the profane multitude.
3. They waſhed their Veſſels alſo, Marke 7.4. that not their meates alone, but their very diſhes might carry holines, leſt that which entred in at the mouth, might defile the man.
4. They would not admit familiar ſociety ſo much as to eat wiih ſinners, as may appear from that cavilling Queſtion which they made to our Saviours Diſciples, Mat. 9.11. Why eateth your Maſter with Publicans and ſinners?
5. But to have feaſted might argue them familiar, they were therefore more preciſe, not enduring to bee touched by the ſinfull: which wee obſerve from their cenſure of Chriſt, Luk. 7.39. This man, if hee were a Prophet, would have knowne, who, and what manner of woman this is that toucheth him: for ſhe is a ſinner.
6. They made broad Phylacteries, for the oſtentation of their holineſſe. The Law was, that they ſhould make Fringes in the borders of their garments, Num. 15.38. The word is foreign Tſitſith or Zizith, which ſignifieth a locke of haire, becauſe their fringes hung like haire on their skirts; or like the branches of trees, as another word which the Jewiſh Writers uſe, Gnapaph, ſignifies. They were to wear theſe in the wings or skirts of their garments to be a Fringe, that is, a Remembrance of the commandements, But the Phariſees abuſed this unto hypocriſie and ſuperſtition, and enlarged thoſe Fringes of their garments, Mat. 23.5. There are two words uſed by Matthew, in that place; foreign, and foreign the latter of which words is uſed by the Chaldee, which calleth them, Cruspedim. All their workes they doe for to be ſeene of men, they make broad their Phylacteries, and enlarge the Borders. To the threds of three ynches, they faſtned others, which might not be leſſe than four; and hee that had the largeſt Border was deemed the devouteſt man.
7. They were much alſo in Mortification, and from their ſeverall practiſes they had ſeverall names and differences. One would go careleſly, and ſometimes knock his head againſt a poſt or wall, This was called Phariſaeus impingens; Another would tread ſo ſoftly and demurely, as if hee had not feet but ſtumps, This was called Phariſaeus truncatus; Another ſort wore an habit on their heads in the faſhion of a Mortar, which both preſſed them with the weight, and hindred their ſight, and were called Phariſaei mortarii. I might inſtance their other differences, and other their expreſſions of holineſſe, as their juſt Tythings, their liberall Almes, their two weekely Faſtings; but I haſten. Theſe were the Phariſees.
2. The Sadducees were another Sect, whom they counted very holy.
1. They were ſo ſevere in their carriage and manner of life, that ſome thinke (though it otherwiſe ſeeme to me, that they were called ſo of Sadoc the father of their ſect:) they had their name from thence, and were called of their righteouſneſſe, Tſaddichim, Righteous or Juſt men.
2. They kept ſo cloſe to the Scriptures of Moſes, without entertaining corrupt Traditions, that they were called Karaim, Biblers or Scripturiſts; and in other obſervations ſtrict; ſome were their owne proper, in ſome like the Phariſees. Wee ſee what they were, let us ſecondly ſee,
2. What they did: They came from their ſeverall places, they came to the ordinance, to bee baptized; to bee baptized of John the new-Rivall of their holineſſe, and a man likely to monopolize the opinion of the people, and in that reſpect their adverſary; they came alſo with the multitude, and were content to bee ſeene in a Crowd.
Such they were, and this they did: yet the Baptiſt condemneth theſe men for Hypocrites, who in all other mens opinion were accounted very holy. How much cauſe have wee, both of feare and tryall? Let us not beleeve that all are right that ſeeme ſo, nor our ſelves to bee ſo, unleſſe wee have good warrant upon impartiall ſearches.
II. Having taken a view of the Auditors, let us now attend to the ſermon itſelfe, which I told you, is partly Hortatory, partly Doctrinall: we are only to deale with the Hortatory part; The exhortation to Repentance: and becauſe Johns method is ſuch, firſt with the Arguments, and then with the propoſition. His ſcope was to affright thoſe arrogant Hypocrites, who boaſted of their Originall, and were ſecure: and therefore in the ſeventh verſe he uſeth two arguments; One from the ſinfulneſſe of their eſtate, O generation of Vipers: The other from their unſenſibleneſſe of danger, Who hath forewarned you? &c.
1. The firſt Argument. O generation of Vipers: In this he diſcovers their ſinfull condition, that they were the wicked off-ſpring of wicked parents, and enemies of the Truth & the Prophets. I will paſſe this more briefly with three Obſervations.
I. Obſervation. That Hypocrites are a generation of Vipers.
The Phariſees had not onelyonly Ortum Viperinum, but they kept Naturam Viperarum. Such they were, and naturally all are ſuch; For, 1. the Viper is full of venome: ſo malice and wickedneſſe doth abound in nature. 2. The Vipers eat thorow the bellies of their Parents: there is that enmity againſt truth, but it is chiefly true of the Phariſaicall, the perſecuters of the Prophets and the true Church. 3. Vipers are ſpecious in ſhew, and as it were painted in their skinnes: Hypocriſie masketh it ſelfe, but with a Vizzard fairer than its native proportion. 4. The teeth of Vipers are hid within their gummes, but when they cloſe them they preſſe forth poyſon: ſuch is the diſſembled yet dangerous malice of the wicked. 5. The Vipers when they have bitten a man, haſten to the waters; the fitteſt embleme of the reſt to hypocriſie, but chiefly appliable to the Phariſees, who had their Baptiſmata, their frequent Waſhings.
The Ʋſe of this may be double to us:
1. For our deep humiliation, when wee take notice what naturally we are.
2. For our ſerious tryall, that we would examine our ſelves whether we ſtill be ſo.
II. Obſerv. That the conſideration of this condition is a motive to Repentance.
Men are therefore more ſlacke to repent, becauſe they know not ſinne, and the nature of ſin: they ſee not how odious, how poyſonous, how miſerable they are, and therefore being not ſicke, have no care to ſeek a Phyſitian; but if we were truely acquainted with our ſelves, how much we are diſeaſed, it would be a ſtrong motive to repent, that we might be healed.
Ʋſe. Let us be much in this meditation, and often caſt our ſelves upon thoſe thoughts and obſervations, that wee may be truely, kindly, ſeaſonably humbled.
3. The Baptiſt diſcovers this conſideration, to that end, that he might move them to repentance.
But it ſeems too bitter an application; it might rather exaſperate than amend: nay, there was much wiſdome in Saint Johns zeale; ſome muſt bee ſo handled: therefore our Saviour alſo deals roughly with this kind of men; Serpents, generations of Vipers, Matth. 23.33. A thorne fetches blood when t'is rudely handled, but a nettle ſtings moſt, unleſſe we preſſe it hard: Theſe were nettles, and were ſelfe conceited of their holineſſe, and proudly domineered; therefore he is not more conſcionable than wiſe, in that application.
Ʋſe. It is ſometimes ſit to ſpeak rough words, when the hearers conſcience is not tender. Wee muſt learne that wiſedome, both to obſerve and apply, when wee meet with a Phariſee or Sadducee, to deale as John Baptiſt did, plainly and to the Conſcience.
2. The ſecond Argument is from their unſenſiblenes of danger, which I moſt intended to ſpend this time upon; in the latter words of the ſeventh Verſe: Who hath warned you to fly from the wrath to come?
There is not the ſame ſenſe of theſe words among all Expoſitors;
1. Some thinke them an Admiration: What new thing is this! What ſtrange ſudden change! that I ſee Phariſees comming to my Baptiſme! Who hath warned you?
2. Some think it a doubtfull expreſſion, mixed of admiration and ſuſpicion. Are yee likewiſe come to my Bagtiſme? whether are ye ſincere? whether are yee ſerious? Who hath warned you?
3. Some think it a voice of Terrour: Doe ye think to eſcape, becauſe ye come now to my Baptiſme? Who hath warned you? Who hath directed you in this courſe? Yee cannot bee able to flye from the wrath to come.
4. But leaving theſe to the approbation of ſuch as like them; I rather conceive it to be a voice of denyall: Who hath warned you? That is, None hath warned you; or, you are not warned. You come to my Baptiſme formally, hypocritically; but you continue Hypocrites, and apprehend not the danger ye are in, nor how yee may eſcape it; ye are not ſenſible of flying from the wrath to come. There is a little difficulty in the reading of the words: foreign. There is a double ellipſis, foreign for foreign: and the other this: foreign; for foreign; as the word is uſed by Saint Peter, 2 Pet. 1.4. foreign. But the ſenſe I have given; hee exhorts them to repent by conſideration of that wrath which they were not ſenſible to fly from. And according to this interpretation, the obſervations I would take out for your uſe, are theſe foure.
I. That there is wrath to come.
II. That the wrath to come may be fled from.
III. That wicked men are unſenſible both of wrath, and flying from it.
IV. That to be ſenſible of both theſe, is an argument of Repentance.
I. Obſerv. That there is wrath to come.
By wrath in this place we underſtand the judgement of God offended and wrathfull, and the effects whereby divine wrath is manifeſted; ſo the word is uſed to ſignifie in many Scriptures. Rom. 2.5. Thou treaſureſt up wrath againſt the day of wrath, and revelation of the righteous judgement of God. Epheſ. 5.6. Col. 3.6. The Wrath of God comes on the children of diſobedience. But how wrath may be ſaid to bee in God, ſeeing in God is no paſſion, will bee worthy of explication. Wee may conclude this firſt rule, That God is more diſpleaſed with ſinne than man is or can be. He cannot endure it, as the Prophet ſpeakes, Thou art of purer eyes than to behold evill, and canſt not looke on iniquity, Hab. 1.13. Yet this ſecond rule is as true, That there is no paſſion in God. Wee muſt therefore finde wrath to bee in God in another manner than it is in man: in him only in regard of the ſimilitude of effect; ſo the Schoole diſtinguiſheth of Ira afficiens, and efficiens: In man is ira afficiens, we are changed and perturbed with our indignation; but in God is ira efficiens, hee doth the ſame as wee, but without changes, without perturbation: So the Lunary Rain-bow is not affected with colours as the Solar is. There is a concluſion in ſome Schoolemen, That no affection or operation that eſſentially includes imperfection can properly be attributed to God; but if the imperfection be accidentall, and therefore ſeparable, it may: ſo that when the imperfection is ſevered from it, it may be ſaid to bee in God. Now a paſſion may two waies be ſaid to be evill: 1. From the very kind of it, when the object imports it evill: ſo envie is; and therefore envie cannot bee found in perfection it ſelfe. 2. According to the quantity of it, when it is too much, or too little; ſo anger may be evill, and ſo not in God: but becauſe that evill is accidentall, and anger may bee ſeparated either from defect or exceſſe; as it is ſo ſevered, it may be ſaid of God, and that either primarily or ſecondarily: 1. Primarily, The wrath of God is no more than voluntas puniendi, Gods will to puniſh. 2. Secondarile, it is the puniſhment it ſelfe; ſo that now wee finde, both, 1. Wrath in God, 2. Wrath from God. Both which are joyned by the Prophet, Jerem. 7.19. Do they provoke mee to Anger, ſaith the Lord? Doe they not provoke themſelves, to the confuſion of their owne faces? Yet God ſtill remaines the ſame, without alteration, as that acute and ſubtle Docter Jackson after his large mathematicall demonſtration of his hologónie, the circular figure, hath very divinely expreſſed it: Hee is moſt loving, yet never moved with love, becauſe hee is eternally wholly love: He is moſt jealous of his glory, and a revenger of iniquity moſt ſevere, yet never moved with jealouſie, yet never paſſionate in revenge, becauſe to ſuch as provoke his punitive juſtice, he is eternally ſeverity, and Revenge it ſelfe. To apply the explication to the mind of the place; Saint John means the declaration of Gods wrath, not preſent, but future; and may note, both the deſtruction of their City, and more principally, eternall damnation, which is elſewhere plainely called, Wrath to come, 1 Theſ. 1.10. So that when we ſay, There is wrath to come, wee underſtand, that God may be offended, and may have a ſtore both of temporall judgements and eternall, which may fall upon us.
Having thus cleared it, let us ſee it proved. That there is wrath to come, it appeares,
1. From the very beeing of ſinne, for there is a ſuitableneſſe in ſinne unto judgement. You know there will be a Storme when the Vapours are exhaled, and Clouds have been long gathering. Sinne is the ſeed of wrath, and judgement is then ſowen, when ſinne is committed, therefore, though the ſeed may for a while lye covered in the ground, yet the Harveſt will come at length, and when the ſinner is ripned, he is cut downe.
2. It appeares from Gods truth, for God hath threatned wrath, and Gods threatnings are not in vaine. There was a ſevere doome againſt Jezabel, and the threat had Truth in it, and therefore, though the painted Strumpet frolickt away her time, as not expecting it, yet at the ſet time, the wrath came; as Jehu the conquerour made the obſervation of it when his ſervants returned in with the news, that the dogs had eaten her: This is the word of the Lord, which hee ſpake by Elijah the Tiſhbite, In the portion of Jezreel, dogs ſhall eate the fleſh of Jezabel, 2 Kings 9.36. There are threatnings of wrath every where in Scripture ſcattered againſt ſin, and ſhall come to paſſe becauſe God is true.
3. That there is wrath to come, appeares from Gods equity, for men are not ever puniſhed here, or not for the preſent, therefore there muſt bee a time of account and retribution. We ſee oft that wicked men, that monſters live pleaſurably, and dye unplagued, but the equall juſtice of God will not ſuffer them to eſcape ſcot-free, therfore where there is not a preſent rod, there muſt be future wrath.
4. And laſtly, it is evident from Gods glory, for hee is not onelyonly juſt, but will have the glory of his juſtice, and will manifeſt his equitie. Wee wonder at Gods dealing for the preſent, therefore there muſt bee a time of ſeparating. Haply our ſteps may wel-nigh ſlip, and wee may bee envious at the fooliſh, when wee ſee the proſperity of the wicked; and may bee ready fooliſhly to queſtion and repine; How doth God know? Is there knowledge in the moſt high? Behold, theſe are the ungodly who proſper in the world, who encreaſe in riches. But let us goe into the Sanctuary of God, and underſtand their end, then we ſhall find them ſet in ſlippery places, brought into deſolation as in a moment, and utterly conſumed with terrors: for God will at length bee glorified in the equity of his proceedings, and in mens notice of that equity.
This may be uſefull to us in a double notion.
Ʋſe. 1. It removes the ground of our unwarrantable admiration and exclaiming of the ordering of time and government. Men are ready to diſpute, as Pompey did in the Gardens of Chryſippus after the loſſe at Pharſalia, Whether there be a Providence. When we ſee men thrive by injuſtice, and proſper in their evill courſes; and others that feare God, and live holily make themſelves a prey; we wonder that God endures thoſe, and forgets theſe: but ceaſe to wonder, for, there is wrath to come. Some buſie ſervants that would be wiſer than their Maſter, may forwardly deſire and urge it; Maſter, there are Tares, wilt thou that wee goe and gather them up? But what is the anſwer? Nay: leſt while yee gather up the Tares, yee root up alſo the Wheat with them, let both grow together untill the Harveſt, and in the time of the Harveſt, I will ſay to the Reapers, gather ye together firſt the Tares, and binde them in bundles to burne them, Matth. 13.28, 29, 30. Fret not, but wayte upon Gods time. It was the madneſſe of the Anabaptiſts of Munſter, that they would purge the world in a frantick fit, and put to the ſword, all the wicked upon earth; but Gods wiſdome and method is otherwiſe, hee will not at all acquit, but hee defers the execution to a fitter day, and then wrath will come; the Tares ſhall bee bound in bundles for the fire.
Ʋſe. 2. Let us beleeve this truth, that there is wrath to come: the not beleeving of this, is cauſe of much unevenneſſe, of much profaneneſſe, of much carnall ſecurity in our lives. But if we did truly beleeve it, it would beget a profitable feare; which I would alſo exhort unto, a feare of temporall judgements, a feare alſo of eternall.
1. Let us feare the wrath of temporall judgements which are threatned and ſent of God, that men might feare before him. When ſtormes are preparing there is cauſe to feare, and I ſee not any reaſon but that they which have ſon-like affections ſhould yet tremble. Eſpecially when wee apprehend how terrible God is in his wrath here, we ſhall ſee cauſe of feare. Look upon examples of his wrath, how the Lord lookt when hee frowned. When the Inhabitans of the old world had polluted their waies, God was diſpleaſed, and wrecks his diſpleaſure upon them with a fearefull tempeſt, the depths were broken up, and the windowes of heaven opened, and all creatures living (beſides Noah's company) were ſwallowed of the waters. The cry of Sodoms ſinne reacht up unto heaven, & pierced the eares of God, and moved him to ſuch indignation, that hee conſumes them with an intermingled ſhower of fire and brimſtone, and beats downe the Inhabitants together with their habitations, Sodom and the adjoyning Cities. We judge of the rage and fury of a tempeſt that is paſt, by the Ship-wrack that is made, when we ſee the floating carcaſſes of drowned men, the broken ribs of the torn veſſell, the forſaken goods here & there ſcattered upon the ſands; ſo hath God been pleaſed to let us ſee the fury of his wrath, in the ſtroaks that have bin laid thick & heavie upon former offenders. When the people had danced about their calfe, the Lord ſpeakes, as impatient of the delay of his revenge; Let mee alone, that my wrath may wexe hot againſt them, and that I may conſume them: As if he boyled in the heat of his rage, & would not be quiet till they had felt what it was to offend their God. At another time, when the people complained, the Lord was diſpleaſed, and his anger was kindled, and the fire of the Lord burnt among them, and conſumed them, or, did eat among them, as the Hebrew bears it, Num. 11.1. God did devoure them in his anger, and as wee ſhall ſee after a great fire which hath conſumed a building, ſome rubbiſh, and here and there ſome pieces of timber halfe conſumed to aſhes, and made blacke with the flame, as remaining monuments of that cruell and mercileſſe Element; ſo the wrath of God brought ſuch deſtruction, that a monument of it was left in the name of the place, ver. 3. it was called foreign which comes of foreign He burnt: to ſignifie to us an example of ſevere revenge upon the provocation of almighty God. Obſerve how Moſes ſets it forth in his caſe, Deut. 3.26. The Lord was wroth with mee for your ſakes, and would not heare mee; but ſaid, let it ſuffice thee, ſpeake no more unto mee of this matter. It is not a ſmall matter to have God offended; Moſes had that priviledge to ſpeake to the Almighty face to face; wee would have thought if Moſes ſhould prefer a ſuite, hee might bee ſure to ſpeed; but wee ſee, God ſpeakes to Moſes as if hee did not know him, but will not grant his requeſt for entring Canaan; let it ſuffice, ſpeake no more. If we reade in Deut. 4.21, 22, 23. how Moſes works upon it, how he aggravates the diſpleaſure againſt himſelfe, wee cannot but deeply conceive what a thing it is, to bee ſenſible that God is diſpleaſed with us. The ſword, or ſcarcity, or peſtilence, are terrible things in themſelves; but oh let us apprehend what it were to have one of theſe, or a farre more light and eaſie judgement ſent among us in anger. O Lord (ſaith David) rebuke mee not in thine anger, neither chasten me in in thy hot diſpleaſure, Pſal. 6.1. Hee ſeems more to feare the wrath than the judgement: If I bee rebuked, if chaſtned, yet oh let it not bee in diſpleaſure; That I may bee able to beare, This I cannot. Jeremiah prayes in that manner, and with reaſon: O Lord, correct me not in thine anger, leſt thou bring me to nothing, Jerem. 10.24. Let us feare before God, for his wrath will cruſh us, it will cruſh us to nothing, it is a fearefull thing to fall into the hands of the living God.
2. Let us feare alſo the wrath of eternall judgement; That is, truely, properly the wrath to come. In other judgements, Gods anger is kindled, in this, his jealouſie ſmokes. Other plagues lye heavie upon the backes of Sinners, this, a far heavier burthen will grind them unto duſt. When God drinkes to men in puniſhments, hee makes them pledge him in a bitter cup; but this is the dregs of the cup of his fury & indignation. But we may ſooner ſpend a multitude of words, than be able to conceive it fully; and therefore Saint Jude rather leaves it to conceit, than hee will deſcribe it, when hee calls it, The Blackneſſe of Darkneſſe for ever. Saint Hierom hath a conceited gloſſe upon thoſe words which David uſeth to the men of Jabeſh Gilead, for their ſincere kindneſſe to their dead Maſter, 2 Sam. 2.6. The Lord ſhew kindneſſe and truth unto you: Miſericordiam in praeſenti, Veritatem in futuro: as if the mercy which is ſhewed here, were but as nothing, but a lye in reſpect of that reall truth of mercy which ſhall bee ſhewed hereafter. So the wrath that is here manifeſted in temporall inflictions, is but a ſhadow compared with that truth of miſery which wicked men ſhall feele in hell. Some books have deſcribed that condition; I'le not fall upon their labour, but would only deſire to leave your ſeparated and retired thoughts ſometimes upon that meditation, that you would beleeve there is a wrath to come; that ſo a profitable kindly feare might be maintained.
II. The ſecond obſervation. That the wrath to come may be fled from.
That wrath may be avoyded, needs no other proofe than that it hath beene; and that proofe, the hiſtory of Scripture frequently yeelds us. Ahab was a wicked man, yet I cannot thinke but his humiliation was ſincere, who was ſo ſenſible of the threatned wrath, that hee rent his clothes, put ſack-cloth on his fleſh, faſted, lay in ſack-cloth, went ſoftly; however, God accepted it, and tells the Prophet: Seeſt thou how Ahab humbleth himſelfe before mee? Beoauſe he humbleth himſelfe, I will not bring the evill in his dayes, 1 King. 21, 29. The King of Ninive found eſcape by the ſame way; God ſaw their works, that they turned from their evill way, and God repented of the evill that hee ſaid hee would doe unto them, and did it not, Jonah 3.10. Whether theſe were ſincere in what they did, comes not to our preſent queſtion; it is enough that wrath was fled from: but in Joſiah we have an inſtance without that exception, in the return of an anſwer from Huldah the Propheteſſe; Thus ſaith the Lord, Behold I will bring evill upon this place; but becauſe thine heart was tender, and thou didst humble thy ſelfe before God, behold I will gather thee to thy Fathers, and thou ſhalt be gathered to thy grave in peace, neither ſhall thy eyes ſee all the evill which I will bring upon this place, 2 Chro. 34.24, 27.28. But beſides examples, it may appear upon this ground of reaſon. Condemnation may bee avoyded, and therefore wrath, therefore judgement: ſuch as know how to hide themſelves under Chriſt, are refuged: for there is no condemnation to them that are in Chriſt Jeſus, and therefore being juſtified by his blood we ſhall be ſaved from wrath through him. Rom. 5.9. for Hee is that Jeſus which delivered us from the wrath to come, 1 Theſ. 1.10. 1 Theſ. 5.9. But I need not prove further what is not at all doubted, and therfore may proceed to make it uſefull by application.
Ʋſe. 1. That wrath may be fled from, concludes unto us, That the eſcape of wrath is by flight; our ſafety is not by ſtanding out, but in running from the ſtorme; which I rather note to diſcover their folly who ſeeke other means of prevention or eſcape: as namely,
1. Such as ſtand unto their cauſe, and urge their innocency againſt the righteous ſentence of an unpartiall Judge; as if they were ſo guiltleſſe, that evill could not come nigh them; or if it did, they might complaine of wrong, rather than beg a redreſſe.
2. Such as upon the ſame opinion, in ſtead of confeſſing themſelves guilty, traverſe the Indictment (to uſe the phraſe of our law), and do make contradiction to it.
3. Such as think the execution of the ſentence may be ſtayed and a reprivall had, by corrupting the ſeate of Judicature, by bribing of the Judge.
4. Such as truſt to their pleadings, that they have claime of priviledge and immunity to their perſons.
5. Or Laſtly, that deceive themſelves in their expectation from others. But all theſe are deceitfull refuges; Wee are every one guilty, and cannot overthrow the Bill, the righteous Judge will not bee bribed, wee have no plea of exemption, and all humane ſtrength will faile us; There is no avoidance but by flying.
Ʋſe. 2. Let us therefore wiſely uſe the right remedy, let us fly. But here is ſtill the difficulty, how wee may fly from wrath. There is a double flight:
1. Corporall.
2. Spirituall.
1. The Corporal flight is that which ſome hope they may ſafely truſt unto. The Kings of the earth, and the great men, and the rich men, hid themſelves in the dens, and the Rocks of the mountaines, and ſaid to the Mountains and Rocks, fall on us, and hide us from the wrath of the Lambe, for the great day of his wrath is come, and who ſhall be able to ſtand? Rev. 6.16, 17, 18. That ſhall bee the ſudden and miſerable ſhift which poore wretched men ſhall make at that great day. So others think to ſcape from judgements temporall and preſent: but in vaine; for every place is in Gods reach, as the Pſalmiſt hath fully and excellently expreſſed it, Pſalm. 139.7, 8, 9, 10, 11, 12. God beſets us behind and before, and layes his hand upon us; and therefore whither ſhall wee fly from his preſence? Every place is Gods Gaole, and every creature is his Gaoler, hee hath his Attachments ready, and can ſerve them when hee pleaſeth; ſo the Lord threatneth, Amos 5.19. As if a man did flee from a Lion and a Beare met him. If God meane to puniſh us, though we eſcape one judgement, another ſhall overtake us; they are all Gods Officers, and are ready upon their ſervice, ſo that wee ſhall bee ſure to fall into the hands of ſome of them. It was a grave ſpeech of Ely: If one man ſinne againſt another, the Judge ſhall judge him: there ſhall bee a legall proceeding, and the accuſed ſhall finde an Advocate to plead his cauſe in open Court; but if a man ſinne against the Lord, who ſhall intreat for him? Hee muſt needs bee caſt, for who will be an Advocate to defend a cauſe againſt God? 1 Sam. 2.25. The Lord cannot bee prevented of his purpoſe againſt a man, for, as it is very aptly expreſſed in the Pſalme, Pſa. 11.6. Ʋpon the wicked hee ſhall raine ſnares. There are ſnares laid, and men that are Gods enemies will bee entrapt and taken; and here is the difference: The ſnares which men lay may bee avoyded; if there bee ſnares in one place, they may goe ſafe in another: but God in every place will take us, his ſnares are as frequent as the drops of raine; you know the raine falleth upon every part, ſo that no piece is dry: ſo are Gods engines: he raines ſnares, and can meet with us, in our ſelves, in our bodies, in our mindes, in our children, in our friends, in our eſtates, or in our names: hee hath a thouſand waies to deale with us, therefore wee cannot eſcape by a corporall flight.
2. The ſpirituall flight, is a flying from Gods wrath, unto God, under his owne wings. We muſt doe as Noah did to eſcape the violence of the Flood, enter into the Arke, bee hid in that place, and by that way that God hath appointed, bee found in Chriſt, covered with his garment, ſigned as one of his. There was a great deſtruction in Aegypt, the firſt borne of every family ſlaine, how ſhall the Iſraelites eſcape? they muſt ſprinkle the doore-poſts of their houſes with the blood of the Paſchall; and the deſtroying Angel ſeeing it, would paſſe by. Wee muſt bee ſprinkled, ſealed as Gods peculiars, and then wee ſhall eſcape. But more particularly, wee muſt flee from Gods wrath, by ſhunning what procureth his wrath, which rule we ſhall beſt finde by obſerving three particulars which are ſignified by this word, Wrath.
1. Wrath ſignifies, Gods being offended, therefore wee muſt carefully ſhunne what ever provokes him to anger. The ground of indignation is ſome injury done to one which ſome way concernes him; it is not a ſimple injury; for no man will be angry, that a Jew is chaind at Conſtantinople, or that a Moore is whipt at Venice, becauſe, though haply the correction may be injurious, yet it nothing concernes us whether it be or no. That which moves indignation muſt be ſomewhat that toucheth upon God, but moſt properly that which toucheth or trencheth upon his reputation and honour; we muſt therefore finde what diſhonours God, and labour to avoid it.
1. The neglect of a due in point of honour, moves a generous mind to indignation: as Alexander did much ſtomack it, when Darius omitted the title of King unto him. We may not neglect to give unto God what hee challengeth from us as his owne due and right, the honour of his name upon all occaſions, and in every buſineſſe.
2. It eaſily incenſeth us, when beſides the neglect of honouring us, ſomewhat is done to us, that diminiſheth our reputation. As when the Empreſſe of Conſtantinople had let ſlip ſome words of contempt againſt that valiant Narſes, that ſhee would make him ſpin among her maidens: They ſo enraged the injured Captaine, that he proteſted in his anger, hee would weave ſuch a webbe as all their power ſhould not undoe; and thereupon, in a deepe revenge brought the Lombards into Italy. The generous, of all other injuries, can leaſt beare diſgraces. If we ſpeake contemptibly of Gods power, if undervaluingly of his wiſdome, if complainingly, of his proviſions, if murmuringly of his providence, if impatiently of his corrections, we do what we can to diſgrace him, and God will be highly provoked.
3. Indignation is moved, when the injury is done by ſuch perſons, as are either below us for their condition, or beholding to us for ſome benefit: though wee could brooke an injury from a great One, and a Stranger, yet we could never endure it from a ſervant, engaged as wel by courteſies received, as the debt of ſubjection. We ſtand in both thoſe relations unto God, in regard of our condition, infinitely below him, viler than the very duſt; and in regard of our engagements, bound by infinite mercies: for whatever wee either are or have, is wholly of him, therefore for us to provoke him, muſt needs make his wrath waxe hot againſt us.
4. Another ground of indignation or anger, is, when the injury is done before ſuch perſons, as,
1. Such with whom wee contend for glory: to give an affront unto a competitor in the preſence of his competitor, as to diſgrace Caeſar in the preſence of Pompey, muſt needs raiſe him unto wrath and indignation. God doth as it were contend with the world, with gaine, with pleaſure, for glory; ſo that to prefer the world or our owne luſts before God, is to diſhonour him, and moves him to wrath.
2. Such whom we love: (to cleare a divine matter by an amorous) if an affront bee done unto a lover in the preſence of his Miſtreſſe (as affection is wont to call the party upon whom affection is beſtowed) it is therefore more grievous, becauſe in her preſence to whom hee would endeare himſelfe. God wooeth the ſoule, and is jealous of our love, leſt it bee given to another. Gaine and pleaſure are likewiſe Suiters, if we prefer either our profit or delight before Gods will, hee muſt needs be offended with us.
3. Such by whom wee would bee reverenced: ſo to diſgrace a Maſter in the ſight of his ſervants, or a Father before his children, doth aggravate the injury, becauſe it maketh them contemned where they looke for a ſpeciall reſpect. Wee ſtand in ſuch relation to God, as ſervants to our great Maſter, as children to our heavenly father; therefore to offend him as wee ſo relate unto him, cannot but occaſion his heavie diſpleaſure: for, if he be a Father, hee muſt have his honour, if hee bee a Maſter, he muſt have his feare, Mal. 1.6. That is the firſt thing we are to doe, to flee from wrath, We muſt ſhun what diſhonours God.
2. Wrath ſignifieth Gods being offended as it is declared in ſome judgement: therefore in this ſenſe, wee are to find out the examples of ſinnes and puniſhments where wrath hath been manifeſted, and avoyde them. The Scripture is plentifull, I will only inſtance a few, & leave others to your owne obſervation.
1. Profaneneſſe: when the inhabitants of the old world gave themſelves over to their owne pleaſures; buying and ſelling, eating and drinking, marrying, and giving in marriage, but had no care of Gods ſervice, then wrath came with a flood. We muſt take heed of a profane worldly ſecure courſe of living, minding onelyonly the earth, and plodding after it, for this deadens the life of grace; and the neglect of due worſhip to God, incenſeth him.
2. Envie: wee have this inſtanced, Numb. 12.2. In Aaron and Miriam who envied Moſes; What, ſay they, hath God ſpoken only by Moſes? Hath hee not ſpoken alſo by us? Whereupon it followeth in the ninth verſe, And the anger of the Lord was kindled against them. They were troubled that Moſes ſhould be the only Man, only deare in the eſteeme of the people; ſuch are the ſecret thoughts of the envious againſt the eminent, but the Lord endures not ſuch burnings, ſuch ſtrifes; he would have us quietly poſſeſſe our ſelves, contented with the condition in which we are placed.
3. Selfe-ſeeking: Balaam is the example of this; Balak ſends for him, God would not have him goe; Balak profers largely, Balaam ſoliciteth for liberty; it is granted, but, ſaith the Text, Gods anger was kindled becauſe he went, Num. 22.22. Balaam was a ſelfe-ſeeker, & had a covetous itch after the Kings favour and reward; this makes him earneſt to goe, though hee knew the will of God contrary. If wee hunt after our owne gaine, wee ſhall offend God, & muſt therefore learne ſelfe-denyall.
4. Rebellion, aggravated with ingratitude: Here Salomon is the monument, 1 Kin. 11.9. The Lord was angry with Salomon, becauſe his heart was turned from the Lord God of Iſrael, who had appeared unto him twice. If God afford unto us frequent viſits, the tokens of his familiar acquaintance to us, if then we forget him, and our hearts turne away from him, we may deſervedly look for wrath.
5. Siding with Gods enemies: This we find in the caſe of Jehoſaphat, 2 Chron. 19.2. Shouldeſt thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord. God will not endure to have us take part with his enemies, for then we breake the league; and the breach of league ſhall ſurely be puniſhed. I might follow this with more exemplary puniſhed ſins, but I rather leave it to your owne private readings.
3. Wrath ſignifieth eternall damnation: therefore to avoyd that, we muſt avoyd infidelity and ſtubbornneſſe againſt the offer of grace. If an invitation bee made, and wee refuſe to come to the Supper of the King, hee will wexe wroth againſt us, and deſtroy us, Mat. 22.7. Let us lay hold upon Chriſt, upon the offer of free mercy in the Goſpel; Let us kiſſe the Son leſt he be angry, and ſo we periſh from the way, when his wrath is kindled, yea but a little. Let us refuge our ſelves under Jeſus, who delivereth from the wrath to come. This is the ſpirituall flight that we muſt take, if ever we hope to eſcape from wrath, for otherwiſe, Suits, or Bayles, or Protections, will not ſtead us. So much of the ſecond, that wrath may be fled from.
Upon the other two obſervations I muſt beſtow but a ſmall time and a few words.
III. The third Obſervation: That wicked men are unſenſible both of the wrath to come, and of flying from it.
Who hath forewarned you? That is, you are not forewarned. The Divell is very malicious, and hood-winks us for a double inconvenience, that he might make us to be venturous upon ſin, and ſecure without feare of danger.
Ʋſe. It diſcovereth to us the reaſon why men live ſo ſecurely as if they expected not a ſentence, and ſo careleſſe of the ordinance; they apprehend not the weight of ſin, nor ſee what follows. But to conclude.
IV. The fourth and laſt obſervation is this; That to be ſenſible of both theſe, of wrath and the remedy, is an argument of Repentance.
So the Baptiſt wiſely uſeth and diſpoſeth it: That he might preſſe them to the duty of the next verſe, hee labours to convince them of their danger, and how it might be eſcaped.
Ʋſe. Let us labour to bee ſenſible of both theſe; of both or neither: for if we ſee wrath without eſcape, we ſhall be ſwallowed of deſpaire; if we ſee eſcape without wrath, wee ſhall bee deceived with preſumption. Let us ſee both, apprehend both in their true naturall force.
1. Let us be ſenſible of wrath, ſee ſin alive. We are not ſtartled with the apprehenſion of ſin, becauſe we ſee it not as it is, alive, and ready to devoure us. You know or conceive in your minds, that a Lyon, or a Beare, or a Dragon, are terrible beaſts; but if you ſhould ſee a Lyon or a Beare painted on a wall, they would not affright you, though the Painter ſhould beſtow his beſt Art in laying the colours to make them look never ſo terribly; they would not fright you, becauſe you know they are but painted. Wee looke upon ſin as a dead thing, onelyonly painted out by the oratory of witty Preachers, & therefore are not at all troubled. But if you ſhould meet a living Beare in ſome open place, gaping, & ready to devoure, it would amaze you: let us labour to ſee the life of ſin, the danger of it, the gaping mouth of it, & then it will make us run for ſafety by repentance; there is one work to ſee ſin alive, but that is not enough.
2. Let us bee ſenſible of the remedy: ſee mercy alive alſo, that the wrath may be eſcaped; for unleſſe we apprehend this alſo, wee ſhall ſooner deſpaire than repent. A man muſt firſt ſee the gaping Beaſt before he runneth and ſeeketh a place of ſuccour. But if one ſhould ſee ſuch a Beaſt in a plaine open field, where there were neither houſe nor hedge to hide, he would have no mind to run, but grow deſperate or fall down with amazement and feare; but if there bee an houſe neere, and the doore open, it gives incouragement to run. Upon the apprehenſion of ſinne and wrath, we muſt ſee mercy neer, and the doore open for us to enter, elſe we ſhall bee fo far from repentance, which is a turning to God, that we ſhall rather turne from him with deſpaire and horror. Let us ſee ſinne alive, and mercy alive alſo; both wrath and the remedy of wrath, and then we are fitted to Repentance.