Wisdom Justified of Her Children, Sermon

Wisdom Justified of Her Children · Sermon

WISDOM JUSTIFIED Of Her CHILDREN; OR, TWO SERMONS Sometime Preached in Cockſhutt Chappel, in the County of Salop, and lately at Brightling in Suſſex, On MATTH. XI. XIX.

And now at the Requeſt of Friends Enlarged, and Publiſhed.

By WILLIAM GEARING Miniſter of the Word.

LONDON, Printed for Henry Everſden under the Crown-Tavern in Weſt Smith-field.

MDCLXVIII.

Unto His much Honoured Friends, THOMAS COLLINS OF Socknerſh in the County of SUSSEX. ROBERT CORBET AND THOMAS CORBET OF STANWARDINE in the County of SALOP, Eſquires.

And to the Vertuous Gentlewomen their Wives.

WILLIAM GEARING Dedicateth this enſuing Diſcourſe AS A Publique and Perpetual Teſtimonial of his Cordial gratitude for their Great Reſpects Manifeſted to him.

p. 1WISDOM JUSTIFIED OF HER CHILDREN.

MATTH. 11.19.

But Wiſdom is juſtified of her Children.

CHAP. I.

IN this Parable we may ſee how far God intendeth the Salvation of wicked men, and notwithſtanding man's ſtubborn perverſneſs againſt the ſalvation of his own ſoul, God uſeth all means for mans converſion, mercy and judgement, goodneſs and ſeverity; and wicked men make ill conſtructions of Gods gracious dealings in matters concerning their own ſouls.

Let us open our Saviours ſimilitude, both ſhewing and aggravating the ſtubbornneſs of wicked men againſt him: our Saviour calleth for diligent attention, verſ. 15. becauſe he is ſpeaking of ſome weighty matter which concerneth his hearers, he ſaith, He that hath ears to hear let him hear. As the ear is higher than the Tongue; So it is a greater dignity to p. 2hear the wiſdom of others, than to vent our own.

In the 16^th verſe our Saviour cries out, But whereunto ſhall I liken this generation? By Generation, here underſtand this kind of men, meaning the Scribes, Phariſees, and other ſtubborn Jews, who rejected the Counſel of God againſt themſelves, Luke 7.29. Gods Counſel and purpoſe is to ſave man by Chriſt, but they rejected the Counſel of God, and ſought ſalvation by the righteouſneſs of the Law: our Saviour anſwereth himſelf in the next words, It is like unto Children ſitting in the markets, and calling to their fellows, and ſaying, we have piped unto you, and ye have not danced, we have mourned unto you, and ye have not lamented: here is the Compariſon it ſelf.

I. Some think this was a play among the Hebrews, invented for the inſtruction of Children in point of manners. Children were to divide themſelves into two Companies; the one ſide were pleaſant and Muſical, Piping and Dancing, as if they were Celebrating a Marriage-day: The other Company were Mourning, Singing ſad Elegies and doleful Ditties, as thoſe that Solemnized a ſad Funeral of ſome departed Friend: and among theſe Children there were ſome Peeviſh and froward Mopes that did Croſs and hinder their play, nothing could give them content: when they were Piping and Dauncing, and making ſome Pleaſant Paſtime, they were not pleaſed with them, but were Peeviſh and Froward, croſſing them in their Play. The end of this Paſtime was to ſhew unto them.

1. The inconſtancy and mutability of this world; how ſometimes men are in a pleaſant condition, all things fall and go well with them, and then they Pipe and Dance for joy: anon they have cauſe to p. 3mourn, things go ill with them, then they weep and are ſad — or

2. To ſhew the diverſe condition of men in this world: ſome are altogether purſued with troubles in this life, and ſpend their days in Mourning and Weepping and daily Vexation: others are loaden with this worlds goods, and they ſpend their days in Mirth and Jollity. This is the opinion of ſome Expoſitors. But,

II. Others think there was no ſuch play among the Hebrew Children, but that this is ſpoken here as an alluſive ſuppoſition of ſuch a Play among Children. As if Chriſt ſhould have ſaid. This generation is, as if Boys ſhould Sing, Pipe and Daunce, Mourn and Weep, and ſome froward Children are not affected with them, do they what they can to pleaſe them.

In verſ. 18. Our Saviour makes application of this to the ſtubborn Scribes and Phariſees, For John came neither eating nor drinking, and they ſay he hath a Devil; the ſon of man came eating and drinking, and they ſay, Behold a man gluttonous, and a Wine-bibber, a Friend of Publicans and Sinners,

John came neither eating nor drinking.

1. John did not live an ordinary vulgar life, but an extraordinary, peculiar, auſtere kind of life; he ſeparated himſelf from all humane ſociety, he lived not in Towns and Cities, but in a ſolitary Deſert.

2. His meat, drink, and apparel was different from others: he was not gaudy in his apparel; he wore not coſtly raiment, nor drank he wine out of Bowls, as thoſe that are in Prince's Courts: but his Clothing was made of Camels hair, and he was girded with a Linnen-girdle, and his beſt cheer was Locuſts and Wild honey.

p. 43. John's Preaching was very harſh and ſevere; he was not a ſon of Conſolation, but a Son of Thunder, crying out to the Phariſees and Sadduces, O generation of vipers, who hath warned you to flee from wrath to come, &c. Now the ax is laid to the root of the trees: therefore every tree which bringeth not forth good fruit, is hewen down, and caſt into the fire, Matt. 3.7, 10. If ye be fruitleſs hearers of the word, God will cut you down, and caſt you into hell fire: if ye repent not, ye are damned, the wrath of God is coming upon you, there is no hope for you, O Generation of Vipers! In this John is compared to the Children that mourned. Now ſee what effect it wrought in the hearts of the Phariſees: did this generation lament at John's Preaching? No, his courſe of life, and manner of Preaching did not at all pleaſe them. They thought him to be a Mad-man, a Doctor of deſpair, a Damnation-preacher, ſending all to hell to whom he preached: for Though John came neither eating nor drinking, they ſay of him, he hath a Devil. O the blaſphemy and perverſneſs of theſe wicked miſcreants! they thought ſo.

1. Either becauſe his manner of living was ſo uncouth in ſolitary places, as men that were poſſeſſed with Devils would live in wilderneſſes, or among graves and burial-places—or,

2. Becauſe the Scribes and Phariſees doubted whether John and his Doctrine were from God or the Devil: they perverſly would ſay the worſt—or,

3. Becauſe he was ſo rigid and terrible in reproving ſin: he thundered againſt ſin in his Sermons in ſuch a manner, that they took him to be no other than a mad man.

The Son of man came eating and drinking.

Our Saviour compares himſelf to the Children p. 5that did pipe and dance, verſ. 19. The Son of man came eating and drinking. (1) Chriſts manner of life and converſation was a pleaſant, ſweet, familiar, ordinary courſe, ſo as not approving, hardning or heartening men in ſin: he differed from John in theſe things.

1. Chriſt did not ſhun the Society of men; yea, not the worſt kind of men among the Jews, even the Publicans and Sinners, he did eat and drink among them.

2. His food and apparel was as the ordinary ſort of peoples was: he went to a feaſt at Matthew's houſe, and dined with Simon the Phariſee, he went alſo to a marriage at Cana in Galilee, at which feaſts men are moſt merry.

3. Chriſt did much differ from John in his Preaching and reproving ſin. The Son of man was a Son of conſolation, I am come, ſaith he, to ſave ſinners, to ſeek and ſave that which was loſt. Son be of good cheer, thy ſins are forgiven thee. He came to preach mercy, righteouſneſs and ſalvation, to allure, and with a gentle hand to draw men from ſin to holineſs; likewiſe in his reproofs he was more mild and ſweet than John was, he had mild ſeverity in his reprehenſions: this was Chriſts piping and dancing, his ſweet and gracious way to win men to himſelf. But did the Scribes and Phariſees dance after Chriſt's pipe? See how blaſphemouſly they miſcalled him, they ſay, Behold a man gluttonous, a Wine-bibber a Friend of Publicans and ſinners, (1) Such a one as did allow men in ſuch riotous courſes, a ſoothing flatterer of ungodly men; for ſo the word [Friend] is here to be underſtood, a Friend of Publicans and ſinners.

p. 6CHAP. II. From hence I ſhall draw divers concluſions.

1 THat Chriſt uſeth divers means, and worketh after divers manners to convert and ſave untoward, ſtubborn, perverſe ſinners; he pipeth and danceth, this is for mercy, he hath compaſſion on us under our miſeries and ſinful infirmities: he mourneth and lamenteth, and denounceth judgements againſt the obſtinate ſinner: ſometimes he makes uſe of the whip of the Law, as Chriſt came into the Temple with Whip-cords: Sometimes he ſtrives to allure and draw men with the cords of Love; he becometh all things to us; he doth apply himſelf as it were to the crooked conditions of ſtubborn ſinners to draw them to himſelf.

2. Hence ye may note the variety of gifts in Miniſters for the converſion and edification of men. Some are Boanerges, like John Baptiſt; ſome Barnabas's, like Jeſus, and both for the Salvation of men's ſouls. As God did furniſh Bezaleel and Aholiab with skill and wiſdom for the building of the material Temple. Exod. 35.30, &c. So likewiſe in raiſing up Inſtruments for the ſervice of his Church, he furniſheth men with diverſities of gifts for the ſame, for the perfecting of the Saints, for the work of the Miniſtery, and for the edifying of the body of Chriſt.

3. Note the horrible perverſneſs of men in making ill conſtructions of Gods uſing various means for their good: they diſgrace the preaching of the Law, and abuſe the preaching of the Goſpel, and ſo by their own wilful corruption do more enſnare themſelves in their infidelity and impenitency; therefore wicked men ſhall be their own judges, how juſt God is in their damnation, and they left inexcuſable. I come now to the words of the Text. But wiſdom is p. 7juſtified of her children. As if he ſhould have ſaid; neitheir John's mourning nor piping is altogether in vain, though the Scribes in their obſtinacy reject the wiſdom of God, and will neither dance nor mourn: Though wicked men ſtubbornly defame and diſgrace Chriſt in his truth and ordinances, and bring up an evil report upon the ways of Religion and Holineſs; yet there are ſome poor Publicans and ſinners that dance after Chriſt's piping, and lament after John's mourning, ſuch as receive and entertain wiſdom, that ſtand for Religion, that juſtifie God in his truths, and ordinances by faith and obedience, Wiſdom is justified of her Children.

CHAP. III.

SECT. I. The main concluſion which I ſhall draw from theſe words, and which I ſhall inſiſtion, is this,

THat there are ſome that juſtifie wiſdom in the worſt of times. Obſerv. Before I ſhew how they do thus juſtifie wiſdom, I muſt enquire,

1. What is meant by Wiſdom.

2. What by Juſtifying.

3. Who are the Children of Wiſdom.

I. We are to enquire what is here meant by Wiſdom.

1. By wiſdom ſome underſtand Divine Providence: it is confeſſed that the Wiſdom of God is admirable in all his Providential Tranſactions: but no ground appeareth from the context, that this can be the meaning of Wiſdom in this place.

2. By Wiſdome ſome underſtand Chriſt himſelf, who is called the Wiſdom of the Father, and in whom are hid all the treaſures of Wiſdom, Coloſ. 2.3. The Scribes and Phariſees looked upon Chriſt as an unlearned man, as a ſimple Carpenters Son: believers p. 8looked on him as their treaſure of Wiſdom, they embraced him as the Meſſiah.

3. By wiſdom ſome underſtand God's purpoſe and Counſel of ſaving man by Jeſus Chriſt, and this is called the Wiſdom of God, 1 Cor. 2.6. Howbeit we ſpeak Wiſdom among them that are perfect, &c. We ſpeak the Wiſdom of God in a Myſtery, even the hidden Wiſdom, which God ordained before the world unto our glory, verſ. 7. None but the Infinite Wiſdom of God could find out this way for the Salvation of Man-kind.

4. Others by Wiſdom underſtand true Religion, the external means of Salvation, and of Faith in Chriſt, as the Preaching of the Goſpel, the uſe of the Sacraments, and all the ways and courſes which God uſeth for the converſion of men to Chriſt, as the preaching of the Law, the preaching of the Goſpel, &c. Some men are pleaſed in having the terrours of the Law preached to them, therefore he provideth a John to preach that, and he muſt mourn: others are pleaſed with the preaching of mercy, of Free-grace; therefore God ſent his Son. Some are are pleaſed with an auſtere life, God therefore gave auſterity of life to John: others again delight in popularity and familiar converſe: Chriſt is very affable and familiar. God ſets up mourning, ſet up dancing, and both to bring men to Repentance. That you may ſee this is the meaning of wiſdom in this place conſult, Luk. 7.29. And all the people that heard Chriſt, and the Publicans, juſtified God, being baptized with the baptiſm of John, verſ. 30. But the Phariſees and Lawyers rejected the Counſel of God againſt themſelves, being not baptized of him, They rejected foreign, the Counſel of God determining to ſave by his Word and Ordinances: and then followeth this very Parable and ſimilitude mentioned p. 9before my Text in Matthew. And the Lord ſaid, Whereunto ſhall I liken the men of this generation? and to what are they like? They are like unto Children ſitting in the market place, and calling one to another, and ſaying, we have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept: for John the Baptist came neither eating bread, nor drinking wine, and ye ſay he hath a Devil. The Son of man is come eating and drinking, and ye ſay, Behold a Gluttonous man, and a Wine-bibber, a friend of Publicans and ſinners: But Wiſdom is juſtified of her Children. The Scribes and Phariſees rejected the external means of ſalvation, counted the preaching of Chriſt fooliſhneſs, would not be baptized; but many Publicans and ſinners repented at John's preaching, believed Chriſt and his Doctrine: ſo that the ſeveral ways that God taketh to bring men to Chriſt, is meant by wiſdom in this place.

SECT. II.

II. We are to enquire what is meant by juſtifying? Wiſdom is juſtified, &c.

1. Juſtification is taken ſometimes for Commendation: Wiſdom is juſtified, (1) It is highly admired, commended, praiſed. Godly men do highly commend and praiſe God in this way of Salvation through faith in Chriſt: the Saints do admire God's Wiſdom in contriving ſuch an effectual way of ſaving mankind: in contriving a means to ſatisfie offended juſtice by an infinite and plenary ſarisfaction, and yet manifeſt his Free-grace, Love and Mercy. Marvellous in the eyes of Saints is Gods Wiſdom, Love, goodneſs, Juſtice, Mercy in Chriſt. The Phaſees ſlighted this Wiſdom of God, called it Hereſie, and the Greeks called it fooliſhneſs; but believers cry out, O the depth of God's Wiſdom in the Goſpel!

p. 102. Others underſtand the word [juſtified] thus, it is received by the godly, and approved as the only ſafe way to ſalvation. No other Jacob's ladder to climb up into the third heaven by, nor door to truth, life and righteouſneſs, but Jeſus Chriſt ſet forth in the Goſpel. Believers do with joy dance after Chriſts piping, and lament when John mourneth, though the wicked Phariſees reject Chriſts righteouſneſs, and the preaching of the Goſpel, as things unable to ſalvation.

3. To be juſtified is to be cleered from all falſe imputations: what blaſphemous imputations did the malicious Phariſees lay and faſten upon Chriſt? A Wine-bibber, a Glutton, a Friend of Publicans and ſinners, a Samaritane, a Devil, an ignorant Carpenters ſon. So Chryſoſtome and others do interpret the words thus: ſeeing the Wiſdom of God trieth all ways, and neglecteth no means conducing to the converſion of ſinners, he trieth by mourning, trieth by dancing, he trieth by preaching terrour, he trieth by preaching free grace and mercy, he trieth by love, he trieth by ſeverity; he trieth by promiſes, by threatenings, by denouncing woes and curſes, and yet men remain obſtinate and impenitent Rebels againſt the Counſel of God: the wiſdom of God is now juſtified, (1) Is abſolved, is altogether excuſable, and free from their detractions and falſe imputations, their eternal periſhing is from their own ſtubbornneſs. So to this very day, how do profane men lay upon Religion, and the holineſs of Chriſt ſhining in the converſations of the godly, falſe, bitter, and ſcandalous crimes and imputations? yet true believers do free Chriſt, Religion and Holineſs from theſe calumniations. Though they account Religion to be a Moopiſh and Fooliſh p. 11thing, and call holineſs preciſeneſs, indiſcretion, overmuch ſtrictneſs, yet the godly will juſtifie Religion to be an excellent thing, and ſay that Wiſdom is the principal thing, Prov. 4.7. Though the Phariſees diſgrace Chriſt, and call him the Carpenters ſon, yet Peter will juſtifie him to be the Son of the living God: They call him Glutton, Wine-bibber, Devil, but the Saints will juſtifie him to be the holy One of God, the Lamb of God without ſpot, to be undefiled, ſeparate from ſinners, to be the God of Gods, and King of Kings.

4. To juſtifie in our common phraſe, is to maintain what a man ſpeaks or doth; A man uſeth to ſay, I will juſtifie my words and actions: ſo godly men will plead for wiſdom, ſtand to Chriſt and his ways, and will maintain Religion againſt all oppoſitions, and contradictions.

SECT. III.

3. Who are meant by the children of wiſdom?

It is an Hebraiſm: by children of wiſdom are meant wiſe men, godly men. As in Scripture by children of diſobedience are meant diſobedient perſons, wicked and ungodly men; ſo by children of wiſdom, thoſſe that are truly wiſe, every godly man, every man in Chriſt will juſtifie the wiſdom of God in Chriſt, juſtifie Religion, juſtifie God in his ordinances, truth and holineſs.

This point may be ſtrongly proved from Scripture. See with what an undaunted courage Peter and John did juſtifie Chriſt before all the Jews, both Rulers and people, who had charged them not to mention the name of Chriſt, Act. 4.10, 11, 12. Be it known unto you all, and to all the people of Iſrael, that by the name of Jeſus Chriſt of Nazareth, whom ye Crucified, p. 12whom God raiſed from the dead, even by him doth this man ſtand before you whole. This is the ſtone which was ſet at nought by you builders, which is become the head of the Corner. Neither is there ſalvation in any other; for there is no other name under heaven given among men whereby we muſt be ſaved, and verſ. 20. We cannot but ſpeak the things which we have ſeen and heard. We are Reſolved to do it, we cannot but do it. The profeſſion of Chriſt and his Goſpel was accounted Hereſie, and believers were accounted factious and ſchiſmatical, yet S. Paul would juſtifie it to be the only way and worſhip of God: for thus ſaith he to Felix, Act. 24.14. after the way which they call Hereſie, worſhip I the God of my Fathers. What holy reſolution had the three noble children in the cauſe of God's worſhip: A ſtately Idol is advanced by Nebuchadnezzar, and All are commanded to worſhip this dead ſtock, ſolemn Proclamation is made to this purpoſe: hereupon come in a company of Informers, ſuch as are ready on all occaſions to do the Devil ſervice, they come and accuſe the Jews, verſ. 9. They come in a flattering way, O King live for ever, and verſ. 12. There are certain Jews, whom thou hast ſet over the affairs of the Province of Babylon, Shadrach, Meſhech, and Abednego; Theſe men O King, have not regarded thee, they ſerve not thy Gods, nor worſhip the golden Image which thou haſt ſet up. As who ſhould ſay, under correction, your Majeſty is miſtaken in ſetting theſe men in ſuch an eminent place, and they are very unthankful for this preferment: Theſe men O King, regard not thee, nor worſhip thy Gods. Hereupon they are called to examination, and the King himſelf takes cognizance of the cauſe, verſ. 13. Then Nebuchadnezzar in his rage and fury (which is no fit qualification for a Judge or Ruler) calleth for p. 13them to be brought before him; and then puts them to interrogatories, verſ. 14. Is it true, O Shadrach, Meſhech and Abednego? Do ye not ſerve my Gods, &c. Now if ye be ready, that at what time ye hear the ſound of the Cornet, Lute Harp, &c. ye fall down and worſhip the Image that I have made, well: but if ye worſhip not, ye ſhall be caſt the ſame hour into the midſt of a fiery furnace: and who is that God that ſhall deliver you out of my hand? Martial Law! He ſpeaks thus in effect, Have you any God greater than my Gods? and ſeemeth to rely more upon his own ſtrength than upon the ſtrength of his Gods: therefore he ſaith, who ſhall deliver you out of my hand? he was puffed up with his many great victories, that he is forgetful both of God and man But ſee their anſwer, v. 16.17. They anſwered and ſaid to the King, O King we are not careful to anſwer thee in this matter. If it …e ſo…our God whom we ſerve is able to deliver us from the burning fiery furnace: and he will deliver us out of thy hand O King, but if not, be it known unto thee O King, we will not ſerve thy Gods, nor worſhip thy golden Image which thou haſt ſet up: as if they had ſa…d, we know the worſt of it, it is death, and we are …o… ſollic…tons to avoid the penalty of this Law, we are not careful to anſwer thee in this matter: this is the preface or exordium. The ſubſtance of their anſwer conſiſteth in two things. 1. Their ſubmiſſion to the will of God for their deliverance from the fiery furnace, wherein they aſſert the power of God. who was able to do it, verſ. 17. In anſwer to the King, who ſaid, who is able to deliver out of my hand? If it be ſo. 2. Their full reſolution, notwithſtanding, though God in his wiſdom ſhould ſee it meet not to deliver them, yet to keep cloſe to God, not to fall into ſo fowl a ſin, though they were thrown into a fiery furnace. Be it known unto thee, O King, we p. 14will not Worſhip thy Gods, &c. So Daniel would juſtifie God in his Worſhip in the moſt ſtormy times, who with a moſt holy reſolution oppoſed the Kings Decree, the malice of the Nobles, and the ſeverity of the Kings puniſhment, all theſe could not draw him from praying to his God, Dan. 6.10. When there was great diſpute who Chriſt ſhould be, and ſome ſaid, John Baptiſt, others Elias, others Jeremias, others one of the Old Prophets, Peter reſolves the doubt, Thou art Chriſt, the ſon of the living God, Matth. 16.14, 16. As men at this day: ſome ſay the holineſs of Chriſt is niceneſs; others preciſeneſs, others faction; others Singularity: but what do the children of wiſdom ſay? it is the life of the Son of God.

CHAP. IV. In the proſecution of this point I will firſt ſhew how men are ſaid to juſtifie wiſdom.

1. LEt us conſider how we juſtifie God in Chriſt, take it in that acception.

1. When we adore, and to aſtoniſhment admire the unſearchable wiſdom of God, in the contrivance of the way of Salvation in and by Chriſt, diſcovered in the goſpel. Gods wiſdom is admirable in all his works, in his creatures, O Lord, how manifold are thy works, in wiſdom haſt thou made them all! Pſal 104.24. In the formation of man in the womb of his mother, in all his providential courſes there are unſearchable depths of wiſdom: but now in contriving of mans Salvation by Chriſt, this is the choiceſt part of Gods wiſdom: the Apoſtle cries, O the depth! S. Paul cries out, Great is the Myſtery of Godlineſs, God manifeſt in the fleſh, foreign&c. The Angels admire this manifold wiſdom of God, they deſire to peep or pry into it, 1 Pet. 1.12. None but infinite p. 15wiſdom could find out ſuch a courſe as could non plus men and Angels; a way for the ſatisfaction of infinite juſtice, and yet for the glorifying of infinite mercy: here is infinite merit, yet infinite free-grace.

2. We juſtifie Chriſt the wiſdom of the Father, when we take him to be the Lord our Righteouſneſs, denying the beſt things in our ſelves. Herein the Phariſees and moral men reject Chriſt, and the children of wiſdom embrace him. S. Paul by his own confeſſion, Phil. 3.7, 8. was a Singular Phariſee, touching the righteouſnes of the Law blameleſs: yet he willingly threw away the mantle of his legal obedience, and wr…pt himſelf up …n… the garments of ChriſTs righteouſneſs. Chriſt without good works juſtifies believers, the righteouſneſt which is by faith, not that which is by the Law. A man truſting to his good works, is like a naked body wrapt up …n a net, where every one may plainly ſee his Nakedneſs. God ſeeth the nakedneſs of Phariſees through their praying and faſting, and Almſgiving: to truſt to any thing but to God in Chriſt, is to deny, not to juſtifie wiſdom; it is to patch up ſalvation, to put an old piece to new garments, and ſo make the rent the worſe. How many ways do Papiſts reject, not juſtifie Chriſt? all their diſtr…ctions cannot ſalve it: to run to other ſacrifices, and not to reſt in Chriſts Sacrifice, this is not to juſtifie Chriſt: to run to the Saints, and not to Chriſt, is not to juſtifie Chriſt, but to deny him to be the only Mediatour to Interceſſion: to make a conjunction between Chriſts merits and ours, that he muſt do a part, and we muſt merit the reſt, this is not to juſtifie Chriſt as a perfect Redeemer; this is to deny Chriſt to be the only way to life eternal, and the only door at which the righteous enter in; We may joyn to theſe, moral p. 16men, that content themſelves with a negative holineſs, and empty heartleſs duties, who have (as Luther ſpeaks) a Pope in their belly, and go no farther for Righteonſneſs and Salvation than their own duties: this is to deny Chriſt, not to juſtifie him; ſuch men make a Chriſt of all their performances, of their outward reſtrained holineſs, and (put all together) make a juſtifying Chriſt of theſe menſtruous raggs. But the children of Wiſdom cry out, None but Chriſts Righteouſneſs. As the ſpirit anſwered the Exorciſts commanding them to come ſorth, Jeſus I know and Paul I know, but who are ye? Act. 19.15. So do all the children of wiſdom ſay in point of juſtification, Jeſus I know, and his righteouſneſs I know, but as for duties, good works and merits, who are ye? Remember this, that our Saviour only, not our obedience, can enable us to ſtand before the juſtice of God: the Children of Wiſdom cry out to Chriſt, To wh…m ſhall we go? Thou haſt the words of Eternal Life.

3. VVhen we yield to Chriſt our entire obedience, this is to juſtifie VViſdom: VVe then juſtifie him to be a King, and ſet him upon the throne of D vid his Father, as it is Pſal. 2.12. Kiſs the ſon, leſt he be angry: by our ſubmiſſive Kiſs of Faith, Obedience and Love, we acknowledge Chriſt to be the Son of God, and King of his people. VVhen Great Emperours and Noble Kings held Popes Styrrups, and kiſſed the Popes Feet in token of Obedience unto his Unholy Holineſs, they then Profeſſed Obedience to Anti-chriſt, and exalted him in the place of God. Then do we ſet up Chriſt in his own place, when Kings, Elders and People, do caſt down their Crowns before the throne, ſaying, Thou art worthy, O Lord, to receive Honour, and Glory, and Power, Rev. p. 174.12. There are two things in it, firſt, their profeſſed Subjection to Chriſt, in aſcribing to him his tribute of Glory and Honour. 2. Their juſtification of Chriſt, Thou art worthy O Lord, of all Glory, &c. This is more than the Phariſees would do, they would not kiſs the Son of God, but blaſphemed him, oppoſed him, and derided at him. The Jews made him a King but it was in mockery, when they put upon him a purple robe, and a reed into his hand; neither would they throw down their righteouſneſs before him, thinking Chriſt not worthy of their tribute. So unto this day, all impenitent ſinners do rebel againſt the Crown and Dignity of Jeſus Chriſt, they will not Subject themſelves to Chriſt's Scepter, and the Government of his Spirit according to his word, they will be lawleſs, and live as they liſt, they will not vouchſafe to throw down the weapons of Sin, Pride, Drunkenneſs, Uncleanneſs, &c. and their ſtubborn wills and unruly affections; Jeſus Chriſt in the judgement of an ungodly world is not worthy of theſe things; ſo all ungodly men do deny to juſtifie Chriſt the King of Kings. The Centurions Servants juſtifie and acknowledged him their Lord by their willing obedience to his quick commands, when he ſaid come, they come; go, they go, do this, and they do it: So the Children of wiſdom do juſtifie Chriſt in yielding cheerful obed…ence to him in all his commands: when he ſaith do this or that duty, they do it: when he ſaith, Abſtain from this or that ſin, no temptation can eaſily withdraw them. Thus the Spirit of Chriſt is the intelligentia movens, as Aristotle ſpeaks of Angels, whirling about the Sphere of their daily converſation. When we obey Chriſt, we put a Kingly Crown upon his head, in ſuffering him to rule us, to ſubdue our hearts unto p. 18him, and do not cheriſh any contrary motions to his Spirit, when we will not go againſt his Spirit, and his Word, as Balaam ſaid to Balak, Though he would give me his houſe full of ſilver and gold, I cannot go beyond the Commandment of my God, to do leſs or more.

CHAP. V. II. Let us conſider Wiſd…m in another acception, understanding there…y Holineſs, Religion the truths and Ordinances of Chriſt, and ſo the Children of Wiſdom do juſtiſie Wiſdom.

1 WHen their love to Religion, Truth and Holineſs brings them out of love with the world, when their embracement of theſe things divorceth their hearts from all outward things for Chriſt and for his Truth and Religion ſake. By our Self-denial we juſtifie wiſdom to be the principal thing, to be more worth than all the world, to be better than Riches, Honours, the Favours of great Perſons, Pleaſures, and all worldly preferments, that Chriſt is the only gain, accounting all theſe things below to be but droſs and dung. When the Children of Wiſdom can willingly ſuffer the loſs of Riches, Liberty, Preſerment, Life and all they have for Religion, for Chriſt, for a good cauſe and a good conſcience, then do they juſtifie to all the world that theſe things are dearer to them than their own ſives, our ſufferings for Religion is our Magnifying of it; to be condemned for righteouſneſs ſake is to juſtifie righteouſneſs: ſuffering Chriſtians are the Honour of Religion, and the glory of Chriſt. Thus Moſes juſtified wiſdom; he parted with the beſt things that Egypt could give, and contented himſelf with the worſt condition of the p. 19Iſraelites: this ſheweth that he juſtified Chriſt to be better, yea, the ſufferings and reproaches of Chriſt to be better than all the treaſures of Egypt. The Phariſees would not thus juſtifie Chriſt; ſelf-denial, and their popular outward Phariſaical holineſs could not ſtand together: it is ſaid of them that they loved the praiſe of men more than the praiſe of God, and ſo would not be Diſciples of Chriſt, as if it had been diſhonourable for them: as Salvian in his time complained long agone, Siquis ex nobilitate converti ad deum coeperit, ſtatim honorem nobilitatis amitteret: Religion makes men ignoble, and baſe in the worlds eye. So again it is ſpoken of the Phariſees, that they durſt not openly to profeſs Chriſt, leſt they were caſt out of the Synagogue, they durſt not juſtifie Chriſt. So ſtill, in all generations too many earthly men do juſtifie and have applauded the world above Religion and Holineſs, but yet ſtill wiſdom ha…h been juſtified of all her Children.

2. When we ſtick to Religion, to the Worſhip and Service of God, then do we juſtifie wiſdom: when we reſolve to ſerve God in his own way; let all commands and threats affront us, yet then will we ſtick to Gods teſtimonies, and to the pure worſhip of God. Thus Daniel ſtuck to Gods Service againſt the decree of the King that contained a moneths Atheiſm in it. Dan. 6.7. He had rather be torn aſunder with a whole Den of Lions, than be drawn to worſhip a man in ſtead of God: he would pray three times in a day to his God, though the King, whoſe Favourite he was, would caſt him out of favour, and all the Princes and Preſidents ſoug… thereby to enſnare him. Though the wicked mock ſuch as hear the word, pray, and perform all the parts of Gods worſhip more frequently than themſelves, yet the Children p. 20of wiſdom will juſtifie …t; rejoycing as the Pſalmiſt ſpeaks of the Sun, to run their courſe daily of Gods Service: the children of wiſdom are not like ſome Seamen, that boaſt they can ſail with all winds; they can do nothing againſt the truth, they like wiſdom beſt, though it doth not always ſe…ve their own ends and occaſions, they hold on in the way of Religion, as a Traveller riding in earneſt buſineſs, that muſt go on in his way, whether fair or foul, in company or alone: go they muſt, yea, run whom Chriſt draweth; and in that way they fear no Lions, nor to be ſlain in the Streets, becauſe they hold it needful that they go, not needful that they live: and when the Children of this world are reſolved to be nothing, but what they are ready not to be, that they may be fitter for thoſe in high places, whoſe perſons they have in admiration for advantage ſake, the Children of wiſdom do abhor all inconſtancy in Religion, or any thing which may argue the leaſt unfaithfulneſs to the Lord Jeſus Chriſt, the Prince and Captain of their Salvation: Religion is as a garment which covereth them, and for a girdle wherewith they are girded continually. To the Children of the world; Religion is as the Philacteries, upon the skirts of their garments, but far from their heart, but to the Children of Wiſdom, it is (as the Corinthians to Paul) In the heart to live and die together.

3. We juſtifie wiſdom when as the Children of Wiſdom do juſt fie one another, by loving one another for their graces and holineſs, by ſtanding for them, when the wicked by oppoſition or diſgrace do labour to beat them down: when we make much of them, when the world trampleth upon them, and looketh upon them as the filth and off-ſcouring of p. 21the world, we juſtifie wiſdom; they are beloved of us, becauſe they are beloved of Chriſt; we honour them, becauſe they honour God; we ſtick to them, becauſe they ſtick to God; we rejoyce in them becauſe of the graces of God in their hearts and lives. This is to juſtifie God his image, his holineſs, to juſtifie Chriſt in his members: in owning them we own Chriſt, as it was ſaid of Lot, in entertaining of ſtrangers, he entertained Angels into his houſe; ſo in loving, honouring, delighting in Gods people for holineſs ſake, we do it to Chriſt himſelf. When men are aſhamed of Paul the Priſoner of Chriſt, when men regard not holineſs, nor eſteem of men for their ſpiritual worth, but deal with them as the malitious Phariſees with Chriſts Diſciples, caſt them out of their Synagogues for believing in Chriſt, this is not to juſtifie, but to condemn and deny Chriſt in his members. Scaliger tells us of a tree, unto which when a man cometh, ramos conſtringit, it cloſeth her leaves and branches, but when he departeth ramos pandit, then it ope…eth her leaves and branches. Many men are like this tree; when godly men who have the reproach of Chriſt upon them, come neer them, and do deſire their favour and help, and their conditions be made known to them, they ſhrink up themſelves, and are inwardly vexed, counting it a diſgrace to have ſuch come neer them, but when they are gone, they begin to be pleaſant. This is an adulterous generation, that are afraid to juſtiſie Christ in his members, ſo would they do even to Chriſt himſelf.

4. We juſtifie wiſdom, when we live according to the Power and Putity of that Religion we Profeſs, when our lives are a Grace or Ornament to Religion, when we live according to thoſe things p. 22we believe, and make open profeſſion to the world we do believe them, we profeſs our ſelves to be the members of Chriſt, let us juſtifie Chriſt our Head by our obedience to him: we profeſs our ſelves the Spouſe of Chriſt, let our converſations juſtifie Chriſt our Husband; we profeſs our ſelves the Sons of God, let us juſtifie him to be our Father in all Holineſs and Purity, his Image in us muſt juſtifie it. We profeſs Religion, let us juſtifie Religion by expreſſing the Power of it in our lives and converſations, that we may cleer Religion from the falſe imputations and ſlanders, which the enemies of Religion and godlineſs caſt upon it. You know how apt the world is to blame Religion; they are ready to ſay, and do ſay, none are worſe than Profeſſours of Religion, their Religion is nothing but words and ſhews, and empty forms, we had rather deal with Papiſts, or with any other than with theſe men, they are ſo unconſc…onable: the world is full of thoſe ſlanders: let us juſtifie our Religion by walking as becometh the Goſpel. It is not our duties that do ſo much juſtifie Religion, but it is our holy, juſt, pure, unblameable and fruitful converſation, this juſtifies our Religion, and Chriſt by it: this makes men to Juſtifie us, and ſay, God is in them of a truth: it makes the Chriſtian Religion lovely and beautiful even in the eyes of the profane. If our Religion be only in words, in duties, in outward forms, we condemn Religion, and condemn Chriſt, and Juſtifie the ſlanders which the wicked Rabble do caſt upon the profeſſion of Chriſtianity.

5. We juſtifie wiſdom in juſtifying God in all his Divine-truths in his commands, by pure and entire obedience to all as well as to any one command: we condemn God in diſobeying but one command in p. 23his promiſes, by cleaving to God, even then when to preſent ſenſe Gods Providences ſeem to croſs his promiſes; we juſtifie Gods faithfulneſs and truth in his word, — in his thre tenings, when we tremble at his word; we juſtifie Gods juſtice in truths concerning hell, when we leave ſuch courſes as hurry men thither: we juſtifie God in truths concerning heaven, by ſetting our faces, hearts and courſes upon and toward heaven: in his truth concerning the day of judgement, by loving, and looking for the appearing of Chriſt, when in all theſe we live as men that do believe there is an heaven and hell, death and judgement to come; but the children of diſobedience do belye God in theſe things.

CHAP. VI.

MOreover, the Children of wiſdom do juſtifie wiſdom in the worſt of times: the children of this world take Religion to farm, they will be tenants at their own will, not at their Lord's; they will hold it no longer than themſelves pleaſe, and throw up all in a bad year, and when they think their bargain too hard, they lay the key under the door, go their way, and leave their Lord to go look his rent; when perſecution ariſeth becauſe of the word, by and by they are offended, and in time of ſuch temptation they fall away, Matth. 13.21. But to the children of wiſdom, Religion is their Free-hold, their Feeſimple, a purchaſe bought even of Chriſt himſelf, who hath a good title, and will not deceive the purchaſer: but though in the opinion of a worldling he ſells dear, yet ſuch a peny worth as he that knows the worth of it, will part with all that he hath for it, rather than go without it. When Chriſt and Religion p. 24are in a triumphing poſture, then will worldly profeſſours take branches of Palm-trees, and go forth to meet Chriſt, and with the multitude, cry Hoſanna to the ſon of David, Bleſſed is he that cometh in the name of the Lord, Hoſanna in the higheſt; but if once they find Chriſt to be apprehended, and led away to the High-prieſts Palace, and there to be ſpit on in his face and buffetted, they will with Peter deny him, and ſay we know not the man, and if this be not enough they will bind it with an oath, that the world may be ſatisfied they are none o… his company: but the children of wiſdom do receive the Goſpel with much affliction: If the Goſpel be in a ſuffering condition, they will be partakers of the afflictions of the Goſpel according to the power of God, 2 Tim. 1.8. when they took up Religion, they were reſolved that ſome trouble would meet them in that way, and will now ſtick to it, though they loſe all that they have for it. The Religion of worldlings is as the dew, which is but ſudor terrae, the earths cold ſweat, that is ſoon licked up; the Religion of the true Chriſtian is as rain from heaven, that ſticks by the earth; the one wets not a fleece, the other watereth the ground: the one ſerveth only for frogs, ſnails, and Graſhoppers; the other ſoketh the root, and maketh it to bring forth herbs meet for them by whom it is dreſſed, and receiveth a bleſſing from God, Heb. 6.7.

CHAP. VII. The Reaſons of the point.

1 TAking wiſdom for Gods way of Salvation in and through Chriſt, there is great wiſdom to juſtifie this.

p. 25Reaſ. 1. Becauſe the only wiſe God hath thought this to be the only way and means of Salvation: The way of God is of all ways the moſt juſtifiable; in the wiſdom of God there is not the leaſt ſhadow of folly: Gods wiſdom, yea the whole glory of God cannot appear in any way more than in the work of Redemption in and by Chriſt. Is not this unconceivable wiſdom to contrive a way how an Infinite God ſhould become a finite Creature, how he that was an Immortal God, ſhould become a mortal man; how an eternal God ſhould become a Child of an hour old; a bleſſed God become a curſe; a moſt holy God ſhould have a world of ſins imputed to him, and die for the eternal ſalvation of ſinful man: how offended juſtice ſhould be ſatisfied, yet infinite mercy be fully ſhewen. All this is manifeſted in Chriſt; this muſt needs be the plot of the only wiſe God, contrived within the breaſt of the Ancient of days. Had Angels and men been aſſembled to contrive a way of Salvation, they would have tortured themſelves with poor plots, and would never have thought of ſuch a full, adaequate, infinite way of Salvation as this. Godly men have eyes to pry into this glorious myſtery of godlineſs, therefore with all acceptance and admiration do juſtifie it. Phariſees and other carnal wicked men are blind, and ſo do not juſtifie the wiſdom of God in Chriſt.

2. Becauſe wiſdom's children do cleerly apprehend an abſolute impoſſibility of Salvation by any other means without Chriſt: every broken heart that hath a real ſight and ſenſe of ſin as the greateſt evil, will ſee there is no hope of ſalvation in himſelf: all that he can do to merit life and glory is nothing: his beſt things, parts, duties, moral vertues, and natural perſections, are meer nothings, are droſs, dung, menſtruous p. 26clothes, fig leaves, they ſee all that they can ſuffer to ſatisfie offended juſtice is nothing; it is not ſo much as the payment of a farthing for the debt of a thouſand pounds: ſin being of an infinite nature, is of infinite demerit; and infinite ſatisfaction muſt be made, which no finite Creature can do: they ſee the ſuffering of the torments in hell to eternity cannot ſatisfie, thoſe that are already caſt into priſon, cannot ſatisfie the utmoſt farthing: ſo again, they ſee there is nothing in them can move and encline God to mercy without Chriſt: of themſelves they are nothing but children of diſobedience, maſſes of ſin, ſinks of corruption, a very hell, as the Martyr called himſelf. Theſe real and thorow apprehenſions of their condition, and extreme inability of getting ſalvation from themſelves doth force them to juſtifie God in Chriſt, and his way of ſaving them in and through Chriſt: the ſoul ſaith, there is no name under heaven by which I can be ſaved but by Chriſt: there are infinite merits, infinite righteouſneſs in him; there is no thing in Chriſt but is lovely in Gods eye, and moving him to mercy. I will go out of my ſelf, and reſt upon Chriſt; I will take him for my only Say our, for the Lord my Righteouſneſs; from him alone will I draw my life, my righteouſneſs, my ſalvation, and if I periſh, I periſh, I will cling cloſe unto him, I do allow of no Saviour but him; miſerable Saviours are all my duties, legal righteouſneſs, moral perfections, only Chriſt hath fulfilled all righteouſneſs, only Chriſt hath ſatisfied, I juſtifie him to be my only Saviour; It is the ſenſe and ſight of Chriſts worth excellency and neceſſity, makes the children of wiſdom to juſtifie Chriſt Jeſus: Phariſees and Carnal men are void of both.

3. It is great equity the children of wiſdom ſhould p. 27juſtifie wiſdom; for Chriſt came to juſtifie them, to take off all accuſations which the Devil layeth to their charge: all that he did is to juſtifie them; he became man, became a curſe, was ſubject to death to juſtifie them: he roſe again for their juſtification: he intercedeth at the right hand of God to juſtifie them; his merits, his graces all are for their juſtification: he was accuſed, condemned, executed to juſtifie them, beſides the unſearchable treaſure of his mercy, the unvaluable priviledges derived from him to them. O ye children of wiſdom! do your ſins accuſe you? Chriſt juſtifies you. Do your ſins cry vengeance, vengeance? his blood cries mercy, mercy. So Devils accuſe you day and night before God, and plead hard againſt you for your deſtruction, Chriſt juſtifieth you, and rebuketh that accuſer of the brethren. When your conſciences vex you with accuſing and condemning thoughts, Chriſt juſtifies you, purifies and pacifieth your conſciences: your duties and performances at the beſt are full of imperfections, much corruption and defilement adhereth to the beſt works of the beſt men, Chriſt fills them up with his righteouſneſs, and ſo makes them well-pleaſing, and acceptable works and performances unto God. Furthermore, remember how one day Chriſt will juſtifie all his members before men, Angels, and Devils, and wipe off all thoſe aſperſions that have been caſt upon the children of wiſdom for godlineſs ſake, as faction, pride, ſingularity, hypocriſie: Chriſt will then free godlineſs and godly men from theſe calumnies and aſperſions, and he will make men know to their ſhame and ſorrow, it was Religion, godlineſs and holineſs the very wiſdom of God himſelf, which they branded with ſuch ignominious titles: if theſe things make any deep impreſſion upon p. 28your ſouls, you will be enforced to juſtifie God's wiſdom in Chriſt Jeſus.

4. Another reaſon is drawn from God's end in ſaving man by Chriſt, which is, that men ſhould magnifie his wiſdom his love, his goodneſs in contriving ſuch an infinitely perfect way for ſalvation by Chriſt. God himſelf juſtified Chriſt when he glorified him: Chriſt juſtified himſelf, when he was juſtified in the Spirit, that is, the Divine Nature of Chriſt juſtified the Humane Nature, which was perfectly united to his Divine. The Prophets, Apoſtles, Angels and Saints do juſtifie Chriſt: All heaven do juſtifie him, when they throw down their Crowns, and give all honour, power and glory unto him. We juſtifie Chriſt, ſet him up, magnifie God in him, when we make him our righteouſneſs, and by faith lay hold upon him, and ſtick cloſe unto him. God loſeth the glory of his wiſdom and mercy, and Chriſt loſeth the glory of his love, when men reject him, as if God's wiſdom were folly and weakneſs, as if Chriſt were not able to ſave to the uttermoſt: in rejecting Chriſt and his righteouſneſs, we do fruſtrate God of his gracious end.

CHAP. VIII.

II. I now come to the other acception of wiſdom, and will give you reaſons why Godly men ought to juſtifie Religion and Holineſs and all the ways of God.

BEcauſe God fully pofleſſeth the hearts and minds of the children of wiſdom, Reaſ. 1 with the reality, excellency and bleſſedneſs of that religion, truth and holineſs, which makes them ſtand up for wiſdom. The judgements of the godly are enlightned with more high, heavenly, and ſuperexcellent p. 29truths of God than other men: the ſecrets of Gods counſels, of Gods Kingdom; the myſtery of godlineſs is manifeſted to them; they behold the Glory and Majeſty of God Shining in the Truth and Purity of Religion; they know the infinite conſequence of the things of Eternity, the bliſsful reward of Holineſs; how dear every tittle of truth is to God; they foreſee the dangerous effects upon ſuch as ſtart aſide from the way of truth, Religion and heavenly wiſdom: this keepeth and engageth their hearts to follow God, and to hold to his truth, and to juſtifie his ways. Why are men ſo fearful in a good cauſe for a good God? It is becauſe the truths of God are not ſo deeply rooted in their hearts, they are not ſoundly principled in theſe things. If cloth be not well wrought in the Loom at firſt, though it ſhew fair in the Loom, it will ſhrink much when it cometh to the wetting. The cauſe why many ſhrink in the wetting in time of ſuffering, is becauſe their hearts were not well wrought, at firſt, not fully poſſeſſed with the excellency of true Religion, and heavenly wiſdom.

2. Becauſe there is nothing in wiſdom, in true Religion, but what is juſtifiable, Therefore let us ſee what Religion is. Religion is that form and rule by which God hath taught us how to know him, and ſerve him. 1. How to know him: Religion is the knowledge of God, and in this knowledge of God eternal life doth conſiſt, ſaith our Saviour, John 17.3. Indeed we can never ſerve him rightly, If we do not know him rightly; ſervice is a fruit of love, S. Auguſtine ſaith, Sciri aliquid aut credi poteſt, & tamen non diligi: Diligi autem, quod ne que ſcitur ne que creditur, non poteſt. We may know or believe a thing, yet not love it, but we cannot love that thing which is neither p. 30known nor believed by us. — 2. As Religion teacheth us to know God, ſo likewiſe how to ſerve him. And this ſame ſervice that it teacheth, partly it concerns his own worſhip in duties of piety, partly of converſation with men in duties of equity and mercy. Gods worſhip is a main duty that Religion teacheth: it teacheth both whom to worſhip, and how to worſhip: it ſheweth us both the true God, and the true way how to ſerve him. Some worſhip the falſe god for the true. S. Paul ſaith of the Gentiles, that inſtead of the Creatour, they gave glory to the Creature, Rom. 1.25. Many that worſhip the true God, worſhip him in a falſe manner, for they follow not his rules, but their own inventions: we muſt not only, verum Deum colere, ſed vero cultu colere, worſhip the true God, but alſo worſhip him in a right manner. If otherwiſe, it may either be ſaid of us, as our Saviour to the Sycharitiſh woman, you worſhip you know not what; or as to the Scribes and Phariſees, you worſhip you know not how; teaching for Doctrines mens Traditions: Religion teacheth both whom to worſhip, and how to worſhip. Again, as it is a Rule for Gods worſhip in duties of piety; ſo for our converſation among men in duties of juſtice and mercy. Religion were no Religion, if it taught not this too; if it taught not juſtice as well as holineſs; Charity as well as devotion, Diliges Deum, Thou ſhalt love the Lord, that is the firſt & the greateſt precept that it giveth; but yet diliges proximum too, Thou ſhalt love thy neighbour; this ſecond, ſaith our Saviour, is like unto the former, for the precepts muſt needs be like, becauſe the objects be alike. Man was made in the likeneſs of God, therefore the precept we have to love man, muſt needs be like the precept we have to love God: they be ſo like, ſaith p. 31S. John, as the one of them cannot conſiſt without the other. 1 John 4.20. Gregory ſaith well, Sicut per amorem Dei amor proximi gignitur; ſic & per amorem proximi amor Dei nutritur. As the love of God begets the love of our Neighbour; ſo alſo by the love of our Neighbour is the love of God nouriſhed.

Religion teaching all this, it muſt needs be an Art worth the Learning: an Art indeed, So Du Pleſſis calleth it, Morney.Ars ſalvum faciendi hominem; the Art of ſaving mens ſouls. All the Arts in the world are not able to teach this. There hath been a ſtrife among the Artiſts, as there was ſometime among the Diſciples, which ſhould be the greateſt among them, to which of them priority and preheminence ſhould be given, Lactantius ſaith, it was ſo among the Philoſophers, and Oratours of Greece, but the Philoſophers got the preheminence, becauſe they were generally reputed, Animalia ſapientiae, wiſdom's creatures. Oratours only taught artem bene dicendi, the art of ſpeaking well; Philoſophers artem bene vivendi, the art of living well: and this muſt needs be more excellent than the other, quoniam bene dicere ad paucos pertinet, bene vivere ad omnes, becauſe to ſpeak well belongeth to a few, to live well pertaineth to all, and that was it Philoſophy profeſſed. But what Philoſophy falſly vendicated, Religion may juſtly challenge; for Religion is indeed that Art that teacheth to live well. He liveth well, that liveth ever, and that Religion teacheth; it teacheth ſuch a way of living here, as will afterward bring us to live for ever: the way to everlaſting ſalvation is taught and troden out to us in the precepts of Religion: ſeeing none of all the other Arts can teach this, this is more excellent, and more worth learning than all. Moreover, Religion p. 32do…h not only teach us to live thus, but tye us to live thus, And ſo much the very Notation of the word will give; it is called Religio, à religando, ſaith Lactantius, which ſignifieth to bind again, quod hominem ſibi Deus ligaverit, & quaſi pietate conſtrinxerit; becauſe by Religion, as by a bond, God doth as it were bind and tye us to himſelf. Religion then you ſee, is of a binding nature, it doth not only teach but tye; tyes us to do by practice, what it teacheth us to do by precept. Now Gods Religion is an holy, pure, and undefiled Religion, as the Apoſtle ſaith of the Law, the Law is holy, juſt and good: So Religion hath nothing in it but what is good even for us, and what is holy and juſt; in every precept of Religion there is equity and goodneſs. The ways of wiſdom are pleaſantneſs, and all her paths are peace: godlineſs is profitable in this life, and in the life to come: it is Religion makes a people happy and flouriſhing, why then ſhould we be aſhamed of it? What aſhamed of holineſs, of goodneſs, of truth, of bleſſedneſs? What have men to ſhew for heaven but his truth? What treaſure doth God betruſt his Church withal but his truth, which he eſteemeth dearer than heaven and earth? What is the way to heaven but holineſs? Now ſhall we expect that Gods ways ſhould be mercy and truth, if his truth be not embraced, and his holineſs not followed after? What doth the Lord require of man but to do juſtly, and to give to God and men their due? This the Children of Wiſdom behold in Wiſdom, and therefore will juſtifie it. I know not through what Spectacles the world looketh upon Religion, and holineſs, that they ſo ſlightly eſteem it, as unpleaſant, and unprofitable. If there were folly in Wiſdom; if any thing unworthy a mans praiſe, imitation, love and liking, p. 33there were ſome ſhew of Shrinking from it: but who can charge the wiſdom of God with folly? who can eſpy ſpots or darkneſs in the Sun? who can eſpy blame in Gods holineſs, or errour in his moſt glorious truth? The Epheſians could ſtand for their Diana, the Philiſtines for Baal zebub the God of Ekron, wicked men can ſtand for their Luſts, Worldlings for Mammon, Hereticks can ſtand for their Errours; and ſhall God have none in all the world to ſtand for him, and juſtifie heavenly Wiſdom?

CHAP. IX.

Uſe 1 THe firſt uſe of this point may be for terrour to all Phariſaical and other profane perſons, who condemn the wiſdom of God himſelf, preferring their own folly, their luſts and ways above the wiſdom of the only wiſe God, their own righteouſneſs above the righteouſneſs of Chriſt himſelf. Was there ever ſuch an impiety heard of, that men ſhould ſit like Judges, and condemn God the the juſt Judge of all the world, Chriſt the merciful Saviour, the Holineſs and Religion of Chriſt, Innocence it ſelf? Here I will ſhew how moral and profane men do condemn wiſdom.

1. When men juſtifie themſelves by their good works, their civility, their legal righteouſneſs. The Scribes and Phariſees were the Peeviſh Children that would neither dance nor mourn after John and Chriſt: theſe did, and all Moral men do condemn the wiſdom of God in ſaving man by the righteouſneſs of Jeſus Chriſt; this is to depoſe Chriſt, and to ſet the Crown of Salvation upon their heads, making themſelves their own Saviours; their menſtruous clothes more glorious than the Robe of Chriſts p. 34righteouſneſs, their fig-leaves more than the garments of ſalvation, which God hath made for them, and put Chriſt out of his Office, making a Chriſt of themſelves; what blaſpemy is it of the Papiſts, who place the Virgin Mary above Chriſt, and moſt blaſphemouſly pray to her to command her Son to do this or that for them? Thou Mother of God, command thy Son to hear me. There is the like blaſphemy found in the hearts of all civil moral men; they do place their righteouſneſs above Chriſts righteouſneſs, as if that ſhould command God to open the gates of righteouſneſs, that they may enter in thereat. O vain men! be proud of your own folly, and wrap your ſelves up in your rags, and build as high a tower of duties as you can, and lay ſtone upon ſtone, duty upon duty, good work upon good work; the day is coming when God will juſtifie this wiſdom, and tumble you headlong, O ye ſelf-juſtitiaries, with all your righteouſneſs into hell: your Tower of duties will be but a Babel of eternal confuſion, and not one ſtone, not one duty, ſhall be left upon another, that ſhall not be a very abomination of deſolation.

2. We condemn wiſdom, when we backſlide from our profeſſed Religion, abjure Chriſt in his truth; ſet up errour inſtead of truth, or follow profaneſs and embrace the world in ſtead of holineſs, and embracing Chriſt. Is not this a juſtifying of profaneſs, a juſtifying of errour and of the world, and a condemning of Chriſt's Religion, truth and holineſs? Now conſider, 1. This is an upbraiding of Chriſt, as if he were not bountiful enough to engage the hearts of men to follow him; as if Great Diana of the Epheſians were far more excellent than the Lord, or the Jews Queen of Heaven were better than the bleſſed God of Heaven.

p. 352. It is an upbraiding of his truth, as if the traditions of Scribes and Phariſees, the vain janglings and diſputes and errours of corrupt minds were better than the Oracles of God, and the Counſels of God diſplayed in his word in juſtifying the errours and traditions of men, what do we but condemn the Wiſdom of God for fooliſhneſs it ſelf? yea my Brethren! Backſliders do the greateſt miſchief in the world: they do not only condemn Chriſt and Religion themſelves; but as the Scribes and Phariſees did ſuborn falſe witneſſes to accuſe him; So backſliders do ſuborn others to condemn Chriſt and Religion, they harden their hearts againſt Chriſt and his ways. There are many in hell perhaps, O Thou backſlider, that curſe thee for their condemnation, they had not ſpoken evil of Religion, nor condemned godlineſs as they did, had it not been for thy Apoſtacy.

3. We condemn Chriſt, when we will not ſuffer him to rule and reign over us as King and Lord; when we draw away our neck from the yoke of his holy and righteous Law. We put a Kingly Crown upon the head of Chriſt when we obey him, and ſuffer our whole man to be ruled by his Spirit according to his word: but diſobedience is a depoſing of Chriſt, a depriving him of his Kingly Crown. VVe will have no King but Caeſar, ſaid the wicked Jews, when Pilate condemned Chriſt to die; and profane men cry, we will have no King but our Luſts, or the Devil rather; our Luſts are his Law, our fulfilling them is ſubjection and obedience to him. Oh, how many are there that perform one part of obedience to God, and think that enough! If they have ſome ſhew of godlineſs, it is without juſtice and honeſty, they have no care of their word and promiſe: if they p. 36have honeſty, it is without piety; they make no conſcience of prayer in their cloſet, nor in their family, they can diſpence with it a week, a month or two perhaps together: if they have any good deſires and purpoſes, they come to nothing, Whence that ſaying, There are more good purpoſes in Hell than in heaven: not as framed there, but as carried thither for want of being effected upon earth. Are there not many that are ſuperficially good, but really evil? Abel and Cain, both Sacrificed, and both to the ſame God: the Publican and the Phariſee, both did the ſame Act, they prayed, and in the ſame place, the Temple, and to the ſame Lord; yet was Cain rejected, and the Phariſee not juſtified, becauſe, though they performed the ſame act, yet not with the ſame heart and will.

4. A ſcandalous profeſſion of Religion, is a condemning of wiſdom; a ſcandalous converſation gives not only a lie to our profeſſion: but alſo it juſtifieth the foul aſperſions which wicked men caſt in the face of Religion, and the Profeſſours of it. Strictneſs of Religion is termed by profane men hypocriſie. It is ſaid of Davids groſs ſins that he cauſed the enemies of God to blaſpheme: thus doth every looſe profeſſour, he cauſeth the way of God to be evil ſpoken of, Religion is ill reported of for his ſake. Chryſoſtom hath a compariſon: If an Oratour make an ill ſpeech, or an Artificer a bad piece of work, Men will not condemn Rhetorick for his Duncery, nor Art for the Workmans want of skill. But it is otherwiſe in Religion, if profeſſours live ill, then men preſently blame religion, as if that were the cauſe of lewdneſs. Salvian, lib. 4. brings in the heathen thus railing upon Chriſt for the wickedneſs of thoſe that profeſſed themſelves to be Chriſtians, Sancta…ab illis fierent, p. 37ſi Sancta Chriſtus docuiſſet. Lo, what manner of men they be that worſhip Chriſt: it is falſe that they have a good Law, as they ſay they have; for if their Maſter taught them well, they would live holily: if they learned good things, themſelves would be good: doubtleſs ſuch is the Sect, as are the Sectators and followers of it. A little after, he brings in the Pagans thus ſpeaking, Vide Christianos, &c. Look upon the Chriſtians, ſee what they do, and by that you may eaſily know what Chriſt their Maſter teacheth them. By this we may collect, how ill the bad lives of Chriſtians made Pagans judge of the Chriſtian Religion, and by conſequent what a ſhadow the evil converſation of profeſſours may occaſionally caſt upon their profeſſion, though in it ſelf never ſo pure and glorious. So then when wicked men do blaſpheme God by reaſon of your flagitious and filthy lives, you defame the Chriſtian name, and are the occaſion of their horrible blaſphemy. Moreover hereby you give the wicked occaſion to condemn all the godly; they are all ſo, is the worlds Logick: hereby alſo you block up the way, and keep off others from the profeſſion, hardning and juſtifying the wicked in their ſins.

5. Men condemn wiſdom, when they draw Arguments from outward bleſſings, that God approveth of their courſes, which his word condemneth. As Leah called her fifth ſon, Iſſachar, as a reward from God, for giving her maid to her husband, Geneſ. 30.18. So theſe men take wealth and honour too kindly from God, abuſing both his patience and bounty, by looking upon them as a reward of their wickedneſs, and bleſs God for that for which they are indebted to the Devil. Thus when through covetouſneſs the ſhepherds of Iſrael made Merchandiſe of the flock of p. 38the ſlaughter, ſlaying them, yet not holding themſelves guilty, they ſold them, and ſaid, Bleſſed be the Lord for I am rich, Zech. 11.4, 5. As impious Domitian thought the gods favoured Sacriledge, becauſe he had ſuch a good gale of wind and weather, after he had robbed their temples; ſo theſe men think God likes well enough of proſperous wickedneſs, becauſe he doth not preſently avenge it.

6. When men bear themſelves upon their civil behaviour in oppoſition to religion, they condemn wiſdom. It is pity ſo fine a thing (and in theſe days, ſo rare a thing) as Civility, ſhould be ſo much abuſed, as we ſhould have occaſion to find-fault with it. But by experience we find that even Civility (the counterfeit of grace) hath given occaſion to profaneſs to riſe up in arms againſt Religion. This is dangerous both to the Civil man himſelf, and to others. To himſelf, becauſe he uſeth it as a ſtrong fence to ward off religion: he juſtifieth himſelf, and condemneth true wiſdom, becauſe he ſeeth not that black outſide in himſelf, which perhaps is viſible in ſome profeſſours of religion. And becauſe he ſeemeth neer to the Kingdom of God, he never careth to come to it, being like a parallel line, that keepeth a ſcantling with the way of wiſdom, but never meeteth with it. It is dangerous to others, becauſe (as one well noteth) he objecteth himſelf as a Paragon to the view of the world, to pull down the price of true wiſdom. Thus as the Egyptian ſorcerers by counterfeiting the miraculous works of God, hardened the heart of Pharaoh: ſo the meer civil man, by ſome reſemblances of good actions without holineſs, is an occaſion that many do contomn true wiſdom, and condemn the generation of Gods Children. Theſe are the days wherein civil and moral p. 39men do juſtifie themſelves, becauſe though they be not really good, yet comparatively (and in their own eye eſpecially) they are leſs evil than many profeſſours. But proud Moraliſts are either ignorant of, or elſe they diſdainfully overlook thoſe choyce excellencies that are in the Children of Wiſdom: and therefore if they are not Atheiſts in profeſſion (which giveth a large ſcope to worldly wiſdom) they encline to Popery, which puts on a garb of Ceremonious gravity, but never troubleth the Conſcience with the power of true wiſdom. Such a kind of religion as this, may make him carry the fruits of the land of promiſe upon a dry ſtaff, as the Spies did, but never to bear them from a living root.

CHAP. X. Now let us conſider the aggravations of this ſin of condemning wiſdom any manner of way.

1 BY condemning the wiſdom of God in Chriſt, you make the wiſdom of God who is only wiſe, to be fooliſhneſs, as if you could have found out a better way then of Salvation by Jeſus Chriſt. You vilifie the infinite merits, righteouſneſs, and ſufferings of Chriſt, an infinite Saviour; as if your prayers and negative holineſs were of more merit than Chriſt: yea, you play Pilate, you ſet in judgement, and condemn Chriſt.

2. In condemning true wiſdom and holineſs, you condemn your own happineſs; for holineſs is the way to happineſs, you condemn your life, your comforts, your grace, your glory, your redemption, your adoption, your own ſouls.

p. 403. Ye that condemn Wiſdom, you ſhall be condemned in your own Conſciences: thus it was with Judas, and thus it was with Spira after he had been at Maſs, and read his abjuration of the truth, he thought he heard a direful voice ſpeaking to him in theſe words; Thou wicked wretch! Thou haſt denied me; Thou haſt renounced the Covenant of thy obedience, haſt broken thy vow: hear Apoſtate, bear with thee the ſentence of thine eternal damnation. What was this but the dreadful voice of his accuſing Conſcience for denying Chriſt and condemning Wiſdom? With what horrours, griefs, impenitency and deſpair are their ſouls filled that deny Chriſt and condemn religion, they are no other than men living in hell. What tongue can expreſs the inward horrours of Judas for betraying Chriſt? What the High-prieſt ſaid to him, the ſame did his conſcience, did God ſay to him; ſo that out of a curſed envy of the condition of the damned, he hung himſelf. Oh! how doth God many times deny to ſuch perſons all hopes of mercy, all power to repent, to believe, that they might be recovered out of that ſad condition? Thus Spira ſaid of himſelf; My heart now is estranged from God, I cannot call him Father, all good motions are quite gone; my heart is full of hatred and blaſphemy againſt God; I grow more and more hardened in heart: I cannot believe, I cannot Repent, I cannot Hope. At the time of their death, when in the anguiſh of their ſouls they ſhall call for mercy, pardon, and the ſalvation of their ſouls; mercy, pardon, and ſalvation ſhall be denied them.

4. Chriſt will not own them before his Father, who condemn Chriſt and his ways: though they ſhould ſcrape acquaintance with him, Lord we have prayed, propheſied, and profeſſed thy name, yet he p. 41will ſay to his Father. Father I know them not, Chriſt will neither know them, nor any of their religious Acts, nor acknowledge any thing they have done for him. As the Pſalmiſt ſpeaks of dead men, They are forgotten, and out of mind, and their place ſhall be known no more: ſo it is with ſuch as ſhall condemn wiſdom, and deny Chriſt, when they ſhall cry Lord, Lord, have we not done this? He will be aſhamed of ſuch as call him Lord, before his Father. Chryſoſtome on that place [I know you not] ſaid, he had rather be ſtricken through with a thouſand thunderbolts, than to hear Chriſt ſay, I know you not. Chriſt will not own any good work, or good duty of theirs, who have condemned or denied him and his ways; all their prayers ſhall be forgotten, as if they had never prayed; yea, all their duties ſhall but aggravate their torment: he will ſay to his Father, Give double torment to thoſe that have condemned wiſdom, and yet prayed to Thee in my name.

5. Chriſt will accuſe them before his Father: Theſe are the perſons that would not feed me when I was hungry; that when I was thirſty, would give me no drink; that being a ſtranger, took me not in; that when I was naked, Matt. 25.40, 41.Matt 25:40Matt 25:41cloathed me not, that when I was ſick, and in priſon, viſited me not: theſe are the men, that did baſely condemn my ways, and ſhamefully deny me before ſuch and ſuch men: This is Judas, that betrayed me into the hands of the Jews: Theſe are the perſons, that by their cowardiſe or covetouſneſs betrayed my truth, my worſhip, my religion into the hands of ſinners. Brethren! I know, you abhor Judas his fact, and would not for a world, ſtand in Judas his coat before God at the day of Judgement: Let me tell you, to betray the p. 42truth of Chriſt, to condemn true wiſdom, will be reputed as great a ſin in that day. Nay, Chriſt will not only accuſe ſuch, but he wil caſt them out of his preſence, and deſtroy them before the bleſſed preſence of his father; he will caſt them out from the preſence and from communion with Angels and Saints into hell torments. Depart ye curſed of God and Chriſt, ye that condemned Religion, Depart ye curſed of Angels, and of your own Conſciences into hell torments. What is that worm there that never dieth, but thy Conſcience of denying and condemning Wiſdom?

6. Conſider the hainouſneſs of the fact, what a ſin it is to condemn Wiſdom and Religion? In denying Wiſdom, you deny Chriſt himſelf, in condemning Religion, you condemn him: It is his religion, his truth, his worſhip, his ways which you condemn; therefore in condemning theſe, you condemn Chriſt himſelf: You condemn him whom God the Father hath juſtified and glorified, and witneſſed a good confeſſion of him before men; This is my well beloved Son, in whom I am well-pleaſed: you condemn Chriſt whom all the Angels adore; it is their glory to be his Miniſtring Spirits: in condemning him, you condemn the infinite love of God; for, ſo God loved the world, that he gave his ſon: you deny the Lord of glory, the Prince of life, the King of Kings, the only Saviour: You reject the blood of Chriſt, his blood which is more worth than rocks of Pearl, than mountains of Gold, yea, more than if God had given an heaven full of Angels, or a world of Creatures for you. O what a great ſin is it to condemn him who hath bought Thee with his own blood, who ſuffered the wrath of God for us, and purchaſed many glorious priviledges for us? To deny or diſown a friend that hath been kind and bountiful, it is p. 43ſhameful; for a Child to deny his Father, it is unnatural: but for a man to deny or condemn Chriſt who died for him, condemn his redeemer and Saviour, it is worſe than unnatural, if worſe can be.

7. Look upon the goodneſs of wiſdom, A man can have no better than God's truth to maintain, and to acknowledge the word of life and ſalvation: no outward means but the Goſpel to bring us to Salvation: to condemn theſe, we condemn the means of ſalvation. The men of Sodom ſhall riſe up in judgement againſt the men of Bethſaida, the men of Niniveh againſt the men of Capernaum, becauſe they repented at the preaching of Jonas: the Baſtards of Babylon ſhall riſe up againſt the daughters of Zion in judgement; the Papiſts ſhall riſe up in judgement againſt many Proteſtants, for they will not condemn nor betray the Cauſe of Anti-chriſt: but theſe men put Chriſt to open ſhame, and expoſe the wiſdom of God to a world of contempt in the midſt of a crooked and perverſe generation.

CHAP. XI. An uſe of exhortation to juſtifie Wiſdom.

Ʋſe 2 BE exhorted now my Brethren to juſtifie Wiſdom, thereby ye ſhall ſhew your ſelves to be the Children of Wiſdom: ſtand up in the defence of Chriſt and religion, be not aſhamed of him, not of his Goſpel, be ready and willing to ſuffer any thing for his ſake if thou art called thereunto: rather die for him a thouſand deaths, ſuffer a thouſand torments rather than deny him once: if ever ye look to have Chriſt own you, to have his Father own you, and his holy Angels in all their glory to p. 44own you; then beware of condemning wiſdom; plead for his truth, juſtifie wiſdom, reliove the members of Chriſt, boldly and freely teſtifie what ye hold and believe in matters of religion, conſtantly affirm, this is Chriſt's Doctrine, this is Chriſt's Religion, this and none elſe is the pure worſhip of God in Chriſt: Witneſs a good Confeſſion with your mouths, what ye believe in your hearts of Chriſt and his Doctrine. It is not an Arbitrary duty, but neceſſary. If an Arian ſhould ask, what believeſt thou concerning Chriſt? Thou muſt anſwer, I believe him to be very God, though all the world were Arian: or if a Papiſt ſhould ask Thee concerning Chriſt in the Sacrament? Thou ſhouldeſt anſwer, I believe He is not there bodily. Some think it enough, if they believe Chriſt's truth and Religion in their hearts; and as for outward affirmation and juſtification of it in plain words, it is rather ſuperfluous, at leaſt Arbitrary, not neceſſary. No: this is not ſufficient; A man that believeth in his heart, his mouth muſt ſhew forth his faith. If he be perſwaded in his heart, that this is truth, and that is truth he muſt teſtifie it in his words. As the Apoſtles; they believed in heart, that Chriſt was the Meſſiah, was the Chriſt, and they did confeſs it with their tongues, Thou art Chriſt the ſon of the living God, This is Jeſus, the God of glory, the Prince of life, whom the Jews ſlew, and hanged upon a tree. S. Paul did believe the Reſurrection, and he did juſtifie the Doctrine of the Reſurrection before a whole Council, Act. 23.6. Many account it a peice of ſingular Wiſdom, either to ſilence, or to diſſemble the truth; they had rather be accounted Wiſe and Wicked, than Simple and Religious: they had rather be eſteemed as Neutral between Chriſt and Anti-chriſt, p. 45than openly to confeſs and juſtifie him, veritas ſ…lummodo abſcondi erubeſcit; truth only is aſhamed to be hid: If you believe that Religion which you profeſs, you muſt be ready to juſtifie it before all the world. Be ready to ſpeak for Chriſt upon all occaſions, to plead for his Goſpel and Worſhip in all places. Our Saviour, whereſoever he came, would in all companies, in all places, upon all occaſions teſtifie himſelf to the people. All Paul's preaching and writings were nothing elſe, but a confeſſion and teſtification of Chriſt. S. Bernard reckoneth the name [Jeſus] to be found five hundred times in Paul's Epiſtles, as who could not ſpeak of Chriſt ſufficiently: his Tongue, his Pen; the Pulpit, the Priſon, the Bar, the Judgement hall, preached Chriſt.

CHAP. XII. Of the ſpecial ſeaſons when we ought to justifie Wiſdom.

NOw let us conſider the ſpecial times when we ought to juſtifie Wiſdom.

1. When men ſhall attempt to draw us off from Chriſt and his Religion, then muſt we juſtifie wiſdom. Had we Balak to offer as much to us as to Balaam, an houſe full of Silver and Gold; or as the Devil did to Chriſt, all the glory and riches of the world, if he would but fall down and worſhip him; ſo to us, if we will fall from Chriſt, our profeſſion, his truth and holineſs: if then we anſwer from the heart Crucified to theſe things, as Balaam did from the tongue (his heart longing after the proffer) we will not go beyond the word of the Lord for an houſe full of Silver and Gold; this wonderfully juſtifies wiſdom. Such as juſtifie Chriſt and Religion do look upon theſe outward things with contempt and ſcorn, when as men that condemn wiſdom, look p. 46upon them with admiration and affection, judging themſelves men, if they can get theſe things below. When the Emperour Valens offered Baſil great preferments, telling him what a man he might be, Baſil anſwered, offer theſe things to children not to Chriſtians; they are but bables in a Chriſtian's eſteem. So when ſome bade, ſtop Luther's mouth with preferment, one of his Adverſaries anſwered, Germana illa Beſtia non curat aurum, That German Beaſt careth not for Gold: his Spirit was too Divine and Heavenly to be tempted with Gold: Earthly hearts would ſoon have been taken with ſuch offers.

2. When wiſdom is vilified, and Religion is in diſgrace, contempt or trouble; then for a man to ſtand for Chriſt and Religion, this is a time to juſtifie wiſdom: when the more diſgrace is caſt upon Religion, we burn with greater Zeal and love to Chriſt. Shimei and Mephiboſheth were both tried in Davids troubles: while David was in his proſperity, both honored him, but when Abſalom rebelled, and David was fain to flee for ſafety; yet then Mephiboſheth ſticks cloſe to David, and Shimei ſhewed his falſe heart railing upon him. So long as Chriſt was working miracles, feeding the people miraculouſly with loaves, he was followed, and juſtified by them to be a Prophet, or Elias, or the Meſſiah: but when Chriſt was vilified before Pilate, and miſuſed, then they condemned Chriſt, and cried out, Away with him, Crucifie him, Crucifie him. When Religion is at the loweſt ebbe, clad with diſgrace, trouble and contempt, this is a time for a Chriſtian to juſtifie wiſdom.

3. When the truth's of God are overborn with errors and Adverſaries, then to ſtand for the truth o… God is to juſtifie wiſdom. When we ſtand reſolutely for the leaſt truth of Chriſt as the Godly Biſhops, p. 47and other holy Martyr's did in Queen Mary's days, Quiſquiliae veritatis ſunt pretioſae.that died (many of them) for truth's of a leſſer ſize, ſo dear was truth unto them. Herein the Children of Wiſdom do reſemble God, who prizeth the leaſt tittle of his word, as dearer than heaven and earth. It was a noble reſolution of Skammah, he would not ſuffer the Philiſtines to have ſo much as one piece of ground in the land of Iſrael, 2 Sam. 23.11. A reſolute Chriſtian, that loveth truth, will not ſuffer the enemies of truth to get the leaſt ground of truth; uno abſurdo dato, mille ſequuntur, Let but one abſurdity be granted, a thouſand will follow. The children of wiſdom know but one Lord, one Faith, one Goſpel in truth and indeed; if any other be obtruded, they reject it as ſpurious. Gold cannot endure the leaſt quantity of Latten to be mixed with it, nor Silver of Tin: No more will truth endure the leaſt mixture with any adulterous wares; nor will the children of wiſdom take Alchymy for currant Coyn, although it bear the Stamp of the King's Image and Superſcription. If once they diſcover this Stratagem of Saran, or any of his Miniſters, they will not give place by Subjection (or admixtion) no not for an hour, that the truth may abide with them. In this caſe it was that S. Paul (Gal. 2.5.) withſtood not only thoſe of the Circumciſion, but even the holy Apoſtle Peter, and that to his face, who though free from errour in Doctrine, yet gave offence by his practice in favour of the Jewiſh Ceremonies, and went not with a right foot according to the truth of the Goſpel, but admitted thoſe obſolete Rites to approach too near it. A little chink in a ſhip may let in water enough to ſink a Ship of a thouſand Tun: ſo if hereſie get in never ſo little within the Ship of the Church, it may ſoon ſink it into the Sea of Errour. If p. 48Charles Martel, and Pipin his Son be admitted to ſteer with the Kings of France, they want but the Popes title, or a New coyn'd diſtinction to get an abſolute Soveraignty: ſo the unſound Chriſtian knows, if he can but introduce a companion that will prove a Rival, that in the end will thruſt truth out of doors.

4. When Chriſt and Religion is forſaken by the greater multitude in the world, yea, within the verge of the Church, then is a time to juſtifie wiſdom. Religion in its purity is condemned by the moſt as humorous, factious, as a ſingular way. Now for a man to Swim againſt the ſtrong ſtream of the multitude, to walk in the way of Religion, though he walk alone without Company, this is a time to juſtifie wiſdom. Thus one Elijah juſtified God and his worſhip againſt a whole Kingdom of Idolaters: one Micajah againſt four hundred falſe Prophets: Chriſt and his Apoſtles withſtood the whole Jewiſh Synagogue. VVhen the multitude go againſt Chriſt, he looketh that his Diſciples ſhould go againſt them: If the multitude be profane, they muſt be ſtrict, and not live according to the courſe of the world. If the multitude of the Jews follow the traditions of the Elders, the Apoſtles muſt follow the Rule of God's word. VVe are not to follow the multitude, but to follow the Lamb whitherſoever he goeth: the multitude leads to hell, Shall we follow them? It is for beaſts to follow the herd, for an Hog to follow the herd of Swine, for an Ox to follow the drove. It is the pooreſt argument in the world to do as the moſt do: Seneca could ſay, argumentum eſt turpiſſimum turba, to plead you muſt do as the multitude do, is the baſeſt Argument of all other. The multitude do reſolve with Huſhai (but for a worſe purpoſe) to worſhip the riſing Sun: and Abſalom ſhall now be as much eſteemed and honoured by p. 49them, as ever David himſelf was, when at the higheſt: 2 Sam. 16.18. Of any Religion they are ready to ſay, as he of Abſalom, whom all the men of Iſrael ſhall chuſe (although with rejecting their true liege Lord) his will I be, and with him will I abide. It was a couragious ſpeech of Luther, being urged with the Authority of the Fathers in a point of controverſie. Quid ſi mille Auguſtini, mille Chryſoſtomi, mille Hieronymi hoc aſſerant, Ego tamen veritatem loquar. What if a thouſand Auguſtines, a thouſand Chryſoſtoms, a thouſand Hieroms do aſſert this or that, yet notwithſtanding I will ſpeak the truth. Godly men, like the wiſe men, will follow Chriſt, as they did the Star leading them to his place, their, way is like the way of the Mariner, guided by the heavens, More ſyderum mortalibus iter perficere, Senec.not by the courſe of the world, as Seneca ſpeaks of a good man.

CHAP. XIII.

SECT. I.

Singularity and private humour, is the brand that the world puts upon godlineſs, and upon godly men, to be ſingular and humorous: but I ſhall ſhew you, that neither godlineſs is ſingularity and humorouſneſs, nor are godly men ſingular and humorous. Now to juſtifie wiſdom, when the world goes a contrary way, is neither ſingularity nor humour: and here,

1 COnſider what the profane multitude calleth ſingulatity: becauſe good men will not lie and ſwear as they do, carouſe and drink as they do, and will not run with them to the ſame exceſs of riot, therefore profane ones call this ſtrictneſs, preciſeneſs, ſingularity. Profane perſons are acted by the Devil, that wicked Spirit, that ruleth in the air, and in their hearts; and godly men are acted by the Spirit of God: Now becauſe God's people are not led by the Devil as they are, into open profaneſs, or ſecret wickedneſs, p. 50therefore they are accounted ſtrict, ſingular, preciſe: becauſe they follow the thing that is good, and not that which is evil, therefore they are ſingular. The very light of nature, and the morality of heathen men was bitter againſt the common courſe of the world: one of the Pythagorean ſacred rules was, per viam publicam ne ingredere, Trace not the common ſteps of the rude multitude. Godly men chuſe the green and clean way of wiſdom, and will not walk in the fowl and dirty way of the world, is this ſingularity? How many are there who by following the evil examples of the men of the world, do come to be defiled therewith. VVe read Geneſ. 30.37. How Jacob put himſelf into a breed of ſpotted ſheep. He took rods of green Poplar, and of the haſel and cheſnut-tree, and pilled white ſtrakes in them, and made the white appear which was in the rods, and he ſet the rods which he had pilled before the flocks in the gutters in the watering trough's when the flocks came to drink, that they ſhould conceive when they came to drink when it was breeding time; and conceiving before the party-coloured rods, they brought forth party-coloured Lambs. Such be the examples of evil that we ſee in the multitude before us, they be like Jacob's party-coloured rods; and theſe examples lying in our eye do make us many times to do like them. Indeed the world is ſpotted, as Jacob's Lambs were ſpotted; there are both great and little ſpots to be ſeen upon it. You may look upon ſome that have great ſpots upon them, tainted with odious, and great ſins; ſpots of adultery in their eyes, ſpots of drunkenneſs in their faces, ſpots of blaſphemy upon their tongues, ſpots of blood and oppreſſion in their hands; ſpots of pride and vanity upon their backs. A man that profeſſeth any religion, would bluſh to have any of theſe ſpots ſeen upon him. There are alſo ſpots p. 51of a leſſer ſize, ſuch as are not ſo odious and foul as thoſe be, yet the children of wiſdom muſt keep themſelves from theſe too, even from the leaſt of them all. The common Religion is the Phariſees Religion; if there be no groſs ſin we can be accuſed of, we th…nk all is well enough. There be a kind of Serpents that be called Hemorrhoides, of no great bigneſs, for they be not a foot long: yet if a man be ſtung with them, he bleeds at his ears, eyes, noſe, mouth, gives not overbleeding till he dies: ſuch be the ſins that the multitude count but little ſins; yet as little as they be, they coſt the ſhedding of Chriſt's blood: and they will coſt us the beſt blood we have, unleſs we repent us of them the ſooner. There be two main evils in thoſe ſame little ſins that we ſpeak of. 1. Though they be little, they be many, what they want in weight, they make up in number; therefore ſaith S. Bernard, Nemo contemnet quia parva, ſed timea… quia plura: No man will contemn them becauſe they are little, but let him fear them, becauſe they are many. 2. Thoſe ſame little ſins, they do always make way for greater: entertain one ſuch evil Spirit, he will bring in ſeven with him worſe than himſelf.

SECT. II.

II. COnſider, that godly men are to be a peculiar People, and they ought to be ſeparate from the courſe of this world. There ought to be an endeavour after the ſame gradual diſtance between a godly mans courſe and the courſe of the world, as between the life of Angels and of Devils. That phraſe of the Apoſtle is remarkable, Apeculiar people, zealous of good works, Tit. 2.14. A godly man muſt be a fiery zealot for holineſs, for ſtrictneſs according to Gods word, and muſt be Zealous againſt all manner of ſin, and the courſe and vanities of this preſent evil world, p. 52he remembreth the exhortation that ſpeaks to him and all Chriſtians, as unto Children: Whatſoever things are true, whatſoever things are honeſt, whatſoever things are just, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report, if there be any vertue, if any praiſe, to think on theſe things, that is, ſo to think of them, foreign.as to do them: he laboreth in all good things to be beſt, and to incorporate foreign, into every branch of his calling and practice, that he may be ſound, (if not in name, yet) indeed, an Ariſtarchus; an Ariſtobulus, the beſt Governour, the beſt Counſellour, the beſt Neighbour, the beſt Chriſtian. He that ſtriveth to have his name among the thirty of David's worthies, muſt labour to be one of the firſt three, or elſe he may be excluded the Catalogue of the thirty, 1 Sam. 23. The Zealous man is like John, who in running to Chriſt's Sepulchre, out-ran Peter, he eſteemeth himſelf nothing, if he ſtrive not to keep pace with the beſt, or at leaſt to follow them in view, when he cannot keep Company with them. What an unreaſonable thing is it to call a man for ſtrictneſs, ſingular or humorous? it is as if a man ſhould call a rich Diamond or precious ſtone, a vile baſe ſtone; becauſe it is ſingular and better than a whole heap of Peble-ſtones; or count gold to be but vile mettal, becauſe it is not ſo baſe as dung; Whereas one Pearl is worth a thouſand Pebles. It is a Noble Speech of Cyprian in one of his Epiſtles: Ne attendas numerum illorum; melior eſt unus timens Deum, quàm mille impii. Do not thou regard the number of the wicked, Better is one man that feareth God, than a thouſand wicked Perſons, God's Children are compared unto Jewels, the wicked unto droſs; Jewels are not common, a man may ſee thouſands of Pebles before he can ſee a Rich Diamond; p. 53you can go no where almoſt, but you may ſee ſwarms of drunkards, multitudes of ſwearers, vile perſons even as common as Pebles, but how rare a thing is it to find a godly man among thouſands of men! Run ye to and fro through the streets of Jeruſalem, and ſee now and know, and ſeek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that ſeeketh the truth, Jer. 5.1. A juſt and upright man is a rare jewel, hardly to be found. Hence the whole Company of Believers, are named a little flock, the whole Company of thoſe that ſhall be ſaved, are ſaid to be very few.

SECT. III.

III. IT is no ſingularity to follow Chriſt, who is the Captain of our Salvation: Souldiers that break their Rank, are the diſorderly and ſingular men, not thoſe that trace the ſteps of their leader. Godly men do trace Chriſt ſtep by ſtep, though not paſſibus aequis, and are fearful to break their Ranks. The wicked Rout are rather diſorderly and ſingular men, that will not follow Chriſt, whom they acknowledge to be the Captain of their Salvation: he chuſeth the clean and pure way, but they like not of it. Godly men do follow a multitude, therefore holineſs cannot be termed ſingularity. They have the Prophets, Apoſtles, Martyrs, all the Saints of God before them, Clouds of witneſſes, many thouſands of them, and every one of them is worth ten thouſand of others. Yea, and if thoſe high examples of all thoſe glorious worthies be too low for them to follow, they will propound to themſelves an higher example than all the former, even Jeſus himſelf, the Authour and finiſher of their Faith. Hence, as one obſerveth, in Scripture are propounded to us the examples, not only of wicked Heathens, which we muſt avoid, and of p. 54Phariſees and Publicans, whom we muſt exceed, but of the moſt holy and perfect Saints, to whom we muſt ſtrive to come up as cloſe as we can: yea, the Lord not only ſets before his Children, his Elect Angels that did not erre, and his moſt accompliſhed ſervants on Earth, but even the Lord Jeſus himſelf, who did not erre, and God our Father who cannot erre, that no Servant of his may ſet down to himſelf any ſcantling in holineſs. Now is this ſingularity, when one poor Godly man ſhall have ſo many high and eminent examples before him.

There is but one way to heaven, beaten with the feet of Chriſt and all his Saints, holineſs is that only way, and that way is but a narrow way, therefore ſtrictneſs in a man's courſe is very neceſſary: as the Mariners at Sea have but one North-ſtar to ſteer their courſes by to their appointed haven, is it ſingularity then to ſail by that Star? let me demand of you that condemn godly men of ſingularity, becauſe they juſtifie wiſdom and Chriſt in the purity of Religion: if Chriſt ſhould come perſonally to you, and ask this queſtion of you, will you follow me whitherſoever I go? there is no doubt but you would anſwer him, yes verily; and we are ready to follow thee. Certainly, the way that he would ſhew you, is this way of holineſs, which you do now condemn for ſingularity and preciſeneſs in the Children of Wiſdom. Th…n follow Chriſt proſperouſly with an undaunted reſolution, and in an holy deriſion laugh at the falſe judgement of the world, crying godlineſs down for ſingularity. Do as S. Paul did, when the Corinthians cenſured his plain preaching, with me it is but a ſmall matter to be judged by you: it is leſs for godly men to be judged by the world: your life of holineſs doth as far exceed the natural capacities of wicked and ungodly men, as their reaſon p. 55exceedeth the Imagination of Beaſts, Behold therefore O ye Children of Wiſdom, and juſtifie Wiſdom.

SECT. IV.

IV. THat cannot be ſingularity, as long as it is according to the publique Rule of every man's converſation, and this is the pure word of God, the Rule of pure Religion binding every one to obedience, both in judgement and practice: ſo that though all the world lie and live in darkneſs, and refuſe to have the word of God to be a lantern to their ſeet, and a light unto their paths, yet if there be any one godly man, that takes the word of God to be a Lante…n to his ſteps, and holds it cloſe to his feet, to guide him in his courſe, he is not to be condemned for a ſingular man, though he followeth not the examples of the multitude which erre from the word. To work, and walk by a General Rule, is no ſingularity, though but one man in many thouſands do ſo: Examples of multitudes of men cannot ſatisfie conſcience: it is only the right Rule that muſt direct and ſatisfie the conſcience. What our Divines hold againſt the Papiſts, and ſome of the Papiſts with them in matter of judgment, is true of practice: That one private godly man is more to be believed and followed in his judgement than the Pope and a General Council, if he hath better reaſons and the Scriptures on his ſide: one private m…n may be Orthodox, ſound in judgement, When the Pope and his whole Council may be Heterodox and erroneous: as it was in the days of Athanaſius, when the whole world was infected with Arianiſm, he only was Orthodox; the ſame may be ſaid of practice and converſation; that man is to be followed, that liveth according to the Rule of the word, though we ſee millions of men to go another way: he that hath the Scriptures for the foundation of his judgement and p. 56practice, cannot be a ſingular man; ſuch a one maketh both the will and Commandment of God, his ground, and rule of obedience, he doth it becauſe God requireth it, and as he will have it to be done, he will look to his warrant, as well as to the work that is done by him. But the profane multitude ſteer another courſe, they are like ſelf-will'd Servants, that muſt have their own will and way, or elſe will do nothing; or do it ſo, that it were better they had done nothing, thus under colour of obeying God, they obey their own wills. If others (like themſelves) preſcribe them a courſe of obedience, and a fear towards God after the precepts of men, here they will be very forward. Blind obedience and a blind faith, are the two paths in which they walk; they fear not the ditch, till they have fallen headlong into it. Hiſtorians have obſerved, that none have been ſo great innovators in matter of Religion, as Uſurpers of the Civil Power, not have any been ſo great oppreſſours of the people in Civil affairs, as thoſe who intrench moſt upon the Divine Majeſty in the things of God, and none have been more willingly obeyed than the greateſt oppreſſours: for the ſtatutes of Omri are kept, and all the works of the houſe Ahab, Micah 6.16. Omri (who had been General, and was after made King of Iſrael, in the camp, to be revenged on Zimri that ſlew his Maſter) did worſe than all the Kings that were before him; an… afterwards Ahab his Son, did evil in the ſight of the Lord, above all that were before him. Theſe beſides the golden Calves of Jeroboam, worſhipped Baal, in which Idolatry the people readily trod in the ſteps of their Leaders, (although to their own deſtruction) having now a liberty granted them to adore which of thoſe Idols they pleaſed.

p. 57SECT. V.

V. THat pure Religion and ſtrictneſs of converſation cannot be proud, humorous ſingularity, let them that ſay ſo, be Judges themſelves. Take wicked profane looſe men that ſcoff at holineſs, and condemn holy men, let them I ſay be taken, when they are moſt ſerious, when they are beſt able to judge of things: Do not take wicked men, when they are in their paſſion, when their luſts are ſtirring, when they are in health, when they are in a calm mood: but take them when they are ſick, when they apprehend themſelves going down to the Chambers of death, and going to appear before the great Judge at his Tribunal, take them then when Conſcience is like to ſpeak truth to them, and mark ſuch men at ſuch times, what they then wiſh and heartily deſire, and what in their Conſciences they then moſt approve of: Oh! then the moſt Swiniſh drunkard, the greateſt ſcoffer at Religion and purity will be on the godly man's ſide, and could wiſh it were with them, as it is with one ſuch a poor godly man, whom they derided for a proud, humorous, factious, ſingular animal: then conſcience ſets up a conſiſtory for Chriſt, and furniſheth all things requiſite to true judgement, and being rightly inſtructed, tells him more than ſeven watchmen that ſit in an high tower, and will be ſure to give in a true verdict, Ecclus. 37.14. Therefore according to the judgement even of wicked men themſelves, when they are moſt themſelves, and beſt able to judge, it cannot be an humour of ſingularity, that acteth the godly man in the way of holineſs againſt thouſands of profane perſons: ſuch would never approve of holineſs then, if they thought it were ſingularity.

p. 58CHAP. XIV. Now let us conſider the reaſons why godly men had need to be ſingular againſt the multitude, in purity of Religion and Converſation.

1. BEcauſe the example of the multitude is dangerous and fallible, the Pope and his Council, the Devil and his adherents. Moſt men do erre from God and his ways; moſt people run poſt to hell; the way of the multitude is the broad way, and the end of that way is deſtruction; the world walketh in darkneſs, and at the end of their walk is the place of outer darkneſs; therefore there is no ſafety to do as the moſt do, to follow a multitude to do evil: it will be no comfort to any one to be damned with the multitude. Moſt men are yielding men, carried away by every word and wind, they conſider not what is fit and warrantable to be done; if they ſee others do ſo, if they be preſſed by others to do ſo, they preſently yield. The multitude are for any Faith, or Religion; yea, for any practice that others will perſwade them to; eſpecially if plauſible, or ſuch as carries not abhorrency in its forehead: they count it their wiſdom and their glory, to do as their Company doth, and to be as they are: any faſhion, behaviour, action, faction, courſe, or cuſtom, except what is truly good, will ſute well with the diſpoſition of the moſt.

2. Becauſe this ſtrict, or (to uſe the worlds phraſe) th… ſingular way, is one of the beſt evidences of a man's election to eternal life: Gods people are a very ſmall number in compar…ſon of the multitude, a very little flock in reſpect of the Goats. The going againſt the multitude, the following Chriſt in ſtrictneſs, argues a man to belong to that very little flock, becauſe few do ſo, and moſt go in the broad way. Then again it is ſaid; the way is narrow, and the gate p. 59is ſtrait that leads unto life, and few there be that enter in thereat: a pure, ſtrict, preciſe, holy converſation, is this narrow way. There are many by-ways, but one right way: as in ſhooting a man may miſs diverſly, either by ſhooting under, over, or wide, on this ſide, or on that, but one way to hit the mark: the Covetous with his great bags, the ambitious with his high looks, the drunkard with his full Cups cannot enter in at the ſtrait Gate.

3. Becauſe every ſtep of a mans life is either to heaven or to hell, and every action is a drawing a man neerer heaven or hell; the world thinketh not ſo; they imagine not how faſt they are poſting to one of thoſe two places, but godly men know it, and therefore they will have a main care of the ſteps of their converſation, though the world be careleſs, and little mind it, till they are dropping into hell; the godly will be careful of the ſmalleſt matters that concern their ſouls, like thrifty worldlings, that will not loſe the leaſt opportunity of the ſmalleſt gain, but will lay hold upon it, if the leaſt profit preſent it ſelf to them; to covet the beſt gifts, and to be greedy after grace is not blame-worthy, but a deſirable bleſſing; and ambition to be above, and to get beyond others in Spiritual advancements, whereby God may more delight in us (ſo the heart be not puffed up) is not a blemiſh, but an honour; here is no fear of a nimium (as one ſaith) where no care is enough.

4. Becauſe a godly man worketh for Eternity, therefore he worketh by God's Divine Eternal Rule, not by the examples of moſt men. All the conditions of man in this life are for Eternity, every act of ſin is for Eternity; every holy action is for Eternity, therefore it concerneth men to take heed to their ways: the multitude thinks not ſo. Apelles being asked why he p. 60was ſo curious in painting, and ſpent ſo much time about a piece of work, anſwered, Ego Aeternitati Pingo, I paint to Eternity: men will judge of my Painting (ſaid he) an hundred years after I am dead. A godly man will give Thee the like anſwer, Thou wondereſt at my ſtrictneſs and frequency in holy duties: Oh! I work to Eternity, I preach, I hear, I pray for Eternity, I live for Eternity; my actions ſhall be judged many years after my death: did you frequently and ſeriouſly think, that all your actions are to Eternity, how ſtrict, how holy, how zealous, how ſingular would you be.

CHAP. XV.

Uſe How ſhould this encourage the fearful, and put heat and life into our dead frozen ſpirits, to juſtifie wiſdom, to be bold for Chriſt in his cauſe, and not to be diſmayed for the threats and revilings of men; but juſtifie wiſdom and confeſs Chriſt, come what will: doth the world and do carnal friends ſuggeſt a thouſand fears, a thouſand troubles and dangers to thee, be not diſmayed for all theſe. Tell Souldiers of Pillaging and Plundering of Rich Spoil, they regard not the difficulties of war, they are not ſtartled at cold, hunger, thirſt, nakedneſs, wounds, death, but ſlight all for hopes of great ſpoils, Put on O Chriſtians with the like courage in Chriſts cauſe; you have as ample a reward promiſed as heart can wiſh, and God is faithful who will ſurely give it to you.

Conſider this, all ye that confeſs Chriſt now, and juſtifie wiſdom, that Chriſt will confeſs and own you before men: it was an honour to John Baptiſt, when Chriſt juſtified him before men, Mat. 11.9, 10, 11. What went ye out to ſee? A Prophet? Yea I ſay unto you, and more than a Prophet: for this is he of whom it is written, Behold I ſend my Meſſenger before thy face, which ſhall p. 61prepare thy way before thee. Verily I ſay unto you, among them that are born of women, there hath not riſen a greater than John the Baptiſt. What if the world now condemn you for a company of fools, Chriſt will one day juſtifie you to be the true Children of wiſdom, and damn the wiſe generation of Carnal men for meer Ideots: yea, they that now condemn you, ſhall then juſtifie you; then will they ſay, we fools count them wiſe; we accounted their life madneſs, and their end to be without honour: but now they are numbred among the Children of God, Sap. 5.4, 5, 6, 7.and their Lot among the Saints, therefore have we erred from the way of truth and the light of Righteouſneſs hath not ſhined unto us, and the Sun of Righteouſneſs roſe not upon us. We wearied our ſelves in the way of wickedneſs and deſtruction, &c.

Moreover, Chriſt will own thoſe that have ſtood for him, as his Members, Friends, Subjects, Servants, as they have acknowledged him to be their God, Lord, King, Maſter, and will preſent them to his Father: Theſe are the Children, the faithful Servants whom Thou haſt given me. It were great honour if a Prince ſhould take a man by the hand, and before the King, and all his people ſhould acknowledge him to be his faithful Servant: So it will be a very heaven to be acknowledged by Chriſt at the laſt day. Chriſt will teſtifie before his Father and the holy Angels what they have done for him, what they have ſuffered for him. Father, behold theſe men that ſtand here before thee, have ſuffered reproaches for my Name-ſake, they were hated, reviled, perſecuted, put to death for my ſake. When many thouſands ſhamefully denied me, and cowardly deſerted my oppoſed cauſe, and my perſecuted Religion, Theſe men ſtood p. 62cloſe to me, eſteeming the reproaches, hatred, impriſonments, cruelties of the world for my ſake, greater riches than all the honours, preferments, treaſures of all the Kingdoms of the earth; and joyfully ſuffered all, rather than my name ſhould ſuffer. As he will teſtifie what they have ſuffered, ſo likewiſe what they have done for Chriſt. Theſe men fed me when I was hungry, gave me drink when I was thirſty, clothed me when I was naked, viſited me when I was ſick and in priſon: O ye my bleſſed Angels, Behold them, and rejoyce over them, and bid them wellcome into their heavenly Manſions. The giving of a cup of cold water to a Diſciple ſhall then be acknowledged, how much more the giving away of thy eſtate, thy liberty, and the laying down thy life for Chriſt's ſake.

Chriſt will alſo before Angels, Saints, Devils, and wicked men, and the whole world, declare them the Bleſſed of his Father, and glorifie them with the ſame glory, wherewith he is glorified.

1. He will declare them Bleſſed: Come ye Bleſſed my Father. Thoſe that juſtifie and confeſs Chriſt in an evil time, are looked upon by an evil and adulterous generation, as unhappy, loſt, miſerable and undone men, as the droſs and off-ſcouring of the world: Chriſt will then declare them to be the only happy and bleſſed men. Come ye bleſſed, bleſſed of God my Father, Bleſſed of me your Saviour, Bleſſed of all my holy Angels, Bleſſed of all that are bleſſed: yea, ſo highly bleſſed, that all the wicked themſelves ſhall then envy at your bleſſedneſs: ye were before bleſſed in the promiſe, but now ye ſhall be bleſſed in the fruition; you ſhall ſee the full accompliſhment of the word and promiſe of God.

2. Then will he glorifie them with his own glory. p. 63Come ye, inherit the Kingdom prepared for you: heaven was made for you, all heavens glory was prepared for you: This glory, this happineſs, theſe Manſions, Theſe Everlaſting habitations were prepared for you: my Throne and Kingdom is yours, you ſhall ſit down with me upon my Throne; my inheritance is yours, ye are joynt heirs with me, you and I will divide the heavenly inheritance between us; ye are fellow-kings with me, you and I ſhall be happy, glorious, and rejoyce together as long as eternity laſteth.

Finally Chriſt will juſtifie them before their Enemies, who now load them, and the way of Chriſt with all the baſe calumnies, their malitious hearts can imagine, and their tongues can vent. They condemn the generation of ſuch as juſtifie wiſdom, as factious, humouriſts, as rebellious, and enemies to Caeſar, though God's faithful Servants, and Caeſar's loyal Subjects. The wicked make the godly unworthy to live; ſo they are to be among a crooked generation: they likewiſe condemn religion in power, as hypocriſie and indiſcretion; Now the Lord will juſtifie them before their enemies. Know ye O mine Enemies, ye Children of Belial, that theſe are my faithful Servants, they are my dear Children, they did but what I commanded them; that which you termed hypocriſie in them was the pure religion; and what you counted raſhneſs and indiſcretion in them, was true Zeal and heavenly wiſdom. Then will Chriſt avenge them of their Enemies before their faces, he will damn the revilers, ſcoffers, and oppoſers of his people, before their faces, and will cover thoſe with ſhame and confuſion, that did put his people to open ſhame for their juſtifying of wiſdom, and for their confeſſing of his Name, and their ſincere profeſſion of Religion; and the ſhame and confuſion of their enemies will make the glory of the Children p. 64of wiſdom the more ſplendent and conſpicuous.

Now the Saints are judged, cenſured, and condemned by the world, Now they are reproached and vilified by the world; but there is a time coming when the deſpiſed Saints ſhall ſit upon throns, and judge Angels, and the whole world. All ye that now ſcoff at the godly, ye ſhall on that day tremble before them: you that now deſpiſe them in your heart, ſhall then lie and even lick up the duſt of their fee…. Chriſt will put ſuch glory on all his Saints, that the world ſhall admire at Chriſt in ſo doing, 2 Theſſ. 1.10. When he ſhall come to be glorified in his Saints, and admired in all them that believe, Oh! then, how will the wicked cry out, Behold, how God doth honour and glorifie yonder men, whom once we derided and daily mocked for their preciſeneſs! What glorious and bleſſed creatures are they become! Oh, that our heads were as high as their heels! How are they Crowned with glory, and we cloathed with ſhame; they have Crowns of righteouſneſs and immortality about their heads, and we have chains of everlaſting darkneſs about our heels!

Some have put this queſtion, whether the wicked ſhall then know the godly with whom they have lived upon earth. Some anſwer, It is more then probable, that the children of Belial ſhall then know the children of wiſdom, with whom they lived, whom they reproached, mocked, ſcoffed, condemned for their holineſs. This very man whom I deſpiſed; lo, how he is glorified? Oh, what a difference is there now between me and him; He is a glorious King, and I a condemned Priſoner for evermore. But it is overmuch boldneſs to aſſert, that the wicked ſhall have a particular knowledge of thoſe very godly men, whoſe perſons they had in deriſion for their holineſs, ſeeing it is p. 65enough to their great confuſion, to behold the whole army of glorified Saints in the Kingdom of heaven, and their own conſciences ſhall then witneſs to them; that theſe were the Children of wiſdom that juſtified wiſdom; that theſe were the righteous Servants of God, and themſelves were wicked, and ſuch as were the Servants of ſin and Satan: Yet it is not denied, but their perſonal knowledge of the very men whom they did deſpiſe and condemn for their godlineſs, would much conduce to the greater confuſion of the children of diſobedience. That ſpeech of Chryſologus is conſiderable. Dives magis uritur Lazari gloria, quam proprio incendio, The rich man is more tormented with beholding the glory of Lazarus in heaven, than with the ſenſe of his own burning in hell. This will aggravate the torment of the damned, when they ſhall behold the tranſcendent glory of thoſe very particular perſons whom they vilified, and had in deriſion. But let us leave this queſtion to the deciſion of the Great-day.

CHAP. XVI.

NOw to conclude, let me excite all the Children of Wiſdom to live by faith, then will you juſtifie wiſdom in the worſt of times; the futurity of your glorious reward requireth a continued acting of faith, leſt you draw back your hands from the plough, and your hearts off from the ways of Wiſdom; for be ſure, He or they, who reſolve to juſtifie wiſdom, muſt expect to meet with high diſcouragements, nothing can ſwallow up theſe diſcouragements, but faith acted and exerciſed, which (like Moſes's Rod) eaſily devoureth all theſe Egyptian Serpents. The world will diſcourage you from ſerving God, Oh, pity thy ſelf, ſaid Peter to Chriſt; ſo the world to thee, Pity thy eaſe, p. 66thy liberty, thy eſtate, thy pleaſures, thy honour. Your worldly callings will hinder you from walking in the paths of Wiſdom; you will loſe your time, your profit, if you ſpend ſo much time in religious duties. All the wicked in the world will diſcourage you by their taunts and contempt. What needs ſo much praying and hearing? Lo, we are ſet up and thrive in the world, who do not as you do; your very ſenſes will diſcourage you from the Service of God: you ſee and hear that no profit is gotten by ſerving God, you ſee how they who ſerve not God, grow rich and great in the world. All within you, and all without you will endeavour to pull you back from Wiſdom's gates. Wherefore you have great need to act faith continually, faith muſt be a continual evidence to you of things not ſeen, then will it cry to you, Do you not ſee heaven, the crown, the kingdom, the glory which is ſet before you? See you not Chriſt condemning and putting to open ſhame and deſtruction, all ſuch as deny and condemn true Wiſdom? Unleſs faith be thus acted, and you walk from day to day by faith, you will never be faithful to the death. It is faith acted, which maketh a man (as Chryſoſtom ſaid of Job) a man of Adamant, a man of Flint, a man invincible, not to be moved. There is nothing more ſtirreth men up to diligence in Gods ſervice, then the belief and expectation of a glorious reward. Every man propoundeth to himſelf in all his undertakings, Quid habebo? What ſhall I have? All the world, godly men, wicked men. Judas ſaid, When he was betraying Chriſt, What will you give me? What ſhall we have, ſaid Peter to Chriſt, becauſe we have left all and followed thee? Wherefore when men ſee no likelihood of rewards, and do not believe there is any, they deſpiſe to do ſervice. Unbelief is the r…ot of all profaneneſs; p. 67men of no Faith are men of no Religion; their neglect of Prayer, hearing the Word, and other Pious Exerciſes, are evident tokens of their unbelief that God cannot or will not reward them, or rather that God is not. It is the moſt monſtrous contradiction in the world to believe there is a God and not to ſerve him, to believe the rules and precepts of Wiſdom and not to juſtifie it, to believe there is an heaven for a reward and not to ſeek it. It is men's unbelief that makes men have the Servants of God in contempt, and to make a ſcorn of them, and to count them fools and madmen for their holineſs. They do not for the preſent believe that the godly are the Sons of God, heirs of heaven, and ſhall be Kings of Glorious State; hereafter they will wiſh they had lived their lives, whom they poured ſcorn and contempt upon. It is men's unbelief that is the root of Apoſtacy from the paths of Wiſdom, they march over into the tents of Devil, and fight under his banner, run from Chriſt and his Service to embrace this preſent evil world, becauſe they ſee no preſent good, profit nor happineſs in ſerving God.

FINIS.

End of the text · William Gearing, Wisdom Justified of Her Children (1668)