Commentary on the Minor Prophets, Treatise · Chapter 5
CHAP. V. God will pity and pardon his people their wants and weakneſſes. And I will ſpare them as a man ſpareth his own ſon that ſerves him.
HOw graciouſly God will deal with his dear children in reſpect of their pious performances, is here ſweetly ſet forth by an exquiſite ſimile, Shindler: Pentag. miſerebor, miſericordia commovebor. Figuier. Clementiâutar. Trem. polan. In quo duplex eſt aemoris ratio &c. Figuier De Cartulone filio à patre Machaeo ob contemptum cruci affixo lege Juſt. lib. 18. Heb. 13.18.from the dealing of an indulgent father with his obſequious childe, I will ſpare them, ſaith he, nay that's not full enough; I will pardon and pity them, I will commiſerate and compaſſionate them, as Pharaohs daughter once did the forlorne infant ſhe found among the flags. I will uſe clemency and ſhew kindneſſe unto them, And how? As a man doth to his own ſon that ſerves him.
In which comfortable expreſſion there is a double declaration (ſaith an Interpreter) of Gods fatherly affection: as thus. We cannot but ſhew love even to a ſtranger that obſerves us: As o' tother ſide, we diſlike and deteſt even a ſon that ſlights us. But a ſon, and a ſerviceable ſon, what father can chuſe but love and like well of? And ſhall God, the father of all the father-hoods in heaven and earth ſhew leſſe love to his obedient children that are foreign willing at leaſt to keep a good conſcience, and are faithfull in weakneſſe, though weak in faith? No: but he will kindly accept of what they are able, and remit the reſt: He will ſpare them, as a man ſpareth his own ſon that ſerves him.
Than the which I know not what the good Lord could have ſpoken more effectually for the ſetting forth of his own fatherly compaſſion, or for the ſetting of our hearts in ſound conſolation. Take it thus,
God will ſurely ſhew like mercy and mildeneſſe to his obedient children in Doct their faults and faculties, in their wants and weakneſſes, as the kindeſt father would do to his deareſt ſon that ſerves him.
SECT. 1.2.3.4. Reaſons from God, out of Micah. 7.18, 19.
THis is no new doctrine for (beſides that the Text is for us in ſo many words almoſt) the man whoſe eyes are open hath ſaid it, He hath ſaid, Num. 23.21who heard the words of God, who ſaw the viſions of the Almighty; God ſeeth no iniquity in Jacob, nor tranſgreſſion in Iſrael. See he doth ('tis true) for he is all eye,foreign. 1 King. 1.6 and all things are naked and open before him. Yea he ſeeth enough in the beſt to provoke the eyes of his glory. For though the crow think her owne bird whiteſt, and ſome parents can ſee nothing amiſſe in their children, as David in his Adonijah: Jeb 4.18.21 25.5, 6.yet he charged his Angels with felly, and the ſtarrs are not pure in his ſight. How much leſs man that is a worme &c. He is neither ſo blinde as not to behold, nor ſo fond as not to miſlike the leaſt fault in his beſt childe. For he is of more pure eyes then to behold evil in whomſoever,Habuc. 1.13. with approbation: he cannot look on iniquity, and not ſhew his diſpleaſure. All which notwithſtanding, the truth of this point is irrefragable, and the text alledged is no leſſe firm then plain for us: God ſeeth no ſin in his children. For, beſides that, he will never throw them to hell, (which is the juſt hire of the leaſt ſin) it's often ſeen,Rom. 6.23. that he never ſo much as corrects them, no not with the rods of men, for innumerable faylings and infirmities.
But winking at ſmal faults, as we ſay, nay paſſing by the tranſgreſſions of the remnant of his heritage, like as a father pittieth his children, (and pardoneth them their childiſhneſſe) ſo the doth lord pitty them that fear him. Lo, he pittieth them, not puniſheth them.Pſal. 103.13 14. Or if he do proceed to correction (as he muſt other whiles, ſuch is our frowardneſſe) yet amidſt all, he knoweth our frame, he remembreth we are but duſt,Eſay 2.22. a peace of earth neately made up, that we carry our ſouls as a light in a paper-lanthorne, that our breath in our noſtrils, is every moment ready to puffe out, and that therefore if he ſhould alwayes chide, the ſpirit would fail before him, we ſhould ſoon faint, and ſwoon under his hands; wherefore he deals not with us after our ſins, nor rewards us according to our iniquities. But as a man chaſteneth his ſon (ſaith Moſes, and he would have us wiſely to conſider of it too) ſo the Lord thy God chaſteneth thee. Deut. 8.5. Break their ſtomackes he will, but not their bones: their hearts but not their heads. And albeit they, (ſuch is their peeviſhneſſe under the rod) give up all for loſt, and make deſperate concluſions upon their corrections,Judg 6.13. 2 Tim. 2. as Gideon did, yet the foundation of God remaineth ſure, The Lord knoweth who are his, he knows their ſouls in adverſity. I ſaid in my haſte, I am caſt out of thy ſight. Here was a poor prayer. And yet thou heardeſt the voyce of my prayer (poor though it were) when I cryed unto thee Pſal. 31.22. So Zion (when under the laſh) ſud, The Lord hath forſaken me, and my God hath forgotten me. Eſay 49.15.16Can a woman forget her ſucking childe, that ſhe ſhould not have compaſſion on the ſon of her womb? yea, ſhe may forget, and ſome Tigreſſes have done it, yet I will not forget thee. Behold, I have graven thee upon the palms of my hands &c. Look how a natural mother turns her childe out of doors for dabbling himſelf, or ſome other ſhrewd turn, and with a thump on the back bids it be gone a begging, yet when the childe begins once to make a lip, whimper and ſet up his lure,Jer. 31.20. ſhe takes him in again, and puts him in her boſom: the very like dealing we may read of in God with Ephraim, his dear ſon, his pleaſant childe Hoſ. 13.1, 2, 3. &c. Ephraim of trembling and tender conſcienced became a flagicious offendour, a deſperate idolater. Ver. 1.2, And was not it high time then to take him in hand? therefore, they ſhall be as the morning cloud, as the early dew, as the chaffe before the whirl-winde, as the ſmoke out of the chimney. No leſſe then utter deſolation is threatened againſt them. But the Lord ſoon repents him concerning his ſervants, witneſſe the words following. Yet I am the Lord thy God, from the land of Egypt: I am thy ſole ſaviour. Here's now mercy in the midſt of judgement. Oh but they abuſe mercy, forget their God and ſin again: Ver. 6. Why therefore God threateneth them again with a more terrible judgement, Verſ. 7, 8. Behold I will be unto them as a Lion, and a leopard, as a bear bereft: I will rent the kell of their hearts, and devour them. Oh fearful condition! who would ever think of ſuch, but as of deplored and deſperate, yet ſee the ſequel. O Iſrael, thou haſt deſtroyed thy ſelf, but in me is thy help. Ver. 9. Thou haſt done thy utmoſt utterly to undoe thy ſelf, but yet I have thought of a way for thy help, I will be thy king: where is any other that would ſave thee (as I do) in all thy cities? And albeit thou art an unwiſe ſon, yet I will binde up thine iniquity (as a cancelled bond) and hide thy ſin Ver. 12. And although the travels of a ſorrowful woman be upon thee, ſuch is thy dulneſſe in not coming off roundly with God work (with thoſe lively Iſraelitiſh women, Exod. 1.19.) but ſtaying too long in the birth, which might juſtly be thy death, as it was Rac…els, yet I will ranſome thee from the power of the grave, I will redeem thee from death. Ver. 14. Ey but for how long? might they ſay: I ſhall be (likely) breaking out again, and then thou wilt undoe me, after thou haſt done me good. No, ſaith God, repentance ſhall be hid from mine eyes. He will not caſt away a perfect man, ſaith Bildad Iob 8.20. The Lord will not caſt off for ever, ſaith Ieremy, but though he cauſe grief,Lam. 3.31, 32. yet will he have compaſſion, according to the multitude (or, the magnitude) of his mercies. And this was that miracle that amuſed, ſo and amaſed the Prophet Micah, chap. 7.18. who is a God, ſaith he, like unto thee that pardoneth iniquity, and paſſeth by the tranſgreſſion of his heritage? He retaineth not his anger for ever. And will ye know a reaſon? That text ſupplies us with two, (for failing) and both from God. 1. He delights in mercy. 2. He provides for his own glory; as occaſioning hereby his pardoned people to praiſe him, for preſent, ſaying as here who is a God like unto thee &c. and to truſt him for future. He will turn again, he will have compaſſion upon us &c. Thou wilt perform thy truth to Iacob. &c. ver. 19.20.
SECT. II. The reaſons are of two ſorts. Firſt reſpecting God.
Reaſ 1 FIrſt, God will, father-like, pitty and pardon his poor people,Pſal 19.4. Eccleſ. 7.25. Numb. 14.8. 2 Sam. 15.26. foreign. Jam. 2.13. becauſe he delights in mercy. Now delight will do any thing as we ſay. If the ſun delight to run his race, who ſhall ſtop him? If Salomon delight to ſearch out the ſecrets of wiſdom, what ſhall be hid from him? If Somſon delight in Daliance, what will h not dare to do for it? if Ahaſhueroh delight in Eſther, what may not ſhe have of him? If the Lord delight in us ſaith Caleb, then be will bring us into this land of giants, and give it us. As, if he hath no delight in me, ſaid David, behold here I am, let him do to me, as ſeemeth good to him. But now the Lord doth delight in every David, and will ſhew him, yea, ſeal up unto him the ſure mercies of day. He delights in mercy ſaith the Prophet: yea, ſuch a mercy, ſaith the Apoſtle, he rejoyceth againſt judgement, and glories over it, as over his adverſary whom he hath ſubdued. Hence it was that he erected himſelf of old, not a judgment-ſeat, but a mercy-ſeat in the midſt of his people, as one that ſettled himſelf to ſhew them mercy. When the Judge ſate him down in the gates of Iſrael, it was to do juſtice.Pſal. 1.1. foreign Sept. When the ſcorner ſits him down in the chair of peſtilence, he will ſcoff to ſome purpoſe: ſo now that God ſits in his mercy-ſeat, he will ſurely ſhew mercy with eaſe, yea a multitude of mercies. When a man hath ſetled himſelf in his ſeat, it's ſuppoſed he is at eaſe, and a ſmall matter ſhall not raiſe him. God is never more at eaſe, (as I may ſay) and better pleaſed, then when he is in his mercy-ſeat, in his throne of grace. Hence he is ſaid to riſe out of his place, Heb. 4.16.to puniſh the inhabitants of the earth for their iniquity. Eſay 26.21. and to do his work his ſtrange work, when he is to do juſtice. Eſay. 28.21. It is an act neither ſo proper to him, for it is his ſtrange work, nor ſo pleaſant to him, for he riſeth out of his place to do it, which is a kinde of diſeaſement, and a pain, to him eſpecially, from whom merciemercy flows as freely and as naturally as light from the ſun, hony from the comb, water from the well-ſpring. He quits himſelf in it, as well apaid thereof, he reſts in his love, and will ſeek no farther Zeph. 3.17. This mercy-ſeat was the cover of the Ark, where the two tables of the Law lay: to note the bleſſedneſſe of thoſe that receive mercy, their iniquity is forgiven, their ſin is covered. Again from this mercy-ſeate,Pſal. 32.1. ſcituate not between the Seraphim, (thoſe flaming executioners of juſtice Iſa. 6.) but between the Cherubims, as miniſters of mercy, the Lord ſhewed himſelf,Act. 7. and gave forth the lively oracles, as St. Steven ſtiles them. Once he ſpake from the burning buſh, or ſmoaking mountain, ſo terrible that Moſes himſelf ſaid, I exceedingly fear and quake; This was mount Sina in Arabia. But we are come to mount Sion &c.Heb. 12.21.22 and upon all the glory now there is a covering, or mercy-ſeat Iſa. 4.5. The tabernacle of God is with men, and he will dwell with them, Rev. 21.3. Jeruſalem (which is from above) is now called the throne of the Lord, and all nations flock unto it, Jer. 3. God puts them among the children of his love, and ſaith to each of his, Thou ſhalt call me, my father, and ſhalt not turn away from me.Jer. 17.19. Therefore are they before the throne of God (anſwerable to the ancient mercy-ſeat) ſerving him day and night in his temple. Rev. 7.15. Where the Angel of his preſence Jeſus Chriſt offers their ſervices, powring in of his incenſe with the prayer of all Saints, upon the golden altar which is before the throne Rev. 8.3. And hence it is, that the good Lord pardoneth every one that prepareth his heart to ſeek God, 2 Chr. 30.18, 19.though he be not clenſed according to the purification of the Sanctuary: that he winks at ſmall-faults, ſhall I ſay? and ſpares them as a man ſpares his own ſon that ſerves him? nay that he pardoneth iniquity, and paſſeth by tranſgreſſion or treaſon: he retaineth not his anger for ever (ſeem he never ſo much diſpleaſed) and all becauſe mercy pleaſeth him: which puts the prophet to his patheticall exclamation by way of wonderment. Who is a God like unto thee &c.
SECT. III.
ANd that is the riſe of our ſecond Reaſon from God, Reaſ. 2 who therefore ſpares his people, as a father his childe, that they may 1. praiſe him for preſent, yea for ever:Cretae Jovis eſt imago auribus carens, ait Plutarchus. Non enim convenit audiri ab eo quenquam, qui omnium dominus ſit, & princeps. Plut. Mor. Lucianus fingit cancellos in coelo, per quos Jupiter certo tempore homines reſpiciat: quo ſolummodo tempore petentes exaudiantur. Pſal. 48.10 Tollens iniquitatem, peccatū & ſcelus: ſic enim exprimitur magnitudo clementiae, quod non levibus tantum delictis det veniam, ſed graviſſ. quibusque ſceleribus. Calvin. foreign 1 Tim 1.14 that he may fill their mouths with laughter and their tongues with triumph: that they may ſay among the heathen, The Lord hath done great things for them: that they may ſay among the ſaints, Their Rock is not as our Rock, our enemies themſelves being judges. Oh who is God like unto thee … The Gods of the Nations are idols. And we know that an idol is nothing, and that of nothing, nothing comes: of ſuch dung-hill deities no mercy is to be expected, they cannot work beyond the ſphere of their activity. But our God is in the heavens, and as the heavens are high above the earth, ſo great is his mercy toward them that fear him. He is a great God, and a great King above all Gods. And as himſelf is great, ſo is his mercy, and ſo alſo is his glory. For, according to thy name O Lord, ſo alſo is thy praiſe unto the ends of the earth. Now what is Gods name? Heare it from his own mouth. Iehovah, Iehovah, God, mercifull and gracious &c. forgiving iniquity, tranſgreſſion and ſin, that is, all ſorts of ſins though never ſo heavy, never ſo heinous: Naturall pollution, actuall tranſgreſſion, ſtifneckt preſumption; all ſins, and blaſphemies ſhall be forgiven to the ſons of men, ſaith our Saviour: how much more the involuntary ſlips of the ſaints, their unavoidable infirmities, their ſins of daily incu…ſion, for which alſo there is provided a pardon of courſe, it needs no more but ſuing out. It is the glory of a man to paſs by a tranſgreſſion, ſaith Solomon Prov. 19.11. And it makes no leſſe for the glory of God, that he pardons the iniquity of his people, that he multiplyeth pardons, as they multiply ſins Eſay 55.7. that where grace aboundeth, then doth grace ſuperabound, or abounds to flowing over, as the word there ſignifieth: that they cannot commit more, then he will remit. Surely hereby the power of our Lord appears to be exceeding great, and, as true as he liveth, all the earth is thereby filled with the glory of the Lord, as it is Num. 14.17, 19, 21. He maketh his wonderfull works to be remembred, ſaith the Pſalmiſt, and that, in nothing more then this, that the Lord is gracious and full of compaſſion Pſal. 111.4. This makes his people ſing and ſhout Hallelujah, O praiſe the Lord, for he is good, for his mercy endureth for ever.
SECT. IIII.
NExt, Reaſ. 3 as they praiſe him for the preſent, ſo they truſt him for the future (which is the greateſt honour they can do him, as the thiſtle in Ionathans parable could tell Iudg. 9.15.) ſith every former mercy is a pledge of a future, and every old mercy draws on a new (as the links do one another in a chain) if we break not off their courſe by our unbelief and diffidence.Pſal. 36.10 O continue thy loving kindneſſe, ſaith David. It is in the Hebrew, O draw out thy loving kindneſſe to the full length. Gods mercies to his are a continued ſeries, there is a concatenation, a connexion between them.Eccleſ. 1.8 As a ſpring runneth after it hath run, ſo doth God ſpare his, after he hath ſpared them. The eye is not weary of ſeeing, nor the eare of hearing, no more is God of ſhewing mercy. Hence Gods ſervants have uſually argued from what they have had, to what they ſhould have: as David, Paul, and the church here in Micah. She had praiſed God for his clemency in pardoning her ſins, and there hence confidently concludeth for power againſt ſin: If God will cover it, certainly he will cure it. The ſame mercy that moved him to paſs by the tranſgreſſion of his heritage, will make him turne againe, and have further compaſſion upon us (ſay they) in ſubduing our ſins, and caſting them all, as a ſtone into the mighty waters, ſo that we ſhall ſee them no more, any otherwiſe then the Iſraelites ſaw the Egyptians, dead on the ſhore. And all this he will do for his truth and mercies ſake to Jacob and Abraham, for his promiſe and covenants ſake to our fathers of old. Our fathers truſted in thee, they hoped in thee and were not confounded. Oh who is a God like unto thee &c? All nations will walk every one in the name of his God, Mic. 4.5we alſo will truſt in the name of the Lord our God for ever, and ever. And theſe are the reaſons reſpecting God.
SECT. V. 6. Reaſons reſpecting the Saints themſelves, weo are 1. pure in heart. 2. perfect in Chriſt.
A ſecond rank of Reaſons reſpect the Saints, who are 1. Pure in heart 2. Perfect in Chriſt, and therefore ſpared, as a man ſpares his own ſon that ſerves him.
Reaſ. 1 Firſt, Gods people are pure in heart: they are waſhed, they are juſtified, 1 Cor. 6.11 Auſtin anſwered roundly when one upbraided him with the ſins of his youth, Quae tu reprehendis ego damnavi. And when One twitted Beza with his youthly wanton poems, he replied. Hic homo invidet mihi gratiam Chriſti. Iedidiah. 2 Sam. 12.25they are ſanctified by the name of our Lord Jeſus Chriſt, and by the ſpirit of our God. Now: Yet God is good to Iſrael, to the pure in heart, Pſal. 73.1. Yet for all the ſorrow: Yet for all their faults and frailties: which, forasmuch as they diſallow, and diſclaim, bewail and out-grow, therefore they are not laid to their charge. Iob was a patient man, yea he is ſet forth as a pattern of patience, notwithſtanding all his frowardneſſe, notwithſtanding he made ſo many knots, and brake his thread ſo oft as he did, God accounts of him as if he had ſpun an even thread of patience all the time of his temptation. David had his faults as great as another; and yet becauſe he was upright in the main, God teſtifieth of him, that he had followed him with all his heart, and done only that that was right in his ſight. 1 King. 14.8. Solomon at Gibeon climbes thoſe diſallowed hills, the high-places, and yet loves the Lord, and is loved of him. God will not ſee weakneſſes, where he ſeeth truth: ſo pleaſing a thing to him is ſincerity in his ſervice. With one breath doth God report both theſe: The high-places were not removed (that was a great fault no doubt) nevertheleſſe Aſa's heart was perfect all his dayes. Such is the mercy of our Gd to the pure in heart, to thoſe that ſtudy purity, that he will not ſuffer our well-meant weakneſſes to bereave us of his favour: he rather pittieth then plagueth his children for the infirmities of upright hearts.2 Chro. 15.17 A ſlender ſervice, a ſmall chare, though but bungled at by child, is much ſet by of the father. And a bridegroom thinks nothing the worſe of his bride, for a little dirt ſhe hath got, being about ſome foul chare, it being ſuch eſpecially as ſhe may waſh off at pleaſure.Zach. 13.1. 1 Ioh. 2.1 We have a fountain alwaies open where we may waſh and be clean, and a dayly propitiation for dayly tranſgreſſion, even Jeſus Chriſt the Righteous: in whom
SECT. VII. The Saints are perfect in Chriſt.
SEcondly, our wants are covered, and our works perfected and refined from all the filth and fleſh that cleaves unto them. Reaſ. 2 For although the Saints are not ſo pure in heart, but that their ſanctification is ſtill ſpotted and imperfect, yet their juſtification by Chriſts righteouſnes imputed, is abſolute, and without blemiſh: According to that, He hath made him to be ſinne, or ſinne-offering, for us who knew no ſinne, 2 Cor. 5.21that we might be made the righteouſneſſe of God in him. Not that eſſentiall righteouſneſſe of God (as Oſiander vainly dreamt) but that perfect obedience both active and paſſive, of the Son of God, performed unto his Father: by whom he is made unto us wiſdome, 1 Cor. 1.30 Jer. 23.6righteouſneſſe, &c. yea, Jehovah our righteouſneſſe: Which one Name of his would anſwer all our doubts and objections, had we but skill to ſpell all the letters in it. This righteouſneſſe of Chriſt (made ours by imputation and acceptation) is that white raiment, Rev. 3.17. wherewith being clothed, the ſhame of our nakedneſſe doth not appear: for it is full broad, large, and wide enough to cover all our imperfections. This is that broydered work, and thoſe bracelets wherewith the Church in Ezekiel being bedight and bedeckt became perfectly beautifull, even to admiration. Theſe are thoſe jewels of gold, with ſtuds of ſilver, made us by the whole Trinity, Cant. 6.9. that beſt robe of the prodigall, that cloth of gold and needle-work-veſture of the royall daughter, Pſal. 45.9. that fair mitre,Zach. 3.4, 5 and change of raiment of Jehoſhuah the high-prieſt; when the Lord took away his filthy garments, and clothed him with better, although Satan, at the ſame time, ſtood at his right hand, had the upper hand of him, becauſe (as ſome will have it) his accuſation was as true as vehement.
In ſhort,foreign. theſe are the righteouſneſſes of the Saints, Revel. 19.8. the pure Lamb of God having covered us with his own fleece, and, as it were exchanged ſuits with us: clothing himſelf with our nature, that he might again clothe us with the divine nature: Daniels Hiſt. of England.ſo that Chriſt puts on us, and we put on him, (as once Edmund Ironfide and Knute the Dane did by exchange of garments, ſealing up thereby a ſure peace) Chriſt becomes ours, and we become Chriſts, and both together make up but one myſticall Chriſt. For as the body is one, and hath many members: and all the members being many, are but one body: ſo alſo is Chriſt, that is, myſticall Chriſt, the Church.1 Cor. 12.12 Now to bring what hath been ſaid home to the point in hand; Look how that King could remember no hoſtility in Themiſtocles, whiles he ſaw in his arms the ſmiling countenance of his own ſonne and heir, whom he had taken up: And as David could diſcern no defect or deformity in lame Mephiboſheth: whiles he beholds in him the feature of his friend Jonathan: ſo neither doth our heavenly Father regard our infirmities, whiles he looks upon us in the face of Chriſt, and finds us framed anew, according to the image of Chriſt, in whom he is abundantly well-pleaſed.
SECT. VIII. Let none ſuck poyſon out of this ſweet Point.
FOr Application: Ʋſe 1 Of this comfortable point, we may well ſay as the Prophet doth in another caſe, Eſay 28.9. To whom ſhall we teach this Doctrine? who is fit to hear and receive it? This is meat for children, not off all for dogs, not draff for ſwine. Let it therefore be limited to Gods children that fail of infirmity, not laid hold on by his enemies, that go on in iniquity. And that they may not, let us bound the point, and mound it too, that no beaſt break thorow to this mountain of mercy, leſt he be thruſt thorow with a dart: that no oxe nor aſſe fal into this pit, by turning Gods grace into wantonneſſe, leſt at length he fall into the bottomleſſe pit: that no ſpider ſuck poiſon out of this flower, leſt he burſt, and his bowels guſh out with Judas, Acts 1.18and ſo he go to his place. In a word, that none ſtumble at this good word of God, being diſobedient thereunto, 1 Pet. 2.8. leſt he ſtumble and fall, and never riſe again, Hoſ. 14.9. Which to prevent, two things would be conſidered. Firſt, that though all men have their ſpots, and therefore deſerve not to be ſpared, yet as wicked mens ſpots are not the ſpots of Gods children, ſo neither is their ſpeed. For their ſpots firſt, Hear what God ſaith of the one; They have corrupted themſelves, their ſpots are not the ſpots of my children, they are a perverſe generation: Deut. 32.5 Phil. 2.15As of the other; They are, ſaith he, blameleſſe and harmleſſe, the ſonnes of God, unſpotted in the midſt of a wicked and wayward generation. Where it is eaſie to obſerve, a flat oppoſition, a palable difference. The naturall man is all overſpread with the bright ſpot of ſins-leproſie. Spots they are and blemiſhes (ſaith St. Peter) in the abſtract,2 Pet. 2.19 ſporting themſelves with their own deceivings, having eyes full of adultery, and that cannot ceaſe to ſinne. Such an habit and even neceſſity of ſinne they have, by long trading, contracted, that if the Ethiopian can change his skin, or the leopard his ſpots, then may they alſo do good that are inured to evil.Jer. 13 23 Sinne is in ſuch no otherwiſe then ſpots are in a leopard, not by accident but by nature: ſuch as no Art can cure, no water waſh off: For why? they are not in the leopards skin, but in the fleſh and bones, in the ſinews, and inwards. And this (to ſay truth) is the caſe and condition of us all by nature. Whence alſo it is, that the juſt man ſlips ſeven times a day, and,Non datur malum punicum in quo nen ineſt granum putre, dixit Crates. 1 Joh. 3.9 foreign. in many things we offend all, ſaith St. James, Apoſtles and all: and that none can ſay, his heart is clean. Howbeit, though a godly man ſin, yet he doth not commit ſin, he doth not ſinne ſinningly, for his ſeed remaineth in him. The oil of Gods Spirit wherewith ſuch a one is anointed, ſetteth the colours (which are of his own tempering) ſo ſure on, and maketh them cleave ſo faſt together, that it is impoſſible he ſhould return to his own hue. Chriſt alſo, that offereth himſelf without ſpot to God his Father, hath ſo purged their conſciences from dead works, that they thenceforth ſerve the living God acceptably, lifting up their faces before him without ſpot; yea they are ſtedfaſt, and need not fear, Job 11.5. Lo, this is the comfortable condition of the children of God. This is their ſpot on earth, and this is their ſpeed in heaven. But now the ungodly are not ſo. Neither their ſpot nor their ſpeed is as that of the Saints. For, firſt, the lepers lips ſhould be covered according to the law: their breath is infectious and offenſive. To the wicked God ſaith, What haſt thou to do to declare my ſtatutes, &c. Pſal. 50.16.Quia non indigebat imn undorum laude. Neque enim ſpecioſa laus in ere peceatares. Theophyl. in Luc. 4. Pſal.4.3 Pſal. …6.…6 In Graecorum ſacris ſacerdos exclamabat. foreign; quis hic? Reſpondebaut qui aderant, foreign Eraſon. foreign. Act. 13.8 In fermento totajacet uxor. Plaut. Mic. 1.5. Tubulus quidam paulò ſupra Ciceronem praetor fuit: homor…m projectè improbus, ut eju… …omen non horrinis ſed vit… eſſe videretur. Lipſ. antiq. lect. Our Saviour ſuffered not the devils to ſpeak, becauſe he needed not the ſervice of ſuch: high words befit not a fool, ſaith Solomon. Even David himſelf (till thoroughly purged from his two more grievous ſinnes) was ſuſpended from the comfort of the covenant, and diſabled for holy duties, Pſal. 51.15. For, know ye not, ſaith He, that the Lord hath ſet apart the godly man for himſelf. And thence inferres, the Lord will hear when (as ſuch a One) I call unto him. But if I regard iniquity in my heart, the Lord will not hear me. If I caſt but a leering look toward ſome luſt, or have but a moneths mind to it. If there be in me but an irreſolution againſt any evil, much more a deliberate purpoſe to run into it; God, that cannot ſee evil, will not hear the prayers, nor bear the manners of ſuch a David. How much leſſe of graceleſſe and profane perſons, whoſe whole lump is leavened, whoſe whole hide is ſpotted, whoſe whole frame is corrupted, being evil, onelyonly evil, and evill continually. Who, laſtly, are ſo transformed into ſinne, that it is even predicated of them: according to that of the Prophet; What is the tranſgreſſion of Iacob? is it not Samaria? And what are the high-places of Iudah? are they not Ieruſalem? God as he ſeeth no ſinne in his children, ſo he ſeeth nothing elſe but ſinne in others: Their morall vertues are with him but ſplendida peccata, gliſtering ſinnes: their civil praiſes nothing ſet by, Jer. 8.8. Sinne in ſuch is ſaid to be the old man, as if ſinne were alive, and the men dead: as if they were totally turn'd and transform'd into ſinnes image. What marvel then though the Lord be farre from the wicked, when he heareth the prayer of the righteous, Prov. 15.29. They ſacrifice fleſh for the ſacrifice of mine offerings and eat it, but the Lord accepts it not. Now (even amidſt their ſacrifices) will he remember their iniquity, and viſit their ſinnes, Hoſ. 8.13. Where it is remarkable that in ſcorn He calleth their ſacrifices fleſh, ordinary fleſh, ſuch as they ſell in the ſhambles. See the like, Jer. 7.21. And in a like ſence, Hoſ. 9.4. Their bread for their ſoul ſhall not come into the houſe of the Lord, that is, the bread for their naturall ſuſtenance. The Prophet ſpeaks there of that meat-offering, Levit. 2.5. appointed for a ſpirituall uſe; yet called the bread for their life or livelyhood, becauſe God eſteemed it no other then common-meat. Semblably, ſuch (now-adayes) as come in their ſinnes to the Lords Supper, they receive the bare elements, and becauſe no more, a curſe with them. Obed-Edom was bleſſed for the Ark, the Philiſtines curſed:Panem Domini, non panem Dominum. whereſoever the Ark came amongſt them, there came deſtruction. The ordinances, if they be not proper to men, are deadly. God ſaith of thoſe that frequent them, as Solomon ſaid of Adonijah, 1 Kin. 1.52.if he will ſhew himſelf a worthy man, there ſhall not an hair of him fall to the earth: but if wickedneſſe ſhall be found in him, he ſhall dye.
SECT. VIII. Reproof of ſuch as cenſure hardly of God
NExt here's ground of juſt and ſharp reproof of ſundry ſuch, Use 2 as being otherwiſe very honeſt and good people, are yet herein much to be blamed and cenſured that they cenſure ſo ill of God,Luk. 19.21.22 worſe of themſelves, and worſt of all others
For God firſt, they repute and report him an auſtere man, a ſtrict and ſevere Lord, a hard and rigorous task-maſter, ſuch as reaps where he ſowed not, gathers where he ſcattered not, exacts more then he affords requires more then they are able to perform. Now if they were ungodly an irreligious men that thus quarrelled their Lord, as once thoſe murmurers in the wilderneſſe were, that eſteemed Gods houſe a priſon-houſe,Num. 14.3. of greater bondage and baſeneſſe then Egypt it ſelf, it were the leſſe to be wondered at, and the better to be born withal. For ſuch being out of Chriſt are yet under the rigor and coaction of the law, as it requires perfect obedience, and that by their own ſtrength: which becauſe it is impoſible, as now,Gal. 5.3: Rom.6 they die without mercy. But for a childe of God that is no longer under the law but under grace, that hath Chriſt formed already in his heart, of whoſe fulneſſe he hath received grace for grace, that hath the ſpirit of God for his guide,Neh. 8.10. Pſal. 119.24. 2 Cor. 12.9. the joy of God for his ſtrength, the word of God for his learned counſel, and the grace if God to be ſufficient for him; ſufficient, I ſay, to ſupply that which is wanting, to forgive that which is committed, to impute Chriſts righteouſneſſe, to uphold him in his weakneſſes, to raiſe and reſtore him in his lapſes, and in all to ſpare him as a man ſpares his own ſon that ſerveth him, what reaſon is there that ſuch a man ſhould complain of a hard maſter, or cry out of an unreaſonable task? indeed if God would accept of no ſervice, but that which is perfect, bear with no failings, though never ſo involuntary, caſt out every ſuch thing as were not cleanſed according to the purification of the ſanctuary, there were no dealing with him, no ſtanding before him, no encouragement to come a near him, in his works and worſhips. If thou Lord ſhouldeſt mark iniquities, ſaith the Pſalmiſt, O Lord, who ſhould ſtand? But there is forgiveneſſe with thee, that thou mayeſt be feared, that is ſerved (whic elſe thou wouldeſt not.) And upon this ground let Iſrael hope in the Lord, (not run away from him and repine againſt him as Cain did, for that were to add iniquity to their ſin, as Samuel told the terrified people 1 Sam. 12.20, 21, for with the Lord there is mercy, (the moſt powerful attractive Rom. 12.1. to thoſe that have not put off humanity: whence the cords of kindneſſe are called the cords of a man Hoſ. 11.6. not to be drawn to God by them, is beſtial) and with him is plenteous redemption, a cornu copia of comfort, a horn of ſalvation, enough and enough for us all, were we never ſo many of us. He ſhall redeem Iſrael from all his iniquities, Pſal. 130.3, 4, 7, 8. Be not ye therefore murmurers againſt God, as ſome of them alſo murmured, and were deſtroyed of the deſtroyer: ſith thoſe thins were written for our admonition upon whom the ends of the world are come.
SECT. IX. Reproof of ſuch ſaints as cenſure hardly of themſelves, and their performances.
SEcondly, ſuch of Gods ſervants as are here cenſurable as cenſure overhardly of themſelves,2 Cor. 10.10.11. as if no children, becauſe not obedient in all things, as it were meet. Theſe are thoſe over much wicked Eccleſ. 7.17. (according to ſome) that will needs condemn themſelves to die before their time; think too vilely of their own perſons and performances, denie, if not, belie the work of Gods grace in their hearts, not wiſely diſtinguiſhing betwixt nullity of grace and imperfection, weakneſſe and utter want of it, to their I know nor how great ſpiritual hurt and hinderance.
Theſe conſider not that the law admits of a diſpenſation in the goſpel, that the tenour of the new covenant requires no ſet meaſures of grace, and that if there be a willing minde. God accepts according to that a man hath, and not according to that he hath not; takes any thing in good worth where there is a deſire of doing better, and for the reſt ſpares us as a man ſpares his own ſon that ſerves him. Away then with that male-contented ſowerneſſe ſeen in ſome ſaints alſo, Gods whinnels you may call them, for they are ever crying and puling, when they ſhould rather ſing at their work, and rejoyce in their priviledges: this would pleaſe their father beſt, as if a man have ever a little cricket among his children that will be merry and make him merry, this is the fathers darling. Oh bleſſed are thoſe that dwell in thine houſe, ſaith David, they ſhall be alwayes praiſing thee. Pſal. 84.4. And for nothing more, ſurely, then for this fatherly and gracious diſpoſition towards thy poor ſervants that deſire to fear thy name,Neh. 1. Heb, 12.18. are willing in all things to keep a good conſcience pleaſing God. Lo the very will to do well pleaſeth God, if ſincere, and ſeconded with ſtrifes, and attended with grief for coming ſhort of what we ſhould do. Hearty humiliation under weakneſſe in well-doing, is as true a ſigne of ſanctification, and fruit of converſion as abilitie to do better.
…ow I demand, which of Gods children doth not thus much? and whether in doing hereof they cannot, or at leaſt may not finde ſweeteſt acceptance, and ſureſt recompence? Conſider, is not Abraham ſaid to have ſacrificed his ſon,Heb. 11.11. becauſe he would have done it? And for David, had not he for his bare purpoſe of building God an houſe, this promiſe made him, that God would build his houſe for ever? And albeit that very purpoſe of his was ignorantly and fondly taken up, as wanting warrant from God, 2 Sam. 7.7. yet the Lord both graciouſly approves it, for thou didſt well, ſaith he, in that thou waſt ſo minded 2 Chron. 6.8.1 Chron. 6.13 and bountifully rewards it, by fulfilling that with his hand, that he had promiſed with his mouth, as Solomon thankfuly acknowledgeth. God takes not advantages againſt his ſervants, as he might, but makes the beſt of every thing where the heart is upright.
The good women that came with their ſpices to embalm our Saviours dead body, ſhould have known that God would not ſuffer his holy one to ſee corruption,Pſal. 16. tha… his body could not have putrified: it was their ignorance, and yet they are commended for their good intentions. So afterwards,Luk. 24.1. when they came to look for the living among the dead, they deſerved a chiding for not remembring what he had foretold them of his reſurrection, but receive a comforting from the Angels. Math. 28.5.
The preparations of the heart are of great price with God Eſay. 55.1. Jer. 30.2. Hath he not promiſed to bleſſe our buds,Eſ. 44.2, 3, 4. ſo that we ſhall grow up as the willows by the water-courſes, to be as the dew to his people, ſo that they ſhall grow as the lilly, and caſt forth their roots as Lebanon. Hoſ. 14 4, 5. to open a door to ſuch as have but a little ſtrength, and ſuch a door as none can ſhut?Rev. 3.8, 9 Phil. 4.19 to ſupply all our neceſſities out of the riches of his glory? Hath he ſaid all this for our encouragement, who is the Amen, the faithful and true witneſſe, and ſhall we not by faith ſubſcribe & ſeal to it? Do we yet doubt and demur with Zachary? do we yet ſtagger at the promiſes with Sarah? do we queſtion Gods either power or patience with Moſes at Meribab? Oh take heed leſt a promiſe,Luk. 1 nay a covenant (which is a whole bundle of promiſes, lie a cluſter of the grapes of Canaan) a league of love being left us; any of us ſhould ſeem to fall ſhort through unbelief Heb. 4.1. Certain it is that God, that will bear much with his children in other caſes, can leaſt of all brook their unbelief. For this is as for a childe to queſtion his fathers love, though he proteſt it never ſo deeply, which is an extream provocation. Hence his ſeverity to his beſt ſervants, for offending in this kinde. Zachary ſhall ſpeak no more words for nine moneths, becauſe he beleeved not the Angels words that ſpake good unto him. Sarah is checkt for her laughing at the unlikely hood, though …he overcame the doubt, judged him faithfull that had promiſed, and by her faith received power to conceive ſeed. Thoſe two diſciples going to Emaus heard,Heb. 11.11 O fooles and ſlow of heart &c. and the other eleven were reproved for their unbeleef. Mar. 16.14. Moſes alſo and Aaron were denyed the comfort of an earthly Canaan, becauſe they beleeved not God to ſanctify him at the rock Rimmon. Deut. 32.52 1 Cor. 10.11Now all theſe things hapned unto them for types to us, and are written for our admonition &c.
Be not ye therefore unbeleevers, but beleeve: turne not the back of the hand to the promiſe, that as a ſtaffe ſhould ſupport you: ſpoile not your ſoules by a cruell modeſty, by a falſe humility of the comfort God affords you: but having found hony, Coloſ. 2 Prov. 25.16eate it: beleeve the prophets and ye ſhall proſper: ſee your names written in this and other precious promiſes: and if ye cannot out-reaſon the devill who ſeekes to unſettle you, yet out-will him, and ſay; I will not be blaſted out of my beliefe, I will not caſt away my confidence, or be drawne from the hornes of the Altar Chriſt Jeſus. If I muſt dye, I will dye at his feet who hath promiſed to ſpare me, as a man ſpareth his own ſon that ſerveth him.
SECT. X. Reproofe of ſuch as uncharitably cenſure others.
LAſtly, ſuch are here met with as ſuperciliouſly cenſure others, for thoſe things that God is content to paſſe by and pardon in them: that will needs be many maſters, Jam. 3.1as St. James hath it, and judge another mans ſervant: that ſtep into Gods ſeat of judicature, and preſume to paſſe hard ſentence upon their fellow ſervants, becauſe not ſo forwardly and forth-putting as themſelves forſooth. Yea, there want not ſuch unbridled ſpirits as ſtick not to foreſtall the angels office of ſevering the elect from the reprobats, to condemne the race of the righteous, to excommunicate them for ſome ſrailties and infirmities out of their conſciences and companies, yea to unchurch them and to unbrother them in a paſſion: deſpiſing Chriſts little ones, caſting dirt on his Jewels, and eſtranging themſelves from ſuch in affection, in countenance, in ſociety, for every ſmall infirmity: as if they were akin to thoſe hypocrits in Eſay that cry, ſtand apart; Eſay 65.5 Jude 19.or thoſe wandring ſtarres in St. Jude, that ſeparate themſelves, ſenſuall, having not the ſpirit, which yet they make great boaſts of; or at leaſt, to thoſe inconſiderat ſons of Zebedee, who would needs have fet fire from heaven ſtraight, & were therefore told,Luk. 9.54 ye know not of what ſpirit ye be. Not of his ſpirit ſurely that came not to be ſerved, but to ſerve, not to judge, but to ſave.
For cure of this corrupt humour, Conſider.
1. Is this to be followers of God as deare children, and to walk as we have him for an example? Or would you be content God ſhould deale thus rigidly with you? I trow not. He ſeeth noe ſin in his children, ſuch is his love, and and ſhall we be juſter then God? Chriſt will not quench but cheriſh the leaſt ſpark of grace that is in any; and ſhall we be wiſer then Chriſt? The holy ghoſt diſdaines not to dwell in the darke and ſmoaky chambers of their hearts; And ſhall we be holier then he?Zach. 4.10 who is this that hath deſpiſed the day of ſmall things? for they ſhall rejoyce &c. ſaith God to thoſe Jewes that wept and ſlighted the ſecond temple. Hag. 2.3.
2. The Authour to the Hebrews bids us ſtudy one another, and take notice of ſuch things only in our brethren,Heb. 10.24 as may whet on love, not that engender diſlike, Pitch upon ſuch things as are amiable, and paſſe by the reſt. This is love, and this is to be like unto God who is love. There was nothing good in all Sarahs ſpeech Gen. 18.12. but only this, that ſhe calles her husband lord: and yet for this, God praiſeth her, ſetting it as a pearle in a gold-ring to her eternall commendation 1 Pet. 3.6. There was nothing almoſt but ſin in Rahabs entertainment of the ſpies, and in the midwives excuſe to the King, and yet Rahab is regiſtred among the ancient beleevers, and God builded the midwives houſes, that is,Rivet in Exod. gave them children (as ſome interpret it) in lieu of their care for preſerving the Hebrew children. Nay for a patern of ingenuity and candour to us, he gives the very devills alſo their due, praiſing in them what is praiſe-worthy, when he ſtiles them principalities, powers, Rulers &c. who yet ſin againſt him of malicious wickednes. And ſhall we unchriſtianly conceal, or but diſſemble the better parts and practiſes of our weaker brethren, and faſten only upon that they may draw on diſlike or diſaffection? This is with the crow to light upon carrion, and prefer it before ſweeter food. This is with the fly to faſten on the ſore,Vultures ad male olentia feruntur. paſſing by the ſounder places of the body. This is with the vultures, to hunt after dead carcaſſes, and with ſwine turn'd into a garden, to root in the muck-kill, if any ſuch be there, not once taking notice of the fruits and ſweets. Sure it is, that if a man ſhould do nothing elſe but pore upon his own infirmities, he would, in ſhort ſpace, loath and abhorr himſelf with Iob: how much more if God ſhould break up that ſink of ſin that is in us, as in Judas, ſhould we never be able to abide the ſtench thereof.
3. Is it not ſufficient that the wicked cenſure us for hypocrites, factioniſts, humouriſts &c. watch for our haltings, making a man an offendour for a word, and turning aſide the juſt for a thing of nought Eſay 29.21? barking and blaſpheming for every ſmall matter, but that we muſt thus fall out amongſt our ſelves, and thus fall foule upon one another? Is it not enough that the Phariſees quarrell Chriſts diſciples for not faſting, but Iohns diſciples muſt joyne with them,Res commiſeranda cum pij fratres &c. Cartw: in loc. and be firſt in the quarrell? Mar. 2.18. Mat. 9.14. ſhould'ſt thou ſit and ſpeak againſt thine own mothers ſon? Pſal. 50.20.
4. Conſider laſtly, the evill that redounds here-hence to our ſelves. For a cenſorious chriſtian ſubjects himſelf to the judgment both of God Mat. 18.34.Scalig: de re poet: cap. 16. gives this proud and unmannerly cenſure. Gothi belluae: Scoti non minus: Angli perfidi, inflati, feri, contemptores, ſtolidi, amentes, inertes, inhoſpitales, immanes. One comes after and cenſures him thus: His bolt you ſee, is ſoon ſhot, and ſo you may happily gueſſe at the quality of the Archer. Iam. 3.4. and men, Mat. 7.1, 2. Luke 6.38. Good men will ſuſpect ſuch, bad men ſcorn them, and all ſhun them, and deſire to be rid of them. Beſides, it may be juſt in God to leave ſuch to themſelves, and to give them over to the power of the like temptation, or worſe, Gal. 6.1. that they may learne to lend that mercy too thers that now they are compell'd to borrow of others.
SECT. XI. Exhortation to put our ſelves into Gods ſervice.
THirdly, this Doctrine may ſerve for juſtification: and firſt to thoſe without, that are yet to chuſe their maſter; let them learne to pitch upon God alone, Uſe 3 and to put themſelves, as ſoon as may be, into his ſervice: ſith he looketh upon every ſervant as a child, and uſeth them accordingly. Time was when the kingdome of heaven ſuffered violence, and men throng'd into it. when the people were ſo forward to ſerve God with the beſt of their ſubſtance, that they brought more then enough for the works of the Tabernacle Exod. 36.6.Eſay. 2.1 When men called upon themſelves and one another, with Come, let us go up to the houſe of the Lord &c. In which voyage they paſſed from ſtrength to ſtrength, Pſal. 84.went many a dearne mile, and many a weary ſtep, till they came to ſee the face of God in Sion. And yet how did they ſee it otherwiſe then in the dark glaſs of the ceremonies, and not with that evidence of viſion and nearneſſe of acquaintance that we now ſee and ſerve him? Time was when the people in Ioſhua's dayes were ſet to ſerve God. And notwith ſtanding he told them, Ye cannot ſerve the Lord: Ioſh. 24.18.for he is a holy God, he is a jealous God, he will not forgive your tranſgreſſion nor your ſin: which was enough in likelihood to have quailed and cooled them, yet they reſolutely replyed, Nay, but we will ſerve the Lord, as not knowing how better to prefer themſelves, or provide for their poſterity. How is it then that we ſeek not after his ſervice, that we hire not our ſelves into his houſe, ſith his work is ſo fair, his wages ſo great? that we put not our necks under his yoke, ſith it is ſo eaſy? that we bear not his burden, ſith it is ſo light (no more burden to a man then wings are to a bird?)Eſay 56.6 that we love not to be his ſervants, ſith he rules with ſo much love and lenity? that we come off no more roundly with his buſineſſe, as a free-hearted people, Pſal. 110.2, 3ſith he is content to take up with ſo little? But we are ready rather to ſhift off that little as Ionas did his journey to Niniveh. Virtus nolentium nulla eſt. He that does good with an ill will, does ill. God ſtrains upon no man,Exod. 25.2 Exod. 25.2. neither likes he that ſervice that is wreſted from us, as Pharaoh's, or wrung out of us as verjuyce is out of a crab. He loves a cheerfull giver: and therefore when he calls for an offering, he wills that every man give it willingly with his heart. And that none may pretend cauſe to hang off, ſee how low he ſtoops. Content he is to accept of a lamb or two for a ſacrifice. And if that be too much, and a man want means for a lamb, let him bring a pair of turtles, or two ſmall pigeons, and it ſhall be taken. Or if he cannot reach to that, a hand-full or two of flower, with a corn or two of ſalt ſhall ſuffice. Levit. 14.10, 21, 31, 32. An it is often repeated for the encouragement of weak ones. Looke, what a man is able, according to his ability, even what his hand is able to reach unto, and it ſhall be accepted. Now is not this motive ſufficient to ſet in, and go on to lay the laſt ſtone of Gods ſpirituall building with joy? He rules not over his ſervants with rigour, as the Egyptians did over the Iſraelites: he puts them to no drudgery, as the Iſraelites did the Gibeonites: but meaſuring the deed by the deſire, and the deſire by the ſincerity, he takes all in good part that they do willingly, though never ſo weakly: And for what's wanting in their work, he ſpares them as a man ſpares his own ſon that ſerves him. To conclude this firſt Exhortation, He requires no more of us then he gives, and gives ſo much as ſhall ſuffice to his acceptation. How is it then that we ſtand here idle all day long, and do not lay our bones to work in his Vineyard?
SECT. XII. Give God the glory of his fatherly goodneſſe.
NExt, we addreſſe this Exhortation to Gods faithfull children. And ſo this doctrine of his fatherly dealing with ſuch as ſerve him in ſincerity ſhould in-force upon them a threefold duty. 1. of thankfulneſſe to God. 2. of mercy to men, 3. comfortable enjoyment of themſelves. Let God be praiſed, our brethren pittyed, and our ſelves acheared.
For God firſt, how ſhould we not only juſtify him from hard ſuſpitions and aſperſions of rigour; but alſo glorify him for his ſingular love to us herein, that he is content to take any thing well at our hands, that is but done with honeſt hearts. To quicken you hereunto conſider 1. that he requires no more of us then he gives. 2. gives us to do what he requires. 3. makes the beſt of that little we do, and remits the reſt.
Firſt, he requires no more then he gives, expects not the gain of ten talents, where he hath given but five, nor of five, where he hath beſtowed but one: but that every man be doing ſomething according to his modell, and meaſure of grace received. Curſed be that cozener, ſaith the Prophet, that hath in his flock a male, and ſacrificeth to the Lord a corrupt thing. Mal. 1.14.But he is not accurſed that brings no better, becauſe he hath no better to bring. Of a little God is content to take a little; as in Jeroboams ſon, in whom there was found a little good, and God took him for it, and as in the Church of Philadelphia, who had but a little ſtrength, and yet for that little is highly commended. and not blamed for any thing as the reſt were. Where no gold was to be had, goats-hair was as well accepted.Revel. 3.7 O foreign Naz. Quicquid vis & non potes, factum Deus reputat. Aug. The poor widdow went as farr with her two mites, as ſome other with two millions. And thoſe beggars that never were able to deal an almes, ſhall yet hear, Come ye bleſſed &c. for ye fed me hungry, clothed me naked &c. that is, ye would have done it if it had laine in your power; and to what ye were able, ye were not backward.
Secondly, he gives us to do that which he requires to be done: which made Auſtin pray; Give Lord what thou commandeſt, and then command what thou wilt. I will put my Spirit into you, and cauſe you to walk in my ſtatutes,Ezek. 36.27 ſaith God in the new-covenant. Chriſt will not break the bruiſed reed,Gal 2.9 Joh. 5. Mat. 12.20, 21 nor quench the ſmoaking flax. Every man cannot be a ſtrong pillar, as James and Cephas, or a flaming torch, a burning and a ſhining light in Gods houſe, as John Baptiſt. What though he be but a bruiſed reed? Chriſt will not break him. What though he be but a ſmoaking week of a candle? Chriſt will not quench him. A ſmoaking week is offenſive to the ſmell, and is ſoon quenched, according to that, Eſay 43.17. they are quenched as tow, which is a thing ſoon done. But Chriſt will not do it tho: but he will attemper himſelf to their infirmity, till he hath ſupplied them with light more full, and ſtrength more ſolid: till he hath brought forth judgement to victory, that is, a ſmaller meaſure of grace to full perfection of conqueſt over whatſoever corruption. He will not reject the corn for the chaffe, the wine for the dregs, the gold for the droſſe, but purging out all our droſſe, and taking away all our tinne, Eſay 1.25. he will correct and cure us of all wants and weakneſſes, till we come to a perfection of purity, Epheſ. 5.26. to the full meaſure of a man in Chriſt, Epheſ. 4.13.
Thirdly, he makes the beſt of that little we do, when he perceives it to proceed from great love: as in Mary that loved much, and out of her love anointed Chriſts head with that precious ointment. It is likely that ſhe had no further intent then to ſhew her love in doing our Saviour that honour, uſuall at feaſts, and to refreſh his ſpirits by the ſweet ſcent of that ointment. But the Spirit of God directed that fact for a funerall-ſervice: and Chriſt defends her againſt Judas and the reſt, that ſhe had done it againſt the day of his buriall, Joh. 12.7.Joh. 12.7 In the ſame Chapter, at his triumphant riding into Jeruſalem, the children ſang, the diſciples ſhout, Hoſanna in the higheſt: the Phariſees fret at both, the Lord Chriſt defends both. The children he defendeth from Pſal. 8.2. Out of the mouth of babes, &c. the diſciples he defendeth from the neceſſity of their duty, wherein had they failed, the very ſtones would cry out, Luk. 19.36, 40. And yet the Diſciples themſelves (how much leſſe the children?) underſtood not what they did at that time. Indeed, when Jeſus was glorified, then that they had done theſe things unto him, Joh. 12.16. But that whether ignorance, or incogitancy was never laid to their charge, through Gods fatherly love, and indulgence to his, whom he ſpareth as a man ſpares his own ſonne that ſerves him: and is therefore to be praiſed of them thoroughout all eternity.
SECT. XIII. Bear with others weakneſſes, and forbear harſh cenſures.
SEcondly, Let Gods Saints be exhorted to look (as God doth) upon the infirmities of their brethren with a more favourable, and forbearing eye: not thinking it ſtrength of grace to endure nothing in the weaker ſort, but bearing with them, and beleeving all things, ſtraining to a good opinion of them, where there is but the leaſt probability to indure it, 1 Cor. 13.7. Take not up every evil report you hear of another from a tale-bearer, as you do wares from a pedler: but frown upon ſuch, and be ready to make apology. In particular. 1. Judge no man by the outward appearance, or common-hearſay: for ſo you may beſeem to condemn a dear child of God, and approve a deteſtable heretike, and incarnate devil. St. Pauls companions, that were the very glory of Jeſus Chriſt, 2 Cor. 8.23. were counted the ſweepings of the world, and off-ſcouring of all things. The precious ſonnes of Sion, comparable to fine gold, were eſteemed as earthen pitchers, Lam. 4.2.Corſ…etur Lutherus ſo eſſe Apoſtatam ſed …eatam & ſancium, qui fidem dia…ol… datam non ſervavit. Athanaſius was impeached by the Arrians of adultery. Baſil by his brethren of hereſie. Luther by the Papiſts of Apoſtacy. Auſtere John is ſaid to have a devil. Sociable Chriſt to be a wine-bibber. And it was the worſe becauſe from Scribes and Phariſees, whoſe word muſt carry ſuch credit with it, as alone to condemn Chriſt. We would not have brought him to thee, were he not worthy of death. And whoſe life muſt be a rule to others, Do any of the Phariſees beleeve in him? Take heed therefore what you hear, and to whom you give credit.
But may I not beleeve mine own eyes?O…j. judge the tree by the fruits? Matth. 7.
Not alwayes in matter of fact.Sol. Our Saviour ſpeaks there of heretikes and ſeducers; and bids judge of them by their fruits, that is, by their doctrines and opinions that are corrupt and carnall. But for point of practiſe, the beſt tree doth not alwayes bear, or not alwayes alike: An apple-tree may have a fit of barrenneſſe as well as a crab tree: or the fruit may be nipt ſometimes by a froſt. God onelyonly knows what ſap is in the root, what truth is in the heart: and let him that knows it, judge of it.
2. Be favourable in ſinnes ſtrengthened by naturall inclination, or by long continued cuſtome (which is not ſo eaſily broke off,) or by multitude of temptations and enticements. The beſt minds when troubled yeeld inconſiderate motions: as water that is violently ſtirred ſends up bubbles: and how often have carnall reſpects drawn weak goodneſſe to diſguiſe it ſelf with ſinne?
3. Judge no man by that he is in a paſſion, whether of grief, fear, or anger: for theſe are violent, and have made the holieſt in their behaviour little …eſſe then beſtiall: witneſſe David in his ſear of Sauls fury, in his roaring over Abſolom, and rage at Nabal. Paſſions like kine in a narrow paſſage ride one upon another; and like heavy bodies down ſteep hills, once in motion they know no ground but the bottom. Oh how ſubject are Gods beſt Saints to weak paſſions! and if they have the grace to ward an expected blow, how eaſily are they ſurprized with a ſudden foil! Sometimes both grace and wit are aſleep in the holieſt and warieſt breſts: and the wiſeſt are miſcaried by their paſſions to their coſt. What ſhiprack of his faith and patience had meek Moſes well-nigh made againſt the Rock Rimmon. As, at another time how did he in a ſudden indignation caſt away the two-Tables, and abandon that which he would, in cold blood, have held faſter then his life? But paſſion doth ſo bemiſt the cleereſt judgement otherwhiles, that a man ſhall bee apt to think there is ſenſe in ſinning, and that he hath ſome reaſon to be mad.
4. Cenſure not any to be either better or worſe for ſome particular action, but conſider what his main bent is, and accordingly conceive of him. David that ſaith his ſinnes were more then the hairs of his head, ſaith alſo, (in reſpect of his generall reſolution, and full purpoſe of heart) I have not declined from thy ſtatutes, neither is there any way of wickedneſſe in me. Saint Iohn looked upon the Lady,2 Joh, 1.4 and her children, as elect, becauſe they walked in the truth, though not without ſome particular ſtumblings, and aberrations. And Saint Paul was confident of the Theſſalonians election,1 Theſ. 1.4 though ſo compaſſed with infirmities, that he doubted he had laboured in vain, and feared their Apoſtacy, 1 Theſ. 3.5. Perſwaded alſo he was better things of the Hebrews,Heb. 6.9 and ſuch as accompany ſalvation, though he found them ſlow of foot, and dull of hearing, and frights them with the terrour of the Lord upon Apoſtates. Who can promiſe himſelf freedome from groſſe infirmities, when Aaron that went up into the mount comes down, and doth that in the valley which he heard forbidden in the hill? Gods beſt children may not onelyonly be drenched in the waves of ſinne, but lie in them for a time, and perhaps ſink twice to the bottom, before they recover. Sudden indeliberate out-burſts, contrary to the generall bent and purpoſe, break not the league betwixt God and his people, as the robberies done by Pirates of either Nation do not betwixt King and King. A good man is habitually good when actually evil, and an evil man is habitually evil, when actually good. He that goes up a hill, may have many ſlips and falls, yet is ſtill ſaid to be going up the hill, becauſe his face is toward the top. A ſheep may ſlip into a dich, as he is leaping over it, yea lye there ſome time till the ſhepheard finde it and help it out. Behold, I, even I will both ſearch my loſt ſheep, and ſeek them out ſaith the Lord. I will ſeck that which was loſt, and bring again that which was driven away, and will binde up that which was broken, Ezek. 34.11, 12.16. Rev 24. Pſal. 119.176and will ſtrengthen that which was ſick. I will deliver them out of all places where they have been ſcattered in the cloudy and dark day. Chriſt the good ſhepheard tiddleth his lambs, dyed for their ignorance Heb. 7.7. bare their infirmities Eſay 53. breeds a firſt love in his little ones, and gives charge that none deſpiſe them, much leſſe diſcard them, no, though they go aſtray as David did like a loſt ſheep. And mark his reaſons, God deſpiſeth them not Math 18.10. but ſenthis ſon to ſeek them, and ſets his Angels to tend and look to them; therefore let none ſet light by them.
SECT. XIV. Take comfort and courage notwithſtanding infirmities and failings in the manner.
LAſtly, this doctrine methinks might make the ſervants of God everlaſtingly merry: it ſhould wonderfully clear up the countenances and cheer up the hearts of all Gods choſen: it ſhould baniſh and bar out of their bleſſed ſouls all their unneceſſary ſcruples, diſtruſts, dejections and diſcouragements ariſing from the ſenſe of their manifold defects, diſtractions in duty, indiſpoſition, ignorance, forgetfulneſſe, omiſſions, or failings in the manner.
All which, ſo long as they are groned under, grieved at, and ſtriven againſt,Peccata nobis non nocent ſi non placent. Auguſtin. God will never impute unto them: nay, he will ſpare them as a man ſpares his own ſon that ſerves him. Now how that is they can well tell that are parents of towardly and tractable children, that are good-natured, and well-conditioned. And yet they cannot neither, be they never ſo tender, and their children never ſo tractable: ſith there is no more compariſon betwixt their mercy and his, then is betwixt a molehill and a mountain, nay the leaſt drop of a bucket, and the main Ocean. Yea, I dare be bold to ſay, that all the mercies of all the fathers, mothers, husbands, wives, friends, allyes in the world, compared to his mercy, are mere cruelty.
This makes the Prophet as having no other way to utter it, vent himſelf by an exclamation, Oh how excellent is thy loving kindneſſe O God! The clouds may commend thy faithfulneſſe, the mountaines thy righteouſneſſe, the great deep thy judgements, but who or what can ſet forth thy goodneſſe? Pſal. 36.5, 6, 7. It is beyond all that heart of man can conceive, or tongue of Angels expreſſe. Having therefore ſuch a mercy to make uſe of, ſuch a father to do ſervice unto, how is it that we are ſo dull and diſconſolate? how is that we ſerve not the Lord, with gladneſſe, and come before him with ſinging? Pſalm 100.2.
A ſon feeling the love of his father, creeps neerer under his wing, or elbow, and is welcom. So here.
Yea, but I am ſo weak, and worthleſſe, Obj that I doubt much whether I am a childe or not.
How weak? ſay thou be no ſtronger then a childe newly quickned in the womb,Sol. the very firſt-ſpringings in the womb of grace are precious before God. Co. 2.13. And you hath he quickned, to aſſure the weak (ſaith One) that though they be but as the childe that lies in the womb, and have not ſo much as the ſtrength of a babe new-born, they are accepted with God.
Quickned I truſt I am, ſaith another, and born anew to God: Obj but its ſo little I know, and leſſe that I can do; that I have no great joy of my ſelf: for though God ſpareth ſome,, yet it is as a father ſpares his ſon that ſerveth him.
A childe,Heb. 5.11, 12 Fractu …ſt or eſt … liber orum, ſed injantra dulcior. Sence. … 9. foreign. Lun. 365. Pater libros non reijeit quod aeg…o…i, claudi, debiles deformes ſint: ſed chariores …ibet & mollius tractat &c. Spin. de juſti. chriſti. Ob. during his nonage is very infirm, ignorant, wayward: does few chars in the houſe, makes many.
So is it alſo in Gods houſe, for he hath ſons of all ſizes. Such children in grace were the Diſciples during the bridegrooms abode with them: ſuch alſo were the contentious Corinthians 1 Epiſt. 3.1, 2, 3. the dull and droaniſh Hebrews, milk-ſops and babies at firſt, who yet afterwards came to be his proper men, tall Chriſtians. The greateſt giant hath been in ſwadling-clouts: the learnedſt Doctour hath been in his horn-book: and he that now doth God beſt ſervice, time was when he did him little enough.
But parents delight as much in their younger children that play about the houſe, as in thoſe bigger that can earn their livings. If we can but call Abba father, or but name the name of the Lord in prayer, and ſo depart from evil 2 Tim. 2.19. he is much taken with it. His ears are open to their prayers, ſaith David, to their breathing, ſaith Jeremy, as a kinde mother watcheth and liſteneth to the leaſt whimping of her childe. Yea becauſe the ſoul is ſick, the ſervice is twice welcome: as if a ſick childe reach us any thing, we count it more then to ſend another on a laborious errand.
Oh but I do not onelyonly not ſerve my heavenly father, but diſobey and diſpleaſe him, and that often.
Is any childe turned out of doors becauſe dabbled?Sol. No, but if he be for a while, yet afterwards he is whipt, and taken in again.
I am ſo vile and froward,Ob. I cannot take a whipping, but am ready to fret at it, or to faint under it.
What father will abandon his childe becauſe being weak,Sol. and wearyiſh, he is therfore thwart and waſpiſh, and cryes himſelf out of breath (it may be) when corrected: eſpecially if he have been otherwiſe a good-natured childe, and well-deeded.
Ey,Ob. but I am none of thoſe, I am ſuch a childe, as no father would away with.
Thy father is God and not man, and will do more then any earthly father or friend elſe will or can do.Sol. Jer. 3.1. And when my father and my mother forſake me, the Lord takes me up.
Ey, but if the Lord ſhould take me up, yet it would not be long ere he turned me out again for my naughtineſſe.Ob.
Not ſo, for he hates putting away. Beſides, the ſervant abideth not in the houſe, but the ſon abideth. Joh. Sol.8.35.
The ſervant if he cannot do his maſters work to his minde, is diſmiſſed and packt away, as that young man of Egypt that was ſervant to an Amalekite, was caſt off by his maſter, becauſe three dayes afore he fell ſick, and became unfit for ſervice. But a ſon,1 Sam. 30.13. albeit he be not able to do any thing (to ſpeak of) is retained and cheriſhed, becauſe a ſon.
If I were ſo good a childe as ſome I know, and could do ſuch ſervice, as they, I ſhould be very cheerful.Ob.
1. They that have more grace, have more to account for: that which thou haſt is thy fathers allowance,Sol. be contented, Imploy and improve thy ſtock and thou ſhalt have more.
2.Omnis Chriſtianus Cruci anus Luther. Thou knoweſt not their preſſures and grievances whom thou ſo admireſt: thou ſeeſt but the beſt of them: they have alſo enough to do with themſelves, if you knew all: little do others know where their ſhooe wringeth them. Every Chriſtian is a Crucian.
3. I told you before, that God requires no more then he gives, and yet gives alſo as much as ſhall ſuffice to his acceptation,In Euchariſticis licebat offerre panes fermentatos ut oſienderetur deum ferre neſtram infir. mitatem. Alſted. Matth. 6.28. one may be a good ſervant, though he be not the beſt in the countrey. All the good grounds brought not forth a like quantity of fruit, ſome not the third part as others did, and yet that little they did was good and ripe fruit and themſelves were grounds reſpected of God, and bleſſed by him. He calls our good works the fruit of the vine, and loves to taſte of them though they reliſh ſtil of the old ſtock. The vine is the weakeſt plant, vet very fruitful The lilies ſpin not, and yet are gorgeouſly attired.
God wil greatly glorify himſelf in the branch of his planting, in the work of his hands, ſo that a little one ſhall be come a thouſand, and a ſmall one a ſtrong nation. I the Lord will haſten it in his time Eſay 60.21.
4. You have more cauſe of comfort in that little you have, then of diſcouragement in that more that you want: ſith it is a far greater work to beget grace where it is not, then to increaſe it where it is.
Look therefore on others bitterneſſe for imitation and incitation, but not for ſlaviſh dejection and ſelf-blinding. Diſgrace not thine own graces becauſe of other mens perfections and precedencies: but be thankfull if Chriſt be formed in thee to any degree, and that thou haſt any thing to do about God. Only whatſoever thy hand ſindeth to do, do it with all thy might. And then, he that followeth after righteouſnes as a ſervant followeth his trade whereto he is bound apprentice (though he be far from being his tradeſ-maſter) he ſhall have honour and life, honour in earth, and life in heaven. Prov. 21.21.
Yea but diſpleaſing ſervice is double diſhonour, Obj becauſe we diſpleaſe God in that act, wherein he ſpecially lookes to be pleaſed.
I grant that a powerleſſe performance of holy duties,Sol. proceeding from a ſpirit of ſloth joyned with preſumption, ſo highly provoketh God againſt his own dear children, that he hath much a doe to forbear killing them, as he had to forbear Moſes when he met him in the Inne. Ready he is to have a blow at them, as he had at David when he brake his bones, and felt his fall to his dying-day.Pſal. 51 But they that ſee and ſigh under their wants and weakneſſes with ſhame and ſorrow need not be diſcomforted. Chriſt appeats for them in heaven with their names upon his boſom, and their ſervices in his hand, which he not only preſents but perfumeth; not only puts them up, but adds weight to them: nonſuting and caſting out of the court all accuſations, and allegations made againſt them either by ſin or Satan: and drowning their noiſe by that blood of ſprinkling,Heb. 12. that ſpeaketh better things then the blood of Abel.
This he doth for them in heaven: as on earth, he is touched with the feeling of their infirmities, and hath taken order with their enimies for their ſecurity Joh. 18.8. and with their friends for their kinde acceptance, commanding the ſtronger to receive them into their affections Rom. 14.1. and to reſtore them in their outſtraies Gal. 6.1. promiſing alſo to give ſtrength to him that fainteth, and to increaſe power to him that hath no ſtrength. Even the youths (that truſt to their own ſtrength, or to any meaſure of grace acquired, which is but a creature, and to truſt in it, is to truſt in the arme of fleſh; lo thoſe youthes) ſhall faint and be weary: and the young men ſhall utterly fall. But they that wait upon the Lord ſhall renew their ſtrength: they ſhall mount up with wings as Eagles, they ſhall run, and not be weary, and they ſhall walk, and not faint. Eſay 40.29, 30, 31.
In regard of the Authours abſence, and the miſplacing of his Copy, the Reader is deſired to referre this Expoſition of the 18. ver. of the 3. Chapter to its proper place.
Verſe 18. Then ſhall ye returne] you wicked blaſphemers that have flandred Gods houſ-peeping, and brought up an evill report of his providence and juſtice; as if in managing the matters of the world, he were leſſe equall, or leſſe carefull: You, I ſay, ſhall returne, not to your right minds by a through converſion, by an entire change of the whole man, from evill to good (alaſſe for your miſery, tis paſt time of day with you for any ſuch good work:) But you ſhall alter your opinions, when your eyes are once uncealed by the extremity of your ſuffering,Plin. Prov. … 25 E…. 4.30 Dan. 11.21 Vaſallos Chriſti. Socrat. (as the Mole, eyes are ſaid to be, when pangs of death are upon her) to ſee and acknowledge a ſenſible difference between the righteous (ever more excellent then his neighbour, let him dwell where he will: becauſe ſealed up to the day of redemption) and the wicked who is but a vile perſon, an foreign (let him be as great as Antiochus Epiphancs the great King of Syria) between him that ſerveth God, accounting it the higheſt honour to be his vaſſall, as Conſtantine, Theodoſius and Valentinian their Emperours) called themſelves: And him that ſerveth him not, but caſteth off the yoke of his obedience, being a ſon of Belial; and counteth it the only liberty to live as he liſts, and not to be ruled by God.
Then ſhall ye returne] Then when it it is too late, when the day of grace is paſt, the gales of grace gone over, the gate ſhut, the draw-bridge taken up. Then ſhall ye wretched lingerers and loytorers Epimetheuſſes, poſtmaſters, after-wits, that come in at length with your fooles Had-I-wiſt, return, not as the Prodigall did, who ſeaſonably and ſavingly came to himſelf Luk. 15.17. having bin before utterly beſtraught,1 King. 8.47 and quite beſide himſelf, by the deceitfulneſſe of ſin, called fooliſhneſſe of madneſſe Eccleſ. 7.25. nor as thoſe true converts mentioned in Solomons prayer, that bethink themſelves and repent, and make ſupplication to their judge:Par. in Rev. 18.19. foreign. Mat. 27.3 Fox Martyrol But as Iudas; who, whilſt he plai'd alone, wan all, but haunted with the furies of a guilty conſcience, which would needs make one with him, he repented after a ſort, with a poenitentia ſera Iſcariotica. as Pareus calleth it, had ſome after-thoughts, but not to a tranſmentation; ſome inward wamblings, but they boyled not up to the full height of a godly ſorrow, and therefore came to nothing. Or, as Iames Abbes, with his hideous All too late, All too late: So theſe wicked ones in the text, when they ſhall ſee Abraham, Iſaac and Jacob in the kingdome of heaven, and themſelves thruſt out; Lazarus in Abrahams boſom, and their ſelves in the burning lake;Mat. 13.43 Chriſts poor deſpiſed fellow-ſufferers ſhining forth as the Sun in the kingdome of their father, and themſelves caſt out into outer darkneſſe; then ſhall they change both their minde and their note: then ſhall their odious blaſphemies be driven back again down their throats, and then made to ſay with Phara…. Exod. 9.27The Lord is righteous, and ſo are all his people, Eſay 60.21. but I and mine aſſociates are wicked, and therefore deſervedly wretched. We once counted the proud happy, but now we ſee that of David verified which erſt we beleeved not: Thou haſt rebuked the proud that are curſed: for that they erred from thy commandements. Pſal. 119.21We looked upon the righteous as calamitous, as worms and no men: as the nulliſicamen populi (Tertullians expreſſion) fit to be ſet with the dogs of the flock, De reſurrect. Iob 30.1.and as the off-ſcouring of all things. But now we can vote with that man of God and ſay, Happy art thou, O Iſrael! Who is like unto thee, O people, Deut. 33 29ſaved by the Lord, the ſhield of thy help, and the ſword of thine exe…ncy! and thine enemies are now found liars unto thee: for thou treadeſt upon their high places, when they are troden under foot as unſavoury ſalt. Woe unto … ſpoilers; for now we are ſpoiled &c. Iſa. 33.1 Ier. 4.13 Iſa. 33.14Who among us ſhall dwell with the devouring fire? Who can abide with ever laſting burnings? Behold the day is come that burneth as an oven Mal. 4.1. and we are now as ſtubble fully dried that it may burn the better Nah. 1.10. We are put away (even all the wicked of the earth) like droſſe Pſal. 119.119, thruſt away as thorns 2. Sam. 23.6. placed as vile things under Chriſts feet Pſal. Iohn Careles.110.1. When the righteous ſhine as bright as ſilver upon the celeſtiall ſhelf (as that martyr ſaid) and ſurpaſs us as farr as the lily doth the thorns Cant. 2.2. or as the gold doth the coals in the goldſmiths ſhop: yea they are the throne of Chriſt Exod. 17.16. his Iewels Mal. 3.17. his ornament Ezek. 7.20. the beauty of his ornament, and that ſet in majeſty ib. a royall diadem on the head of Jehovah. Eſay 62.3. and ſo they ſhall one day appear to be, though now they do not, 1 Ioh. 3.2. it ſhall be no hard matter to diſcern them.
Between the righteous and the wicked] Here they are together in the church militant, and ever have been. Sinners in Sion Iſa. 33.14. ſacrificing Sodomites Iſa. 1.10. a devill in Chriſts family Ioh. 13.10. All men have not faith 2 Theſſ. 3.2. all the Lords people are not holy Num. 16.3. that any are, 'tis juſt wonder. What is man that he ſhould be clean, and he which is born of a woman that he ſhould be righteous? Iob 15.14. None are ſo but ſuch as are arraied with that fine white linnen and ſhining, the righteouſneſſes of the ſaints Rev. 19.8. that twofold righteouſneſſe Imputed and Imparted, of Juſtification and of Sanctification. See both 1 Cor. 6.11. and ſeek after both by Chriſts Merit and Spirit, by his Value and Vertue. He is Iehovah our righteouſneſſe Ier. 23.5. and of his fulneſſe we all receive Ioh. 1.16. He it is that makes us to differ from the wicked of the world, that have hearts full of hell, and are ever either hatching cockatrices eggs, or at beſt, weaving ſpiders webbs; vanity or villany is their whole practiſe. The beſt among them would ſerve god, and yet retain their luſts too; as Solomon thought he could follow ſinfull pleaſures, and yet keep his wiſdome. And with ſuch we muſt converſe whiles in this world. Tares will be with the wheat, goats among the ſheep, righteous and wicked together. God permits it ſo to be for the glory of his free grace, and for the triall and exerciſe of his people. Our care muſt be the greater: for evill men indanger good men, as weeds do the corn, as bad humours the blood, or an infected houſe the neighbourhood, We muſt reſolve (as Ioſhuah) to ſerve the Lord, howſoever: becauſe a difference ſhall be one day, ſet between him that ſerveth God, and him that ſerveth him not. Where we ſee, that not ſerving of God, not ſacrificing is a ſinne, Eccleſ. 9 2. Not robbing onelyonly, but the not relieving of the poor was the rich mans ruin. Not gluttony onelyonly, but overmuch abſtinence may overthrow the body. Omiſſion of diet breeds diſeaſes; ſo doth omiſſion of duties: and makes work for hell, or for the Phyſitian of our ſouls. Let us therefore have grace whereby we may ſerve God with reverence and godly fear, Heb. 12.27. Serve him as old Zachary in his Canticle ſaith we ſhould do, Luke 1.74, 75. Firſt out of ſenſe of his dear love in our deliverance by Chriſt: whereinto the deeper we dive the ſweeter.Servati ſumus ut ſerviamus. This will make us love to be his ſervants, Eſay 56.7. fervent in ſpirit, ſerving the Lord, Rom. 12.12. Secondly, ſerve him without fear, ſlaviſh fear, ſerve him with an holy ſecurity, in full aſſurance of his gracious aſſiſtance and acceptance; yea though thorough infirmity we miſſe, or marre his work, yet he will ſpare us, Mal. 3.17. Thirdly, ſerve him in holineſſe and righteouſneſſe, in all parts and points of duty: ſhew your integrity both for ſubject and object: not picking or chuſing' your work, nor ſticking at any thing, but willing in all things to pleaſe God. He doth not Gods but his own will, that doth no more then himſelf will. Fourthly, ſerve him ſincerely, in holineſſe and righteouſneſſe (before him, or, as in his preſence.) Set the Lord ever at your right hand; look him full in the face, approve your hearts and lives unto him, do him but eye-ſervice, and it ſufficeth. Fifthly, ſerve him conſtantly, all the dayes of your lives, hire your ſelves to him for terme of life: why ſhould you deſire to ſhift or fleet? where can you mend your ſelves, either for fairneſſe of work, or fulneſſe of wages? Can the ſon of Ieſſe give you vineyards &c. ſaid Saul to his ſervants, ſo may God ſay, Can the world do for you, as I both can and will if you cleave to me with full purpoſe of heart? Sure it cannot &c.
FINIS.