Exposition of Jude, Exegesis of Jude · Verse 4 · Part 1

Exposition of Jude · Exegesis of Jude · Verse 4 · Part 1

p. 293OBSERVATIONS.

1.Obſer. 1. Groundleſs are the exceptions which corrupt mindes raiſe againſt the delivering this Doctrine of Reprobation; and weak are the calumnies with which they load it.

Exceptions prevented.

1. For the firſt, God cannot be charged with cruelty in any mans Reprobation. It is no cruelty in God to deny him grace to whom it is not at all due, but an act of juſt liberty, and free power, Rom. 9.21. nor can it be cruelty, but vindicative juſtice for God to appoint men to puniſhment for ſinne, Rom. 9.22. This will be more clear, if we conſider, Ea gratia quae per communis providentiae adminiſtrationem ſive ſub lege naturae, ſive ſub gratiâ Evangelicâ hominibus vario dimenſo diſpenſatur, per hunc praeteritionis actum non adimitur, ſed potius praeſupponitur. Synopſ. pur. theol. p. 290. Deus nunquam indurat, niſi habito reſpectu ad praecedentia peccata. Riv. diſp.that by Reprobation all grace is not denied, but onelyonly that grace which is peculiar to the Elect. That which is afforded by the adminiſtration of common providence, either under the Law of Nature, or the diſpenſation of the Goſpell, being not taken away; God leaves the reprobate to their own free-will under his common providence, and in it affords to them thoſe benefits which in the ſtate of innocency were ſufficient to ſalvation, and which in this ſtate of corruption, eſpecially under the Goſpell, make men altogether without excuſe before God. And God never decreed to leave and harden any in ſinne, but ſuch who by their own free-will leave God, harden themſelves againſt his wayes, and abuſe his abundant mercy extended towards them. God never appointed that any ſhould ſtumble at the word, but for their contempt of it. From falling into which impiety, that the Elect are prevented, is to be attributed to the free will or mercy of God, extended indeed to them, but due to none.

2. Nor ſecondly, by decreeing the reprobation of ſinners, can any conclude that God is the cauſe of the ſins for which the reprobate are damned. Deo reprobante non irrogatur a liquid quo homo fit deterior, ſed tantum non erogatur quo fiat melior. Aug. Inter antecedens & conſequens non intercedit Cauſalitas.Although by reprobation God puts forth no act, whereby man is made holy, yet neither is any thing done by it, whereby p. 294a man is made wicked. 'Tis true, ſin is a conſequent of Gods decree, or that which followes upon it, as its antecedent: but no effect flowing from the decree as its cauſe. It followes not, becauſe God gives not, that therefore he takes away repentance from ſinners; and that he throws down, becauſe he raiſes not up. The Sun cannot be ſaid to be the cauſe of darkneſſe, although darkneſſe neceſſarily followes the withdrawing of it: nor is reprobation the cauſe of ſin, Liberalitas Dei quâ conſervamur ne cadamus Labilitas noſtra quâ cadimus niſi conſerv…mur.although ſin infallibly follow reprobation. Its Gods bounty whereby we are preſerved from falling, our own unſtableneſſe whereby we fall unleſſe we be preſerved. Predeſtination is an effectuall cauſe in the producing of all ſalutiferous actions, but reprobation is no effectuall cauſe in the producing of wicked actions; and neither the one, nor the other implyeth any compulſion or forcing unto actions, whether good or evill. True it is, that God decreed not only privatively and permiſſively, but alſo with an energeticall working will to be converſant about ſinfull actions; As, 1. That he would give to the ſinner at the very time when ſinfull actions are committed, the power and uſe of underſtanding, and free will, without which hee could not ſin: And, 2. That he would concur ad materialem actionem peccati, to the matter of the action it ſelf, which otherwiſe could not come into act, or being. 3. That he would deny all ſuch means as would have prevented the ſinners ſinning. 4. That he would lay before ſinners thoſe occaſions, and (poſſibly ſtir up in them thoſe cogitations) which he knew they would abuſe to the committing of ſin. 5. That he would ſo limit and order their ſins, that they ſhould break forth in no other meaſure, at no other time, upon no other perſons than hmiſelf hath fore-appointed. 6. That all their ſins ſhould turn to his own glory, and the good of his Elect: but any energeticall operative will of God which ſo hath a working in ſinfull actions, as that it is the cauſe quod talis actio fit cum tali defectu, or that it p. 295ſhould work the contrariety and repugnancy of the ſinners will to the Law of God, or that there ſhould be any influence ſent into the wils of men, from the decree, to cauſe this, we utterly deny and diſclaim. The liberty of the will is not at all extinguiſhed by the decree of God; but freely and upon deliberate choice, wicked men doe as they doe, having not only potentiam in ſe liberam, but liberum uſum potentiae, and the dominion of free-agents over their actions, which ever are the productions of their own frail and defiled free-will. The decree of Reprobation never ſhews it ſelf by any ſuch influx or impreſſion as inſtills any malicious quality into mans will, or forces it unto any malicious action.

3. Neither can this Doctrine of Reprobation juſtly bee charged to be a meanes of driving men to Deſpair, rather granting the truth of this Arminian conceit, that all were reprobated, who were not foreſeen beleeving and perſevering, with much more dreadful advantage may Satan faſten temptations on poor wretches to deſpaip; the tempted perſon knowing there's not one of many, who either beleeves or perſeveres; that he for his part hath hitherto reſiſted the motions of the Spirit, and ſtarted aſide from all inclinations to good: and finding alſo by his own experience, and now by Satans arguing (who at laſt in part turns orthodox) that by his own power he can no more beleeve, then carry a Mountain. But the opinion which makes Gods decree abſolute, arms a man againſt temptation to deſpair, and gives him cauſe to bleſſe God (as it hath made thouſands to do) that their ſalvation depends not upon fore-ſeeing what good courſes out of their own free-will, Incerta eſt mibide meipſo voluntas Dei. Quid ergo tuane tibi voluntas de teipſo certa eſt, nec times? Aug. de praed. Sanc. c. 11.they would take and continue in, that the bending of mens hearts to beleeve and perſevere, are the ſupernaturall fruits of Gods eternall decree, and not the naturall fruits of mans depraved and frail free-will; And though he be uncertain of the eternall will of God, yet is he more uncertaine (as Auguſtine ſaith) of the ſtrength and ſtability of his own. p. 296Nor do I at all underſtand, but that by the ſame reaſon whereby Arminians argue, that the abſolute decree tends to drive men to deſpair; they muſt alſo grant, that the decree doth the like, as founded upon the previſion of mans impenitency; for the Divine eternall preſcience of future actions and events, as much inferreth their abſolute certainty and neceſſity, as the decree of abſolute Reprobation: And therefore (as 'tis commonly obſerved) the Schoolmen are as much troubled (and **In ignorantia ſola quietem invenio. p. 1. q. 22. a 4.Cajetan, though a learned man, confeſſeth himſelfe to be at a loſs) in reſolving whether the preſcience of God, as whether Predeſtination impoſeth a neceſſity on future events.

4. Nor is this Doctrine of Reprobation injurious to a godly life. It hinders not the uſe of the holy indeavors which God requireth of thoſe who expect happineſs, and would ſhun wretchedneſs. Mans induſtry muſt not ceaſe, about things or ends determined by Gods abſolute unrevealed decree. Though our endeavours doe not make the end otherwiſe quoad eventum, then God did fore-determine it, yet it was ſo determined by God, as that it ſhould never bee acquired without the uſe of our indeavours. God doth not by the abſolute decree of Election abſolutely determine to ſave us, whether we beleeve or not beleeve, repent, or not repent. And therefore Faith and Repentance are not to be rejected; nor doth he by the abſolute decree of Reprobation determine to damne any whether they believe, Biſhop Davenant. Gen. 4.7. Rom. 2.10 Cum praedeſtinatio ad finem includit media, non poteſt hunc ſperare, qui iſta negligit. Prid. lec. 1.Gen 4:7Rom 2:10or not believe, repent, or not repent. Such abſolute decrees (ſaith a learned man) are the abſolute miſtakings of the Arminians. We may truly ſay to every man in the world, elected, or not elected, as God to Cain, If thou do well, ſh…lt thou not be accepted? And to every one that worketh good, ſhall be glory, &c. Never did God make any decree to damn any man, though he ſhould beleeve and live righteouſly; yea, God hath publiſhed a quite contrary decree, Whoſoever beleeveth ſhall have everlalaſting p. 297life, John 3.16. And there is no condemnation to them that are in Chriſt Jeſus, who walk not after the fleſh, Rom. 8.1. From a godly life we may conclude, we are no reprobates, and may make our calling and election ſure, 2 Pet. 1.10. So that this doctrine is ſo far from quenching, that it quickens holy endeavours, ſeeing none but the unholy are ordained to condemnation; and that we are as well ordained to the works of grace, as the reward of glory. Wilt thou not fear reprobation, (as Paul ſpake of fearing the civill Magiſtrate) dothat which is good, fear to do evil; but if thou wilt upon hearing the doctrine of Gods abſolute decree, conclude, that holineſſe is vain and fruitleſſe; by the ſame reaſon reſolve, becauſe the length of thy life is certainly decreed by God, therefore thou wilt never either eat or drink to lengthen out thy life. If but one man in the world were elected, thou ſhouldeſt uſe the means appointed to life. If but one man in the world were reprobated, thou ſhouldeſt ſhun the wayes which lead to death.

2. In regard of God there's no chance, Obſerv. 2.nor any event by fortune. All which ever was, is, or ſhall be, was written before him as in a book. In regard of men, Vid. Aug. retr. l. 1. c. 1. et Alex. Alenſ. p. 1. q. 24. Deus cognoſcit praeterita et futura praeſentialiter, temporalia aeternaliter, mutabilia immutabiliter, futura contingentia infallibiliter.nature may ſeem to have many miſchances, being not (as it were) brought to bed with her ordinary effects. But we who know the true God, ſhould acknowledge inſtead of chance, only his divine providence. That blind goddeſſe Fortune, holds her Deity only by the tenure of mens ignorance. Infinitely too weak is the axel-tree of Fortune, for the leaſt motion of the world to be turned upon it. Puniſhments directed by Gods providence, are not to be entertain'd as the paſtimes of fortune. That which is caſuall to us, is ordained by God.

3.3 Obſerv. Occurrere periculo voluit Judas, ne quos rei novitas turbaret. Calv. in loc. The faithfull ſhould not be ſurprized with wonder at the diſturbance of the Church by Seducers. The oppoſition of the truth by ſuch as would be, and have been accounted its greateſt maintainers, is oft to Chriſtians the moſt unexpected evil. It may make an honeſt heart not only p. 298to fear its own apoſtacy from the truth, but even to queſtion whether ever heretofore it did embrace the truth or no. This fore-ordaining of many gliſtering profeſſors to this condemnation, ſhould be a preſervative from ſuch a diſtemper. Alas! God did not only ſee through them, when they were in their faireſt appearances, but fore-ſaw when they would prove, before they either were men, or were appearing Chriſtians. Church-diſturbers are no men of yeſterday. He that fore-ſaw, would have prevented their entrance into the Church, had he not intended not only the preſervation of his elect from them, Mat. 24.24.Matt 24:24but the benefiting of the elect by them.

4.Obſerv. 4. There's no judging of any ones reprobation. We are comanded to read over Gods oracles, but we are not ſo much as admitted to look into his rolls. Who is before of old ordained, written down, ſhall never be known till the books be opened. There's a peradventure of Gods giving repentance even to oppoſers. 2 Tim. 2.25. De nullius hominis ſalute de. ſperandum, quem Dei patientia ſinit vivere; de ſui ipſius minime omnium. Tanquam caput omnis noxiae tentationis repellatur ab animo Chriſtiani, haec mortifera concluſio, Sum ex reprobis. Aug. Obſerv. 5. Juſtus quis eſt niſi qui amanti ſe Deo, vicem rependit amoris? quod non fit, niſi revelante ſpiritu per fidem homini aeternum Dei propoſitum ſuper ſalute ſua futura. Bern. Ep. 107.2 Tim 2:25Cenſure thou mayſt their actions, but not determine their end. Many a Saint recollecting how far himſelfe was ſuffered to go before he returned, may truely ſay, Ile never deſpair of any; for ſurely Lord, there never will be a baſer heart then mine, for thee to deal with. Sinners muſt have thy pity, not thy deſpair. That the end of their wayes will be death, it's thy duty to declare: That the end of thoſe, who for the preſent walk in thoſe wayes, will be death, it's thy ſin, thy danger to determine. Leaſt of all deſpair of thine own ſalvation. This concluſion [I am one of the reprobates] ought to be repelled as a tentation not more groundleſſe than dangerous.

5. Whoſoever is exempted from this appointment to condemnation, is engaged to be eminent and ſingular in his love to God. No motive to love is ſo effectuall as to be prevented by love: Gods love to the elect was early, eternall. They were choſen by God, before they could chuſe God. How due a debt is love to him when we were, who loved us without due debt before we were! We p. 299ought to love him more than others, who is incomparably more lovely, and who loved us more than others, when we were no more lovely than others. Should not we ſingle him out for our God, who infinitely excels all, and who ſingled us out for his people when we were no better than any? What was it beſide election, that made Saints by grace, of ſinners by nature, and (as I may ſay) white paper of the fouleſt dunghill rags? what but this went between the holieſt Saint, and the moſt flagitious ſinner? both were cut off from the ſame piece, and formed out of the ſame clay.

6.Obſerv. 6. Luk. 12.32. Rom. 8.33.35 &c. An timendum eſt ne tunc de ſe homo deſperet, quando ſpes ejus ponenda demonſtratur in Deo, non autem deſperaret ſi eam in ſcipſo ſuperbiſſimus & infeliciſſimus poneret. Aug. de bon. perſ. l. 2. c. 22.Luke 12:32Rom 8:33Rom 8:35 The faithfull may be ſtrongly armed againſt tentations to deſpair. The decrees of God depend not upon the pleaſure of mans, but Gods will. The Angels and Adam, who fell from integrity, plainly ſhew what would become of man, who (now) hath the treachery of ſin within him, and the battery of tentation without him, if divine predeſtination were removed. Forbear then, wretched Pelagian, to make the ſuppoſed dependence of predeſtination upon mans will, a ground of courage; and the certain dependence of mans will upon predeſtination, a ground of deſpair. Proud potſheard! expect not happineſſe without more humility. Lord, how ſoon ſhould I embezzel my happineſſe, and prove a beggerly prodigall, ſhouldſt thou give me my portion into mine own hands!

7.Obſerv. 7. incite the beſt to humility. He who fares beſt hath no cauſe of inſultation over him who ſpeeds worſt. The leaſt mercy deſerves thankfulneſſe, the greateſt allowes not pride. The reading of what the worſt are, and ſhall be, ſhould inſtruct us what the beſt had been, and ſhould be without free-grace, which alone makes the difference. Col. 3.12.Col 3:12Humble tenderneſſe is the badge of election; as the elect of God, put on bowels. Grace found the richeſt Saint but a beggerly ſinner; Mat. 5.3. 1 Cor. 1.27.Matt 5:31 Cor 1:27and grace makes the richeſt in poſſeſſion to be pooreſt in ſpirit. God hath choſen the weak p. 300to confound the mighty; not the mighty to domineer over the weak. Every receipt is an almes, and the beſt furniſhed Chriſtian doth but proclaim that he hath been ofteneſt at the door of mercy. The taller thou art in grace, the more need thou haſt to ſtoop, would'ſt thou enter into the meditation of thy preſent eſtate without danger.

8.Obſerv. 8. Forbearance of puniſhment is no argument to the finally impenitent of their totall immunity from puniſhment. They are bill'd and book'd by God, and at length God will call in his debts; and, the longer he ſtayes, with the more intereſt. The judgements of God are ſure, if they be late. With God, delay wears nothing out of memory, nor is any thing gained by protraction. All things to the Ancient of dayes are preſent. How fruitleſſe is a ſinners league with hell! The Lord laugheth at him, for he ſeeth that his day is coming. Mundi laetitia impunita nequitia.Grudge not to ſee impenitency and proſperity go together. What's all a ſinners mirth but a litle unpuniſh'd wickedneſſe! The thunder-clap of wrath will ſoon make his wine of mirth ſoure. He who now goes on ſo pertinaciouſly in ſin, muſt either undo, or be undone. His chear may ſeem exceſſive, but there's a reckoning coming, which though it be the laſt, yet is it as ſure as any part of the entertainment.

9.Obſerv. 9. Miniſters ought not to propound to the people, a reprobation abſolute from the means. Reprobation is not ſo to be preached, as though men were to be damned whatſoever they doe; Nempe hoc veriſſimum eſt: ita ſanè ſed improbiſſimum, importuniſſimum, incongruentiſſimum, non falſo eloquio, ſed non ſalubri ter valetudini humanae infirmitatis appoſito. Aug. de bo. per. l. 2. c. 22.but ſo, as that it may be manifeſted that deſtruction is the fruit of impiety. It's poſſible a Miniſter may preach what is true concerning Gods abſolute decree to ſave and reprobate men, and yet not in that due manner in which he ought to ſpeak. For example; ſhould a miniſter preach thus to his people, Whatſoever you doe, ye ſhall be ſuch as God decreed ye ſhould be, &c. This is indeed a true doctrine, but it ſeeming to ſeparate the end from the means, it is ſo true, that withall, as Auguſtin ſaith, it is moſt inconvenient p. 301and pernicious, becauſe it is not wholſomely applied to humane infirmity. Now it is the part of an unskilfull, Doloſi vel imperiti Medici eſt, etiam utile medicameutum ſic alligare, ut aut non profit, aut obſit. Aug. de bo. perſ. l. 2. cap. 21.or deceitfull Phyſician, ſo to apply a good playſter, that either it ſhall do no good, or do hurt. Therefore Paul ſpeaking of the reprobates, whoſe end is deſtruction, addeth, whoſe God is their belly, whoſe glory is their ſhame, &c. and here Jude having ſaid that theſe ſeducers were ordayned to condemnation, ſubjoyneth, ungodly men, who turn the grace of God into laſciviouſneſs. To the handling whereof I now proceed.

This for the firſt part of the firſt argument to move the Chriſtians Earneſtly to contend, &c. The Argument is the dangerouſneſs of the company of theſe ſeducers. The firſt part whereof was a deſcription of their entrance.

The Second followes, the deſcription of their impiety they having got entrance. Two wayes the Apoſtle deſcribes it.

1. More generally he calls them ungodly men.

2. More particularly he ſhews wherein their ungodlineſs appeared; they turn the grace of God into laſciviouſneſs, and deny, &c.

1.Explicat. foreign. 1. foreign, uſed indifferently of true and falſe worſhip, Act. 18.13. Act. 13.50. Act. 16.14. 2. foreign ſignifies to worſhip God aright, and duly. 3. foreign noteth one who is of no religion, who worſhips not at all.Acts 18:13Acts 13:50Acts 16:14Acts 16:2 The Apoſtle expreſſeth the ungodlineſs of ſeducers more generally, calling them ungodly: Ʋngodly men.

For Explication; I ſhall firſt expreſs more briefly and generally what the Apoſtle here intends by the term ungodly.

2. More fully and particularly explain wherein that ungodlineſs of which he ſpeaks did conſiſt, or what it is to be ungodly.

The word foreign, ungodly, is compounded of a word which ſignifieth to worſhip, or be devout, and of a particle which notes a negation or denyall of that thing with which 'tis joyned. So that the word made up of both, properly ſignifieth one who is indevout, or worſhips not, who yields no adoration, honour or reverence to God, but caſteth off his ſervice, or (as we ſay) is a prophane man, and one p. 302of no Religion. For godlineſs is properly the ſame with Religion, and Religion is a ſpirituall bond; not onelyonly a divine impreſſion whereby we are poſſeſſed with moſt high and peerleſs thoughts of God, and rapt with admiration of that excellency which ſhines in him; but it's alſo a binder, Dictam eſſe religionem, quòd quaſi in faſcem Domini vincti, & religati ſumus. Hier. ad Am. c. 9.Amos 9a golden belt or girdle, that ties and confederats, and claſps our ſouls to God. The faithfull by Religion are Gods bundle made upon earth to be carried to heaven; men tyed together, by being tyed to God. Godlineſs is this gentle manacle, and bond of love tying us by gratitude to Gods mercy, by faith to his word, by fidelity to his Covenant, by hope to his promiſes, &c. and godlineſſe layes a moſt ſweet and eaſie yoke upon all the parts of man, voluntarily reſigning themſelves to draw all together in the ſervice of God; and ſo it ties the head from wicked imaginations, the heart from evill cogitations, the eyes from vanity, the tongue from profaneneſſe, the hand from violence, the feet from running into ſin. And though both religion and godlineſſe in their largeſt extent, comprehend the whole duty of man, to God and man, 1 Tim. 6.6.1 Tim 6:6even holineſſe and righteouſneſſe, yet properly and primarily they note piety, and the obſervation of duties belonging immediately to God himſelfe. And ſo though ungodlineſs be often taken in the largeſt ſenſe, as importing all kind of wickedneſs committed againſt God and man, as Rom. 4.5. 1 Tim. 1.9. &c. yet alwayes properly, and (as I conceive) in this place principally it is to be underſtood of wickedneſs, immediatly done againſt God himſelf, in denying him that reverence & honour due, Rom. 1.26. Gen. 20.Rom 1:26Gen 20and abuſing that worſhip and ſervice given to him & the Apoſtle **Ʋngodlyby this word at once diſcovers both the hypocriſie of theſe Seducers, whoſe great endeavour was to be accounted in the higheſt form of Religion, and alſo the root of all that following wickedneſs wherewith he chargeth them.

2. More particularly, to conſider what it is to be ungodly, or wherein ungodlineſs conſiſts. I p. 303ſhall open it in three particulars.

1. The deniall to God the honour which is due to him.

2. The attributing of the honour which is due to him to ſomthing elſe beſide him.

3. The giving to God his honour after a wrong manner.

1. To be ungodly, is to deny that honour to God which is due to him: and that ſundry wayes, as 1. To deny God his honour by not knowing him, Fingunt Deum talem qui non videt, non punit, &c. Pſal. 14.1.Ps 14:1and acknowledging his providence, preſence, juſtice, mercy, power. The fool hath ſaid in his heart, There is no God: he knows no ſuch God as the true God is, no omniſcient, juſt, merciful, powerfull &c. God. He who denies any attribute of God, denyes God himſelf; 1 Sam. 2.12.1 Sam 2:12thus the ſons of Eli knew not the Lord: and thus he, ſpoken of Pſal. 50.21. who thought that God was altogether ſuch an one as himſelf: thus likewiſe the ungodly, who ſay, Job 22.14. How doth God know; can he judg through the dark cloud? Thick clouds are a covering to him that he ſeeth not, &c. This piece of Atheiſm is the foundation of all the reſt. He who knows not his Landlord, cannot pay his rent. 2. Not to honour God by beleeving him: Ungodly men totally diſtruſt Gods promiſes, though he ſeals them with an oath. It's impoſſible that God ſhould utter a lie to them, Heb. 6.18.Heb 6:18and that ungodly men (while ſuch) ſhould do any other than give the lie to God. They make God a lyar, 1 John 5.10. Heb. 3.12.1 John 5:10Heb 3:12the greateſt diſhonour imaginable! an evill heart departs from, depends not upon the living God. 3. Not to honour God by loving him. Ungodly men are haters of God; Rom. 1.30.Rom 1:30and 'tis not for want of poyſon, but power, that they expreſſe not the greateſt hatred againſt him, even the taking away his very being. Pſal. 81.11.Ps 81:11Hence 'tis that ſome have called an ungodly man a deicide, though they meant him not ſuch in regard of execution, but of affection. 'Tis true, God himſelf is out of the reach of an ungodly man; but what of him they can come by, as his pictures, Iſa. 30.11.Isa 30:11his image in p. 302duplicate page p. 303duplicate page p. 304his children, Job 21.14.Job 21:14ordinances, they indeavour to deſtroy and aboliſh: like theeves, who wiſh the Judge were dead or hurt, the ungodly deſire that God might ceaſe to be God, that he had loſt the hand of his juſtice, the arme of his power, Timor Domini, janitor anim….the eye of his knowledge, &c. 4. Not to honour God by fearing to ſin against him. Ungodly men ſometimes preſume, ſometimes they deſpair, but never do they reverentially fear him, ſo as to keep themſelves from ſin; they fear not an Oath, they fear hell, they feare not God, they ſay not, How can we doe this great evill, Gen. 39 9. Job 21.14. Hoſ. 4.16. Pſal. 50.17. Jer. 44.16. Tit. 1.10. Luke 19.14.Gen 39:9Job 21:14Hos 4:16Ps 50:17Jer 44:16Titus 1:10Luke 19:14and ſin againſt God? they fear ſin for hell, not as hell. 5. Not to honour God by obeying his word. Ungodly men caſt off the yoke, they are ſons of Belial. They ſlide back as a back-ſliding heyfer. They will none of his ways. They deſire not the knowledge of them. They hate inſtruction, and cast the word of God behind them. In their works they deny God. They will never have Chriſt for their ruler, nor his word for their rule. 6. Not to honour God by bearing his ſtroake. Ungodly men are not as children under the rod, but as wild buls in a net, they had rather be able to tear, then willing to kiſs the rod. Like chaffe, they fly in the face of, and not like the ſolid grain, fall downe before him that fans them. They accept not of the puniſhment of their iniquity, 2 King. 6.33.2 Kgs 6:33not wait for deliverance from their puniſhment: they either faint under, or rage againſt, or take no notice of the hand of God when 'tis lifted up againſt them. 7. Not to honour God by regarding of his worſhip? The ungodly call not upon the Lord. Pſal. 14.4.Ps 14:4Only the godly man is made like a man to looke upward. The other in their wants go to Baalzebub the god of Ekron, or the witch of Endor, to earthly and ſinfull ſhifts, rather howling through the ſenſe of their wants, then praying in the beleefe of receiving the bleſſings they deſire. In their obtaining of comforts, Hab. 1.16.Hab 1:16they ſacrifice to their net, and burn incenſe to their drags, and are as ſenſuall in their enjoyments, as unſubmiſſive in their wants. They can neither pray when p. 305they are afflicted, nor ſing Pſalms when they are merry; inſtead of praying they diſpair, inſtead of ſinging Pſalms they revell; when they are in want, they are as diſtruſtfull as if God could never help them; when they abound, they are as ſecure as if God could never hurt them. In a word, they account not the holy duties of prayer, Iſai. 56.7. Iſai. 58.13.Isa 56:7Isa 58:13hearing, ſacraments, &c. to be their priviledges, but their drudgery. They are not joyfull in the houſe of prayer; the Sabboth is not a delight; the word of the Lord is a burden; and when they are in holy performances, they are like a fiſh upon the dry land.

2. Ungodlineſſe conſiſts in giving of the honour which is due to God, to ſomthing elſe beſide God. And this ungodly men do two wayes.

1. Inwardly, in the ſoul, will, and affections, Jer. 17.5.Jer 17:5and the whole inner man; as 1. when they place their truſt and confidence upon ſomthing beſides God, and ſo place it in the room of God, making fleſh their arm and ſupport. Thus one ungodly man depends upon his wealth, Job 31.24.Job 31:24making it his hope and confidence; another upon his ſtrength, reſting upon man, Pſal. 20.7. Prov. 3.5.Ps 20:7Prov 3:5putting his truſt in horſes and chariots; another upon his wit and policy, which in a moment God is able to turn into fooliſhneſſe. They will not take the word of a man, who hath once or twice deceived them; but they will relie upon the broken creature, which alway faileth fond expectation, Jon. 2.8. Joſh. 62.9. Pſal. 62.8.Jonah 2:8Ps 62:8and is no other then a lying vanity; hereby not only diſappointing themſelves, but diſhonouring him, who alone requireth and deſerveth our truſt and affiance.

2. When they ſet that love and delight upon other things which is due to God, who is to be loved with all the heart, and ſoul; and thus ſundry there are who love their pleaſures more than God, whoſe belly is their God; 2 Tim. 3.4. Phil. 3.19. Epheſ. 5.5.2 Tim 3:4Phil 3:19Eph 5:5others there are whoſe gain is godlineſſe, and who are fitly therefore by the Apoſtle called idolaters. That which a man moſt loves is his God. Pſal. 62.10.Ps 62:10Ungodly men ſet their hearts upon that which was made to ſet their p. 306feet upon; with unbounded eagerneſſe they follow the world. Moderation holds not the reins of their earthly induſtry, in which they are not carried with the gentle gales of indifferency, but the furious winds of violence. They will be rich, 1 Tim. 6.9.1 Tim 6:9though they loſe their ſouls, their God, and are drowned in perdition.

3. When they beſtow that fear upon the creature, which is only due to God; Iſai. 8.13.Isa 8:13when man, not God, is their fear and their dread. If outward troubles or troublers approach, Iſai. 7.2.Isa 7:2they ſhake like the trees of the wood; if man threaten a priſon, they tremble more than when God threateneth hell; Iſai. 51.12, 13.Isa 51:12Isa 51:13fearing him more that can kill the body, than him who can throw both body and ſoul into hell; whence it is that they are inſnared by the unlawfull commands of Superiours, willingly walking after the commandement; Hoſ. 5.11. Prov. 25.26.Hos 5:11Prov 25:26and falling down before the wicked, become like a troubled fountain, and a corrupt ſpring; ſerving inſtead of the Lord, the times.

2. Outwardly, ungodly men give the honour to the creature, which is due to God; and that they do by outward religious worſhip, Rom. 1.25. Pſal. 95.6.Rom 1:25Ps 95:6when they worſhip and ſerve the creature more than the Creatour, who is God bleſſed for evermore; before whom religiouſly we muſt only kneel, and bow down. Mat. 4.10.Matt 4:10How unlike are ungodly men to him who was God and man! Chriſt refuſed to bow to the divel, not only becauſe he was a divel, but a creature; denying to him not only inward devotion, but outward reverence. And how unlike to the three godly men, who tell the King, Dan. 3.18. Iſai. 40.18.25. Iſai. 44.19.Dan 3:18Isa 40:18Isa 40:25Isa 44:19commanding them to bow to his image, that they will not ſerve his gods! What do they but make a lie, when they make an image of an uncircumſcriptible infinite God? and ſhew themſelves as blockiſh as the block they worſhip, which is no better than that which even now they burnt; Poor is their pretence, who to exempt themſelves from this ungodlineſſe, plead, though they preſent their bodies at religious worſhip, yet they preſerve their ſouls for God; for why could not p. 307Chriſt, for a whole world, with all his wiſdome find out ſuch a piece of policy? and make not body and ſoul one man, that muſt have but one God, one worſhip? Are not our bodies the Lords as well as our ſouls? or can ſhe be accounted a chaſte ſpouſe, which gives the uſe of her body to a ſtranger, upon pretence of keeping her heart to her husband?

3. Ungodlineſſe conſiſts in the giving of honour to God after a falſe and an undue manner. As 1. When it's given unwarrantably, and not according to his revealed will. When tradition and humane invention put the Scripture out of place. This is to worſhip God in vain. foreign. Mat. 15.9.Matt 15:9Nothing is more counterfeited, and disfigured than religion. Men through naturall unſubmiſſiveneſſe to the purity and ſimplicity of Scripture-commands, through love of their own conceits, novelty, carnality, are prone to make many golden calves. People, like the Lacedemonians, who were wont to dreſſe their gods after the faſhion of the City, love to dreſſe their devotions after their own humours, being zealous, but not according to knowledge; and like bats, converting the humour of their eyes to make their wings large. Theſe give not God that reaſonable ſervice, for the performance whereof, Rom. 12.1.Rom 12:1they muſt produce a word, a Scripture-reaſon. Mans work is to keep Lawes, not either to be, or make a Law for himſelfe or others. 2. Honour is given to God after an undue manner, when 'tis not given him obediently; when, though what is done be commanded, yet it is not done becauſe it's commanded, Oculus ad coelum, manus ad clavum.or in obediencee to a precept. The hand muſt not only be at work, but the eye muſt alſo be upon the word. It's very poſſible for a work commanded, to be an act of diſobedience, in reſpect of the intent of the performer. 3. When 'tis not given him inwardly, heartily; when men are eyeſervants, and do not the will of God from the heart, Col. 3.23. Rom. 1.9.Col 3:23Rom 1:9nor ſerve him in the ſpirit. Ungodly men rather act a ſervice, than yield a ſervice; they rather complement with p. 308God, Mat. 15.7.8. 2 Tim. 3.5. Ezek. 33.31.Matt 15:7Matt 15:82 Tim 3:5Ezek 33:31than ſerve him. They bring a bone without marrow. They gliſter, but they burn not; like ſome men who lifting with others at a burden, make as loud a cry as the reſt, but yet they put to it no ſtrength at all. In Gods account they who do but appear godly, are nothing at all but ungodly. 4. When honour is not given to God impartially. Ungodly men pick out one work, and reject another; chuſe an eaſie, and forbear a difficult work; ſerve and honour God ſo far as they may not diſſerve and diſhonour themſelves; engaging no further than they may ſafely come off. Whereas nothing ſhould come amiſs to one who rightly ſerves this M…ſter. Pſal. 119.6.128. 1 Tim. 5.21.Ps 119:6Ps 119:1281 Tim 5:21One piece of his ſervice muſt not be preferred before another. We muſt anſwer to every call. We muſt not examine what the ſervice is which is commanded, but who the Maſter is that commands. 5. When honour is not given him cheerfully. Ungodly men do the will of God againſt their will; Pſal. 40.8. 2 Cor. 9.7.Ps 40:82 Cor 9:7it is not their meat and drink, it goeth not down as their food, but as a potion; not upon choice, but conſtraint; whence 'tis that their ſervices are neither eaſie to themſelves, nor acceptable to God, whoſe ſervice is as well our priviledg as our duty. 6. When he is not honour'd conſtantly. Ungodly men wil have their reſt from labour before they dye. The honour which they give to God is full of gapps. Their heart is not ſtedfaſt with God. Pſal. 78.37.Ps 78:37Ungodly men want a fountain, a principle from whence their ſervices ſhould iſſue, and therefore like a ſtanding water, Hoſ. 6.4.Hos 6:4they will in time dry up. They are not friends, and therefore they love not at all times. The honour they give to God is like the redneſs of bluſhing, ſoon down; not like the ruddineſs of complexion, abiding. 7. When honour is not given to God fervently, and diligently with all the might and ſtrength. Ungodly men honour not God as a God, as the beſt, the greateſt, but without coſt, ſlightly and coldly. The heart hath no love, and the hand hath little labour. When the ſpleen p. 309ſwels, all other parts decay, and thoſe who nouriſh any luſt, will honour God but with lean and thin ſervices. A divided heart will be a lazy heart. 8. When honour is not given to God with ſingle aims, and ſincere intentions. Ungodly men propound not to themſelves glory-ends; God is not honoured by them for himſelf. They love not the leſſon wherein there is not ſome gay of pleaſure, or profit; they ſeek themſelves and not God, 2 Kin. 10.28, 29.2 Kgs 10:282 Kgs 10:29and therefore they loſe God and themſelves too, remaining ungodly here, and unrewarded hereafter.

1.Obſerv. 1. Its poſſible for men to attain to higheſt eſtimation for godlineſs, and yet to be inwardly at the ſame time ungodly. Men may be accounted the godly party, and yet not have a dram of true godlineſs in them. Had not theſe ſeducers been ſeemingly godly, they had never been admitted by the Church; and had they not been really ungodly, they had never been by the Spirit of God call'd ſo. Ungodlineſs is a cloſe, a ſecret evill: It may creep into our profeſſion, participation in ordinances, and Church communion, undiſcerned. An ungodly heart may be in a gliſtring profeſſor, 2 Tim. 3.5.2 Tim 3:5even in thoſe who have a form of godlineſs. Judas, Simon Magus, the Corinthian teachers were not without their eſtimation from men for piety, nor without deteſtation from God for hypocriſie. Chriſtians ſhould not, like ſome tradeſmen, live altogether upon credit. Quid juvat bonum nomen, reclamante conſcentiâ.What doth a good name help a rotten heart! how poor an advantage to a dying man is it for one to come and ſay, Sir, I am glad to ſee you well! Truth of grace is alone beyond the reach of hypocrites. Shape may be pictur'd, life cannot. The Magicians imitated Moſes, till God diſcover'd his own finger in the miracles. True godlineſs is Gods handywork: of this the moſt ſpecious pretender falls ſhort. Oh Chriſtian, put not off the ſoul alone, with ſhadowes. Labour to be what thou ſeemeſt, and then ſeem to be what thou art.

2. Ʋngodlineſs is the root of all lewd, Obſerv. 2.irregular and licencious p. 310practices. The Apoſtle placeth the ungodlineſſe of ſeducers in the fore-front of all that wickedneſſe wherewith he chargeth them. A man who hath no care of Gods honour, will make no conſcience of any ſin. Where God is not ſerved, man will not be obeyed. Abraham rightly collected, Gen. 20.11.Gen 20:11that they who fear'd not God, would not fear to take away his life. By the fear of God men depart from evill. Prov. 16.6. Prov. 8.13.Prov 16:6Prov 8:13Religion in the heart, is the beſt means to order the hand. Education, exigency of condition, reſolutions, humane lawes, ſhame, fear, &c. may for a while curb, but they cannot change a ſinner: They may cloake, not cure ſin; They may work a palliative, not an eradicative cure. All they can do, till the heart be changed, is but to ſow a piece of new …loth to an old garment, new expreſſions, profeſſions, to an old diſpoſition, which will but make the rent the greater. How imprudent are thoſe parents, who expect obedience to themſelves from their children, who are ever ſuffered to be diſobedient to God! How little policy do thoſe Magiſtrates expreſs, who only care to make men ſubjects to them, willingly ſuffering them to be rebels to God! I confeſs, Satan loves to lay the brats of wars, treaſon, and rebellion, &c. at the door of Religion. But as truly may Politicians utter thoſe words, as ever they were uttered, O Religion, if thou hadſt been here, our nation had not dyed. And if that death may be attributed to the abſence of religion, how little are people beholding to them, who hinder it from coming to the Nation to cure it!

3.Obſerv. 3. Eminent, if meer, profeſſion will end in eminent prof…neneſſe. A fiery hypocrite will grow from being lukewa…m in religion to be ſtone-cold in irreligion. The ſeeming piety and glorious appearances of theſe ſeducers in advancing Chriſt; grace, and Chriſtian liberty, was ſoon followed with the utter rejection of godlineſſe. What profane, and even godleſſe perſons, and how purely neglective of all divine worſhip did they prove! The higher the building is which wants a foundation, p. 311the greater will be its fall. No water is ſo cold, as that which after greateſt heat growes cold. A trades-man who breaks, having traded much, and been truſted much, makes a great noiſe when he breaks. The hypocrite who flies the higheſt pitch of religion, is moſt bruiſed with fals into profaneneſſe. Are there any who ſo much ſcorn the Miniſtry of the word, and all holy duties, nay who ſo much deny and profeſſe they can live above ordinances, as they who have heretofore been the moſt forward to run after them; though alas! unfruitfull under them when they did ſo? Who can with tearleſſe eyes, or a ſorrowleſſe heart obſerve, that ſundry who have given golden hopes in their youth for godlineſſe, and whoſe holy education was followed for a while with moſt pious appearances, ſhould afterwards turn ſuch looſe libertines, ſo atheiſticall and irreligious, as if now they ſtudied only to make up their former reſtraint and forbearance, with a greater profuſeneſſe in all ungodlineſſe, &c. How much better therefore is a drop of ſincerity, than a ſea of appearing ſanctity! A Land-floud which rowls and ſwels to day, will be down and gone, when the fountain will have enough and to ſpare. Study therefore, O Chriſtian, to lay the foundation deep, before thou raiſeſt the building high. And ſtudy firſt to get into Jeſus Chriſt by an humble diffidence of thy ſelf, & fiduciary recumbence upon him, and to evidence it by the through work and practice of mortification, and an hearty love to holineſſe.

4.Obſerv. 4. Every one ſhould tremble to be branded deſervedly with this black mark of ungodlineſs, by the Apoſtle here ſet upon the worſt of men. To this end conſider. 1. Ungodlineſs croſſeth the end of our election. Epheſ. 1.4.Eph 1:4We are choſen before the foundation of the world, that we ſhould be holy. Godlineſs is the eternall deſign which God had upon every one ſet a part for happineſs. 2. Epheſ. 5.26. Luke 1.75. Col. 1.22.Eph 5:26Luke 1:75Col 1:22It oppoſeth the end of Chriſt in redeeming us; which was, that we ſhould be holy and without blemiſh, and be preſented holy and unblameable p. 312in his ſight; wherever Chriſt juſtifies he renewes the ungodly. 3. It's oppoſite to our profeſſion. The name atheiſt we all diſclaime. We have renounced ungodlineſs in our baptiſm, wherein we took an oath of allegiance and fealty to God; and which is not a ſacrament of obſignation of the benefits, unleſs of obligation to the godlineſs of a Chriſtian. We have taken God for our God, who is a holy God, and whom we profeſs to follow. 4. Its oppoſite to the end of Gods diſcovering his Goſpel, 1 Pet. 1.15. Tit. 2.11, 12.1 Pet 1:15Titus 2:11Titus 2:12which hath appeared, to teach us that we ſhould deny ungodlineſs. Let me goe, ſaid the Angell to Jacob, for the day appeareth; much more ſhould Chriſtians bid farewell to all ungodlineſs, the day of the Goſpel ſo gloriouſly appearing. 5. It oppoſeth the acceptation of all our perſons and ſervices. Pſal. 4.3.Ps 4:3God ſets a part only him that is godly for himſelf: godly men alone are his treaſure, his portion, his Jewels: an ungodly man, though never ſo rich and honourable, is but a vile perſon. Morality without piety is but gliſtering iniquity. Mal. 1.10. Prov. 15.8. 21.7.Mal 1:10Prov 15:8Prov 15:21Prov 15:7The ſacrifice of the wicked is an abomination to the Lord. God looketh to the perſon, before to the gift. Holy and acceptable Rom. 12.1. are put together. Without godlineſs our performances are provocations. 6. It oppoſeth our comfortable enjoyment of every benefit. All the comforts of ungodly men are curſes. Godlineſs makes loſs to be gain; 1. Tim. 6.6.1 Tim 6:6ungodlineſs makes gain to be loſs. It matters not what things we enjoy, but what hearts we have in the enjoying of them. Ʋnto the defiled nothing is pure. Tit. 1.15.Titus 1:15An ungodly man tainteth every thing which he toucheth. 7. Ungodlineſs oppoſeth our eternall bleſſedneſs, nothing but godlineſs ſtands in ſtead in the great day; then ſhall we fully diſcern between him that ſerveth God, Mal. 3. ult. 2 Pet. 3.11.Mal 32 Pet 3:11and him that ſerveth him not. Seeing theſe things ſhall be diſolved, what manner of perſons ought we to be in all holy converſation and godlineſs! An ungodly man is as unſutable to the work, as he is unworthy of the wages of heaven. 1 Tim. 4.7. foreign.1 Tim 4:7If you expect glory, exerciſe, train up your ſelves to godlineſs: labour to be expert p. 313therein, by beleeving that the promiſes of God in Chriſt ſhal be made good, by obſerving his preſence in all your actions, by acknowledging his providence over all events, by caſting from you what-ever offends him, by taking upon you the yoke of obedience active and paſſive, doing and undergoing his pleaſure cheerfully; and laſtly, by fervent prayer for the bleſſings which you want, and ſincere thankfulneſs for thoſe which you enjoy.

This for the firſt and more generall expreſſion of the impiety of theſe Seducers, the Apoſtle ſaith they were ungodly. 2. The Apoſtle expreſſeth it more particularly, by ſhewing wherein their ungodlineſs did appear, and that 1. In their abuſing the grace of God in theſe words, Turning the grace of our God into laſciviouſneſs.

In the words we may conſider. 1. What theſe Seducers did abuſe, or their enjoyment, The grace of our God. 2. how they did abuſe it, or their miſ-improvement of that enjoyment, they turned it into laſciviouſneſs.

In their enjoyment we may take notice, 1. Of the nature of their enjoyment, Grace. 2. Of the owner thereof, God; with the propriety that the faithfull have in him, he being called our God.foreign gratia, gratificari. Judg. 21.22. Am. 5.15. Gen. 6.8. Gen. 39.21. Num. 6.25. foreign. Luk. 7.42. 2 Cor. 2.10. 2 Cor. 12.12. Eph. 4. ult. Act. 15.40. Heb. 13.9. Rom. 5.15.17 Rom. 4.4.16. Rom. 11.6.Judg 21:22Amos 5:15Gen 6:8Gen 39:21Num 6:25Luke 7:422 Cor 2:102 Cor 12:12Eph 4Acts 15:40Heb 13:9Rom 5:15Rom 5:17Rom 4:4Rom 4:16Rom 11:6

1. Of the kind or nature of that enjoyment which theſe Seducers abuſed, it was grace.

Two things I ſhall briefly here ſhew by way of explication. 1. What thing it is which the Apoſtle here intends by the name of grace. 2. Why that thing is ſo called.

1. Not much to enlarge upon this firſt thing. Grace in its proper notion ſignifies that free goodneſs, favour, or good will whereby one is moved to benefit another, as both the Hebrew and Greek words manifeſt. But it is not only taken in ſcripture in that primary and proper ſenſe, but among ſundry other acceptations, for the benefits and good things themſelves which of free favour, and good will are beſtowed; and in this ſenſe, as it often in ſcripture notes the benefits, almes, and beneficence which we p. 314receive from man, 1 Cor. 16.3. 2 Cor. 8.4.6, 19, ſo in a multitude of places, the gifts and benefits freely beſtowed by God; and among them, as redemption, life eternall, the gifts of ſanctification, Rom. 6.14.15. 1 Pet. 3.7. 1 Joh. 16.Rom 6:14Rom 6:151 Pet 3:7&c. ſo the very Goſpel of ſalvation, and the revelation of the Myſteries of redemption, and the free pardon of ſin through Chriſt. And this laſt way it's taken Acts 14.3. & 20.32. where the Goſpel is called the word of grace; called alſo Acts 20.24. the Goſpel of the grace of God; and 2 Cor. 6.1. and Tit. 2.12. grace it ſelf; we beſeech you, that ye receive not the grace of God in vain. And, the grace of God hath appeared, &c. In this laſt ſignification I take it in this place; wherein what the Apoſtle had called the faith in the foregoing verſe, for which the Chriſtians ſhould Contend, he calls the grace in this, which Seducers did abuſe and oppoſe.

2. Why is the doctrine of the Goſpel called by the name of grace?

1. Becauſe it is a gift of grace, and it was onelyonly Gods free good will that beſtowed it. Theſe queſtions, Why it was ever beſtowed at all, or why one age or place of the world ſhould receive it rather than another, why God ſhould diſcover the myſtery that was kept ſecret ſince the world began, Rom, 16.25, 26.to thoſe who were ſinners of the Gentiles, who ſerved dumb Idols, why God ſhould be found of them who ſought him not, and made manifeſt unto them who asked …ot after him, Iſa. 65.1. Mat. 11.26.Isa 65:1Matt 11:26can only be anſwered by that reaſon which Chriſt gives of Gods hiding theſe things from the wiſe and prudent, and revealing them to babes: Even ſo, Father, becauſe it ſeemed good in thy ſight.

2. Becauſe the ſubject matter of the Goſpel, even all the benefits diſcovered in it, flowed meerly from freegrace: whether bleſſings without us, or within us. Without us, Eph. 1.5.Eph 1:5Election is the election of grace, and according to the good pleaſure of his will: our vocation was according to grace, 2 Tim. 1.9. Regeneration was of Gods own will, Jam. 1.18. Faith the gift of God. Juſtification is freely by his grace, Phil. 1.29.Phil 1:29Rom. 3.24. And a free gift, Rom. p. 3155.15, 18. Forgiveneſſe of our ſins according to the riches of grace, Epheſ. 1.7. Eternall life is the gift of God, Acts 15.11.Acts 15:11Rom. 6.23. Even the life of glory is the grace of life, 1 Pet. 3.7. Chriſt himſelfe was a token of free love ſent to mankind. And as his whole work was to love, ſo his whole love was free. The portion which he expecteth is nothing but poverty. Iſai. 55.1.Isa 55:1Would we purchaſe any benefit of him, we muſt be ſure to leave our money behind us. There's not one ſoul that ever he loved, but was poor and empty, ſick and impotent, unamiable and filthy, regardleſſe of him and ignorant, oppoſite to him and unkind; and often unfaithfull to him and diſloyall. And may not the Goſpel which diſcovers this goodneſſe, well be call'd grace?

3. As the Goſpel doth diſcover and reveal, ſo doth it inſtrumentally impart and beſtow theſe benefits of free-grace. The Goſpel is not only light to diſcover them, but an invitation to accept them; not only a ſtory, but a teſtament. The language of the Goſpel is, Luke 14.17.Luke 14:17Come, for all things are now ready. Nor hath it only an inviting, but a prevailing voice with ſome. It is made powerfull to overcome the moſt delaying diſobedient ſinner, by him who doth not only ordain, Rom. 1.16. Acts 6.7. 2 Theſ. 1.8.Rom 1:16Acts 6:72 Thess 1:8but accompany it. This grace bringeth ſalvation, Tit. 2.12. it bringeth it to us, not to look upon, but to take.

1.Obſerv. 1. What an happy difference is between the Law and the Goſpel! The Law affords not a drop of grace; it beſtowes nothing freely. The language of the Law is, Do thou and live; if not, dye; No work, no wages: but in the Goſpel, the yoke of perſonall obedience is tranſlated from believers, to their ſurety; there's nothing for them to pay, all that they have to do, is to hunger, and feed. Their happineſſe is free in reſpect of themſelves, though coſtly to Chriſt, who by his merits purchaſeth for them, whatſoever they would obtain, and by his Spirit worketh in them whatſoever he requires.

2.Obſerv. 2. How ſhall we eſcape if we neglect the ſalvation which p. 316the Goſpel of grace brings! If they are unexcuſable who pay not their own debts under the Law, what are they who will not do ſo much as accept of free pardon, and a ſurety under the Goſpel! Goſpel-grace neglected is the great condemnation of the world. How mindfull ſhould we be of the Apoſtles counſell, 2 Cor. 6.1. 1 Theſ. 5.1. 2 Cor. 3.6. 2 Cor. 3.18.2 Cor 6:11 Thess 5:12 Cor 3:62 Cor 3:18Receive not the grace of God in vain, not only in word, but in power, as it is a quickning ſpirit, or ſpirit and life, not begetting only a form of profeſſion, but as changing and transforming into the image of God, and altering the inward diſpoſition of the heart. If the grace of the Goſpel make a ſtop at reſtraining, it only advantageth men, ut mitiùs ardeant, not to ſave them.

3.Obſerv. 3. The ſin and folly of thoſe is great, who though poor, are yet ſo proud, that they ſubmit not themſelves to the freeneſſe of the Goſpel; who will not feed upon the ſupper of Evangelicall benefits, unleſſe they may pay the reckoning: who mix at leaſt their own merits with Chriſts, expecting juſtification for their own obedience. Alas, what is our rectitude, but crookedneſſe! what our righteouſneſſes but filthy rags! How fond an undertaking is it to go about to eſtabliſh our own righteouſneſſe; Rom. 10.3. foreign.Rom 10:3what is it but to endeavour to make a dead carcaſſe to ſtand alone! How juſt is the iſſue, that rich ones ſhould be ſent empty from the Supper! A proud heart can no more be fill'd with Evangelicall grace, then can a veſſel with water poured upon its convex out-ſide. It's better to be an humble ſinner, than a proud juſticiary.

4.Obſerv. 4. How chearfull, free, and forward ſhould all their ſervices be who partake of the grace of the Goſpel! Jugum Chriſti non deterit, ſed honeſtat colla. Bern.If God have removed the inſupportable yoke of legall ſatisfaction, how willingly ſhould we take upon us the eaſie yoke of Evangelicall obedience! Though Saints be exempted from bondage, yet not from ſervice. Chriſtians, though they ſerve not God by the compulſive power of the Law, yet they ought by vertue of the Spirit renewing the ſoul. Their ſpirits ſhould be free and willing, p. 317even when ſtrength and power fail them. They ſhould delight to do the will of God. Pſal. 110.3. Pſal. 40.8.Ps 110:3Ps 40:8If Goſpel-grace be free, then it's moſt unſutable that Goſpel-ſervice ſhould be forced. The Evangelicall bond to obedience is ſtrong, though it be ſilken.

5.Obſerv. 5. Every one ſhould covet to be intereſted in the benefits of the Goſpel: they are freely beſtowed. It is eaſie to know a houſe where alms are freely diſtributed, by the crowding of beggers: When money is freely thrown about the ſtreets, at the Kings coronation, how do the poor thruſt, & tread one upon another! There's no ſuch crowding about a trades-man ſhop: why? here poor people muſt pay for what they have. But alas, that men do quite contrary in a ſpirituall reſpect, they throng after the world, which makes them pay for what they have dearly, and neglect Chriſt who offers all they want freely. Why is it that the Kingdom of heaven ſuffers not more violence. The world is not bread, and yet it requires money; Chriſt is bread, and requires nothing but a ſtomack! Pity thoſe, who for lying vanities forſake their own mercy. Call others to partake of this grace with thee: Eat not thy morſels alone. Say, as thoſe lepers did, This is a day of good tidings, and we hold our peace. Haſt thou received this grace, wiſh all men were like to thee, thy ſins only excepted. When beggers have fared well at a rich mans door, they go away, and by telling it, ſend others: Tell to others how free an Houſ-keeper thy God is; ſo free that he moſt delights in comers and company.

This for the kind or nature of the enjoyment, which theſe ſeducers abuſed; Grace. The owner thereof, whoſe grace it was follows; call'd here by the Apoſtle our God.

In the Explication, I ſhall (briefly) ſhew two things.

1. What it is for God to be our God; or what theſe words our God import.

2. Why the Apoſtle here mentioning the grace abuſed p. 318by ſeducers, cals it not ſimply the grace of God, but the grace of our God.

1. What it is for God to be our God. In this, three things deſerve a large explication, which I (to avoid tediouſneſſe) ſhall but touch. 1. Wherein the nature of this propriety conſiſts, or what kind of propriety it is. 2. What there is of God in which the faithfull have an intereſt and propriety. 3. How ſutable and beneficiall a good, this God is to thoſe who have this intereſt and propriety in him.

1. For the nature of this propriety in God. God may be ſaid to be ours, and we may be ſaid to have a propriety in him by a threefold right. 1. By a right of creation, and thus he is the God of heathens, of divels, of all creatures; Acts 14.17, 18. Acts 17.28, 29Acts 14:17Acts 14:18Acts 17:28Acts 17:29they being all the work of his hands, having from him life, being, and motion. 2. By a right of externall profeſſion, or federall ſanctity; and thus God is often called the God of Iſrael; and in reſpect of this, the Jewes are ſaid to be the children of the Kingdom. 3. By peculiar grace, and ſaving intereſt through Chriſt; and thus only believers who are really united to Chriſt by faith, Jer. 31.31.Jer 31:31have a propriety in him, with whom God hath covenanted that he will be their reconciled friend and father, pardoning their ſin by Chriſt, putting his law into their inward parts, & writing it in their hearts, that he wil be their God, and that they ſhal be his people.

2. For the ſecond. The faithfull have a propriety in all of God they can want or wiſh. Particularly, 1. In all the three Perſons of the Godhead. Epheſ. 1.6. John 17.12. 2 Pet. 1.3.Eph 1:6John 17:122 Pet 1:3The Father accepts them for his in his beloved; nay, he gave them to Chriſt, and choſe them before the foundation of the world. The Father of Chriſt is their Father, to provide for, pardon, and govern them, and to afford them all things which pertain to life and godlineſſe. The Son is their Mediatour, their head, 1 Tim. 2.5. Col. 1.18. 1 Theſ. 1.10.1 Tim 2:5Col 1:181 Thess 1:10their brother, their husband; they are his by the Spirit, and he theirs by faith; he delivers them from all the evill they fear; he obtains for them all the good p. 319they deſire. The Holy Ghoſt is theirs, John. 14.16.John 14:16to direct and teach them, to purifie and cleanſe them, to furniſh and adorn them, to ſupport and comfort them. 1 Theſ. 1.10.1 Thess 1:102. They have a propriety in the attributes of God. In his omniſcience, he knowing whatſoever they want, or hurts them. In his wiſdome, to teach and guide them. In his power to protect and defend them. In his love to delight in, pity, and provide for them. In his righteouſneſſe, Pſal. 4.1. Rom. 8.32. Pſal. 84.11. Pſal. 23.1. 2 Pet. 1.4.Ps 4:1Rom 8:32Ps 84:11Ps 23:12 Pet 1:4to clear and judge their cauſe. In his al-ſufficiency, to ſupply and furniſh them with all needfull bleſſings, according to every want. One God anſwers to all exigences. 3. They have a propriety in his promiſes, great and precious promiſes, wherein all they want, and infinitely more than they can conceive, or deſire, is aſſured to them, grace, glory, mercies for the throne, and the footſtool; nay, God himſelfe, in whom all bleſſings are ſummed up, and center'd; all being as certain, as if already performed; and for the accompliſhment whereof, they have Gods oath, wherein he hath (as I may ſay) pawn'd his very being; and the ſeal of the bloud of Chriſt, Heb. 6.17.Heb 6:17that being the bloud of the Covenant, and he the Mediatour of the Covenant, Heb. 12.24. 2 Cor. 1.20.Heb 12:242 Cor 1:20in whom all the promiſes are yea and amen. 4. They have a propriety in the providences of God, whereby whatſoever may hurt them, is withheld from them; not an hair of their head ſuffered to periſh; Mat. 10.30.Matt 10:30and they, though poor, perſecuted, ſick, dying, yet ever ſafe; nay, whereby whatever befals them, ſhall be beneficiall to them; every ſtone thrown at them, made a precious ſtone; every twig of every rod ſanctified; the iſſue of every diſpenſation made ſweet and beautifull. In a word, whereby they are enabled to be, and do, and bear, what-ever God either commands, or impoſeth; and they relieved with what-ever may do, or make them good.

3. For the third, how ſutable and beneficiall a good God is to thoſe who have a propriety in him. John 4.24.John 4:241. He is a ſpirituall good; droſſie and earthy comforts ſute not p. 320with a ſpirituall ſoul; nor are they ſuch food as the ſoul loveth. Thy ſoul is no fitter for gold to be put into it, than are thy bags to have grace put into them. 2. He is a living good. Jer. 10.5.Jer 10:5The creature is a dead, liveleſs, lumpiſh, unactive thing; it may be ſaid of it as 'tis of an Idol, it muſt be born, becauſe it cannot goe. We rather uphold it, than it upholdes us. Like Baal, it is not able to plead for it ſelfe. It helps us not in diſtreſs of conſcience, the day of wrath. Like Abſaloms mule, it goeth from under us, and leaves us in our diſtreſſes; but God relieves the ſoul, and affords ſtrengthning conſolation. Heb. 6.18.Heb 6:18He is a preſent help in the needfull time of trouble; and ever either preſerves us from, Pſal. 50.12. Iſa. 59.16.Ps 50:12Isa 59:16or ſuſtains in adverſity. 3. He is an abſolute, independent good. He is ſelf-ſuficient. If he be hungry, he will not tell thee. He depends no more upon the creature, than the fountain upon the ſtream. He is not hindred from helping us by any deficiencies of the creature he hath ſomtime complained, that he hath had too many, never that he hath had too few to deliver by. How ſafe is it to depend upon him, who depends upon none! 4. He is an unmixed good, and hath nothing in him but goodneſs. He is an ocean of ſwetneſs, without a drop of gall. Cant. 5.16.Song 5:16He is altogether lovely, and a beauty without any ſhadow. There is nothing in him that the ſoul could ſpare, or wiſh were abſent. Every creature is a bitterſweet, and ſo poor a comfort, that its bitterneſs is neceſſary to the very being of its ſweetneſs; for had it not a bitterneſs, its ſweetneſs would be fulſome: but though God be altogether delightfull, yet he never clogs, but the more he is enjoyed, Luke 12.33.Luke 12:33the more he pleaſeth the enjoyer. 5. He is an indeficient, never failing good; a fountain which the hotteſt ſummer dryes not, a treaſure never emptyed, one whoſe perfections never leave himſelf, and one who never leaves any that ever truly enjoyed him▪ 6. Laſtly. He is a moſt full good, and that in two reſpects. 1. In reſpect of the comprehenſiveneſs, or the fulneſs of the object. In one God is every thing. He is a bundle p. 321of all perfections. All the diſperſed excellencies in the world are aſſembled in him. When he ſaith, I will be thy God, there's as much ſaid as can be ſaid. And as we can have nothing better than God, ſo of good we can have nothing more. 2. He is a full good in regard of contentment, or fulneſs of the ſubject: whoever hath an intereſt in him, hath that foreign, that abundant plenty, which obſerved, will not ſuffer him to envy the moſt proſperous ſinner: God can fill the vaſt, capacious ſoul, like thoſe water-pots of Galilee, up to the very brim. He hath enough for himſelf, and needs muſt he then have enough for us. The water which can fill the ſea, can much more fill a cup. Jer. 31.14.Jer 31:14My people ſhall be ſatiſfied with goodneſs, ſaith the Lord. My God ſhall ſupply all your need. The tongue, the wiſh, the conception, Epheſ. 4.19.Eph 4:19all fall ſhort of God. In heaven, though we ſhall comprehend ſo much as we want, yet not ſo much as he is.

2. The ſecond branch of Explication, was, why the Apoſtle, here mentioning the grace abuſed by theſe ſeducers, calls it, the grace of OUR God. This he doth to make the fact of theſe Seducers in abuſing it, the more odious among theſe Chriſtians. Diſhonour offered to God, deeply affects the ſoul of one who hath a propriety in God. Our own child, ſervant, houſe, nay beaſt, or a poorer thing, if it be our own, we ſuffer not to be wronged, and much more doth our propriety in God make every thing which diſhonours him, hatefull to us. And that upon two grounds; 1. As he is our God who loves us, takes us into covenant, and owns us. Holy ingenuity will conſtrain us to love that grace which ſaved us, that God who loved us freely when we were unlovely, who loved us abundantly, beſtowing his very ſelf, and in himſelf all things, and who continues thus to love us eternally. 2. As he is our God whom we have taken by covenant to be ours, to love and ſerve for ever. Now 'tis both againſt fidelity and inbred generoſity to ſuffer that p. 322thing to be abuſed, which we have undertaken to ſerve. This neither agrees with honeſty, nor honour; 'tis not only a ſin, but a ſhame. Hardly is any ſervant ſo low ſpirited, as to think it conſiſtent with his credit to ſerve an abuſed, a diſgraced Maſter: but eſpecially are all people tender of the honour of the God whom they have undertaken to ſerve. The Philiſtims tread not on the threſhold upon which their god Dagon did fall. They who have taken God for their own, cannot endure that his glory ſhould ſuffer from themſelves, or others.

1. Great is their folly and miſery who content themſelves in a common propriety and intereſt in God. Obſerv. 1.It's a falſe conſequence, to ſay, Becauſe God made thee, or becauſe thou art reckoned to belong to God by common and viſible profeſſion, Iſa. 27.11.Isa 27:11that therefore God will ſave thee. A man is not contented to be the Kings ſubject, he deſires to be his favourite. They who have not God for their God in Chriſt, have him ſo for their God, as they have him alſo for their enemy: men think it not enough to have an opinionative, eſteemed, unleſs they have alſo a reall a legall propriety in their lands; and why ſhould they not alſo labour to have their intereſt in God without cracks and flawes?

2. Sin is the greateſt evil in the world. Obſerv. 2. Iſa. 59.2.Isa 59:2It parts between us and the greateſt good. Your iniquities have ſeparated between you and your God. We may be poor, perſecuted, diſgraced, and yet have God for ours; but living in the love of any ſin, we cannot. There's more evill in a drop of ſin, than in a ſea of ſuffering.

3. They who have God for theirs, Obſerv. 3.may contentedly want all other comforts: They have enough beſides. They may anſwer Satan when he offers worldly glory and preferments, 2 King. 4.132 Kgs 4:13as that woman did the prophet, I live among mine own people: Pſal. 23.1.Ps 23:1I have enough: The Lord is my ſhepherd, I ſhall not want. When a Saint ſees all worldly vanities, he may ſay, How many things are there that I want not! p. 323Their names I will not take up into my lips (ſaith David;) Pſal. 16.4, 5Ps 16:4Ps 16:5The Lord is my portion. The people of God are as ſome Countries, which can live of themſelves, without being beholden to others. A Saint, like a rich man, may ſpare and ſpend for a good conſcience as much in one day, as a poor worldling would count his utter undoing to part with. And this is the reaſon why God cuts his people ſhort of outward comforts, they have enough in having of God; and never doth God more delight to let out himſelf into the ſoul, than when he deprives of temporalls. Joſeph, when he manifeſted himſelf to his brethren, cauſed all to go out of the place where he did it.

4. It's a falſe way of valuing ones worth by any worldly enjoyment. Obſerv. 4.Gaines or loſſes are to be eſtimated by enjoyment of more or leſs of God. The titles of ſubſtance, profits, goods, are abuſively given to riches: Without an intereſt in God they are but ſhadowes, loſſes, evils. They are onelyonly full (like the ſieve in the water) when they are enjoyed in God; empty, when without him.

5.Obſerv. 5. The true reaſon of all the wrangling and unquietneſs of the ſoul with and in men, is becauſe their ſoul hath no reall intereſt in God. Lord, thou haſt made us for thee, and we are unquiet till we come to thee! Great is their folly, who, like the child that cryes for want of ſleep, and yet will not go to bed, cannot be quiet without God, and yet are moſt unwilling to have him. If men loved themſelves in loving of God, man might hate, and troubles approach, but not hurt, not diſquiet them.

6.Obſerv. 6. It ſhould be the grand deſign of all thoſe who are without God, to obtain this propriety in him. To this end, 1. Be ſenſible that you are by nature indigent, godleſs creatures, broken off from God, by the breach of the firſt covenant, and without God, Eph. 2.12. Eph. 4.18. Eph. 2.1, 2.Eph 2:12Eph 4:18Eph 2:1Eph 2:2hating and hated of God: alienated from his life, and from his love; children both of diſobedience and wrath. Judg your ſelves, p. 324for your former rebellion and unfaithfulneſs in breaking covenant, unworthy that ever God ſhould own you, and that you ſtand at his mercy, either to be your God or your Judg. 2. Make a friend, who may make up the former breach and diſunion between God and you. No readmiſſion is to be expected without a Mediator. God will not be yours, if Chriſt be none of yours. A Chriſtleſs ſoul, is a godleſs ſoul; an abſolute God is a conſuming fire. God wil never be ſatisfied but by the mediation of a ſacrifice: nor can we ever be taken into covenant without the Blood of the Covenant. Exod. 24.8. Pſal. 50.5.Exod 24:8Ps 50:5The blood of Chriſt is the onelyonly Cement of reuniting and knitting God and man together. 3. Break your league with ſin. Expect not a propriety in God, if you continue to love that which firſt diſunited you from him. God and ſin draw contrary wayes; Mat. 6.24.Matt 6:24there can be no accomodation between them. If God be ours, ſin muſt be none of ours. They are like two ballances, if one goeth up, the other goeth down. A man cannot look heaven-ward and earthward at the ſame time. God may take many of us for his, we can take only him for ours. 4. Let the propriety be mutuall. Expect not that God ſhould be engaged to you, and that you ſhould be looſe from God. Yeild your ſelves to the Lord, Cant. 6.3. 2 Chro. 30.8.Song 6:32 Chr 30:8ſerve him, and give the hand to him. When he makes the ſtricteſt commands, be as willing to ſay, Lord, We are thine; as to ſay, when he makes the ſweeteſt promiſes, Lord, Thou art ours. Receive from him the law of your life. Let him make the conditions of the covenant, and the articles of agreement after his own minde. Never ſtartle at the propoſall of any ſervice. 1 Cor. 6.20.1 Cor 6:20Conſecrate, reſign your ſelves to him, and quit any intereſt in your ſelves. 5. Obſerve his condeſcending willingneſs to become yours. How he beſeecheth us to accept him for our God; and woos us, though he wants us not: he makes the firſt motion to every ſoul. John 6.37.John 6:37He that cometh to him, he will in no wiſe caſt out. All ſight of ſin which makes the ſoul diſtruſt Gods promiſe, p. 325is a ſinful ſight of ſin. Say, Lord, though I am unworthy to be beloved, yet thou art worthy to be beleeved. Take hold of the Covenant, Iſa. 56.6.Isa 56:6and commit thy ſoul to Gods offer; verily thou ſhalt not be rejected.Obſerv. ult. Pſal. 37.5.7. Qui miſit Filium, immiſit Spiritum, promifit vultum, quid tandem de negaturus eſt? Pſal. 84.11.Ps 37:5Ps 37:7Ps 84:11

7. They who have a propriety in God ſhould expreſs and ſhew it. And that, 1. By depending upon him for ſupplies in all ſtraits. He who hath given himſelf, what can he withhold! he who hath given a Kingdom, will not deny a ſtaff to walk thither. Let them fear want, who have not a God for their portion. Faith fears no Famine. In one God is every thing. All who have this God, ſhall have what they want, if not what they would. 2. By promoting the honour and ſervice due to him. Propriety is the foundation of true obedience. All that we are, all that we do, all that we have ſhould be his. His honour we ſhould propagate, and make it our only plot and buſineſs to make him great, and to leven the world with holy obedience to him. His honour we ſhould preſerve, enduring nothing that doth eclipſe or impair it. Pſal. 69.9.Ps 69:9He who toucheth that, ſhould touch the apple of our eye. The reproaches of them that reproach him, we ſhould look upon as falling upon our ſelves; mourning for that diſhonour offered to him which we cannot redreſs, and hating all that unholineſs in the world which we cannot help.

This for the enjoyment under which theſe Seducers lived. viz. the grace of our God. The ſecond particular, their miſ-improvement thereof followes. They turned it into laſciviouſneſs.

Three things are conſiderable by way of explication.Explicat.

1. What the Apoſtle here intends by laſciviouſneſs.

2. How the grace of God was turned into laſciviouſneſs.

3. Wherein appears the ſinfulnes of turning the grace of God into laſciviouſneſs.

p. 3261. For the firſt. The word laſciviouſneſs in the Originall is foreign. The derivation thereof is by all, agreed upon, to be from the particle foreign and foreign, Selge; which Selge was a City between Galatia and Capadocia, whoſe inhabitants (ſay ſome) were moſt modeſt and temperate, and theſe make foreign to be a note of privation of modeſty and temperance, and importing the laſciviouſneſſe of theſe ſeducers, Cives iſtius oppidi ut vires amiſſas recuperarent, nervoſque debilitatos confirmarent, invenerunt oleum nervis utile, quod de nomine illorum Veteres appellaverunt Selgiticum: cujus meminit Plinius, l. 15. Nat. Hiſt. c. 7. foreign. Lucian. 2 Cor. 12.21. foreign. Gal. 5.19. foreign. Eph. 4.19. tradiderunt ſeipſos foreign. 2 Pet. 2.7. foreign. Sap. 14.25. In commemoratione flagitiorum à gentilibus commiſſorum, conjunguntur, foreign. …erh. in 2 Pet. foreign uſurpatur pro laſcivo, qui petulanter indulget libidinibus. foreign, preterva laſcivia. Complectitur omne genus obſcoenitatis, quando procacibus, verbis & geſtibus interior libido proditur, Gerb. in 1 Pet. 4.3. Perkins ſaith, it is An open oſtentation of incontinency. in Gal. 5.19.2 Cor 12:21Gal 5:19Eph 4:192 Pet 2:71 Pet 4:3by their being unlike the people of Selge, even deſtitute and void of all modeſty and temperance. Others (upon better ground) ſay, that this Selge was a moſt diſſolute and laſcivious place, where the inhabitants were given to all manner of luxury and unclean profuſeneſſe; and theſe make foreign to be intenſive, dilating and increaſing the ſenſe, and ſo importing the laſciviouſneſſe of theſe ſeducers by their being moſt like the people of Selge, namely, violent and unbridled in all luſt and filthineſſe. The word (as all agree) notes a monſtrous open profuſion, & pouring out, and ſpending ones ſelfe without meaſure, in laſciviouſneſſe and obſcene luſtfull practices: I it is tranſlated Rom. 13.13. wantonneſſe, and it's joyned with rioting, drunkuneſſe, chambering. And 1 Pet. 4.3. with Luſts, Exceſſe of wine, Revellings, Banquetings.

This word (laſcivionſneſſe) is 2 Cox. 12. ult. joyned with unole anneſs and fornication. And in Gal. 5.19. with adultery, fornication, uncleaneſſe. And Eph. 4.19. this laſciviouſneſſe is expounded by the working of all uncleanneſſe with greedineſs. And 2 Pet. 2.7. this word here tranſlated laſciviouſneſſe is put for all the filthineſſe of Sodom. Lot was vexed with the filthy, or laſcivious converſation of the wicked; and that Apoſtle v. 18. ſpeaking p. 327of ſeducers, (the ſame kind of men of which Jude here ſpeaks) mentions this laſciviouſneſſe as the bait with which they baited their hooke of error. They allure (ſaith he) thoſe who were clean, &c. through wantonneſs, or laſciviouſneſs; which was that encouragement which they gave to people to exerciſe carnall luſts, under the pretence of Chriſtian liberty. By comparing of theſe places, its conceived that this ſin of laſciviouſneſs properly importeth all kind of carnal defilements, and fleſhly polutions, as alſo all outward obſcenity and filthineſſe expreſſed in mens behaviour, either by ſhameleſſe words or geſtures; and noteth withall, the proſecution of theſe unclean courſes with impudency, petulancy, Simon docebat turpitudinem indifferenter utendi foeminis. Aug. de haereſ. cap. 1. Euſebius, Irenaeus, Epiphanius, Auguſtin. Danaeus. foreign. &c. Euſeb. Hiſt. Eccl. l. 2. c. 12. Groſtici, qui à nonnullis vocati ſunt Borboriti, quaſi coeno…, propter nimiam turpitudinem, &c. Aug. Ib. Menan driani omnem turpitudinem libenter amplexi ſunt, tanquam gratiae Dei erga bomines fructum; bonos etiam & ſanctos mores, qui lege Dei praeſcribuntur, per gratiae Dei praedicationem, ut jam inutiles & vanum ſtudium tolli & antiquari ſentiebant. Aug. de haereſ.Sir 50:2defence, violence and contempt of all oppoſition or obſervation from men. It is a manifeſt wickedneſs. They who are guilty of it, do not bluſh at it: they declare their ſin as Sodom, Iſ. 3.9. they are not like the harlot, that wipes her lips; but like Abſolom, that ſpreads his inceſtuous pallet on the roof, and calls the Sun a bluſhing witneſs to his filthineſſe. They glory in their ſhame. Their hand is the Organ of wickedneſſe, and their mouth the Trumpet: they out-ſin all ſhame; they crown uncleanneſſe with Garlands of honour. Their ſin abandons ſecrecy; and admonition to it is as a powring of oyl down the chimny. Thus Rev. 2.14. Some there were who taught fornication. Simon Magus taught that women might indifferently be uſed; The prodigious impurity of whoſe followers, Eccleſiaſticall Writers tell us, would aſtoniſh any ſober hearer, and is ſuch as no modeſt man can either write, or ſpeak without offence. The Gnoſticks, who arrogated that name to themſelves for their pretended excellency of knowledg above all others, were called, for their filthineſs, Borboriti, or the dirty miry ſect. They uſed p. 328all kind of uncleaneſſe, as the fruit of the Grace of God. And they declared, that all holy and righteous courſes commanded in the law of God, were antiquated and taken away by the preaching of the Grace of God. Carpocrates taught men how to ſpeak filthily and uncleanly, and how to live leudly. Carpocrates docebat omnem turpem orationem, omnemque adinventionem peccati. Aug. de haereſ.And although by [laſciviouſneſſe] is properly underſtood the open profeſſion, and oſtentation of incontinency; yet muſt it here be taken more generally (as the following deſcription of theſe ſeducers declares) for a licencious profane kind of living in, and liberty of ſinning.

2 For the ſecond, how grace is ſaid to be turned into laſciviouſneſſe.

The word in the originall, by which the Apoſtle expreſſeth this turning, foreign. Oecum. Heb. 11.5. foreign, Act. 7.16. foreign. Gal. 1.6. Heb. 7.12.Heb 11:5Acts 7:16Gal 1:6Heb 7:12is foreign, which ſignifieth properly, the tranſpoſing, or removing of a thing from the place of its ordinary abode, to ſome other; but it's uſed to note the alteration or removal, 1. Of perſons from former opinions or practices which they have embraced, and thus the Apoſtle tells the Galatians, Gal. 1.6. I marvell that ye are ſo ſoon removed (foreign) from him that called you, &c. And, 2. Of things, both from their former uſes, and ends; and thus the Apoſtle ſaith, (foreign) the prieſthood being changed, or tranſlated, there was (foreign) a tranſlation, or change of the law: and thus Jude ſaith, theſe ſeducers did tranſlate or remove the grace of God from its true and appointed, to a falſe and wrong uſe and end. The end and uſe of the doctrine of grace, and juſtification by faith in Chriſt, was the ſerving of God without fear, in holineſſe and righteouſneſs, Luk. 1.75. Tit. 2.12.Luke 1:75Titus 2:12the denying of ungodlineſs and worldly luſts, and the living ſoberly, righteouſly and godly in this preſent world; but theſe Seducers tranſpoſed and removed this evangelicall grace from the ends and uſes appointed by God, unto ſuch as were contrived by themſelves; they teaching that Chriſt had fulfilled the law, and freed Chriſtians from it, that ſo they might p. 329have a liberty to live as they liſt, and be freed from the Law not onelyonly as a Covenant, which curſed thoſe who broke it; but as a rule alſo, preſcribing the good to be done, and the evil to be avoyded.

And thus the grace of God may be ſaid to be abuſed and perverted to a wrong end and uſe ſundry wayes; five eſpecially.

1. When men abuſe this grace of God to an empty, bare profeſſion of it; to a reſting in the meer outward ſhew of enjoying that grace, and the benefits of the Goſpel; they never labouring for a true and reall intereſt in the benefits themſelves; Rev. 3.1. 2 Cor. 6.1.Rev 3:12 Cor 6:1herein reſembling ſuch bondmen, who being made free, think it enough to be accounted free, and to be out of their time, to be ſuch as may put on their hats, and wear a gown; but never care for ſetting up, or falling to their Trades, that they may thrive. Thus there are many who onelyonly care to have a name to live; who receive the grace of God in vain; and are meer titular Chriſtians, never really thriving in godlineſſe, and as very ſlaves to ſin as ever: But they who here profeſſe vainly, ſhall hear God profeſſe ſeverely, I never knew you, Matt. 7.23.Matt 7:23Depart, &c.

2. When men abuſe grace, to the diſobeying of Authority. A ſin to which our natures are too prone. And it's cleer by the context of 1 Pet. 2.16. Ʋnuſquiſque habet animum Regis. Calv. in 1 Pet. 5.5.1 Pet 5:5that when the Apoſtle forbids the Chriſtians to uſe their liberty as a cloak of maliciouſneſſe, he intends by maliciouſneſſe, diſobedience to the lawfull commands of the Magiſtrate: and this was one way whereby theſe Seducers perverted the grace of God; namely, by deſpiſing of Dominions, and ſpeaking evill of Dignities; as if, Jude 8.Jude 1:8becauſe Chriſt had taken away our thraldom to ſin and Satan, he had diſannulled duty to all Superiours; Non eripit mortalia, qui Sceptra dat coeleſtia. Prud.as if grace were violated by humane lawes. In a word, as if, becauſe Chriſt beſtows an heavenly, he takes away earthly Crowns. Thus the Papiſts pervert the grace of God, who turn his p. 330grace, Docent, Chriſtianum Magiſtratus partibus omnino non poſſe defungi, nullúmque ſe in Eccleſia Magiſtratum agnoſcere quàm Chriſtū. Colloqu. Emdan. Act. 112. §. 1. Non licet Chriſtianis tolerare regem haereticum, &c. Bel. lib. 5. de Rom. Pon. c. 7.in giving to his Church the power of the Keyes to open and ſhut heaven, into an inſtrument of rebellion againſt lawfull Magiſtrates, depoſing them, and freeing ſubjects from their Allegeance; whom they ſtir up to ſeditions and conſpiracies, though obedience for conſcience ſake be a divine command, and reſistance of lawfull Authority have a divine commination, and that no leſſe then damnation. Thus the Anabaptiſts from the grace of the New Teſtament, and our freedom purchaſed by Chriſt, teach the unlawfulneſſe of Magiſtracy, and of obedience to it; pretending that it infringeth the liberty of our conſciences, which are only ſubject to God; Whereas the bond of conſcience conſiſts not in the particular lawes of men, but in the generall command of God; the conſcience being bound to obey Gods command of obeying Magiſtrates.

3.1 Cor. 8.9.1 Cor 8:9 When the grace of God, in the liberty which it affords, is abuſed to the offence of the weak conſciences of our brethren: When we remit nothing of the extremity of that right and power we have in things of indifferent nature, Rom. 15.15. 1 Cor. 7.23. Gal. 5.13. 1 Cor. 9.19. Omnia libera per fidem, omnia ſerva per charitatem. Luth.Rom 15:151 Cor 7:23Gal 5:131 Cor 9:19to pleaſe our neighbonr for his good unto edification. Although we muſt not be the ſervants of men, yet we muſt by love ſerve one another; yea all, that by all means we may (with the Apoſtle) win ſome. Wee ſhould be perſwaded with the perſwaſion of faith, that all things are lawfull; and yet we ſhould reſolve for charity ſake to forbear the uſe of many things, if we find them inexpedient; and as well conſider what is uſefull for others, as lawfull for our ſelves.

4. When the grace of God is abuſed in the exceſſive, immoderate enjoyment of things in themſelves lawfull: When men think they are limited to no meaſure in the enjoyment of a lawfull comfort; ſuppoſe, recreation, diet, apparell, &c. As if, becauſe the thing is lawfull to be uſed, therefore all uſe of that thing is lawfull; as if lawfull things could not be uſed unlawfully. He who alwayes goeth as far as he may, ſometimes goeth further p. 331than he ſhould. Satan never falls upon us ſo much to our diſadvantage, as when he lyes in ambuſh behind our lawfull enjoyments.

5. When the grace of God is abuſed to the caſting off our obedience to the law of God as a Rule. When men will diſcharge themſelves from duty to, becauſe God diſchargeth them from condemnation by the Law; and becauſe grace frees from ſin, therefore they will ſin freely: as if becauſe God prohibits the opinion of works, therefore he dispenceth with the performance of works. That we are by nature apt Scholers to learn this helliſh Sophiſtrie, it's plain by Paul's ſuppoſition, that ſome would conclude from the doctrine of free Juſtification by Chriſt, that they might continue in ſin, to the end that grace might abound: and that evill might be done, Heb. 6.1.Heb 6:1that good might come of it: that there are ſome who are forward to teach it, is cleer from Peter's deſcription of Seducers, who allure people through much wantonneſſe, 1 Pet. 2.19.1 Pet 2:19promiſing them liberty. Conformable to whom are 1. the Antinomians, who from the grace of God in mitigating the Law, would infer an utter abrogation of the Law; denying that it hath a directive, regulating power over a beleever. True it is, the Law is abrogated 1. In reſpect of Juſtification, beleevers expecting acceptation from God not for what they are, or do; but by relying upon Chriſt. 2. In reſpect of condemnation, Chriſt having been made a curſe for them. 3. In reſpect of compulſion by terrour, ſo far as they are regenerate, there being in them a delight in the Law. 4. In reſpect of rigid and perfect obedience: imperfect, Phil. 2.24, 25. foreign, Heb. 7.12. foreign. Heb. 7.18. foreign. Heb. 8. ult. foreign.Phil 2:24Phil 2:25Heb 7:12Heb 7:18Heb 8if ſincere obedience being accepted through Chriſt, though by the Law we are obliged to that which is perfect. 5. In reſpect of the irritation and increaſe of ſin by the Law, it not ſtirring up, but ſubduing corruption in beleevers, who partake of ſanctifying grace: But yet as a Rule of life, it ever continues, even to beleevers. That the Ceremonial law vaniſheth, decayeth, waxeth old, is broken down, changed, diſannulled, p. 332abrogated, the Scripture teſtifieth; but not one of theſe words are uſed concerning the Morall Law. And of what doth the Spirit of God more frequently admoniſh beleevers, than not to refuſe obedience to the Law, under pretext of Chriſtian liberty, Gal. 5.13. Ʋſe not your liberty as an occaſion to the fleſh, not taking a riſe (as the word ſignifieth) from your deliverance from the Law, foreign, Noli libertate abuti ad liberè peccandum. Aug. Tr. 41. in Johan.to the ſatisfying of your luſts. And 2 Pet. 2.16. Ʋſe not your liberty as a cloak of maliciouſneſſe: i. e. Abuſe not your liberty, by grace to cover licenciouſneſſe in ſin. In a word, If diſobedience to the Law be ſtill a ſin in the beleever, the power of the Law is not aboliſhed: For there can be no ſin, unleſſe it be a tranſgreſſion of a Law. 2. The Papiſts abuſe the grace of God to a rejecting of the law; who from the doctrine of abſolving repenting ſinners, plead for a power in the Pope to give Licenſes and Indulgences to the greateſt of ſins; who for his Corban, forgives ſins both paſt, and future, (both alike;) and ſends his Briefs to be left in as many Countries as he pleaſeth, for granting liberty to ſin for many yeers to come, the price whereof is ſet by the Court of Faculties in Rome; which fils up the meaſure of Europe's ſins, by exhauſting of Europe's Revenues. How great a wantonneſs muſt this produce? Why ſhould any rich man now care how he live or die, ſeeing all ſhall be well with him for a little money?

3. 3For the Third, Wherein appears the ſinfulneſſe of turning this grace into laſciviouſneſſe?

1. It comprehends the ſin of hypocriſie. Sin is the fouler for receiving a cover. To do that which is in it ſelf evill, muſt needs offend God: but to do evill by appearing to do the contrary, comprehends both the ſin it ſelf which we endeavour to hide, and a ſinning by endeavouring to hide it; to the ſin it ſelf is added a practicall lye, by ſpeaking in our practice, that we are and do, contrary to what we are or doe. As God is a God of pure eyes, he hates all ſin; but as he is a God that loveth p. 333a pure heart, of all ſins, hee moſt hates hypocriſie. All Murderers ſin hainouſly; but none ſo hainouſly as thoſe who imploy a mans own hands to kill himſelf. An hypocrite labours to deſtroy Religion by Religion.

2. As it is hypocriſie to cover laſciviouſneſſe, ſo is it even heightned profaneneſſe to cover it with the grace of God. Will no cheaper ſtuffe then grace ſerve to cloath laſciviouſneſſe? The excellency of any thing adds to the fault of abuſing it; To make a King's Son Lacquey to a beggar, to make hay with the Scepter Royall, to dig in a dunghill with a golden ſpade, to ſtop an oven with the Robes of an Emperour, are all actions of greateſt unworthineſſe, and wild unſutableneſſe; but to make Religion a ſtirrup to profaneneſſe, and the grace of God a credit to laſciviouſneſſe is a preſumption of an higher and far more unſufferable degree. This is to make God accounted a patron of impiety, and the Judg of all the Earth to ſeem the greateſt malefactor, Ezek. 36.20.Ezek 36:20and to profane his holy Name

4. This turning the grace of God into laſciviouſneſſe, argueth the groſſeſt folly; it is a forſaking of our own mercy, a receiving the grace of God in vain. What is, if this be not to neglect great ſalvation; to be prodigall of bleſſedneſe; to ravell out, and to wanton away the offers of Chriſt himſelf? Who would not heartily chide himſelf, that by toying, trifling, or unneceſſary lingring in the way to the Exchange, miſſeth of a bargain by which he might have gained a thouſand pounds? Fooliſh Sinner! Laſciviouſneſſe under grace is the loſſe of glory: and the loſſe of heaven can never be redeemed with the tears of hell.

4. Grace turned into laſciviouſneſſe is the top of all Ingratitude. What greater unkindneſſe, then to be evill becauſe God is good? If it be a ſin for thee to have an evill eye againſt another, becauſe God is good to him; what is it to have an evill eye againſt God, becauſe he is good to thee? If it be a ſin to reward a man evil for p. 334evil, what is it to return to God evil for good? To be laſcivious becauſe God is gracious, is to fight againſt God with his own weapons, to wound God with that arm which he hath cured, Hoſ. 7.15.Hos 7:15to kill and crucifie him who hath freed us from death: In a word, to make that a pillow for preſumption, which God appointed for an antidote againſt deſpair.

5. by grace to grow laſcivious, is deſtruction even to desperate irrecoverableneſſe. No poyſon is ſo deadly as the poyſon extracted out of grace. Abuſed mercy pleads againſt a ſinner moſt perſwaſively. If that which was appointed for a ſinners riſing and ſtanding, makes him fall, how irrecoverable muſt his falling be! If Mercy be his foe, how ſhould Juſtice ever be his friend! Lamentable was the death of Zimri, who was burnt by the flames of that houſe which was for his ſafety. Grace is the ſweeteſt friend, but the ſoreſt enemy. Lead, of it ſelf, is very cold and cooling, but nothing ſo ſcalding, if it be throughly heated. The loweſt place in hell is provided for thoſe who have been lifted up neereſt to heaven. Grace diſcovered and abuſed, is THE condemnation. Out of him who laviſhly ſpends riches of grace, God will recover riches of glory. God will not loſe by any.