Commentary on Jude — Thomas Manton

Commentary on Jude · Thomas Manton

VERSE IV.

For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into laſciviouſneſs, and denying the only Lord God, and our Lord Jeſus Chriſt.

JƲde having made way into their affections by a Salutation, which according to the wont of the Apoſtles, breatheth out ſpiritual and heavenly wiſhes for their good; he doth in the third Verſe exhort and engage them to a conſtant defence of the Truth; and now the neceſſity or occaſion of ſuch an Exhortation is declared, namely, becauſe falſe Teachers were got abroad, and had ſlily taken up the general name and profeſſion of Chriſtians; therefore in faithfulneſs he could not chooſe but warn them of the danger.

The whole Epiſtle is ſpent in the deſcription of Hereticks, their ſins and puniſhments: in this Verſe they are deſcribed by four things. 1. By their entrance into the Church, [Certain men crept in unawares.] 2. By their condition before God▪ [who were before of old ordained to this condemnation.] 3. By the diſpoſition of their ſpirits, [ungodly men.] 4. By the courſe of their doctrines and converſations, where two things are charged upon them: 1. Abuſing the Goſpel, [turning the grace of our Lord into laſciviouſneſs.] 2. Denying Jeſus Chriſt in his Natures and Offices, [denying the only Lord God, and our Lord Jeſus Chriſt.]

Firſt, Let us begin with the deſcription of their entrance into the Church, [There are certain men crept in unaware… ] Some ſay they are not named, as not being worthy, or rather it not being neceſſary, they being ſo plainly deſcribed; and indeed 'tis uſual with the Apoſtles, who rather dealt againſt things then perſons, to ſuppreſs the name, and deſcribe the error or ſin. But what is the meaning of this firſt thing layed to their charge, they crept in unawares? I anſwer, It may imply their entrance into the Church under a colour and ſhew of profeſſion: Wicked men may creep into Obſervat.the beſt Church; God permitteth it not only for their own hardening, but for our trouble and tryal: Paul complaineth of falſe Brethren privily brought in to ſpy out their liberty, Gal. 2. 7. and the adverſaries of Jeruſalem ſaid, Ezra 4. 1. Let us build with you, for we ſeek your God as ye do; but 'twas with an intent to hinder the work: ſo Simon Magus got to be baptized▪ Acts 8. as thieves ſeek to be entertained in the houſe, that they may have the more opportunity to work miſchief whileſt the good man is aſleep. Learn hence to be more watchful in admiſſions to the Church; no perils ſo great as thoſe occaſioned by falſe Brethren: We think to fill the Church, but we do but fill the houſe with thieves; wicked men ever prove a trouble: 'Tis an eaſie matter to fill the Church by remitting the rigor and ſeverity of diſcipline, but Heaven is never the fuller, but the emptier; for wicked men are hardened and confirmed in their own ſecurity, and the Church never fareth the better, *Multiplicitis fidei populis fides imminuta eſt & creſantibus filiis mater aegrotat, quantū copiae acceſſit, tantū diſciplinae neceſſit, in audito genere proceſſus & re…eſſus, creſcens ſimul et decreſcens. Salvian de Gubernat.it loſeth in ſtrength what it gets in bredth, as a river doth, and zeal is leſſened the more the number is increaſed: yea wicked men uſually prove a trouble, and we come to wiſh afterward we had been more ſtrict: 'tis ſaid, Acts 5. 13, 14. Of the reſt d…rſt no man joyn himſelf unto them, but the people magnified them, and Beleevers were the more added unto the Lord, multitudes both of men and women: 'Tis ſpoken upon the occaſion of the ſudden death of Ananias and Saphira; it terrified the hypocrites, but brought in more ſound Beleevers; for of the reſt durſt no man joyn, that is, of ſuch as Ananias and Saphira was, Beleevers in ſhew, but carnal in heart; they ſaw 'twas not dallying with God in ſuch matters: Juſt ſo when the Church keep a ſtreight hand, hypocrites dare not joyn, but ſound Beleevers will the ſooner, and then the Church though it be a leſſer body, 'tis more ſound, healthy and active. But what Rule muſt we go by? we muſt go by outward and general profeſſion: I anſwer, This place will give us ſome direction; as far as we can diſcern men, ſo far may we judg of them; for the entrance of theſe men is here declared to be clancular and ſurreptitious; if the Church had known them, or looked to them ſo warily as it ſhould, the miſchief had been prevented. *Eccleſia exintentione fideles tantum colligi…, & ſi noſſet impios & incredulos eos aut nunquam admitteret aut caſu admiſſos excluderet. Bellar. de Eccleſiae, c. 10. Obſervat. 2.Bellarmine himſelf confeſſeth, That the intention of the Church is only to gather Believers into a Body, and if it knew the wicked and unbeleeving, it would either not admit them, or being admitted by chance, it would caſt them out. 'Tis good to be ſtrict, leſt by promiſcuous admiſſions we bring in ſuch a miſchief to the Church as we cannot eaſily get rid of.

2. It may note their intruſion or invaſion of the office of preaching; preſuming without a Warrant, or coming into the fold not by the door, in the regular eſtabliſhed way, falſe Teachers uſually running unſent, 'tis often charged upon them in the Scriptures: None ſo prone to errors as thoſe that have a defect in their Calling. Chriſt when he prayeth for a bleſſing on the Apoſtles labours, he uſeth that as an argument, John 17. 18. I have ſent them into the world: They that are loth to ſubmit their gifts to publike approbation, draw a juſt ſuspition upon themſelves; How came they to you? did they cre…p in? or were they ſolemnly admitted? When Elements are out of their place they breed confuſion: When men are out of their place they are not a bleſſing, but a miſchief to the Church.

3. The two former ſences may be allowed, but I rather prefer a third; their creeping into the peoples hearts and affections by plau…ble pretences and inſinuat…ons, in ſtilling their errors drop by drop before they could be obſerved, and pretending themſelves to be friends of Truth and Piety. I do prefer this ſence, partly becauſe he ſaith only [crept in,] without mentioning either Church or Office; but chiefly, becauſe this Epiſtle is but the abridgment of the ſecond Epiſtle of Peter, as will eaſily appear to thoſe that do compare them: now there 'tis ſaid, … Pet. 2. 1. They ſhall privily bring in damnable hereſies, denying the Lord that bought them. From this ſence obſerve, That falſe Teachers uſe to varniſh Obſervat. 3.over and mask the face of Error with plauſible pretences, that unawares we may take it into our boſoms: The Apoſtle ſpeaketh of their ſlights and cunning craftineſs, Epheſ. 4. 14. Their ſlights and pretences are many, I ſhall touch upon a few. Firſt, Sometimes greater ſtrictneſs; Col. 2. 18. Which things have a ſhew of wiſdom, and neglect of the body: rigorous obſervances and outward mortifications, as the Papiſts do▪ 2. Special meekneſs; Ravening Wolves in ſheeps clothing, Mat, 7. 15. *Sic Siſinnius Novatianorum Epiſcopus apud Vedelium in Prud. veteris Eccleſiae in Prol. c. 3, 4.as if they were all for love and kindneſs; Abſalom ſtole away the peoples hearts by this artifice, 2 Sam. 15. 2. 3. Higher Goſpel ſtrain…; therefore doth Paul ſpeak ſo much againſt the other Goſpel, Gal. 1. 3. and the other Jeſus, 2 Cor. 11. 4. namely, ſuch an one as they had ſet up. 4. Selfdenyal; as ſome falſe Teachers at Corinth would take no maintenance to diſgrace Paul; ſee 2 Cor. 11. 12, &c. this was their glorying, that they would preach freely; and whereas they contributed to the relief of Paul, to them it needed not. 5. Greater learning and notions of a newer and more ſublime ſtrain; Oppoſitions of ſcience falſly ſo called, 1 Tim. 6. 20. Platonick ſpeculations, ungrounded ſubtleties. 6. Greater favour and liberty to Nature; They promiſe liberty, and allure through the luſts of the fleſh, 2 Pet. 2. 18. repreſenting the faithful Miniſters of Chriſt, as envying the contentment of your natures, and burdening you with exactions too rigorous; therefore the Apoſtle ſaith, I am afraid leſt any through ſubtilty beguile you, as the Devil did Eve, 2 Cor. 11. 3. How was that? I anſwer, By inſinuating a kind of envy in God, as if he did begrudg them the perfection and freedom of their natures; Gen. 3. 5. God knoweth that your eyes ſhall be opened, &c. So they think others are too ſtrict, and lay too many reſtraints upon your carnal deſires, and by this means allure many looſe and unſtable Souls. 7. Many times pretending the defence of that Truth, which they ſecretly impugn; as Pelagius talked altogether of grace; and *Fauſtus Rhegienſis dum caprioſe videri vellet pugnare contra Pelagianos, compertus fuit Pelagio ſavens. Iſiodor.Fauſtus Rhegienſis pretending to oppoſe the Pelagians, did but more covertly own their Cauſe.

Uſes of this Point are divers 1. For Information, it ſheweth us the Reaſon why we cannot ſet down the preciſe beginnings of Errors, becauſe they are privily brought in: †Rev. 17. 5.Myſtery is written in the Whores forehead; The leak is not eſpyed many times, though the ſhip be ready to ſink: The originals of Hereſie are like the Fountain of Nile, obſcure and hidden; a man may loſe himſelf in the Labyrinth of Antiquity, before he can find them out. *See the reverend and learned Dr Uſhers Anſwer to the Jeſuites Challenge.The Roman Apoſtacy is a Myſtery of Iniquity, that ſtole into the Church diſguiſed and by degrees: So that the beginning of it is not ſo eaſily ſtated as of other hereſies that are full grown at their firſt appearance. 2. It informeth us of the odiouſneſs of Error; it dareth not appear in its own colours, nor be ſeen in its own face: therefore Satan when he would ſet any Error on foot, he maketh choice of the moſt ſub…il inſtruments, that they may put a varniſh upon it; as when he tempted Eve, he made uſe of the Serpent, the moſt ſubtil of all the beaſts of the field, Gen. 3. 1. whereas the Lord chooſeth the plaineſt inſtruments, and hath commanded them to uſe all ſimplicity and godly converſation, 2 Cor. 1. 12. for Truth is ſo lovely in it ſelf, that it needeth no borrowed colours, 3. It informeth us what reaſon thoſe that are over you in the Lord have to preſs you to Caution; excuſe their holy jealouſie, 2 Cor. 11. 3. all is but need: we muſt bark when we ſee a Wolf, though in a ſheeps garment; our ſilence and negligence doth but give them an advantage: Whileſt the huſbandman ſlept, the enemy came and ſowed tares, Mat. 13. 35. 4. It preſſeth you to skill and watchfulneſs; you had need be ſound in the faith, that you may diſcern between good and evil, yea to have your ſenſes exerciſed, Heb. 5. ult. A ſoft credulity is ſoon abuſed; Prov. 15. The ſimple beleeveth every word: There is no reaſon but knowledg ſhould coſt us pains as well as gracious converſation; 'Tis a matter of great skill to be a through Chriſtian; there is a great deal of Sophiſtry and cunning abroad: if you follow the cry, you are in danger of engaging in a confederacy againſt God; if you ſtick to received Cuſtoms, there may be Error there too: if you run after every Novelliſt on the other hand, you will ſoon be led into the bogs of Error and Prophaneneſs; therefore go to him for direction that hath the treaſures of wiſdom and knowledg. But you need not only skill, but care and watchfulneſs; 'Tis not good to drink too freely of ſuſpected Fountains: let not your affections ſurprize your judgment; we admire the perſons, the gifts, and ſo eaſily ſwallow the doctrine: Try the ſpirits, 1 Joh 4. 1. 1 Theſ. 5. 2…. When there is counterfeit gold abroad, we uſe the Touchſtone: Truth loſeth nothing by being tryed, and you loſe nothing, for then your affections are better grounded: Prove all things, no man is infallible; an implicite faith begets but a fond affection.

Secondly, Theſe Seducers are deſcribed by their condition before God, [who were before of old ordained to this condemnation,] foreign of old, that is, from all Eternity, for ſo the matter here ſpoken of imports; foreign, we tranſlate it before ordained, but the word ſignifieth written as in a Book: 'tis uſual in Scripture to compare Gods Decrees to a Book; as Chriſt alledging Gods Decree for his miſſion into the World, ſaith, Pſal. 40. 8. In the volume of thy Book 'tis written of me: The meaning of the metaphor is to ſhew that theſe Decrees are as certain and determinate as if he had a Book wherein to write them: Now theſe are ſaid to be written before of old, to ſhew, that though they crept in unawares as to the Church, yet not as to God; they fell under the notice of his Decrees before ever they acted in this evil way. 'Tis further added, that they were ordained or written down in Gods Book, foreign, for judgment or condemnation; the word is indifferent to either ſence, for foreign is often put for foreign; thus it is to be taken here for condemnation, appeareth by that place of Peter▪ foreign, damnable hereſies, 2 Pet. 2. 1. and verſ. 3. Whoſe damnation of a long time ſlumbereth not; as he ſaith here, of old ordained to this judgment: The meaning of the whole is, that they were ſuch as were left to themſelves to bring upon themſelves by their own ſins and errors a juſt condemnation.

That the object of the divine Decrees are not only mens ways, Obſervat. 1.but mens perſons: He doth not only ſay that their condemnation was pre-ordained, but they alſo were ordained of old to this condemnation. I obſerve this, becauſe many ſay that Gods Decrees do only reſpect actions and the events; we ſee they reſpect perſons alſo; we have no cauſe to mince matters, when the Scriptures ſpeak up to the point ſo fully and roundly.

Again from that [ordained, or forewritten] obſerve, God Obſervat. 2.hath his Books and Regiſters, wherein the perſons, behaviors, and eternal eſtates of all men are recorded. At the Day of Judgment, theſe Books ſhall be opened, Rev. 20. 12. Therefore it ſhould be our care to be able to read that our names are written in the Book of Life, then which there cannot be a greater priviledg, Luk. 10. 20. And it preſſeth Caution; all that we do ſtandeth upon record; our ſpeeches, Mal. 3. 16, 17. our thoughts, 1 Cor. 4. 5. our actions, Jerem. 17. 1.

Again obſerve, That in all thoſe things which appertain to Obſervat. 3.the Judgment of ſinners, God doth nothing raſhly, but proceedeth by foreſight and pre-ordination.

Again, No man ever perverted the Truths of God but to Obſervat. 4.his own loſs. They were ordained to this judgment, that is, that by their ſins they ſhould come to ſuch a ruine: We play with opinions, but do not conſider that damnation is the end of them; The way of truth is the way of life, but error tendeth to death.

Theſe things might be obſerved, but I ſhall rather pitch upon two Points; one particular, and reſtrained to the ſcope of the Context; the other general, as being taken from the conſideration of the expreſſions in their full latitude:Obſervat. 5. The firſt is, That Hereſies and Errors do not fall out by chance, but according to the certain pre-ordination and foreknowledg of God. There are two Reaſons for it, Nothing can come to paſs without his Will, and Nothing can come to paſs againſt his Will. 1. Not without his Will: If a Sparrow cannot fall to the ground without our heavenly Father, Mat. 10. 39. that is, cannot be taken and ſlain without the Will of God, then certainly nothing can be imagined, which God did not foreſee, or which he could not have hindred: There is nothing ſo ſmall, but the Lord taketh cognizance of it▪ nothing ſo evil, but he turneth it to good. Exempt any thing from Providence, and you weaken that reſpect which is due from the creatures to God: If Satan may do what he will, and God only be a looker on, then the Devil-worſhip of the Heathens would ſeem more rational; 'twas their cuſtom firſt to appeaſe the angry gods leſt they ſhould hurt them, and then to invoke the propitious: Upon this doctrine we might fear the Devil and carnal men, though God be propitious for many things are done whether he will or no. 2. Not againſt his Will; for then God ſhould make a creature too hard for himſelf: Things may be againſt his revealed Will, for that is a Rule to try the creatures; but not againſt his ſecret Will, for that would make God impotent and weak: Things that are moſt againſt his revealed Will, yet fall under the ordination of his ſecret Will; and whileſt men break Commandments, they fulfil Decrees: His revealed Wi…l ſheweth what ſhould be done, his ſecret Will what will be done. Briefly, the concurrence of God in and about the errors of men may be conceived in theſe things. 1. He denyeth grace and light, which might direct and ſanctifie; He is debtor to no man, and may do with his own according to …i… good pleaſure, Mat. 20. 15. He is not bound to give grace to all, and therefore 'tis no prejudice to his goodneſs to paſs by ſome. 2. He leaveth difficulty enough in the Word, that men who will not be ſatisfied may be hardened: Mark 4. 11, 12. All theſe things are ſpoken in Parables, that ſeeing they might ſee and not perceive; that is, for a puniſhment of their wilful blindneſs and hardneſs: Corrupt nature ſtumbles in Gods plaineſt ways; the Word is clear enough to them that have a mind to underſtand it, and yet difficult enough to them that have a mind to harden themſelves into a prejudice. Non periclitor dicere (ſaith Tertullian) ipſas Scripturas ita diſpoſitas eſſe, us materiam ſubminiſtrar…nt haeretius: So the Lord himſelf ſaith, Jer. 6. 21. Behold I will lay ſtumbling blocks before this people; that is, ſuffer them to ſtumble at their own prejudices. 3. God leaveth them to follow the courſe of their own hearts: he doth not incline and compel their wils, or infuſe evil to them, onelyonly ſuffereth them to follow the carnal bent, and corrupt ambition of their own hearts, Hoſea 4. 17. let him alone, 1 King. 22. 22. Go forth and do ſo; Pſal. 31. 12. I gave them up to their own counſels, he hindreth not their wickedneſs; Yea, permiteth it, that ſo his wiſe counſels may take place. 4. God ordereth it for good, thereby bringing great advantage to his own name, Exod. 9. 16. For this cauſe have I raiſed thee up to ſhew in thee my power, great ſhakings and tumults diſcover much of God to the world; the Devil picketh out the moſt poliſhed ſhafts in all the quiver of mankind: and yet ſtill the Lord maintaineth the Lot of his Inheritance: Yea, God doth not onelyonly advance his Name, and diſcover the glory of his providence, in protecting the Church, notwithſtanding Satans factors, and the abettors of his cauſe and kingdom: But alſo cauſes the truths that are queſtioned to ſhine the more brightly, as being more ſtrongly vindicated and aſſerted, as a Torch ſhineth the brighter when 'its waved with the wind; ſuch times put men the more upon the ſtudy and love of truth, doctrines not being taken up upon truſt, but ſound conviction, beſides errour being permitted, manifeſts the approved, 1 Cor. 11. 19. as a quick ſmart wind ſevereth the ſolid grain, from the chaff: and 'tis a means to ingage our dependance upon God for knowledge and inſtruction; Chriſts Prophetical Office would lye idle and uſeleſs, were not the chains of conſent ſometimes broken, and the language divided, ſome ſaying one thing ſome another, as the difference between the Jews, and the Samaritans about the place of worſhip, maketh the woman to go to Chriſt for ſatisfaction, John 4. 20. Once more, Gods permiſſion of errour conduceth to the juſt ruin of his enemies: Offences muſt be, but wo be to that man by whom they come, Mat. 18. 6. 7. So 1 Sam. 2. 25. Elyes Sons would not harken to the voyce of their Father, becauſe the Lord had a minde to ſlay them: By their own voluntary ſins, God bringeth them to their juſt ruine and condemnation, God lets them alone to wanton and play away their own ſalvation, if they will turn Seekers, Familiſts, Ranters, Atheiſts, Let them alone.

Ʋſes. The Point may be applyed many ways. 1. Here is comfort to thoſe that regard the affairs of Sion; all the confuſion, and troubles that are in the Church, are ordered by a wiſe God, he will bring ſome good iſſue out of them, ſome glory to his Name, wherein the Saints rejoyce as much as in their own welfare; ſome good to the Church: Obſerve haſt not thou been more confirmed in the truth? ingaged to a more frequent recourſe to Chriſt, in whom are hidden all the treaſures of wiſdom and knowledge? Haſt thou not ſeen more of Gods Providence diſplayed by theſe tumults, &c. 2. It checketh fear, 'tis all in the hands of a good God, as God tryeth you to ſee what you will do, ſo you muſt wait upon God to ſee what he will do: let him alone, in and by all, he will bring forth his work in due time. 3. It ſheweth their wickedneſs that take occaſion to turn Atheiſts, from the multitude or errours, when the Church is rent into ſo many factions, men fooliſh, as if there were no God, and the whole Goſpel were but an impoſture, and well deviſed Fable; that's the reaſon why Chriſt prayeth, John 17▪ Let them be perfect in one, that the world may know that thou haſt ſent me, (i. e.) that they might not ſuſpect me for an impoſture: uſually we find that thoughts of Atheiſm are wont to haunt us upon theſe occaſions; but there is little reaſon for it, for all theſe things are fore-known by God, f…re-told by God, They muſt be▪ 1 Cor. 11. 19. Mat. 24. 6. And never is there ſo much of God and of the Beauty of Truth▪ diſcovered, as when errours abound; ſo that if there were not errours, there would be more cauſe of ſuſpition, where all things run with a ſmooth and full conſent and were never queſtioned, then the ſtrength and worth of them is not tryed: But the words of the Lord are pure words, as Silver tryed in a Furnace of earth, purified ſeven times, thou ſhalt keep them O Lord, thou ſhalt preſerve them from this generation, Pſal. 12. 6. 7. 4. 'Tis a ground of Prayer in times of deluſion: Lord this was ordained by thee in wiſdome, let us diſcern the glory in it and by it, more and more, the Church argueth, that there was not onelyonly Pilates malice and Herods malice, but Gods hand and Counſel in the crucifixion of Chriſt, Acts 4. 28. to do whatſoever thy Hand and Counſel determined before to be done: Lord we know there is thy Counſel in it, and thy Counſel ſtill tendeth to good, &c. God loveth to be owned in every Providence, and to be intreated to fulfil his own Decrees. 5. It informeth us what a fooliſh madneſs it is, to think that God ſeeth not the ſin which we ſecretly commit: ſurely he ſeeth it, for he foreſaw it, before it was committed: Yea, from all Eternity.

So much for the firſt Point, the next is, That from all Obſervat. ….Eternity ſome were decreed by their ſins, to come unto judgement or condemnation; Becauſe this is one of the Texts which Divines bring to prove the general Doctrine of Reprobation. I ſhall here take occaſion. 1. To open this Doctrine. 2. To prove it. 3. To vindicate it. 4. To apply it: In the Firſt, you will underſtand the Nature: In the Second, the Reaſons: In the Third, the Righteouſneſs; In the Fourth the profit of this Decree.

1. I ſhall open the Nature of it in ſeveral propoſitions. 1. 'Tis an Eternal Decree: Gods Internal Acts are the ſame with his Eſſence, and therefore before all time, as beleevers are Elected before all worlds, Eph. 1. 4. ſo are ſinners reprobated, they are both in time and order, before ever the creature was, Rom. 9. 11. Before the Creatures had done either good or evil, it was ſaid, Jacob have I loved, and Eſau have I hated. Election and Reprobation are not a thing of yeſterday, and ſubſequent to the Acts of the creature; but from all Eternity. 2. There is a Decree and preordination, not onelyonly a naked fore-ſight of thoſe that periſh: Some Lutherans ſay that Praedeſtination is proper onelyonly to the Elect; but as to the Reprobate, there is onelyonly a praeſcience or naked foreknowledge: no Preordination, leaſt they ſhould make God the Author of the creatures ſin and ruin; but theſe men fear where no fear is, the Scriptures ſhew that the greateſt evil that ever was, did not onelyonly fall under the Fore-knowledge, but determinate Counſel of God, Acts 2. 23. 'twas not onelyonly fore-known, but unchangeably ordained and determined. 3. This Decree of God, is founded in his own good will and pleaſure; for there being nothing higher and greater then God, 'tis a great errour to ſuppoſe a cauſe of his will, either before it, above it, or without it: Gods actions do all begin in himſelf, and his Will is the ſupream Reaſon, Mat. 11. 26▪ Even ſo Father becauſe it ſeemed good in thy ſight: Jeſus Chriſt would give no other reaſon why the Goſpel was hidden from the wiſe and prudent, and revealed unto Babes: we are often diſputing, why of two men that are equal in miſery, the one ſhould be taken the other left; why the Lord will ſhew mercy to ſome that are no leſs unworthy then others; but when we have all done, we muſt meerly reſt in the Will and good Pleaſure of God, Even ſo Father, &c. See Rom. 9. 18. He hath mercy on whom he will have mercy, and whom he will he hardeneth: 'tis not from the fore-ſight of our wills receiving or rejecting grace propoſed, for then mans will would be made a ſuperiour cauſe to an act in God. 4. In this matter of Reprobation, Preterition, and Praedamnation, muſt be carefully diſtinguiſhed: look as in Election, God hath declared to beſtow firſt, grace, and then glory, to the Decree of giving grace preterition is oppoſed, to the Decree of giving glory, …rdination unto judgement: now Gods Preterition or paſſing by, is meerly and barely from the good pleaſure of God: But Praedamnation, preſuppoſeth conſideration of the creatures ſin; both theſe parts of the Decree, are clearly ſet down in the word: Preterition, or paſſing by, Rev. 17. 8. Whoſe names were not written in the Book …f life, from the foundation of the world, ſo again, Rev. 13. 11. In other places you have Predamnation expreſſed, as 1 …heſ. 5. 8. appointed unto wrath, and here ordained to this judgement. 5. Thoſe who are paſſed by, or not written in Gods Book, never attain to ſaving grace; 'tis not given to them, Mat. 13 11. To them it is given to know the myſteries of the Kingdom, but to you it is not given: Yea it is ſaid to be hidden from them, Mat. 11. 26. they may have common gifts, or be under ſuch a common work of the Spirit, as leaveth them without excuſe; but becauſe the Lord hath paſſed them by, effectual grace is not given to them without which they cannot beleeve and be ſaved, John 10. 26. Ye beleeve not becauſe ye are not of my ſheep, that is, not elected of my Father, ſaving grace runneth in the Channel of Election, ſo Acts 13. 48. as many as were ordained to eternal life beleeved Gods ſpecial gifts are diſpenſed according to his Decrees. 6. Men being left of God and deſtitute of ſaving grace, freely, and of their own accord fall into ſuch ſins as render them obnoxious to the juſt wrath and vengeance of God, Rom. 11. 7. The Election hath obtained, and the reſt were hardened, freely and of their own accord, they turned all things to their own judgement and ruine: ſo Rev. 13. 11. The dwellers on earth did worſhip the whore, whoſe names were not written in the Book of life, that is, they turned aſide to Antichriſtian defilements, and pollutions. 7. Gods Decree concerning ſuch perſons is immutable, it is not reſcinded and diſannuled, but is fully executed and accompliſhed in the damnation of the ſinner; the Lords Counſels are all unchangeable, both as to Election, 2 Tim. 2. 18. Heb. 6. 17. and as to Reprobation, no Reprobate can be an Elect perſon, nor an Elect perſon a Reprobate, Job. 12. 14. He ſhutteth up a man and there can be no opening, and Job. 22. 13. He is in one minde, who can turne him: In Gods Books there is no putting in and croſing out of names; but as the number of the Elect is definite and certain, they cannot be more, and they cannot be leſs, ſo alſo of the Reprobate. 8. This Eternal, Irrevocable purpoſe of God, of leaving ſinners to themſelves, that by their ſins they may come to judgement, is for Gods glory, Rom. 9. 22. What if God willing to ſhew his warth and to makd his power known, endured with much long ſuffering, the veſſels fitted to deſtruction. All Gods Decrees, Works, Providences, tend to the further diſcovery of himſelf in the eye of the creatures.

2ly. Let me prove that there is ſuch a Decree, by Scriptures, for reaſon here hath no place, take here three that are moſt full; the firſt is 1 Theſ. 5. 9. God hath not appointed us to wrath, but to obtain ſalvation by Jeſus Chriſt, which plainly implyeth that ſome are appointed unto wrath: The ſecond is, 1 Pet. 2. 8. where the Apoſtle ſpeaketh of ſome that were diſobedient and refuſed Chriſt, whereunto alſo they were appointed: The third place is Prov. 16. 4. God made all things for himſelf, and the wicked for the day of evil: the drift of that place is to ſhew that both Creation, and Predeſtination were for Gods glory, and he inſtanceth in that part of predeſtination which concerneth the wicked, becauſe it is hardeſt to be digeſted and beleeved.

But now for the Reaſons, why God hath choſen ſome and appointed others by ſin to come unto judgement: I can onelyonly tell you that Gods judgements are paſt finding out, Rom. 11. 33. We muſt admire, we cannot ſearch them to the bottom: ſo far as God hath revealed his Will, we may clearly judge that 'tis for the diſcovery of his Juſtice and Mercy, neither of which could have been diſcovered to the world with that advantage, had it not been for his double Decree of God to ſave ſome and leave others to their own ruin: if grace were given to all, how ſhould the word know that God were free; again, if all were pardoned, how ſhould the world know that God were juſt: in Election, God diſcovereth the freeneſs of his grace, Eph. 1. 6. 'tis love, that we injoy grace, elective love, that we enjoy it alone: In Reprobation, God diſcovereth his Soveraignty, and by it, the ſecurity of his juſtice, and power of his wrath, Rom. 9. 22. in chuſing one and leaving another, there God diſcovereth his Liberty, and that he doth not act out of ſervile neceſſity, and his ſeverity in the eternal pains of them that periſh in their ſins.

3. Let me vindicate this Doctrine, which in the eyes of ſome ſeemeth to blemiſh the Juſtice of God, to infringe the comfort of man; Yea to aboliſh the duty of man; therefore it needeth a little cleering, reaſon cannot eaſily digeſt this ſtrong meat: partly becauſe we are apt to reprehend what cannot comprehend, partly becauſe this Doctrine checketh carnal eaſe and ſecurity, which is uſually fed with a general hope, and preſumption. That the God that made us will ſave us, that he will not damne his creatures, but is merciful to all, &c. now this awakeneth us, when we hear that grace floweth in a narrower Channel: partly becauſe aſpiring man is loath to ſubmit to this abſolute Lordſhip, and Soveraignity of God, that he ſhould diſpoſe of his creatures according to his own pleaſure: our ambition is to be foreign Lords of our ſelves; Man that would be as God, taketh it ill to be as a beaſt made to, be taken and deſtroyed: Upon all theſe prejudices man is loath to receive this Doctrine, therefore it needeth to be cleered.

1. In regard of God, that you may not pollute and ſtain his excellency, with impure and prejudicial thoughts: you will ſay, is God juſt, that onelyonly upon his will and pleaſure ordaineth his creatures to condemnation; hath not the Reprobates cauſe to complain if he hath paſſed a Decree upon which their condemnation doth infallibly follow? I anſwer, 1. our underſtandings are not the meaſure of Gods Juſtice, but his own will, things may be juſt, though the reaſons of them do not appear to us, humane reaſon groweth giddy, by peeping into the deep of Gods Decrees, our worke is not to dispute, but wonder: Gods freedom is a riddle to reaſon, becauſe though we will not be bound to Laws, yet we are willing God ſhould be bound: Gods Actions muſt not be meaſured by any external rule, things are good becauſe God willeth them, for his Will is Juſtice it ſelf. 2. The Electing of ſome, and paſſing by of others, is not an Act of Juſtice, but dominion; for he doth not act here as a Judge, but as a Lord; 'tis a matter of favour not of right and wrong condemnation of a man for ſin, or puniſhing a man for ſin, is act of Juſtice; but to have mercy, or not to have mercy, that dependeth meerly upon Gods will, otherwiſe it would follow, that God were a debtor unto man: Juſtice ſuppoſeth debt, or ſomething due, no wrong is done them in not giving grace, the Elect can ſpeak of undeſerved grace, and the Reprobate of deſerved puniſhment; when we are not bound to do good, if we act according to pleaſure, there is no injury, as in invitations, preferments, and all acts of favour: we cannot endure that a right ſhould be challenged; the good man in the Parable pleaded, I may do with mine own as it pleaſeth me, Mat. 20. 15. The Lord may juſtly challenge grace as his own, and therefore leave him to his pleaſure in the diſtribution; for he is bound to none. 3. Gods not giving grace to the Reprobate, is not their ſin, but their miſery, Preterition made them miſerable, but not ſinful: it doth not infer a Coaction and compulſion to ſin, ſin followeth upon it not as an effect, but a conſequent; as upon the abſent of the Sun, darkneſs doth neceſſarily follow, and yet the Sun is not the cauſe of darkneſs: In grace God purpoſeth, God worketh, in ſin God ordereth the ſin, and maketh uſe of it to the glory of his Juſtice: but man ſinneth freely: the water while it runneth its own courſe, ſerveth the end of the Lord of the Soyl, in driving Mils, and bringing fiſh into his Ponds, and overflowing his Meadows, &c. So God cauſeth not ſin in any, onelyonly permitteth it and endureth it, and ſerveth his righteous ends of it, Rom. 9. 24. He endureth with much long ſuffering, the veſſels of wrath, fitted for deſtruction, he preprreth the veſſels of mercy (as the Apoſtle there expreſſeth) but endureth the veſſels of wrath, while they fit themſelves for ruine. 4. Sin is the cauſe of puniſhment, though Gods will is the cauſe why they are paſſed by, they are not puniſhed becauſe not elected, but becauſe not obedient, Wherefore doth a living man complain, but for his ſins, Lam. 3. 39. tis here as it was in that caſe; David gave order to Solomon, that Joab and Shime… ſhould not dye in peace, 1 King. 2. Yet Davids order was no cauſe of Joabs death, but his own treaſon, nor of Shimeis death, but his own flight: God never damneth the creature, or decreeth to damn it without reſpect of ſin; Gods Will is the cauſe of Preterition, his Juſtice is the cauſe of Predamnation, for damnation is an act of punitive Justice: God is ſo juſt, that he doth not condemn any, but for ſin; ſo gracious, that he doth not condemn every man that doth ſin. 5. The formal and proper end of God in Reprobation, is not the eternal deſtruction of the creature; but the diſcovery of his own Juſtice or glory, promoted or ſhining forth in and by that deſtruction: in Election God deſireth and effecteth the ſalvation of a ſinner in a ſubordination to his own glory; but in Preterition, God endureth a ſinner with much long ſuffering, till by his own deſtruction, he bringeth to him the glory of his juſtice, Ezek 23. 11. As I live ſaith the Lord, I deſire not the death of a ſinner, So Ezek. 18. 23. Have I any pleaſure at all, that the wicked ſhould dye? the meaning is, God doth not will theſe things with ſuch a will as is terminated in the destruction of the creature, but onelyonly ordereth them in a ſubornination to his own glory, or in plainer terms, God delighteth not in the deſtruction of a ſinner, as 'tis the deſtruction of the creature; but as it is the execution of Justice: in the execution of a malefactor, there is a difference between puniſhment and deſtruction; his puniſhment is of the Judge, his deſtruction is of himſelf; ſo in this caſe, Thy deſtruction is of thy ſelf O Iſrael, Hoſ. 13. 9.

2. Concerning the ſecond Objection, whether it doth not infringe our comfort, and diſcourage men from looking after their Salvation? If I am elected, I ſhall be ſaved, if I am not Elected, I ſhall be damned: thus many men plead (ſay they) and how will you ſtir up the negligent, and incourage the diſtreſſed, ſuppoſing that doctrine which you have layd down.

I Anſwer, this ſcruple is but affected, not offered, and therefore ſhould be chidden, and not Anſwered: a queſtioning Gods ſecret will when we know his revealed: Gods ſecret will hath relation to his own actions, his revealed will to ours; we muſt not look to Gods Will in the depths of his Counſel, but his precepts: not what God will do himſelf, but what he will have us do; God ſaith, Beleeve in Chriſt and thou ſhalt be ſaved, that's our rule, a Phyſitian offereth cure to all that will come; 'twere a madneſs to diſpute away the opportunity, and ſay, I do not know whether he intendeth it to me: if men were ready to periſh in the deep waters, and a Boat ſhould be offered to carry to land as many as would come in it, to be making ſcruples when we are ready to be drowned, whether this help be intended to us yea, or no, were a very fond thing: in ſuch caſes we would not wrangle but thankful, take hold of what is offered. 2. This Doctrine can be no ground of despair to any, becauſe reprobation is a ſealed book▪ no man for the preſent can know his reprobation; nor is to beleeve himſelf to be a Reprobate; but is called upon to uſe the means that he may be ſaved: he is no Reprobate that falleth into ſin, but he that perſevereth in ſin unto the end; therefore it is no good concluſion, I am a ſinner, therefore I am a Reprobate, 'tis midnight, therefore 'twil never be day: this is a Book ſealed with ſeven ſeals, none but the Lamb can open it. 3. The oppoſite opinion, is encumbred with more difficulties and ſcruples: what comfort can a man have in Ʋniverſal Redemption? a man cannot have ſolid comfort in that which is common to good and bad, to thoſe that ſhall be damned, and thoſe which ſhall be ſaved, all comfort ariſeth from a practical ſyllogiſm, now make the practical ſyllogiſm, according to the principles of Ʋniverſal grace, Chriſt dyed for all men, I am a man, therefore for me, where humanity, or being a man, is made the ground of claim and intereſt; and then unleſs with Puccius and Huberus, we hold univerſal ſalvation, as well as univerſal redemption, the argument wil yield no comfort? how can I according to that opinion, comfort my ſelf in the death of Chriſt, when men maybe damned that have no intereſt in it. 4. As to the other part of this Objection, concerning the profit of this Doctrine, and whether it doth not take off men from induſtry, ſo ſome have thought. But I Anſwer no, For, 1. God hath enjoyned the end and the means▪ together: Except ye abide in the Ship, ye cannot be ſaved (ſaith Paul to them that ſayled with him) a Decree was paſt for their ſafety, that not a man of them ſhould periſh; yet they muſt abide in the Ship; God doth infallibly ſtir up the Elect to the uſe of means, as well as bring to ſuch an end. 2. The right uſe of the Doctrine of reprobation, is to put us upon examination or diligence; upon, examination whether we beleeve in Chriſt, or have truly repented, that we may make our calling and election pure, 2 Pet. 1. 10. For by this means is the ſealed Fountain broken open. Or upon diligence, in caſe you finde no fruits of Elective love: pray read, hear, meditate▪ wait, work out your ſalvation, &c. 3. The Doctrine of Election is of great uſe in the ſpiritual life, without it we cannot underſtand the freeneſs of Gods love, which is the great means to quicken us to praiſe God, and to beget love to God again: for as fire kindleth fire, ſo doth love beget love; 'tis Gods glory to be ſerved out of love, and free conſent: the devil ruleth his ſlaves by a ſervile awe: well then, if love ſet love a worke, and the beſt ſight of Gods love be in Gods Decree; let them ſay if they dare, that the Doctrine of Gods Decree, is an unprofitable Doctrine: again, nothing taketh off carnal confidence, and glorying in our ſelves more then Gods choiſe, according to his own pleaſure; nothing▪ is a greater ſupport in afflictions, eſpecially in diſtreſſes of conſcience. In ſhort, nothing is ſuch a firm bond of love between beleevers, then the conſideration that they are all predeſtinated from all eternity, to the everlaſting enjoyment of the ſame inheritance, thoſe obligations which laſt onelyonly for this world, cannot be ſo firme a tye.

3. The next Objection is, How can God call upon them to beleeve; whom he hath paſſed by in the Counſels of his Will, and intendeth never to give them grace, without which they cannot beleeve? I Anſwer, God may require men to beleeve, though he never intended to give them faith; for there is a great deal of difference between his Decree and his Law: his Law ſheweth what muſt be, his Decree what ſhall be: God never ſaid all ſhall beleeve, but he hath ſaid the contrary, 2 Theſ. 3. 2. but all muſt beleeve, that he hath ſaid again and again, the Goſpel doth not ſignifie, this or that man ſhall be ſaved; but Whoſoever beleeveth ſhall be ſaved, as truly as it can be ſaid to John or Thomas, or any elect perſon, If you do not beleeve, you ſhall be damned; ſo ſurely may it be ſaid to a Reprobate, to Judas or any other, If you beleeve you ſhall be ſaved: if the Reprobate have a like favour, with the Elect in the general offer of grace they are left without excuſe, the tender being ſo great and ſo far the ſame unto both, though the Elects receiving be the effect of ſpecia grace; yet the Reprobates rejecting is without excauſe, he voluntarily turnig back upon his own mercies.

So much briefly for the vindication of this Doctrine.

4. Let me now apply it. 1. Let the Elect ſo much the more admire Gods love to them, becauſe that ſome are paſſed by, your mercies are not every ones mercies; Gods ayme herein was, to commend his mercy to the Veſſels of mercy, Rom. 9. 23. If he had paſſed us by, we could not have blamed his love; if he had puniſhed us eternally, we could not have blamed his juſtice; conſider God hath as much intereſt in them as in you. All ſouls are mine ſaith the Lord, Ezek. 18. 4. he was their Creator as well as yours, and we are all in our blood involved in the ſame condemnation; he ſaw as much of original ſin in you as in them, we lay in the ſame polluted Maſs: Oh that free grace ſhould make ſuch a difference! He had as much reaſon to chuſe Judas and Simon Magus as you; was not Eſau Jacobs Brother? Mal. 1. 2. in all points alike, but only in Gods choiſe, when men chuſe 'tis for worth, who would chuſe crooked timber to make Veſſels of honour? yet thus doth the Lord ſingle out the worſt and moſt depraved natures, to form them into a people for himſelf; how ſenſibly many times did God make a diſtinction between you and others in the ſame Ordinance: One is taken and another left, and one is taken to grace, and another left to periſh in his own ways, others it may be were hardened by the ſame Sermon by which you were converted! Oh how raviſhing is the ſight of Gods love in election, and the diſtinct courſes of his providence!

2. To preſs us to diligence: To make our Election ſure, that we may be out of the fear of being in the number of Reprobates; the great queſtion that concerneth the comfort of thy ſoul is, Whether thou be ordained to eternal Life, or no? Now, if thou beeſt negligent and careleſs, and refuſeth to uſe the means of ſalvation, the caſe is decided, though little to thy comfort; thou judgeſt thy ſelf to be unworthy of eternal life, Acts 13. 48. A lazy, carnal, careleſs man doth but provide matter of deſpair for himſelf: there are ſome ſteps to the accompliſhment of the Decree of Reprobation: As ſottiſh obſtinacy againſt the counſels of the word, a being given up to the ſpirit of error, a conſtant neglect of means an hardening of our ſelves in the abuſe of grace, &c. all theſe are black marks; a man may recover, but your ſoul is nigh to death, therefore beware, leſt thou be found one of them who by ſin are ordained to come to judgement: Elyes Sons hearkened not to the Counſel of their Father, becauſe the Lord had a mind to ſlay them.

3. We are now come to that part of the deſcription [ungodly men]: *foreignThe word ſignifyeth without worſhip, and is ſometimes applyed to Heathens and men that live without the knowledge and worſhip of the true God; at other times to wicked men that acknowledge the true God, but walke unſuitably to their knowledge and profeſſion: that we may find out who are theſe men, let us ſee what is ungodlineſs, a ſin much ſpoken of but little known: the word (as I ſaid) ſignifyeth without worſhip. Worſhip is the chiefeſt and moſt ſolemn reſpect of the creature to God, and therefore 'tis put for the whole ſubjection and obedience that we owe to him, and when any part of that ſervice, reſpect or honour is denyed, or withheld, we are guilty of ungodlyneſs.

That Pagans and men out of the Church, are ſignifyed by the term ungodly, appeareth by 1 Pet. 4. 18. If judgement begin at the Houſe of God, where ſhall the wicked and ungodly appear? where the ungodly are plainly oppoſed to the Houſe of God. Again, the unjuſtifyed eſtate is expreſſed by ungodlyneſs, as the Apoſtle when he ſpeaketh of the juſtifying of Abraham and David, he gave the Lord his Title, Rom, 4. 5. God that juſtifyeth the ungodly; and ſo Chriſt is ſaid, to dye for the ungodly, Rom. 5. 9. The reaſon of which expreſſion is, becauſe the people of the Jews were divided into▪ three ranks or ſorts, there were foreign the ungodly foreign the juſt, and foreign the good, or to keep their own terms, there were Reſhagnim, the wicked or violent, and Tſidikim, the juſt, and Chaſidim the good, or the bountiful; now (ſaith the Apoſtle) ſcarcely for a righteous man would one dye; that is, for a man of a rigid innocency, but for the good man, that is, the bountiful, the uſeful, a man would even dare to dye; but Chriſt dyed for us when we were Reſhagnim, ſinners, enemies, &c. Again, more eſpecially, ungodlineſs implyeth the tranſgreſſion of the firſt Table, as Rom. 1. 18. where all ſin is diſtinguiſhed into foreign, ungodlineſs, and foreign, unrighteouſneſs, ungodlineſs in reſpect of duty to God, and unrighteouſneſs in reſpect of the duty to men; and alſo where ſin is diſtinguiſhed into ungodlineſs and wordly luſts, Tit. 2. 12. So that it chiefly ſignifyeth that part of ſin whereby we rob God of his honour, reſpect and ſervice, eſtabliſhed by the firſt Table, and it may be deſcribed to be a not giving God his right or due honour.

To clear it further, let me tell you, that there are four Notions, which are the ground of all Religion. 1. That God is, and is One. 2. That God is none of thoſe things that are ſeen, but ſomething more excellent. 3. That God hath a care of humane affairs, and judgeth with equity. 4. That the ſame God is maker of all things, without himſelf. And to theſe four Notions or principles, are ſuited the four preceps of the firſt Table: in the firſt, we have Gods unity: in the ſecond, Gods Inviſible Nature, and therefore Images are forebidden upon that ground, Deut. 4. 12. In the third, the knowledge of humane affairs, even of mens thoughts, and that's the foundation of an oath; for the third Commandment doth principally forbid perjury, and in an Oath, God is invoked as a witneſs chiefly of the heart, in which his Omniſciency is acknowledged, and appealed to as a Judge and Avenger, in which his Juſtice and Power is acknowledged; the next principle that God is Creator and Governour of all things, is eſtabliſhed by the forth Commandment; for the Sabath at firſt was inſtituted for that purpoſe, to keep up the memorial of the Creation in the world. Now out of theſe ſpecula…ive notions practicals flow of their own accord, &c. that God is alone to be worſhiped, obeyed, honoured, truſted and as far as we ſet up other confidences, or are ignorant of his excellency, or deny God his worſhip and ſervice, or ſerve him after an unworthy manner, ſuperſtitiouſly, careleſly, hypocritically, or have groſs opinions of his Eſſence, or exclude the dominion of his Providence, or ceaſe to invocate his name ſo far we are guilty of ungodlyneſs.

More Diſtinctly and cloſely, yet let me note, that God is to be acknowledged, as 1. The firſt cauſe. 2. The chiefeſt good. 3. As the ſupream Truth, and Authority. 4. As the laſt end; God is to be honoured as the firſt cauſe that giveth being to all things, and hath his being from none, and ſo if we do not truſt in him, or can truſt any creature, rather then God: our Eſtates rather then God, or do not obſerve him in his Providence: the effects of his Mercy, Juſtice and Power, or do not acknowledge his Dominion in all events, and ſanctifie the things which we uſe, by asking his leave and bleſſing in prayer: we are guilty of ungodlyneſs. Again, God is to be acknowledged as the chiefeſt good, and therefore if we do not know him, often think of him, delight in communion with him, fear to offend him, care to pleaſe him, this neglect and contempt of God is ungodgodlyneſs. Again, God is to be acknowledged as the Supream truth and Authority▪ and therefore if we are not moved with his promiſes, threats, Counſels, as the Gentiles were moved with the Oracles of their Gods; as Gods people of old, (when that diſpenſation was in uſe) with a voyce from Heaven, and do not ſubmit to him, reverence him in Worſhip ſubject our hearts and lives to his Lawes, 'tis ungodlineſs: once more, God is the laſt end, and therefore if in all acts Spiritual, Moral, Natural, even thoſe of the lighteſt conſequence, we do not ayme at Gods glory. Still 'tis ungodlineſs.

In this Method, I ſhall endeavour to open this argument. And 1. Let us conſider God as the firſt cauſe, and under that conſideration, 1. Ignorance is a branch of ungodlineſs, I name it firſt, becauſe 'tis the *Heu primae ſc…lerum cauſa mortalebus aegris naturam neſcire dei.cauſe of all diſorder in worſhip or converſation; the Apoſtle ſaith, 3. Epiſt. John 11. He that doth evil, hath not ſeen God, right thoughts of God are the fuel which maintaineth the fire of Religion, which otherwiſe would ſoon decay and be extinguiſhed: now generally people are ignorant of God, they know him as men born blind do fire, they can tell there is ſuch a thing as fire, becauſe it warmeth them, but what it is they cannot tell: So▪ the whole world, and conſcience proclaimeth there is a God: the blindeſt man may ſee that, but they know little or nothing of his Eſſence, as he hath revealed himſelf in his word: The Athenians had an Altar, and the Inſcription was to the unknown God, and ſo do moſt Chriſtians go on in a track of cuſtomary worſhip, and ſo worſhip an Idol rather then God: ſo Chriſt telleth the Samaritans, John 4. 22. Ye worſhip ye know not what: 'Tis uſual with men in a dark and blind ſuperſtition, to conform to the worſhip of their place, not conſidering why, or whom it is they worſhip: groſs ignorance is a ſigne of no grace; for God hath no childe ſo little but he knoweth his Father, Jer. 31. 34. They ſhall all know me, from the laſt to the greateſt, ſome have better education then others, greater helps and advantages of parts, and Inſtruction; but they all have a neceſſary knowledge of God: Again, groſs ignorance is a pledge of future judgement, 2 Theſ. 1. 7. God will come in flaming fire, to render vengeance on them that know not God, and obey not the Goſpel: many poor ignorant creatures are harmleſs, they do no wrong; Oh but they know not God, and that's wrong enough, *Pſ. 27. 11.God will avenge it; to be ignorant of God that made them, is a matter of ſadder conſequence then you are aware: by thoſe that know not God, in this place is meant, Pagans for 'tis contradiſtinct to thoſe that obey no… the Goſpel: but if there be vengeance for Pagans who have no other Apoſtles ſent to them, but thoſe natural Apoſtles of Sun, Moon, and Stars, and have no other Books wherein to ſtudy God: but Showrs of raine, and fruitful ſeaſons, if there be vengeance for them becauſe they did not ſee and own a firſt cauſe? what is there for thoſe that ſhut their eyes againſt the light of the Goſpel, ſurely to be ignorant now, is a greater ſin, then we think of. 2. When we do not depend upon him, 'tis ungodlyneſs: truſt and dependance is the ground of all commerce between us and God; and the greateſt homage and reſpect, which we yield to the Creator and firſt cauſe: now when men truſt any creature rather then God, their eſtates rather then God, they rob him of his peculiar Honour: That there is ſuch a ſin, appeareth by that Job 31. 34. If I had made gold my hope, or ſaid to the fine gold thou art my confidence: If I rejoyced becauſe my wealth is great, and my hand had gotten much, &c. Job to vindicate himſelf from Hypocricie, reckoneth up the uſual ſins of Hypocrites, amongſt the reſt this is one, to make gold our confidence: men are apt to think it the ſtaff of their lives, and the ſtay of their poſterity, and ſo their truſt being intercepted, their hearts are diverted from God: 'tis an uſual ſin though little thought of: the great danger of riches is by truſting in them, Mark 10. 23, 24. When men are intrenched within an eſtate, they think they are ſafe, ſecured againſt what ever ſhall happen, and ſo God is layd aſide; let a man be intrenched within a promiſe, and yet he is full of fears and doubts; but wealth breedeth ſecurity, therefore coveteouſneſs is called Idolatry, Eph. 5. 3. and the covetous man an Idolater, Col. 3. 5. not ſo much becauſe of his love of money as his truſt in money; *Phil. 3. 19.the glutton loveth his belly, and the gratifications of the Appetite, yet he doth not truſt in his belly cheer, he thinketh not to be protected by it, and therefore though he rob God of his love, yet he doth not as the covetous, rob God of his truſt; we are all apt to make ſuch an Idol of the creature: poor men if they had wealth, this were enough to make them happy, and therefore they truſt in thoſe which have it, which is Idolatry upon Idolatry: whence 'tis ſaid, Pſal. 62. 9. Men of low degree are vanity, and men of high degree a lye; to appeareance men of low degree are nothing; but men of high degree are wont to be truſted in, and therefore a lye, becauſe by a righteous judgement of God they diſappoint our truſt: But chiefly, is this ſecret Idolatry incident to the rich; though they do not pray to their wealth, or offer ſacrifice, but uſe it as familiarly as any other thing, yet if it intercept their truſt, they are guilty of Idolatry; many that ſmile at the vanity Gentiles that worſhipped ſtocks and ſtones and Idols of gold and ſilver, do worſe themſelves, though more ſpiritually, whileſt they build their happineſs and ſecurity upon their eſtates, it may be they do not ſay to their riches ye ſhall deliver me, or to their gold thou art my confidence: they do not uſe ſuch groſs language; for covetous men may ſpeak as baſely of wealth, as another man, they may ſay I know 'tis but refined earth, &c. but their hearts make it their only refuge and ſtay, and their inward thoughts is, that they and their children cannot be happy without it, which is a great ſin, a ſetting up another God; for by this means is their heart withdrawn from the true God to the world, and kept from good works, leaſt they part with that which is the ſtaff and ſtay of their lives.

3. When we do not obſerve his Providence; the blinde world ſets up an Idol called chance, and doth not acknowledge God at the other end of cauſes, as ſwaying all things by his Wiſdome and Power. 1. In afflictions, they think they come by chance and ill luck 1 Sam. 6. 9. and Iſa. 26. 11, As if inſtruments and ſecond cauſes did all, and the Lord were an Idle spectatour and looker on▪ and had no hand in all that befalleth us: Job better, The Lord giveth, the Lord taketh, he doth not look onelyonly to the Chald…an, the Sab… an, the Thief, but the Lord: in all afflictions we ſhould look beyond the creature, and not complain of ill fortune, and chance, or ſtars or conſtellations or any thing on this ſid… God. 2. In mercies, 'tis ungodlineſs when we do not ſee God in all our mercies: wicked men receive bleſſings, and never look up, they live upon God every moment; they have life and breath and motion and hourly maintenance from him, and yet God is not in all their thoughts: as ſwine ravine upon the Acorns, and never look up to the Oak from whence they fall; ſo they look no higher then the next hand; but Gods children may be compared to Chickns that ſip and look upwards: The Lord complaineth of Iſrael, Hoſ. 2. 8. She did not know that I gave her corn and wine and oyl…, and ſilver and gold; there cannot be a greater ſigne of an ungodly ſpirit then this unthankful profaneneſs; this is that which God expecteth from reaſonable creatures, by way of homage, that we ſhould own him as Author of al the good, which we enjoy, other creatures live upon God, but they are not capable of knowing the firſt cauſe as we are: Idolatry and Atheiſm had never crept into the world, if men had conſidered who it was that gave them fruitfull ſeaſons and ſhowres of rain, and filled their hearts with food and gladneſſe, Acts 14 16, 17. And ſurely nothing feedeth piety, and maintaineth a conſtant awe of God, ſo much as thinking of God every time we eat and drink, and enjoy any new mercy from him: but, alaſſe, uſually we forget God, when he remembreth us moſt, he is never ſo much diſhonoured as in eating and drinking, and in the plentifull enjoyment of outward comforts.

4. Another part of ungodlineſſe is, when we doe not acknowledge his dominion over all events, ſanctifying the things we uſe and undertake, by asking his leave and bleſſing. 'Tis robbery to uſe goods without the owners leave, ſo to uſe any creature, food, or phyſick without *1 Tim. 4. 3, 4, 5.ſanctifying it by the Word and Prayer, that is, knowing our liberty and right from the Word of promiſe, and asking God, leave and bleſſing in prayer, or to go about any buſineſſe or journey, or fixing our abode without inquiring at the Oracle, all this is ungodlineſſe: 'Tis our duty ſtill to conſult with God, Ye ought to ſay if the Lord will, &c. Jam. 4. 15. 'Tis a peece of religious manners, we forget to bid our ſelves Good ſpeed when we do not acknowledge the dominion of God in all theſe caſes, Prov. 3. 5. In all thy wayes acknowledge him, and he ſhall direct thy paths. Gods children dare not reſolve upon any courſe til they have firſt conſulted with God.

Secondly, God will be acknowledged as the chiefeſt good, and ſo we are guilty of ungodlineſſe:

1. If we doe not often think of him; if we did not want hearts we cannot want objects to put us in mind of God, foreign, he is not far from every one of us, Acts 17. 27. But though God be not far from us, yet we are far from God; he that is every where is ſeldom found in our hearts: We are not ſo near to our ſelves as God is near to us; who can keep his breath in his body for a minute if God were not there? He is within us, and round about us in the effects of his power and goodneſſe, but we are at too great a diſtance from him in our mind and affections: How many trifles occupy our minds? but the Lord can ſeldome find any room there, God is not in all their thoughts, Pſal. 10. 3. Yea when thoughts of God ruſh into our minds, they are like unwelcome ghueſts, we wiſh to be rid of them: wicked men abhorre their own thoughts of God, becauſe the more they think of God, the more they tremble, as the divels doe; therefore the Apoſtle ſaith, They like not to retain God in their knowledge, Rom. 1. This is far from the temper of Gods children, David ſaith Pſal. 104. 34. My meditation of him ſhall be ſweet. 'Tis the ſpiritual feaſt and entertainment of a gracious ſoul to think of God: none deſerveth our thoughts more than he, and we cannot put them to better uſe: He thought of us before the world was, and ſtil great is the multitude of his thoughts to us ward; therefore 'tis vile ingratitude not to think of him again: when we hate a perſon we cannot endure to look upon him, and the hatred of the mind is ſhewed by the averſation, and turning away of the thoughts.

2. If we doe not delight in communion with him, we doe not honour him as the chiefeſt good. Friends love to be often in one anothers company, and certainly 'tis good to draw nigh to God; to preſerve an acquaintance between him and us: he hath appointed his Ordinances, the Word and Prayer, which are as it were a Dialogue and interchangeable diſcourſe between God and the Creature; in the Word he ſpeaketh to us, and in Prayer we ſpeak unto him; he conveigheth his mind in the Word, and we ask his grace in Prayer; in Prayer we make the requeſt, and in the Word we have Gods Anſwer. Well then, when men neglect publick or private Prayer, or opportunities of hearing, they are guilty of ungodlyneſs, ſo far they break off communion with God, eſpecially if they neglect Prayer, which is a duty to be done at all times; a ſweet diverſion which the ſoul enjoyeth with God in private, a duty which anſwereth to the daily ſacrifice; therefore the neglect of Prayer is made to be a branch of Atheiſm, Pſal. 14. 3, 4▪ verſes. When men are loth to come into Gods preſence out of a love to eaſe and carnal pleaſures, and care not if God and they grow ſtrange, or ſeldom hear from one another, 'tis a great evill: our comfort and peace dependeth much upon frequent acceſſe to God: ſo when family worſhip, when that's neglected, God is not honoured as the chiefeſt go…d, the heathens are deſcribed to be the families that call not on Gods Name, Jer. 10. 25. In many places from one end of the week to the other, there is no Prayer and Worſhip in the Family, and ſo the houſe which ſhould be a Church is made a Stye: not a ſwine about their houſes but is attended morning and evening, and yet they can finde no time for the ſolemn invocation of the Name of God, what are they better than Heathens?

3. If we doe not fear to offend him. God will be ſerved with every affection; Love is of uſe in the ſpiritual life, and ſo is fear, 2 Cor. 7. 1. Perfecting holineſſe in the fear of God. Love ſweetneth duties, and Fear maketh us watchful againſt ſin: *Gal. 5. 6.Love is the doing Grace, and Fear is *Jer. 32. 40.the conſerving Grace. We have cauſe to walk in Gods wayes, becauſe we are alwaies under his eye. Love is neceſſary, that we may keep God alwaies in our hearts; and Fear, that we may keep him alwaies in our eye: both of them are of great uſe, but Fear we now ſpeak of, which is the true internal root of all obedience and worſhip, Eccl. 12. 13. when there is ſuch a ſetled diſpoſition of heart, as that we dare not grieve him, nor affront him to his face (as Ahaſuerus ſaid, Will he force the Queen before my face?) God is much honoured, but now when we are ſecure and careleſs, and forget God, and can ſin freely in thought, and fouly in act without remorſe, 'tis ungodlineſſe. Fear is a Grace of continual uſe: we cannot be alwaies praiſing God, worſhiping God, and employed in acts of ſpecial communion with him, yet we muſt be alwaies fearing God; be thou in the fear of God all the day long, Prov. 23. 17. and elſwhere, Bleſſed is he that feareth alwaies, Prov. 28. 14. A man hath done with his devotion in the morning, but he hath done with God; we ſhould think of him, and remember that his eye is upon us all the day long: we muſt riſe in the fear of God, walk in the fear of God, trade, Jude 12.eat, drink in the fear of God. Some Graces are as the Lungs never out of uſe and exerciſe. More eſpecially muſt fear be active when temptations and corruptions ariſe, we muſt argue as Joſeph, Gen. 39. 9.

4. If we doe not care to pleaſe him: An ungodly man thinketh of nothing leſſe than pleaſing God, he neither careth to know his waies, nor to walk in them, they are willingly ignorant, 2 Pet. 3. 5. They doe not ſearch that they may not practice, and ſo erre not in mind, but heart: We deſire not the knowledge of thy wayes, Job 21. 14. They have not a *Nolentes audire quod Auditum damnare non poſſunt &c. Tertul. in Apol.minde to know that which they have not a mind to doe, as thoſe that would ſleep ſhut the Curtains to keep out the light. A godly man is alwaies approving what is the will of God, Rom. 12. 2. Epheſ. 5. 10. 17. he practiſeth what he knoweth, and is ſtill ſearching that he may know more, as willing alwaies to be more uſefull for God: What have I to doe more?

Thirdly: God will be acknowledged as the ſupream Truth and Authority; and then if we are not moved with Promiſes, Threats, Counſels, as with the words of the great God, if we doe not yeeld him reverence in his worſhip, and ſubject our hearts and lives to his Laws, 'tis ungodlineſſe.

1. We muſt receive the counſels of his Word with all regard and reverence; for that is to receive it as the Word of God, 2 Theſ. 2. 10. Heathens received the Oracles of their Gods, and were much moved; we can drowſily hear of the great things of ſalvation of heaven and the death of Chriſt, and the Covenant of Grace, &c. and are not moved, no more moved than with a Fable or Dream. If a man ſhould make another an offer of a thouſand pound for a trifle, and he ſhould accept it, you would not ſay, 'twas becauſe he prized the trifle more, that's improbable; but becauſe he did not beleeve the offer: So when God offereth heaven upon ſuch terms as he doth, we do not honour him as the eternal truth, but count him a lyar, 1 Joh. 5. 10. or elſe we would not neglect the offer.

2. We muſt yeeld him reverence in his worſhip: God is ſaid Pſal. 68. to be terrible in the holy places: he is not only terrible in the high places of the field, where he executeth his dreadfull judgements, nor in the depths of the Sea, where the wonders of the Lord are ſeen, but terrible in the holy places, where his Ordinances are diſpenſed, becauſe there his holyneſſe, which is the aſtoniſhing Attribute, is moſt ſeen and remembred. We doe not come to him as the ſupream Majeſty, when we doe not come with awful apprehenſions, God is dreadfull there where he is moſt comfortable, Deu…. 28. 58. That thou mayſt fear this glorious and fearful Name, the Lord thy God: To have God for our God is the ground of all our comfort and hope, and yet 'tis a glorious and fear ful Name: In Mal. 1. 14. the Lord urgeth two arguments why we ſhould worſhip him with reverence; one is, I am a great King, ſaith the Lord of Hoſts; the other is, My name is dreadful among the heathen, implying in the firſt, that careleſs and rude addreſſes to him are a kind of a leſſening his Majeſty, they doe not come to him as a great King, and doe as much as in them lyeth, go about to perſwade the world that he is not the God that he is taken to be, ſo great, ſo terrible, and glorious. The next argument is taken from his reſpect among the heathens that know him by common providence, they that have but a glimpſe of his glory, that know leaſt of his glory, yet know enough to fear him, and reverence him: Therefore take heed of ſerving him in a looſe and perfunctory manner, you diſhonour God exceedingly elſe, even then when you come to give honour to him.

3. There muſt be a willing ſubjection of our hearts and lives to his Laws: It muſt be a ſubjection of the heart; Gods Authority is never more undermined than by a meer form of Godlineſſe, 2 Tim. 3. 5. 'Tis the greateſt ungodlineſſe that can be, for you rob the Lord of his Dominion over the conſcience; Hypocriſie is a practical Blaſphemy, I know the blaſphemy of them, &c. Rev. 2. 9. The life alſo muſt be ſubject to God, by a conformity to his Laws: Men hate God as a Law-giver, they love him as a giver of Bleſſings: 'Tis the diſpoſition of all, that they would live at large, and have no God to call them to an account, though to ſtrike at the Being of God, and Doctrines of liberty are welcome to a carnal heart; 'tis pleaſing to think if there were no God, to hear that there is no Law, no ſuggeſtions are more catching: The life muſt be conformed to Gods Laws, for he will be honoured in our converſations, as well as have his throne ſet up in the conſciences: 'Tis the glory of a Commander to be obeyed; I ſay to one goe and he g…eth, and to another come and he cometh: God looketh for glory from you in this kinde, he will have all the world know that his ſervants are at his beck, that he hath called you to his foot, Iſa. 41. 2. the righteous from the lust, he called him to his foot; that is, to go to and fro at his command, if he ſay goe they go, if he ſaith come they come, theſe are the people framed for his praiſe: he can bid them doe nothing but they are ready to doe it with the loſſe of all.

4. God will be honoured as the utmoſt end; and ſo if in all acts, natural, moral, ſpiritual, if we doe not aym at his glory, we are guilty of ungodlineſs: In acts natural, and matters of the leaſt conſequence we muſt have a ſupernatural aim, 1 Cor. 10. 31. Whether ye eat or drink▪ or whatſoever you doe, doe all to he glory of God. If I take a meale, I muſt have an aym at Gods glory in it; in civil acts, and *Virtutes & vitia non officiis diſtinguuntur finibus.duties of mutual commerce, all muſt be done as in and to the Lord, Eph. 5. 22. Eph. 6. 1. 5. 6. 7. We are to walk in our relations ſo as God may have honour. In Spiritual acts of Prayer, Praiſe, and Worſhip, yea the whole ordination of the ſpiritual life muſt be unto God; I live unto God, Gal. 2. 20. All the motions and tendencies of the ſoul look that way: This is the difference between Holyneſſe and Godlineſſe, Holyneſſe more properly implyeth a conformity to the Law, and Godlyneſſe an aym of the ſoul to exalt God, and ſo they are propounded as diſtinct, 2 Pet. 3. 11. What manner of perſons ought we to be in all holineſſe and godlineſſe of converſation? Well then look to your aimes, and in eating and drinking you ſet up Moloch, 'tis a Meat-offering, and Drink-offering to appetite, if you doe not aim at Gods glory: So in Trafique, if you meerly regard Wealth, you are a conſecrated Prieſt to Mammon: In theſe ordinary actions of Eating, Drinking, Trading, you may be guilty of Idolatry before you are aware, and may ſet up *Phil. 3. 19the belly, or *Mat. 6. 24Mammon in Gods ſtead, nay in your very deſires of Grace your ultimate aim muſt not be ſelf; We are accepted in the beloved to the praiſe of his glorious grace, Eph. 1. 6. And in actions moſt ſacred 'tis dangerous to look a ſquint, 'tis to put dung in Gods own cup, when we make Worſhip a ſtale to our own ends. In ſhort, the Lord hath given many things to the creature, that onelyonly which he hath reſerved to himſelf is his glory, therefore he taketh it ill to be robbed of that.

Thus I have ſhewed you the ſeveral kinds of ungodlineſs, ſome are more refined, ſome more groſs, but all naught. The worſt ſort is, when we do contemptuouſly ſlight his providence, and diſobey his Laws, hardening our ſelves yet more and more, as Ahaz did, though the Lord had exerciſed him with ſharp afflictions, and living in open irreligion, and deſpight of God, caſting off yoke after yoke, till at length we have out grown the heart of a man, fearing neither God nor men.

Well then, if we would not be counted ungodly, let usƲſe take heed of all theſe ſins.

1. How elſe will ye look God in the face at the day of Judgement; The ungodly ſhall not ſtand in judgement, Pſal. 1. 5. That is, ſo as to be able to plead their cauſe, and lift up the head, though they ſhall riſe again and receive their ſentence; therefore ill rendred by the vulgar, non reſurgunt, yet they ſhall have no boldneſſe, but hang their guilty heads for ſhame in that day; the day of Judgement is appointed on purpoſe to take vengeance of ungodly perſons, ſee Jude 15. 'Tis the day wherein God that is now withdrawn within the Curtain of Heavens, commeth forth to manifeſt himſelf to the terrour of all ungodly ones.

2. There are great judgements inflicted upon them in this world, the Flood ſwept away the world of the ungodly, 2 Pet. 2. 7. and 1 Pet. 4. 18. Where ſhall the ſinner and the ungodly appear? The Lords jealouſie for his honour is very great, and therefore none ſhall ſmart ſo ſoarly as the ungodly perſon: 'Tis ſaid Iſa. 57. 17. He putteth on jealouſie as a cloak; the cloak is mans upper garment, which is moſt viſible; there is nothing ſo viſible in Gods Providence as his jealonſie for his honour; there is no ſin robs God of his honour, ſo much as ungodlineſs; ſo, 'tis ſaid Exod. 34. 14. That jealouſie is his name: the name of a thing is the note of diſtinction, by which it is known and differenced from all other things either of the ſame or another kinde; ſo Gods jealouſie againſt thoſe that rob him of his Honour, differenceth him from all the Gods of the world; the Gods of the Heathens were good-fellow-Gods, and could endure Rivals and Copartners; but this the Lord doth ſeverely puniſh, none have faln under the weight of his vengeance ſo much as they that deny their reſpects to him, and go on whor…ing after another God.

3. 'Tis the great ayme of the Goſpel to prevent ungodlineſs, by diſcovering more of God then was known before, and by finding out a way how the Notions of God might be kept inviolable, and how we might come to the enjoyment of God; and yet God ſuffer no loſs of Honour: therefore the Goſpel is called the Myſterie of godlineſs, 1 Tim. 3. 16. and a Doctrine according to godlineſs, 1 Tim. 6. 3. men might be ungodly at a cheaper rate then now they can in theſe days of the Goſpel: now we have more means to know God, and more obligations to reſpect God: more clear and certain notions of his excellency and glory.

4. Ʋngodlineſs is the root of all irregular courſes: Abraham was afraid of himſelf in Gerar: Why? The fear of God is not in this place, Gen. 20. 11. Godlineſs is the great bulwork of Laws and all honest diſcipline; ſubjects are not afraid of Princes, nor Princes of ſubjects, where the fear of God prevaileth: there can be no true honeſty without piety: the firſt part of the Law, provideth for reſpects to God, as being the proper foundation of the ſecond, which containeth reſpects to our neighbour: often it cometh to paſs by Gods juſt judgement, that ſpiritual wickedneſs is puniſhed with civil: See Hoſ. 4. 12. 13. and where men are not tender of Gods Intereſts, they do alſo incroach upon civil rights and freedomes. Means and directions are theſe. 1. Purge the heart from principles of ungodlineſs: there are many groſs Maximes ingrafted in mans heart; as that 'tis folly to be preciſe, that it was better when there was l…ſs knowledge; that 'tis in vain to ſerve God, that thoughts are free; if we carry it fair before men, we need trouble our ſelves no further: when men do their beſt, petty ſins are not to be ſtood upon: that Religion is but a notion and fancy: the Goſpel a g…lden dream, &c. That ſuch principles are within us, appeareth by the ſottiſhneſs of our practices and courſe of living; for actions are the beſt Image of our thoughts, and theſe are purged away by waiting upon the word, which diſcovereth them, Heb. 4. 12. and layeth in good principles, Pſal. 119. 9. by which means they are deſtroyed. 2. Suppreſs all ungodly thoughts aſſoon as they do ariſe, as, that there is n… God, Pſal. 14. 1. Shame may lay a reſtraint upon the tongue, but the heart is ever caſting up ſuch a thought as this is: So that God is not ſo harſh, but we may take a little liberty in ſinning: ſee Pſal. 50. 21. or that he taketh no notice of what we ſpeak or do; he cannot ſee through the dark clouds, Job 22. 12, 13. When any ſuch thoughts ruſh into your minde, check them, and actually rebuke them, leaſt they ſettle into a rooted Atheiſm. 3. Mortiſie vile affections: the judgement is tainted by the contagion of luſts, as a foul ſtomack ſendeth up fumes and groſs vapours into the head; and ſo the principles of godlineſs do quickly ſuffer an Eclipſe; The pure in heart ſee moſt of God, Mat. 5. 8. In fenny Countries the Ayre is ſeldom cleer; ſo in hearts that lye under the power of br…itiſh luſts, there are ſeldom clear and diſtinct thoughts of God. 4. Keep cloſe to Gods inſtitutions; theſe keep up his preſence and memorial in the world, and ſo are the beſt preſervative of godlineſs; falſe worſhips are full of ceremonies, which darken the Nature of God Images beget a groſs opinion of God: no wonder if people grow blockiſh, that worſhip God in a ſenſeleſs ſtock or ſtore. V…rro in Auſtin obſerved, that thoſe that firſt invented Images, did but increaſe errour, and take away all fear of Religion. God knoweth what is beſt for himſelf, and how by his own Inſtitutions to keep up the repute of his Nature and Eſſence: when man preſumeth to be wiſer then God, and leaveth the certainty of Gods Inſtitutions, for additions and innovations of our own, that pleaſe us better, becauſe they have foreign, a ſhew of wiſdom, Col. 2. 22▪ 23. all Religion goeth to wrack. 5. Let us often exerciſe our ſelves unto godlineſs, 1 Tim. 4. 7. delight to give to God the Honour due to him; Love, Delight, Fear, to worſhip him often, to do all things as ayming at his glory.

The next clauſe in the deſcription of theſe ſeducers is, That [Turning the grace of our God into wantonneſs:] Where you may take notice. 1. Of their Filthyneſs and bruitiſh courſe of life, implyed in the word [wantonneſs,] in the Original, foreign, a word proper to luxury, and the impurities of luſt, it is derived from Alpha, an augmentative Particle: and Selga, the name of a Town in Piſidia (ſaith Suidus) whoſe inhabitants were infamous for Sodomi, and weakening Nature by ſuch prodigious filthineſs as is not fit to be named among Saints: and the perſons here noted the ſchool of Simon. The Nicholaitans, the Gnoſtickes, and other impure Hereticks of that age were for promiſcuous commixtures, and the free uſe of their fellow creatures (as ſome carnal wretches in our age have learned to ſpeak) without any reſpect to conjugal relation, and thoſe reſtraints which God and nature, and all civil Nations have layd upon the luſts of man, as if men ſhould uſe no more diſtinction and confinement then the beſts, yea gave up themſelves to all manner of unnatural luſt, as in the proceſs of this Epiſtle, we ſhall more fully diſcover. 2. The occaſion and incouragement of this wantonneſs, which doubleth the iniquity of it▪ and is [the grace of God,] by which is meant the Goſpel when he called the grace of God, as Tit. 2. 11, the grace of God hath appeared unto us, teaching us, &c. and in the Goſpel chiefly, they abuſed the Doctrine of Chriſtian liberty, and free juſtification by Chriſt, this is primarily intended: you may by analogie, inlarge the expreſſion to commit all thoſe other Doctrines which libertines are apt to abuſe; yea thoſe gracious providences▪ which wicked men do convert into fuel and nouriſhment for their ſins. 3. The manner how ſo excellent a thing as the grace of God, was made pliable to ſo vile a purpoſe, for a man would wounder that things at ſo great and infinite a diſtance as the grace of God and filthy luſts, ſhould ever be brought to caſt an aſpect upon one another; that is ſhewed in the word [turning] in the Original foreign reſting, transferring from its proper uſe. They offered violence to the Doctrine of grace, that it might be conſcious to ſuch a monſtrous birth and production, as filthy luſts and carnal pleaſures. 4. You have an hint of the reaſon why the Apoſtle writeth againſt them with ſuch a zealous indignation, in that word [Our]▪ as if he ſaid, that grace whoſe ſweetneſs we have taſted, whoſe power we have felt; of that God, who hath been ſo kinde to us in Chriſt, whoſe glory we are bound to promote: ſhall we ſee our God, and that grace upon which all our hopes ſtand to be abuſed to ſuch an unclean uſe?

From the words thus opened, I Obſerve. 1. That the Obſervat. … ▪Goſpel and grace of God in its ſelf, is not pliable to carnal purpoſes, yeildeth no carnal concluſions. [They turn it] ſaith the Apoſtle, there is no ſuch thing gotten out of the Goſpel without wreſting, and till the art of a deceiver hath paſt upon it. I ſhall prove the point by three Arguments.

1. From the conſtitution of the Goſpel, it yeildeth no leave Reaſon 1.to ſin but liberty to ſerve God: this is the great deſigne of it, Chriſt came not to reconcile God and our ſins together; but God and our perſons, to reconcile our perſons and deſtroy our ſins: not to free us from the Law, but ſin; to free us from the ſervice of the Devil, 1 John 3. 8. not from the ſervice of God: In ſhort, he came not to make the Law leſs ſtrict, or ſin leſs odious, or us leſs holy; for perfection of the Law was never ſo cleerly known, as ſince the comming of Chriſt, See Mat. 5. and ſin was never ſo odious, as ſince the abundance of grace, they under the law ſinned at a cheaper rate then we can, becauſe they did not ſin againſt ſo much l…ve and kindeneſs, See Heb. 2. 2. 3. neither could Chriſt come to make us leſs holy or to diſpenſe with our care of holineſs; for then he ſhould come to deface the Image of God, and make us more unlike God, which would not be a priviledge but a burden to the new creature; freedom from wrath and Hell is a priviledge; but freedom from duty and obedience is is no priviledge: in the Goſpel there is pardon for failings, but not to encourage us in our failings, but our duties: We were never ſo much obliged to duty as ſince the Goſpel, becauſe now we have more help and more advantages, ſtronger motives, and greater incouragements: If we look backward, we are bound in point of gratitude to ſerve the Lord, being redeemed hereunto by the blood of Jeſus; if we look forward, we are encouraged by the hopes of eternal life: the Law could not perſwade by ſuch arguments as the Goſpel doth; there is more of the Rule known, more of the Spirit poured out, to give us help to obſerve it; ſo that from this ſhort abridgement of larger diſcourſes, it appeareth, that the great deſign of the Goſpel is to make us more like God, and to free us from the ſlavery of the Devil, that we may be better ſervants and ſubjects to God.

2. There are frequent and conſtant diſſwaſives from this perverting our liberty in Chriſt to the ſervice of any fleſhly deſign: The Spirit of God foreſaw how corrupt nature in us would tempt us to abuſe our priviledges to an evil purpoſe; yea many had already attempted it in the Apoſtles dayes, as the ſect of the Nicholaitans, the ſchool of Simon, and after them the Gnoſticks and Baſilikians, who under colour of Evangelical liberty, gave up themſelves to lawleſſe and bruitiſh practices (as before was hinted) therefore by way of prevention, diſſwaſives are very frequent every where, as Rom. 6. 1. What ſhall we ſay then? Shall we continue in ſin that grace may abound? God forbid: As if he had ſaid, you will not want ſuch corrupt Teachers, nay your hearts will be marvellous apt to frame ſuch kind of conſequences and concluſions; but reject them with indignation. So Gal. 5. 13. You are called to liberty, onelyonly uſe not your liberty as an occaſion to the fleſh. Chriſt hath done his part, purchaſed glorious priviledges for you; onelyonly take you heed that you doe not abuſe them, your baſe hearts are apt enough: ſo 1 Pet. 2. 16. As free, but not uſing your liberty as a cloak of malitiouſneſs. Freedom by Chriſt will be an unfit cover and pretence for ſo vile a practice.

3. Becauſe in the Goſpel its ſelf there are quite contrary inferences and concluſions from thoſe which fleſh and blood would draw from the Goſpel: As to inſtance; in any thing wherein the Goſpel hath been abuſed, to three ends hath it been abuſed, to Looſeneſs, Lazineſs, Licentiouſneſs. Now you ſhall ſee the Word carrieth things in a quite contrary way to what carnal men doe: to Looſeneſs: men have been the more looſe and careleſs, becauſe Grace hath abounded in the diſcoveries of the Goſpel; but the Apoſtle diſdaineth, it as a moſt abhorrent and ſtrange concluſion from Goſpel-principles, Rom. 6. 1. Shall we continue in ſin that grace may abound? God forbid. foreign, doe not cheeriſh ſuch a vile and unworthy thought; the Goſpel teacheth quite contrary, ſee Titus 2. 11, 12. not wantonneſs, but weanedneſs, to deny ungodlineſs and worldly luſts. So ſee Rom. 6. 16. and 2 Cor. 7. 1. a Bee gathereth honey thence from whence a Spider ſucketh poyſon. Again, to Lazineſs: men are apt to lye down upon the bed of eaſe, and ſay Chriſt muſt do all, and ſo exclude all uſe of means and the endeavour of the creature: This is a foul abuſe; for the Scripture inferreth thence the care and work of the creature, becauſe God doth all, Phil. 2. 12, 13. Work out your ſalvation with fear and trembling, for 'tis God worketh in you both to will and to doe. We muſt the more humbly wait upon God in the uſe of Ordinances, becauſe all dependeth upon his aſſiſtance. Again, to Licentiouſneſs: men have interpreted freedom by Chriſt in ſuch a perverſe ſenſe, as to caſt off obedience to civil powers, either to Maſters in the Family, or to Magiſtrates in the Commonwealth; whereas the Word calleth for theſe duties upon this very ground, becauſe we are made free by Chriſt, that is, more ready and apt to diſcharge the duty we owe to God and man: in this ſence 'tis ſaid, 1 Cor. 7. 22. That a ſervant is the Lords freeman; and 1 Pet. 2. 16. Obey Governours as free, but as ſervants of the Lord: Chriſtianity giveth us a greater aptneſſe, layeth on us a greater engagement, the bond of conſcience; ſo that there is, as Sadvian ſpeaketh, in maximâ libertate minima licentia, a great deal of liberty by Chriſt, and yet the ſtrongeſt engagement to ſervice that may be.

Let us now apply the point.

It ſerveth to inform us in the firſt place, that carnal men are ill skilled in conſequences, from the very Goſpel would they draw a liberty to ſinne, than which from ſuch premiſes no concluſion can be more ſtrange; 'tis well worth the obſerving to note the different arguings in Scripture from the ſame principles, as ſee ſome inſtances, compare 1 Cor. 7. 29 with 1 Cor. 15. 22. the principle in both places, is, the time is ſhort: Now the Apoſtle in the former place draweth from it concluſions of ſtrictneſs, temperance, and mortification; Let us uſe the World as if we uſed it not, &c. But in the latter the diſſolute Epicure argueth quite otherwiſe, Let us eat and drink for tomorrow we ſhall dye, a quite different concluſion from the ſame principle: So here, Grace aboundeth, let us be much in duty ſaith the ſpirititual man, let ſin abound ſaith the carnal. Again, compare 2 Sam. 7. 2. with Hag. 1. 2. I dwel within a houſe of Cedar (ſaith David) but the Ark of God dwelleth within curtains. Surely I ſhould have had more care of the Ark of God, now God hath built me ſuch a ſtately Palace: But they in Haggai, We dwel in ſieled houſes, therefore the time to build the Lords houſe is not come; ſo they might live in pomp and eaſe they little cared how matters went with Gods houſe. Once more, I Sam. 3. 18. It is the Lord, let him doe what ſeemeth him good: he argueth from thence to meekneſs, and a ſubmiſlive patience; but now compare 2 Kings 6. 33. This evil is from the Lord, why ſhould I wait upon him any longer; from the ſame principle he argueth himſelf into a murmuring, and fit of impatience. Thus▪ carnal men are alwaies out in their reaſonings: A Parable in a Fools mouth (ſaith Solomon) is like a thorn in the hand of a Prov. 26. 9.drunkard: When the ſpirits are diſturbed by exceſs of drink, men have not an even touch, and ſo when they would uſe a Thorn, or any ſharp thing they wound and gore themſelves, ſo do wicked men being beſotted with luſts, argue falſly from the Grace and the holy principles of the world to their own deſtruction.

Again, it ſerveth for caution, when you meet with ſuchƲſe 2. baſe inferences from Evangelical principles doe not blame the Goſpel, or the Miniſtry and diſpenſation of the Goſpel.

1. Not the Goſpel, as if it were not clear enough, or faithfull enough or wary enough, ſuch thoughts are wont to haunt us when we ſee groſſe errours creeping under a ſhelter and pretence of Scripture, fooliſh men would give Laws to heaven, we think God ſhould ſpeak more plainly, as if the Lord ſhould make a ſun for them to ſee that ſhut their eyes: vain man will ſtumble in Gods plaineſt waies, ſhould things be never ſo clearly carried, a perverſe apprehenſion would make them obſcure, Parables (which are the livelieſt and moſt ſenſible repreſentations of things) hardned the Phariſees, Mark 4. 11, 12. If men ruin themſelves by their own falſe Logick we ſhould not therefore accuſe God: they that have a mind to fall ſhall not want a ſtone of ſtumbling; they that will onelyonly be feaſted with comforts, no wonder if they contract a ſpiritual ſickneſs, and undoe their ſouls by a miſunderſtood, and miſapplyed Goſpel.

2 Doe not blame the Miniſtry, and diſpenſation of the Goſpel, becauſe ſome abuſe Free grace, others cannot endure to hear it preached; but children muſt not be kept from their bread, becauſe Doggs catch at it; becauſe ſome are drunk with wine, and others eat to exceſſe, ſhall the hungry man want his food? Shall hungry conſciences loſe their portion for others abuſe? No, no, if carnal men ſerve their luſts of theſe truths, we cannot help it, we are not in the place of God; we can onelyonly deliver the Doctrine, we cannot give them gracious hearts to improve it. The Papiſts will not let the people have the Scriptures upon this reaſon, for fear of abuſes; and Gardiner would not have this gap of free Grace opened to the people▪ &c. The Devill hath ever maligned a Goſpel diſpenſation: Let not us withhold the truth for fear of inconvenience: Let us look to our commiſſion, preach the Goſpel to every creature, if men abuſe it we are clear, their destruction is juſt, as the Apoſtle ſpeaketh to this very caſe, Rom. 3. 8. Some ſlanderouſly report that we ſay, let us doe evil that good may come thereof, whoſe damnation is juſt: ſome gave out that Paul taught that they might ſinne freely, that God might have the more glory in pardoning, their damnation is juſt, if they went away with ſuch a vile conceit (ſaith he) they learned it not from me. Muſculus complaineth in one of his books, that no place was ſo prophane and irreligious as thoſe where the Goſpel had been preached; and *Adamus contzenius in Mat. cap. 24.Contzen a Jeſuit, citing this paſſage, cryeth out, See the fruit of Proteſtantiſm, and their Goſpel preaching; many are of his ſpirit, doe even hate the publication of the doctrin, of Grace, as if theſe were the cauſe of mens miſcarriage: If men abuſe the truth we cannot help it, however viſible miſtakes muſt be prevented, leſt men goe away with a Scorpion inſtead of Fiſh, and a ſtone inſtead of Bread.

2. The next point, that though Grace its ſelf be not pliable Obſervat. 2.to ſuch concluſions, yet wicked men are very apt to abuſe it to the countenancing and cheriſhing of their ſinnes and luſts. You ſee here the abuſe of the Doctrine of the Goſpel was very ancient, this ſpirit of Errour wrought betimes, the former dayes were no better than theſe, Eccl. 7. 10. In the Apoſtles dayes, vile hearts did abuſe good doctrine, Men were the ſame then which they are now. when ſuch kind of Errours have a ſecond ſpring and revolution▪ Indeed of all Errours theſe ſeem to be very natural; we greedily drink in the poyſon of carnal liberty, but let me give you the reaſons why ungodly men take liberty and occaſion from the Grace of God to ſerve their ſinful lusts and pleaſures.

1. Becauſe carnal hearts do aſſimulate all that they meet Reaſons.with, and turn it into the nouriſhment of their carnal lusts, as the ſalt ſea turneth the freſh Rivers, and the ſweet Showres of Heaven into Salt waters, ſo do carnal men pervert the holy principles of the Goſpel, or as ſweet Liquours are ſoon ſowred in an unclean veſſel, ſo doe truths loſe their uſe, and efficacy when layd up in a carnal heart, and are quite turned to anopurpoſe.

2. Becauſe they would fain ſin ſecurely, & cum privilegio, with a free diſpenſation from God, and therefore ſeek by all means to entitle God to the ſin, and the ſin to God; they would finde a great deale of eaſe from gripes of conſcience if they could make God the Author, or at leaſt the countenancer of their evill practices, and therefore when they can rub their guilt upon the Goſpel, and pretend a liberty by Chriſt, the deſign is accompliſhed. Auguſtine often taketh notice, that the Heathens took the moſt liberty to ſin, becauſe their Gods were repreſented as approvers and countenancers of ſuch kind of actions; if men could once make God an approver of ſin, and giving leave to ſatisfie our deſires, the deſign of carnal nature were at an end, and they would be freed of that awe of a divine power which is only left in nature as the check and reſtraint of ſinne; and therefore becauſe God hath revealed ſo much of his indulgence to the faln creature in the Goſpel, they ſtrive to draw all the paſſages of it that way, as if God had given leave to ſinne freely.

3. Becauſe man is obedient naturally no longer than when under impreſſions of awe and fear, the *Hoſ. 11. 4.cords of a man work little with us, like beaſts we onelyonly put forward when we feel the Goad: Violent means doe more than gentle perſwaſions, and the ſweet ſtrains of Grace. Uſually where we are dealt with in that kinde, we *Deut. 32. 15.wax wonton and kick with the heele, as an Aſſe-colt being ſuckled and full, kicks her dam in the fore-head.

4. Becauſe we all naturally deſire liberty, carnall liberty, to be left to our own ſway and bent, and therefore we catch at any thing that tendeth that way, we would be as Gods, Lords of our own actions, and ſo are very apt to dream of an exemption from all kind of Law but our own luſts, the Seducers bait was a promiſe of liberty, 2 Pet. 2. 19. We would all be above check and controle, and have ſcope and roomth from our luſts, Pſal. 12. 4. Our lips are our own, who is Lord over us? We would fain bring it to that, to be at our own diſpoſe, to be anſwerable to none, that ſhould call us to an account: The tumult of the Nation againſt Chriſt was about bonds and yokes, Pſal. 2. 3. The pale or the yoke is grievous to us, ſee Job 11. 12. Jer. 31. 18. Now being ſo reſolved to be free, we are, willing to hear of liberty, and apt to abuſe whatever ſounds to that purpoſe.

But now let us ſee how many wayes the grace of God may be turned into wantonneſs; a right knowledge of the evil may be a means to prevent it.

There is a Grace diſpenſed in the way of Gods providence which may be called, the Grace of God, and is very lyable to; abuſe; a word of that before I come to the main thing here intended. Thus we finde the patience of God often abuſed, when the Lord keepeth ſilence in heaven, and doth not preſently thunder down vengeance on the heads of ſinners, wePſa. 36. 2. Zeph. 1. 12. wallow in eaſe and fleſhly delights, and dream of a perpetual happineſs, and think we ſhall doe as well as the preciſeſt of them all; Eccleſ. 8. 11. Becauſe vengeance is not executed ſpeedily, therefore the heart is ſet in them to do evil: Thus doth mans venemous nature, ſuck poyſon out of ſo ſweet an Attribute as Gods patience! And as Gods patience is abuſed, ſo is alſo his goodneſs and Bounty. When we are full and enjoy plenty, we grow wanton, and either deſpiſe our mercies, Mal. 1. 2. Wherein haſt thou loved us? or, which is worſe, deſpiſe God himſelf; turn back upon the MercieMercy-ſeat, grow very negligent, cold and careleſs in the Worſhip of God: nay many times the minde is efferated, and grown bruitiſh and inſolent both towards God and man, Hoſ. 13. 6. According to their Paſture ſo were they filled, they were filled and their heart was exalted, they have forgotten me. Men have large Paſtures, and ſtrong luſts, and then God is forgotten, there is not that care of God, that ſenſe of duty, that meekneſſe of ſpirit, this is growing wanton with Gods; goodneſs. Once more, there is another Grace of Providence which is apt to be abuſed, and that is, the vouchſafement of Ordinances, or the meanes of Grace, in great plenty a Mercy prized when it firſt cometh among a people, but within a little while they grow wanton, 1 Sam 3. 11. The Word of God was precious in thoſe dayes, for there was no open viſion: whilſt Viſions are ſcarce they are higly prized, but when they are open aud publick, men begin to grow giddy, cannot be contented with the ſimplicity of Gods Ordinances, but muſt be fed with ungrounded ſubtleties, and quinteſſential extracts, when ſpiritual appetite groweth wanton, it is an ill ſign, when plain truths will not down, and all things muſt be carried in an airie, ſubtile, and notional way, God will have a ſcourge for ſuch a wanton people.

But let us come cloſer to the matter in hand: This Text ſpeaketh of Doctrinal diſcoveries of grace, of the abuſe of the Goſpel, and the principles thereof: now 'twere an hard task to give you an account of all the paralogiſms and corrupt inferences, which men draw from the Goſpel, there is no Doctrine, but one way or another, a carnal heart is apt to abuſe it: the moſt uſual abuſes are theſe.

1. The Doctrine of Election is abuſed, men ſay they may live as they liſt: If God hath elected them, they ſhall be ſaved, and ſo allow themſelves in their careleſs neglect of the means of ſalvation be not deceived: God that decreeth▪ the end, decreeth the means: God hath predeſtinated us to be conformed to the Image of his Son, Rom. 8. 29. in grace here as well as in glory hereafter.

2. The Doctrine of the Attribut's of Gods mercy and long ſuffering. Men will ſay they are ſinners and ſo are others but God is merciful, and ſo poor ignorant drunkards, Adulterers and ſwearers as they are, they dye with this principle in their mouths, God is merciful, but be not deceived, neither Fornicators nor Adulterers, &c. ſhall enter into the Kingdome of God: 1 Cor. 6. 9. So Eph. 5. 6. Let no man deceive you with vain words for becauſe of theſe things commeth the wrath of God. Both theſe places ſhew there were divers which had ſuch deceitful thoughts, as if living and dying drunkards, Adulterres, &c. they ſhould go to Heaven: others abuſe the long ſuffering of God to their delaying and putting off their repentance, as if after a long vitious life provided they could be devote at the laſt gaſp, they ſhould at length be ſaved, and of▪ a ſuddain from Swine become Saints: as many delayed their Baptiſm heretofore, becauſe they would have longer time to ſin in, and to walk after their own luſts, and when they were warned of their licentious courſe; their anſwer was, Tunc demum a peccatis de…ſtam cum baptizatus ero; When I am baptized I will live otherwiſe: Thou fool, beſides the uncertainty of thy having time or grace to repent; this is a manifeſt abuſe of Gods patience, and will turn to thy greater ruine, Romans 2. 4. 5.

3. The Doctrine of Goſpel grace is abuſed many wayes. Sometimes to exclude the fear and reverence of God, as if fear were an antiquated grace ſuiting onelyonly with a legal diſpenſation: whereas the children of God think the more grace, the more fear, Pſal. 130. 4. There is mercy with thee, therefore thou ſhouldſt be feared, and Hoſ. 3. 5. They ſhall fear the Lord and his goodneſs: the goodneſs of God doth not make them preſumptious; but is the greater matter of reverence and holy trembling: fear is ſo far from being aboliſhed in the Goſpel, that it continueth in Heaven, it being an eſſential and neceſſary reſpect from the Creature to the Creator. Again, 'tis abuſed to deny all humiliation and ſorrow for ſins; yea all confeſſion of ſins, as if to be humbled for ſins were legal, whereas repentance and all the acts of it, is a meer Goſpel duty, the Law knew no ſuch thing, and the trueſt and moſt genuine ſorrow ariſeth from a ſenſe of pardon, Zek. 12. 10. They ſhall look upon him whom they have pierced, and mourn, So Luk. 7. 47. that Chriſtian Niobi loved much and wept much, and all becauſe much was forgiven; John ſpeaketh to beleevers to them that walked▪ in the light to confeſs their ſins, 1 Joh 1▪ 9. we cannot have pardon in Gods way till this be done: if we confeſs, &c. tis a condition not for which, but without which pardon is not obtained: it doth not ſhew the cauſe but the order of graces working: again, ſometimes tis abuſed to the neglecting of circumſpection and heed in us: we are preſerved in Chriſt (ſay they) and therefore we may be careleſs, and though we caſt our ſelves upon ſnares, temptations and occaſions to ſin: be confident that God will keep us; the Devil ſets upon Chriſt with ſuch a temptation, Mat. 4. 6. Caſt thy ſelf down, and he ſhall give his Angels charge over thee. Libertines ſcoff at the niceneſs and ſcrupulouſneſs of former profeſſors, that were willing to keep at ſuch a diſtance from a temptation, as if their ſtrict and exact walking were a fruit of their darkneſs and legal ſpiritedneſs: whereas the Apoſtle maketh it a main property of of children of light; thus to do Eph. 5. 15. So Gods doing all in the covenant of Grace, is abuſed to exclude all care of duty: and to keep men in a lazy oſcitancy, and gaping for grace without all care or endeavour on our part: whereas God loveth to be met with in his own way, and commeth in with ſupplies of grace, according to our diligence in the uſe of means: See Mark. 4. 34. and as 'tis abuſed to ſhut out all endeavours after grace; ſo all actings and operations under grace: as if we were meer logs rather then rational agents, and God ſo did all, that the act of our own faculties were quite aboliſhed, or ſuſpended: whereas though the grace be from God, yet the act is ours, for otherwiſe the faintneſs and defectiveneſs of the operation would be chargeable upon him, and the Lord doth ſo draw us, that we have a motion of our own; draw me and we will run after thee, Cant. 1. 4. 'Tis he that treads down Satan, but under our feet, Rom. 16. 20. the Doctrine of Chriſtian liberty, which is one part of the Goſpel is abuſed to exclude the Moral Law, as a rule of duties to God and man: whereas the Apoſtle ſaith, I am not foreign, not without the Law to God, but under the Law to Chriſt, 1 Cor. 9. 20. ſometimes 'tis abuſed to a living to the height of the Creature, (as ſome carnal wretches phraſe it) or an immoderate uſe of carnal comforts: whereas to reſtrain us in this kinde the Scripture forbiddeth licentiouſneſs in the uſe of the creatures under ſuch tearms as do imply the lawful uſe; See Luk. 17. 27 and Iſa. 22. 13. the things mentioned there are neceſſary for the ſupportation of life; but the immoderate uſe is intended, becauſe they did nothing elſe but minde theſe things, He that will do all that he may, will ſoon do more then he ſhould. The doctrine of ſpiritual worſhip, and aboliſhing the ſhaddows of the Law, which is another part of the Goſpel, is abuſed to the neglect and contempt of Ordinances, and acts of ſolemn worſhip, as if all were but formes, not ſuiting with that ſpirituality unto which they thinke they are called in theſe dayes of the Goſpel, and ſo conſtant prayer is layed aſide as a form, whereas God calleth for dayly worſhip in this kinde, Mat. 6. 11. and making conſcience of hearing the word: a form too low for them that pretend to live immediately upon the ſpirit: whereas the Scripture joyneth word and ſpirit together, as inſeparable in the diſpenſation, Iſai. 59. 21. and the Apoſtle in one Verſe, ſaith deſpiſe not propheſcying, 1 Theſ. 5. 19. and preſently Verſe 20. Quench not the ſpirit: implying, whoſoever doth the one, will, certainely do the other; ſo the Ʋſe of the Seals, Baptiſm, and the Supper, as forms fit for Novices; but they are of a more elevated ſtrain, and above theſe lower helps, enjoying ſo much in the inward and hidden man; whereas Chriſt hath injoined theſe Ordinances for the uſe of al ſorts of Chriſtians till he come again to judge the World, ſee Mat. 28. 20. and 1 Cor. 11. 26. ſo instructing Children, a form, though we have expreſs command for it in Scripture, Eph. 6. 4. 'twere eaſie to rake in this Puddle, but this taſt may ſuffice.Ʋſe 1.

The Uſe of all is to make us more cautious and wary, that we may not be guilty of this great ſin.

'Tis the errour of the wicked, 2 Pet. 3. 16. 'tis a black mark to grow the more wanton for mercies; ſecure, for patience; ſenſual, vain, negligent careleſs, becauſe of the free tenders of grace in the Goſpel; there cannot be a more evident marke of a man in a carnal condition: 'tis ſad when our Table is made a ſnare; but 'tis worſe when the very Goſpel is made a ſnare; for the better things are, the worſe is the abuſe and more dangerous; look as 'tis a mark of the Love of God to have all things work together for good to us, Rom. 8. 28. So 'tis an argument of the hatred of God, when all things prove a ſnare, and the very Goſpel it ſelf, the bleſſed Goſpel of the glorious God is curſed to us, Oh how ſaid is their condition!

2. 'Tis a ſin againſt Mercy, and thoſe of all others are moſt dangerous, when you abuſe Grace, you make Grace your enemy; and 'tis ill for creatures when Grace is their enemy, and there is nothing left for them but Juſtice and Wrath; Juſtice will take up the quarrel of abuſed Mercy, and as Grace is deſpiſed, ſo wrath taketh place; they treaſure up wrath, &c. Rom. 2. 4, 5.

3. 'Tis ſoul ingratitude to turn our mercies into a provocation, to make a Calf of our Earings, and to ſerve our luſts of Gods Providence, as he ſaid of Adam, that what he received foreign a Rib he returned foreign a Dart, alluding to his fall by Eve; ſo he fight againſt God with his own weapons, what vile ingratitude is that? See Jer. 5. 7. Ezek. 7. 20. To make Plenty the fuel of our luſts, what is it but to *Iſa. 43. 24.make God ſerve with our ſinnes, and to grow worſe for the Goſpel, black and tauny becauſe the Sun of Righteouſneſs hath looked upon us? 'tis as it were to give it out to the World, as if he did ſerve with our ſins by his own conſent, and we had a licenſe from heaven to doe what we do.

4. 'Tis a great grief to the Spirit of God▪ when you abuſe Grace, you doe as it were put your miſcarriages upon him, when you call licentious walking, Chriſtian liberty; and neglect of duty, Goſpel freedom; and godly ſorrow, legaliſm; and ſtrict walking, ſuperſtitious niceneſs; you doe as it were Father your baſtards upon the Spirit, and intitle the monſtrous conceptions and births of your own carnal hearts to his incubation and over-ſhaddowing; you think God warranteth you in all this, and that's a high wrong to him, which he wil avenge in due time; ſee Pſal. 50. 21, 22. I remember the Prophet ſaith, Jer. 4. 10. Oh Lord thou haſt greatly deceived this people, becauſe the falſe Prophets had done it in his name; falſe doctrines make God to be the deceiver, and theſe ill conſequences drawn from the Goſpel, are in effect charged upon the Spirit who is the author of it.

Well then, learn the truth as it is in Jeſus. Epheſ. 4. 21.

Firſt, Make him your Teacher; fleſh and blood will ſtumble in Gods plaineſt wayes, we cannot learn any Goſpel truth of our ſelves, but we are apt to pervert it to an ill uſe.

2. Take the whole doctrine together; for it is the truth as it is in Jeſus, otherwiſe 'tis the truth as 'tis in the mouth of a falſe Teacher, half truth, hath filled the world with looſneſs, when men divide between Chriſts comforts, and Chriſts graces, his Prieſthood and his Regality, his Benefits and his Laws, theſe partial apprehenſions ſpoyl all.

3. As to your maner of learning, let it be ſaving, and ſuch as tends to practice; 'tis not enough to make Chriſt our Teacher, by uſing his Word, and looking for the direction of his Spirit, and to make the whole counſel of God our leſſon, but alſo we muſt learn to a ſaving purpoſe, to put off the Old man, to put on the New, and not to ſtore the brain with knowledge ſo much as the heart with grace: for to this end is the Goſpel given to us not for ſcience ſo much as practies, to make us better rather than wiſer and more knowing.

Another Uſe is Examination, to put us upon tryal, whetherƲſe 2. we doe not, yea, or no turn the Grace of God into wantonneſs: A man may be right in Doctrine, and yet the conſtitution of his ſpirit may be naught. Again, there may be a fond dotage on the name of Chriſt, and yet no real reſpect to him, therefore it behoves us to ſearch how the Goſpel works with us.

1. Are you not the better for the knowledge of it, if you are not the better, you are the worſe; if you know Chriſt, and come ſhort of the houre of his Grace, you know him in vain, you make Chriſt and the Goſpel an uſeleſſe thing, compare 2 Cor. 6. 1. with Col. 1. 6. there is a receiving the Grace of God in vain, and a knowing the grace of God in truth, we receive it in vain when we are nothing the better for it; and we receive it in truth when we feel the ſweetneſs and power of it upon our hearts and conſciences; thoſe that know the grace in truth, are the more vigilent, more humble, more holy, they are more diligent for the grace of God hath a mighty conſtraint to urge us to duty, 2 Cor. 5. 14, 15. more humble, nothing ſo melting as Grace, Zech. 12. 10. Ʋnkindneſs after ſo much Grace as we have received in Chriſt is the great reaſon and cauſe of godly ſorrow: More holy, nothing kindles ſuch a rage and indignation againſt ſin as Grace doth, Ezra 9. 14 Should we again after ſuch a deliverance, &c. nothing perſwadeth by ſuch powerful arguments to the practice of holyneſs, as grace doth, See Tit. 2. 11. 12, 13, 14. Therefore what are you the better, if it worketh not thus 'tis ſad.

2. Are you the worſe ſenſibly for the knowledge of the Goſpel.

Firſt, Do you grow more careleſs and neglectful of duties, as if now there were not ſo much required of you? The Goſpel never taught you that; but your own corrupt hearts; 'tis true, the more Chriſt is preached, the more Evangelical a man is in his duties; his heart is taken off more from reſting in them, he doth not pitch his hopes upon the tale of number of his duties, and he doth not perform them out of bondage, but more clearly, knowingly, comfortablely, as upon Goſpel grounds; but ſtill he will be performing: as knowing that duties can never have too much of our care, and too little of our truſt: in the Goſpel we have more help, therefore in all reaſon we ſhould perform more work: well then to grow more lazy, and leſs frequent in the worſhip of God, and the uſe of the means of grace: the more we are acquainted with Gods grace in Chriſt, is to abuſe grace, which was given us to make us more chearful, not more ſlack and negligent.

Secondly, Leſs circumspect and wary in your converſations, looſe walking is an ill ſign: Chriſt himſelf taught us, To enter in at the ſtreight gate, and to walk in the narrow way, Mat. 7. 14. When men ſeek more roomth and breadth for their luſts, they pervert the end of the Goſpel, for the Goſpel onelyonly ſheweth, That the greateſt ſin is pardonable, but the leaſt is not allowable: the world is much for a ſhorter cut to Heaven; but when you have done all, you will finde that the good, old, long way is the neereſt way home; ſtill we muſt make ſtreight ſteps to our feet: mortify luſts, bridle vile affections, and keep cloſe to Rule. Sin is the ſame that ever it was, and the Law is the ſame, and God is as Holy and as much delights in holyneſs as ever he did; we therefore muſt be as ſtrict as ever: 'tis but a carnal liberty to have leave to be wanton, to be free to ſin: Nature is very apt to hear in that ear, See 2 Pet. 2. 18. 19. but grace counts it no priviledge.

Thirdly, If leſs humble, ſtill you are guilty, a man committeth ſin and findeth no remorſe, upon the pretence of Gods free grace in pardoning, this is ſtill the wantonneſs which ariſeth from the abuſe of the Goſpel; Gods children never loath themſelves more then upon the remembrance of mercy, Ezek. 36. 31. never melted for ſin more, then when the warm beams of Gods love thaw their hearts, that they ſhould ſin againſt a pardoning God, a gracious Father: a good Maſter, &c. every mercy is a new ſtab at heart, Chriſts look made Peter weep bitterly, nothing affects them ſo much as grace.

The third point is taken from that Particle [Our] foreign,Obſervat. 3. he mentioneth their intereſt in God to provoke them ſo much the more to zeal, againſt errours, that were ſo ſcandilous to his grace. Note, That ſenſe of Intereſt in God begets the beſt zeal for the truths and glory of God. The point conſiſts of two Branches.

1. That Intereſt in God will beget a zeal for God: it troubleth a good man to ſee any one wronged, much more to ſee his own relation wronged, moſt of all to ſee his God wronged: can a man profeſs love to God, and not eſpouſe his quarrel? freinds have all things common, common love and common hatred, wrong the one, and the other is not well at eaſe; ſo it is in the ſpiritual friendſhip between us and God, Pſal. 69. 9. The reproaches of them that reproached thee, are fallen upon me: injuries done to God and Religion, will as neerly affect us, as thoſe done to our perſons; certainly they that can be ſilent in the cauſe of God, have little affection to him, and are ſo tender of wordly intereſts, do little value an intereſt in God: Wiſdom is juſtified of her children, Mat. 11. 19. they are Baſtards and not Children, that are afraid or aſhamed to own their mothers defence, or can hug thoſe in their boſoms that are enemies to God and his grace, Pſal. 139. 21. Doe not I hate them O Lord that hate thee? am not I greved with them that riſe up againſt thee? 'Tis an Argument of his ſincerity, that God and he had the ſame enemies, that he could finde no room in his heart for affection to them, that he had no affection to God, when we came into covenant with God: we made a League with him offenſive and defenſive, to count his friends ours, and his enemies ours, to hate what he hateth, and to love what he loveth; therefore without breach of covenant we cannot be ſilent in Gods cauſe▪ and friends to the enemies and abuſers of his grace.

2. The next Branch is, That their zeal who have an inteeſt in God, is the beſt zeal: now 'tis the beſt partly becauſe 'tis hoteſt, they that conteſt meerly for an opinion, are not ſo earneſt as they that contend out of affection, as a ſtranger ſeeing a man oppreſſed, may chide him that did the wrong, but a meet relation, he will interpoſe and venture himſelf in the quarrel. So will one that loveth God, ſacrifice all his intereſts for Gods ſake: partly becauſe 'tis pureſt; carnal men may ingage in Religious controverſies, out of paſſion they may ſtikle for their own opinion; but this fire is taken from a Common heart, not from the Altar, it doth not ariſe from any love to God, from any inward reliſh, and taſte of the ſweetneſs of grace, but onelyonly from humour and obſtinacy, and wordly i…tereſt, we may as well be afraid of ſome mens zeal againſt errour, as of other proneneſs to it: Carnal perſons keep a great coyle, and fill the world with clamour and rage, but their hearts do not flame with zeal upon a proper intereſt and do not carry on things in Gods way.

The Uſe is to inform us of the reaſon why the ſpirits of godly men are ſo keen againſt ſuch errours as intrench upon the grace of God; why errours about Chriſt are horrible to them, a very abomination to their thoughts; becauſe thereupon are built all their hopes, and in ſuch matters they have moſt experiences, therefore their hearts ſparkle within them, others feel a cold indifferency, but they a mighty preſſure upon their ſpirits.

I now come to the laſt part of their diſcription. [And denying the onelyonly Lord God, and our Lord Jeſus Chriſt] obſerve their ſin [denying.] The Object [the Lord Jeſus Chriſt,] who is here deſcribed three ways. 1. By his abſolute rule and ſupremacy foreign the onelyonly Lord. 2. By his Eſſence, foreign God. 3. By his Headſhip over the Church, foreign, our Lord Jeſus Chriſt

I ſhall firſt vindicate and then open the words, divers take words disjunctively, applying the firſt clauſe to the father: the ſecond to the Son: So Eraſmus tranſlateth it: God who is that onelyonly Lord, and our Lord Jeſus Chriſt: But as Beza obſerveth: this is not the firſt time that he is taken tripping in thoſe places, which ſeem manifeſtly to aſſert the Godhead of Chriſt; briefly then that the whole clauſe is to be underſtood of Chriſt, may be proved by theſe arguments. 1. Becauſe the paralel place in Peter, from whence this ſeemeth to be taken, maketh mention onelyonly of Jeſus Chriſt, where foreign, the word of abſolute Sovereignty is aſcribed to him [denying foreign, the Maſter that bought them,] 2 Pet. 2. 1. 2. Becauſe to me it ſeemeth that Jude would lay down all the prorogatives of Chriſt in his Natures, as God as man: In his relation to the world, ſo a Maſter, to the Church, ſo a Lord, 3. By the tennor of the words in the Original, where there is no new Article to divide them and therefore all theſe Titles belong to the ſame perſon, foreign. 4. Many old Coppies (as Calvin ſaith) read thus: denying Chriſt who is onelyonly God and onelyonly Lord. 5. Becauſe the hereſie of theſe times ſtruck at Chriſt, more then God the Father, and onelyonly at the Father for Chriſts ſake; and therefore John in his Epiſtles, ſpeaketh often of thoſe that denyed Christ: See 1 John 2. 22. and 1 John 4. 3. 'tis true the School of Symon and ſome other Sex, held forth many fabulous things of God, and introduced multitude of Rulers by whom the world was governed; but this was to exclude Chriſt, and to make voyde that Soveraignty which the Scriptures aſſert to be committed into his hands: The moſt ancient Hereſies were thoſe of the Simonians, Menandrians, Saturninians, who denyed the perſon of Chriſt; affirming Simon Magus to be Chriſt. And the Valentinians, who denyed his humane Nature, affirming that he brought his ſubſtance from Heaven, and onelyonly paſſed through the Virgin Mary, like water through a Conduite: there is but one Objection againſt this expoſition, and that is, if it be meant of Chriſt; then the Father will be excluded from being God, for Chriſt according to the ſenſe alledged, is ſaid to be onelyonly Maſter, onelyonly God and onelyonly Lord; I Anſwer, The expreſſion doth not exclude either of the Perſons of the Godhead, the Father or the Son; but onelyonly the Creatures, and foigned Gods, eſpecially thoſe feigned Rulers and G… vornors of the world▪ which the School of Simon, and the Nicholaitans introduced under the horrid names of Barbel, Abrakan and Kavlakan, &c. and indeed ſuch kinde of expreſſions are frequent in Scripture, as Iſa. 44. 8. Is there a God beſide me? yea there is no God, I know not any: So Iſa. 45. 5. I am the Lord, there is none elſe, there is none beſides me: All which expreſſions are meant of Chriſt, as appeareth not onelyonly by the Titles of Saviour and Redeemer, given to the God that there ſpeaketh; but alſo by divers paſſages therein proper to him; yea by a quotation of the Apoſtles. Compare Iſa. 45. 22. 23. with Rom. 14. 11. and Phil. 2. 2. Again you ſhall finde like paſſages of God the Father, where …e is ſaid to be onelyonly true God, Joh. 7. 3. This is life eternal to know thee the onelyonly true God, and Jeſus Chriſt whom thou haſt ſent; which is not excluſive of other perſons, but of other Gods, and the Scriptures ſpeak thus, becauſe of the unity of the Divine Eſſence, which all the perſons communicate one with another.

The Expoſition of the words now they are vindicated will be eaſie, [And denying] this is done either openly or covertly. Openly, when Chriſt is cleerly renounced and oppoſed. Covertly, Chriſt is denyed either by the filthy converſation of Chriſtians, or elſe by Heretical inſinuations, ſtriking at his perſon and natures at a diſtance, both are intended for theſe ſeducers, though they denyed Chriſt, yet they had▪ their pretences and illuſions, this Chriſt whom they denied is deſcribed, by his relation in the World [the onelyonly Maſter, or Ruler] this word is oppoſed to their doting conceit of many Rulers, between whom the Regiment of the World was divided, the next Title is [foreign God] ſo Chriſt is called becauſe of his divine nature, and then [our Lord] he ſaith [our] partly to ſhew that this was the Title that he bore in relation to the Church, they being his peculiar people by his fathers gift and his own perchaſe, partly to awaken their zeal by a conſideration of the intereſt, which they had in this Lord, thus denied; and then the other word [Lord] is proper to Chriſts Mediator-ſhip, ſee 1 Cor. 8. 5. there remaineth but Chriſts name [Jeſus Chriſt] the word [Jeſus] is opened Math. 1. 21. Thou ſhalt call his name Jeſus, for he ſhall ſave his people from their ſins, and it implieth here that Chriſts Lordſhip ſhal be adminiſtred for the ſalvation of the Church; the other word [Chriſt] ſignifieth anointed, which noteth his deſignation from God to be King, Prieſt, and Prophet, I do thus particularly open the terms, becauſe I ſuppoſe the Apoſtles ſcope is to give us a ſum of the Chriſtian Doctrine, concerning the perſon, natures and Offices of Jeſus Chriſt, all which were one way or other impugned by the ſeducers of that age.

The points that might be drawn hence are many, for a taſt take theſe.

That Jeſus Chriſt is M…ſter and Lord, foreign, King of nations, Jer. 10. 7. and King of Saints, Rev. 15.Obſervat. 1. 3. or as the Apoſtle in one place, Head over all things to the Church, Eph. 1. 22. he is over all things Supream and abſolute, but the Churches head, from whom they receive all manner of influence, he hath a rod of Iron to rule the Nations, and a golden Scepter to guide the Church, in the World he ruleth by his Providences, in the Church by his Teſtimonies, Pſal. 93. per totum. In the World the attribute manifeſted is Power, in the Church, Grace; well then, here is comfort to Gods people, your Lord is the Worlds Maſter, let the waves wave, the Lord reigneth, Pſal. 93. You need not fear, he is not onelyonly Lord to protect you, but Maſter of them that riſe up againſt you: Again, who would not chuſe him to be a Lord when whether we will or no, he is our Maſter; and bow the knee to him, that will elſe break the back; and touch his g…lden Scepter, leaſt we be broken with his Rod of Iron; and take hold of his ſtrength by faith, leaſt we feel it in diſpleaſure; Lord let me feel the efficacy of thy grace, rather then the power of thine anger.

Obſerve again: That Chriſt is Lord and Jeſus, he cameObſervat. 2. to rule, and he came to ſave: I ſhall handle theſe two Titles. 1. Conjunctly, and then, 2. Singly and apart.

1. Conjunctly, Let all Iſrael know that God hath made this Jeſus whom ye have crucified Lord and Chriſt, Acts 2. 36. 'Tis uſual to obſerve in Chriſts ſtile and Title, a mixture of words of power, and words of goodneſs and mercy. See Iſa. 9. 6. & a tibi paſſim, now for what end? partly to ſhew that he is a deſireable friend, and a dreadful adverſary: partly to ſet forth the myſtery of his perſon, in whom the two Natures did meet, partly to ſhew that he is not good out of impotency and weakneſs; if we pardon and do good 'tis out of need; God is ſtrong enough to revenge, but gracious enough to ſave and pardon: Power maketh us cruel; Who findeth his enemy and ſlayeth him not? if we forbear, 'tis out of policy, not out of pitty: the ſonnes of Zerviah may be too hard for us, but Chriſt who is the great Lord, he is alſo Jeſus, he hath the greateſt power, and the greatest mercy; mighty, but yet a Saviour: Partly to ſhew how we ſhould receive him; we ſhould not onelyonly come to him for eaſe, but take his yoke, Mat. 11. 28, 29. Give him your hearts as well as your conſciences; if Chriſt ſave, let not ſin Lord it. What a pittifull thing is it when men would have Chriſt to redeem them, and Sathan to rule and gov…rn them? foreign, we will not have this man to reign over us, Luke 19. 14. There the buſineſſe ſticks; the carnal mind is enmity to the Law, Rom. 8. Luſts cannot endure to hear of a reſtraint, and therefore we oppoſe moſt Chriſts Nomothetick power; like angry Dogs we gnaw the chain: the language of every cardal heart is, our lips are our own, who is Lord over us? Pſal. 12. 4. To be controled for every word, every thought, every action, we cannot endure it. Oh conſider Chriſt hath many enemies, but they are his chief enemies that doe withſtand his reigning, Luke 14. 29. Thoſe mine enemies that would not that I ſhould reign over them, &c.

Secondly: Let us handle theſe two titles ſingly and apart.

1. He is Lord, Acts 10. 36. Jeſus Chriſt he is Lord of all. As he is God he hath the ſame glory with the Father; as Mediatour there is a dominion that reſults from his Office; for ſo he is the heir of all things, the head of all creatures, and King of the Church, and at the laſt day the Judge of all men. But he is chiefly a Lord becauſe of his heritage in the Church; a Lord over his own people, who are given to him for a poſſeſſion by God the Father, Pſal. 2. 8. and bought with his own blood, Acts 20. 28. and taken into a Marriage-covenant with him, Eph. 5. 25, 26, 27. And as Sarah called her husband Lord, ſo muſt the Church own Chriſt for Lord and Huſband. Well then, let us acknowledge the dominion of Chriſt, let him be Lord alone in his own houſe; let us yeeld ſubjection and obedience to him; let us beware of depriving him of that honour to which he hath ſo good a right: You will ſay, who are thoſe that deny Chriſt his Lordſhip? I anſwer. 1. They that will not hear his voice, that ſlight his calls; he inviteth them and prayeth them that they will look into their hearts, conſider their eternal condition, but they quench the Spirit, ſmother light, reſiſt all theſe motions; theſe will not hear Chriſts voyce; he intreateth, prayeth that we will come and put our ſouls under his Government, and we in effect ſay, we are Lords and will not come at thee, Jer. 2. 31. We are well enough, and ſhall doe well enough without any ſuch care and ſtrictneſs.

2. They that cannot endure his restraints, Jer. 31. 18▪ Thou art as a bullock unaccuſtomed to the yoke. They cannot endure to hear of denying their faſhions, their luſts, their pleaſures, their vain thoughts, when every thought, and every deſire muſt be under a Law; ſo much time ſpent in duties, ſuch gravity in the converſation, ſuch awe in their ſpeechs, they break off like a wanton heifer; vain and licentious ſpirits will not be yoked and clogged thus, Mal. 1. 14. What a wearineſs is it? Sacrifice upon ſacrifice! ſuch waiting upon God! they cannot endure it. Man is compared to a wild Aſſe-col…, not onelyonly for groſneſs of conceit, but for un…a…edneſs and wildneſs, Job 11. We would roam abroad without reſtraint.

3. They are given up to ſtrong and inordinate deſires of liberty; when men quarrel at duties rather than practice them, think it a kind of happineſs to be free, and that there is no freedom but in ſinn…ng, and following the bent and ſway of their own hearts, are all for breaking bands, and diſſolving cords, Pſal. 2 4.

4. Theſe are bewrayed by a proud contempt, and obſtinacie againſt inſtruction and reproof, Jer. 5. 5. I will goe to the great men and ſpeak to them, but theſe have altogether burſt the yoke, and broken the bands, they had caſt off all reſpect and obedience to God, Jer. 13. 15. Hear, give ear, be not proud, &c. So Heb. 13. 12. Suffer the words of exhortaiion, &c. Some ſpirits are impatient and recoile with the more violence upon a reproof, and ſtorm and vex, which argueth much unſubjection of heart to Chriſt.

Secondly: he is Jeſus, which ſignifyeth a Saviour; now Chriſt is a Saviour poſitively as well as privately, he giveth us ſpiritual bleſſings, as well as freedom from miſery, Joh. 3. 17. That they ſhould not periſh but have everlaſting life. Again, he is a Saviour, not onelyonly by way of deliverance but by way of prevention, he doth not onelyonly break the ſnare, but keep our feet from falling: He is as a Shepheard to lead the flock, as well as a Phyſitian to heal the diſeaſed: We doe not take notice of preventive mercies, and yet prevention is better than eſcape. Again, he is a Saviour by merit, and by power; for he hath not only to doe with God but with Sathan; God is to be ſatisfied, and Sathan overcome, and therefore he reſcueth us out of the hands of Sathan, and redeemeth us out of the hands of Gods Juſtice. To reſcue a condemned Malefactor, and take him by force out of the Executioners hands, is not enough, the Judge alſo muſt be ſatisfied, and paſſe a pardon, or the man is not ſafe: Chriſt hath pulled us out of the power of darkneſſe, Col. 1. 13. and in him the Father is well pleaſed, Mat. 3. 17. There needeth alſo power to work upon our hearts, as well as merit to ſatisfie God. Before his Exaltation he redeemed us, then he deſerved it, and therefore 'tis ſaid, We have ſalvation by his death, 1 Theſ. 5. 9. After his exaltation he worketh it, and ſo we are ſaved by his life, Rom. 5. 10. So that living and dying he is ours, that living and dying we may be his; we have the power of his Exaltation as well as the merit of his humiliation. Once more, he ſaveth us not onelyonly for a while, but for ever, and therefore 'tis called an eternal ſalvation, Heb. 5. 9. not onelyonly from temporal miſery but from hell and damnation, not only the body is ſaved but the ſoul, and the ſoul not onelyonly from hell but the fear of hell, Heb. 2. 14. from the fear as well as the hurt, from deſpair and want of hope, as well as from the miſery it ſelf. Yet again, he ſaveth us not only from the evils after ſin but the evil of ſin, Mat. 1. 21. He ſhall ſave his people from their ſins, there is the chiefeſt part of his ſalvation. He doth not onelyonly ſave us in part, but ſaves us to the uttermoſt, Heb. 7. 25. He giveth us life, and all things neceſſary to life. Well then,

1. Bleſſe God for Jeſus Chriſt, that he took the cure of our ſalvation into his own hands, he would not truſt an Angel, none was fit for it, Iſa. 59. I looked and there was no Saviour, therefore mine own arm wrought out ſalvation; there are poor creatures, like to periſh for want of a Saviour, I will goe down and help them, as Jonah when he ſaw the tempeſt, Caſt me into the ſea; ſo when we had raiſed a tempeſt, caſt me in (ſaith Chriſt) Lo I am come to do thy will.

2. Get an intereſt in Chriſt, Luke 1. 47. My ſpirit hath rejoiced in God my Saviour. Intereſt is the true ground of comfort and rejoycing, what muſt we doe to get this intereſt? I anſwer,

1. Reject all other Saviours, Acts 4. 12. There is ſalvation in no other: nothing could ſave Noah and his Family but the Ark; if they had deviſed Ships, they would not hold out againſt the deluge; eſpecially take heed of making Chriſt of ſelf, ſetting up thy own merit, or thy own power, the one in effect renounceth his humiliation, the other his exaltation: Chriſt came to ſave that which was loſt; the ſinking Diſciples cryed out, Maſter ſave us, we periſh. 'Tis long ere God bringeth us to this; till you are loſt, why ſhould you make choice of a Saviour; ſwimming is not a thing that can be practiſed a ſhore or on firm land; till we are brought into diſtreſs we will never look for a Saviour.

2. Be earneſt with God for an intereſt, and for the manifeſtation of it, Pſal. 35. 3. Say unto my ſoul I am thy ſalvation: When the Soul hath choſen God, Lam. 3. 24. The Lord is my portion ſaith my ſoul, I'll have no other Saviour, but I'll deſire the Lord to ratifie it by his conſent; I am thy ſalvation. Thoſe that would make uſe of Chriſts ſalvation in a temporal way preſſed on him, untiled the houſe to come at him, ſo ſhould we force our ſelves upon him by an holy boldneſs.

Again, from the words obſerve, The Son of God was Obſervation.Chriſt that he might be Lord and Jeſus; anointed of the Father that he might accompliſh our ſalvations. This anointing ſignifieth two things.

1. The quality and kind of his Office.

2. The Authority upon which it was founded.

Firſt, it noteth the nature of his Offices under the Old Teſtament three ſort of perſons were anointed, Kings, Prieſts, and Prophets, and all theſe relations doth Chriſt ſuſtain to the Church. Men that were to be ſaved lay under a threefold neceſſity, ignorance, diſtance from God, and inability to return to him; ſuitably Chriſt is a Prophet to ſhew us our miſery; a Prieſt to provide a remedy; a King to inſtate us in that remedy; therefore according to theſe three Offices doth the Scripture uſe words in deſcribing the benefits we have by Chriſt, John 14. 6. I am the way, the truth, and the life. Chriſt is the way As a Prieſt, for his oblation and interceſſion, we have the boldneſſe to come to God; the truth as a Prophet, the life as a King; take life either for the royal donatives of Grace or Glory. So 1 Cor. 1. 30. He is made to us wiſdom, righteovſneſs, ſanctification, and redemp…ion. We are ignorant, fooliſh creatures, therefore Chriſt is made to us Wiſdom as a Prophet; we are guilty creatures, and therefore righteouſneſs as a Prieſt; ſinfull creatures, therefore ſanctification; miſerable creatures, liable to deach and hell▪ therefore redemp…ion, and both theſe as a King: 'twas neceſſary that the way of our ſalvation ſhould be opened, effected, and applyed, therefore did Chriſt firſt come from heaven as a Prophet to preach the Goſpel, and then offer up himſelf through the eternal Spirit as a Prieſt, and laſt of all ſeiſe upon the Mediatorial throne, as King of the Church. Well then, if our blindneſſe and ignorance troubleth us, let us make uſe of Chriſts Prophetical Office, that he may teach us the whole counſel of God; if we are haunted by troubles, and the accuſations of our own conſcience, let us ſprinkle our hearts with the blood of our high Prieſt, that they may be pacified; if we have any deſire to be granted, let us make uſe of his interceſſion; if we be diſcouraged by our own weakneſſe, and the power of our ſpiritual enemies: let us run for protection to our King through whom the Saints are more then Conquerors.

2. It noteth the Authority upon which his Office is founded, he was annointed thereto by God the Father, who in the work of Redemption is repreſented as the offended party, and ſupream Judge; and ſo 'tis a great comfort to us that Chriſt is a Mediatour of Gods chuſing: when Moſes interpoſed of his own accord, he was refuſed; blot me out of thy book: no ſaith the Lord, The ſoul that ſinneth, him will I blot out of my Book: but now Jeſus Chriſt took not this honour upon him, but was called of God thereunto; 'twas the will of the Father: ſo that when we come to God, though we cannot ſay he is mine, yet we can ſay, Lord he is thine: a Saviour of thy ſetting up, thou haſt Authorized him, and wilt own thine own way, &c.

Once more obſerve, (which indeed is a point that lyethObſervat. 4. full in the eye of the Text) That Jeſus Chriſt the maſter of the world and Lord of the Church is true God. For 'tis ſaid here [denying the onelyonly Lord God, and our Lord Jeſus Chriſt] It would ſeem a ſtrange thing that I ſhould go about to prove the God head of Chriſt were not blaſphemy grown ſo common, and appearing abroad with ſo bold a forehead; heretofore it was a grievous abhomina…ion to the children of God, when ſuch a thought ruſhed into their minds; but now ſome promote it as a ſettled oppinion: 'tis Satans policy to looſen a corner stone, though he cannot wholly pull it out, he ſtriveth all that he can to make the main Articles of Religion ſeem at leaſt queſtionable: But Chriſtians be not ſhaken in minde, the foundation of the Lord ſtandeth ſure; I confeſs I ſhould wholly omit ſuch diſputes; in fundamental Articles, we ſhouldnot allow a ſcruple; Thou ſhalt not enquire after their Gods, Deut. 12. 30. But when ſuch conceits are not onelyonly Sathanical injections, but mens ſettled opinions, 'tis good to eſtabliſh the heart in ſuch principles as this is: that Chriſt is God, appeareth by expreſs Scripture, where he is called th… true God, 1 John 5. 20. the great God, Tit. 2. 13. to ſhew that he is not a God Inferiour to the Father, but equal in power and glory, and that not by courteſie and grant, but by Nature. So he is called the Mighty God, the everlaſting father Iſa. 9. 6. and God over all, Rom. 9. 6. proofs ſo evident and pregnant, that they need no illuſtration, and that he is a God equal to the Father, appeareth alſo by expreſs Texts of Scripture, Phil. 2. 6. He was in the form of God, and thought it no robbery to be equal with God, and Col. 2. 9. in him dwelleth the fulneſs of the God-head bodily: the Saints are made partakers of the Divine nature, 2 Pet. 1. 5. but in him the whole God-head dwelt perſonally, and all this was no uſurpation of a mothers right; the Jews would have ſtoned him, becauſe he ſaid God was his Father, making himſelf equal with God; therefore he meant it not in an ordinary ſenſe, and indeed if he be a God, he is a God by Nature, for God will not give his glory to another. Again, God he muſt needs be, if you conſider the work he ought to do: the work of the Mediator could be diſpatched by no inferiour agent: as Prophet, he was to be greater then all other Prophets and Apostles; for the great Doctor of the Church ought to be Authentick a Law-giver from whoſe ſentence there is no appeal: A Lord in his own houſe, Heb. 3, 6 one to whom Moſes was but a ſervant, for to him he gave the Law, Heb. 12. 29. One that is to be a Foun…ain of▪ wiſdom to all the Elect, 1 Cor. 1. 30. One that muſt not onelyonly teach but give eyes to ſee, and ears to hear, and an heart to learn: conſider him as a King, a finite power cannot break the force of enemies, pour out the ſpirit, raiſe the dead, beſtow grace and glory, and become an original fountain of life to all the Elect; all theſe things are proper to God, the glory which he will not give to another: Conſider him as a Prieſt, and there is two Acts, Oblation and Interceſſion, and ſtill you will finde that he muſt be God; for his Oblation, he muſt be one that could offer up himſelf, Heb. 9. 14. and therefore muſt have power over his own life, Iohn 10. 18. to lay it down and take it up, which no creature hath: And he muſt offer himſelf one for all, 2 Cor. 5. 15. the perſon that ſuffered was to be infinite, as good and better then all theirs that ſhould have ſuffered, as they ſaid to David, thou art better then a thouſand of us; and this ſuffering was to be but once: now the wages of ſin are eternal death, ſomething there muſt be to compenſate the eternity of the puniſhment, and nothing could counterpoſe eternity, but the infiniteneſs and excellency of Chriſts perſon, as a payment in Gold taketh up leſs room, then a payment in ſilver, but the value is a… much: 'twas neceſſary that he ſhould overcome the puniſhment, for if he were always ſuffering, we could have no aſſureance that God were ſatisfied, and the end was to expiate ſin, nothing but an infinite Good could remedy ſo great an evil, the perſon wronged is infinite, ſo is the perſon ſuffering; and then his death was not only to be a ranſome, but a price, not only foreign, but foreign: a ſurety to an ordinary creditor, payeth the debt, and freeth the debtor from bonds; Chriſt was to bring us into grace and favour with God, and to merit Heaven for us: now for the other act of his Prieſthood his Interceſſion; ſo he was to know our perſons and our wants and neceſſities, as the high Prieſt had the names of the twelve▪ Tribes on his Breaſt and ſhoulders, Exod. 28. 12▪ 29. and then he is to negotiate with God in the behalf of all beleevers, and to diſpatch bleſſings ſutable to their ſtate: and who can do this but God who knoweth the heart, and tryeth the reins? in ſhort, to be a …it Interceſſ…ur for all the El…ct he is to know our needs, thoughts, ſins, prayers, deſires, purpoſes, and to waite on our buſineſs day and night, that wrath may not break out upon us, ſo that his work as mediatour, ſheweth him to be God.

Well then we learn hence.

1. That Chriſt is a proper Object for faith, faith is built Ʋſes.on God, 1 Pet. 1. 21. and Chriſt is God, and therefore his merit was ſufficient to redeem the Church, who is therefore ſaid to be purchaſed by the blood of God, Acts 20. 28. this maketh him able to ſanctifie us, and purge us, for his blood was offered through the eternal ſpirit, Heb. 9. 14. as God he knoweth our wants; for as to his divine nature he knoweth all things, and then he hath an humane nature, that hath had experience of them he is able as God, to give in the ſupplies of the ſpirit, to ſave to the uttermoſt, Heb. 7. 25. God manifeſted in our fleſh, is a firm Baſis for …aith and comfort.

2. Since he was God by Nature, let us obſerve the love of Chriſt in becomming man; men ſhew their love to one another when they hang their Picture about their neck: what did Chriſt when he took our Nature? to ſee the great God, in the form of a ſervant, or hanging upon the Croſs, how wonderful! God manifeſted in our fleſh is a myſtery fit for the ſpeculation of Angels, 1 Tim 3. 16. with 1 Pet. 1. 11. it would have ſeemed a blaſphemy for us to have thought it; to have deſired it: among the Fryars, they count it a mighty honour done to their order, if a great Prince when he is weary of the world, commeth among them and taketh their habit, and dyeth in their habit: certainly 'tis a mighty honour to mankinde that Chriſt took our nature and dyed in our nature, and that he was made ſin, made man, made a curſe: Let us deſire to be made partakers of his nature, as he was of ours, this is our preferment to be be partakers of the divine nature, 2 Pet. 1. 5. as this was his abaſement, the Sun of righteouſneſs went backward, there was the miracle; and let us uſe our ſelves more honourably for the time to come that we may not defile that nature which the Son of God aſſumed.

3. 'Tis an invitation, to preſs us to come to Chriſt, and by Chriſt to God: The great work of the Miniſters is like that, of Eli…zer, Abrahams ſervant, to ſeek a match for our Maſters ſon; our way to win you, is to tell you what he is, he is God man in on perſon, he is man that you may not be afraid of him: God that he may be ſufficient to do you good; the Lord of Lords, King of Kings, the heir of all things: the Saviour of the world: this is your beloved, ye daughters of Jeruſalem: He knoweth your wants, is able to ſupply them, though you are unworthy: come, he needeth no portion with you, we can bring nothing to him, he hath enough in himſell, as Eſther the poor virgin, had garments out of the Kings Wardrobe, Eſther 2. 12. and the perfumes and odors given her on the Kings coſt; therefore come to him, 'tis danger to neglect him: ſee that ye refuſe not him that ſpeaketh from Heaven, Heb. 12. 25. 'tis God wooeth you, hee'l take you with nothing▪ he is al ſu…cient, you bringing him nothing but all▪ neceſſity, …e will protect you, maintain you, give you a Dowry as large a… heart can wiſh: Therefore leave no… till you come to I am my Beloveds, and he is mine.

I come now to the Word, implying their guilt, foreign,Obſerv. 5. Denying▪ Obſerve, That it is an horrible▪ Impiety to deny th… Lord Jeſus: When he would make theſe Seducers odious, …e giveth them this character. Now C…riſt is many ways denyed, I ſhall refer them to two heads, In Opinion, and Practiſe.

1. In Opinion, So Chriſt is denyed when men deny hi… Natures or Offices. 1. His Natures; His Deity or Humanity: As thoſe ancient and wicked Hereticks …ion and Cerinthus; and that's the reaſon why John beginneth his Goſpel (which was laſt written) with a deſcription of his God-head, and is ſo zealous againſt them in his Epiſtles; as alſo Jude and Peter. E…ion, Cerinthus, and …arpocrates, and others, held▪ he was begotten as others are, by the help of a man. M… held the Son of God to be a part of his … thers ſubſtance. Satur…ius, Baſilides, Cordion, with other… denyed the Humanity of Chriſt, ſaying, He only appe…r… in the ſhape of a man. Samoſatenus held God was not otherwiſe in Chriſt then in the Prophets. Eutiche… held there was in Chriſt but one Nature which was made up of the c…mmixture of his Fleſh with his Divinity, as water is m…ed with Wine▪ Neſtorius would give him two Perſonalities, becauſe he had two▪ Natures. The Marcio…ites▪ affirmed▪ Chriſt ſuffered not really, but in ſhew. Thus you ſee how buſie the Divel hath been, and always is, about this main Article.

2. His Offices of King, Prieſt, and Prophet have been denyed by none, as I remember, but yet often made void, and of none effect. Antichriſtianiſm is perfectly the evacuating of Chriſts-Offices: The Papiſts ſet up Head againſt Head, which is the ſpirit of Antichristianiſm; They make void his Prieſtly Office by Indulgences, Purgatory, Doctrine of Merit: Hi… Prophetical Office, by Doctrines of men, and unwritten Traditions. So Socinians make void his Prieſthood, by denying his ſatisfaction; and Papiſts make void the other act of his Prieſthood, by ſetting up Mediators of Interceſſion, &c.

2. Chriſt is denyed in Practiſe; and ſo 1. By Apoſtaſie, and total Revolt from him; Matth. 10. 33. Whoſoever ſhall deny me before men, &c. None ſin as Apoſtates do; for they do as it were, after Tryal, and upon deliberate judgement, acknowledge the Divel the better Maſter; they firſt for ſook Sathan, and then came to Chriſt, and then they go back again from Chriſt to Sathan; and ſo do as it were tell the world, that with him is the beſt ſervice; and therefore it were better they had never known the way of righteouſ…eſs, &c. 2 Pet. 2. 22. 2. By not profeſſing Chriſt in evil times, for no… to profeſs, is to deny: ſee Matth. 10. 32, 33. and Mark 8. 38. in an age when men prove diſloyal in the Duty of the Covenant, called there an Adulterous generation: Some are aſhamed for fear of Diſgrace, as well as afraid for fear of danger to own Chriſt, and the ways beſt pleaſing to him, this is to deny him. 3. Men deny Chriſt, when they profeſs him, and walk unworthily and diſhonourably to their Profeſſion: Actions are the beſt Image of mens Thoughts; now their Actions give their Profeſſion the Lye; Titus 1. 16. They profeſs they know God, and in works they deny him. So 1 Tim. 5. 8. If any provide not for his own houſe, he hath denyed the Faith; that is, done an act incompatible with the Chriſtian Faith, of which he maketh profeſſion; which is Interpretative, a denying the Faith. For the more clear opening of this, conſider theſe Propoſitions.

1. An empty profeſſion of Chriſt is not enough, Now Chriſt is every where received, 'tis eaſie to profeſs his Name. To be a Chriſtian in …eart and Conſcience was far more eaſie to them in the Primitive times, then be ſo in Name and Profeſſion, the Powers of the world being againſt that way: whereas the difficulty on our part lyeth on being Chriſtians in heart; 'tis no diſgrace now to be a Chriſtia… outwardly; that oppoſition and ſcorn which was then caſt upon Chriſtianity, would now be caſt upon Judaiſm, or Turciſm, or Paganiſm: The winds blow out of another corner, and that which was their diſcouragement, may be our Motive, to wit, The Countenance of Civil Powers; all advantages lie this way. If in Chriſt's time they followed him for the loaves, nowJohn 6. 28. Gilbert. in Cant. they may much more: Quandoquidem panis Chriſti jam pinguis, factus eſt (ſaith Gilbert) tractatur in Conciliis, diſceptatur in Judiciis, di…putatur in Scholis, Cantatur in Eccleſiis, quaeſtuoſa res eſt nomen Chriſti: The world is well altered ſince the firſt flight of Chriſtianity abroad; the Kings, and Princes, and Wiſe men of the World were then againſt it, every where was it hooted at as a novel and improbable Doctrine, but ſince (by long preſcription of time) it hath gotten eſteem in the world, and is made the publike profeſſion of Nations; and Kings and Princes have brought their glory into the Church; now Chriſt is handled in Councils, diſputed of in the Schools, and preached of in the Aſſemblies▪ ſo that the general profeſſion of Chriſtianity is a matter of no thanks: 'Tis eaſie to be good where there nothing to draw us to the contrary; and therefore when Chriſt cometh to judgement, Paganiſm and looſe profeſſion of Chriſtianity ſhal fare alike; for looſe Chriſtians are but Pagans under a Christians name: ſee Jer. 9. 25▪ 26. The days ſhall come, that I will puniſh all them that are uncircumciſed, with them that are circumciſed; Egypt, and Judah, and Edom, and the children of Ammon, and Moab; for theſe Nations are uncircumciſed in fleſh, and the houſe of Iſrael are uncircumciſed in heart. 'Tis no advantage to bear Gods mark in our Bodies, and to hove no fruit of it in our Souls; This is but to cloath our ſelves with the leaves of the Vine, without partaking the ſap. What difference is there between thoſe who in a looſe Chriſtian profeſſion are addicted to Luxury, wantonneſs, quarrelling, prodigious luſts, and the Votaries or Worſhippers of Mars; Venus, Bacchus, and Priapus? Only the one appear in their own colours, and ſhew what they are; and the other, though they are as low and brutiſh in their practiſes, pretend to an higher Name, even to the ſacredRom. 2. 25. and excellent name of Chriſtians: Alas! your Circumciſion ſhall be reckoned Ʋncircumciſion, when you have not the fruit of it.

2. Profeſſion of Christianity without anſwerable practiſe, maketh us in worſe caſe than an Heathen, that is ignorant of Chriſt, and ſalvation by him: ſee 1 Tim. 5. 8. He is worſe then an Infidel. Poor Pagans are not ſo well enlightned, inſtructed, and acquainted with ſuch rich and glorious mercy, with the great things of Eternity, with the aſſiſtances of God the Spirit; they have not ſuch Rules as we have, nor ſuch Advantages as we have, nor ſuch Obligations as we have, nor ſuch Encouragements as we have: If a man on Horſeback cometh ſlower then a man on Foot, we blame him the more, becauſe he had more help: So are Carnal Chriſtians in worſe caſe then the Heathen, becauſe God may juſtly expect more from them. To be brought up in a Princes Court and to be ſtill of rude and ſervile conditions, is worſe in them then in thoſe that follow the Plough all days of their lives: So to be trained up in the Courts of Chriſt, and to come ſhort of the Heathens in Morality and ſtrictneſs of converſation 'twill be worſe taken of us, then of thoſe that never heard of Chriſt: The more we profeſs the Truth, the more we condemn ourſelves in our evil practiſes, and therefore muſt needs be worſe then Heathens, for we practiſe that by voluntary choiſe, and perverſe inclination, which they practiſe by education, they know little better: So that the more excellent the Religion is which we profeſs, the more vile and baſe is our diſobedience; for our profeſſion will be a ſore witneſs againſt us, that we knew better, and had encouragements to do better; we juſtifie the Heathen, but we condemn ourſelves, as Iſrael juſtified Sodom, Ezech. 16. 5…. but by her profeſſion ſo much the more diſproved her own carriage; ſee verſ. 63. time will come when you will wiſh you had never known the way of righteouſneſs; and as Job curſed the day of his Birth, ſo will you the memory of that day wherein you were added to the Church.

3. Profeſſion accompanied with ſome raſh and fond affection to Chriſt, is not enough to acquit us from denying him. Many in an heat and humour will be ready to die for their God, and yet deny him ordinarily in their lives: as a quarrelling Ruffian will ſtand up for the honour of his Father, who yet by his debauched courſes is the very grief of his heart; it may be he wiſheth his death to enjoy the Inheritance, yet if any other ſhould ſpeak a diſgraceful word of him, he is up in Arms preſently, and ready to fight with him▪ So ſome … pretend much affection to their Religion, and are ready to … him that ſhall queſtion it, or to venture their own lives in the quarrel; and yet none do this Religion ſo great a deſpite and diſhonour as they do themſelves by their ungodly converſations: The Apoſtle ſuppoſeth that ſome may give their Bodies to be burned, that have not Charity, 1 Cor. 13. 1. for all this ado is not for their Religion, but their humour: If their Religion were rightly underſtood, they would not endure it, becauſe it altogether diſproveth ſuch practiſes as they delight in; and all that they do is no more then they would do for an Idol, if they were born there where Idols are worſhipped. The Blaſphemies of a Pagan, or an open Enemy to Religion, do not touch Chriſt ſo near in point of honour, as the ſcandalous Behaviour of a Chriſtian; when Pagans declaim againſt him, 'tis but the malice of an enemy; Dogs will bark, 'tis their kind; but your diſobedience to his Laws, and unſuitable carriages, doth far more diſhonour and repreſent him as an ulcerous Chriſt to the world▪ becauſe you pretend ſo much affection to him, and can live in ſuch a faſhion; you would be taken for his greateſt friends, and ſo in effect you make the world believe that he doth approve your Doings.

4. Chriſt may be denyed, though there be a ſtricter Profeſſion of his Name, and ſome faint love and reliſh of his ſweetneſs. Beſides the looſe National Profeſſion of Chriſtianity, which God in a wiſe Providence ordaineth for the greater ſafety and preſervation of his Church, there may be a ſtrict perſonal profeſſion, taken up from inward conviction, and ſome taſt and feeling, and yet Chriſt may be denyed for all this; as ſome that had taſted the good Word, turned aſide to the world, and ſo are ſaid to crucifie him, rather then to profeſs him, Heb. 6. 4, 5, 6. The Apoſtle intendeth ſome Hebrews that did mix Moſes with Chriſt and Judaiſm, to ſave their goods: So elſewhere he ſpeaketh of ſome, that had a form of godlineſs, but denyed the power thereof, 2 Tim. 3. 5. By the Form, meaning the ſtricteſt garb of Religion then in faſhion: this is to deny Chriſt, when we deny the Virtue and Power of that Religion which he hath eſtabliſhed, and will not ſuffer it to enter upon our hearts.

5. The means to diſcover falſe Profeſſion is, to obſerve how we take it up, and how we carry it on; whether we embrace it upon undue grounds, or match it with unconſonant practiſes.

1. We embrace it upon undue grounds, if we take it up meerly upon Tradition, without a …ight of that diſtinct worth and excellency which is in our Religion; for then our Religion is but an happy miſtake; the ſtumbling of blind zeal upon a good object; and all the difference between you and Pagans, is but the advantage of your Birth and Education, ſtanding upon an higher ground doth not make a man taller then another of the ſame growth and ſtature that ſtandeth lower; their ſtature is the ſame, though their ſtanding be not the ſame: So you are no better then Pagans, only you have the advantage of being born within the pale, and in ſuch a1 Chron. 17. 4. Eph. 1. 3. Country where the Chriſtian Religion is profeſſed. You do according to the Trade of Iſrael, and live foreign, as the faſhion of your Country will carry it; and as Beaſts follow the Track, ſo you take up that Religion which is entayled upon you.

2. If we match it with unſutable practiſes. Theſe may be known, if we do conſider what is moſt excellent in theSee my Comment on James from pag. 146. to page 149. Chriſtian Religion. Elſewhere I have ſhewed that the glory of the Chriſtian Religion lyeth in three things; In excellency of Rewards, and purity of Precepts, and ſureneſs of Principles of Truſt.

…. In the Fulneſs of the Reward▪ which is the eternal enjoyment of God in Chriſt; therefore they that do not make it their firſt and chief care, to ſeek the Kingdom of God, and his righteouſneſs Matth. 6. 33. that are like Swine, in preferring the will of carnal pleaſures before communion with God, or in the Scripture expreſſion, Love pleaſures more then God, or prefers the profers of the world before everlaſting happineſs; they whoſe lives are full of Epicuriſm, Atheiſm, Worldlyneſs, 'tis not a pin to thoſe whether they be Pagans or Chriſtians; for acting thus heatheniſhly, thus brutiſhly, they do but polute that Sacred and Worthy Name.

2. The perfection of the Percepts, which require a full conformity of the whole man to the Will of God; More particularly Chriſtian precepts are remarkable for Purity and Charity: for Purity, and therefore revellings and banquettings and chambering, are made to be cuſtoms of the Gentiles; 1 Pet. 4. 3. things abhorrent from the Chriſtian Religion; they that are yokeleſs, and live according to the ſwinge of their own luſts, or elſe that only faſhion the outward Therefore a mercileſs diſpoſition is made a denying the Faith. 1 Tim. 5. 8.man, make no conſcience of thoughts, luſts, &c. they do not live as Chriſtians: for Charity, nothing is more preſſed then giving▪ 'twas Chriſts maximé, It is better to give then to receive, Acts 20. 35. and alſo forgiving; one great ſtrain of his Sermon is Love to enemies, Matth. 5. 43, 44, 45, 46, 47, 48. Chriſt when he brought from heaven the diſcovery of ſuch a ſtrange love from God to man, would ſettle a wonderful love on earth between man and man.

3. For ſureneſs of Principles of Truſt, the whole Scripture aimeth at this, to ſettle a truſt in God, and therefore it diſcovereth ſo much of Gods mercy, of his particular providence of the contrivance of ſalvation in and by Chriſt; ſo that to be without hope, is to be like a gentile for they are deſcribed to be men without hope, 1 Theſ. 4. 13. and carking and diſtruſtful care is made the ſin of the Gentiles, Matth 6. 31, 32. this kind of ſolicitude is for them that know not God, or deny his providence over particular things.

Well then, Take heed of denying Chriſt, 'tis an heavie ſin, it coſt Peter bitter ſorrow Matth. 26. 75. Will you deny Chriſt that bought you? 2 Pet. 2. 2. Now they deny Chriſt, whoſe hopes and comforts are only in this world; Chriſt is not their God, but their Belly, Phil. 3. 19. Libertines are not Diſciples of Chriſt, but Votaries of Priapus. Mercileſs and revengeful men do cond…mn that Religion which they do profeſs: in ſhort, they do not only deny Chriſt that queſtion his Natures, or make void his Offices, but they that deſpiſe his Laws, when they do not walk anſwerably, or walk contrary.

Commentary on Jude, Biblical commentary · Verse 4