AN EXPOSITION Of the EPISTLE of⟨ St⟩ JUDE, Together With many large and uſeful DEDUCTIONS.
LATELY Delivered in XL LECTURES In Chriſt-Church LONDON, BY WILLIAM JENKYN, Miniſter of the Goſpel of JESUS CHRIST.
The FIRST PART.⟨ but not printed as it was p…thed⟩
Now the Spirit ſpeaketh expreſly, that in the later times ſome ſhall depart from the faith.
Holding faſt the faithfull word.
London, Printed by Th. Maxey, for SAMUEL GELLIBRAND, at the golden BALL in Pauls Church-yard. 1653.
THE Souls of men may as certainly be deſtroyed by poyſoning, as ſtarving. If Satan cannot hinder from ſome kind of taſting and receiving the grace of the Goſpel, he often perverts it poyſonfully, by making men to turn it into laſciviouſneſſe, and even by freedome from ſin, to allow themſelves in ſinning freely. The Seducers crept into the Church in Jude's time, under pretence of Chriſtian Liberty, introduced unchriſtian Libertiniſm: No cheaper ſtuffe then Grace would ſerve their turns, wherewith to cloath laſciviouſneſſe; and no other Patron then the Lord Chriſt himſelfe to protect their impieties: Whether they were the Diſciples of Simon Magus or Nicolaitans, or Gnoſticks, (as Epiphanius thinks) I much enquire not; ſure I am, they were of the Synagogue of Satan; he was both their Father and Maſter, whom they reſembled, and whoſe works they did. In this Epiſtle the Apoſtle Jude, not only with Holy zeal oppoſeth them himſelf, but ſounds a Trumpet, for the rouſing up the Chriſtians, (upon whoſe Quarters theſe Seducers had fallen, to ſurpriſe their Treaſure, the Doctrine of Faith,) earneſtly to contend for the preſervation of ſo precious a Depoſitum, once, and once for all delivered to their keeping. The Arguments uſed by the Apoſtle are Cogent, his Directions Prudent, and probable it is, that his Pains were in ſome degree Succeſsfull. I know no Spiritually skilfull Obſerver, but apprehends too great a Reſemblance, between the faces of thoſe, and our times. Sins in our dayes are not only committed under the enjoyment, but (in pretence) by the encouragement of grace; men who now dare not ſin, are by ſome derided as ignorant of their Chriſtian liberty; and evident it is, that many live, as if being delivered from the fear of their enemies, they were delivered from the fear and ſervice of their Deliverer; and as if the Blood of the Paſſeover were not intended by God to be ſprinkled upon the door poſts to ſave them; but upon the threſhould of the door; for them to trample upon. Beloved friends, if God hath appointed that you ſhould reſemble theſe Chriſtians, to whom Jude wrote, in the danger of your times, its your duty to imbrace the directions delivered to theſe Chriſtians, for your defence from thoſe dangers. A gracious heart conſiders not how bitter, but how true; not how ſmart, but how ſeaſonable any truth is. My aime in the publiſhing theſe Lectures, is to advance holineſſe, and (ſo far as I could do it, with following the mind of the Apoſtle) to oppoſe thoſe ſins, which if people hate not moſt, are like to hurt them moſt; and to advance thoſe duties with which, if people be not moſt in love, yet in which they are moſt defective, and thereby moſt indangered. And now again, I beſeech you (that I may teſtifie my unfayned affection, as well by my Epipiſtle as my Book) labour to keep cloſe to God in a looſe age; ſpend not your time in complaining of the licentiouſneſſe of the times, in the mean while ſetting up a toleration in your own Hearts and Lives. That private Chriſtian, who doth not labour to oppoſe prophancneſſe with a river of tears, would never (if he could) bear it down with a ſtream of power. Lay the foundation of Mortification deep. Reſerve no luſt from the ſtroke of Jeſus Chriſt. Take heed of pleaſing your ſelves in a bare formall profeſsion; Labour to be rooted in Chriſt: He who is but a viſible Chriſtian, may in a ſhort time ceaſe to be ſo much as viſible: He who ſpeaks of Chriſt but notionally, may in time be won to ſpeak againſt him: Love not the world. Beware of ſcandals; take them not where they are; make them not where they are not (the common ſin of our times, to black Religion, and then to fear and hate it.) Deſpiſe not the providences of God in the world; they are ſigns of Gods mind, though not of his love: Delight in the publick Ordinances, and highly eſteem of faithfull Miniſters; they and Religion are commonly blaſted together. Shun Seducers; ſit down under a Miniſter, as well as under a Preacher; He who will hear everyone, may at length be brought to hear none; and he who will hear him preach who ought not, may ſoon be left to learn that which he ought not. Preſerve a tender conſcience; Every ſtep you take, fear a ſnare: Read your own hearts in the wickedneſſe of others. Be not ſlight in Cloſet-ſervices; and oft think of God in your ſhops, for there you think you have leaſt leaſure, but ſure you have moſt need to do ſo. Let your ſpeech be alway with grace, and a word or two of Chriſt in every company, if it may be; and yet not out of form, but feeling.
Theſe Lectures here preſented might ſooner have ſeen the light, had I not lately met with ſuch hinderances (ſufficiently known) as I once expected ſhould have ſtopp'd them altogether. The main of this imployment hath lien upon me ſince that time, which, conſidering my many other Imployments (you know) hath not been long, though otherwiſe long enough to have performed this work much more exactly. I here preſent you, though not with half of the Epiſtle, yet with more then the one half of that which upon the whole I preach'd. I have not knowingly left out any paſſages delivered in the Pulpit. The other part I promiſe in the ſame Volume with this (ſo ſoon as God gives ſtrength & more leiſure) if this find acceptance with the Church of God. And now (Brethren) I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are ſanctified; Reſting
PAge 8. line 11. for four read three; p. 29. l. 27. for going to him for. r. we feel its; p. 44. l. 15. for them r. it. p. 119. l. 32. for feaſt r. food, p. 121. marg. r. differenter p. 123. l. 19 for lover r. love. p. 128. l. 5. r. (ſaith the ſoul) p. 152. marg. r. beneficentia, and under it Nieremb. p. 164. l. 9. for may r. might. p. 202. marg. r. omnes. p. 212. l. 8. for explication r. exhortation. p. 228. l. 12. r. intruſted. p. 234. l. 30. r. invincible. p. 266. l. 12. r. opinions. marg. r. 〈…〉〈 in non-Latin alphabet 〉. p. 288. l. 24. r. School-men. p. 305. marg. dele. Joſh. 62.9. p. 339. marg. r. ſolatia. p. 388. marg. r. 〈…〉〈 in non-Latin alphabet 〉frangere. p. 409. l. 34. r. diſtempered. p. 449. l. 27. r. ſubſtances. p. 460. for any one is r. men are. p. 363. l. 31. for and r. or. p. 464. l. 21. r. by. p. 465. marg. r. Enchir. p. 472. l. 36. r. put. p. 494. l. 19. r. alwayes continuing. p. 504. marg. r. comparativus. l. 31. r. heaven. l. 35. for in heaven. r. there. p. 512. marg. r. ſeveritas. p. 574 Obſer. 5. r. helliſhly. p. 579. l. 23. r. Domoeritus. l. 26. r. in minde, blinde. p. 585. marg. r. Joſh. ibid. r. perpetuo. p. 623. l. 1. for juriſdictionem r. in juriſdiction.
be pleaſed to take notice, that there is now publiſhed the ſecond, third, and fourth Part of that moſt learned and judicious Treatiſe of the SABBATH, by M. DANIEL CAWDREY, and M. HERBERT PALMER.
Alſo a Treatiſe of GRACE and ASSURANCE, intituled, SPIRITUALL REFININGS, being one hundred and twenty Sermons by M. ANTHONY BURGESSE.
I Begin with the firſt part of the Epiſtle, the Title of, or Entrance into it, contained in the two firſt Verſes, which are theſe:
This Title containeth three principall parts:
1 The perſon who wrote this Epiſtle is deſcribed theſe three wayes.
1 The deſcription of the Pen-man of this Epiſtle from his name: Jude. In the conſideration whereof I ſhall proceed by way
21 The name of the Authour of the Epiſtle conſidered by way of Expoſition: wherein two things are to be opened:
1 For the ſignification of it. Its found fully expreſs'd Gen. Gen. 29.35.29.35. The occaſion of the firſt impoſing it, was Leah's apprehenſion of Gods goodneſſe to her,〈…〉〈 in non-Latin alphabet 〉 in giving her a fourth ſon, whom therfore ſhe call'd Judah, ſignifying Praiſe, Confeſſion, or Celebration: She made his name a monument of her thankfulneſſe to God for him, as alſo of her ſons duty, to live to the praiſe of ſo good a God: a fruitful Wife to Jacob in children; and a fruitful Daughter to God in thankfulneſſe. In qua nominis impoſitione, non dubito quin eam direxerit Spiritus ſanctus, cùm Judah fuerit is qui inter Jacobi filios, pater futuri Meſſiae conſtitutus erat. Riv. in loc. Joh. 3.16.The learned Rivet well obſerves, that in impoſing this name, ſhe was directed by the ſpirit of God: this Judah being that ſon of Jacob, of whom Chriſt (according to the fleſh) was to come, for whom God is principally to be praiſed, he being the choyſeſt gift that ever God beſtowed; he turning every gift into a mercy: Onely thoſe who have him, and bear him, can praiſe God; to others God gives nothing (comparatively,) and they return nothing. God ſhews only how rich he is, in giving his Son; So God loved the world, that he gave his onely begotten Son.
2 The ſubject of this name is to be conſidered, to which it's here applyed. It's applyed in Scripture to a threefold ſubject.
1 His Parentage: his Father being Alphaeus ſpoken of Matth. 10.4. and Mark 3.18. and his Mother held to be that Mary ſpoken of Matth. 27.56. in regard that this Alphaeus and Mary are ſaid to be the parents of Iames, to which James in Luk. 6.16. Act. 1.13. and here in this Epiſtle this Judas is ſaid to be brother. In ſacra dodccada fuerunt duo qui nomen Judae geſſêre; unus fuit ſectator, alter inſectator. Aug. Tr. 76. in Joh. Unus nomini ſuo convenienter ſe geſsit (Judas enim Confeſſo rem ſignificat,) alter per anti praſin nomen iſtud à ſe gori ipſis operibus demonſtravit. Gerh. Har. in loc. Joh. 14.22.
2 The Scripture expreſſeth a manifeſt diſtinction between him and Judas Iſcariot, Joh. 14.22. calling him Judas, not Iſcariot; taking eſpeciall care that he might not be taken for him, their hearts and perſons being as different, as their names agreeable; for one was ſectator, the other inſectator Domini; the one following Chriſt as a Diſciple, the other as a Blood-hound; one confeſs'd him, the other betray'd him; the one carryed himſelf according to his name, the other was a meer living contradiction to his name. When the Evangeliſt ſaith, Judas, not Iſcariot, he intended a difference 'twixt him and this holy Jude.
3 The Scripture expreſſeth an humble Queſtion propounded by him to Chriſt: Lord, How is it, that thou wilt manifeſt thy ſelf to us, and not unto the world? Concerning which Queſtion, although I meet with different opinions, yet I ſee not why (with Muſculus) we may not conceive, that Jude propounded it out of an humble and modeſt conſideration of himſelf and the Apoſtles, in partaking of the gracious manifeſtation of Chriſt to them, there being a paſſing by of others more famous, and better accompliſh'd then were the Diſciples. A Queſtion, which (thus underſtood,) as it ſheweth [1] the freeneſſe of him that gives; ſo [2] the humility of them that receive grace; who, in ſtead of inſulting over others4 that have leſs then themſelves, admire the goodneſſe of him, that gives more to them than to others: nay [3] the tender-heartedneſs and pity of the godly towards the ſouls of thoſe wicked ones, who are commonly cruel and unkinde to their bodies.
4. The Scripture expreſſeth concerning this Apoſtle, that he was〈…〉〈 in non-Latin alphabet 〉,and Act. 1.13. 〈…〉〈 in non-Latin alphabet 〉, Judas trinominis. had ſundry names: for he that in Luk. 6.16. is called Iudas the brother of Iames, is in Matt. 10.3. called Lebbaeus, and Thaddaeus: concerning the reaſon whereof, I meet with ſundry opinions among Writers. Janſen. Harm. p. 220.1 Some conceive, that he had this diverſity of names from an uſuall cuſtom (they ſay) among the Jews, which was, that if any name had in it three or more of the letters of Iehovah,〈…〉〈 in non-Latin alphabet 〉 it ſhould not be us'd in ordinary ſpeech, but that ſome other name like it ſhould be us'd in ſtead of it. 〈…〉〈 in non-Latin alphabet 〉Now Iudah containing in it all the four letters in the name Iehovah, (having beſides the letter〈…〉〈 in non-Latin alphabet 〉) this Apoſtle had other names to be ordinarily called by: but this reaſon ſeems (what-ever is the ſuperſtition of the later Jews) not to have taken place in our Iude, or in any other that we read of; the Patriarch Iudah, the ſon of Iacob, had no other name but Iudah beſtowed upon him by his mother or friends, nor did the cuſtom appear upon Iudas Iſcariot. 2. Others conceive, that theſe names were conferred upon him, to difference him from Iudas (of the ſame name) the traytor, grown deteſtable for his execrable fact and heinous treaſon; for which cauſe our Apoſtle may in the title of this Epiſtle, ſtile himſelf alſo the brother of Iames; the name of Iudas being ſo odious in the Church, that (as a learned man obſerves)a Lorin. in loc. p. 320. Id verum doprehendi, abſtinere ferè Chriſtianos ab imponendo et uſurpando nomine Judae. Exe•rabile hoc nomen Chriſtianis ob execrabilem proditionem à Juda factam. Chriſtians have in all ages in a manner abſtained from impoſing it (though a good name in it ſelf) and that very rarely is it to be found mentioned in any Hiſtory. And there ſeems to be an exact care in the Evangeliſt, that when this holy Apoſtle [Joh. 14.22. ] was named, he might not be taken for the traytor, ſpeaking thus, Iudas, not Iſcarior. Nor was it any change of his name that did ſerve the turn; for5 it was no leſſe wiſely then piouſly heeded, that thoſe other names (Thaddaeus and Lebbaeus) ſhould be ſutable to the perſon upon whom they were beſtowed; Thaddaeus ſignifying in the Syriack the ſame thing (Praiſe or Confeſſion) with Judah in Hebrew; the impoſers of this name intimating the conſtancy of this holy man in confeſſing Chriſt, what name ſoever he had. Nor is it to be thought, but that the other name (Lebbaeus) was applyed fitly and ſutably to him, as being derived either from the Hebrew word††from the Heb. 〈…〉〈 in non-Latin alphabet 〉Videantur Junius in loc. Brugenſ. in 10. Matt. Janſen. c. 39. Lapide in loc. Juſtini. in loc. Lorin. in loc. 〈…〉〈 in non-Latin alphabet 〉 Labi, which ſignifieth a Lion (the cognizance of another Judah, Gen. 49. of which tribe this Jude was) to ſhew his holy reſolution andb Leo dicitur à〈…〉〈 in non-Latin alphabet 〉Leb, Cor, quaſi cordatus ſeu animoſus, quia à generoſitate & praeſentia animi imperterritus; cor enim ſedes eſt & ſymbolum fortitudinis: unde Ariſtomenes, qui to tam Graeciam ſtupefecerat audaciae miraculo, poſt mortem diſſectus, inventus eſt habere cor totum pilis hirſutum. Plin. lib. 11. c. 37. courage for God, in oppoſing ſin, and the enemies of the truth, even as with a Lion-like heart: or, from the Hebrew word Leb, which ſignifieth a heart; thereby noting (ſay ſome) that he was a man of much wiſdom and underſtanding in his place and carriage; for he who was of greateſtc Corculum dicebant antiqui ſolertem & acutum. Feſt. Qui valdè cautus & prudens, vocabatur Corculum. Plin. l. 7. cap. 31. Unde Scipio Naſica, ob prudentiam bis Conſul, appellatus eſt Corculum. Cic. Tuſc. 1. diſcretion and prudence, was of old wont to be called Corculum, from cor a heart; and a wiſe, underſtanding man is uſually termed homo cordatus, a man with a heart: or noting (ſay others) that he was Cordis cultor, a man that laboured much about his heart, ſtudying diligently the purity and ſanctifying thereof. This for the expoſitory part of the firſt thing conſiderable in the deſcription of the pen-man of this Epiſtle, viz. his Name; the collection of Obſervations followeth.
1. Obſ. 1.I obſerve from the ſameneſſe or commonneſs of the name Judas, to a holy Apoſtle, and a perfidious traytor, together with that ſeditious Galilean, That Names commend us not to God, nor conduce any thing to our true6 happineſſe: Many that have holy and bleſſed names, come much ſhort of them,Zedekiah. Jehoahaz. as Adonijah, Judas, &c. Abſolom ſignifieth the fathers peace; but he that was ſo call'd, proved his fathers trouble: On the other ſide, many have unpromiſing and infamous names, who are excellent perſons, and have loſt nothing thereby. Its not a holy name, but a holy nature that makes a holy man. No outward titles or priviledges profit the enjoyer:〈…〉〈 in non-Latin alphabet 〉aliquando mali,〈…〉〈 in non-Latin alphabet 〉aliquando boni. Si cōmunio nominum condicionibus praejudicat, quanti nequam ſervi, Regum nominibus inſultant. Tert. cont. Mart. c. 7. Neither circumciſion, nor uncircumciſion, but a new creature. A peaſant may have the name of a Prince; a traytor, the name of an holy Apoſtle: Its all one with God to call thee holy, and to make thee ſo. Oh, beg of him inward renovation, more then outward eſtimation: otherwiſe, a great name for holineſſe will prove but a great plague hereafter. Hell is a wicked Judas his own place. A good name with an unchanged nature, is but white feathers upon a black skin. A great priviledge unſanctified is a great puniſhment.
2 I obſerve,Obſ. 2. That wicked men make the beſt names and things odious by their unholy carriage. Judas the traytor makes the name Judas, by many, the worſt thought of. 1 Sam. 2.17. Ezek. 36.20.Elie's ſons made the people to abhorr the Lords offering. God tels the people, that they had profaned his holy Name, while the heathen ſaid, Theſe are the people of the Lord, &c. Vita Evangelica debet eſſe vita Angelica.Scandalous Chriſtians have brought an odium upon Chriſtianity. Its the duty therfore of thoſe that are converſant about holy things, to be holy; to tremble leſt any ſhould think the worſe of Ordinances, of Miniſtry, of Sanctity for them. The blood of ſeeming Saints will not waſh away the ſcandall they have brought upon true ſanctity, nor make amends for the evil report which they have brought upon the Canaan of godlineſs: and yet we ſhould take heed of thinking the worſe of holineſſe, or of any way of God, for the wickedneſſe of any perſon whatſoever: Eli's ſons ſinn'd in making the people abhorr the Lords offering;1 Sam. 2.24. and yet the Text ſaith, the people ſinn'd too in abhorring it. Obſ. 3.
3 Our Baptiſmall names ought to be ſuch as may prove7 remembrancers of duty. Leah and Alphaeus, in impoſing names on their Children, made uſe of ſuch as might put Parents and Children another day upon holineſſe. God call'd Abram Abraham, to ſtrengthen his faith: Hannah gave the name of Samuel to her ſon,1 Sam. 1.20. becauſe a ſon of prayers. 'Tis good to impoſe ſuch names as expreſſe our baptiſmal promiſe. A good name is as a thread tyed about the finger, to make us mindfull of the errand we came into the world to do for our Maſter.
4. Obſ. 4.Miniſters [eſpecially] ought ſo to carry themſelves, as that they may not be aſhamed to their names; that their name prefix'd may be a crown, a credit to their Writings: that whenſoever their names are ſpoken of, the hearer may bleſs them: that their names may be as a ſweet perfume to their actions. Many Chriſtians names are ſo odious, that what they ſay or do is blemiſh'd becauſe it comes from them; it had been good, if it had been another's. He is a dead man among the living, that hath a hatefull name. It's a great mercy when our names outlive us; it's a great puniſhment, when we out-live our names. They that honour God ſhall have the ſpirit of glory reſt upon them. He that is a Iude, a Confeſſor of Chriſt, ſhall never want that honour.
5. Obſ. 5.Wee ſhould not do that which we are aſham'd or afraid to own, or put our names to. I deny not, but in ſome caſes it may be lawfull to change our names, or forbear to mention them, either by tongue or pen; but then we ſhould not be put upon ſuch ſtraits by the badneſſe of our actions (as the moſt are) which we are aſham'd to own; but by the conſideration of Gods glory, or the Churches good, or our own neceſſary preſervation in time of perſecution, which may be the more advanced by the concealing of our names: Thus Bucer, in times of trouble for the Goſpel, call'd himſelf Aretius Felinus. Calvin's Inſtitutions were printed under the name of Alcuinus: But theſe did not conceal themſelves for ſin, but ſafety; nor yet ſo much for ſafety, as Gods glory.
8I paſs from the Name, and I proceed to the ſecond thing in the deſcription of the Author of this Epiſtle, and that was his Office: A ſervant of Ieſus Chriſt. Of this,
1 For Explication. Here two Points are to be opened.
1. In what reſpect. Jude was the ſervant of Chriſt. He was ſo in four reſpects. Deus eſt Cauſſa rebus, tam•ſſendi, quam ſiendi. Implicat contradictionem, ut Deus communicet alicui creaturae, nè à ſe dependeat: hoc enim facto communicaret ut non eſſet creatu•a. Dau. in Col. 1.17. Servus in Latina linguadictus eſt à ſervando; quòd hi qui jure belli poſſent occidi, à Victoribus cum ſervabantur, ſervi fiebant, Aug. li. 19. de C.D. c. 15.
1. Of Creation and ſuſtentation, as are all creatures: Pſal. 119.91. All are thy ſervants, from the higheſt Angel, to the loweſt worm. Col. 1.16, 17. All things were created by him, and for him, and by him all things conſiſt. The whole world is but his Family, altogether at his finding: ſhould he ſhut his hand, the houſe would be famiſh'd: If he withdraw his manu-tenency, the world would fall.
2. In reſpect of Redemption from the power of ſin and Satan; from their condemning and deſtroying power, Heb. 2.15. Rom. 8.1. Luk. 1.74. From their corrupting and defiling power, Rom. 6.18. Eph. 6.6. And that this was a redemption deſerving to make us ſervants to the Redeemer, appears, in that it was not only by Conqueſt, and vindication from our enemies, when as the Conqueror might have deſtroyed us as well as taken us, or deſtroy'd them (in which reſpect, according to all uſage and equity, we ought to be for ever his ſervants;) but a redemption alſo by purchaſe, the Lord JE SUS having paid no leſs price then his own precious blood, 1 Pet. 1.18, 19. 1 Cor. 6.20. in which conſideration the Apoſtle ſtrongly argues, That wee are not our own, but ſerve for the glorifying of another.
3. Iſa. 49.3. Heb. 3.5. Pſal. 89.21. Hag. 2.23.This Apoſtle was the ſervant of Chriſt more peculiarly, by way of ſpeciall office and function: In which reſpect, as Christ himſelf, Moſes, David, Cyrus, Zerubbabel, &c. were called Gods ſervants; ſo are the Prophets9 in the Old,Jer. 35.15. Amos 3.7. Rom. 1. Phil. 1. Tit. 1. 2 Tim. 2.24. the Apoſtles and Miniſters in the New Teſtament called ſervants. Although it's granted, the Apoſtles were ſervants in a different way from other Miniſters, both in regard of the manner of their calling, which was by immediate miſſion and appointment from God, as alſo of the extent of their power, which was not tyed up or confined to one place,Mat. 28.19. Mark. 16.15. Matt. 5.13. but granted to them for the planting and governing of Churches in any part of the world. In which reſpect, ſome think, they are called the ſalt of the earth.
In regard of this function, and Office of Apoſtleſhip, Iude principally calls himſelf a ſervant of Chriſt; though not barely and ſolely in reſpect of Gods calling him to it; but in reſpect alſo of his own diligence, and faithfulneſs in endeavouring to diſcharge his Office to which he was call'd: as Peter exhorts, 1 Pet. 4.10. and as Paul ſpeaks of himſelf, 1 Cor. 9.16. For Chriſt keeps no ſervants only to wear a Livery: As he is not a titular Lord, ſo neither are his ſervants titular ſervants. All their expreſſions of ſervice reach not the emphaſis either of their deſires or duty.
2 The ſecond thing to be opened, is the cauſe why the Apoſtle here ſtileth himſelf the ſervant of Chriſt.
1. Some think, to ſhew his humility and modeſty, in that he who might have us'd the title either of Apoſtle, or Brother of the Lord, rather contents himſelf with this note of duty and ſervice common to every Chriſtian.
Others, better, for the confirming and comforting of himſelf in his work; in that his Lord whom he ſerved, and who had ſet him on work, would ſtand by him, both in protecting his perſon, and prospering his work.
Others, and thoſe upon cleereſt grounds, conceive that the Apoſtle here imbraceth this title of ſervant in reſpect of others, that his doctrine might with more reſpect and readineſſe be received by thoſe to whom he wrote; ſeeing that he was called to his work, and that by ſuch a Maſter, whoſe ſervice added not more dignity to him, then•t required duty from them.
10This for Explication: the Obſervations follow.
1. Obſ. 1.They who undertake any publick imployment for Chriſt, muſt receive a calling from him, to be his ſervants, if with comfort to themſelves, or benefit to others, they will go about his work. Rom. 10.15. Heb. 5.4, 5.Its a great ſhame, if all that are prophets are not the Lords people: but its a groſſe errour to think that all the Lords people are miniſterially prophets. Their being the Lords people makes them fit to hear, but not fit to preach: fit ſheep, not fit ſhepheards. Suppoſe that (which conſtant experience contradicts) they have the fitneſſe of gifts; have they therefore a ſufficient Call to preach by way of Office and Miniſtry? Is this enough to be a Kings ſervant, or a Noble mans Steward, for a perſon to have abilities to diſcharge thoſe places? is there not required Commiſſion or Call alſo? and are not Miniſters call'd ſervants and Stewards? At this time, I doubt it would hardly be accounted true doctrine, that every one who hath military gifts, courage and policy, may be a Commander of a Regiment, or Captain of a Troop, and that he might gather his Followers without Commiſſion. Is it enough for a man to be a Princes Ambaſſador, becauſe he hath ſufficient gifts, for wit, and good expreſſion, & c. ? muſt not the King alſo give him the authority to be an Ambaſſadour? Is every one that hath good legs, or can run, a Meſſenger? muſt he not be ſent likewiſe? Beſides, whoſoever hath a commiſſion to preach, hath a commiſſion to baptize; as is plain from Matth. 28.19. preaching and baptizing reaching alike the Miniſtery of all ages: But hath every gifted-man ſuch a Commiſſion? Further, doth not our Saviour (Mat. 10.41. ) cleerly diſtinguiſh between a righteous man and a Prophet? if they had been all one, why would he have done ſo? And if gifts make a Miniſter; is it not as true, that gifts make a Maniſtrate? and then every one that had underſtanding and other good governing parts, were a Lord Maior: nay, then why might not women preach, (as lately they have done) many of whom have better gifts then ſome men? 11And how could that agree with the Apoſtolicall prohibition for women to ſpeak in the Church? 1 Cor. 14.34.
Beſides, all who are called to preach, are bound to increaſe their gifts, by giving attendance to reading,1 Tim. 4.13, 15. to doctrine, and by giving themſelves wholly to theſe things: which cannot be done, unleſſe earthly occupations be laid aſide: But gifted men are not bound to this; therefore they have not this Call which they pretend. To conclude, Every one that hath this Miniſteriall Call, hath that Paſtorall care lying upon him, mentioned Hebr. 13.17. To watch over ſouls, as thoſe that muſt give an account with joy, and not with grief: But this can in no wiſe be ſaid of every one that is a gifted man: and therfore gifted perſons (as ſuch) muſt forſake their pretended claim to a miniſteriall call. Nor can it be evinced, that becauſe the Apoſtle ſaith, (1 Cor. 14.31.) All may propheſie, therfore every gifted perſon may preach: For, beſides that the gift of propheſie was extraordinarily beſtowed in that age of the Church, not procured by ſtudie and induſtry, but immediately conferr'd by the Spirit upon ſome, as were alſo Miracles, the gift of healing, and diverſities of tongues (all which are now ceas'd,) its moſt plain, that the word all in that place is not to be taken in its full latitude, as if all the men, or every beleever in the Church of Corinth might ſtand up and propheſie (for that's expreſly contrary to 1 Cor. 12.29.1 Cor. 12.28. where by an Interrogation the Apoſtle doth vehemently deny that all are prophets:) but its to be taken reſtrictively, to thoſe that were in office, and ſet by God in the Church for that purpoſe, as the Apoſtle ſpeaks, 1 Cor. 12.28. God hath ſet ſome in his Church, firſt Apoſtles, ſecondarily Prophets, &c. Other cavils are weaker then to deſerve a mentioning; as to argue from that place 1 Cor. 14.34. that becauſe women are forbid to ſpeak in the Church, therfore any man may ſpeak. What greater ſtrength is in this argument, then to reaſon thus? Becauſe no woman may be a Iuſtice of Peace, therefore every man may. Becauſe12 no woman may ſpeak publickly, therfore ſome men muſt (namely, ſuch as are in office) had been a much better conſequence. Nor is there more ſtrength in that allegation of Moſes his wiſh,Num. 11.27. that all the Lords people were prophets, to prove that all might propheſie: for in his deſiring that all might be prophets, he includes a required condition, that they might be call'd by God to that employment.
2. Obſ. 2.Allyance in faith, ſpirituall relation to Chriſt is much dearer and nearer then allyance in fleſh. Iude might have call'd himſelf a neer kinſman to Chriſt, or Chriſts Brother, as indeed he was, and was ſo accounted, Mat. 13.55. Mark 6.3. as much as Iames, who Gal. 1.19. is call'd the Lords brother: but that which includes a ſpirituall relation is to him much ſweeter; to be a ſervant of Chriſt is more deſirable then to be a Brother of Christ. To bear Chriſt in the heart, much better then to bear him in the womb.What had it profited to have been his kinſman, unleſſe his ſervant? many that were his kinſmen according to the fleſh, wanted the honour of this ſpirituall affinity; but ſuch of them who had this honour beſtowed upon them, had all their other glory ſwallowed up in this (as Chriſt expreſſed himſelf) he is my brother,Mat. 12.47, 50 John 12.26. and mother, and ſiſter. Bleſſed be God, that this greateſt priviledge is not denyed to us even now: though we cannot ſee him, yet love him we may:1 Pet. 1.8. though we have not his bodily preſence, yet we are not denyed the ſpirituall: though he be not ours in houſe, in arms, in affinity; yet in heart, in faith, in love, in ſervice he is.
3Obſ. 3. I obſerve, A peculiar excellency and worth in the title of Servant, which our Apoſtle with others before him was ſo frequently delighted withall; It might furniſh them and us with a five-fold Conſideration full of ſweeteſt delight. Sumus Domini, non tantum in genitivo ſingulari, ſed & in nominativo plurali. Luth.1. That he much honours us. To ſerve Chriſt is to reign: Its more honour to ſerve Chriſt, then to ſerve Emperours, nay, then to have Emperours ſerve us: for indeed, all things do ſo. 2. That he will aſſiſt us in our works: If he gives employment, he will give endowments13 too; if an errand, a tongue; if work, an hand;Phil. 4.13. if a burden, a back: I can do all things through Christ that ſtrengtheneth me (ſaith Paul.) And herein he goeth beyond all other Maſters; who can toyl and task their ſervants ſufficiently, but cannot ſtrengthen them. 3. That he will preſerve us; He will keep us in all our wayes: and ſurely then, he will ſo in all his own work. Safety evermore accompanies duty. His mercy is over all his works; but peculiarly over all his workers. Men are never in danger, but when they leave working. Jonah was well enough till he attempted to run away from his Master. When our enemies do us greateſt hurt, they remove us above hurt. A ſervant of Chriſt may be ſick, perſecuted, ſcorned, impriſoned, but never unſafe: He may loſe his head, but not one hair of his head periſh. 4. That he will provide for us. He can live without ſervants; but theſe cannot live without a Maſter. Verily his Family-ſervants ſhall be fed. The ſervants of Chriſt ſhall want no good thing: If they be without ſome things, there's nothing they can want; they ſhall have better, and enough of better. Can he that hath a mine of gold, want pibbles? can it be that a ſervant of Chriſt ſhould want proviſion, when as God can make his very work meat and drink to him? nay, when God can make his wants meat and drink? how can he want, or be truly without any thing, whoſe friend hath and is all? And no good thing ſhall they want, nothing that may fit them for, and further them in duty. 'Tis true, they may be without clogs, ſnares, hinderances; but theſe things are not good that hinder from the chief Good: ſhould God give them, he would feed his ſervants with husks, nay, with poyſon. 5. That he will reward them: The Lord gives grace and glory:Mat. 5.12. Great is their reward in heaven; nay, great is their reward on earth. There's a reward in the very work: but God will beſtow a further recompence hereafter. We ſhould not ſerve him for, but he will not be ſerved without wages, even ſuch as will weigh down all our work all our woes.
14Oh the folly of them that either prefer the cruel and diſhonourable ſervice of ſin, before the ſweet and glorious ſervice of Chriſt; or, that being ſervants to Chriſt, improve it not for their comfort in all their diſtreſſes!
4. Obſ. 4.I inferr, We owe to God the duty and demeanour of ſervants. 1. To ſerve him ſolely, Matt. 6.24. not ſerving ſin,Gal. 1.10. Tit. 3.3. Rom. 6.12, 13. Satan at all, not man in oppoſition to Chriſt; not ſerving our ſelves, the times. Who keep ſervants to ſerve others, enemies? Chriſt and Sin are contrary Maſters; contrary in work, and therfore its an impoſſibility to ſerve both; contrary in wages, and therfore its an infinite folly to ſerve Sin.
2. Chriſt must be ſerved obediently, ſubmiſſively, [1] in bearing when he correcteth: A beaten ſervant muſt not ſtrike again, nor word it with his Maſter; we muſt accept of the puniſhment of our iniquities: 'tis chaff that ſlyes in the face of him that fanneth. [2] We muſt be ſubmiſſive ſervants in being content with our allowance, in forbearing to enjoy what we would, as well as bearing what we would not: the proper work of a ſervant is to wait; ſtay thy Maſters pleaſure for any comfort. All his Servants ſhall have what they want, and therfore ſhould be content with what they have. The ſtanding wages are certain and ſet, the vails are uncertain. [3] Submiſſive in not doing what we pleaſe, not going beyond our rule, our order. Miniſters are his ſervants, and therfore muſt not make Laws in his houſe, either for themſelves or others, but keep laws; not of themſelves lay down what they publiſh, but publiſh what he hath laid down. Miniſters are not owners of the houſe, but Stewards in the houſe. Laws are committed to us, and muſt not be excogitated by us. No ſervant must do what is right in his own eyes. Deut. 12.8.[4] Submiſſive in doing whatever the Maſter pleaſeth; not picking out this work,Pſ. 119.6, 128. and rejecting that; nothing muſt come amiſſe to a ſervant: We muſt not examine what the ſervice is that is commanded, but who the Maſter is that commands:1 Tim. 5.21. We muſt not preferre one thing before another;15 a ſervice that moſt croſſeth our inclinations, oppoſeth our eaſe and intereſt. A ſervant muſt come at every call, and ſay, Lord, I hear every command. Acts 10.33.[5] We muſt ſerve Chriſt obediently in doing what is commanded, becauſe it is commanded: this is to ſerve for conſcience ſake. If the eye be not to the command, the ſervant acts not with obedience, though the thing be done which is commanded: nay, its poſſible, a work, for the matter, agreeable to the command, may yet be an act of diſobedience, in reſpect of the intent of the performer. Oh how ſweet is it to eye a precept in every performance! to pray, hear, preach, give, becauſe Chriſt bids me! Many do theſe works for the wages, this is not to be obedient; they ſell their ſervices, not ſubmit in ſervice.
3. Chriſt muſt be ſerved heartily:Epheſ. 6.6. Col. 3.23. Rom. 1.9. We muſt not be〈…〉〈 in non-Latin alphabet 〉, eye-ſervants, we muſt do the will of God from the heart. Paul ſpeaks of ſerving God in the ſpirit, There are many complement all ſervants of Chriſt in the world, who place their ſervice in ſaying, Thy ſervant, thy ſervant, Lord; lip-ſervants, but not life, heart-ſervants: ſuch as the Apoſtle (Gal. 6.12. ) ſpeaks of, that do〈…〉〈 in non-Latin alphabet 〉, make a ſhew only, but the heart of a ſervice is wanting; the heart makes the ſervice ſacrificium medullatum, 'tis the marrow of a performance. Bodily ſervice is but like the fire in the buſh, that appeared to burn, but did not; or like the Glow-worm in the night, that ſhineth, but heateth not: theſe do but act ſervice, but are no ſervants, ſervants onely in profeſſion: To theſe who would not profeſs Chriſt ſeriouſly, Chriſt will hereafter profeſs ſeriouſly,Mat. 7.23. I never knew you, depart from me, ye that work iniquity.
4. Christ must be ſerved cheerfully: He,Pſal. 40.8. Joh. 4.34. 2 Cor. 9.7. as he was his Fathers ſervant, delighted to do his will; It was his meat and his drink. God loveth a cheerfull ſervant in every piece of ſorvice: This makes the ſervice pleaſing to Maſter and ſervant too; acceptable to the former, eaſie to the later: Nothing is hard to a willing minde; willingneſs is the oyl to the wheel. A ſervant cheerfull at his work is as free as16 his Maſter:Si non poſsint à Dominis liberi ſieri, ſuam ſervitutem ipſi quodammodo li beram faciunt, Aug. de C.D. l. 19. c. 15. Rom. 12.11. If his Maſter make him not free, he makes himſelf free. The preaching of the Goſpel muſt be performed willingly, 1 Cor. 9.17. Love to ſouls ſhould make us cheerfull in that ſervice; not mourning at our own pains, but at peoples unprofitableneſs; not that we do ſo much, but that they get no more.
5 Chriſt must be ſerved diligently: Theſe two, fervent in ſpirit, and ſerving the Lord, are moſt properly joyned together: Hence it's moſt neceſſary, that what-ever we do,Eccl. 9.10. Gen. 24.33. ſhould be done with all the might. Abrahams ſervant was diligent when he went to procure a wife for Iſaac; he would not eat bread, till he had done his errand; when 'twas done, he ſtay'd not upon complements. They whoſe ſervice is in ſoul-marriage,Qui ludit in Cathedra, lugebit in Gehenna. ſhould ſpend no time needleſly. Its pity that Satans Emiſſaries ſhould be more diligent then Chriſts ſervants,; Impostors, then Paſtors. How diligent a ſervant was Paul, that paſs'd over ſo many Countries with ſo much ſpeed? I laboured more then they all, was ſpoken as comendably, as truly; not plus profui, I was more ſucceſsful; but plus laboravi, I took more pains: Diligence may be a companion and comfort, where ſucceſſe is a ſtranger.
6. Christ must be ſerved perpetually: There muſt be no end of working, till of living. The dead are they who reſt from their labours: Life and labour are of equall continuance. We can never begin too ſoon, nor continue too long in the ſervice of Christ: none ever repented of either, many of the contrary to both: Faithfulneſs to the death hath the onely promiſe of the Crown of life: Better never to have begun, then to apoſtatize. Its an unanſwerable Dilemma; If the ſervice of Chriſt were bad, why did you enter into it? if good, why did you depart from it?
Laſtly,Obſ. ult. Obſerve, That they who expect to perſwade others to ſerve Christ, must be ſervants themſelves. Jude, a ſervant of Christ, hopefully exhorteth others continue in his ſervice, and to contend for his faith. The beſt way to move others, is to be moved our ſelves: words that come17 from the heart, are moſt likely to reach to the heart. It's not ſufficient for Miniſters to diſcourſe of his ſervice, but to imbrace it. A blurred finger is unfit to wipe away a blot. Its wofull when the function and the converſation oppoſe each other. If the ſervice of Chriſt be bad, why exhort we others to ſubmit to it? if good, why accept we not of it our ſelves? A titular ſervice ſhall never receive a reall reward. Depart from me ye that work iniquity, ſhall be the doom of ſome that caſt out divels, and propheſie in the name of Christ.
Thus much for the ſecond particular in the deſcription of the Authour of this Epiſtle, viz. His Office, A ſervant of Ieſus Chriſt. Now follows
The third and laſt Particular conſiderable in his deſcription, taken from his Kindred and Alliance: in theſe words,
The Brother of Iames.
Of which, by way
1. For Explication. Two things are to be opened:
1. Who this JAMES was.
The Scripture ſpeaks of two of that name: The one, James the ſon of Zebedee, the brother of John the Evangeliſt, mentioned under theſe relations, Matth. 10.3. Mar. 3.17. Matth. 4.21. Call'd by Christ; leaving father and ſhip; ſlain by Herod, Act. 12.2. nam'd by Chriſt, with his brother, Boanerges, Mar. 3.17. the ſons of thunder. The other, this James here mentioned: Concerning whom much is ſaid, 1. in Scripture; 2. in Eccleſiastical Hiſtory: but in both he is ſpoken of very honourably.
1. In Scripture. Firſt, His kindred and allyance are often mentioned: His father is ſaid to be Alpheus, Matth. 10.3. Mar. 3.18. Luk. 6.15. Act. 1.13. His mother was Mary, ſpoken of Mat. 27.56. Mar. 16.1. Luk. 24.10. Mar. 15.40. His brethren are ſaid to be Simon, Joſes, and Judas,18 Mat. 13.55. Mar. 6.3. two whereof were Apoſtles, viz. Simon and Judas, Mat. 10.3, 4. Luk. 6.15, 16. Act. 1.13. and the other, viz. Joſes, or Joſeph, was competitor with Matthias (as is generally ſuppoſed) for the Apoſtleſhip in the room of Judas Iſcariot, Act. 1.23. Particularly, this James is ſaid to be the brother of the Lord, Gal. 1.19. though together with him, his brethren, Joſes, Judas, and Simon are alſo call'd Chriſts brethren,Hierom. cont. Helv. Virgo ille manſit cum Maria qui pater Domini meruit appellari. Tantopere Chriſtus dilexit floridi pudoris integritatem, ut non modò de virgineo utero naſceretur, ſed etiam à nutritio virgineo tractaretur. Pet. Dam. Ep. 11. Aug. Tr. 10. in Joh. Bed. Aqu. Apud Hebraeos nomina quae conveniunt in radicalibus, per additionem literarum ſervilium, notionem non mutant; ut Judas & Thodas idem ſignificant, &c. Boulduc. in Jud. ver. 1. Mat. 13.55. Mark 6.3. Not as if Mary the mother of Christ had afterward born children unto Joſeph, as the erroneous Helvidius (whom Hierom confuteth at large) laboured to maintain: Nor as if James and the reſt were call'd the brethren of Chriſt as being the ſons of Joſeph, (Christs reputed father) by another wife; for the Scripture tels us frequently, they were the ſons of Alpheus; and its the received opinion, that Joſeph was never the husband of any but the bleſſed Virgin, (though haply ſome have the more earneſtly aſſerted it from their high eſteem of Virginity.) But ſome ſuppoſe this James and his brethren are call'd the brother and brethren of Chriſt, in reſpect they were the cozens germane of Chriſt by the mothers ſide, or Chriſts mothers ſiſters children: and this their mother Hierom thinks is that Mary, called the ſiſter to the Virgin, and the wife of Cleophas, John 19.25. her firſt husband Alpheus either being dead, or elſe one and the ſame husband being (as others) adorned with two names, Alpheus, and Cleophas; which might well be, in regard among the Hebrews, thoſe names that agree in the ſame radicall letters, loſe not their notion and ſignification by the addition of other letters to them (a rule applicable to theſe two names, Alpheus and Cleophas.) And††Harm. Hiſt. Paſ. Ch. 16. p. 186. Gerhard alſo thinks, that this Mary the ſiſter of the Virgin, and the wife of Cleophas, was the mother of James, &c. becauſe, as in John 19.25. Mary the wife of Cleophas and ſiſter of the Virgin, is joyned with Mary Magdalen ſtanding by the Croſs; ſo, in the other Evangeliſts, Mary the mother of James (upon the very ſame occaſion) is joyned with Mary Magdalen, Matth. 1927.56. and Mark 15.40. Some conceive this Mary the wife of Cleopas was mother of James, but was not own ſiſter to the Virgin Mary, becauſe (ſay they) it is not the cuſtom for the ſame parents to put the ſame names on ſeverall children; but that ſhe is called ſiſter to the Virgin Mary becauſe her husband Cleopas or Alpheus was the brother of Joſeph, the husband of the Virgin Mary, brothers wives being frequently called ſiſters. The moſt probable opinion is, that Joſeph and Alpheus were of neer relation, haply naturall brethren, and therfore Joſeph (being the reputed father of Chriſt) his brother Alpheus his children (among whom this James was one) are called the brethren of Chriſt; it being uſuall in Scripture to call thoſe brethren that are neer of kin; as we ſee Abraham and Lot (Gen. 13.8. ) are called brethren, although Lot was his nephew, Gen. 14.12. So Jacob calls his uncle Laban, brother, Gen. 29.12, 15. vid. Gen. 31.32, 37, 46.
Thus the Scripture ſpeaks of James in reſpect of his kindred or allyance.
2. The Scripture ſpeaks worthily of him in regard of his Office; not only in that he was an Apoſtle,Perkins in Gal. 2.9. with others. but alſo of great honour and reſpect among the Apoſtles, and in the Church, he being Act. 15. a principall member (ſome ſay Preſident) in the Council of Jeruſalem, where he gave his advice in a great Controverſie, and it was highly eſteemed and followed: and in regard of his high eſteem in the Church, and uſefulneſſe, he is (with Cephas and John, Gal. 2.9. ) called a Pillar: for although all the Apoſtles were equall in degree of office, yet there were ſome of them endowed with more eminent gifts, and had greater eſteem then the reſt: and therfore we read of Paul's comparing himſelf with the chiefeſt of the Apoſtles, 2 Cor. 11.5. and 12.11. of which James was one. And wheras Mark 15.40. he is called James the leſs, 'tis conceived, it was not to diſtinguiſh him from the other James the ſon of Zebedee, as if the Scripture hereby would denote our James leſſe in reſpect of age, calling to Apoſtleſhip, or of20 ſtature, much leſſe of eſteem: but he may be called the leſſe in compariſon of his father,Iſta majoritas & minoritas eſt inter patrem & filium; inter Jacobum Alphaeum, & Jacobum Alphaei filium. Vid. Boulduc. in ver. 1. Jud. Videantur Epiphan. Hieron. Egeſippus &c. who (as a learned man thinks) was called James alſo, as well as Alpheus; which opinion of his he probably confirms in his Expoſition upon this place.
2. Eccleſiaſticall Hiſtory ſpeaks of him alſo as a moſt worthy perſon, both for the admirable and rare holineſs of his life, and his conſtancy in profeſſing of Chriſt at his death.
1. For his life: Hierom, in alluſion to his name, James, or Jacob, calls him the ſupplanter of ſin and vice of thoſe times wherein he lived, preach'd, and wrote. And, as many write moſt highly in commendation of him, ſo particularly Euſebius in his ſecond Book, Chap. 1. & 22. For his holineſſe he was called the Juſt,〈…〉〈 in non-Latin alphabet 〉, &c. Euſeb. lib. 2. c. 22. one that was much in faſting and prayer for the pardon of that ſinfull people the Jews: with his frequent and long praying his knees were hard. The Jews were generally much convinced of his holines; inſomuch, as the enemies of Chriſt hoped, if they could procure him to deny Chriſt, that moſt of thoſe that profeſſed, would abandon the Faith of Chriſt.
2. For his Death: The Scribes and Phariſees earneſtly beſought him to diſclaim Chriſt openly; and to that end they ſet him upon the Temple, that in the ſight and audience of the people he might declare that Jeſus was not Chriſt: but he to admiration profeſs'd his own faith in Chriſt, telling the multitudes, that Chriſt was in heaven at the right hand of God, and that in the clouds he ſhould come again to judg the world: with which profeſſion his enemies being enraged, caſt him down from the Temple, and afterwards murdered him, he before his death praying, that God would pardon their ſin unto them: the ſame Author (as alſo Joſephus lib. 20. Antiq. cap. 8.) teſtifying, that thoſe who were of the wiſer ſort thought that this deteſtable fact was that which ſhortly after drew down the judgment of God, to the utter deſtruction of that bloody City Jeruſalem, that had (among others) butchered ſo holy a man. Thus far Euſebius.
21This though I relate not as Canonicall, yet neither do I look upon it as fabulous, it being by many famous and godly Writers teſtified. And this for the firſt particular to be explained, Who this James was.
The ſecond Branch of Explication was, Why Jude ſtileth himſelf the brother of this James.
Of which I finde two reaſons given, both probable.
1. That he might difference himſelf from others of that name, eſpecially Judas Iſcariot; of which alſo the Scripture ſeems to take eſpeciall care: Hence Joh. 14.22. he is ſpoken of with an addition of a not Iſcariot, this traytors name being grown deteſtable: in which reſpect, 'tis generally conceived,Mar. 3.18. Matt. 10.3. that he had the names of Thaddaeus and Lebbaeus put upon him (as was before noted:) and thus he wiſely preſerves himſelf and Epiſtle from undue prejudice, and by the clearneſſe of his perſon, prevents diſlike of his performance.
2. He expreſſed this neer relation between himſelf and James,Act. 12.17. Gal. 2.9. in regard this Apoſtle James being better known then himſelf, of high eſtimation and reputation in the Church,Jacobi celebr is ob virtutem apud omnes fama effectura erat, ut hujus Apoſtoli doctrina apud auditores majorem haberet authoritatem, libentiúſ que admitteretur; praeſertim ſi is qui genere & ſanguine cognatus eſſet, non alienus à cognati moribus, ſed ſub uno Domino Chriſto degens, idem ſervitut is jugum cum fratre, &c. commonly known by the title of the Lords brother, reſpected by Peter, famous for his ſanctity of life, accounted a Pillar in the Church, Preſident of the Council of Jeruſalem; Jude might hereby win attention and credit to himſelf and his Epiſtle from thoſe to whom he wrote: And this is the reaſon that Occumenius gives to this effect: The fame of James for his vertue, would put the greater authority upon Judes doctrine; eſpecially when it ſhould be ſeen, that Jude was as neer him in his practices and converſation, as in blood and kindred. Beſides, by the naming of James with ſo much reſpect, it could not be imagined but that he conſented with him in that wholſom doctrine for which James was famous in the Church; and yet though our Apoſtle provides for the acceptation of his doctrine, neither he nor his brother James ambitiouſly advance their own reputation; both of them (though the Lords brethren) yet contenting themſelves with that humble (though indeed20〈1 page duplicate〉21〈1 page duplicate〉22truly honourable) title of the ſervant of Jeſus Christ.
2. I come to the Obſervations flowing from his uſing this title of the brother of James.
1. How needfull is it for a Miniſter to be of an unteinted reputation?Obſ. 1. Jude provides for it, both by making it known how far he was from Iſcariot, and how neer unto James. 1 Tim. 3.7.A Biſhop muſt be of good report (ſaith Paul.) Its neceſſary for his own ſalvation that he ſhould be good; and for the ſalvation of others, that he ſhould be accounted ſo. How great was Paul's care, that the Goſpel ſhould not be blamed? 2 Cor. 6.3. Sometime the people are occaſioned to love the Word by the worth of the Miniſter; though we ſhould love the Miniſter for the Word. A crack'd Bell is not good to call men together; nor is a Miniſter of crack'd reputation fit to perſwade others to holineſſe. To have all ſpeak well of us, is not more impoſſible then ſuſpicious. Antiſthenes the Athenian, when he heard ſome unworthy men did highly commend him, ſaid, I fear I have done ſome evill that I know not of. And another would frequently ſay, Would we know a man, we ſhould obſerve the life of him that praiſeth him: Rarely will one praiſe him that takes contrary courſes to himſelf. But this ſhould be the care of the beſt, to keep himſelf from being ſpoken of reproachfully and truly at the ſame time by the worſt. Nor is it leſſe the ſin of people to blemiſh the name of him that deſerves well, then it is the ſin of any one to deſerve ill. The Apoſtle is tender of receiving an accuſation againſt an Elder: certainly, he who is ſo much againſt receiving, would be much more againſt thieving.
2. Its lawfull to uſe humane helps for the advantage of Truth. Obſ. 2.This help, the title of the brother of James, was warrantably prefix'd. Paul, where the fruit of his miniſtry was hazarded by omitting titles, mentions them at large;1 Cor. 9.1. Gal. 1. as to the Corinthians and Galatians: and where concealment of his titles might do as well, or better, he23 omits them, as in both the Epiſtles to the Theſſalonians: the like is requiſite for us: In theſe things Miniſters ſhould conſider what tends moſt to the benefit of ſouls. I have known Miniſters of great learning and worth, who have been deſpicable among Idiots, becauſe Birth, or Ʋniverſity degrees, or Allyance have not commended them; perhaps they had not a James to their brother. 1 Cor. 15.33. Tit. 1.12. Act. 17.28.The Heathens teſtimonies are not refuſed by the Apoſtle to advantage Truth: If the naming of a Father in a Sermon tends more to oſtentation then edification, it may better be forborn, otherwiſe be lawfully uſed. Scripturis non credidiſſem. &c Aug.Humane Authority was an Introduction to Auſtens faith; afterward (as the Samaritans) he beleeved upon firmer grounds. Certainly, we never ſo well improve our humane advantages, as when Chriſt is advanced by them. How ſweet, to obſerve Miniſters to ſet Chriſt upon their Names, Titles, Parts, Readings!
3 The beauty of Conſent and Agreement between the Miniſters of Chriſt, either in Doctrine or Affection:Obſ. 3. Both theſe the prefixing of James his name argued between him and Jude. Readily and raſhly to diſſent from other the faithfull and approved Miniſters of Chriſt is not like our Apoſtles carriage. Indeed, we muſt not admire men too much, though of greateſt learning and piety; not ſo affect unity, as to forſake verity; or ſo follow men, as to forget God: The beſt men in the world are but rules regulated, not regulating; We muſt only ſo far ſet our Watch according to theirs, as they ſet theirs according to the Sun. Satan endures no mediocrity: All Miniſters hee repreſents as Dwarfs or Giants, none of a middle ſtature; either they muſt be worſhip'd, or ſtoned. Avoid we both extremes: neither proudly diſſenting from, nor imprudently aſſenting to them either in practice or opinion. Their gifts muſt neither be adored nor obſcured; their falls and ſlips neither aggravated nor imitated: We muſt avoid both ſequaciouſneſſe to follow them in any thing and ſingularity to diſlike them in every thing: The middle way24 of a holy, Scripture-conſent, joyning in what we may, and meekly forbearing in what we may not, is a gracious temper. Miniſters muſt not ſo ſtudy to have multitudes of followers, as to ſcorn to have any companions; to vilifie others for the advancement of themſelves; to build up their own reputations upon the ruines of anothers. Conſent, as much as may be, is no more then ſhould be. If Miniſters ſhould endeavour a holy peace with all men, much more with one another; there's not more be•ty then ſtrength in their union. How pleaſant is it to read Peter mentioning his agreement with his beloved brother Paul;2 Pet. 3.15. that Paul that had withſtood him to the face? Gal. 2.11.There's no repugnancy in Scripture; why ſhould there be betwixt them that handle it? If the Paen-men of the Scripture be at peace in writing, Miniſters muſt not be at war in preaching: they muſt not ſeek more their pr•iſe for wit, then the profit of ſouls. When children fall out in interpreting their father's Will, the Orphans patrimony becoms the Lawyers booty. Hereticks are the gainers by the diviſions of them that ſhould explain the Word of Chriſt. The diſſention of Miniſters is the iſſue of Pride: If there muſt be ſtrife, let it be in this, who ſhall be formoſt in giving honour; if emulation, in this, who ſhould win moſt ſouls to Chriſt, not admirers to themſelves. Its good to uſe our own parts, and not to contemn others. The Apoſtles in the infancy of their calling were not without the itch of pride; Chriſt laboured to allay it both by precept and example.
4. Grace and Holineſſe are not only an ornament to the perſon himſelf that is endowed with them,Obſ. 4. but even to thoſe that have relation to him: The holineſſe of the child is an ornament to the father, that of the father to the child, the grace of the huſband to the wife; the holineſſe of one brother beautifies another. It's true, Every veſſell muſt ſtand on his own bottom, and every one muſt live by his own faith: Its a folly to boaſt of the holineſſe of our Parents, and neglect it our ſelves: if thy father be holy for himſelf and thee too, he ſhall go to heaven for himſelf and25 thee too. The grace of thy friends doth not beget grace in thee, but beutifie it. The Saints have oyl of grace little enough for their own lamps; and where holineſs is abhorred by the child, that of the parent is but an addition to the childs ſhame and puniſhment, in being ſo unlike him ſpiritually, whom he doth ſo reſemble naturally. 'Twas but a poor priviledge for the Jews to have Abraham for their naturall, and the Divel for their ſpirituall father: but when a child, a brother, a wife, love and labour for that grace which thoſe of neer relation have attained, its their honour and ornament, in that they who are neer them are neerer to God. Indeed, its often ſeen, that they who have moſt ſpirituall lovelineſſe have leaſt love from us: The godly want not beuty, but carnall friends want eyes. A blind man is unmeet to judge of colours: how poſſible is it to entertein Angels, and not to know it? The love of grace in another, requires more then nature in ones ſelf. Blood is thicker (we ſay) then water; and truly the blood of Chriſt beutifying any of our friends and children, ſhould make us prefer them before thoſe, between whom and us there's only a watery relation of nature. But how great a blemiſh often doth the graceleſneſſe, the unholineſſe of a parent, a husband, a brother, bring upon them that are of neer relation to them? Its a frequent queſtion that was propounded by Saul to Abner,1 Sam. 17.56. Whoſe ſon is this ſtripling? How diſgracefull is ſuch an anſwer as this; The ſon of a Drunkard, a Murderer, an Oppreſſor, a Traytor, a Whoremaſter? Love to our friends, our poſterity, &c. as well as to our ſelves, ſhould make us love grace.
Thus much for the third and laſt particular in the deſcription of the Authour of this Epiſtle; the brother of James: and ſo for the firſt part of the Title of the Epiſtle, The deſcription of the Penman of it. The 2d part of the title or preface of the Epiſtle, viz. The parties to whom the Apoſtle writes.
The ſecond part of the Title followeth; which is the Deſcription of thoſe perſons to whom he wrote; which perſons are deſcribed from a threefold priviledge:
Of theſe in their order.
The firſt branch of this deſcription, 1. is, They are ſanctified by God the Father: Wherein I conſider two Particulars: 1. The ſort or kinde of the priviledge beſtowed upon them, viz. Sanctification; To them that are ſanctified. 2. The Author therof, or by whom it was beſtowed, By God the Father.
1. Of the kind of Priviledg, Sanctification. Of which I ſhall ſpeak
1. Of the Priviledge, Sanctification, by way of expoſition.
〈…〉〈 in non-Latin alphabet 〉, To them that are ſanctified.] Beza ſpeaks of two Copies that read it〈…〉〈 in non-Latin alphabet 〉and from thence the Vulgar Tranſlation renders it Dilectis,This other reading, mentioned alſo by Ro. Steph. and Gagnaeus. To them that are beloved of God the Father: which manner of ſpeech (as Beza well notes) is unuſuall in Scripture, which ſpeaketh of us being for and in Chriſt beloved of the Father: And Eſtius (though a Papiſt) acknowledgeth, that the former reading,Eſtius in loc. ſanctified, is not onely more pure, but more ſutable to the ſcope and drift of the Apoſtle, who by calling them ſanctified, would deterr them from, and make them take heed of thoſe unholy and impure Seducers againſt whom he was now about to write.
The word here uſed by the Apoſtle, admits of, and ſignifieth in Scripture ſeverall kinds of Sanctification; as
1. Sanctification by way of deſtination or ſeparation: To this purpoſe the Greeks uſe the word〈…〉〈 in non-Latin alphabet 〉,Exod. 29.44. 1 King. 9.3. 2 Chro. 7.16. Eſa. 13.3. i.e. when things are ſeparated to an holy uſe: ſo the Lord ſanctified the Sabboth day, by ſeparating it from other dayes, and appointing it for the duties of his own Service: Thus alſo the Tabernacle, the Temple, the Firſt-born were ſanctified. Exod. 13.2. God commandeth Moſes to ſanctifie all the Firſt-born; which he explains ver. 12. Thou ſhalt27 ſet apart unto the Lord all that openeth the matrix.
2. There is a ſanctification by way of celebration, acknowledging, manifeſtation, declaration of the goodneſs of a thing: thus the creature ſanctifieth the name of the Creator; Iſa 29.23. They ſhall ſanctifie my name, and ſanctifie the holy One of Jacob.
3. Sanctification by way of fruition, comfortable uſe, and bleſſed enjoyment of the gifts of God: ſo 1 Cor. 7.14. the unbeleeving huſband is ſanctified by the wife. and 1 Tim. 4.5. Every creature of God is ſanctified.
4. Sanctification by way of application, to apply a thing to ſuch a holy uſe as God appointed: ſo we ſanctifie the Sabboth, Exod. 20.8. i.e. imploy it to the holy uſe for which God ordained it.
5. By exhibition, introduction, or beſtowing actuall holineſſe; by putting holineſſe really and properly into one: This the Creator only can do to his creature: this God doth by his Spirit, which is called the holy Ghoſt, and the Spirit of ſanctification. 2 Theſſ. 2.13.And thus man particularly is ſanctified or made holy three wayes:
1. Of not holy negatively:Ex non ſancto negativè. and ſo Christ as he was man was ſanctified; for there was a time when as Chriſt had not this holineſſe in his humane nature; when his humane nature was not.
2. Of not holy privatively:Ex non ſancto privativè. and ſo man that had loſt totally his holineſſe, is made holy by regeneration or effectuall vocation.
3. Of leſſe holy: and ſo Gods children are ſanctified,Ex minus ſancto. by being enabled to the exerciſe of an actuall mortifying of ſin, and living in holineſſe, with proceeding in both.
The ſanctification here ſpoken of preſuppoſeth the ſecond, afterward in the word [Called] more particularly to be handled; and intendeth the third, namely, the actuall exerciſe of the abolition of our naturall corruption, and the renovation of Gods image in us, begun in grace here, and perfected in glory hereafter.
So that this Sanctification ſtands 1. In an actuall putting28 off of corrupt qualities;Epheſ. 4.22, 23, 24. Col. 2, 9, 10. Rom. 6.2. Gal. 2.20. Gal. 5.24. Rom. 6.8.5. Gal. 6.14. Col. 3.5. Eph. 2.1. 2 a putting on the new and ſanctified. 1 A Buriall; 2 a Reſurrection. 1 A mortification of the old; 2 a vivification of the new man. 1 One thing is destroy'd and pull'd down; 2 Another ſet up. 1 A taking away of what is redundant; 2 an addition of what is wanting. 1 The killing power of the Croſs; 2 the quickning power of the Reſurrection of Chriſt.
1. Mortification of the old man is the firſt part of ſanctification, wherby the ſtrength, power, and tyranny of ſin is weakened, and more and more aboliſh'd; like John Baptist, it decreaſeth; like old folks in a houſe, who are going out of the world, and crowded out, as it were, by the younger, the heirs: The living of the old man is onely as a clog and eye-ſore to the new.
This work of Mortification ſtands principally in theſe three acts, or degrees of acting: 1. An act of diſcerning. 2. Detesting. 3. Deſtroying ſin, the ſouls enemy. Knowing cauſeth hatred; and hatred puts us upon ſeeking the deſtruction of an enemy.
1. An act of diſcerning: Sin may hurt us when wee know it not; but we not hate it unleſſe we know it: Sin had deformity always, but we had not always eys to ſee it. It was Leah that lay by Jacob all night, but he diſcern'd her not till the morning. Sin is now diſcovered as it is, not as it is coloured over by Satan. Sin is uncomly onely to a renewed underſtanding: Nature never ſets up a light to diſcover its own deformities. Of others its often ſaid, They know not what they do: In underſtanding they are children, nay, brutes; they ſee with Satans ſpectacles: But a renewed minde diſcerns between things that differ, looks upon the old boſom-favourite as a traytor: there are new apprehenſions of the old man. The Apoſtle not without an emphaſis ſpeaks of thoſe things wherof we are now aſhamed; now, not formerly: nay, heretofore ſin was gloryed in: but now the ſoul ſees its not onely unſafe, and its own death, but unſutable, and the death of Chriſt: It was ſtriking at me (ſaith a gracious heart,) but Chriſt ſtep'd29 between me and the blow: Herein ſtanding ſins great deformity, as that of drunkenneſſe in a mans wounds.
2. Deteſtation: The eye increaſeth loathing. It cannot meet this ugly gueſt in any corner of the houſe, but the heart riſeth againſt it; this hatred of evill (Pſal. 97.10. ) is more then of hell: its a killing look that the ſoul doth caſt upon every corruption. He that hateth his brother is a man-ſlayer; he that hateth his luſt is a ſin-ſlayer: not he that hateth the ſins or practices of his brother, but the perſon of his brother; ſo, not he that hateth the effects and fruits of ſin, but the nature of ſin; not he that hateth ſin for hell, but as hell. Every evill, by how much the nearer 'tis, by ſo much the more its hated: An evill, as it is ſo to our eſtate, names, children, wife, life, ſoul, as impendent, adjacent, incumbent, inherent, admits of ſeverall degrees of hatred: Sin is an inward, a ſoul-foe. Love turned into hatred becoms most bitter; brethrens diviſions are hardeſt to reconcile; the ſouls old love is turned into new hatred; the very ground ſin treads upon is hated: There's a kinde of hatred of ones ſelf for ſin; every act that ſin hath a hand in is hated, our very duties for ſins intermixing with them; and we are angry with our ſelves that we can hate it no more.
3. This hatred puts forth it ſelf in labouring the destruction of ſin. Love cannot be hid, neither can this hatred: The ſoul ſeeks the death of ſin by theſe ways and helps.
1. By lamentation to the Lord, when going to him for ſtrength with the Apoſtle, Oh wretched man that I am! was there ever a ſoul ſo ſin-pestred! Ah, woe is me, Lord, that I am compell'd to be chain'd to this block! Never did a ſlave in Egypt or Turkey ſo ſigh under bondage, as a mortifying ſoul doth under corruption. The ſorrows of others are outward, ſhallow, in the eye, the look; but theſe are in the bottom of the ſoul, deep ſorrows. Its true, a man may give a louder cry at the drawing of a tooth, then ever he did pining under the deepeſt conſumption; but yet the conſumption, that is the harbinger of death, doth afflict30 him much more: and, though outward worldly grief, as for the death of a child, &c. may be more intenſe and expreſſive; yet grief for ſin is more deep, cloſe, ſticking, oppreſſive to the ſoul then all other ſorrows: the ſoul of a ſaint, like a ſword, may be melted, when the outward man, the ſcabbard, is whole.
2. The ſoul of a ſin-ſubduer fights againſt ſin with the Croſſe of Christ, and makes the death of Christ the death of ſin;Epheſ. 5.25. 1. By depending on his death as the meritorious cauſe of ſins ſubduing, of ſanctification and cleanſing. Chriſts purifying us being upon the condition of his ſuffering,1 Cor. 6.20. and ſo it urgeth God thus, Lord, hath not Chriſt laid down the price of the purchaſe? why then is Satan in poſſeſſion? Is Satan bought out? Lord, let him be caſt out. 2. By taking a pattern from the death of Chriſt for the killing of ſin, we being planted into the ſimilitude of his death, Rom. 8.5. ſin it ſelf hanging upon the croſſe (as it were) when Chriſt died. Oh, (ſaith a gracious heart) that my corruptions may drink Vinegar, that they may be pierced, and naild, and never come down alive, but though they die lingeringly, yet certainly. Oh, that I might ſee their hands, feet, ſide, and every limb of the body of death bored, the head bowing, and the whole laid in the grave: the darkneſſe, error, and vanity of the underſtanding; the ſinfull quietneſſe and unquietneſſe of my conſcience, the rebellion of my will, the diſorder of my affections. 3. And eſpecially, the ſoul makes uſe of the death of Chriſt as a motive or inducement to put it upon ſin-killing: Ah, my ſin is the knife (ſaith the ſoul) that is redded over in my Redeemer's blood: Ah, it pointed every thorn on his head, and nail in his hands and feet. Lord, Art thou a friend to Christ, and ſhall ſin that kill'd him, live? Thus a ſin-mortifying heart brings ſin neer to a dead Chriſt, whom faith ſeeth to fall a bleeding afreſh upon the approach of ſin; and therfore it layes the death of Chriſt to the charge of ſin. The croſſe of Chriſt is ſins terror, the ſouls armour: The bloud of Christ is old ſures-be, (as31 holy Bradford was wont to ſay) to kill ſin. As he died for ſin, ſo muſt we to it; as his fleſh was dead, ſo muſt ours be, Our old man is crucified with him, Rom. 6.6. Its not a Pope's hallowing a Croſſe that can do it,Mr. D. Rogers Pr. Cat. but the power of Chriſt by a promiſe, which bleſſeth this Croſſe to mortification.
3. The ſoul labours to kill ſin by fruitfull enjoyment of Ordinances. It never goeth to pray, but it deſires ſin may have ſome wound, and points by prayer (like the ſick child) to the place where its moſt pained. How doth it bemoan it ſelf with Ephraim, and pour-forth the bloud of ſin at the eys? It thus alſo improves Baptiſm; it looks upon it as a ſeal to Gods promiſe, that ſin ſhall die: We being buried with Chriſt in baptiſm, that the Egyptians ſhall be drowned in the ſea. It never heareth a Sermon, but (as Joab dealt with Ʋrijah) it labours to ſet its ſtrongeſt corruption in the fore-front of the battell, that when Chriſt ſhoots his arrows, and draws his ſword in the preaching of the Word, ſin may be hit. An unſanctified perſon is angry with ſuch preaching, and cannot endure the winde of a ſermon ſhould blow upon a luſt.
4. By a right improving all adminiſtrations of providence: If God ſend any affliction, the ſanctified ſoul concludes, that ſome corruption muſt go to the lions: If there ariſe any ſtorms, preſently it enquires for Jonah, and labours to caſt him over-board: If God ſnatcheth away comforts (as Joſeph fled from his Miſtris,) preſently a ſin-mortifying heart ſaith, Lord, thou art righteous, my unclean heart was prone to be in love with them more then with Chriſt my true Husband: If God at any time hedg up her way with thorns, ſhe reflects upon her own gadding after her impure Lovers: If her two eys (Profits, Pleaſures) be put out and removed, a ſin-mortifier will deſire to pull down the houſe upon the Philiſtims; and beareth every chaſtiſement cheerfully, even death it ſelf, that ſin may but die too.
5. By conſideration of the ſweetneſſe of ſpirituall life. 32Life is ſweet; and therfore what coſt are men at, to be rid of diſeaſes, to drive an Enemy out of the Country! The ſoul thinks how happy it ſhould be, could it walk with God, and be upright, and enjoy Chriſt, be rid of a Tyrant, and be governed by the laws of a Liege, the Lord Jeſus. How heavie is Satans yoke to him who ſees the beutie, and taſts the liberty of holy obedience? A ſick man confined to bed, how happy doth he think them that can walk abroad about their imployments? Oh, (ſaith a gracious heart) how ſweetly doth ſuch a Chriſtian pray! how ſtrictly doth he live! how cloſe is he in duty! how fruitfull in converſing! But I (alaſs!) how feeble, how dead, how unable! I am held under by a tyrant; oh that I could be his death!
6. By recollecting its former folly in loving of ſin: thinking thus; Formerly I loved that which now I ſee would have murdered me: What a deal of pains, care, coſt, time laid I out to ſatisfie my luſts! oh that I could recall theſe follies as I recollect them: but ſince I cannot make them never to have been, I'll labour to hinder them for time to come. Oh that my hatred might be greater then ever my love was to them. A ſoul that hath been mad upon ſin, afterward is as vehement againſt it. This is the Apoſtles argument, As ye have yeelded your members ſervants to uncleanneſſe,Rom. 6.19. 1 Pet. 4.3. ſo now to righteouſneſſe: and The time past of our lives may ſuffice us to have wrought the will of the Gentiles.
7. By with-drawing thoſe things that have been as fuell and fodder to corruption: Fire is put out as well by taking away wood, as caſting on of water. A ſin-mortifying heart forbears the uſing of that which it hath heretofore abuſed; it knows that often Satan lieth in ambuſh behinde lawfull enjoyments. He that hath taken Phyſick in wine, afterward is ready to loath that very ſort of wine in which his loathed medicine was given him; he that hath been ſin-ſick, dreads thoſe tentations in which Satan was wont to wrap ſin up: he conſiders, that he that alway goeth as33 far as he may, ſometime goeth farther then hee ſhould: he feeds not without fear,Jude ver. 12. but trembles in every enjoyment, leſt it may be an in-let to ſin, and his own corruption get advantage by it; he fears a ſnare under his very trencher, and poyſon (for his ſoul) in every cup of wine; eſpecially, if he hath been formerly bitten therby. Whereas a carnall heart engulfs it ſelf in occaſions of ſin (if in themſelves lawfull,) ſees no enemy, and therfore ſets no watch: he makes proviſion for the fleſh,Rom. 13. he cuts not off the food which relieveth his enemy: whereas a Sin-mortifier (as an enemy that beſiegeth a City) hinders all the ſupplyes and ſupport of luſts, that ſo he may make himſelf more yeeldable to holineſſe.
8. By re-inforcing the fight after a foyl; by gaining ground after a ſtumble, by doubling his guard after unwarineſſe, ſtrengthening the battell after a blow; praying more earneſtly, contending more ſtrenuouſly, laying on more ſtrongly after ſin hath been too hard: thus Paul was the more earneſt with God againſt ſin; he beſought the Lord thrice after the meſſenger of Satan had buffetted him. 2 Cor. 12.8.
9. By a holy vexation with the conſtant company, and troubleſom preſence of ſin. Thus was holy Paul put upon oppoſing of ſin: he complains, ſin was always preſent with him, (Rom. 7.21. ) even when he would do good. And ſin is call'd (Heb. 12.1. ) encompaſſing, eaſily beſetting,〈…〉〈 in non-Latin alphabet 〉, It dwells in us: Its a leproſie not ceaſing till the wall be pull'd down, the houſe of our mortality diſſolved; its as neer as the skin upon the back, bowels in the body; it goeth along with a ſaint in every duty, Sabboth, Ordinances, like Pharaoh's frogs into the Kings chambers, peſtering a Saint at every turn: the apprehenſion hereof puts the ſoul upon endeavouring ſins ruine. The neerer an enemy is, the more hatefull he is; the cloſer the conflict is, the quicker are the ſtrokes, the fiercer the fight.
To conclude, A holy inſulting and rejoycing in God follows, if at any time he hath given the ſoul victory, and any fore-skins and heads of theſe uncircumciſed; it34 bleſſing God (as Panl, Rom. 7.21.) I thank God through Jeſus Christ our Lord; going about duty more cheerfully, and yet humbly: A man may read the good news of a victory in a Saints countenance. Doth he not ſay to Chriſt when ſome luſt hath been ſmitten (as Cuſhi to David) I would that all the enemies of my Lord were as that one young man? Lord, When will there be a perfect riddance of theſe vermin? Oh, how ſweet will heaven be, when I ſhall trample upon every Goliah, and ſee every Egyptian dead upon the ſhore! when I ſhall have neither tear in my eye, nor luſt in my ſoul!
This for the firſt thing in the nature of Sanctification, viz. Mortification.
2. The ſecond follows, which is Vivification, wherby we live a new and ſpirituall life: The Scriptures proving it are abundant; I live (ſaith Paul, Gal. 2.20. ) yet not I, but Chriſt liveth in me. If ye be riſen with Chriſt, ſeek thoſe things that are above, Col. 3.1. The life of Jeſus is made manifeſt in our mortall fleſh, 2 Cor. 4.11. As the death of Chriſt is the death of corruption; ſo the ſame power of God by which he raiſed Chriſt from the dead,Eph. 1.20. doth frame us to the life of Chriſts holineſſe: Chriſt by the power of his Deity, wherby he raiſed himſelf, having derived ſpirituall life to all his members (as life is derived from the head to the other members) enableth them to manifeſt it accordingly. As Chriſt was raiſed up from death by the glory of the Father, even ſo we walk in newneſſe of life, Rom. 6.4. and ver. 11. Reckon ye your ſelves alive unto God through Jeſus Chriſt. Eph. 2.10. We are his workmanſhip, created in Chriſt Jeſus to good works, which God hath before ordained that we ſhould walk in them. Joh. 15.5. He that abideth in me and I in him, the ſame bringeth forth much fruit.
Theſe brief conſiderations may ſhew in what reſpects a ſanctified perſon lives a new life, a life of holineſſe.
1. A ſanctified perſon liveth a holy life, in moving and acting from a principle of holy life. All vitall actions are35 from an inward principle: A body without a ſoul lives not, moves not naturally; nor without an internall principle of ſpirituall life received from Chriſt doth any one live ſpiritually. The body of every living creature hath a heart, which is the forge of ſpirits and the fountain of heat:Joh. 3.9. Jer. 32.40. Jer. 31.33. True holineſſe proceeds from an implanted ſeed, the fear of God in the heart, the Law put into the inward man. Sanctity, unleſſe Chriſt be in us, is but a fable:Gal. 2.20. Rom. 6.11. Joh. 15.5. Gal. 4.19. Col. 1.27. Christ liveth in me, ſaith the Apoſtle: and ſo he ſpeaks of living to God by Chriſt. Chriſt muſt abide in us; he is formed and dwelleth in us. The actions of a ſanctified perſon are from a vitall principle, the ſpirit within; the holineſſe of another is but from without, beginneth at his fingers ends; he is drawn by outward inducements; his motions are not the motions of a living creature, but like thoſe of a clock,Duceris ut nervis alienis mobile lignum. Hor. Ser. l. 2. or ſome image, that move not from within, but from weights and plummets without; when his weights are down, his work is done. A perſon ſpiritually enlightned, hath not onely Spiritum adſtantem, but aſſiſtentem: ſhould hee have all the incouragements of honour or profit from without, he could never do any thing cheerfully, but would ever be complaining, unleſſe he enjoyed inward quicknings and enlivenings of heart in duty by the Spirit of Christ; the ſupplyes of the Spirit.
2. A ſanctified perſon lives a holy life, as in acting from, ſo according to a principle of holy life. Now his actings are according to his principle of holineſſe,
1. In regard of their kinde: they are of the ſame ſort or nature with the principle of holineſſe: Water in the ſtream is of the ſame nature with that in the fountan. He that is ſanctified lives like himſelf, his regenerated ſelf. A ſpirituall life produceth ſpirituall living, the ſeed of God puts forth it ſelf in the fruits of godlineſs; if he be a fig-tree, he bears no thiſtles; the working of a Saint follows his being: The Ʋnderſtanding acts in a ſound, efficatious,Eph. 1.17, 18. Col. 3.10. Eph. 4.23. operative, influentiall knowing both of God and our ſelves. The Conſcience acts in a holy tenderneſſe and remorſefulneſſe36 for ſin, Pſal. 16.7. 2 Chr. 34.27. and in a pious peaceableneſſe and quietneſſe, giving witneſſe of a perſons reconciliation to (Rom. 5.1. ) and walking with God ſincerely. 2 Cor. 1.12. This is our rejoycing, the teſtimony of a good conſcience. The Memory retaining heavenly things as a treaſury,Pſal. 119.11. repoſitory, or ſpirituall ſtore-houſe of the Word, an Ark for the two Tables. The Will acts by a plyable yeelding to God in all things, both to do what God enjoyns, and to undergo what God inflicts; in both its flexible:Rom. 7.18. Pſal. 39.9. It deſires to pleaſe God in all things, though it find not alway to perform. The Affections act in a holy regularity and order (being ſtreams not dried up, but diverted:)1 Tim. 1.5. Pſal. 18.2. Love is out of a pure heart, a ſpark flying upwards, ſet upon God principally, and that for himſelf; ſet upon man for God, either becauſe we ſee God in him, or deſire we may.Pſal. 139.25. Hatred is now of thoſe things that God hates, and that hate God. Joy is now ſpiritual in the Lord, in communion with him, in ſerving of him, though in tribulation. Sorrow is now for ours and others ſin, and the ſufferings of the Church, not for ſuch poor things as worldly trifles; the pearls of tears not being caſt upon the dunghill. Our Deſires are now ſet upon the preſence and pleaſing of God, pardon of ſin, a ſoft heart, fruitfulneſſe under the means, the prosperity of Sion, the appearance of Chriſt. Our Zeal is not now hot for our ſelves, and cold for God; like fire well ordered, burneth for the ſervice, not the conſuming of the houſe. Hope is now lively and well grounded, not falſe and carnall. This ſpirituall acting, outwardly reacheth the body, making it a weapon of righteouſneſſe; fire within, will break out: The whole body is the ſouls inſtrument, in all its members being obedient to effect good actions, according to the dictate of renewed Reaſon, and the command of ſanctified Will: the Eye is (as it were) a watch-man, the Tongue a ſpokes-man, the Ear a diſciple, the Arm a champion, the Leg a lackquey, all at the diſpofall of God. If the wares of holineſſe be in the Shop, thoſe of the ſame kind will be on the Stall: the life of a Saint37 is a viſible Sermon of ſanctification; he who hath his heart ordered aright hath his converſation ordered aright;Pſal. 50. the hand of the clock goeth according to the wheels: Out of the good treaſury of the heart he brings forth good things: The body will be the interpreter of a gracious heart: the law is written in the heart, and commented upon in the life: a clean ſtomack ſends forth a ſweet breath. The matter of our actions ſhall be warranted by the word,Pſal. 119.35. Mic. 6.8. Luk. 17.10. Act. 4.19. Pſal. 32.2. Pſal. 112.1. the manner humble, cheerfull, reſolute, ſincere. In a word, glory ends are propounded, and our workings (if God require) ſhall croſſe our own intereſt, eaſe, profit: Tohave a good heart and a wicked life, is a walking contradiction. A ſanctified perſon is not as Ephraim, a cake not turn'd, only baked on one ſide.
2. The actings of a ſanctified perſon are conformable to his principle of Sanctification as that principle is extenſive to, and puts upon all the wayes of holineſſe, and as it is a ſeed of all the fruits of Sanctification: A ſanctified perſon embraceth every holy duty, he fructifieth in every good work, Col. 1.10. hath reſpect to every precept;Pſ. 119.6, 128 eſteems every precept concerning all things to be right: There's a concatenation of all graces; they are linked together in a divine league; he hath not any grace, that wholly wants any: The inſtructions of the Law are copulative;Jam. 2.10. he that would ſeem to make conſcience of keeping all the Commandments of God ſave one,Non eſt juſta cauſatio cur praeferuntur aliqua, ubi facienda ſunt omnia. Salv. de Pro. l. 3. obſerves none at all out of any obedience to God, who hath alike commanded all. A ſanctified perſon preferrs not one Command before another, 1 Tim. 5.21. his foot can endure to walk (being ſound) in a ſtony as well as a ſandy path: he will do, not many things, but all, even to the parting with Herodias, and the putting down the Calves as well as Baal; he is not double-diligent in ſome matters, and negligent in others: he is neither maimed, to want any limb, nor a monſter, one part exceſſively outſtripping another.
3. The actings of a ſanctified perſon are conformable to the principle of ſpirituall life as it is the ſame, a permanent,38 abiding principle; not ſomtimes in us, and at other times quite gone from us, but at all times remaining in us. A ſanctified perſon is holy in a continued courſe, he walks with God;Pſal. 119.112. he applyes himſelf to keep the Commandments continually. He is not holy upon extraordinary occaſions; his duties are not like a miſers feaſt, all at one time, nothing at another; he is not holy by fits and pangs, upon a rainy day reading only, good in thundring and lightning, or in a ſtorm at ſea, moved paſſionatly with an affectionate ſermon, trembling for the preſent,Acts 24.25. and preſently after following bribery. At the firſt coming on to profeſſion ſeething hot, after a while luke-warm, at length key-cold; ſlaſhing with Peter at the firſt, and ſhortly after flying, and denying. His infirmities and falls are but for a fit, but his holineſſe is conſtant; his goodneſſe is not like the morning cloud, and early dew;Hoſ. 6 4. not like the redneſs of bluſhing, but the ruddineſs of complexion: his religion is not operative in company, ſilent in ſecret: he is not like water, that conforms it ſelf to the ſhape of every thing into which its poured; or like a picture that looks every way; his religion leaves him not at the Church-doors, he retains his purity where-ever he lives: He hath a principle like a fountain in him, that ſupplyes him in the time of drought; not like a plaſh of water, lick'd up with an hours heat of the Sun: The muſick allures him not, the fournce affrights him not from God.
3. As the actings of a ſanctified perſon are from, and according to a renewed principle of life, ſo are they for it: and that both in reſpect of preſervation of life in himſelf, and alſo the propagation of it to others.
1. A ſanctified perſon acts for his ſanctified principle of ſpirituall life, in reſpect of preſerving it in himſelf; which he expreſſeth, 1. In ſhunning what-ever may prejudice and impair it, much more then a man doth avoid that which would ſhorten a naturall life, as ſword, poyſon, diſeaſes, &c. that which parteth between God and the ſoul being more hurtfull, then that which parteth 'twixt ſoul and body. What ſhifts have ſome made to ſcramble39 from death, throwing eſtates into the ſea, leaving them and ſweeteſt relations, running thorow rivers, fire, & c. ? And have not holy men ſuffered more to keep from ſin, which tends to ſpirituall death? have they not left goods, lands, children? have they not run thorow fire, water, nay, into them, even embracing death rather then death, temporall rather then ſpirituall? A man would give all the world rather then loſe one naturall life; but a Chriſtian would give a thouſand lives rather then loſe the life ſpirituall. Lord (ſaith he) I deſire but to live, to keep Christ who is my life. Pſal. 63.3. Col. 3.4. 2. In a prizing his food that upholds life: He loves what nouriſheth him, delights in the Law of God,1 Pet. 2.2. Pſal. 19.10. hungreth after the ſincere milk of the word, accounts it ſweeter then the honey and the honey-comb, hath a moſt ardent affection to uncorrupted Truths, accounts a famine of the Word the ſoreſt, eſteems the bread of life the ſtaff of life. When he was dead, he had no hunger, the Word was as food in a dead mans mouth, found no ſavour or entertainment: now, though God give him never ſo much of other ſupplyes, yet 'tis a famine with him, if he have not bread; like an infant-King, that preferrs the breſt before his Crown: though he be rich in grace, yet he is poor in ſpirit; he deſireth grace, having the grace to deſire: He never ſaith, I have enough; truth of grace ever puts him upon growth. 3. A ſanctified perſon labours to preſerve his inward principle of life, In uſing the means that may recover him,Jer. 17.11. Pſal. 41.4. when his life is endangered by ſickneſſe, deſiring earneſtly, that God would heal him; embracing the ſharpeſt adminiſtrations, the bittereſt reproofs, taking down the moſt loathed pill, bearing the heavieſt affliction, being willing to be cut, ſawed, ſeared, ſo as to be ſaved. His great requeſt is, that he may be whole, walk holily, that the pain and impotency of his diſeaſe, the filthineſſe and hurtfulneſſe thereof were both removed.
2. A ſanctified perſon acts for his principle of ſpirituall life, In labouring to communicate it to others, as well as40 to preſerve it in himſelf. The life of a ſpiritually quickned ſoul is generative of it ſelf: All living creatures have a ſeminary for propagating of their kinde; the ſpirit of life is fruitfull, endeavouring to derive it ſelf from one to another. You never heard of a ſoul that loved to make a monopoly of Chriſt; Grace may be imparted, not impaired. Samſon, when he had found honey, gave his father and mother ſome with him:John 4. The woman of Samaria calls others to Chriſt, being called: How diffuſive of Chriſt was bleſſed Paul! (like the wall which reflects upon the paſſenger, the Sun ſhining upon it:) How ſutable was that wiſh of his to a ſanctified ſoul; I would to God that thou, and all that hear me this day, were almoſt, and altogether ſuch as I am, except theſe my bonds, Act. 26.29. ? Every Chriſtian labours to raiſe up ſeed to his elder brother: The great deſign of the ſoul is to ſet up Chriſt more in it ſelf and others, to leaven others with grace; and this gaining of ſouls is a Chriſtians greateſt covetouſneſſe.
This for the explication of the ſort or kinde of their firſt priviledge, Sanctification. The Obſervations follow in the ſecond place.
1. Obſ. 1.Grace whereby we are changed, much excels grace whereby we are onely curb'd. The Sanctification wherewith the faithfull were ſaid to be adorned, was ſuch as cur'd ſin, as well as cover'd it: not a ſanctification that did abſcondere, but abſcindere; not onely repreſſe, but aboliſh corruption. Pſal. 145.The former, reſtraining grace, is a fruit only of generall mercy over all Gods works, common to good and bad, binding the hand, leaving the heart free; withholding only from ſome one, or few ſins; tying us now, and looſing us by and by; intended for the good of humane ſociety, doing no ſaving good to the receiver: In a word, onely inhibiting the exerciſe of corruption for a time, without any reall diminution of it; as the Lions that ſpared Daniel were Lions ſtill, and had their ravenous diſpoſition ſtill, as appeared by their devouring others, although God ſtop'd their mouthes for that time. But this ſanctifying41 grace with which the faithfull are here adorned, as it ſprings from Gods ſpeciall love in Chriſt, ſo it is proper to the Elect, worketh upon every part in ſome meaſure, body, ſoul, ſpirit, abhorrs every ſin, holdeth out to the end, is intended for the ſalvation of the receiver; it doth not only inhibit the exerciſe of corruption, but mortifieth, ſubdueth, diminiſheth it, and works a reall change; of a Lion making a Lamb, altering the naturall diſpoſition of the ſoul, and making a new man in every part and faculty.
2. From the nature of this Sanctification, I note,Obſ. 2. It changeth not the ſubstance and faculties of ſoul and body, but onely the corruption and diſorder, and ſinfulneſſe thereof: it rectifies, but deſtroyes not; like the fire wherein the three children were, it conſumes the bonds, not the garments; it doth not ſlay Iſaac, but onely the ram; it breaks not the ſtring, but tuneth it. The fall of man took not away his eſſence, but onely his holineſſe; ſo the raiſing of man deſtroyes not his being, but his unholy ill-being; Grace beautifieth, not debaſeth nature; it repairs, not ruins it: It makes one a man indeed; it tempereth and moderateth affections, not aboliſheth them; it doth not extinguiſh the fire, onely allay it that it may not burn the houſe: It doth not overthrow, but order thy love, hatred, ſorrow, joy, both for meaſure and object: Thou mayſt be merry now thou art ſanctified, but not mad-merry; thy rejoycing will now be in the Lord, elevated, not annihilated. They are miſtaken, that think Sanctification unmans a man, that he muſt now alway be ſad, and ſowre, ſolitary; that (as they ſaid of Mary) a Chriſtian looking toward heaven is alway gone out to weep; no, there's nothing deſtroy'd by ſanctification, but that which would deſtroy us; we may eat ſtill, but not be gluttons; drink, but not be drunken; uſe recreation, but not be voluptuous; trade, but not deceive: In a word, be men, but holy men.
3. The people of God even in this life are Saints:Obſ. 3. perfectly42 indeed hereafter, but inchoatively here; A childe hath the nature, though not the ſtature of a man. A Chriſtian hath here as truly grace, though not ſo fully as in heaven; Grace is glory in the bud; this life is the infantage of glory;Aetas infantalis gloriae. Ye are ſanctified, 1 Cor. 6. They who look upon ſanctity as an accmpliſhment only for heaven, are never like to get thither: Its common to hear a reproved ſinner give this anſwer, I am no Saint; Were this an accuſation, and not an excuſe for his unholineſſe, it might be admitted: but he is no Saint, nor deſires to be one; holineſſe and holy ones are his ſcorn: Theſe in this condition ſhall never ſee God; heaven muſt be in us, before we be in heaven. Rev. 21.8. Rev. 22.15.Depart from me will be the doom of them that work iniquity; Dogs ſhall be without. Ye who here cannot be merry without ſcoffing at purity, hereafter ſhall mourn for your want of purity: ye who account purity and ſanctification inconſiſtent with nobleneſs, breeding, generoſity, will ſee, that theſe were nothing without purity. That which is the beauty of heaven, the glory of angels, is it an ignominy upon earth, the ſhame of worms? You are not too good for holineſſe, but holineſs for you. I confeſs, its a great ſin and ſhame, and ſhould be a ſorrow, that there are ſo many counterfeit, unſanctified ſaints, who have made ſanctity ſo hatefull: but yet for thee by theſe to be ſcandalized at ſanctity, is thine, as well as their wo. Let the Popes Kalendar only ſaint the dead, the Scripture requireth ſanctity in the living.
4. Obſ. 4.Holineſſe cannot lie hid: Holy life is holily active; if a living man hold his breath long, its death to him: Saul was no ſooner converted, but he prayes, he breathes; A regenerated perſon ſpeaks to God as ſoon as he is born. If God be diſhonoured, he ſpeaks for God; he cannot learn the wiſdom of our times, to diſſemble his Religion, to be ſtill when God is ſtruck at; he muſt ſhew whoſe image and ſuperſcription he bears: wicked men proclaim their ſin as Sodom, and he proclaims his grace; and yet not that he may be ſeen, but that he may be ſerviceable. The Spirit of43 God is fire, winde, a river, it will bear away any oppoſition, rather then be kept in: the world thinks a ſaint is mad of ſuffering, when he appears for God; they are miſtaken, he is not deſirous of it, but fearleſs of it when God requires; he is neither profuſe when he ſhould ſpare, nor penurious when he ſhould ſpend himſelf for God.
5. I note The great change that is wrought upon a perſon when God comes with ſanctifying grace:Obſ. 5. There's no difference in the world greater, then between a man and his former ſelf; the world, and men of it, need not take it ill, that a Saint differs ſo much from them, he differs as much from himſelf: a ſanctified perſon is utterly oppoſite to all hee was and did before, the ſtream is turn'd; hee ſees now, he was blind before; he loves that which formerly he loathed, he loathes that which formerly he loved; he unlives his former life, he picks it out (as it were) ſtitch by ſtitch: The wicked (1 Pet. 4.4. ) are ſaid to think the courſe of ſanctified perſons ſtrange;〈…〉〈 in non-Latin alphabet 〉, the word is, they are like men in a ſtrange Country, that ſee ſtrange ſights, which before they were altogether unacquainted with: Oh the power of grace! a Lion is now a Lamb, a Goat is now a Sheep, a Raven is now a Dove; and which is more, a Sinner is now a Saint: he that before ruſh'd into ſin, now trembles at it; he that before perſecuted holineſs, now preacheth it. They in the Goſpel hardly knew the man that had ſight reſtored to him, but ſaid, he was like the blinde man:John 9. Did the alone recovery of ſight make ſuch a difference in him from what he was formerly? what a difference is wrought then by grace, which makes not onely a new eye, but a new tongue, ear, hand, heart, life?
6. Obſ. 6.The holineſſe of a ſanctified perſon is not purely negative; It ſtands not altogether in labouring not to ſin: Its not enough for the tree that eſcapeth the ax, not to bring forth bad, unleſs it alſo bring forth good fruit: nor is it ſufficient for the ſanctified ſoul to put off filthy, unleſs it put on beautifull garments. The old man must be44 put off, and the new put on: we are not content with half happineſſe, why ſhould we be with half holineſſe? The holineſs of the most is not to be as bad as the worst; few labour to be as good as the best. Men love to be compleat in every thing but that which deſerves exactneſſe. We muſt not cut off the garment of holineſs at the midst: Our eternall happineſs ſhall not onely ſtand in being out of hell, but in being in the fruition of heaven: we muſt not mete to God one meaſure, and expect from him another.
7. Obſ. 7.Sanctification admits no coalition, agreement between the new and the old man: This later is aboliſh'd, as the former is introduced. Col. 3.10.The new man is not put upon the old,Eph. 4.24. (as ſomtime new garments are put upon old) but in the room of them. In ſanctification there's no ſewing of a new peece to an old garment, which alway doth but make the rent the wider. Its one thing for ſin to be, another thing to be allowed; one thing for ſin to be in us, another thing for us to be in ſin. Sin is a Saints burden, a thorn in his eye, not a crown on his head; its his daily task to weaken and impair it: if he cannot fully conquer, yet he faithfully contends. Sin and holineſs are like a pair of balances, when the one goeth up, the other muſt needs go down: Chriſt knows no co-partners in Government, he will not drink of a fountain where Satan puts his feet;Neſcit de turbato fonte amicus bibere. Bern. his Church is a Garden encloſed, open only to heaven, ſhut on every ſide. The faithfull have a broken, not a divided heart.
8. Obſ. 8.As a ſanctified perſon allows no mixtures with grace, ſo he puts no limits to grace: he deſires that the grace he hath ſhould be perfect as well as pure, and as he loves that no part of him ſhould be defiled, ſo, that none ſhould be destitute; he is ſanctified throughout; he perfects holineſſe in the fear of God, 2 Cor. 7.1. A Saints complaints of his wants and deficiences rather prove him covetous, then poor; his ſtrong appetite rather ſpeaks him healthfull, then empty; his deſires of cloathing, rather45 growing, then naked: he deſires that the Dominions of Chriſt may be as large, as ever were thoſe of Sin, even extending to the whole man. He is not like an upſtart Gallant, who, unable to furniſh himſelf with new attire for every part, is new and adorned in ſome parts, and uncomely in all the reſt: he labours for furniture for every room, to ſee whole Christ formed, to have graces for every faculty. There's no grace he ſees in another, but he wiſheth he had it too; he never thinks he hath lived enough, or done enough for God; he never thinks his work done while he is on this ſide heaven. Who ever was the man that ſo throughly mortified ſin, as to leave no life in it? who ever had ſuch a degree of ſpirituall life, as not to want a further increaſe? Thy ſword muſt never be thrown away while ſo many enemies remain. The means of preſerving a holy life muſt never ceaſe, till grace be conſummate in glory. He that hath holineſs enough, never had any. Sanctified perſons are alwayes adding to grace, and taking away from ſin. Sanctification is a progreſſive work. The leaſt Saint hath grace enough to be thankfull, the greateſt not enough to be idle. To negelect the helps of ſanctification never was a Scripture ſign of ſanctity: to live above Ordinances, is to live below a Saint. Abſtinence from ſpirituall food is ſo far from proving a ſtrong Chriſtian, that it proves but a ſick Chriſtian at the beſt. He who gives over, never truly began; he who goeth not forward, goeth backward. Till the flame be out, we muſt never ceaſe crying for water; till ſin be quite extinguiſh'd, we muſt ply the blood of Chriſt. How ſhort do the beſt come of their duty, of what God doth, and they ſhould deſire?
9. Out-ſide,Obſ. 9. ſuperſtitious Mortification is but a ſhadow of the true. Penance, Faſts, Starvings of the body, Abſtinence from Marriage, are not bleſſed to kill ſin; they have no blood in them; Sin and Satan fear no ſuch holy-water: Its the death of Christ that muſt be the death of ſin: the mortifying or macerating of the carcaſs, is but the carcaſs of the duty; there's more labour required to46 let the blood out of our corruptions, then out of our bodies. A child of God takes more pains with his heart in a day, then a Papiſt with his skin in a yeer; the one indeed whips himſelf, but the other denyes himſelf; the one ſcratcheth his skin, the other puls out his right eye; the one afflicts the fleſh, the other the ſoul; the one ſomthing without himſelf, the other his very ſelf.
10. Obſ. 10.I note, The Lord eſteems of his people by the better part; their bent and ſtrain, not their defects. They are here called ſanctified: but alaſs, how imperfect is their Sanctification! Yet their Father looks upon them as they would be, not as they are or do: Not I (ſaith the Apoſtle, Rom. 7.) but ſin that dwelleth in me. Corn full of weeds we call corn: Christ loves what he ſeeth of himſelf, in the midſt of much more he ſees of us; he caſteth not away the honey becauſe of the honey-comb; he ſpyeth a grain of grace in a heap of corruption; he conſiders what we aim to be now, and what we are to be hereafter, more then what we are now. The owner of an Ort-yard, that knows the goodneſs of every tree in it, although a tree which is of a good kinde hath fruit upon it which for the preſent is green, and as hard as a ſtick, yet he will ſay, This is an excellent apple, &c. conſidering what it will be when ripe, and what its kinde is to be.
11. Obſ. 11.How cauſeleſly doth the world complain of thoſe that are truly ſanctified! The contentions of a Saint are moſt with himſelf; the deſtructions he makes are bloodleſſe; if after any blood he thirſteth, 'tis that of a lust; the tyrants he brings to puniſhment are thoſe in the ſoul: Were all his enemies in the world overthrown, and thoſe in the heart ſpared, thoſe Mordecaies ſtill in the gate, what would all avail him? Men have little reaſon to blame ſanctity for diſtracting of the times; there's more reaſon to blame the want of it. If a good man carryeth himſelf turbulently, 'tis becauſe hee is no better, not becauſe he is good: He is, or ſhould be at peace with every thing but ſin; If he ſhuns any company, 'tis not for hatred47 of the perſon, but the plague-ſone: if he reproves,Duplici ſub ſpecie divinus Spiritus ſe mundo oſtendit, Columbinâ & igneâ, quia omnes quos im plet, & Columbae ſimplicitate manſuctos, & igne Zeli ardentes exhibet. Greg. z. p. paſt. cap. 11. Moſes cauſam populi apud Deum precibus, cauſam Dei apud populum gladiis allegavit. Greg. Charitas piè ſolet ſaevire, patienter novit iraſci, humiliter indignari. Bern. Ep. 2. ad Fulc. Molcſtus eſt Medicus furenti phrenetico, & pater indiſciplinato filio; ille ligando, iſte caedendo, ſed ambo diligendo. Aug. Ep. 1. ad Bon. he wounds not deſtructively, but medicinally: His greateſt heats are pious, God is in his flame; his very anger is patient, his indignation humble; he participates of the Dove, as well as of the fiery tongues, as the Spirit that fils him had both ſhapes. Doth he reprove ſharply and openly; he prayes for thee ſecretly. A Saint, when he acts like himſelf, is alway doing good, diffuſive of holineſſe, a benefactor to the age wherein he lives, a conduit-pipe of bleſſings to a whole Kingdom. If his endeavouring to make thee holy, make thee hate him, he will be hated ſtill.
This for the Explication of, and Obſervations from the kinde of their firſt Priviledge, Sanctification.
The handling of the Author thereof [God the Father] followeth.
And of this alſo
1. I ſhall briefly explain two particulars.
1. How by God. 1. Not transferendo Eſſentiam,1. Eph. 2.10. Acts 5.31. 1 Theſſ. 5.23. Heb. 12.10. 〈…〉〈 in non-Latin alphabet 〉. by transferring his Eſſence unto them; but operando gratiam, by way of operation and working holineſſe in them; not by beſtowing his Deity upon them, but by ſetting up the divine nature in them, (2 Pet. 1.4. ) as fire warms by its vertue and operation.
2. God was the Author of their Sanctification, not excludendo media, as if he made not uſe of the Miniſtry of the Goſpel for the accompliſhing therof. The Word cannot ſanctifie without him; and ordinarily he will not ſanctifie without it: he ſanctifies by the Word, Joh. 17.17. enlivening and actuating it, making it his power to ſalvation, beſtowing upon it an enlightning power, to diſcover our48 miſery and deformity by reaſon of unholineſſe, as alſo to diſcover the beauty of holineſſe, and the happineſs laid up for holy ones: beſtowing alſo upon it an inclining power, to bow us to the imbracing and obeing of his holy will, the pattern of all holineſs.
2. From God we have our ſanctification, not by traduction from our parents. Grace is not of an equall extent to Nature; Grace is not native, but donative; not by generation, but by regeneration; its from the Father of ſpirits, not fathers of our fleſh: Who can bring a clean thing out of filthineſſe? The new birth is not of blood, nor the will of the fleſh, nor of man, Joh. 1.13. The pureſt ſeed-corn brings forth the ſtalk, the husk, and chaff; and the holieſt men have a poſterity with a nature covered over with corruption.
4. God ſanctifies ſo, as the firſt infuſion of the habit of Grace is without the active concurrence of any abilities of our corrupted nature to the acquiring of grace in the heart, the plantation of grace in us being purely ſupernaturall. Gods manner of working is altogether divine, beyond the power, and without the help of any thing in man (only he being a rationall creature, is a ſubject capable of grace, and therby in the work of ſanctification hath a paſſive concurrence:) for of our ſelves we are not ſufficient to think a good thought, but our ſufficiency is of God: He worketh in us both to will and to do: We are dead in treſpaſſes and ſins, &c. New begotten, new created, &c. Grace is an habituall quality, meerly infuſed by divine vertue, not iſſuing out of any inward force of humane abilities, howſoever ſtrained up to the higheſt pitch of their naturall perfection: All civility, ſweetneſs of nature, ingenuity of education, learning, good company, reſtraint by laws, with all moral Vertues, with their joynt force, cannot quicken our ſouls to the leaſt true motion of a ſpirituall life.
5. God ſanctifies ſo, as that in the practice of ſanctification man doth actually concurr with God: for, being ſanctified, and inwardly enabled in his faculties by ſpirituall49 life put into them, he moves himſelf in his actions of grace, although even in theſe actions he cannot work alone, he being onely a fellow-worker with the Spirit of God (not in equality, but) in ſubordination to him. Nevertheleſſe, though theſe actions be performed by the ſpeciall aſſiſtance of the Spirit, yet in regard man is the next agent, they are properly ſaid to be mans actions.
2. God the Father ſanctifies. And yet, Eph. 5.26. 1 Cor. 1.30. Chriſt is ſaid to ſanctifie, and to be Sanctification; and moſt frequently the holy Ghoſt is ſaid to ſanctifie;Gal. 5.22. Epheſ. 5.9. Gal. 5.17. Grace being called the fruits of the ſpirit, the whole work of Sanctification ſtiled by the name of ſpirit ▪ and the Scripture expreſly ſpeaks us ſanctified by the Spirit; and the holy Ghoſt is called the Spirit of Sanctification. Yet when the Scripture ſaith we are ſanctified by God the Father, it doth not contradict it ſelf.
For the explication whereof I ſhall briefly ſet down this Diſtinction, and theſe Concluſions.
All the Attributes of God are either 1. Eſſentiall;Diſt. which are the very divine Eſſence, and pertaining to the very nature of God, as to be a Spirit, omniſcient, eternall, true, good, powerful, mercifull, &c.
Or, 2. Relative: And that, either 1. Inwardly, to the Perſons within themſelves; as for the Father to beget, the Son to be begotten, the holy Ghost to proceed from Father and Son. Or, 2. Outwardly: And that either 1. to the creatures, as to create, ſuſtain, &c. or, 2. to the Church, as to redeem and ſanctifie, &c.
The Attributes that appertain to the Nature or Eſſence of God, are common to the three Perſons, as to be a Spirit,Concl. 1. omniſcient, eternall, &c.
The Attributes or properties that inwardly belong to the Perſons among themſelves,Concl. 2. are peculiar and proper to each of them, both in regard of order of being and working: The Father hath his being from Himſelf alone, the Son hath his being from the Father alone, the holy Ghoſi hath his being from them both, The Father alone begetteth,50 the Son is alone begotten; the holy Ghoſt doth proceed from the Father and the Son.
All works externall,Concl. 3. and in reference to the creatures, as to create, to govern, to redeem, to ſanctifie, &c. are, in reſpect of the things wrought, equally common to the three Perſons of the Trinity; who, as they are all one in Nature and Will, ſo muſt they be in operation, all of them working one and the ſame thing together. John 5.17, 19. Moſt true is that of Chriſt, Whatſoever things the Father doth, theſe alſo doth the Son; the like may be ſaid of the holy Ghoſt: ſo that we are ſanctified by Father, Son, and holy Ghoſt; there being the ſame power and will of all three: and in works externall, and in reſpect of the creature, when onely one Perſon or two are named, the whole Trinity is to be underſtood.
Though the works of three Perſons toward the creature,Concl. 4. world, or Church, in regard of the thing wrought, are common to all the three; yet in respect of the manner of working, there is diſtinction of Perſons that work; for the Father works through the Son, by the holy Ghoſt: The Father works from none, the Son from the Father, the holy Ghoſt from both, Joh. 5.19. & 8.28. & 16.13. (there being the ſame order of working in the Trinity, that there is of exiſting:) the Father works by the Son and the holy Ghoſt, ſending them, and not ſent by them; the Son works by the holy Ghoſt, ſending him from the Father into the hearts of beleevers, and is not ſent by him, but by the Eather: the holy Ghoſt works, and is ſent from the Father and the Son, not from himſelf. The works therfore of the Trinity are conſiderable, either abſolutely, or in regard of the works wrought, and ſo they are the works of the whole Trinity in common: Or relatively, when we conſider in what order the Perſons work, which Perſon works immediately, which by another. And ſo the Perſons are diſtinguiſh'd in their works.
This conſidered, Jude in aſcribing Sanctification to God the Father, is eaſily reconciled to thoſe that aſcribe it to51 God the holy Ghoſt, and the Son; theſe laſt named perſons being by Jude included in the working of ſanctification, and only the order of working of the bleſſed Trinity noted. The Father ſanctifying through the Son, by the holy Ghoſt; the Father ſanctifying by ſending the Son to merit, and giving his Spirit to work; the Son, by meriting; the holy Ghoſt by working our ſanctification, and immediately ſanctifying us; in which reſpect he hath the title of holy, and Sanctification moſt commonly expreſt as his work.
This for the Explication of the ſecond particular in the first priviledge of the faithfull to whom Jude wrote, viz. The Author of their ſanctification, God the Father.
Secondly, the Obſervations follow.
1. Even our holineſſe adminiſters matter of humility:Obſ. 1. Our very graces ſhould humble us as well as our ſins; as theſe later becauſe they are ours, ſo the former becauſe they are none of ours. Sanctity is adventitious to Nature: Heretofore holineſſe was naturall, and ſin was accidentall; now ſin is naturall, and holineſſe accidentall: when God made any of us his garden, he took us out of Satans waſte; ws are not born Saints: the beſt, before ſanctification, are bad, and by nature not differing from the worſt; the members that God accepts to be weapons of righteouſneſſe, were before blunted in Satans ſervice; when God ſanctifieth us, he melteth idols, and makes of them veſſels for his own uſe. Before any becomes as an Iſraelites wife, he is as a captive, unpared, unwaſh'd, unſhaven. Sanctification is a great bleſſing; but was this web woven out of thine own bowels? the beſt thou didſt bring to thine own ſanctification, was a paſſive receptiveneſſe of it, which the very worſt of heathens partake of in common with thee, having a humane nature, a rationall ſoul; and was there not with that, a corrupt principle of oppoſition to God, and all the workings of God? was not God long ſtriving with a croſs-grain'd heart? how many denyals had God before he did win thee to himſelf? How far was the iron gate of thy heart from opening of its own accord? and if he had52 not wrought like a God, omnipotently, and with the ſame power wherewith Chriſt was raiſed,Eph. 1.19, 20. had thy reſistence been ever ſubdued? and when the being of grace was beſtowed, from whence had thy grace at any time its acting? Didſt thou ever write one letter without Gods guiding thy hand? didſt thou ever ſhed one penitentiall tear till God unſtop'd thy ſpouts, ſmote thy rock, and melted thy heart? didſt thou hunger after Chriſt, till God who gave the food gave the ſtomack alſo? Was ever tentation reſiſted, grace quickned, corruption mortified, holy reſolution ſtrengthened, power (either to do or will) received from any but from God? Doth not every grace, the whole frame of ſanctification depend upon God, as the ſtream on the fountain, the beam on the Sun? when he withdraws his influence, how dead is thy heart in every holy performance? onely when he ſpeaks the word effectually, bidding thee go, thou goest; and do this or that, thou doſt it.
2. Obſ. 2.The reaſon why all graces of a ſanctified perſon are for God: they are from him. Gods bounty is their fountain, and Gods glory muſt be their center: He planted the Vineyard, and therefore he muſt drink the wine: We are his wormanſhip, and therefore we muſt be his workmen. All our pleaſant fruits muſt be laid up and out for our well-beloved. All things (but particularly our graces) are from him, and for him: we can never give him more or other then his own, when we give all we can. The ſtreames will riſe as high as the fountain head; and ſo ſhould our graces aſcend as high in duty as he who gave them? Where ſhould God have ſervice, if a ſanctified perſon denyes it?
3. Obſ. 3.From this Author of Sanctification, I note ts excellency and worth. Its a rare work certainly, that hath ſuch a workman; a beauteous ſtructure that hath ſuch a builder: What is a man to be deſired for, but his ſanctification? if we ſee a beauty on that body which hath a ſoul; how much more on that ſoul that hath the reflexion of God himſelf upon it? Every Saint is a woodden casket fill'd with pearls. The Kings daughter is all glorius within. 53Love Jeſus Chriſt in his worky-day clothes, admire him in his Saints; though they be black, yet they are comely: Did the people of God but contemplate one anothers graces, could there be that reproaching, ſcorn and contempt caſt upon one another that there is? Certainly, their ignorance of their true excellency makes them enemies: they ſtrike one another in the dark.
4. Obſ. 4.Great muſt be the love that God bears to Sanctification: Its a work of his own framing, a gift of his own beſtowing. God ſaw that the work of the firſt creation was very good; much more that of the ſecond. Wonder no more that the faithfull are call'd his garden, his Jewels, his Treaſure, his Temple, his Portion: God hath two heavens, and the ſanctified ſoul is the leſſer. How doth he accept of Saints even in their imperfections, delight in their performances, pity them in their troubles, take care of them in dangers? He that hath given his Son for them, promiſed heaven to them, and ſent his Spirit into them, what can he deny them? Jeſus Chriſt never admired any thing but grace when he was upon the earth: the buildings of the Temple he contemned, in compariſon of the faith of a poor trembling woman. Certainly, the people of God ſhould not ſleight thoſe graces in themſelves, that God doth ſo value; as they do, when they acknowledge not the holineſſe that God hath beſtowed upon them: Shall they make orts of thoſe delicates that Jeſus Christ accounts an excellent banquet?
5. The love of God is expreſſive,Obſ. 5. really and effectually in us, and upon us, even in ſanctifying us. Creatures, when they love, will not put off one another with bare words, of bidding be clothed, ſed, &c. much leſſe doth God: If there be love in his heart, there will be bounty in his hand. Thou ſayſt that God is mercifull, and loves thee; why, what did he ever do for thee, work in thee? hath he changed thy nature, mortified thy luſts, beautified thy heart with holineſſe? Where God loves, be affords love-tokens; and ſuch are onely his ſoul-enriching graces. No man54 knows love or hatred by what he ſees before him, but by what he findes in him: If our heart moves toward God, certainly his goeth out toward us; the ſhadow upon the Dyall moves according to the motion of the Sun in the Heaven.
6. Obſ. 6.We are to repair in our wants of Sanctification to God for ſupply: He is the God of grace; The Lord will give grace and glory. He hath the key of the womb, the grave, the heavens, but chiefly of the heart. He that ſitteth in heaven can onely teach and touch the heart. How feeble a thing and unable is man (whether thy ſelf, or the Miniſter) to do this? He hath the windes in his own keeping, and till he ſend them out of his treaſury, how neceſſarily muſt thy ſoul lye wind-bound? Whither ſhouldſt thou goe but to him? and how canſt thou go but by him? The means of grace are to be uſed in obedience to him,Parum prodeſt Lectio, quam non illuminat Oratio. not in dependancy upon them: A golden key cannot open without him, and a woodden can open with him. Man may (with the Prophets ſervant) lay the ſtaff upon the fore-head, but God muſt give life. How many fat and rich Ordinances have been devoured, the ſoul after all remaining as lean as before, for want of ſeeking God aright for a bleſſing?
7. Obſ. 7.I obſerve, How carefull we ſhould be to maintain that which God hath ſet up in us, and how fearfull leſt it ſhould be pul'd down by Satan. Chriſt deſtroys the works of the Divel, and Satan labours to oppoſe the work of Chriſt. Every plant indeed that God hath not planted, is to be pluck'd up: but the plants that Gods own hand hath planted are to be nouriſhed. What God hath joyned together none ſhould ſeparate; Grace and the Soul are of Gods joyning together. Who laments not the deſtruction of mans workmanſhip, the overthrow and demoliſhing of beutifull buildings, the rooting up of corn-field and pleaſant gardens by Swine? But what are theſe to the deſtructions made by ſin in the hearts and lives of people? Who can give way to ſin, but it muſt be with a ſinfull55 patience? Keep thy heart with all diligence:Pro. 4.23. the beſt endowment is to be moſt carefully preſerved. Who loves not to keep his body healthfull? and yet who regards the keeping of his ſoul holy? The whole Trinity of Perſons adorn the heart with holineſſe; every of them is to have a corner in it, nay, the whole. Let not Satan have wells which he never digg'd, inhabit houſes which he never built. If the Philiſtims tread not on the threſhold on which Dagon fell, let not Satan lodg in the heart that God fanctifieth.
This for the firſt Branch conſiderable in the deſcription of the parties to whom the Apoſtle wrote: Sanctified by God the Father.
The ſecond follows; Preſerved in Chriſt Jeſus. The ſecond branch of the deſcription of the faithful to whom Jude wrote.
Wherein I conſider two particulars: 1. A priviledge or enjoyment received, viz. Preſervation: [Preſerved, &c. 2. The means or way of enjoying it: and that was, In Chriſt Jeſus. Of both theſe briefly.
1. The Priviledge beſtowed is Preſervation, To them that are preſerved, &c. In the handling whereof I ſhall briefly give,
1. For the Explication. The word uſed by the Apoſtle is〈…〉〈 in non-Latin alphabet 〉properly ſignifies, ſolicitouſly to be kept, as a thing leſt it be loſt, or taken away by others. 1 Joh. 5.18. its ſpoken of a regenerate perſons keeping himſelf from being touch'd by the wicked one:〈…〉〈 in non-Latin alphabet 〉, keepeth himſelf as with watch and ward; gardeth himſelf ſo accurately, as he that watcheth a priſoner for fear of his eſcape. So Act. 4.3. its ſaid, the Apoſtles were put (by the Prieſts) 〈…〉〈 in non-Latin alphabet 〉, in hold. So Act. 5.18. they put them〈…〉〈 in non-Latin alphabet 〉, in priſon. And of theſe preſerved ones its ſaid, They are kept by the power of God,〈…〉〈 in non-Latin alphabet 〉; kept as a Town is kept with a gariſon from the enemies: praeſidio circumvallati,Conſervati, nè decepti à ſeductoribus, pereant. Eſtius in loc. incircled with a military ſtrength: ſo are theſe Saints preſerved by Chriſt, leſt being deceived by Seducers, they ſhould periſh.
56This preſervation of the Godly is three-fold. 1. Temporall, and of the Body. 2. Spirituall, chiefly of the Soul. 3. Eternall, of both in heaven.
1. The first, though it be not here intended (as indeed, being frequently denyed to the faithfull) yet its often in Scripture beſtōwed upon them, and that ſeverall wayes: ſometimes when their enemies want means to effect their deſires upon them,2 Sam. 8.2. 1 Sam. 24.27. Judg. 7.22. 2 Sam. 17.16. though they have poyſon; yet no power, no arms or inſtruments of force; or when the enemies of the Church have outward ſtrengths and forces, but are diverted another way, by reaſon of enemies coming againſt them from an other place; or when the enemies ſpend their hatred and forces upon one another; or when their forces are by the providence of God timely diſcovered, ſo that the people of God taking refuge in ſome place of ſecurity, ſtrength, or diſtance, the enemy cannot at all come at them; or when there is ſuch a curb of reſtraint put upon the ſpirits of enemies, as, though they finde them, and have them in their hand, yet they ſhall not be able to put forth their inward poyſon againſt them;Dan. 3.26. thus even the naturall force of fire, ſeas, beaſts ſhall be bridled up, when God will, from hurting his people;2 King. 7.6. or when the enemes of the Church are diſcomfited, either by their own prepoſterous fear or overſight,Judg. 5.20. or the inſtrumentalneſſe of the ſenſeleſſe creatures againſt them, or the puiſſance of the Churches forces, not onely ſpirituall,2 Sam. 17.23. but even viſible and worldly; or when the faithfull being taken, are delivered out of their hand by making eſcape;Gen. 33. or when God makes an enemy of his Church to be his own deſtroyer, to twiſt and uſe his own halter; or when God enclines the hearts and diſpoſitions of the haters of his people to pity, tender and favour them, though they be far from love to their grace: or when God works a really ſanctifying change upon their hearts,Act. 16.31. making them to waſh the ſtripes, and lick the wounds whole which they have made; or when God takes his people out of this life from the evill to come, houſing57 his flock againſt a ſtorm, taking down his ornaments when he purpoſeth to deſtroy the houſe; and this he ordinarily doth by a natural death, though he can tranſlate his people, and take body and ſoul immediatly into heaven, as in the caſe of Elijah.
2. But principally, the care of God is in this life expreſſed toward his people in ſpirituall preſervation: This ſpirituall preſervation of beleevers in this life, is, 1. From puniſhment: The curſe of the Law, the wrath of God. Gal. 3.13.Not from the Law of God as giving precepts, but as being a Covenant (Rom. 6.14. 1 Tim. 1.9. ) exacting perfect obedience, and condemning for a not perfect performance: From the terrour of the law, forcing for fear of puniſhment, as bondſlaves by the whip, Rom. 8.15. the people of God being made a voluntary people,Pſal. 110.3. and worſhipping God without ſervile fear. The faithfull alſo are preſerved from the guilt and condemning power of ſin, Eph. 1.7. 2 Cor. 5.19. God not imputing their treſpaſſes: Preſerved from the curſe of all externall puniſhments, as they are the effects of vengeance. Sin may be, and may not be in the godly; it is in them by habitation, not by dominion: ſo puniſhments are on them, and are not on them; on them as ſenſible pains, on them as caſtigations to better them; on them as conſequents of ſin, and Gods expreſſion of his diſlike of ſin; not on them as curſes not on them to ſatisfie wrath: The wrath of God lies not upon them, when the hand of God lies upon them: Every affliction is medicina, not laniena; ſent to kill ſin, not the man: the edge, the ſoul, the ſting, the malignity of every trouble is removed, ſo that it hath little more then the notion of a miſery. Gods people are not delivered from evils as oppreſſive to nature, but as ſatisfactory to Juſtice: whatſoever they ſuffer, though it be death it ſelf, they may ſay, Chriſt hath laboured,John 4. and we enter into his labours; he hath born the heavieſt end, death loſt its ſting in his ſide. There's honey in the carcaſſe of this lion; this Serpent is but a gentle rod being in his hand.
2. This ſpirituall preſervation of beleevers is from Sin,58 and in the ſtate of holineſſe; their grace being preſerved, and the image of God never totally obliterated in them: God preſerving the jewel, oft, when not the casket; a mans ſelf, his ſoul, though not his carcaſſe; and from that which is the greateſt enemy and evill, ſin, ſo oft in Scripture call'd the evill,John 17.15. Mat. 5.37. and that which makes the very Divel himſelf both to be, and to be called the evil One, he both having moſt, and diſperſing moſt of that evil; the world to be call'd an evill world;Luk. 6.45. 1 Joh. 5.18. Gal. 1.4. and men, evill men. And ſo this priviledge of preſervation from ſin, and in the ſtate of holineſs, aptly follows Sanctification; the elect being not onely made holy, but kept holy. Hence we read of him that is able to keep us from falling;Jude 24. of Chriſt praying that his diſciples ſhould be (though not taken out of the world, yet) kept from the evil, Joh. 17.15. the world kept out of them, though not they out of the world: of the faithfull, their being kept by the power of God through faith unto ſalvation, 1 Pet. 1.5. Of the evill one's not touching him that is born of God, 1 John 5.18. and of his not ſinning; of Gods delivering of Paul from every evill work;2 Tim. 4.18. of preſerving blameleſſe to the coming of Christ; of finiſhing the good work begun unto the day of Chriſt, Eph. 1.6. All which places intend this ſpirituall preſervation mentioned by Jude, which is that gift of God whereby the elect, being united to Chriſt by his Spirit and faith, continue in him, and can never totally and finally fall from holineſſe.
Sundry wayes doth God preſerve from ſin, and in holineſſe: 1. Somtime by keeping his people from the very outward tentation to ſin, if he ſees it would be too hard for them; often dealing with his ſervants, as the people did with David,2 Sam. 21.17. who would not let him go down to battell, lest the light of Iſrael ſhould have been put out: as Gideon dealt with his ſouldiers, ſuffering not the fearfull to go to fight:Judg. 7.3. as we uſe to keep in a candle in a windy night, putting it into a lanthorn. 2. Sometime by making them conquerors even for the preſent, over the tentation; he ſtrengthens them ſo with his Spirit, as that they59 break the ſtrongeſt cords (with Samſon,) bearing away the very gates of the City, and overthrowing whole troops of tentations:Gen. 39. Thus was Joſeph preſerved (as Chryſoſtom expreſſeth it) in a fiery fournace, even when it was heated ſeven times hotter then ordinary; the power of God being put forth therein, more then in preſerving the three children: Thus were the bleſſed martyrs preſerved from ſin; we read in that holy Martyrologie, Heb. 11, 35. they were tortured, not accepting deliverance. How many have overcome fire with fire; the fiery flame with love to Chriſt hotter then fire? their holy reſolution riſing the higher, the more oppoſition they had, as a flood that meets with an obſtacle; or as a ball, the harder it is thrown againſt the ground, the higher it mounts in the rebound. 3. Alway God ſo preſerves his Saints from ſinning,Luk. 22.32. that they ſin not finally, they ſin not away all their holineſſe; their faith fails not; ther's ſomthing in them that ſins not, the ſeed of God, a grain of muſtard-ſeed, a principle of holineſſe, which,Gratia nec totaliter intermittitur, nec finaliter amittitur. as it oppoſeth, ſo it will overcome their diſtempers; as a fountain works out its muddineſſe when dirt is thrown into it; as life in a man, his diſeaſes. A Saint is not delivered fully from the being of ſin, but from the totall prevalency of it, from finall Apoſtacy; ſo that his ſoul ſtill continues in the ſtate of grace, and hath the life of holineſs, for the eſſence, though not alway in the ſame degrees: he may aliquo modo recedere, non penitus excidere: Grace may be abated, not altogether aboliſh'd: he may peccare,Actus omittitur, habitus non amittitur: actio pervertitur, fides non ſubvertitur; concutitur, non excutitur; defluit fructus, latet ſuccus: jus ad Regnum amittunt demeritoriè, non effectivè. Pr. l. Effectus juſtificationis ſuſpenditur, at ſtatus juſtificationis non diſſolvitur, Suffr. Br. p. 187. Secundùm quaſdam virtutes, ſpiritus receſſurus venit, & venturus recedit. Gr. Mor. l. 2. c. 42. not perire; ſin, but not to death; intermit the actings of of grace, not loſe the habit. Faith may be ſhaken in, not out of the ſoul; the fruit may fall off, but the ſap not totally dry up. 'Tis true, Grace in it ſelf conſidered, as a creature, might totally fail; our permanency is not reſpectu rei, but Dei; not from our being holy, but from our being kept holy. We are kept by the power of God, and if ſo,60 it will be to ſalvation. Notwithſtanding the power of ſin in us, and the power of Satan without us; the frowns and the ſmiles of the world, the muſick and the fournace, the Winde and the Sun, the tide of nature, and the winde of example, holineſſe, though in the leaſt degree, ſhall never be loſt to be of no degree. Satan doth ſoli perſeverantiae inſidiari, he only aims to take away grace; he would never care to take away gold, or names, or comforts, &c. if it were not to make us ſin. He that offers to give theſe things to make us ſin, would not ſnatch them from us but for that end. God was not delighted that Job ſhould be tormented, but that his grace ſhould be tryed; nor Satan ſo much that Job ſhould be tormented, as that his grace ſhould be deſtroyed: But though he winnow never ſo violently,Luk. 22.23. he ſhall winnow never out all our grace. All the power of hell ſhall never prevail againſt the God of heaven.
The immutable eternall decree of God is the foundation of perſeverance. Iſa. 46.10.Now the counſel of God ſhall ſtand, The elect cannot be deceived, Matt. 24.24. The impoſſibility of ſeduction is grounded upon the ſtability of election: the foundation of God abideth ſure, 2 Tim. 2.19. it can never be moved out of its place. The purpoſe of God according to election must ſtand, Rom. 9.11. Of all that God hath given Chriſt (by election) he will loſe nothing, John 6.39.
And that Preſervation flowes from the decree of Election,Quod datur ex efficaci intentione infallibiliter ſervandi illam perſonam cui donatur, illud ex decreto dilectionis dimanare manifeſtum eſt. Suffr. Br. p. 197. is moſt manifeſt, in regard its given with a previous intention of infallible bringing him to ſalvation, to whom it is given; for what is election, but to ordain infallibly to obtain ſalvation?
And this immutable purpoſe the all-powerfull and faithfull God backs with infallible promiſes: The mountains ſhall depart, but the covenant of his peace ſhall not, Iſa. 54.10. I will put my fear into their hearts, that they ſhall not depart from me, Jer. 32.40. My ſheep ſhall never periſh, neither ſhall any man pluck them out of my hand, Joh. 10.29. I will betroth thee unto me for ever, Hoſ. 2.19. Chriſt ſhall confirm you to the end, 1 Cor. 1.8. Nay, this ſtableneſſe of his61 Councel he ſhews by an oath alſo; which was, Luc. 1.75. That we being delivered, &c. might worſhip him without fear, in holineſs and righteouſneſs all the dayes of our life.
This purpoſe, and theſe promiſes, God even in this life backs with ſuch performances, as prove Perſeverance infallibly to follow; he beſtows upon his people an inward continuing principle of holineſſe, the ſeed of God remaining in Gods people, which makes them that they cannot ſin, 1 Joh. 3.9. A well of water ſpringing up unto everlaſting life, Joh. 4.14. An annointing abiding in them, 1 Joh. 2.27. The Spirit abiding for ever, Joh. 14.26. The fear of God in their hearts, not ſuffering to depart from God, Jer. 32.40. Gifts without repentance, Rom. 11.29.
Upon theſe performances of God,1 Joh. 5.13. Heb. 3.6. 2 Pet. 1.10. beleevers have been aſſured, and are commanded to labour for the aſſurance of their ſalvation: A priviledge not to be attained, if aſſurance of perſeverance were impoſſible; for without perſeverance there is no ſalvation.
3. The third and fullest preſervation is Eternal, which ſhall be perfectly from every enemy that may hurt in a way of ſin and miſery, truly called foelix ſecuritas, & ſecura foelicitas; happy ſafety, and ſafe happineſſe; when the people of God ſhall neither offend, nor be offended: when there ſhall be neither a ſin in the ſoul, nor a ſinner in their ſociety; when Satan ſhall no more ſolicite,; when the faithfull ſhall not onely be exempted from foyls, but even from fighting; when in ſtead of ſwords, they ſhall only have palms in their hands. Oh bleſſed condition! to have reſt on every ſide, fulneſſe of grace, perfection of peace, to be freed from all fears, to be lodg'd in the boſom, and lock'd up in the embraces of God to eternity, to be in our haven, our center, our fathers houſe; O my ſoul! 'tis a heaven to hope it, what then is it to have it?
And this for the explication of the nature of this Preſervation, the ſecond kinde of priviledge beſtowed upon the faithfull.
The Obſervations follow.
621. Obſ. 1.Sanctified perſons have many enemies. 'Tis true, none are ſafe but ſuch, and yet none ſo much ſolicited as ſuch. What need this〈…〉〈 in non-Latin alphabet 〉, this carefull preſervation, this gariſon of Gods power, if there were none feared to give and take the poſſeſſion of thy ſoul from God? Is there not a falſe party within? The beſt-govern'd City hath ſome traytors, and ſo hath the beſt-govern'd heart: nay, is not the better party in the ſoul far the leſſer? and how oft doth the diſaffected conſpire to let in the enemy without? which they had long agoe done, and deſtroy'd the good party too,Perfectiones ſibi relictae, ſunt pondera ad ruinam. Gerſ. (for Grace left to it ſelf, falls) had it not been for Gods power. The great deſigne of Satan is to ſurprize Sanctity: the thief gotten into the houſe, preſently enquires where the jewels and money are laid up: the Divel had rather catch one fiſh, then a hundred frogs; he is ſure already (he thinks) of his own: Beſides, they do not much credit his cauſe; but could he bring over to himſelf one ſanctified perſon, he would boaſt in ſuch an addition to his Kingdom. Its the tree that bears fruit which is pluck'd and cudgel'd; under other trees which have onely leaves, men ſit and walk indeed, but they pluck them not: And of all trees which bear fruit, thoſe which bear the beſt, are pull'd and beaten moſt. Its the richly laden ſhip that is moſt endangered by the Pirates; the ſoul enrich'd with holineſſe for which Satan lyes moſt in wait. There are as many miracles wrought, as a Saint is preſerved minutes. Let us neither be ſecure, nor diſcouraged: Not ſecure; we live in the midſt of enemies: He that will be alway ſafe, muſt never be ſecure; we cannot truſt God too much, nor our own hearts too little; the former is our keeper, the later is our traytor: there's no Chriſtian his own keeper; we can neither ſtand not riſe alone, all we can do alone is to fall. Not diſcouraged; thy many robbers ſhew thou haſt ſomething worth the taking from thee: thy enemies, though they endanger thy holineſſe, yet grant it; in oppoſing thee, they ſpeak thee none of theirs; nay, they engage Jeſus Chriſt to oppoſe them, who will loſe none63 of his;Cadit mundus, ſed non cadit Chriſtianus, quia non cadit Chriſtus. Aug Obſ. 2. to pity thee, who will not ſuffer thee to be tempted above thy power. Let the world fall, yet a Christian falls not, as long as Chriſt ſtands.
2. Then God keeps moſt graciouſly, when he keeps us from ſin: then he keeps us as his own people. He keeps from ſickneſſe or poverty by way of a generall providence, but from ſin by way of peculiar preſervation: what-ever other preſervation he beſtows without this, 'tis but a reſervation to eternall ruine. Chriſt, that loveth all his members moſt tenderly, never deſired of his Father, to keep them free from outward troubles: he prayeth, not that he ſhould take his diſciples out of the world;Joh. 17.15. but keep them from the evill: Not that they ſhould be exempted from ſuffrings, but preſerved from ſin, the evill: that they might never ſide with the times againſt God, that they might never apoſtatize, or forſake the truth: Every one ſeeks ſafety, but who deſires this true ſafety, this ſoul-ſafety? Worldly policy would that a man ſleep in a whole skin; but true wiſdom puts a man upon preſerving a whole conſcience: A whole skin countervails not for a wounded conſcience. And yet this is the ſtudy of the times, every one labours to ſave one, to fall upon his feet, to keep from being plundred, &c. but who ſtudy to be kept from offending God? If thou couldſt as eaſily keep thy ſelf from Gods wrath, as from mans, by all thy projects, thy policy would be a good pattern; gain in the chiſt, and loſs in the conſcience is but a bad exchange: he that will ſave his life when he ſhould loſe it, ſhall loſe it when he would ſave it. Fear not troubles, becauſe he ſleeps not that preſerves thee; but fear ſin, becauſe he ſleeps not that obſerves thee: Account it a greater mercy in all the ſinfull agitations of theſe times, that God hath kept thee from being an actor, then a miſery that God hath made thee a ſufferer.
3. Obſ. 3. Pſal. 37. Pſal. 91.The people of God are never unſafe. If the Lord be the Watchman, what though it be an eſtate, a life, nay, a ſoul that is the City, we ſhould not fear the loſſe of it: The meaneſt of the people of God ſtir not out without64 their life-guard;Agnoſcit ſe juſtè dediſſe ſtultae ſecuritatis poenam; eſt etiam filiis Dei pia ſecuritas. Calv. inloc. Pſal. 30.6. 1 Pet. 4.19. 1 Pet. 2.23. if they wanted, there's not a creature in heaven or earth but would take their part; they are the hidden, the ſecret, the preſerved ones. Security is not ſo great a ſin as diſtruſt, our Friend being much more able to help, then our Foes to hurt. What one ſaid ſinfully, every child of God may ſay holily, I ſhall never be moved. We muſt commit our ſelves to God in wel-doing. Chriſt, though he committed himſelf not to man, (knowing what was in man) yet himſelf living and dying he committed to his Father; we do quite contrary. Finde out the danger in which God cannot, or the time when God did not, or the Saint (for to him I ſpeak) that God hath not kept, and then diſtruſt him. Say not, If worſe times (yet) come, what ſhall I do to be kept? Will not he that provided a City of refuge for thoſe that kil'd men, finde out a City of refuge for thee, when men labour to kil thee for God? Hath God ſo many chambers, ſo many manſions in his houſe,John 14.2. ſo many hiding places upon the earth, (his, with the fulneſſe of it) in the earth, in heaven, and ſhall his children be ſhut out? Thy work is not to be ſolicitous how to be kept, but how to be fit to be kept; labour to be alway in wel-doing, then who will harm thee? Keep faith and a good conſcience; keep never a ſin allowedly in thy ſoul; do thy part, and let God alone with his. but this is our buſie ſinfulneſſe, we will needs be doing of Gods work, and neglect our own.
4. Obſ. 4.A ſtrong engagement lies upon Gods people, to endeavour the preſervation of Gods honour. 'Tis true in this caſe, Protection draws allegeance: If he be a wall of fire to us, our ſouls and bodies; let not us be a rotten hedge when we ſhould defend his Name, Servants, Ordinances: if he be a tower, let not us be a tottering wall. Let us labour to ſay, Lord, he that toucheth thine honour, toucheth the apple of mine eye. If we look that God ſhould keep us in our, we muſt maintain his cauſe in its danger.
5. Obſ. 5.The gain-ſayers of perſeverance are deceived. Their doctrine moſt cleerly (as hath been proved) oppoſeth Scripture, and moſt incurably wounds a Chriſtians65 comfort. What joy can we have, that our names are written in the book of life, if again they may be blotted out? The life of our mortall life is the hope of an immortall; but how unſteddy a foundation of hope is the ſtedfaſtneſs of our wils? nay, thus, faiths foundation is overturn'd; 'tis this, He that beleeves ſhall be ſaved: but this opinion ſaith, Some that beleeve ſhall not be ſaved; for it maintains, that ſome who truly beleeve do not perſevere; and thoſe which do not perſevere ſhall not be ſaved: it makes the decree of God to depend upon mans moſt uncertain will. Arminians ſay that beleevers ſhall perſevere, if they be not wanting to themſelves, if they alwayes will perſevere. But what is this, but to ſay, Beleevers ſhall perſevere, if they perſevere? for, alwayes to will to perſevere, and to perſevere, are all one. Its a prodigious errour, to hold that God works nothing in us for perſeverance, the effectuall uſe whereof depends not upon mans free-will. God gives (ſaith an Arminian) to perſevere, if we will: but God gives (ſay We)††Nobis qui verè Chriſto inſiti ſumus, talis data eſt gratia, ut non ſolùm poſsimus ſi velimus, ſed etiam ut velimus in Chriſto perſeverare, Aug. de Cor. & gra. c. 11. & 12. Non ſolùm ut ſine iſto dono perſeverantes eſſe non poſsint, verum etiam ut per hoc donum non niſi perſeverantes ſint. to will to perſevere. And how can we pray to God for perſeverance, the condition wherof depends upon mans will, and not upon Gods working. Chriſt promiſeth (Joh. 14.16. ) to pray the Father to give his diſciples his Spirit, which ſhall abide with them for ever: now the cauſe of the abiding of the Spirit for ever with them, is not their will to have the Spirit abide in them: but the abiding of the Spirit was the cauſe of their willingneſſe. I conclude, According to this Arminian errour of falling from grace, its poſſibe that there may not be one elect perſon; for if one finally fall away, why may not another? and by the ſame reaſon, why not all? and then where's the Church, and to what end is the death of Chriſt?
Laſtly, He that will approve himſelf a true,Obſ. 6. 〈…〉〈 in non-Latin alphabet 〉. Ariſt. Roh. l. 2. c. 21. muſt ſhew himſelf a ſtedfast Chriſtian: All the ſanctified are preſerved: Inſtability is an argument of inſincerity: He was never a true friend, that ever ceaſeth to be a friend. What hath levity to do with eternity? an inconstant Chriſtian with an eternall reward? Not he that66 cometh firſt (in this race of Chriſtianity) is crowned; but he that holdeth out to the last. All that which is done of any thing, is held as nothing, as long as any thing remaineth to be done. If any one draw back, my ſoul ſhall have no pleaſure in him, Heb. 10.38. A thatch'd roof ſutes not a precious foundation; nor a wicked concluſion, beautifull beginnings of Chriſtianity. Within a while all poſſibilities of falling will be removed: one ſtile or two more, and thou art (haply) at thy fathers houſe;Difficilius ſaepiùs inchoare, quàm ſemel perſeverare. the longer thou continueſt, the ſweeter will be the wayes of God, Its harder often to begin, then once to perſevere. Take heed of falling from thy ſtedfaſtneſſe: God preſerves us, but we our ſelves muſt not be negligent. Get a ſound expecience of the truth thou profeſſeſt; taſting the ſweetneſſe, as well as hearing of its ſweetneſſe. Follow not Religion (as ſome hounds do the game) onely for company. Love the truth for ſingle, not ſiniſter reſpects: Let Chriſt be ſweet for himſelf. Tremble at the very beginnings of ſin; look upon no ſin as light; keep a tender conſcience; as our apparel, ſo our conſciences, when ſpotted, become neglected. Apoſtacy hath modeſt beginnings: the thickeſt ice that bears a cart, begins with a tender film, not able to bear a pibble: the least enemy muſt not be neglected. Preſume not on thy own ſtrength: He that carrieth grace in a proud heart, carrieth duſt in the winde; a proud man is arbor decorticata, a tree whoſe bark is off; humility keeps in the ſap of grace. Shun the occaſions of ſin; its eaſier to paſſe by the ſnare, then to get out. Laſtly, Pray to be preſerved: from God is it that we ſtand: we are reeds tyed to a pillar. The wicked go out of the way; and they call not upon God, Pſal. 14.3, 4.
This for the handling of the firſt particular in the ſecond Priviledge; viz. the kinde of it, Preſervation.
The ſecond follows; viz. The ground of this their preſervation: In Chriſt Jeſus. Briefly.
671. For Explication: The faithfull may be ſaid to be preſerved in Chriſt two wayes.
1. Merito paſſionis, by the merit of his ſuffering: And thus he ſaves from the wrath and curſe of God: There is no condemnation to them that are in Chriſt Jeſus, Rom. 8.1. He ſaveth from the wrath to come, 1 Theſſ. 1. ult. The chaſtiſements of our peace were upon his head, and by his ſtripes we are healed, Iſa. 53. He was as the brazen Serpent in healing the beholders. All miſeries (as curſes) have left their ſtings in his ſide. He was the true Paſſover, for whom all the Judgments of God paſs over us: his Croſſe is the tree caſt into the waters of Marah, to take away their bitterneſſe: his ignominy, our glory; his poverty,Paupertas Chriſti patrimonium meum. Ambr. our patrimony.
2. We are preſerved in Christ, Efficacia operationis, by his effectuall working in us, and beſtowing upon us ſuch ſupplies of grace, as that we never fully and finally depart from God: and this is effected two wayes. 1. On Chriſts part, He ſending his Spirit to work in us. 2. On our parts, Faith is enabled by his Spirit to receive continued ſupplyes of ſtrength from him.
1. His Spirit of grace, call'd the Spirit of Chriſt, Rom. 8.Gal. 4.6. v. 9. is beſtowed upon us, he interceding with his Father for that end: I will pray the Father (ſaith he) and he ſhall give you another Comforter, Joh. 14.16. If I depart,Spiritus Vicarius Chriſti. I will ſend him unto you: And this preſence of the Spirit working and continuing grace, is the fruit of thoſe prayers for proſervation of his people. I have prayed for thee, that thy faith fail not (ſaith Chriſt to Peter) Luk. 22.32. and, I pray that thou wouldſt keep them from the evill, Joh. 17.15. And the Apoſtle (Rom. 8.34. ) from the Interceſſion of Chriſt, inferrs the certainty of perſeverance: — Who alſo maketh interceſſion for us: Who ſhall ſeparate us from the love of Chriſt? &c. Now this Spirit ſent by Chriſt into the hearts of his people, preſerves them, both by working, and ſtrengthening their union with Chriſt: In the former,Rom. 8.9. Rom. 6. conveying a life, and beſtowing a permanent principle of68 holineſſe upon them;1 John 3.9. putting into them a ſeed that ſhall never dye, infuſing an habit of holineſſe never to be loſt. In the later,Phil. 1.19. Eph. 3.16. Phil. 4.13. affording daily ſupplyes, and ſtrengthening them with might to reſiſt all tentations, to bear all burdens, to go thorow all conflicts, to thrive by all Ordinances, to reſt upon all the promiſes, to act their graces with vigour, to mourn for ſin committed,Rom. 8. 2 Cor. 12.8. call and cry for grace which is wanting; the Spirit directing in doubts, quickning in deadneſſe, comforting in ſorrows, interceding in prayer, &c.
2. John 15.4, 6. Eph. 3.17.On our part we are preſerved in Christ by his operation, when faith is enabled by the Spirit to adhere and cleave unto him, to unite and faſten us unto him, making Chriſt to dwel in our hearts, incorporating us into him as the branches are in the tree, or as the root is faſtened in the ſoyl, the member in the body, or the houſe upon the foundation; this grace joyning and making us adhere to Chriſt ſo ſtrongly, that having faſtened upon him, there's no plucking of the ſoul from him.
And thus, as Chriſt layes hold upon us, and takes us by the hand with his Spirit; ſo we lay hold upon him, and take him by the hand with our Faith, whereby the union is complete and reciprocall, Our beloved ours, and wee his. And from this uniting and cloſing work of faith, by the Spirit, flows the preſervation of a Chriſtian, as the weak branches of a Vine are upheld by faſtning about the prop, and the houſe by abiding on the foundation, or a weak, ſlender reed by being tyed to a pillar. But yet faith reſteth not here, but improves this union, and by vertue of it††Habemus ſapientiam, juſtitiam, ſanctitatem Chriſti, non quatenus ſpeculamur Chriſtū quatenus longè à nobis exiſtentem, ſed quatenus incorporamur Chriſto, quatenus habemus Chriſtum in nobis manentem. De fonte hujus ſpiritualis plenitudinis accipere non poſſumus, niſi in illo ſimus; et boc diſcriminis eſt inter fontem naturalem & ſpiritualem. Dau. in Col. p. 248. John 1.16. drawes continuall ſupplyes of grace and ſtrength from Chriſt, as the root from the ſoyl, or the branches from the root, or the pipe from the fountain. Hence it is that we live by faith, Gal. 2.20. becauſe our faith is the inſtrument that draws vertue from Chriſt to relieve and ſuſtain us in all our wants, Faith and Chriſt being well met; Chriſt is very full, and loves to be giving; Faith very empty, a covetous grace, and loves to be receiving of his fulneſſe. It ſufficeth not faith to be in the fountain, unleſs it drink of69 the fountain; to be in Chriſt, unleſſe it receive from Chriſt; to unite us as members to the head, unleſs it ſupplyes us as members from the head; from the head all the body by joynts and bands hath nouriſhment miniſtred:Col. 2.19. the Spirit on the part of Chriſt, and faith on ours are thoſe〈…〉〈 in non-Latin alphabet 〉, thoſe joynts and inſtruments of connexion betwixt Chriſt and us, whereby a Chriſtian is not onely knit to Chriſt his head, and a kinde of ſpirituall continuity between Chriſt and him is cauſed; but hath nouriſhment miniſtred,〈…〉〈 in non-Latin alphabet 〉, is furniſhed or ſupplyed with all ſutable furniture plentifully, neceſſary to preſervation of grace, all things that pertain to life and godlineſſe;2 Pet. 1.3. Rom. 8.10. 2 Cor. 8.9. juſtifying grace to preſerve us from the guilt of ſin, ſupplyes of ſanctifying grace to preſerve us from the filth of ſin in us, and the force of tentation without us,1 Joh. 5.11. in both reſpects faith drawing preſervation from Chriſt, in whom life is, nay,Col. 3.4. who is our life. And faith makes uſe of the Ordinances, but as conduit-pipes or water-courſes to conveigh from Chriſt thoſe ſupplyes of grace it wants, eſteeming of Prayer, Word, Sacraments, without Chriſt, but as a vial without a cordiall, a plaiſter without ſalve, a pipe without water.
This for the explication of the ſecond particular in the ſecond Branch, In whom they were preſerved, In Jeſus Chriſt.
The Obſervations follow.
1. Every one out of Chriſt lyes open to all danger:Obſ. 1. his temporall preſervation is at beſt but by common providence; but its curſed as well as common:2 Tim. 4.18. he is reſerved to the day of wrath, not preſerved to that everlaſting kingdom of which Paul ſpeaks. Kept he is, but as a priſoner, whoſe proviſions do but ſtrengthen him to go to execution: he hath no guard from wrath, becauſe no ſhelter from ſin. Sinner, thy ſecurity is not from want of danger, but diſcerning; and didſt thou know it, thou wouldſt no more reſt one hour without labouring for Chriſt, then a man would ſecurely go to bed when his houſe is on fire about his ears. Is't not a curſe for thy ſoul to be Satans for egreſs70 and regreſs? For God to let thee lye as a Common without an hedge, to wander as a lamb in a large place, without a ſhepherd, without a fold, a prey to every beaſt of prey? Thou wilt not let God be a hedg to keep thee from ſtraying, and he will not be a hedg to preſerve thee from devouring. How dreadfull is it to be at the cruell courteſie of every Divel, every tentation? Thou laboureſt to keep thy treaſure ſafe; nay, thou haſt a hole to hide thy ſwine in: but thy poor ſoul hath not where to hide its head. What is't to have the protection of a State for thy goods and body, to have the benefit of the Law; and to be without the protection of God in Christ, and to want the benefit of every promiſe in the Bible? Was it dangerous to be ſhut out of the Ark, when the waters ſwell'd; to be ſhut out of a City of refuge, when the avenger of blood purſued; to want blood upon the door-poſts, when the Angel was deſtroying? and it is not dangerous to be without a Jeſus to deliver thee from the wrath to come? You that will not be preſerved from Satan as a ſeducer in your life, ſhall not be preſerved from him as a deſtroyer at your death: Chriſt will then be a ſhelter worth the having; get into him while you live: The drowned world call'd to Noah too late for admiſſion, when the waters were come to the top of the mountains. The heavens are black, the times gloomy, the ſtorms ſwift and ſweeping, oh let not thy approaches to thy ſhelter be delayed; Run to thy tower, not the paper-tower of thine own merits: Lock up thy ſelf in the wounds of Chriſt; there's nothing elſe can profit in the day of wrath: The ſtorm will go thorow every other refuge.
2. Obſ. 2.Hypocrites will not be ſtedfaſt. One out of Chriſt cannot be preſerved, be perſevering: They who are not built on the Rock,Munimur quatenus unimur. cannot ſtand in the fury of floods. Ʋnion to Chriſt is the cauſe of permanency. The hope of the hypocrite is as the ſpiders web; nor is his holineſſe more permanent. 'Tis not a union by profeſſion, but by reall implantation, that makes thee perſevere. A ſtake thruſt into71 the ground, may eaſily be pluck'd up; 'tis the rooted tree that will ſtand: A painted profeſſion will never hold out; fire and water never be endur'd by it: if the heart be not ſet aright, the ſpirit will not be ſtedfaſt with God. Pſal. 78.8.There are many end in apoſtacy; the reaſon is, they never begun in ſincerity. How few reall Saints are there in ſuffering times? An unſound body diſcovers it ſelf in a cold ſeaſon; a rotten apple in a windy day. Never think to ſtand long, if thou ſtandeſt looſe from Chriſt: Looſe things that lye cloſe upon the land, will be parted in the water; ſo will Chriſt and an Hypocrite in ſufferings: He that hath no ſtrength from Chriſt, will prove too weak to bear burdens. He that beleeves not, will never be eſtabliſh'd. A poor, humble, dependent ſoul will ſtand when he fears he ſhall fall; a proud Hypocrite will fall when he thinks he ſtands.
3. Obſ. 3.In all dangers its our wiſdom to have recourſe to Chriſt, and improve our intereſt in him. Its not enough to have, unleſſe we uſe Chriſt, and fly to this tower in which we have a propriety, that we may obtain preſervation. Its the grand deſigne of Satan to encourage a preſuming ſinner to make uſe of Chriſt, and to diſcourage an humble beleever from approaching toward him: to ſuffer the multitudes boldly to throng about Chriſt, but to diſmay a poor trembling woman to touch the hem of his garment: he emboldening theeves to poſſeſſe what is anothers, but diſheartning owners from uſing what is theirs: he labouring, becauſe he cannot deſtroy a beleevers grace, to diſturb a beleevers peace. But if fear of wrath aſſault the conſcience, there's preſervation from that in Chriſt: There's room enough in his wounds to hold, and readineſſe enough in his heart to receive all that fly unto him. Chriſt is a ſhadow againſt the heats of juſtice, a City of refuge againſt the purſuits of wrath, an Ark againſt the flood of vengeance, a paſſover in neerneſſe of deſtructions: He is able to the full to ſave thoſe that come unto him: And if any come unto him, he will in no wiſe caſt him out. In the ſolicitations of ſin, improve the death of Chriſt; beg of him72 lend thee the quenching power or his blood, when luſt is kindling. In the feebleneſſe of thy graces, the deadneſſe of thy heart, the faintneſs of thy faith, the gaſping of thy gifts,Pſal. 51. the decayes of fervour, beſeech him not to take away his Spirit, but to ſtrengthen thee in the inward man with ſupplyes of ſpiritual life, & influences of his grace. In ſufferings from the world, go to him for ſtrength that hath overcome the world,Joh. 16. uit. to make thee finde thy enemies conquered, and thy ſelf more then a conquerour; that his comforts may be reall, and the ſufferings from the world but appearing.
4. How fearfull ſhould we be of that which weakens our union to Chriſt. Obſ. 4.There's nothing but ſin that endangers the ſouls preſervation, becauſe nothing but that endangers Chriſts departure, and ſo puts it out of Chriſts protection. Sin obſtructs ſupplyes of ſtrength from Chriſt, and ſo ſtops the ſpouts of mercy: Sin cuts off the locks, and makes beleevers a prey to Philiſtims. Chriſt and preſervation, ſin and unſafeneſſe are undivided couples: The faithfull enjoying Chriſt, are quiet and confident in the midſt of all their troubles; but letting in ſin, they are fearful and unſafe in the midſt of all their pleaſures. A child at play complains not of the duſt in which it rouls and tumbles, but if the leaſt duſt get into the eye, it preſently begins to cry: The people of God, while troubles are upon them, are ſafe; but when they are within them, when ſin ſends away Chriſt, then begins their woe: Sin can never quite bereave a Saint of his jewel, his grace; but it may ſteal away the key of the cabinet, his aſſurance: he may not know where to finde his grace when he ſtands moſt it need of it. Grieve not that holy Spirit which unites Chriſ•to the ſoul, and ſupplyes the ſoul with Chriſt: Grieve not that Spirit in thy joyes, which only can rejoyce thee in thy griefs: The Spirit of Chriſt is a tender thing. When J•ſeph manifested himſelf to his brethren, the Egyptians we•made to go forth; and when the Spirit diſcovers the love o•Chriſt to us, there muſt not be a luſt allowed in us.
5. Obſ. 5.I note The great happineſſe by the ſecond, abov•73what was enjoyed from the firſt Adam. We were holy in the firſt, but are preſerved only in the ſecond Adam; in the former holineſſe was perfect onely, in the later it is permanent; in Adam we had a power to ſtand if we would, in Chriſt we have grace that makes us will: Adam had life, but loſt it, and derives death; Chriſt hath life, keeps it, and communicates it. Oh the goodneſſe of God, that he ſhould take occaſion by mans hurting himſelf, to do him good; and after his falling, not onely to raiſe him up, but to keep him up, to keep him (as the Apoſtle afterward) from falling! A mercy, which as it requires thankfulneſſe,Felicior Job in ſterquilinio, quam Adamus in Paradiſo. Subjiciuntur miſcriis, non rejiciuntur cum miſeris. ſo it oppoſeth high-mindedneſſe. Job on the dung-hill, was more ſafe then Adam in that place which was the beauty of the earth. Though the faithfull may be caſt into miſeries, yet they periſh not with the miſerable. But though wee ſtand longer then Adam ſtood, yet by our ſelves we ſtand not at all: we live in a continued dependence upon Chriſt, if he with-draw his manu-tenency,Rom. 11.18, 20. the higher we are in grace, the lower ſhall we be in ſin: We bear not the root, but the root bears us, let us not be high-minded, but fear. Who-ever is preſerved in Chriſt, muſt not arrogate his preſervation to himſelf: Chriſt muſt have the glory both of our ſetting out, and holding out.
This for the ſecond Priviledge from which the faithfull to whom Jude writes, are deſcribed, viz. Their Preſervation in Chriſt.
The third and laſt follows, viz. Their Vocation: Laſt in the order of the Apoſtles writing, though indeed firſt in the order of Gods working; the Apoſtle hereby expreſſing the ground of their Sanctification, and their perſeverance therein, viz. Their true and effectuall vocation from ſin to God at the firſt: Called.
Of this Vocation,
The word here uſed ſignifieth ſundry ſorts of Callings.
1. Not to ſpeak of calling perſonall,1 Cor. 7.24. Rom. 1.2. Gal. 1.1. or to a Function and Office, whether oeconomicall, Military, Magiſtraticall,74 or Eccleſiaſticall,Acts 1.26. immediate, or mediate, as not being here intended.
2. Nor of that generall calling of all perſons in the world by the works of creation,Rom. 2.15. and 1.19. Pſal. 19.1. Acts 17.27. and the light of nature; by which God ſpeaks to heathens.
3. But of that ſpirituall calling afforded only unto ſome,Acts 14.17. which is, to ſeek happineſſe and bleſſedneſſe in Chriſt.
This is twofold:
1. Only externall,Pſ. 147.19, 20. Acts 17.30. and by the miniſtry of the Goſpel, beſtowed ſometimes upon Cities, Kingdoms, Commonwealths: A calling according to means, common to the elect and reprobates:Mat. 20.16. Many are called, but few are choſen: Its often inefficacious, as to the ſaving good of the hearer. Mat. 23.37. Heb. 4.3. Audiunt multi, obaudiunt pauci. Chriſt would have gathered Jeruſalem's children, and they would not. The word preach'd profited not, becauſe not mixt with faith; God by this external calling ſhewing what is mans duty, and what was once his ability to perform; the impairing of which later is no exemption from the former;Joh. 15.22, 24. and hereby rendring men inexcuſable, they knowing what they ſhould do, and not doing what they know. And alſo by this meerly outward calling men are conteyned in externall order, abſtain from ſundry great and heynous ſins, are profitable inſtruments in a Common-wealth, obſerve civill Juſtice, &c. which God oft rewards with temporall bleſſings.
2. The other ſort of this ſpirituall Vocation is internal and effectual; this bringing us into the inviſible Church, as the other into the viſible; this uniting us to Chriſt the head, the other tying us to the members; this bringing to illumination of faith, the other to illumination of knowledge only; this making us members, the other profeſſors of Chriſt; this curing and changing, the other only curbing us; this being a calling according to purpoſe, and flowing from election, the other a calling according to means only: The general way leading to the knowledge of God by the creatures and naturall light, or the meer externall75 revelation of the will of God in the Scriptures ſufficing not,Totus Pſalmus in tres partes diſtribui poteſt; Prima agit de prima Schola, quae eſt univerſalis, ſeu omnium hominum communis. Secunda, de Schola particulari, propria Eccleſiae, penes quam Deus Oracula ſua depoſuit. Tertia de Schola ſpecialis gratiae, internâ, efficaci, quae ad Unctionem Spiritus refertur, quae docet vero & ſalutari modo. Riv. arg. Pſ. 19. without the effectuall operation of the Spirit upon the heart; in reſpect whereof, (as the learned Rivet well obſerves) the Pſalmiſt throughout the 19 Pſalm ſets down a three-fold School by which God teacheth us, and calls us. 1. That which is common to all men, by the contemplation of the creatures. 2. That which is proper to the Church, ſtanding in Gods committing his oracles unto it. 3. That which is internall, and of ſpeciall grace, efficacious, and to be referr'd to the unction of the Spirit, which teacheth and calleth after a ſaving manner. And this is the calling here intended, being that powerfull work of God, calling perſons to be what they are not, of ſinners to become Saints, of enemies to become ſons; whereby grace is not only offered, but conferr'd; a work of Gods Spirit, whereby the elect are not only morally invited, but efficaciouſly incited to come to Chriſt.
For the explanation of which, I ſhall briefly touch upon ſix Conſiderations, which ſweetly agree in three pairs or couples, with the ordinary calls or invitations which are between man and man.
1. The term from which we are called, is a ſinfull and damnable ſtate of nature; expreſſed in Scripture under terms of greateſt terrour: We are called out of darkneſſe,Col. 1.13. Acts 26.18. Epheſ. 4.18. Epheſ. 5.8. 1 Pet. 2.9. turned from darkneſs: tranſlated from the power of darkneſſe. Man before his calling is dark in his underſtanding, as a blind man is ſaid to be dark, he knows no truth ſavingly,1 Cor. 2.14. 3 Joh. 19. Eph. 4.11. ſees no commanding beauty in any of the ways of God, accounts them fooliſhneſs; being blind, he loves darkneſſe, and his works are the works of darkneſſe: he falls every ſtep, ſins in every action; every comfort he76 uſeth is a ſtumbling-block, he is afraid of the ſtirring of every leaf, ſtirs not a foot in holineſſe (as the Egyptians, who in darkneſſe ſat ſtil) never enjoying the light of Gods countenance, alwayes full of grief and trouble (of which darkneſs is the emblem,) and ready to fall into utter darkneſſe. Col. 1.13.An uncalled perſon is under the power of darkneſſe,Epheſ. 2.2. born in the kingdom, and under the dominion of Satan, walking according to the Prince of the power of the air; led captive by him at his will. In a word, we are called from a ſtate, not of darkneſſe only, and blindneſſe, but ſlavery, rebellion, poverty, pain, ignominy, baniſhment, nakedneſſe, filthineſſe, deformitie, ſickneſſe, the company of lions and leopards, death, perdition, and every thing that's miſerable; all the woes of the world, were they a thouſand times greater, being but a faint repreſentation of the miſery of wicked men; they being miſerable within, without, here, hereafter, in life, in death, after death; liable to the loſs of the glorious and ſoul-raviſhing preſence of God to all eternity, and to be tortured with a fire, to which ours is but painted.
2. The term to which we are called is a ſtate of all bleſſedneſſe; the good of grace here, and the good of glory hereafter. Iſa. 42.7. Acts 26.18. 2 Cor. 4.6. John 8.12. Luk. 16.8.1 Pet. 2.9. Called into his marvellous light, the light of ſaving knowledge of the wil of God; ſuch a light as is influentiall, like the light of the Sun, not that of a Torch; a commanding light to beleeve and love what we know; this being a knowledge of things as they are, a ſeeing divine beauty in every word and wil of God; acounting the things of God fooliſhneſſe no more: A light that diſcovers the deeds of darkneſs, and makes them loathſom; that makes the called, walk as children of the light, and of the day; which diſcovers heaven in every grace, and hel in every luſt. Pſal. 97.11.This calling is alſo to the light of joy, ſown for the righteous, and only beſtowed upon them; this oyl of joy being onely put into a viall clean, and without cracks; joy beyond the joy of harveſt;Pſal. 4.7. joy, more then that of corn and wine, ſpoyle, treaſures, nay life; this light coming from77 the Sun, the face of God, without which, all the candles in the world could never make a day for a gracious heart: In a word, a light that leadeth to eternal light, the inheritance with the Saints in light. Col. 1.12. 2 Tim. 1.9. Heb. 3.1. Epheſ. 1.18. 1 Theſſ. 2.12. 2 Theſſ. 2.14. Phil. 3.In which reſpect the faithfull are not onely ſaid to be called with an holy, but partakers of an heavenly calling; and its the Apoſtles prayer that they may know the hope of their calling, they being called to a Kingdom, to the obtaining the glory of Chriſt; deſervedly therefore termed a high-calling. But why attempt I to give you an Inventory of the benefits by vocation, when eternity ſhall be little enough to contemplate them? 2 Theſſ. 2.14.Who can think what it is to be called to ſanctification, to have of every grace, the leaſt dram or drop of any one whereof is infinitely more worth then an ocean, a world of wealth and treaſures; to be called to the priviledges, as well as the graces of a Chriſtian, juſtification of our perſons, freedom from the wrath of God, and all thoſe millions of mountains of ſins that before lay upon us; to be called out of a dungeon of wo (as Joſeph out of priſon) to be favourites of the King of glory; to be called to the adoption of ſons, liberty of children, comfortable enjoyment of all beſſings, admiſſion with boldneſſe to the throne of grace, exemption from the leaſt drop of curſe in the greateſt deluge of croſſes: in a word, to be called to the full fruition of God in heaven; from not onely corruption by and with ſin, world, divel, but even from their very company; not onely from curſes, but even croſſes too; to have the perfection of all happineſſe in our God,Pſal. 16. ult. in whom all delights are concentred, and in compariſon whereof, the worlds ocean of pleaſure is not a drop; and to ſee and have all this to eternity, without either intermiſſion or amiſſion? This and ten thouſand times more is not a ſhadow of that ſubſtantial happineſſe laid up in the conſideration of this terminus ad quem, this term to which a Chriſtian is called.
This for the terms of Vocation; the firſt pair of parallels between mans calling man, and Gods calling man.
78The next pair is
1. The Caller is God. 2 Tim. 1.9. 1 Pet. 2.9. 1 Pet. 1.15. 1 Theſ. 5.24. 2 Pet. 1.3. 1 Pet. 5.10. Rom. 8.28. 2 Tim. 1.9.He hath called us with an holy calling. He that calleth us is holy. Faithful is he that hath called. He hath called out of darkneſſe. The God of all grace hath called us. Our calling depends 1. upon his purpoſe, it being therefore ſaid to be according to purpoſe, he purpoſing the means with the end. 2. Our calling depends upon his power; He muſt draw, otherwiſe we never follow: He onely calls things that are not, as if they were: He onely can call ſo loud,Joh. 5.28. Epheſ. 2.1. that the deaf, the dead ſhould hear: He onely who creates, can call; and the work of creation is in effectual vocation:2 Cor. 4.6. he who created the light, can onely make us ſee; he who made, onely remaking. 3. The happy eſtate of our calling is onely from his bounty;Gal. 4.6. 1 Cor. 1.9. 1 Pet. 5.10. exemption from death, divel, world, condemnation; the beſtowing of grace, fellowſhip with Chriſt, and the kingdom of glory. Eternal life is the gift of God.
2. The Called are conſiderable in this doctrine of vocation: and they fall under a double conſideration. 1. In reſpect of themſelves; and ſo they are ſinners with others. Paul tels us,2 Tim. 1.9. Praedeſtinavit nos Deus antoquam eſſemus, vocavit cum averſi eſſemus, juſtificavit cum peccatores eſſemus, glorificavit cum mortales eſſemus. Nemo dicat ideo, me vocavit, quia colui Deum: Quomodo coluiſſes, ſi vocatus non ſuiſſes? Aug. ſer. 16. de verb. Ap. that we are called, not according to works: we are not called becauſe of our good works; but becauſe we are called, therfore are our works good. When Abraham was call'd, he worſhip'd other Gods, Joſh. 24.2. Paul was called when he breathed out threatnings and ſlaughter againſt the Church, Act. 9.1. Gal. 1.13. Rich Zacheus, when an extortioner, nothing better by nature then the rich glutton in hell. God calls thoſe to his kingdom, that are (with Saul) ſeeking of aſſes, and running after worldly trifles: Such were ſome of you (ſaith Paul) fornicators, idolaters, &c. but yee are waſhed, yee are ſanctified, &c. 1 Cor. 6.9, 10, 11. Elijah and Eliſha walk'd together before the fiery chariot ſeparated them, then one was taken up into heaven, and the other left upon the earth: ſo, till effectuall vocation makes the difference, there's no differrence 'twixt perſons, but they all run to the ſame exceſſe of79 riot. 2. Perſons effectually called conſidered in reſpect of God, are they, and onely they who are elected; this eternall decree and purpoſe of God being the foundation of election: Whom he hath predeſtinated, them alſo hath he called, Rom. 8.30. And, As many as were ordained to eternal life, beleeved, Acts 13.48. and, God hath called us with an holy calling, not according to works; but according to his own purpoſe and grace, which was given us in Chriſt Jeſus before the foundation of the world, 2 Tim. 1.9. This purpoſe of God made the difference 'twixt Eſau and Jacob, Moſes and Balaam, David and Saul, Jude and Judas.
3. The third couple or pair of parallels 'twixt mans calling man, and Gods calling man, is the Voice of the Caller, and the Anſwer of the Called.
1. The Voyce the Lord makes uſe of is the Miniſtry of his word: it being the ordinary means appointed by God (as the Spirit accompanyeth it) for this purpoſe: in the preaching whereof, the Law of God firſt convinceth of the ſinfull diſtance we are in from God,Rom. 7. manifeſteth our miſery by reaſon of ſin, and ſo tames a wild ſinner, that now he will ſtand ſtill while God ſpeaks to him, although of late he was like the wilde Aſſe,Jer. 2.24. ſnuffing up the winde: the terrible convictions and conſternations of the Law are not to commend us to God, but God to us; not deſerving grace, but preparing for it; though that preparation be alſo from God: nor are they alike in every one; God comes to ſome as on mount Sina, in thunder and lightning; to others, more ſtilly and ſweetly; yet to all in a way of conviction of ſin, and loſſe in themſelves,Joh. 16.8. remaining in this condition of diſtance from God. To old ſinners, who have long liv'd in ſin, God makes converſion more painful (as they ſay the pains of child-bearing are to women who are more then ordinary in yeers,) and they who have been famous for pleaſure in ſin, are commonly made famous by their greater apprehenſions of wrath for ſins: men of deep inſight and perſpicuity, ſee ſin more in its colours,80 then thoſe of duller capacity: Thoſe whom God intends moſt to comfort afterwards, he often deals moſt ſharply with at firſt; as the ball which riſeth higheſt, is thrown againſt the ground hardeſt; or, as Land-lords that take a great fine of thoſe from whom they are to receive but little rent. How-ever the terrifyings of the Law are not intended to kill,John 15.3. 2 Theſ. 2.14. Rom. 1.16. John 1.13. and 3.6. 1 Pet. 1.23. 2 Pet. 1.4. but to prepare for curing him whom God is calling; the wounds made by the Law but making way for the oyl of the Goſpel, the blood of Jeſus Chriſt. This Gospel, inviting the poor ſoul to Jeſus Chriſt, is (as it is actuated and uſed by the Spirit) the power of God, an efficacious organ, a ſpirituall channel for the conveying grace into the ſoul; it is the ſeed caſt into the womb of the ſoul, and bleſſed by the forming power of the Spirit, for the begetting of grace in it, imprinting the image of Chrſt, and beſtowing the divine Nature upon it, we being his workmanſhip by this (through him) efficacious inſtrument the Goſpel.
2. The Anſwering to the call ſtands in the effectualneſs and prevalency thereof, in making the called obedient to the Caller's voice, when the heart is ſo prevailed with, that its made what it's invited to be,Rom. 4.17. inabled to do what 'tis exhorted to; when the law is written in the heart, which is caſt into divine Doctrine,Rom. 6.17. 2 Cor. 3.18. as into a mould, and comes forth bearing the ſtamp and figure of it: when, beholding the glory of the Lord in the glaſſe of the Goſpel, we are changed into the ſame image from glory to glory: when the heart ecchoeth to that voice,Pſal. 27.8. Seek my face, thus, Thy face, Lord, will I ſeek: when the Goſpel comes not onely in word,1 Theſ. 1.4, 5. Pſal. 40.7. Acts 16.14. Ezck. 11.19. Jer. 31.33. and 32.39. Deut. 30.6. John 5.28. but in power, and the holy Ghoſt, and much aſſurance: when the ear is bored, the heart opened, the heart of ſtone (the uncircumciſed heart) taken away, and the heart of fleſh (the circumciſed heart) is bestowed. In a word, God ſpeaks to the dead heart, which is made to hear his voyce, and live; being now inclined to embrace that will of God, to which it was refractory, againſt which it rebelled formerly; being now made ſoft, plyable, receptive, yeelding, bowed and obedient.
81This for the explication of the third Priviledge belonging to the faithfull, viz. Calling.
The Obſervations follow. *
1. They are miſtaken, who teach,Obſ. 1. Joh. Arnold. cont. Til. pag. 397. That the reaſon of Gods calling of ſome rather than others by his Goſpel, is in regard of the greater worthineſs of ſome to partake of it, than of others. We are all in a ſtate of greateſt diſtance from the Caller, and oppoſition to his Call. What worth above others was in the Corinthians, when the Goſpel came firſt to them? The Apoſtle tels them, 1 Cor. 6.9, 10, 11. Such were ſome of you; namely, fornicators, idolaters, adulterers, effeminate, abuſers of themſelves with mankinde, theeves, covetous, drunkards, &c. Commonly, 'tis the darkeſt time of ignorance and profaneneſs in places immediately before the dawning of the Goſpel, God waſhing us when we are in our blood, moſt polluted, perſwading to reconciliation in greateſt enmity, calling in moſt open diſtance:2 Tim. 1.9. Rom. 9.18. Mat. 11.26. Rom. 5.6, 10. Ex duobus, aetate jam grandibus impiis, Cur iſte ita vocetur, ut vocantem ſequatur: Ille autem non ita vocetur, ut vocantem ſequatur, nolito judicare, ſi non vis errare. Inſcrutabilia ſunt judicia Dei; Cujus vult miſeretur. Aug. de bon. perſ. cap. 8. our calling is not according to works, but according to purpoſe: ſo reſolved by Chriſt, even ſo, Father, becauſe it ſeemed good to thee. Elſe why God calleth one rather then another, do not judg, if thou wouldſt not err. Before calling, we were not only without ſtrength, and full of impotency, but enemies, and full of antipathy: we are not holy, or willing to be ſo, and therfore called; but called, and therfore holy. Men finde a thing lovely, and love it; God loves a thing, and thereby makes it lovely.
2. With as groſs an errour are they deluded,Obſ. 2. who make this calling of God to ſtand in moral perſwaſions: in the perſwading power of threatnings, exhortations,Remonſt. Col. Hag. p. 260. promiſes of the word, whereby men (ſay they) are moved or drawn in a moſt ſutable way to their own nature. That God uſeth the perſwaſion of precepts and promiſes &c. in his Word,Suavis motus in Verbo, & fortis tractus in Deo. 'tis granted; but that in effectuall vocation he uſeth no more, we deny. Illumination of the underſtanding barely by82 the word, is but naturall and common, natural reaſon being thereby only perfected, not ſpirituallized; and with its cleareſt light apprehending ſpirituall objects but naturally; and all the motions of the Will towards any objects which are ſo apprehended, are but common and carnal motions; upon a natural mans underſtanding of threatnings or promiſes, when his Will puts forth its motions in fear, love, hope, joy, hatred toward good or evill, all theſe motions are proportionable to the light of the Underſtanding which bred them; and therfore, as they were cauſed by apprehenſions of good or evill to ones ſelf, ſo they amount to no more then naturall propenſions to ſelf-preſervation. But ſpiritual illumination, whereby we ſee a raviſhing beauty and excellency in holineſs, and apprehend Chriſt the chiefeſt of ten thouſand, valuing every way of God above all the pleaſures of ſin,Internâ & ineffabili poteſtate operantur in cordibus hominum, non ſolùm verae revelationes, ſed bonae voluntates. Aug. cont. P. l. 1. c. 24. is joyned with a ſpiritual motion of the Will towards every way of God in holy a reſolution, vehemency, conſtancy. How can a bare repreſentation of Gods will, an objective repreſentation by way of propoſall of threatnings, promiſes, &c. create or work any real effect upon the heart? why then are not thoſe that know moſt, moſt obedient? why are not thoſe that have the beſt gifts in knowing how to repreſent truths, moſt ſucceſsfull in their Miniſtry? why are not Satans ſeducements to evill alwayes more effectuall then the Words perſwaſion to holineſs, he both repreſenting ſinfull objects,Deut. 29.3, 4. Joh. 12.37. Neh. 9.29. Joh. 6.36, 37. Iſa. 53.1. and our naturall corruption in underſtanding and will being on his ſide? How can the bare propoſal of an object make a dead, a deaf man regard? How frequently have morall intreaties been rejected, when uſed by the best of men? What is all the outward ſhining of light to a blind man? How is bare morall perſwaſion that ſtrength which raiſed up Chriſt from the dead? Epheſ. 1.19.Or, what is it in compariſon of that new creation, reſurrection, renovation, new birth, afforded in effectual vocation? Moral ſwaſion only moves objectively, and in the ſtrength of the propoſal of a good: Now as a man is, ſo will any83 thing that is propounded ſeem to him; ſo long therfore as a man is naturall, and not born again, ſupernatural bleſſings propounded to him, cannot ſo affect the Will, that he ſhould embrace and receive them:Iſtam aliquando gratiam fateatur, quâ futurae gloriae magnitudo non ſolum promittitur, verum etiam creditur; nec ſolum revelatur ſapientia, ſed et amatur; nec ſuadetur ſolum quod bonum eſt, ſed & perſuadetur. Aug. but the Will muſt be wrought upon by a powerfull operation, overcome and changed, before an offered good can be effectually embraced. All the verbal intreaties in the world to a man ſpiritually dead, are but as the rubbing of, and putting hot waters into the mouth of one that is naturally dead. We are taught therfore to whom to feek for ſaving benefit in our enjoyment of the word: The word is only Gods by way of ordination, and His only by way of benediction; though he hath not taken away his word from us, yet if he take away himſelf from his word, 'twil not profit. Whither ſhould we go but to him; and how, but by him? Draw us, Lord, and we ſhall follow thee.
3. As much over-ſeen as the former,Obſ. 3. Corvin. contr. Bogerm. p. 263 are they who labour to maintain, that Notwithſtanding all the power put forth in our effectual vocation, there is a liberty in the Will to oppoſe the work of converſion,Joh. Goodwin Yo. Eld. p. 66. even to the fruſtration and defeature of it: Or, that Putting all the operations of grace that need to be put into the balance, a mans freewill muſt turn the ſcales, and determine the caſe, whether a man ſhall be converted or no, accept of grace, or refuſe it. But, according to this heterodox Poſition, it will follow, That not God by his grace, but man by his free-wil is the principal cauſe of his converſion. For, if God by putting forth all his ſtrength in mans converſion, doth no more then afford to the Will a middle kinde of ſtate of indifferency, hee concurrs to the act of converſion, or to the change of the will from that indiffereny, not principally, or predominantly, but only by way of concomitancy, contingently and conditionally; namely, if the Will pleaſe by its naturall power to move from its indifferency: ſo that the Will receives from God the leſs, which is, to be put into a middle ſtate of indifferency to convert, or not convert; and that which is the greater, and which determins84 the act, the Will performs of it ſelf. And in converſion more muſt be attributed to mans Wil,Si nobis libera quaedam voluntas ex Deo eſt quae adhuc poteſt eſſe bona vel mala, bona verò voluntas ex nobis ſit; melius eſt id quod à nobis, quàm quod ab illo. Aug. de pecc. mer. & rem. l. 2. c. 18. then Gods work: for, None is therefore holy becauſe he may be ſo if he wil, but becauſe he is truly willing to be ſo: onely the former this opinion attributes unto God, and the later to free-wil. And how can the patrons of this errour ever truly pray to God for the grace of his Spirit? what ſhould they pray for? ſufficient grace to convert if they will? no: that's univerſall, and received by the worſt. Or ſhall they pray for the good uſe of that grace? Neither: for the good uſe of grace they hold to come from the Wil, which muſt by no means be determined by God, but be indifferent, whether to convert, or not: And if God onely gives a power to will to convert, but it is alone from the Will to wil to convert, it follows, that Gods grace affords no more help to John who is converted, then to Judas who is not; and ſo it will inevitably follow, That John made himſelf to differ from Judas by ſome act of his own, which he received not from grace, contrary to that of the Apoſtle,1 Cor. 4.7. Who made thee to differ? For John and Judas are not really made to differ by grace, neither of them receiving any other grace but to convert if they will, and they are not made to differ by what they equally receive;Bunez. in 2. 2dae, q. 19, art. 1. cited by that moſt learned Profeſſour of Divinity, Dr. Ward, in his Book, called, Gratia diſcriminans. Cum Deus vult id fieri quod non niſi volentibus hominibus oportet fieri, inclinat eorumcorda, ut hoc velint. Aug. de praed. l. 1. c. 20. therfore they differ in that John would make uſe of grace afforded, and Judas would not: whence it follows, that John might thus glory before God; Lord, I give thee thanks that thou didſt afford me the help of thy grace, which was a power for me to wil to convert; but the ſame help thou didſt afford to Judas, only I added that which ſupernaturally thou didst not give me, namely, to will to convert, and to wil to uſe thy help: and when I received no more from thee then Judas did, yet I have effected that which Judas did not, I being converted, and he not: and therfore I am no more indebted to thee, then that Judas who is not converted. But how would ſuch a ſpeech as this grate upon Chriſtian ears! And therfore it muſt be yeelded, that John received from God not onely a power to be willing to convert,85 but alſo the will it ſelf: and this very thing [to wil] is aſcribed to God by the Apoſtle, Epheſ. 2.12, 13. It is God that worketh in you to wil. Non eſt devotionis, dediſſe prope totum; ſed fraudis, retinuiſſe vol minimum. Proſp. cont. Col. c. ult.It is not devotion to attribute to God almoſt all in our converſion; but deceit to keep back even the leaſt. Now God hath promiſed to give us even the wil it ſelf to beleeve. Ezek. 36. I wil cauſe you to walk in my commands. And if God work in us this only, to be able to will to convert, but man himſelf the wil to convert, the greatneſſe of that myſtery of predeſtination mentioned by the Apoſtle, comes to nothing; and that profound queſtion, why God calls many to ſalvation, to whom he gives not effectual grace wherby they may will to be converted. This Queſtion (I ſay) may eaſily be anſwered; for, according to the Arminians, who ſay, God gives a power only to convert, and the perſon called hath it from himſelf actually to convert; it may be anſwered, Thoſe who being call'd, God foreſaw to be willing to convert, he elected to life; and thoſe whom he foreſaw not willing to convert, theſe he paſs'd by:Rom. 9.20.33. And hereby that ſpeech of the Apoſtle will be altogether ſuperfluous, Who art thou, O man, that reaſoneſt againſt God? and that admiration of the Apoſtle, O the depth, &c. Nor need an Arminian fear ſo much, by grantſng this irreſiſtible, indeclinable, invincible work upon the heart of one that is converted, that the Will would be raviſh'd, and forced to conſent contrary to its bent, whether it would or no: for when God by his efficacious grace works in the Will to wil, this efficacious grace puts into the Will a non-reſistency, and taketh away actuall reſiſtency: ſo that it is as impoſſible that theſe two ſhould co-exiſt and meet together in the Will, to be wrought upon with efficacious grace, and to reſist, as for the Will in the ſame moment to reſiſt, and not to reſiſt; to will to reſiſt, and to will not to reſiſt. So that it is a contradiction, to ſay, When efficacious grace determines invincibly and indeclinably mans Will, it compels the Will, in working upon it whether it will or no; for that which grace works in it, is this, to will; the Will being never againſt86 the working,Subventum eſt infirmitati voluntatis humanae, ut divinâ gratiâ indeclinabiliter & inſuparabiliter ageretur. Infirmis ſervavit ut ipſo donante invictiſsimè quod bonum eſt vellent, De cor. & Gra. c. 12. Prima gratia data primo Adamo, eſt, quâ fit, ut habeat homo juſtitiam ſi velit; ſed gratia potentior eſt in ſecundo Adamo, quâ fit, ut velit, tantóque ardore diligat, ut carnis voluntatem contraria concupiſcentem, voluntate Spiritus vincat. Id. Ib. Inſpiratâ gratiae ſuavitate per Spiritum ſanctum, faciente plus delect are quod praecipit, quàm delectat quod impedit. Ea quae pertinent ad juſtitiam ſic delectant animum, ut quicquid aliud dolor impedit, delectatio ſuperat, Aug. when under the working of efficacious grace; the ſweetneſſe of grace inspired by the holy Ghoſt, making the ſoul more to be delighted with what is commanded, than with what would hinder it: which (as Augustine calls it) is a delight victorious and conquering.
And the truth is, this efficacious determination of the Will by grace, is a moſt happy adjutory to the Wils liberty, taking away nothing but onely the pravity and rebellion of it; the holy Ghoſt tempering its working to the diſpoſition of the Will,Liberum arbitrium non corrumpitur quoad agendi radicem, ſed terminum. Paul. Ferrius c. 19. p. 6. that it may act with ſuch liberty as becomes its own nature, and by grace never be deſtroyed, but perfected: The Spirit of God not taking away the natural liberty of the Will which is by creation, but onely the pravity thereof, which comes into it by mans corruption: Grace not ſlaying, but ſanctifying, and not aboliſhing, but elevating it to move to a ſupernaturall good.
4. How are we bound to bleſſe God for his Goſpel,Obſ. 4. which is his voyce to call us from ſin and miſery? Admire his goodneſs, that when he only calls the moſt with his works, he ſhould alſo call us with his word. What could God do more for a Nation? What are Kingdoms without the Goſpel, but dens of theeves, dungeons of darkneſs, but as the world without a Sun? Pſal. 147.The heathen have not the knowledge of his Law. He made his Goſpel dawn, when we were in our darkeſt and deepeſt Idolatry: he call'd Brittain from the worſhipping of [Apollo and Diana] dumb Idols, to ſerve the living God. What was there in us worth the calling to us, when we lay ſweltring in ſuch abominations? When men call either to God or man, 'tis to get87 good; but Gods call was to give good: he call'd us not becauſe we were good, but to make us ſo. Let us not receive the grace of God in vain: In a land of light, tremble to live in the works of darkneſſe. We having the light of the Goſpel, ſhould do our work better then thoſe who only have the dim light of Nature; O England, be not weary of it. Take heed of ſhutting your eyes againſt the light, or putting out the light becauſe it ſhines in your eyes: Be not weary of God. Forget not your ornaments and attire. Run not away when God calls. Think it not a diſgrace to attend the hearing of that which it is your greateſt honour to obey. Let not your ſtomack decay becauſe your food is ſo plentiful. Rejoyce in the light not for a ſeaſon only. John 5.35.Let not the Proverb take place here, Every thing is pretty while 'tis young: The longer you enjoy, the more rejoyce in the word. Let new food finde new ſtomacks; or rather, the ſame food continually new brought. Take heed leſt wantonneſſe under, procure a want of the word. While your are on this ſide Canaan, love to feed on Manna. What a ſhame is it, that God ſhould call louder to us then ever he did to any, and yet that we ſhould hear worſe then ever any did?
5. The dignity and duty of the Miniſters of the Goſpel:Obſ. 5. 1. The dignity; in that God calls by them, they are his mouth, as the Goſpel is his voyce. God beſeecheth by them to be reconciled: they are his Ambaſſadors, his Stewards, his fellow-workers, they are fathers, ſaviours; their work is for the good of ſouls; not for the estate with Lawyers, nor for the body with Phyſicians: 'tis the heavenly inheritance which they teach you to procure, the blood of Chriſt which they direct to receive. You are led by them to Chriſt. Auguſtine ſpeaks to God thus concerning Ambroſe,Ad eum per te ducebar neſcius, ut ad te per eum ſciens ducerer. who was an inſtrument of his converſion; I was led by thee to him unawares, that by him I might through knowledge be led to thee. 2. Their duty; Miniſters ſhould labour to uphold the dignity of their calling: the way to do ſo, is, more to deſire to be profitable, then pompous. Miniſters are to call,88 and cry: if they be ſilent, who ſhould ſpeak? If peoples luſts hate a faithfull Miniſter, yet their conſciences (even then) honour him, as is cleer in Herod. Miniſters muſt call aloud, they muſt tel people of their ſin, thunder out the judgments of God againſt ſleepy ſinners: they who muſt not be dumb dogs, muſt neither bite the children in the houſe, nor ſpare the theeves. If any ſin in a Miniſter be unpardonable, 'tis ſilence. They muſt call often, giving line upon line, not being weary of calling, waiting with patience when a ſinner may repent: Importunity at length may prevail. They are animarum proci, Wooers of ſouls to Chriſt; one denyall muſt not diſcourage them: All the day long they muſt ſtretch out their hands; they muſt never be ſpeechleſs till they die. They muſt call in the language of God;1 Pet. 4.11. 2 Cor. 2.17. they muſt ſpeak as the words of God, with demonstration of the Spirit. There muſt not be a ſinfull curioſity in handling the word: better the Grammarian ſhould reprehend, then the people not underſtand. Miniſters muſt not ſo call, as to cauſe astoniſhment, but underſtanding in people: pithy plainneſs is the beauty of preaching. What good doth a golden key that opens not? The kingdom of God is not in word, but power. And as preaching muſt not be curious, ſo neither over-ſlight, conſiſting of raw, ſudden, indigeſted meditations: The word muſt not be torn, but divided; not toſſed, but handled; the Text not named only, but followed: there muſt be a diligent kinde of negligence in handling the word. They muſt not forbid and unbid in their lives, whom they call in their doctrine. They who are Callers, muſt live like called ones themſelves, not neglecting that to which they perſwade others: The health of a Miniſters honour can never be maintain'd in the air of a corrupt life. If we would have none to deſpiſe us, we muſt be examples.
6. Obſ. ult.The called of God ſhould live ſutably to their calling. They muſt walk worthy of it. If men be called to an office, they muſt wait upon it accordingly. Rom. 12.7.A baſe deportment becoms not thoſe in high place: Joſeph call'd to ſtand before Pharaoh,89 throws away his priſon-garments:2 Theſſ. 1.11. 1 Pet. 2.9. Saul call'd to a kingdom, had another heart. The vertues of him that calleth muſt be ſhewn: 1. Humility and ſelf-debaſing, conſidering ſo great a God regarded ſo poor a worm. Remember, as it was a dung-hil from whence God took thee; ſo thy unwillingneſs was great to leave it; and how long God was making thee willing to do good to thy ſelf; how thou hadſt nothing to ſet up with; that thy portion was nothing but pride and poverty. 2. Pity to thoſe that are uncalled: the elect of God muſt put on bowels; they that have obtained mercy, muſt pray that others may do ſo. Look upon others ſins with more trouble than thine own ſorrows: Pity thoſe that cannot pity themſelves: weep over their dying ſouls; thy ſoul hath been in the ſtate of theirs. Call after others, if God hath called thee,Luke 22.32. and pray that God would make them hear. Embrace the company of the worſt, to make them good, not as a companion, but a Phyſician. 3. Contempt of the world: Acknowledg thy dignity; be above thoſe trifles, which thou (a childe) didſt magnifie. A Chriſtian is called to a kingdom;2 Theſſ. 2.14. Col. 1.13. Phil. 3.14. 1 Theſſ. 2.12. he hath an high calling; all that the world can give him he ſhould lay at his feet: His heart muſt be where his treaſure is, and his treaſure onely where Chriſt is. Onely he can look upon the world as ſmall, who hath look'd upon Chriſt as great. How unſutable is it to ſee a King raking in the dunghil, or making hay with his Scepter? 4. A preferring that voyce before all other, which called thee:Cant. 2.8. John 10. Epheſ. 4.14. Gal. 6. It is the voyce of my beloved: My ſheep hear my voyce. Let not the voyce of a ſtranger with-draw thee; Be not toſſed up and down with every winde of doctrine; be not a follower of men: Walk by rule, not example. Whenſoever the world, or thy own heart call thee, rather fear them, than follow them. Follow others, as they Chriſt. Love that voyce of Chriſt that calls thee from thy ſweeteſt ſin: Value one promiſe of his above the ſweeteſt muſick. Let every Scripture threat be more dreadfull than a thunder-clap. 5. Delight in calling upon him that called thee: Prayer90 is the called ſouls eccho back again to God: As ſoon as Paul was called,Acts 9.11. he prayed. God ſaw nothing in thee, and yet he called after thee: how much is there in God, for which thou ſhouldſt call after him? Deſire him to draw thee neerer to himſelf, to call thee to him cloſer, to keep thee, as he hath call'd thee to him. 6. Be thankful for thy vocation,1 Theſ. 2.12. 2 Theſ. 2.14. that God ſhould call thee when there was nothing but woe and unwillingneſs, and ſhould paſs by others better accompliſh'd. Let his free grace have all the glory. Who ſhall ſpeak of God, if thou beeſt ſilent? Let heart, and tongue, and life advance him.
Hitherto of the two first parts of the Title: viz. 1. The Perſon who wrote this Epiſtle: And 2. The Perſons to whom he wrote it.
The Third follows. The Prayer; wherein the perſon writing ſalutes the perſons to whom he wrote, contained in the ſecond Verſe, in theſe words:
IN which Prayer we conſider,
1. The bleſſings which the Apoſtle requeſteth may be beſtowed; which are three: [1. Mercy. 2. Peace. 3. Love.]
2. The meaſure in which the Apoſtle deſireth they may be beſtowed: [Be multiplyed.]
3. The perſons upon whom he prayeth that theſe bleſſings may be in this meaſure beſtowed: [Ʋnto you.]
1. In this Prayer, To conſider of the Bleſſings which the Apoſtle requeſteth for: And firſt of the firſt of them, Mercy. Concerning which I ſhall ſpeak by way
1. For the expoſitory part. Mercy is referr'd either
1. To Man: and ſo mercy is (according to ſome) a grief of heart ariſing from the apprehenſion of anothers miſery: according to Scripture, Such a holy compaſſion of heart for the miſery of another, as inclines us to relieve him in his miſery. It is a compaſſion or ſympathy, becauſe it makes the mercifull heart a partaker of the miſery of him who is diſtreſſed; and therefore (ſay ſome) called miſericordia, becauſe it tranſlates the miſery of another into the heart of the merciful. And for this cauſe it is called the bowels of compaſſion, Col. 3.12. 1 John 3.17. Phil. 1.8. and 2.1. So likewiſe by the LXX. Pro. 12.10. And to have compaſſion is uſually ſet out in Scripture by a Verb that ſignifieth, to have the bowels moved, Mark 6.34. Matt. 14.14. and 15.32. Mar. 1.41. Luk. 7.13. &c. becauſe mercy expreſſeth it ſelf in the bowels eſpecially; he that is affected vehemently with anothers ſufferings, having his very intrals and bowels moved and rouled in him, (Hoſ. 11.8. ) and is affected, as if the bowels of him that is in miſery were in his body: Nor is this Scripture compaſſion a fooliſh pity, whereby a man doth unlawfully tender him that is in deſerved miſery, as Ahab pitied Benhadad, and Saul Agag againſt Gods command; but ſuch a compaſſion as God approveth, a fruit of the Spirit, commanded and commended in the Word. In this grace of mercy is alſo comprehended a forwardneſs to ſuccour the miſerable; the bowels of the mercifull not being ſhut up, 1 Joh. 3.17. This grace the Scripture honours with many precepts and promiſes. A merciful man is Gods Almner, his conduit-pipe to convey his bleſſings, his reſemblance, like unto his heavenly Father, who is the Father of mercy.
And that's the ſecond conſideration of mercy, as it is referr'd to God; and ſo indeed it is in this place by Jude.
In which conſideration of mercy as referr'd to God, there are three things to be explained.
1. How mercy can be attributed to God: Not as it is an affection of grief for the miſery of another: But 1. As it ſignifieth a promptitude and forwardneſs of the will to ſuccour the miſerable: Not as 'tis miſeria cordis, or as to be mercifull is taken paſſively, for one to be a fellow-ſufferer;Zanc. de Nat. Dei l. 4. c. 4. q. 1. Miſericordem hominem appellare ſolemus•, non paſſivè, qui miſerum habet cor (talis enim potius eſt miſer, quàm miſericors); ſed activè, hoc eſt, illum qui miſcro homini ex corde cupit ſuccurrere. Si licuit Auguſtino, dicere quod ſit cordis miſeria, ex alterius miſeria concepta: our non liceat nobis dicere, miſericordiam dici, quia nobis ſit cordi alterius miſeria? Miſericordia duo importat; unum tanquam eſſentiale, aliud tanquam accidentale: Primum eſt promptitudo voluntatis ad ſubveniendum miſeris; alterum eſt paſſio triſtitiae, quae oritur in appetitu ex cognitione miſeriae alterius, quantum ad primum ſummè eſt in Deo, non quantum ad ſecundum. Rich. d. 46. a. 2. qu. 1. lib. 4. Zech. 2.8. Acts 9.4. Exod. 34. Pſal. 100.5. Pſal. 145.9. but as 'tis miſeria cordi, (as learned Zanchy diſtinguiſheth) and as to be mercifull is taken actively, for one ſo to be mindfull of the miſeries of others, that hee deſires, and is willing from the heart to help them. Suffering with the diſtreſſed in their miſeries, is not eſſential to mercy, but only accidental, in regard of our nature, which is ſo ſubject to paſſions, that without a fellow-feeling we cannot look upon the miſeries of thoſe whom we love; and this is not in God: but a propenſion and inclination of will to relieve the miſerable (which is the eſſential part of mercy) is moſt properly and abundantly in God; although ſympathy or fellow-feeling be often attributed to God improperly, and by way of reſemblance to humane affections, for the relieving of our capacities, and ſtrengthening our faith: And in reſpect of this propenſeneſſe and willingneſſe in God to help the diſtreſſed, are we to underſtand thoſe Scriptures where God calls himſelf merciful, and of great mercy; that is, of a moſt forward nature to help us in our diſtreſſes.
2. Mercy is attributed to God, as it ſignifieth Gods actual helping and relieving us in our diſtreſſes; as he beſtows thoſe bleſſings upon us ſpirituall or bodily, which proceed from his alone mercy: and of this are thoſe places93 of Scriptures to be underſtood, where God is ſaid to have, or ſhew mercy, as Rom. 9.18. He hath mercy on whom he will. 1 Tim. 1.13. I found mercy, becauſe I did it ignorantly. In which places mercy is put for calling to Chriſt,So Pſal. 136. Rom. 11.31. 2 Tim. 1.18. and all graces which follow it. Theſe works or effects of mercy being various and innumerable, it comes to paſs, that (though mercy be ſingle and one in God) the Scripture ſpeaks of it in the plurall number: as Gen. 32.10. 2 Cor. 1.3. Rom. 12.1.
2. For the ſorts or kindes of Gods mercy: It is either 1. A general mercy, extended to all creatures in common, as there is no creature in any miſery which in ſome reſpect he doth not ſuccour; he giving food to the hungry, warmth by wool, and ſundry ſorts of skins to the naked; medicine by many kindes of herbs; the Sun, the Clouds, the Winds, the Rain to refreſh the earth ſeverally:Pſal. 147.9. Luke 6.37. Pſal. 145.15. and thus he is mercifull to the elect and reprobate, juſt and unjuſt, nay men and beaſts.
Or 2. A ſpecial mercy beſtowed upon the elect alone, different from the former both in regard of Gods will to help, as alſo in regard of the effects of that will. John 6.39.'Tis the will of God that the Elect ſhould be delivered from their ſins, his wrath, Satans power, the ſting of death, and that they ſhould obtain eternal life in Chriſt:Iſa. 62.4. Mal. 1.10. the wil and pleaſure of God is to do them good, they are his hephſibah; but he hath no pleaſure in, or ſpeciall love to others. The effects likewiſe of his will to help are different toward the elect, from thoſe he expreſſeth upon the reprobate;Rom. 9.15, 18. 1 Tim. 1.13. Rom. 11.31. Pſal. 103.13. Pſal. 32.10. Pſal. 86.5. he calling effectually, juſtifying, redeeming, glorifying the elect. The Lord pitieth them that fear him. He that truſteth in the Lord, mercy ſhall compaſſe him about. The Lord is plenteous in mercy to them that call upon him. Of others he ſaith, I will deal in fury, mine eye ſhall not ſpare,Ezek. 8.18. neither will I have pitie: The elect are veſſels of mercy, the other of wrath: To the former he is mercifull in beſtowing upon them an eternall, to the later, in affording a temporal life. Theſe two differing as much, as the mercy with94 which a man regards his beaſt, doth from that wherewith he tenders his ſon; the beaſt is fed to be ſlain, or to be fit for labour; the ſon to be preſerved, and out of a paternal care for his good: To the wicked God affords a drop, to the godly a draught of mercy; to the wicked, the crumbs under the table, to the godly, Chriſt with all his benefits, that bread of life which endureth to eternal life.
This ſpecial mercy of God here pray'd for by the Apoſtle, is diſtinguiſh'd according to thoſe ſeveral miſeries of his people in which he ſuccours them. Take a taſte of the kinds of it.
God is mercifull 1. With a preventing mercy, when he makes us holy, of unholy ones; he loved us firſt: Hee waited to ſhew mercy, Iſa. 30.18. he doing good to us when we knew him not:Ezek. 16.22. Pitying us when we were in our blood; regarding us, when we neither regarded him nor our ſelves; keeping us from falling into the ſins to which of our ſelves we were prone. So that, as in reſpect of good, we are what we are from Gods meer mercy; ſo, in reſpect of evil, we are not what we are not from the ſame mercy.
2. He is merciful to his with a forgiving mercy: fully freeing them from wrath; their ſins are as if they never had been, blotted out as a cloud, Iſa. 44.22. thrown into the bottom of the ſea, Mic. 7.19. though ſought for, yet not to be found,Deus vindictae gladium miſerationis oleo exacuit. Jer. 50.20. In a ſea of affliction there's not a drop of wrath: The faithfull are look'd upon as ſons, not as malefactors; their ſufferings are not to ſatisfie God, but to ſanctifie them, Heb. 12.6, 7.
3. He is mercifull with accepting mercy, taking in good part the deſires of the ſoul, whenas it findes not to perform; accepting a ſigh in ſtead of a ſervice; a cup of cold water, a mite, a broken reed, ſmoking flax, a groan in ſtead of a duty, the ſtammerings of his childe above the eloquence of a beggar, a broken heart as the box of ſpike-nard.
4. Hoſ. 14.4.He is mercifull with re-accepting mercy; looking upon a returning Prodigal as a ſon; pitying as a father, not puniſhing as a Judg;Iſa. 55.7. multiplying to pardon, receiving back-ſliders again.
955. He is mercifull with providing mercy; ſupplying all our wants; ſuffering no good thing to be wanting to us;Pſal. 23.2 Pet. 1.3. Pſal. 84.11. alwayes giving what we need, if not what we would; either aſſwaging, or anſwering our deſires; beſtowing temporall bleſſings in ſubordination, not oppoſition to eternall bleſſedneſs: giving us, if not riches with godlineſs, contentment with our poverty.
6. He is mercifull with directing mercy in our doubts, guiding us by his counſels;Pſal. 73.24. Gal. 6.16. ſhewing us the way wherein we are to walk; being eyes to us in our blindneſs, light in our darkneſs, a teacher in our ignorance, a pillar and a cloud in every wilderneſſe, giving his Word for a rule, his Spirit for a guide.
7. Mercifull he is with ſuſtaining mercy, upholding us in all our diſtreſſes, making every affliction fordable, and carrying us thorow, viſiting us in priſon, feeding us thorow our grate, knowing our ſouls in adverſity,Pſal. 94.18. leading us gently, proportioning our burdens to our back; caſting a tree into every Marah, ſhining thorow every ſhowre, ſending ſupplyes in every ſiege,2 Cor. 12. Luke 22.32. making his grace ſufficient for us in all our buffetings, keeping us from being ſwallowed up of ſin, and our grace from being totally obliterated.
8. Mercifull with quickning, enlivening mercy to any holy duty; ſo that we can do all things;Phil. 4.13. making us a willing people, oyling the wheels of our ſouls, putting into us delight in his law,Pſal. 119. ſo that we account it ſweeter then our appointed food, and run the wayes of his commandments: he giving, as work and wages, ſo hands.
9. Mercifull with a reſtoring, recovering mercy; and that, not onely from ſin and miſeries; but even by them: 1. From them, bringing out of every diſtreſſe, bodily and friritual; cauſing every cloud to blow over, making the longeſt night to end in a morning; raiſing us after the fowleſt fall, and out of the deepeſt grave,Pſal. 103.9. Joel 2.13. Lam. 3.22. Hab. 3.2. making faith to work out of the greateſt Ecclipſe; he chides not for ever, but repents him of the evil; through his mercy he ſuffers us not to be conſumed: In wrath he remembers mercy. 2. By ſin and96 miſeries, making our afflictions, nay our very ſins to work for our good, and all the ſmutchings with both to make us brighter, more humble, watchful; and our fiery tryals to burn in ſunder only our bonds.
10. Rom. 8.28.Mercifull with crowning mercy, when he brings us into heaven;2 Tim. 1.18. there he perfectly freeing us not only from the contagion by, but even the company of every ſin: nay, the fear of ever being annoyed again thereby; delivering us from impure hearts, and imperfect graces, from foyles, from fighting, from all our cauſes of complaint: he then giving for every combat we have had, a crown, for every tear, a pearl, for every light affliction, a maſs of glory, for a drop of gall a ſea of joy, for appearing troubles, reall bleſſedneſſe:2 Tim. 1.18. This is the mercy of that day, crowning mercy.
3. For the properties of Gods mercy; 1. Its full: 2. Its free.
1. Its a full and unmeaſurable mercy: the unmeaſurableneſſe whereof is ſet forth 1. More generally, when God is ſaid to be plenteous in mercy,Pſal. 86.5. 1 Pet. 1.3. Epheſ. 2.4. Pſal. 108.4. Pſal. 51.1. Neh. 9.19. Pſal. 103.11. 2 Cor. 1.3. Pſal. 145.9. Pſal. 33.5. Matt. 5.15. abundant, rich in mercy, his mercy great, above the heavens, his mercies unſearchable, high as the heaven is from the earth; multitudes of tender mercies. 2. More particularly, the unmeaſurableneſs of his mercy is ſet forth, 1. In that there is no creature in heaven or earth but taſteth of it: His mercies are over all his works; the very dumb creatures ſpeak him mercifull: The whole earth is full of his goodneſſe: he preſerveth man and beaſt; nay, his enemies.
2. In that reſemblances to ſet forth his mercy, are taken from the moſt tender-hearted creatures:Hoſ. 11.4. he drawes with the cords of a man: He pitieth as a father; nay, more then the moſt tender-hearted mother doth her ſucking-childe; he gathereth people as a hen doth her chickens: He hath bowels of mercy,Iſa. 49.15. Jer. 31.20. Luke 1.78. and ſuch as ſound; and therefore his mercy pleaſeth him; he delights to ſhew mercy, he forgets not his mercy.
3. He is the fountain of the mercy and mercifulneſſe in all97 the creatures in the world toward one another: the mercies of all parents to their children, of every mother to her little ones, of every Chriſtian, of every tender-hearted perſon, of every beaſt and foul to their young ones, are but drops that come from the ſea of Gods mercy; he is the Father of mercies. 2 Cor. 1.3.
4. He can deliver from every miſery: Bread takes away hunger, drink thirſt, clothes nakedneſs, knowledge ignorance; but no creature can take away every miſery:Phil. 4.19. 2 Cor. 1.3 Pſal. 23.1. Pſal. 34.10 wheras God is the God of all comfort, he ſupplyes all our wants, comforts in every trouble, he hath a plaiſter for every ſore, is a Phyſician for every diſeaſe, inward and outward: and ſo merciful is he, that in the very not removing of miſeries, he is mercifull: Were it not for trouble, how ſhould corruption be kill'd, holineſſe encreaſed,1 Cor. 11.32 Heb. 12.10 heaven be ſweet, eternal crowns and triumphs be injoyed?
4. He is merciful to his enemies: ful of patience and forbearance, expecting their return many yeers together; giving them rain, and fruitful ſeaſons,Acts 14.17 Mat. 5.15 filling their hearts with gladneſs, notwithſtanding they ſin and fight againſt him with all his goodneſſe; yea, ſo merciful is he, that in their greateſt enmity to him,Rom. 5.10 he hath often done them the greateſt good, changing their hearts, and making them his friends.
6. He beſtows mercy with greateſt frequency and reiteration: he hath many, manifold mercies,Pſal. 51.1 Pſal. 40.5 mercies for thouſands, more than can be expreſt: innumerable are the ſins of one man; how innumerable the ſins of the whole world? how numberleſs then are thoſe mercies of forbearance expreſſed every time ſin is committed, there being ſo many millions of ſinners, every one committing ſo many millions of ſins? innumerable are the morſels of food, drops of drink, the motions, deliverances, proviſions received by one man; what then are thoſe received by a whole world? and every ſuch expreſſion is a mercy.
7. The mercy of God is eternall,1 King. 8.2• and therefore immeaſurable: he keepeth mercy for ever: he will not take98 away his mercy from his ſervants:Pſal. 89.2 Pſal. 23. ult. Pſal. 103.17 Pſal. 136 it ſhall follow them all the dayes of their life: his mercy ſhall be built up for ever: It endureth for ever: 'tis from everlaſting to everlaſting: He may hide his face for a moment (though that is but according to our thinking) but with everlaſting mercies will he receive us. Iſa. 54.7, 10The hils may be removed, and the mountains may depart, but Gods covenant of peace ſhall not be removed. God never repented himſelf of beſtowing his best mercies.
8. Gods Mercy is ſo immeaſurable, that to help us out of our miſeries, he that was God ſuſtained them himſelf: It had been mercy, to have help'd us by ſpeaking comfortably to us; more, to have help'd us by the bounty of his hand; but, to help us out of miſery by bearing our miſeries, by coming to man, by becoming of man, by ſuffering ſo much paine, hunger, ignominy, griefs, wounds, nay death for man! Oh, immeaſurable mercy! Oh, my ſoul, acknowledge thine inſufficiency either to conceive, or requite it.
2. The Mercy of God is not only full, but free, without deſert on our parts: We deſerve no healing from his mercy, unleſſe by being ſore and ſick; no riches from mercy, unleſſe by our poverty; no deliverance from mercy, unleſſe by being captives; no pardon from mercy, unleſſe by being guilty; no preſervation from mercy, unleſſe by being in danger; no mercy, unleſſe by being miſerable. God is not tyed to one man more than another; he hath mercy on whom he will: he hath mercy on the beggar, as well as the King; on the Barbarian, as well as the Grecian; the bond,Eph. 1.5, 6 Rom. 11.5 2 Tim. 1.9 Phil. 1.29. Rom. 3.24 Phil. 2.13 Rom. 6.23〈◊〉. 43.25 as well as the free; the Jew, as well as the Gentile; Election is the election of grace; Vocatiou is according to grace; Faith is ſaid to be given; Justification is freely by Gods grace; every good motion is of Gods working; Life eternal is Gods gift; the putting away of every ſin is for his own ſake. God is mercifull, becauſe he will be ſo; his arguments of mercy are drawn from his own pleaſure: What can our works deſerve, that are not ours, but his working;99 that are all due to him, if a thouſand times more and better; that are all maimed and imperfect,Luke 17.10 1 Cor. 4.7 Rom. 11.35 Rom. 8.18 that are all vitious and polluted, that are all unequall to the recompence?
This for the explication of the firſt benefit which the Apoſtle requeſteth for theſe Chriſtians, [Mercy.]
2. The Obſervations follow.
1. Obſ. 1.How unbeſeeming a ſin is pride in any that live upon Mercy! Mercy our higheſt happineſſe calls loudeſt for a lowly heart. He that lives upon the alms of Mercy, muſt put on humility, the cloth of an Almſ-man. Renounce thy ſelf and thine own worthineſſe both in thy receiving and expecting bleſſings.
1. In receiving them: If thou haſt ſpiritual bleſſings, Mercy found thee a bundle of miſeries, a ſinner by birth,Epheſ. 2.1 a ſinner in life, deſerving to be a ſufferer for both; without grace, nay, againſt it; by thy birth, a poor out-caſt,Ezek. 16.22 in thy blood, as naked of grace, as of clothes. The Apoſtle therefore ſpeaks of putting on the graces of the Spirit:Col. 3.12 Job 1.21 1 Chro. 22.16 Gen. 24.35 Gen. 33.5, 11 the ſpots upon theſe clothes are onely thine; the garment it ſelf was anothers before it was thine. Thou art beholding to mercy for any endowment of minde or body; wiſdom, eſtate, riches, honours, &c. Its hard to be high in place, and low in our own eſteem. Sacrifice not to thine own yarn, or net; let Mercy have the praiſe of all thou art and hast. Pride is the moth of mercy; nay,Magnus dives eſt, & major divitiis ſuis, qui non ideo magnum ſc putat quia dives eſt: Aug. the winde that dryes up the ſtreams both of Gods bounty, and thy gratitude: That which by mercy was thine, by thy pride may become anothers. He is truly great in his riches, that thinks not himſelf great by riches. The greater our receipts, the leſſe room for pride, the greater cauſe of thankefulneſſe.
2. In expecting of bleſſings, only have an eye to mercy:Idco Deus meus, quia bonorum meorum non in diget: Omne bonum noſtrum aut ipſe eſt,〈◊〉ab ipſo: Aug. de Doc. Ch. l. 5. c. 31. In deſires of pardon for ſin, acceptation of ſervices, obtaining of heaven, renounce thine own worthineſſe, either in what thou art, or doſt. How purely unprofitable to God is thy greateſt goodneſſe? it is nothing unto him, he is neither the better for thy goodneſs, nor the worſe for thy wickedneſs. Is it any benefit to the fountain, that thou100 drinkeſt of it; or to the light, that thou ſeeſt? How full of mixtures of ſin are thy holyeſt ſervices? in the ſenſe whereof holy Auguſtine pray'd, Regard, O Lord, in me not my work, but thine own: If thou regardeſt mine, thou damneſt me; if thine own, thou crownest me: what-ever good I have is from thee, and 'tis rather thine then mine. How full of pride is thy humility, thy faith of diſtruſtfulneſſe,Phil. 3.13 thy zeal of lukewarmneſſe, of ſelf-ſeeking thy performances, what darkneſſe is in thy light, how unrighteous thy righteouſneſſe! If God ſhould contend with us,Job 9.2, 3 Qui de perfectione ſe•rigit, habere ſe bene vivendi ne•initium indicat: Gr. Mo. l. 9. c. 1. In ſola Chriſti morte te totum contege; huic morti te involve; & ſi Deus te voluerit judicare, dic, Do mine, mortem Domini mei objicio inter me et te. Anſ. de art. Mor. Meritum meum miſeratio Domini: Bern. Serm. 61. in Cant. Prece poſt juſtitiam indiget, ut quae ſuccumbere diſcuſſa poterat, ex ſola Judicis pietate convaleſcat: Gr. Mor. l. 9. cap. 14. Etſi ad opus virtutis excrevero, ad vitam non ex meritis, ſed ex venia convaleſco: Id. Ib. Sordet in diſtrictione Judicis, quod in aeſtimatione fulget operantis: Gr. Mor. l. 5. c. 7. James 2.13. 2 Tim. 1.16. 2 Tim. 4.8. we cannot anſwer for one of a thouſand. He that boaſteth of the perfection, wants the very beginning of holineſs. That which appears beautifull in thine eyes, is foul in Gods. The wiſeſt counſell is, to cover over thy ſelf, and winde up thy ſoul in Chriſts death, to ſet that between God and thy ſoul; to acknowledge his mercy thy onely merit. Death is a ſtipend, Life is a donative, a free gift, not a due debt. God crowneth with mercy; but a ſwoln head is not fit to have that crown put upon it. Who can ſay, he hath cleanſed his heart? We want a thouſand times more grace than we have: though ſin be caſt down in regard of its regency, yet it is not caſt out in regard of its inherency: Thy rectitude compared to thy rule, is crookedneſs. 'Tis not thy purity, but thy pardon that muſt ſave thee. If there ſhall be judgment without mercy, to thoſe that ſhewed no mercy; then muſt it be with mercy even to thoſe alſo which ſhew mercy. Its mercy that muſt ſtand Oneſiphorus in ſtead at that day. The Crown of righteouſneſſe Paul ſpeaks of, is a crown of mercy too: the beſtowing it is of juſtice; but the promiſing it was of mercy.
2. Obſ. 2.The duty of contentation in our greateſt wants, or ſmalleſt receipts. If one not engaged to us, deny us a courteſie, we have no cauſe of diſcontentment: when God101 gives, it is free mercy; when he with-holds, he uſeth his liberty: Thy ſupplyes are without deſert, and thy wants muſt be without diſcontent. Wonder not at the bleſſings thou doſt not, wonder more at thoſe thou doſt enjoy: Thy condition is begging, and thy part is not choyce. Cum aſpexeris quot te antecedant, cogita quot ſequantur: Sen. Ep. 15.Repine not if thou canſt not reach thy richeſt neighbour, who haſt nothing to ſay againſt God, ſhould the pooreſt overtake thee. Murmur not for what is loſt, but be thankfull for what is left. We muſt not controll God in the diſpoſing of his alms, as if he did not diſtribute with equality: We ſhould bring our hearts to his hand; where he ſtayes his bounty, there muſt we ſtint our deſires.
3. I note The impiety and folly of thoſe that abuſe mercy, that ſpurn againſt Gods bowels:Obſ. 3. Sins againſt mercy are double-dy'd: This is the provocation,Heb. 3.8 to ſee Gods works of love and care forty yeers, and yet to ſin; this is to ſin againſt the remedy: other ſinners may, theſe who thus ſin muſt die: Theſe ſin at a higher rate than others: Theſe in ſin caſt not off God onely, but even the very man;Iſa. 1.3 nay, are ſham'd by the beaſts. If to requite good for evill is our duty in reference to man, ſurely, to requite evill for good, and that to God, muſt needs be impiety. This ſin renders inexcuſable: God appeals to the very conſciences of mercy-deſpiſers,Iſa. 5.3, 4 and offers themſelves to judge of the righteouſneſſe of his proceedings in puniſhment; nay, the recollecting of abuſed mercy will be the moſt ſcalding ingredient in that fiery lake, when the flaming ſufferer remembers, he that is now mocking at my calamity, once wept over my unkind ſoul; he who is now harder than flint and marble againſt me, was once a tender-hearted God toward me; he who now thunders in wrath, formerly ſoundin bowels: the way of mercy was once open and plain, but now the bridge of mercy is drawn, my poſſibilities are ended: I am now in a gulf of woe, that heretofore was unprofitably a gulf of mercy. How many Kingdoms, nay Worlds, would I now give for but one drop of that love, the ſweet and ſwelling ſtreams whereof I heretofore did but102 paddle in? O Chriſtian, ſin not againſt Mercy; if that be thine enemy, what ſhall Juſtice be? when Love it ſelf ſhall be inexorable, who ſhall plead for thee? Let mercy make thee bluſh, that juſtice may not make thee bleed. Trifle not away the day of grace. The wine of mercy is to refreſh the ſorrowfull with hope, not to intoxicate the ſinner into preſumption. If mercy cannot thaw thee, 'twill burn thee. O let the long-ſuffering of God be ſalvation.
4. 2 Pet. 3. Obſ. 4.Great is the hainouſneſſe of ſin, that can provoke a God of much mercy, to expreſſe much ſeverity. That drop of gall muſt needs be bitter, that can imbitter a ſea of honey. How offenſive is ſin, that can provoke a God, to whoſe ocean of pity the ſea is but a drop? Ephraim (ſaith the Prophet) provoked God to anger moſt bitterly,Hoſ. 12.14 or, with bitterneſſes. God afflicts not willingly: he gives honey naturally, but ſtings not til provoked. Every ſufferer coyns his own calamities: There is no arrow of judgment which falls down upon us, but was firſt (in ſinning) ſhot upwards by us; no ſhowr of miſeries that rains down, but was cauſed by the aſcent of the vapours of ſin; no print of calamity upon the earth, but ſin was the ſtamp that made it. What a folly is it, in our ſufferings to be impatient againſt God, and to be patient towards ſin: to be angry with the medicine, and in love with the diſeaſe? Let us justifie God in all our ſufferings, and condemn our ſelves. God commands, that if a man were found dead, the City that by meaſure was found to be neereſt to the place where he was found,Deut. 21.2 ſhould offer up a ſacrifice: In all our deaths and woes, would we meaſure impartially, we ſhould finde ſin neereſt, let us ſacrifice it.
5. Obſ. 5.It ſhould be our care to obtain the beſt and choyceſt of mercies. God hath mercies of all ſorts; wicked men are eaſily put off with the meaneſt: their enquiry is, Who will ſhew them any good? But, O Chriſtian, let nothing pleaſe thee but the light of Gods countenance: ſo receive from God, as that thou thy ſelf mayſt be received to God. Deſire not gifts, but mercies from God; not pibbles, but103 pearls. Labour for that which God alwayes gives in love. There may be angry ſmiles in Gods face, and wrathful gifts in his hand; the beſt worldly gift may be given in anger. Luther having a rich preſent ſent him, profeſs'd with a holy boldneſſe to God, That ſuch things ſhould not ſerve his turn. A favourite of the King of heaven rather deſires his favour than his preferment. We uſe to ſay, when we are buying for the body, that the beſt is beſt cheap: and is the worſt good enough for the ſoul? The body is a bold beggar, and thou giveſt it much; the ſoul is a modeſt beggar, asketh but little, and thou giveſt it leſs. O deſire from God, that thy portion may not he in this life,Pſal. 17.14 that what thou haſt in the world, may be a pledg of better hereafter: that theſe things may not bewitch thee from, but admoniſh thee what is in Chriſt. The ground of Pauls thanks-giving was,Epheſ. 1.3 that God had bleſſed the Epheſians with ſpirituall bleſſings in Christ.
6. Obſ. 6.How little ſhould any that have this God of mercy for theirs, be diſmayd with any miſery? Bleſſed are thoſe tears which ſo merciful a hand wipes off; happy twigs, that are guided by ſo indulgent a father:Pſal. 25.10 All his ſevereſt wayes are mercy and truth to thoſe in covenant; if he ſmiles, 'tis in mercy; if he ſmites, 'tis in mercy: he wounds not to kill thee, but ſin in thee: the wounds of mercy are betthan the embraces of anger: if ſickneſſe, poverty, diſhonour be in mercy, why doſt thou ſhrink at them? Wrath in proſperity is dreadfull, but Mercy makes adverſity comfortable. Its the anger of God which is the miſery of every miſery. Peter, at the firſt, was not willing that Chriſt ſhould waſh his feet; but when he ſaw Chriſts mercifull intent therein, feet, and hands, and head are all offered to be waſh'd: A child of God, when he ſees the ſteps of a father, ſhould be willing to bear the ſtripes of a child: God will not conſume us, but onely try us: He afflicts not for his pleaſure, but for our profit, Heb. 12.10. Pſal. 89.God viſits with rods, yet not with wrath; He takes not away his loving-kindneſſe. Mercy makes the ſufferings of Gods people but104 notions. It would do one good to be in troubles, and enjoy God in them; to be ſick, and lye in his boſome. God gives a thouſand mercies to his people in every trouble, and for every trouble: He burdens us, but it is according to our ſtrength; the ſtrokes of his flail are proportioned to the hardneſſe of the grain;Iſ•. 28.27 and merciful ſhall be the end of all our miſeries: There's no wilderneſſe but ſhall end in Canaan; no water but ſhall be turn'd into wine; no lions carcaſs but ſhall be a hive of honey, and produce a ſwarm of mercies. The time we ſpend in labouring that miſeries may not come, would be ſpent more profitably in labouring to have them mixt with mercy, nay, turned into mercies when they come. What a life-recalling cordial is the apprehenſion of this mercy of God to a fainting ſoul under the preſſure of ſin! Mercy having provided a ſatisfaction, and accepted it; nay, (which is more) it beſeeching the ſinner to beleeve and apply it! That fountain of mercy which is in God, having now found a conveyance for it ſelf to the ſoul, even Jeſus Christ, through whom ſuch overflowing ſtreams are derived unto us, as are able to drown the mountains of our ſins, even as eaſily as the ocean can ſwallow up a pibble. O fainting ſoul, truſt in this mercy. Pſal. 33.18 and 147.11If the Lord takes pleaſure in thoſe that hope in his mercy, ſhould not we take pleaſure to hope in it? Mercy is the onely thing in the world more large than ſin; Its eaſie to preſume,Exod. 34.7 Pſal. 77.7 but hard to lay hold upon mercy. Oh beg, that ſince there is an infinite fulneſſe in the gift, and a freeneſſe in the giver, there be a forwardneſſe in the receiver.
7. Obſ. 7.Its our duty and dignity to imitate God in ſhewing mercy:Obſ. 7. 1 Pet. 3.8 Matth. 5.45 Luke 6.36 Col. 3.12 Rom. 12.15 Plus eſt aliquando compati, quàm dare: nam qui exteriora largitur, rem extra ſe poſitam tribuit; qui compaſſionem, aliquid ſui-ipſius dat: Gr. Mor. 20. A grace frequently commanded and encouraged in the Scripture. Mercy we want, and mercy we muſt impart: As long as our fellow-members are pained, we muſt never be at eaſe. When we ſuffer not from the enemies of Chriſt by perſecution, we muſt ſuffer from the friends of Chriſt by compaſſion. When two ſtrings of an inſtrument105 are tuned one to the other, if the one be ſtruck upon and ſtirred, the other will move and tremble alſo. The people of God ſhould be ſo harmonious, that if one ſuffer and be ſtruck, the other ſhould be moved and ſympathize. Jer. 9.1. Luke 19.41. 2 Cor. 11.29.Holy men have every been tender-hearted, Grace not drying up, but diverting the ſtreams of our affections. Chriſt was mercy covered over with fleſh and blood; his words, his works, life, death, miracles, were all expreſſions of mercy, in teaching, feeding, healing, ſaving men; If there were any ſeverity in his miracles, it was not toward man, but the ſwine and the barren-fig-tree. Inſenſibleneſſe of others miſeries is neither ſutable to our condition as men, nor as Chriſtians: according to the former, we are the ſame with others; according to the later, grace hath made the difference. Mercy muſt begin at the heart,Sic mens per compaſſionem doleat, ut larga manus affectum doloris oſtendat. Greg. Luke 14.14. Gal. 6 9. but muſt proceed further, even to the hand; they whoſe hands are ſhut, have their bowels ſhut alſo: We are not Treaſurers, but Stewards of Gods gifts. Thou haſt ſo much only as thou giveſt. The way to get that which we cannot part with, is by mercy to part with that which we cannot keep. Our good reacheth not to Chriſts perſon, it muſt to his members. Jonathan is gone, but he hath left many poor lame Mephiboſheths behinde him. We muſt love Chriſt in his worky-day clothes. We cannot carry theſe loads of riches to heaven; Its beſt to take bils of exchange from the poor ſaints, whereby we may receive there, what we could not carry thither. Eſpecially ſhould our mercy extend it ſelf to the ſouls of others; as ſoul-miſeries, ſo ſoulmercies are the greateſt. They who are ſpiritually miſerable cannot pity themſelves: though their words ſpeak not to us, yet their woes do. Wee weep over a body from which the ſoul is departed; and can we look with tearleſs eys upon a ſoul from which God is departed? If another be not afflicted for ſin, grieve for him; if he be, grieve with him. If thou haſt obtained mercy, thou doſt not well (as ſaid the Lepers) to hold thy peace: Mercy muſt never ceaſe till its objects do; in heaven both ſhall.
106Thus much for the firſt bleſſing which the Apoſtle prayes may be beſtowed upon theſe Chriſtians to whom he wrote, viz. Mercy.
The ſecond follows, viz. Peace; of which, by way
Peace is a word very comprehenſive, and is ordinarily uſed to denote all kinde of happineſſe, welfare and proſperity. And 1. I ſhall diſtribute it into ſeverall kindes. 2. Shew the excellency of that here intended.
1. Peace between man and man: and that is publick or private:
1. Publick; and that either Political of the Commonwealth, when the politick State is in tranquility, and free from forrein and civill Warrs (2 King. 20.19. Jer. 29.7. There ſhall be peace in my dayes. In the peace thereof ye ſhall have peace. This is either lawful, and ſo a ſingular mercy; or unlawfull, as when one People is at peace with another againſt the expreſſe wil of God; as the Iſraelites with the Canaanites and Amalekites: or joyn in any ſinfull attempt, as did the Moabites and Ammonites againſt the Iſraelites:) Or Eccleſiaſticall, and of the Church, when its publick tranquility and quiet ſtate is not troubled within, by Schiſms and Hereſies; or without, by perſecuting and bloody Tyrants. Pſal. 122.6. Pray for the peace of Jeruſalem. Acts 9.31. The Churches had reſt. and Acts 4.32. 1 Cor. 14.33.
2. Private; and that, either between the good and the107 good: or between the bad and the bad: or between the good and the bad. 1. Between the good and the good; 1 Pet. 3.8. Love as brethren; and, Let brotherly love continue. and Col. 1.4. The love ye have to all Saints. 2. Hebr. 13.1Between the bad and the bad: 2 King. 9.22. Is it peace, Jehu? And that either lawfully, for their own preſervation; or wickedly, againſt the people of God; or to ſtrengthen one another in ſome ſinful attempt, and to that end, joyning hand in hand. 3. Between the good and the bad; which is either lawfull, as Abraham's with Abimelech; and commanded, Rom. 12.18. Render to no man evil for evil; but, if it be poſſible, have peace with all men. So Pſal. 120.7. I am for peace. And ſometime cauſed by a work from God upon the hearts of wicked men, as in the caſe of Daniel, Chap. 1.9. and in Eſan's love to Jacob: according to that of Solomon, Pro. 16.7. The Lord will make his enemies at peace with him, &c. Or unlawful, when againſt the mind of God the godly make leagues with them, or agree in any way of ſin.
2. There is a peace between man (the faithful I mean) and other creatures; the good Angels are at peace with,2. Heb. 1.10 Epheſ. 1.14 and miniſtring ſpirits to them: as Job 5.23. Thou ſhalt be in league with the ſtones of the field, and the beaſts of the earth ſhall be in peace with thee. and Hoſ. 2.18. Hujus foederis vigore, mala hujus vitae ſic laedunt pios, ut non noccant, non perdant, ſed proſint. Ubi notandum eſt, vocabulum foederis accipi〈…〉〈 in non-Latin alphabet 〉, & per ſimilitudinem effectus. Riv. in Hoſ. 2.18I will make a covenant for them with the beaſts of the field, and with the fouls of the heaven, and with the creeping things of the earth: The meaning is, There ſhall be ſuch a work of God upon the beaſts and fouls, &c. for the good of the Church, as if God had bound them to do them good by way of covenant, (There is mention Jer 33.20. of Gods covenant of the day, and of the night: that is, the eſtabliſhment of Gods decree upon the day and the night, wherby they come to be in ſuch and ſuch a way from the creation to the end of the world:) ſo that although the beaſts, the fouls, the ſtones, &c. may annoy them, nay kil•them; the true ſafety of the Church ſhall not be hindred by them; yea, All things ſhall work together for their good: neither108 nakedneſs, nor ſword, nor death, nor any of theſe things ſhall ſeparate them from the love of God in Chriſt: and if God ſees it for their good, all the creatures in the world ſhall be ſo far from hurting the godly, that they ſhall all agree to advance their temporall good and welfare.
3. There is a peace in man with himſelf; and that is either falſe, or ſound: Falſe peace is, when ſinners thinking themſelves free from the fear of dangers, falſly promiſe ſafety to themſelves: 1 Theſſ. 5.3. When they ſhall ſay, Peace and ſafety, &c. Sound peace in man with himſelf is twofold: 1. Of Aſſurance, when ſanctified conſcience ceaſeth to accuſe and condemn us, ſpeaking comfortably in us, and for us before God:1 John 3.21 This ſweet quietneſſe and tranquility of conſcience being the immediate fruit of our attonement with God; that peace of God which paſſeth all understanding, Phil. 4.7. and in which the Apoſtle placeth the Kingdom of God, Rom. 14.17. the peace that Hezekiah was not deſtitute of, when he ſaid, Remember now, O Lord,Iſa. 38.3 I beſeech thee, how I have walked before thee in truth, &c. This peace ſweetens every condition, is as muſick within, when the rain and ſtorms fall upon the houſe; a friend (as Ruth to Naomi) that will go along with us in every diſtreſſe: though we change our place, our garments, our conditions, our companies, yet our enemies cannot take this from us; its a continual feaſt, Pro. 15.15. This peace preſerves our hearts and minds in all afflictions,Phil. 4.7 Pſal. 4.8 and puts into us a holy ſecurity and neglectiveneſſe of all dangers. 2. Of ſubordination, when the will, affections, and inclinations of a man ſubmit themſelves to the minde ſavingly inlightned by, and ſubjugated to God; which, although it be not perfect, by reaſon of that repugnant law in our members; yet is it true and progreſſive, the imperfection of it occaſionally being an incentive to godlineſſe, making us more fervent in prayer, humble, broken-hearted, and receptive of that peace we long for.
4. There is a peace with God; and that is twofold: 1. In this life: 2. In the next.
1091. In this life; and ſo it is two-fold: 1. A peace of Reconciliation; and 2. of Contentation. 1. Of Reconciliation, wherby God in Chriſt is at one with man: The chaſtiſements of our peace were upon Chriſt;Iſa. 53.5. 1 John 29. the wrath deſerved by us for our ſins Chriſt ſuſtained, and ſatisfied divine juſtice fully; ſo that now God (not requiring ſatiſfaction twice for the ſame offences) is at peace with us. Iſa. 9.6 Epheſ. 2.14 Rom. 10.15 2 Cor. 5.20 Rom. 5.1This, the foundation of all the former, and following kindes of good peace, is purchaſed by Chriſt the Prince of peace, and our peace; and proclaimed in the preaching of the Goſpel, the glad tidings of peace, by the Miniſters of it, the Embaſſadors of peace; and accepted by faith, whereby we therefore enjoy and have peace with God. 2. Of Contentation, or holy ſubmiſſion, by which a man is peaceable,Phil. 4.11 and not murmuring or impatient againſt God, but quietly accepting whatſoever is his will; the way indeed to live a truely quiet life, and (as one ſays well) ever to have our wil; the waves of unquietneſs being ever raiſed by the winde of pride and unſubmiſſiveneſs.
2. Peace with God in the next life, or peace eternal, is the perfect reſt which the Saints ſhall enjoy in heaven; called (Rom. 8.6. ) life, and peace, and the reſt that remaineth for the people of God; their reſting from their labours, both inward and outward; not only from hurt, but from danger by, nay, from the preſence of any thing that ever did moleſt them.
The Apoſtle in this ſalutation by peace, intends principally, peace with our ſelves; that peace of God which paſſeth all underſtanding, ſo often commended; which includes peace with men, commanded, and peace with the other creatures, promiſed to accompany it; and peace with God, preſuppoſed as its cauſe and original. Rom. 1.7. 1 Co. 1.3 Col. 1 2 Pet. 1
2. This ſanctified tranquillity & quietneſs of conſcience, (a ſingular bleſſing, often requeſted by the Apoſtles for the faithfull to whom they wrote) is of rare excellency:
1. For its author and original; 'tis from God,1 Theſſ. 5.23 2 Cor. 13.11 Col. 3.15 Phil. 4.7 he being called the God of peace, and it the peace of God. He is110 the authour of external peace in Church and Commonwealth; the peace of Jeruſalem muſt be begg'd of him; He maketh warrs to ceaſe, and all ſtirs to be huſht; He maketh peace between us and the creatures, making a covenant for us with them: He is the authour of eternall peace; for, eternal life is the gift of God. But after a ſpeciall manner is he the God of internal peace, the peace of conſcience, at which S. Jude. aimeth: for 1. He ſent his Son, [1] To merit it for us, when we lay in the horrour of an accuſing conſcience; who is therefore called in himſelf, the Prince of peace;Iſa. 9.6 Epheſ. 2.14. John 14.27. and in reſpect of us, our peace: and the peace we ſpeak of is ſaid to be his peace, he making peace by ſlaying hatred on the croſs, by his perfect obedience aboliſhing whatſoever God might hate in us. [2] He ſent his Son to preach and publiſh this peace, and to invite men to it, and that, firſt, In his own perſon, Iſa. 61.1. Luk. 4.18. The Spirit of the Lord is upon me, to preach glad tidings, &c. Secondly, In his Miniſters, Epheſ. 2.17. Chriſt came and preached peace to you who were afar off; he thus preaching it to the worlds end. As hee ſent his Son to merit and preach this peace: ſo. 2. He ſent his Spirit to apply and ſeal this peace in the hearts of the elect; it being called a fruit of the Spirit, Gal. 5.22. this Spirit enabling us to cry for this peace, Gal. 4.6. and working faith in our hearts, whereby we have peace with God, Rom. 5.1. and boldneſs and acceſs to the throne of grace, Eph. 3.12. creating the fruit of the lips to be peace, Iſa. 57.19. Nothing that the world either is or hath; nay, neither men nor Angels can give Peace, they may wiſh and publiſh it, God only gives it; ſome ſay there is a diſeaſe which only the King can heale: I am ſure a broken heart, a wounded conſcience, can be healed only by the Prince of Peace.
2. The excellency of this Peace appeares in the ſubject of it; and that both in reſpect of [1] the Parties that have it, and [2] the part of every of thoſe parties in which it reſides.
1. The parties that enjoy it are onely the faithful; It111 is only promiſed to them, the true children of the Church;Iſa. 54.13. Pſal. 29.11 and 37.11 Pſal. 85.8 Iſa. 26.12 Pſalm 37.37 Iſa. 57.2 Jer. 33.6 Luke 10.6 Rom. 5.1 Pſal. 119.165 Iſa. 57.22 and 59.8 Rom. 1.7 1 Cor. 1.3, Gal. 1.3 Phil. 1.2 Col. 1.2, &c. Gal. 6.16 2 Theſſ. 1.2 Great ſhall be the peace of thy children: The Lord will bleſſe his people with peace: The meek ſhall delight themſelves in the abundance of peace: He will ſpeak peace to his people: Lord, thou wilt ordain peace for us: The end of that (the upright) man is peace: He ſhall enter into peace: God will reveal unto ſuch abundance of peace.
2. Its only reported of the faithful, that they have peace; They are the ſons of peace; the juſtified only have peace with God: There is no peace to the wicked; The way of peace they know not. Great peace have they which love the law.
3. Peace is only wiſhed and requeſted for the faithfull: for others, either onely as they were with an eye of charity look'd upon as faithful; or as in thoſe requeſts the terms upon which they ſhould obtain this peace are alſo included; namely, the diſturbing of their own unſound, the accepting of him that deſerves the true peace, and the walking in the ways of holineſſe. But peace from God is never deſired for men to continue in a ſtate of warr againſt God.
4. Rom. 5.9, 10 Rom. 5.1 Eph. 1.6 Hebr. 2.15 1 Cor. 15.31 Job 15.20, 21 Jude 19. Gal. 5.22 Epheſ. 2.12 Rom. 12.12The faithfull onely have taken the right courſe to obtain peace: They alone are freed from Gods wrath, more dreadful then the roaring of a Lion, or the wrath of all the Kings of the world, it deſtroying body and ſoul in hell: they onely have pardon of ſin; the other, like guilty malefactors, are in an hourly expectation of the worſt of deaths, through the fear whereof they dye before they dye. The faithfull onely have Chriſt, who is our peace, and the Prince of Peace; the Spirit of God, of which peace is a fruit and effect; they alone rejoyce in hope, and live in expectation of a crown incorruptible, an everlaſting kingdom; others live a hopeleſſe, heartleſſe life.
2. The part of theſe parties in which this peace reſides, is the heart and conſcience, Col. 3.15. The peace of God rules in the heart, Joh. 16.22. Your heart ſhall rejoyce, and Pſal. 4.7. Thou haſt put gladneſſe into my heart; and Phil. 4.7. The peace of God ſhall preſerve your heart,; in which112 reſpect, 1. Tis a ſuſtaining, ſtrengthening, reviving peace; ſo long as the heart is kept ſafe, a man fals not, faints not; when the heart is relieved with a Cordiall, a fainting man revives; Now the peace of God keeps up the heart, it brings aid and relief to it in all dangers, when ſin and Satan, temptation and perſecution lay ſiege to it; It brings ſtrong conſolation,〈…〉〈 in non-Latin alphabet 〉. Phil. 4.7. Act. 16.25. Act. 21.13. 2 Cor. 1.3, 4 Rom. 5.3.5. Heb. 10.34. Heb. 6.18. Its a Banner over us in warre, a Cordiall, an Antidote againſt all Poyſon; It makes Paul and Silas ſing in Priſon, Paul to be ready to dye for the name of the Lord Jeſus, the faithfull to be comforted in all tribulation, and conſolation to abound as ſufferings abound; it making the faithfull in a cold winter of perſecution to be warmeſt within, making a Martyr to go as merily to a Stake, as another to a Feaſt. 2. The ſeat of this peace, the heart, notes as our ſuſtentation by it, ſo the ſoundneſſe, truth and reality of it: 'tis not in cortice, but in corde; in the heart, not in the habit; in the conſcience, not in the looks; It's in the breaſt, not in the brow; not ſuffering a man to be like ſome Priſons, beautifull without, but full of horror, blackneſſe, chaines and dungeons within; It's a Peace not reſiding in the hall of the ſenſes, but in the cloſet of the heart: A Saints peace is a ſilent calmneſſe, an unſeen quietneſſe; meat, of which thoſe without know not, like the windows of Salomons temple, narrow without,Pro. 14.10. broad within; the worſt, the unbeautifull, the black-ſide of his cloud is ſeen, when the bright is hidden. 3. The ſeat of this Peace the heart, implyes it's ſeriouſnes, weightineſſe,Tu illum judicas gaudere qui ridet? animus debet eſſe alacer. Res ſevera eſt verum gaudiam, caeterae hilaritates leves ſunt; frontem remittunt, pectus non implent. Sen. Ep. 23. Ego neminem poſſe ſcire arbitror, quid ſit, niſi acceperit, Bern in Cant. Melius impreſſum quam expreſſum innoteſcit. In his non capt, intelligentia niſi quantum attingit experientia, Id. ibid. greatneſſe, that the ground of it is not ſlight, and toyiſh, but ſome great matter, not lightly pleaſing the fancy, and ſuperficially bedewing the ſenſes, but like a ground-ſhowr, ſoaking even to the heart-root. The peace of a Saint is not like the mirth of a Child, cauſed more by a gay, or a toy, then by a conveyance of a thouſand pounds by the year; or like our laughter which is more at a jeſt,113 than at the finding of a bag of gold of ten thouſand pounds; No, his peace is not idle, frothy and ludicrous meriment, but deep and affecting the heart with apprehenſiveneſſe of an intereſt in the great things of eternity; a peace that paſſeth underſtanding: Light, either griefs or contentments, are eaſily expreſt, not ſo thoſe which are deep and weighty; theſe are joyes unſpeakeable and glorious, ſuperabundant, 1 Pet. 1.8. 2 Cor. 7.4. 4. The ſeat notes the ſafety of this peace: the heart is too deep for a man to reach; a Saints peace is laid up in a Cabinet that man cannot open;Joh. 16.22. men may break into his houſe, but not into his heart; Your joy (ſaith Chriſt) no man taketh from you: The power of adverſaries is but skin-deep: There is a three-fold impotency of man in reference to a Chriſtians peace; 1 Man cannot give this peace: 2 He cannot hinder it from entring. 3. He cannot remove it, or hinder it from abiding; It continues like a Fountaine in the hotteſt Summer, and is warmeſt in the coldeſt Winter of affliction; like a Candle which is not overwhelmed, or quenched in the diſmall darkneſſe of the night, but is made thereby to give the cleerer light: David in greateſt ſtraits comforted himſelfe in God;1 Jam. 1, 2. 2 Cor. 7.4. Rom. 5.3. 1 Theſ. 5.16. 2 Cor. 14.5. Phil. 4.4. Heb. 12.11. the faithfull glory in tribulation; they are commanded to rejoyce evermore; as the ſufferings of Chriſt abound in them, ſo their conſolations abound by Chriſt. The faithfull have oft drawne matter of joy from their ſufferings, they yeeld the peaceable fruit of righteouſneſſe. A ſick man may rejoyce at the coming of the Chyrurgeon, though he knows he will put him to paine;Phil. 1.19 2 Cor. 4.17 I know (ſaith the Apoſtle) that this ſhall turne to my ſalvation: The light affliction that laſteth but for a moment, procureth an exceeding, exceſſive, eternall weight of glory: If we ſuffer for Chriſt,2 Theſſ. 2.12 Rom. 8. we ſhall alſo reigne with him: None can ſeparate us from Chriſt, and therfore not from peace: the Spirit of peace by us may for a time be ſinn'd away, but he cannot by enemies be perſecuted away: The Sun may as eaſily be blown out with bellowes, as true peace be driven away by ſufferings. 5. The ſeat of this peace, the heart imports, the ſpiritualneſſe and114 ſublimity of it; it is not, ſenſuall, earthly and droſſy; the heart is no more relieved with worldly comforts, then are the belly, bags and barnes, fill'd with grace and holineſſe. What is it to the ſoule that, thou haſt goods laid up for many yeares? The rareſt delicacies of the earth, are not ſuch food as the ſoule loves, ſpirituall bleſſings of Communion with God,Illud verum & ſolum eſt gaudium, quod non de terrâ, ſed de Caelo eſt; quod non de creatura, ſed de Creatore accipitur, Bern. Ep. 114. enjoying of Chriſt, a view of our names as written in heaven, alone pacifie the heart; This peace is upheld by the promiſes of God, not of men; by Scripture, not Politick props; The Father of Spirits is onely the Phyſician of Spirits: Thus the Jewel of Peace is rare, obtained but by a few, the faithfull; and regarded, laid up in the Casket of the heart; There's the ſubject of it.
3. The excellency of this peace appeares in it ' •effects, 1 It moſt diſturbes ſin, when it quiets the ſoul moſt. A pacified conſcience is pure: The ſoule at the ſame time time taſteth and feareth the goodneſs of God: the Sun of mercy thawes the heart into teares for ſin;Hoſ. 3.5 Peace with God increaſeth feare of tranſgreſſion, as it diminiſheth fear of damnation, making us who formerly feared becauſe we ſinned, now to fear leſt we ſhould ſin. If mercy be apprehended, ſin will be hated: ſpirituall joy cauſeth godly grief. As God is wont to ſpeak peace to the ſoul that truly mourns for ſin; ſo the ſoul deſires moſt to mourn for ſin, when God ſpeaks peace unto it. The pardoned traytor (if he have any ingenuity) moſt grieves for offending a gracious Prince. Godly peace doth at the ſame time banniſh ſlaviſh horror, and cauſe filial fear. Beſides, the more quietneſſe we apprehend in enjoying God, the more are we diſpleaſed with that trouble-heart ſin.
2. Another effect of this peace is activeneſſe and ſtirring in holy performances: When the faithfull are moſt quiet, they ſhould be leaſt idle; When David had reſt from his enemies, he then was carefull how to build God an houſe: when the ſoul ſeeth it is redeemed from the hands of his enemies,Luke 1.74, 75 its moſt engaged to ſerve the Redeemer in holineſſe and righteouſneſſe. This peace is as oyl to the wheels, to make a115 Chriſtian run the ways of Gods commandments. The warmth of the Spring draws out the ſap of trees into a ſprouting greenneſs; and the peace of God refreſheth the ſoul into a flouriſhing obedience. Jonathan having taſted hony, his eys were inlightned; and the ſoul which hath taſted the ſweetneſſe of inward peace, is holily enlarged. Some who profeſſe they enjoy an ocean of peace, expreſſe not a drop of obedience: Suppoſe their profeſſion true, they defraud God; but it being falſe, they delude themſelves. The joy of Gods people is a joy in harveſt; as it is large, ſo it is laborious: they are joyfull in the houſe of prayer. Iſa. 56.7
3. This inward peace from God, inclines the heart to peaceableneſſe toward man: A quiet conſcience never produced an unquiet converſation;1 Pet. 3.8, 9 the nearer lines come to the center, the nearer they are one to another; the peaceable approaches of God to us, will not conſiſt with a proud diſtance between us and others. Pax iſta reddit offendentes ad ſat is faciendum humiles, & offenſos ad remittendum faciles: Dau. in Col. 3.15.This peace of God maketh thoſe who have offered wrong to others, willing to make ſatisfaction, and thoſe who have ſuffered wrong from others ready to afford remiſſion: The equity of the former ſtands thus; If the great God ſpeaks peace to man when offended by him; ſhould not poor man ſpeak peace to man when offending of him? The equity of the later thus; If God be pacified toward man upon his free-grace, ſhould not man be pacified toward man,Mat. 18.24 it being a commanded duty? and, if God by his peace have ſealed to man an acquittance from a debt of ten thouſand talents; ſhould not man by his peace acquit man from the debt of an hundred pence? In a word, this peace from God makes us peaceable toward all: it keeps us from envying the rich, from oppreſſing the poor; it renders us obedient to ſuperiours, gentle to equals, humble to inferiours; it preſerves from Sedition in the Common-wealth, from Schiſm in the Church; it cools, it calms, it rules, in heart and life.
4. Peace from God makes us commiſerate thoſe who are under his wrath: a pacified ſoul loves to impart its comforts, and is moſt ready to give a Receit of what eaſed116 it; it labours to comfort thoſe that are in trouble, by the comfort wherewith it is comforted. 2 Cor. 1.4The favourites of the King of heaven envie not his beſtowing favour alſo upon others: They pity both thoſe who pleaſe themſelves with an unſound peace; and alſo thoſe who are pained with the true wounds of conſcience.
5. This peace from God makes us contented and quiet in every affliction: ſince the Lord hath ſpoken peace in the firſt, we ſhall take it well, whatſoever he ſpeaketh in the next place: what-ever God doth peaceably, the ſoul beareth it patiently. The great queſtion of a godly heart, when any trouble cometh, is that of the Elders of Bethlehem to Samuel, Comeſt thou peaceably? and it anſwering peaceably, is entertained with welcome. Lord, thou haſt pardoned my ſin, (ſaith a pacified ſoul) and now do what thou pleaſeſt with me. Men deſtitute of this peace, are like the leaves of a tree, or a ſea (calm for the preſent) moved and toſſed with every winde of trouble: their peace is nothing elſe but unpuniſh'd wickedneſſe.
And this for the Explication of the ſecond bleſſing which the Apoſtle requeſteth for theſe Chriſtians, viz. Peace.
The Obſervations to be drawn from it, follow.
1. Obſ. 1.They who are ſtrangers to God in Chriſt, are ſtrangers to true peace: True peace comes from enjoying the true God. A quiet conſcience, and an angry God are inconſiſtent; A truth deducible as from the preceding expoſition of Peace, ſo even from the Apoſtles very order in requeſting peace: Firſt he prayeth for Mercy, then for Peace. 2 King. 6.27If the Lord do not help us, how ſhall we be helped to this bleſſing, out of the barn-floor, or the wine-preſſe? The garments that we wear muſt receive heat from the body, before they can return any warmth again unto it; and there muſt be matter of peace within, ere any peace can accrue from any thing without; If God be againſt us, who can be for us? if he diſquiets us, what can quiet us? if He remain unpacified, the conſcience will do ſo, notwithſtanding117 all other by-endeavours. A wicked mans peace is not peace, but at the beſt onely a truce with God: The forbearance of God to ſtrike is like a mans, who thereby fetcheth his blow with the greater force and advantage; or like the intervals of a quartane, the diſtemper whereof remaining, the fits are indeed for two days intermitted, but return with the greater violence. A wicked mans conſcience is not pacified, but benummed; and the wrath of God not a dead, but a ſleeping Lion:Pro. 14.13 A ſinners peace is unſound and ſeeming, in the face, not in the heart; a ſuperficiall ſprinkling, not a ground-ſhowr; he having in laughter his heart ſad, may truly in it ſay with Sarah, I laughed not; he being in his rejoycing,Vides convivium, laetitiam: Interroga conſcientiam. Amb. Off. l. 1. cap. 12. Evaſiſſe putas quos diri conſcia facti, Mens habet attonitos et ſurdo verbere coedit, Occultum quatiente intus tortore f•agellum. Job 20.5, 7. Eccl. 7.6 as well as in his mourning, an hypocrite. Ask not the countenance, but the conſcience of a ſinner, whether he rejoyceth? The guilt of his ſin is an unſeen ſore, an hidden ſcourge: His peace relieves him not, its no preſervative to his heart in perſecution or diſtreſſe; it leaves him (like Abſoloms mule) when he hangs in any woe, and ſtands moſt in need thereof: His peace ſtands onely in the avoyding of troubles, not in the ſweet enjoying of God in his troubles; its as uncertain as a dream, or as the crackling of thorns under a pot: his dayes of mourning will ſhortly come: Deluded he is with a groundleſſe conceit of vain hopes; he is like a child in a Siege, not appehenſive of his danger, but buſie at ſport, while the parents are at the breach, and the City ready to be ſack'd: He is ſecure, but not ſafe.
2. Its a mistake,Obſ. 2. Gal. 5.22 Rom. 14.17 Iſaacum, i. e. gaudium jugulandum tibi formidas? ſecurus eſto; non Iſaac, ſed Aries mactabitur; non peribit tibi laetitia, ſed contumacia, cujus utique cornua vepribus haerent, & ſine punctionibus anxietatis eſſe non poteſt. Bern. to think there is no peace to be found in the good wayes of God. True peace is a fruit of Gods Spirit, and a branch of Chriſts Kingdom: Godlineſſe doth not quell, but qualifie mirth, not conſume, but correct it; it deprives neither of the uſe of, nor comfort in any lawful delights, being procured by Christ, and beſtowed by God as fruits of love. As for ſinful and inordinate delights, which have no more pleaſure in them, than is found in the118 ſcratching of ſome unſound part when it itcheth; a Saint being now healed of his diſeaſe, it is no pain for him to part with them: If holy men want peace, 'tis becauſe they, or others, or both are not more holy; nor are they ſad becauſe they are now holy, but becauſe they were no ſooner ſo: Their greedy deſire of more holineſſe, often hinders them from taking notice of what already they have: they judge not aright of their preſent ſtate; they have a pardon ſigned and ſealed, but haply they cannot read it, in regard ſome ſin hath blurr'd it,Vid. Mr. Gatakers Juſt mans joy. or Satan caſteth ſome miſt before their eyes. If the holyeſt will ſport with, they muſt expect to ſmart for ſin; Satan who was their tempter, will ſoon prove their torturer: And, in mercy doth God correct a wandring child home, when in wrath he ſuffereth a vagabond to take his courſe; and, The tears of the godly for ſinning, are full of peace, they are a ſhowre mixt with a ſunſhine; and more delight is there in godly grief, than in ſinful pleaſures, in mourning with Chriſt, than in ſporting with Satan. Or it may be, ſorrowing Saints are but newly entered into the wayes of God: Milſtones, though they be hewed fit either to other, yet they grinde not well, till they have wrought ſome time together: Apparel, though made fit, is not ſo eaſie at the firſt putting on, as when it hath been worn a while. Matt. 11.29 Grave dum tollis, ſuave dum tuleris. Greg. in Ezek. l. 2. c. 7. Quam malè inaſſueti veniunt ad aratra juvenci! Chriſts yoke ſeemeth heavie at the firſt putting it upon us, but it becometh eaſie and delightfull when we have born it a while. Nor is the peace of a Saint to be eſtimated by its not appearing; his peace is inward, and often maketh but little ſhew in the face: The wealthy Merchant cryes not his rich wares (worth many thouſands) about the ſtreet, when the poorer ſort, who carry toyes, proclaim them in every corner of the Citie: The godly have their ſouls fraught with inward joys, though their looks outwardly ſhew them not, while the hypocrite boldly voyceth up his ſuppoſed happineſſe; As the glory, ſo the joy of a Saint is moſt within. In a word, This life is the time of obſcurity to a Saints happineſſe; its in ſome ſort a winter with him, while it is a ſummer with119 the wicked; now the lofty oak in winter ſeemeth dead, while the dunghil graſſe is freſh and green;Job 16. ult. but when ſummer cometh, the oak is flouriſhing, and the graſs is withered, or made hay of. The happineſſe of the people of God is hidden in their root, in this winter of affliction and deſertion: They are now the ſons of God,1 John 3.2 Col. 3.3, 4 Gramen hieme vireſcit, aſtate areſ•it: Arbor (areſcente gramine) vireſcit. Aug. in Pſal. 36. but it doth not yet appear what they ſhall be: Their life is hid with Chriſt; but when Chriſt who is their life ſhall appear, then ſhall they appear alſo with him in glory. But then at the approach of this Sun ſhall that foenea faelicitas (as Auguſtine calls it) that graſſe-like happineſſe of wicked men conſume and wither.
3. How carefull ſhould the people of God be to preſerve their peace! Shall a bleſſing ſo excellent in it's originall,Obſ. 3. nature, uſe, and ſo earneſtly deſired by this, and all the other Apoſtles for the faithfull, be by them neglected? Oh forfeit not, diſturbe not this happy peace.
1. Preſerve in thee a feare of God; As ſin gets in, peace goeth out: Nor is it the being, but the allowing of it in us that makes the ſoule unquiet: No ſin ſhall deſtroy peace in us, but that which findes peace from us. The tares of deſention between God and us are only ſowne by the enemy ſin: This was the inſtrument which broke the bones, and wounded the conſcience of David and Peter; This is the mint of a Saints miſery, the ſource of his ſorrowes: every ſin hath a bitter farewell; ſin is nothing elſe but ſorrow in the ſeed: when ever thou art tempted, before thou conſenteſt, take up and weigh thy ſin in thy meditations, as a Porter doth his burthen before he agrees to carry it, and aske thy ſoule whether thou art able to go through with thy burthen. 2. Delight in the Ordinances: Theſe are the feaſt of peace: They ſhall be joyfull in my houſe of prayer:Iſa. 56.7 Prayer is fitly called the leech of cares: Its a breathing out the heates of inward grief, and a breathing in the cooling delights of Gods ſpirit. The Goſpel hath glad tydings in the very name of it. A promiſe ſpread with the blood of Chriſt is the onely plaiſter for a wounded conſcience. 120The directions of the word are the wayes of peace: Great peace have they that love the Law,Gal. 6.16 and walk according to that rule. 3. Be ſincere and upright in thy ſervices; the end of the upright man is peace;Pſal. 37.37. ſincerity and walking before God with an upright heart, darted a beam of peace into Hezekiahs ſhowre of tears:Iſa. 38.3 God puts not the oyle of peace into a crack't Vial: Heart-peace is a Companion only of Heart-purity. 4. Love not the world; for tis enmity with God: The Sun-ſhine of earthly enjoyments, puts out the fire of ſpirituall peace: the thornes of worldly cares make the peace of many a Saint to goe but with a ſcratch't face. They who have ſuffered with joy the ſpoyling, have ſuffered ſorrow for the loving of their goods; when men ſweat in outward imployments, their peace is coldeſt inwardly.
4. Holineſſe makes no man unpeaceable and turbulent. The more God quiets us, the leſſe ſhall we ſinfully diſcontent men: The world condemns the Godly as authors of diſſenſion; but the true reaſon why they are accounted unpeaceable by the world is, becauſe they will not loſe their Peace with God: to finde trouble in the world is their portion, but to cauſe trouble in the world is not their property: They are wont indeed to diſquiet mens luſts; but are wicked men and ſin ſo neer, that the one cannot be diſtinguiſh'd from the other? The will of a Saint is for peace, but 'tis neceſſity that makes him contend. Peace rules in his heart,Col. 3.15. it doth〈…〉〈 in non-Latin alphabet 〉, it ſits as the Judge or Umpire was wont to do in the publick games of wraſtling or running,Apoſtolus innuit hoc eſſe hujus virtutis officiū, ut agat brabeutem ſive agonothetam inter caeteros affectus; nam〈…〉〈 in non-Latin alphabet 〉id ſignificat. Cum igitur inſurgunt in cordibus noſtris turbidi affectus irae, odii, vindictae, haec pax Dei debet ſuum officium facere; id eſt, inſtar agonothetae, lites dirimere, tumultuantes affectus compeſcere, & omnia ad pacem deducere. Davenant in Col. who did rule and order the runners or wraſtlers, deciding their controverſies, and giving rewards to the beſt-deſerving: ſo this peace of God, when the troubleſom affections of anger, hatred, and revenge ariſe in our hearts, appeaſeth ſtrifes, ends controverſies, and renders us peaceable. As for wicked men, who ſeem ſometimes to be very peaceable among themſelves in ſin, they muſt know,121 that agreement againſt God is not Peace but Conſpiracy, and ſuch a rotten peace makes way for a real war, both with others and within themſelves.
5. Its moſt ſutable to a Miniſters Function to further and pray for the peace of others. As they are Chriſtians,Obſ. 5. they are cald to peace, Col. 3.15. and as Miniſters, they are cald to be Ambaſſadors of peace. The bodily peace of others, ſhould be pray'd for by them, Jam. 5.14. Brotherly peace ſhould they promote among their people: An unpeaceable people among themſelves, will be an unprofitable people under him, Jam. 3.16. Miniſters ſhould endeavour the civil peace, put people in mind to be ſubject to Principallities and Powers,Tit. 3.1 and to take heed of Treaſon and Rebellion: To revile them for this, is to be angry with the fift Commandement. But eſpecially ſhould Miniſters labour to bring people into peace with God, and to pray them to be reconciled to God;2 Cor. 5.27 and by Miniſterial directions to help them to attain peace of Conſcience within themſelves. Confident I am, That while mens luſts ſpeak Miniſters contentious, their Conſciences ſpeak them peaceable. 〈…〉〈 in non-Latin alphabet 〉dicitur vel ab〈…〉〈 in non-Latin alphabet 〉, i.e. ſeipſum toto animo in rem dilectā; vel ab〈…〉〈 in non-Latin alphabet 〉, quod eſt, valdè in re amata acquieſcere. Ita〈…〉〈 in non-Latin alphabet 〉ſignificat vehementem affectū, ardentemque amorem, quo quis alicui ſeſe intimè adjungit et in eo totus quieſcit; unde et pater Caeleſtis de filio ſuo, hic eſt (inquit) filius meus〈…〉〈 in non-Latin alphabet 〉. et mox, quaſi etymologiam ſubdens, in quo mihi complaceo: Zanc. de na. dei. l. 4. c. 3. Amicitia eſt quaſi habitus. Amor autem et dilectio ſignificant actum vel paſſionem: Charitas autem utroque modo accipi poteſt, defferenter tamen ſignificatur actus per iſta tria: nam amor eſt aliquid communius inter ea; omnis enim amor dilectio eſt vel charitas, ſed non è converſo. Addit dilectio ſuper amorem, electionem praecedentem; unde dilectio eſt in ſola voluntate rationalis creaturae, charitas autem ultra amorem addit perfecttionem amoris in quantum illud quod amatur, carum, i. e. magni pretii aeſtimatur: Tho. 1.2. qu. 16. Art. 3.
The third and laſt Bleſſing deſired by this Apoſtle for theſe Chriſtians is Love: Of which likewiſe
By way of
For the Expoſitory part, I ſhall 1. Specifie the ſeveral kinds of Love, principally that at which the Apoſtle ſeems moſt to aim. 2. Set down the excellent Properties of this kind of Love which make it ſo deſirable.
122Not to ſtay upon the conſideration of the word〈…〉〈 in non-Latin alphabet 〉, Love,Amor aliarum rerum eſt, charitas inter ſolos homines, dilectio ad Deum ſpectat: diligimus Deum; charos habemus parentes, liberos, &c. amamus omnes. Aret. in Probl. or of its agreement with thoſe other Expreſſions ordinarily uſed to ſet forth (after a ſort) the ſame thing; as charity, friendſhip, &c. This Love in the general, being that inclination or tendency of any thing to the good beloved; or, that principle whereby one joyns himſelf to, and reſteth in an object, is of ſundry ſorts.
Not to ſpeak of thoſe which are either far from, or contrary to the Scope of the Apoſtle; as of natural love, which is that quality in any thing following its form, by which it tends to, and reſteth in what is agreeable to it; Nor of animal love, whereby the ſenſitive appetite in men or beaſts tends to its good, and reſteth in it: Nor of love meerly rational, or intelective, whereby the will freely embraceth any object preſented to it by the underſtanding: Nor of Angelical love; Nor of that love which God hath towards himſelf, as the chief good.
There are Three ſorts of Love, any of which may be deſired from God as a bleſſing:
Namely, a love of
I yet conceiving, (ſince the Apoſtle had deſired that theſe Chriſtians might receive mercy from God, and that every particular Beleever might have peace in himſelf) that he ſeemeth now in the laſt place to pray, That they might again both return love to God, and render it alſo to one another.
1 There is a love of God to man, (though without paſſion, ſympathy, or any imperfection or weakneſs; theſe being attributed to him only to relieve the weakneſs either of our Faith or apprehenſions.) And this love is
1 Conſidered as a love of deſire; as love deſireth to be carried to the union of the thing beloved. This deſire of union with man, God ſheweth many ways; as, 1 By being neer unto, nay preſent with him, by his univerſal care and123 providence; he being not far from every one of us; for in him we live, &c. Act. 17.27, 28. 2 By aſſuming the nature of man into a perſonal conjunction with himſelf in the Mediator, Chriſt. 3 By converſing with man by ſigns of his preſence, extraordinary viſions, dreams, oracles, inſpiration; and ordinarily by his holy Ordinances, wherewith his people (as it were) abide with him in his houſe. 4 By ſending his holy Spirit to dwell in man, and beſtowing upon man the divine nature. 5 By taking man into an eternal habitation in heaven,Pſal. 16. ult. where he ſhall be ever in his glorious preſence.
2 There is a love of God to man, conſidered as a love of benevolence, or of good will, or of willingneſs to do good to the thing beloved; what elſe was his eternal purpoſe to have mercy upon his people, and of ſaving them,Rom. 9.13 but (as its expreſt concerning Jacob) this loving them? And to whom can a will of doing good ſo properly agree, as to him whoſe will is goodneſs it ſelf?
3 There is a lover of God to man, conſidered as a love of beneficence, bounty, or actual doing good to the thing beloved. Thus he beſtoweth the effects of his love, both for this life, and that which is to come. And the beneficence of God, is called Love, 1 Joh. 3.1. Behold what manner of love the Father hath beſtowed upon us, that we ſhould be called the Sons of God. And Joh. 3.16. So God loved the world that he ſent, &c. By this love of beneficence beſtowes he the good things of nature, grace, glory: God doth good to every creature, hating though the iniquity of any one, yet the nature of none;Gen. 1.31. for the being of every creature is good, and God hath adorn'd it with many excellent qualities. According to theſe loves of benevolence, and beneficence, God loveth not his creatures equally, but ſome more then others; in as much as he willeth to beſtow, and alſo actually beſtoweth greater bleſſings upon ſome than upon others: he makes and preſerves all creatures, but his love is more eſpecially afforded to mankinde; he ſtileth himſelf from his love to man, Tit. 3.4. and not from his love to Angels,124 or any other creature. He is called〈…〉〈 in non-Latin alphabet 〉, a lover of man, but never〈…〉〈 in non-Latin alphabet 〉, or〈…〉〈 in non-Latin alphabet 〉, a friend of Angels or creatures without man. His love is yet more peculiarly extended to man in creating him after his own image,Pſal. 8.5 Heb. 2.16 Rom. 5.8 and in giving him lordſhip over the creatures, in giving his Son to take upon him mans nature, and exalt it above heavens and Angels, to dye for ſinning, dying man; offering him to man in the diſpenſation of the Goſpel with wooing and beſeechings;Mat. 28.18 and yet of men he loveth ſome more eſpecially and peculiarly than others;Omnia diligit Deus quae fecit, etinter ea, magis creaturas rationales; et de illis, eas amplius quae ſunt membra Unigeniti, et multo magis ipſum Unigenitum. Aug. T. 9. in Joh. namely thoſe whom he loveth with an electing, calling, redeeming, juſtifying, glorifying love. God loves all creatures, and among them the rational, and among them the members of his Son, and much more the Son himſelf.
4. There is a love of God to man, conſidered as a love of complacency, and delight in the thing beloved; he is pleaſed through his Son with his Servants; and he is much delighted with his own image whereſoever he finds it. He is pleaſed with the perſons and performances of his people, He hath made us accepted in the Son of his loves; the Lord taketh pleaſure in them that fear him. Pſal. 147.11 Zeph. 3.17They reflecting his excellencies, and ſhewing forth his vertues, he rejoying over them with joy: he reſting in his love, accounting a Beleever amiable: his ſoul, a leſſer heaven; his prayers, melody; his ſighs, incenſe; his ſtammerings, eloquence; his deſires, performances.
2 There is a love of Man to God: which is, when the Soul is moved,Amor concupiſcentiae non requieſcit in quacunque extrinſeca aut ſuperficiali adeptione amati, ſed quaerit amatum perfectè habere quaſi ad intima illius perveniens. Aq. 1.2 ae. q. 28. ar. 2. drawn, and called out to deſire the participation of his preſence; yeelding up, and conforming it ſelf to his will; as alſo quietly reſting in the enjoying of him. This love is conſiderable in its ſeveral kinds.
1 Its a love of deſire to enjoy him for ours as the ſource of all our happineſs: The Soul loves God, under the apprehenſion of the greateſt good, and therefore puts forth it ſelf in ſtrongeſt deſires toward him. This love is as ſtrong as death, and can take no denyal. It is the wing and weight of the Soul, that carries all the deſires into an intimate125 unity with the thing beloved, ſtirreth up a zeal to remove all obſtacles, worketh an egreſs of the Spirits, and as it were an haſte of the Soul to entertain and meet it: According to thoſe expreſſions of the Saints in Scripture, The deſire of our ſoul is to thy name:Eſ. 26.8 Pſ. 119.10.81 119.20 Pſal. 42.2 Pſal. 84.2 With my whole heart have I ſought thee: My ſoul fainteth for thy ſalvation. My ſoul breaketh for the longing it hath to thy judgements at all times. My ſoul thirſteth for God, I am ſick of love, &c. Oh the vehement panting, breathing, and going forth of the ſoul of one toward God who is in love with him; he contemns the moſt ſerious worldly employments when he is taken up with this, and who ſo diſcourſeth with him of earthly concernments, ſpeaks as with one not at home; all the world not ſatisfying without the kiſſes of the lips of our beloved, our deſires being a thouſand times more for one ſmile of his face than for all the wealth under the Sun. No difficulty ſo great, no danger ſo imminent, nay no death ſo certain, which this love carries not through for the obtaining of the thing beloved; this love being a falling mountain that breaks down all that ſtands betwixt it and the place of its reſt. In a word, no means ſhall be left unuſed that by God are appointed for the obtaining of our beloved; enquiries of, or from others, how to find him; letters of love, ſighs, tears, ſobs, groans unutterable, are ſent to win him; deſires to hear again from him in his promiſe of grace are expreſſed. The ſoul is never gotten neer enough till it be in the arms, the boſome of God in heaven. It ſaith not (as Peter of his Tabernacles) Lord, Let there be one for me, and another for thee; but let us both be together in one. Its ever night with one who loves Chriſt till the Sun of his preſence be ariſing. He is like a certain kinde of Stone, of which ſome report, That if it be thrown into the water whole, it ſwims; if broken, it ſinks: he never droops in any trouble, unleſs he apprehends a breaking between him and Chriſt. He is like the marigold that opens with the ſhining, and ſhuts with the ſetting of the Sun. His heart is lockt up in ſorrow when God hides his face,126 and he cannot find another key fit to open it again among all the keyes in the houſe. What's all the world to him without the preſence of God but as a ſive pluckt out of the water? His comforts are only full, when God is in them. What are companions to him in whom he ſees nothing of God, but objects either irkeſome, or pitied? What are Ordinances unleſs with Chriſt, but as candles that have no light put to them? Nay, what would the joyes of heaven it ſelf be, if it were not for the preſence of God, but as a funeral feaſt or banquet where is much proviſion, but no chear.
2 There's a love of Complacency and delight,Amor Complacentiae. when the ſoul having ark'd it ſelf in Gods embracements; now with infinite ſweetneſs and ſecurity repoſeth it ſelf in them, ſaying then as David, Pſal. 4.7, 8. Thou haſt put gladneſs into my heart more than when their Corn and Wine encreaſed. I will lay me down in peace and ſleep: and with Peter, Lord, its good being here: and with the Spouſe, I charge you ſtir not up, nor awake my beloved. And when Chriſt meets it ſweetly in Prayer, Sacraments, or a Sermon, breathing thus,Oh that (Lord) this meeting might never end; deer Jeſus, why comeſt thou ſo ſeldom, and ſtayeſt no longer! All the night long do thou lodge between my breſts. Pſal. 84.10A day in thy houſe, is better than a thouſand elſewhere. Cant. 2.4My ſoul is fill'd as with marrow: Thou haſt brought me into a banquetting-houſe; thou haſt made me drink abundantly: Thy left hand is under me, thy right hand embraceth me. How contented could the ſoul be in ſuch an in-come of Chriſt, were not his pleaſure otherwiſe, that it had no avocation to take it off; no earthly employment; no family, feeding of body or relations to call it away from thoſe ſecret enjoyments of ſuch a beloved? Oh thinks the ſoul, what a bleſſed place will heaven be, where I ſhall never be ſevered one moment from the embracements of Chriſt to eternity!
3 There's Amor amicitiae: A love to be ſet upon God, for the goodneſs and excellency which is in himſelf. To127 love God for the creatures is not to enjoy, but to uſe God. To love him for another end than himſelf,Medium, quà tale, et per ſe, nullam boni appetibilis rationem poſſidet, tota quippe ratio amandi medium, eſt convenientia cum fine. Aquin. Mat. 13.21 is to turn the ultimate end into a mean. Love to God, grounded upon humane inducements, is but ſpurious. When the inducement (ſuppoſe profit, preferment) is removed, that love will diſcover its falſneſs. And by that very reaſon for which men contend for the outward appearance and profeſſion of love to God, viz. becauſe they love their pleaſures and profits, which without ſuch a profeſſion they cannot peaceably enjoy: By that very reaſon (I ſay) they will be beaten off even from that their outſide appearing profeſſion, when thereby thoſe profits and pleaſures which they love ſo much ſhall come to be hazarded. Its a dead love to God that cannot ſtand unleſs it be ſhored up. True love will ſtand alone without politick props. To ſhroud our own private ends under the name of love to God, is not amicitia, but mercatura; not to love, but to make merchandize of him. The love that cannot be warm any longer than 'tis rubd with the warm clothes of preferment is but the carkaſſe of love. Then hath this love a ſoul, when God himſelf is the object of it, when 'tis not of what he hath, but of what he is; when he is beloved though we beg with him, or though all his Rings and Ornaments are pluckt off; nay, when he plucks off ours: In a word, all his wayes, ordinances, people, will have our love drawn out to them, for that of God which is imparted to them. The word will be received in its purity and power, moſt loved, when leaſt adulterated: when it diſcovers moſt of God to us, and moſt of ſin in us; when the deareſt corruption is ſtruck at, the cloſeſt duty urged, the ſecret corners of the ſoul ſearched, when the ſpiritual ſword is laid on with ſevereſt blows: The perſons alſo in whom moſt ſhines the beauty of Gods likeneſs, we ſhall moſt be taken with; and thoſe ſhall have our love ſhine upon them, who can reflect nothing back again but holineſs.
4. There's Amor benevolentiae; A love ſet upon God, endeavouring to bring to him (ſo far as creatures can to128 an infinite Creator,Pſal. 16 (to whom their good extendeth not) all ſervice and honour: This love returns to God not only a heart, but a tongue, a hand of praiſes and obedience. All its pleaſant fruits are laid up for its beloved; all it is and hath is accounted too little. (Lord, ſaith the ſoul) that I could love thee more, and ſerve thee better! how impure is my heart! how poor and imperfect are my performances! what I have is neither enough, nor good enough for thee: but had I ſomething better than my ſelf, (and Oh that I my ſelf were a thouſand times better for thy ſake!) it ſhould be beſtowed upon thee. A ſoul in love with God is boundleſs in duty: The ſmalneſs of his obedience, is the greatneſs of his trouble, when another man obſerves his zeal and vehemency, his tears, and ſobs, and wraſtling in prayer, and ſees him ſo ſtrict and exact in living, he thinks it a great matter, and is ready (as the Diſciples, who looked upon the beautiful buildings of the Temple) to admire him; but then the party himſelf that loves Chriſt thinks all this as nothing, in compariſon of what Chriſt deſerves: he looks upon his ſervices as Chriſt fore-told of the Temple, as if there were not one ſtone left upon another. This love cauſeth an univerſal,Joh. 14.24 cheerful, conſtant obedience to the Commandments of Chriſt: In it all our ſervices are ſteep'd, and with it, made eaſie to us; and coming from Faith, acceptable to God. Nor will love think it much to ſuffer much for Chriſt;1 Cor. 13.7 nay, it accounts it little to endure all things for him who hath born our burdees, and ſhed better bloud for us than any we have to ſhed for him: Faith worketh by love. Love is the inſtrument in the hand of Faith. A hand alone can lay hold and receive; and ſo the proper work of faith is to lay hold upon Chriſt: but a hand without an inſtrument cannot cut any thing, no more can faith practiſe any morall duties without love. Faith in juſtification is alone, but in the life of man it worketh by love.
3 From this love to God floweth another ſort (in reſpect of the object) of love, and a third to be conſidered, viz. Love to man; whereby our neighbour is loved as our ſelves.
129This comprehends a love
1 Of our ſelves; Levit. 19.18. Mat. 22.39. Quid anima invides carni? Nemo tam proximus tibi, quem poſt Dominum diligas. Princeps amor humanus eſt ſui ipſius. Qui ſibi malignus, cui bonus?Its made the rule of loving others: None is ſo neer us, after God, as our ſelves. Frequent are the commands of Scripture for the regarding of our ſelves. Act. 20.28. Take heed to your ſelves. 1 Tim. 4.16. Take heed to thy ſelf. Phil. 2.12. Work out your own ſalvation. 1 Cor. 11.28. Let every one examine himſelf. And verſ. 31. If we would judge our ſelves, &c. Examine your ſelves whether you be in the faith: Prove your ſelves. Every one is bound to wiſh to himſelf that good, which to wiſh is trueſt love; namely, The everlaſting enjoyment of God. None can love God, but at the ſame time he loves himſelf; for he that loves God, deſires to enjoy him; but whoſoever deſireth to enjoy ſuch a good, muſt needs love himſelf: and this enjoyment of God a man more deſires for himſelf, than for another: and if it could be communicated to no more than one, a man ſhould deſire it rather for himſelf, than any one: for there are more cauſes concur why a man ſhould thus love himſelf than any other;Precepto non eſt opus ut ſe quiſqueet corpus ſuum diligat; quoni am id quod ſumus et id quod infra nos eſt, in concuſſâ naturae lege diligimus, quae in beſtias etiam promulgata eſt, reſtabat ut et de illo quod ſupra nos eſt, et de illo quod juxta nos eſt, praecepta ſumeremus. Aug. de Doct. Chr. l. 1. c. 25, 26. for another man may miſs of true bleſſedneſs without either my fault or miſery, but I my ſelf cannot: And though there be not this expreſs and direct precept in terms, Thou ſhalt love thy ſelf; yet where we are commanded to love God, we are at the ſame time enjoyned to love our ſelves; for to love God is to deſire to enjoy him for ours, who is the chief good; and this is the chiefeſt love. And ſome note that the written Law of God was given for help and relief of the Law of Nature, which was much defaced and darkned in every one by ſin; but the Law of Nature was not impaired, as it moved and put men upon the loving and caring for themſelves; and therefore an expreſſe command of loving our ſelves was not needful. And whereas the love of our ſelves is noted in the Scripture as a great ſin, 2 Tim. 3.2. There's a Threefold love of our ſelves;
1 Naturalis, whereby every Creature by natures inſtinct deſires its own preſervation, and this is not diſcōmended.
1302 Spiritualis; or Amor Charitatis: A true Charitative love, whereby a man deſireth to obtain divine and ſpiritual good; and this damps not, but inflames the love of God: None can deſire a divine good too much. This is commended, and commanded.
3 Inordinatus: Love which only reſpecteth good things that pleaſe the ſenſe: Such a love which ſo makes us love our ſelves, as to contemn God, and to neglect ſpiritual good things: this inordinate love of our ſelves is taxed by the Apoſtle: We ſhould not ſo love our bodies as to neglect God; but we muſt ſo love God as to neglect, nay, to hate our bodies: and this hatred of our bodies, is true love to our ſelves, becauſe its moſt profitable for us. A man may be willing to have a limb cut, nay cut off, and yet this man may love himſelf: nay becauſe he loves himſelf, and deſires the preſervation of the reſt, he therefore yeilds to loſe one limb. To love our ſelves, is, not Curare cutem, but Animam, to regard our ſouls, not our skins; and to regard the ſoul, is to love God, and loath ſin. Prov. 8.36. He that ſinneth, hateth his own ſoul. He that loves a garment, hates the Moth that eats it. Neither can he love his neighbor well, who doth not ſo love himſelf; as he cannot write a right line, who writeth by a wrong rule. It were better that ſome man ſhould ſay to one,Proximus eſt, vel cui à nobis praebendum eſt, vel à quo nobis praebendum eſt officium miſericordiae. Aug. l. 11. c. 30. de Doct. Chr. Proximus non ſanguinis propinquitate, ſed rationis ſocictate penſitandus eſt. Aug. E. 52 Rom. 15.16 I love you as well as my ſwine, than as well as my ſoul.
2 Love to man comprehends a love to all others, who are meant by the word neighbor; Thou ſhalt love thy neighbor. Now he is our neighbor, and to be beloved with a love both of benevolence and beneficence; not only who is our friend, as the Phariſees thought, Mat. 5.43. but every one who ſtandeth in need of our help, Luk. 10.37. He is a neighbour who may want our relief, and whoſe relief we may want. A neighbour is to be eſteemed not by the neerneſs of blood, but by the ſociety of reaſon.
1 Even thoſe who are moſt remote in reſpect of place, are to be beloved, and are comprehended within this neighbour-hood. They of Macedonia and Achaia made a Contribution131 for the poor Saints at Jeruſalem. 3 Joh. 5 Quod praeſtamus noſtris per affectum, praeſtamus aliis per humanitatem. Lactant. Mat. 5.44 1 Pet. 2.23 Luk. 6.27 Pſ. 35.13, 14 Rom. 12.14 Amicos diiige re omnium eſt, inimicos ſolorum Chriſtianorum. Tert. ad Scap.Gaius is commended for his love to ſtrangers. A good man, having ability, is as diffuſive as a common treaſury, or a fountain. A great fire will warm thoſe that ſit far from it, and love that is fervent, will extend to them that are moſt remote.
2 Our Enemies. Its the command and example of Chriſt to love our enemies: Bleſſe them that curſe you: Do good to them that hate you. Every one can love his friend, but tis only a Chriſtian that can love his enemy. Love, like fire in cold weather, muſt be made the hotter by the ſharpneſſe of cold unkindneſſe. Our Saviour and Stephen prayed for their enemies. Davids imprecations are rather Propheſies, than Curſes. His and Pauls were both againſt men as they were known to be enemies to God, and incurable ſinners. In our enemy we may find ſomething to be beloved; a participation of that nature which may poſſibly partake of holineſſe and eternal bleſſedneſſe. Theodoſius being moved to execute one that had reviled him; Anſwered,That if his enemy were dead, he had rather reſtore him to life, if it were in his power, than being alive, to put him to death " . Its not manhood, but childiſhneſs, to be quieted with ſtriking the thing that hurt us. Though enemies be not worthy to be loved by us, yet malice is unworthy to be lodged in us. 'Tis true, the precept of loving enemies is contrary to unſanctified nature. It was once ſaid by a good man, Either this Precept is a fable, or we are no Chriſtians:Fatigatur improbitas patientiâ. But God alone knows how to puniſh our enemies without paſſion and inequality: Its our duty to weary Perſecutors with patience: A Chriſtian muſt not, like the flint, ſeem to be cool, but be fiery when ſtruck. He that takes up fire to throw (though againſt his enemy) hurts himſelf moſt. To be kind to the kind, argues civility: To be unkind to the unkind, argues corruption: To be unkind to the kind, argueth diveliſhneſſe: To be kind to the unkind, argueth Chriſtianity. He hath nothing ſupernatural in charity, that comes not to this, To be ready to requite evil with good: Publicans doing good for good; and Heathens abſteyning from returning132 evil for evil. When the godly in Scripture have rejoyced in the deſtruction of their enemies, it was not out of delight in the puniſhment of their enemies, whom they loved not; but in the Juſtice of God, whom they loved: Non de malo inimici, fed de bono Judice: not that their enemies ſuffered ſuch evil, but that they had ſo good and upright a Judge. We muſt not ſo much as uſe the Magiſtrate to revenge us on our adverſary; for this were to make Gods ordinances an inſtrument of our malice. Violent things have the more force upon thoſe that reſiſt them: A ſword may be ſpoyled with the force of lightning,Rom. 12.19 Eccleſ. 7.9 the ſcabberd not being hurt at all. To give place to wrath, is councel both wiſe and holy. Anger reſteth in the boſome of fools. Love to an enimy is a token of a truly noble mind:1 Sam. 24.20 Prov. 16.32 Rom. 12.21 When David ſpared Saul, having power to kill him; Saul told him, He knew that he ſhould be King. It's a ſign of a weak ſtomack not to be able to concoct light meats, and of a weak mind not to digeſt injuries. Wicked men account revenge to be valour. Theſe are not like Adam in his innocency that gave Names to things according to their natures. Its an unhappy victory to overcome a man,〈◊〉••oelix victoria, ubi ſuperans virum, ſuccumbis vitio. Bern. and to be overcome by a luſt. The wiſdome of the World and the Word are contrary. Is it not a thrice noble conqueſt to overcome our own and our enemies paſſions, and Satans tentations; three enemies at one blow, and all this without ſhedding blood? Nay, not only not to hurt an enemy, but to help him, to feed him, give him drink in his hunger and thirſt; nay, to feed him cheerfully, tenderly; ſuch being the feeding commanded by Paul, who bids us〈…〉〈 in non-Latin alphabet 〉,〈…〉〈 in non-Latin alphabet 〉propriè ſignificat cibum conciſum et intinctum fruſtulatim veluti in os inderc, ut puerulis et aegrotis ſolemus. Non ſignificat ſimpliciter paſcere, ſed indulgenter paſcere, ut in conviviis fieri ſolet, quum quis alteri miniſtrat de iis quae ipſi apponuntur. Significat et abundanter paſcere; fruſtulatim diſtribuere. Piſc. Tollet. Eraſ. Bez. Steph. 〈…〉〈 in non-Latin alphabet 〉ex〈…〉〈 in non-Latin alphabet 〉propina illi: Quod verbum in conviviis locum habet. Salaz. in Prov. 25.1. feed our enemies, as birds feed their yong, or as ſick folks and yong children are fed, with much tending and tenderneſſe; their meat being minced and cut; or as a man feeds his friend, carving him the beſt. And the Hebrew word, rendered, Give him drink, ſignifieth moſt properly, propina, Drink to him as a token of true love.
1333 The wicked are not excluded the line of love and neighbourhood. Tis true,In ſocietate fruitionis divinae fundatur charitas. Sanctior eſt copula cordium quam corporum. holy men are chiefly the objects of our love. With theſe we have communion both of nature and grace alſo. Gal. 6.10. Let us do good unto all, eſpecially to the houſhold of Faith. The love of Complacency muſt be ſet upon the good: The love of Benevolence muſt not be denyed to the bad: As thoſe objects are beſt ſeen which are moſt in the light, becauſe light is that by which every object is ſeen; ſo thoſe men are moſt to be beloved which are neereſt to God, becauſe he makes every object to be beloved. Yet wicked men alſo are to be beloved, becauſe being men they may be good; as are good men, becauſe being Saints,Non hoc ago ut ſim homine convitiando ſuperior, ſed errorum convincendo ſalubrior. Aug. con. lit. Pet. l. 3 c. 1 Apud ſummum patrem, qui non fuerit in charitate fratrum, non hab•bitur in numero filiorum. Leo. Ser. 11. de quadr. 1 Pet. 1.22 2.17 3.8 Joh. 13.34 2 Pet. 1.7 Col. 3.14 Rom. 12.10 1 Theſſ. 4.9 Heb. 13.1 Non erit tibi concordia cum Chriſto, ſi ſit diſcordia cum Chriſtiano. they are good. If a man be degenerate into a beaſt and wandring from God, bring him to his Maſter again. As the nature of man muſt not make his vices loved, ſo neither muſt the vices of man make his nature hated. St Auguſtine thinks that Stephens prayer was a great means of Pauls converſion. The denouncing of curſes againſt wicked men by Miniſters muſt not be poyſonful but medicinal.
4. The faithful call for the chiefeſt room in our love, and are eminently to be looked upon as neighbours. With our heavenly father he is not in the Communion of Sons, who is not in the charity of Brethren. The bond of grace is the ſtrongeſt; Creation hath made us friends; but Redemption hath made us brethren. The frequent inculcating of the cōmand of love of the brethren, the brotherhood, the houſhold of Faith, of brotherly love, and of being kindly affectionated with brotherly love, &c. inſinuates the neceſſity, and common diſeſtimation of this duty. In purſuance of this duty, contentions, ſtrifes, and controverſies among brethren are forbidden. 1 Cor. 6.6. Its a fault for brother to go to Law with brother. Let there be no ſtrife between us (ſaid Abraham to Lot) for we are Brethren. Gen. 13.8. Why do ye wrong one another (ſaid Moſes) ſince ye are brethren? Act. 7.26. The ſowing of diſcord among brethren, is one of the abominations which Gods ſoul hateth. Prov. 6.19. In this reſpect likewiſe the Scripture oppoſeth inward hatred134 and rancor among brethren. Gen. 37.4. How dear did this ſin coſt Joſephs brethren? He that hateth his brother is in darkneſſe: 1 Joh. 2.11. He is a murtherer: 1 Joh. 3.15. As alſo anger,Mat. 5.22 which is a ſhort hatred, as hatred is a long anger. This cauſeles anger puts us in danger of the judgement. Choler is not alowed by Chriſtianity. Moſt oppoſite alſo to brotherly love is the contempt and despiſing of any brother. Despiſe you the Church of God? 1 Cor. 11. ſaid Paul. The pooreſt brother concurs to make up the perfection of Chriſt. When Darius his mother had ſaluted Hepheſtion inſtead of Alexander the great, who was Alexanders Favourite, ſhe bluſhed and was troubled; but Alexander ſaid to her, It is well enough done, for he is alſo Alexander. The meaneſt Saint is to be beloved, for what of Chriſt is in him; he is an old Casket full of pearls. But above all, how deſtructive to brotherly love is oppreſſion,1 Theſſ. 4.6 defrauding, and grinding our brethren? Let no man (ſaith Paul) defraud his brother in any matter. Even the Jew, who might take uſury of an Heathen, might not take it of his Brother. If Lillyes rend and tear Lillyes, what may Thorns do? Nor muſt a Chriſtian content himſelf in not hurting a Chriſtian: his care muſt be to benefit him, to do him good. And that for his Soul; All thy Spiritual gifts of knowledge, utterance, &c. muſt profit thy brother. 1 Cor. 12. 1 Cor. 14.26. Comfort him in his troubles of mind, direct him in his doubts, reprehend him gently for his faults. Not to rebuke him, is to hate him. Levit. 19.17. To be angry with the ſin of our brother, is not to be angry with our brother. To love the ſoul, is the ſoul of love: ſo to love thy brother, as to labour to have him live in heaven with thee. For his name; not caſting asperſions on him, but wiping them off: not receiving, much leſs rayſing accuſations againſt him, but laying hold upon the theif that pillaged his name, as knowing that the receiver in this caſe, is as bad as he. For his body; viſiting and ſympathiſing with him in his ſickneſſe; helping him (to utmoſt ability) to find the jewel of health. For outward neceſſaries; pittying him in his low eſtate•, caſting135 the dung of thy wealth on the barren ſoyl of his poverty: making his back, thy wardrobe; his belly,Pſal. 16.3 thy barn; his hand, thy treaſury. For body and ſoul; praying for him, calling upon God, as Our Father, not thine alone. In the Primitive time (ſaith one) there was ſo much love,Tert. Apol. c. 39. that it was ad ſtuporem Gentilium, to the wonder of Gentiles: but now, ſo little, that it may be to the ſhame of Chriſtians. That which was the Motto of a Heathen, (Dic aliquid ut duo ſimus; Say ſomething that we may he two) muſt not belong to Chriſtians. Its beſt that diſſention ſhould never be born among brethren; and next, that it ſhould die preſently after its birth. When any leak ſprings in the Ship of Chriſtian ſociety, we ſhould ſtop it with ſpeed. The neerer the union is, the more dangerous is the breach. Bodies that are but glewed together, may (if ſevered) be ſet together as beautifully as ever: but members rent and torn, cannot be healed without a ſcar. What a ſhame is it,1 Joh. 3.14 1 Joh. 5.1 1 Joh. 4.7, 8, &c. that the bond of grace and religion ſhould not more firmly unite us, than ſinful leagues do wicked men? A true Chriſtian (like the true mother, to whom Solomon gave the Child) may be known by affection. As the ſpleen grows, the body decayeth; and as hatred increaſeth, holineſs abateth.
In ſumm: This love to the faithful muſt put forth it ſelf both in diſtributing to them the good they want, and in delighting in them, and rejoycing with them for the good they have. Both theſe, how profitable, how honourable, how amiable are they! Moſt honourable it is for the meaneſt Chriſtian to be a Prieſt to the high God,Heb. 13.16 to offer a daily ſacrifice with which God is well pleaſed; to reſemble God, in doing, rather then in receiving good; to be the hand of God to diſperſe his bounty, to have God for his debtor, to lend to the Lord of heaven and earth. What likewiſe is more profitable than that our diſtribution to Saints (like an ambaſſador) by lying Lieger abroad, ſhould ſecure all at home? that this moſt gainfull employment ſhould return us pearls for pibbles, jewels for trifles, crowns136 for crumbs; after a ſhort ſeed-time, a thouſand fold, meaſure heaped, ſhaken, thruſt together, and running over? What (laſtly) ſo amiable, as for members of the ſame body, children of the ſame father, and who lay in the ſame womb, ſuck at the ſame breſts, ſit at the ſame table, and expect for ever to lodg in the ſame boſom, to be at union with, and helpful to one another? And on this ſide heaven,Pſal. 16.3. Vid. doctiſſ. Rivetum in loc. where ſhould our complacency center it ſelf, but upon the truly excellent, noble, illuſtrious ones, who are every one Kings, and more magnificent than ever were worldly Monarchs, for their allyance, having the Lord of heaven and earth for their Father, the King of Kings for their elder Brother,Pſal. 45.9. a Queen (the Church, the Spouſe of Chriſt) for their Mother: having for their treaſures thoſe exceeding precious promiſes,2 Pet. 1.4. more to be deſired than gold, yea,Pſal. 19.10 than fine gold; in compariſon of which a mountain of gold is but a heap of dung. For their guard, having the attendance of Angels,Pſal. 34.7 John 6.27 Cant. 1.2 Cant. 4.7 nay, the wiſdom, care, and ſtrength of God: For their food, having bread that endures to eternal life, drink better than wine, and a continual feaſt: For their apparel, having the robes of Chriſts righteouſneſſe here, which makes them as beautifull as Angels, all fair, and without ſpot; and attire to be put on hereafter, which will ſhine more gloriouſly then an hundred Suns made into one: For their habitation, a palace of glory, a building of God, an houſe not made with hands, eternal in the heavens.
Having thus firſt explained this love here deſired by the Apoſtle in its ſeveral ſorts, I come in the next place to touch briefly upon thoſe rare and excellent properties of this grace of love, both as it is ſet upon
1. This grace of love ſet upon God, is true, cordial, and ſincere;〈…〉〈 in non-Latin alphabet 〉. not in word or outward profeſſion, but in truth, and in the inward man; not complemental, but reall; the inward purpoſe of the heart having an emphaſis137 Of love, that hypocriſie and expreſſions cannot reach. And the truth is our loving of God,Eph. 6.24. is not ſo properly ſaid to be ſincere, as to be our very ſincerity. Then, and then alone a dutie is done in ſincerity, when 'tis done in love; and herein ſtands hypocriſie, when though there is much doing, yet there's no loving. The love of an hypocrite to Chriſt, like the ſhining of the Gloworm is without any inward heat; and ſtands only in a gliſtering profeſſion: or like ſome ſpices which are cold in the ſtomack, though hot in the mouth; or like the fire in Moſes his buſh, it burneth not while it blazeth: it proceeds from humane inducements of education, Countenance, or Commands of Superiours, Intereſt, an apprehenſion of the love of Chriſt barely to mankind, or from this, that Christ is out of ſight, and troubles not his luſts: or from ſome accidentall, circumſtantiall Ornaments which attend the Miniſtery, and Truth, as wit, learning, expreſſion, elocution, or credit of viſible conformity to them; not from an inward apprehenſion of the proportionableneſſe, ſutableneſſe, and fitneſſe of Chriſt to all his deſires, and capacities,Luke 7.47. 1 Joh. 4.16.19. as being the fairest of ten thouſand, or from any reall intereſt, and propriety in Chriſt, which are the grounds of love, when true and ſincere.
2. This love to God is ſuperlattive; it ſurpaſſeth all other loves; the ſoule in which it abides, ſeeing infinitely more lovelineſſe in one God, then in all the combined, aſſembled excellencies of all worldly Objects, loves him infinitely more than them all. It often not only ſteps over them, but kicks them away, not only laying them down as ſacrifices, but hating them as ſnares, when they would draw from Chriſt. When Chriſt and the World meet (as it were) upon ſo narrow a bridge, that both cannot paſſe by, Chriſt ſhall go on, and the World ſhall go back. Chriſt in a Chriſtian ſhall have no Corrivals; as Chriſt beſtowes himſelfe wholly upon a Chriſtian, (wholly upon every one, as every line hath138 the whole indiviſible point) ſo a Chriſtian gives himſelfe wholly to Chriſt; he ſhares not his heart betwixt him and the world; all within him he ſets on work to love Chriſt, keeping nothing back from him, for whom all is too little. The greateſt worth that it ſees in any thing but Christ, is this, that it may be left for Christ; ever rejoycing that it hath any thing to which it may prefer him. To a ſoul in which is this love, Christ is as oyle put into a viall with water, in which (though both be never ſo much ſhaken together) the oyl will ever be uppermoſt; or as one riſing Sun, which drowneth the light of a numberleſſe number of Stars. It loves the world as alwayes about to leave and loath it; not as that for which it doth live, but as that without which it cannot live. The world hath not the top and ſtrength of it's affection; It loves nothing much, but him whom it cannot love too much. It lodgeth not the world in it's beſt room, and admits not ſuch a ſtranger into the cloſet of the heart, but only into the hall of the ſenſes.
3. It's a jealous or zealous love; ſuſpicious leſt any thing ſhould, and burning in a holy heat of indignation againſt any thing that doth diſturb the Souls beloved. Love is a ſolicitous grace, and makes the ſoul account it ſelfe never ſufficiently trim'd for Chriſts imbracements, never to think, that any thing done, is well enough done. All the ſoul is and can, is eſteemed too little for him, who is its optimus maximus, its beſt and greateſt; the more brightly ſhining the beams of love to Chriſt are, the more motes and imperfections doth the ſoule ever ſee in its ſervices. Its fear only is, leſt by ſinne, and unſutable carriage it ſtirs up,Gal. 4.11.16. Act. 15.2. & 17.16. & 18.25. & 19.8. Jude 3. and awakes the beloved. It cannot put up a diſgrace, expreſſed by the greateſt againſt Chriſt. It zealouſly contends for his Word, Wayes, Worſhip, Worſhippers, Kingdome. All it's anger is againſt thoſe intercurrent impediments, that would ſtop it in the advancing of Chriſt; it labours to bear down thoſe hinderances of Gods glory with a floud of tears,139 if it cannot with a ſtream of power. The meekeſt ſoule in love with God, knowes how to be holily impatient, and like Moſes, though when with God to pray for men, yet when with men to contend for God. Every ſin by how much the nearer to it, by ſo much is it more deteſted by it. Of all ſins therefore its own have the deepeſt ſhare of hatred: for what it cannot remove,Rom. 7. Heb. 12. it mourns heartily, crying out of the body of death, the ſin that doth ſo eaſily beſet it, as of the conſtant companie of a noyſome carcaſſe, endeavouring that every ſin may be more bitter to remember, then 'twas ever ſweet to commit; looking upon the want of ſorrow after ſinne, as a greater argument of want of love then was the ſin it ſelf.
4. It's a chaſt, a loyall love, not ſet upon what God hath ſo much, as upon what God is; not upon his, but him, not upon his rings, but his perſon; not his cloathes, but his comelineſſe; upon a Chriſt, though not adventitiouſly adorned; his gifts are loved for him, not he for them; he is ſweet without any thing, though nothing is ſo without him. Love deſires no wages, 'tis wages enough to it ſelfe, it payes it ſelfe in ſeeing, and ſerving the Beloved. A Nurſe doth much for the child, and ſo doth the Mother; but the former for the love of wages, the later for the wages of love. Love carries meat in the mouth; the very doing of Gods will is meat and drink to one who loves him: A heart in love with Chriſt is willing with Mephiboſheth that others ſhould take all, ſo it may behold the King. Worldly Comforts ſhall not fallere, but monere;Nil dulceſcit ſine Jeſu. only they ſhall be uſed to admoniſh how much worth is in Chriſt, not to bewitch the ſoul from Chriſt;Si iſta terrena diligitis, ut ſubjecta diligite, ut munera amici, ut beneficia domini, ut arrham Sponſi. Aug. Med. as ſpectacles by which the ſoul may read him the better, or as ſteps by which it may be raiſed up to him the nearer: and no further ſhall they be delighted in, then as they are pledges of, or furtherances unto the injoyment of him. Should God give all to one who loves him, and not give himſelfe, he would ſay with Abſalom, What doth all availe me, ſo long as I140 ſee not the Kings face. Communion with God is the Heaven of him who loves God. It's heaven upon earth for God to be with him, and the Heaven of Heaven for him to be with God.
5. It's an active:John 14.24. Pſal. 119.68.140. Eſay 45, 19. 〈…〉〈 in non-Latin alphabet 〉, from〈…〉〈 in non-Latin alphabet 〉, ſay ſome. 2 Cor. 5.14. 〈…〉〈 in non-Latin alphabet 〉. ſtirring, expreſſive love, the fire of love cannot be held in, 'twill break out at lips, hands, feet, by ſpeaking, working, walking. Love ſaith (as Elijah to Obadiah) as the Lord liveth, I will ſhew my ſelfe: the ſtrength of love will have a vent. The Love of Chriſt conſtraineth; and (as the word uſed by the Apoſtle ſignifieth) hemmeth in, ſhutteth up, pinfolds the heart, that it cannot winde out from ſervice, and cannot chuſe but do for Chriſt. Love is a mighty ſtream, bearing all before it. It cares not for ſhame, or loſſe: It carries away theſe (as did Samſon the other) gates upon it's ſhoulders. 'Tis ſtrong as death. A man in love with God, is as a man who is carried away in a crowd, who cannot keep himſelfe back, but is hurried without his own labour with the throng. Love with eaſe diſpatcheth great imployments: The Commands of God are not grievous to it. Love is the wing, that weight, and holy proclivity of the ſoul, which if it finds not, makes a way; Nay 'tis ſo ſpeedy and preſent an affection, that it endures no delayes. It accounts not the leaſt time little in which God is withdrawn. It follows hard after God, and puts not off it's purſuits of dutie or comfort till to morrow, or a more convenient time.
6. It's an expenſive,Pſal. 16. bountifull, coſtly love; It will not offer that which cost it nothing; even the meaneſt gift (as alas, how much below Chriſt is all we are, or doe!) comes from a Kingly heart. Love contends after excellency and perfection in attending upon that object which it loves under the apprehenſion of the greateſt good. How willingly did thoſe Converts lay down all their goods at the Apoſtles feet! and thoſe afterwards burn their books of curious Arts,1 Chr. 22.29. 2 Sam. 24.24. though of great value! How great was Davids expence for the Temple, and his deſire, that his141 purchaſe which he bought of Araunah ſhould be (being for his God) coſtly! Luke 7.How bountifull was that (formerly ſinfull) woman in her expreſſion of love to Chriſt! How freely were her tears, hairs, kiſſes, ointment imployed! The greatneſſe of the debt forgiven her, made her love much, and the greatneſſe of her love made her ſpend much. What ſave love made Zach••part with halfe of his goods to the poor,Luke 19.8. John 1. Act•••. ••. G•n. 43.34. and a four-fold reſtitution to the wronged by falſe accuſation? Love will make Peter willing to feed the ſheep of Chriſt, and Paul not to account his life dear to him to finiſh his Ministery. Joſeph loved Benjamin moſt, and gave him a meſſe five times ſo much as any of the reſt. He that loves God moſt, will lay out moſt for God. 1 Theſ. 1.3. Heb. 6.10.More then once we read in the Scripture of the labour of love. Love reſteth in its labour, and then reſteth moſt, when it laboureth moſt. Nothing labours more, or thinks it labours leſſe then love. I have heard of one that was ask'd for what ſort of men he laboured most; he anſwered, for his friends. He was again ask'd, for whom then he laboured least; he anſwered, for his friends: both anſwers were true; for love made him think he did leaſt for thoſe, for whom indeed he did moſt.
7. It's a ſubmiſſive, ſtooping, patient love, bearing from, and forbearing for the Beloved any thing. It puts us upon things below us, for the pleaſing of him whom we love; it makes us to undertake that which another may eſteem weakneſſe, and indecencie. Davids love to Gods preſence, tranſported him to leaping and dancing, thereby (though Mical eſteemed it baſeneſſe) to honour God. Parents out of love to their children, play, and liſp, and ſtammer; Chriſt himſelfe emptied and humbled himſelfe for our ſakes, Love flies not (like chaffe) in the face of him that fans;Rom. 8.38, 39 The ſoule that loves, is reconciled to God,Cant. 8.7. though it ſees not that God is reconciled to it. It hath a child-like ingenuity to love, and ſtay with a father that ſcourgeth it, not a ſervile unſubmiſſiveneſſe,142 to threaten, preſently after ſtripes, departure. It doth iratum colere numen, follow a frowning father. It lives contented with Gods allowance: It will patiently be without what he thinks either fit to remove, or not fit to beſtow; and all this not upon force, but upon choice. It loſeth its own will in Gods, and had rather will as doth God, than underſtand as doth an Angel. It taketh with joy the ſpoiling of its goods. It ever thinks it hath enough left, ſo long as God takes not away himſelfe. Omnia quae horribilia audis, ſervire, mori expiata & ſancta ſunt amori, Nier. de art. vol.It beareth the indignation of the Lord, and accepteth the puniſhment of its iniquity, and is willing to receive evill as well as good, becauſe from the hand of a God whom it loves. For his ſake it's willing to be kill'd all the day long: nor can the waters of death extinguiſh the taper of love.
8. It's a conforming love. The Will of God is the Compaſſe by which it ſteers. It faſhions not it ſelfe according to the world. It walkes not by example, but by rule. The heart will be ſet like a Watch which goeth exactly, not by others, but by the Sun. It walks not by preſident, but precept. It regards not what is either its own, or other mens, but what is Gods will. Its will and Gods are like two ſtrings of an Inſtrument, the one whereof being tuned to the other, if the one be ſtruck and ſound, the other alſo ſtirs and trembles; when Gods will is declared, the will of him that loves God moves accordingly. It is much more ſolicitous to underſtand duty, then to avoid danger. It deſires to have a heart according to Gods heart, to be effigiated and moulded according to Scripture Impreſſions; to love what God loves, and hate what he hates; to think and will the ſame with God.
9. It's a ſociable love, It moves to the full enjoyment of God, as its Center. Converſe with God is its Element. The ſoule where this love is, debarr'd from prayer, hearing, is as the fiſh on dry land. It reſtrains not prayer from the Almighty: It walks with God: It ſings143 in the abſence of Chriſt, no more than did they in a ſtrange land. It loves to have its bundle of Myrh all the night between its breaſt. It delights in every thing in which Christ may be ſeen: Word, Sacraments, Conditions, Soſcietie, Miniſters; and the more theſe have of Chriſts preſence, the more it loves them: the cloſeſt, pureſt powerfulleſt, and moſt ſin-diſcovering, ſin-diſturbing preaching, it loves beſt. The holieſt, and moſt exactly walking Saints, it loves beſt. The Sacrament or Prayer wherein Chriſt ſmiles moſt ſweetly, it loves beſt. The condition (though outwardly bittereſt) wherein it ſees the face of Chriſt moſt clearly, it loves beſt. 2 Tim 4.8. 2 Pet. 3.12.Chiefly is the ſociableneſs of love diſcovered in longing after the ſecond coming of Chriſt: in counting it best of all to be with him: in loving his appearance: in haſting to the coming of the day of God. The unwillingneſs to have that day come, proceeds from a Chriſtians unrenewed part: ſo much ſoreneſs as is in the eye, ſo much lothneſs is there in a man to ſee the light, & proportionable to our love to ſin, is the diſaffection to Chriſts appearance; and the fear which is in a gracious heart of Chriſts ſecond coming, rather proceeds from a ſenſe of its own unfitneſs to appear before Chriſt, than an unwillingneſs to have Chriſt appear to it: and more from a deſire to be made meet for him, than to remain without him.
10. Laſtly, Its an unceſſant Love. A flame never to be quenched. The Waters of affliction cannot drown it, but onely (as they increaſe) elevate it. The very ſnuffers of death ſhall make it burn the more brightly. It unconquered out-lives, as oppoſition, ſo its fellow-graces:1 Cor. 13. the faithful are rooted and grounded in love. They love God for himſelf who fails not,Ep. 3.17. 1 Cor. 13.8. and therefore Love it ſelf fails not. Hypocrites are uneven in their love: feigned things are unequal: appearing friends cannot diſſemble ſo exactly, but that at one time or other their hatred will appear. In ſome companies, or conditions they will ſhew what they are: In the time of perſecution they fall away:Mat. 13.21.144 like rotten Apples, they fall off in a windy day. True love to Chriſt,Amor ueſcit ferias. knows no holy-daies: it ever hath a reſt of Contentment, never hath a reſt of Ceſſation.
2. I proceed to the Properties of love to man.
Firſt,Rom. 12.9. 1 Pet. 1.22. 1 John 3.18. It's a love unfeigned, without diſſimulation. 〈…〉〈 in non-Latin alphabet 〉, Love without hypocriſie. Love indeed and in truth, not in word and tongue: a love from the heart. 'Tis not like the love of Joab and Judas, that outwardly kiſſ'd, and inwardly (at that time) deſigned killing.
It contents not it ſelf in giving (like Nephthali, Gen. 49.21. Goodly words. The Apoſtle ſpeaks of Soundneſs in Charity. Tit. 2.2.Unſound Charitie is Courtſhip, not Christianity. Of all things, diſſimulation doth worſt in love, as being moſt corrupting of, and contrarie to the nature of it; and appearing love is nothing but Chriſtianity acted, and Religion painted: ſome ſins ſcratch the face of love, but hypocriſie ſtabs it at the heart.
Secondly, It's an expreſſive, open-handed Love: though it ariſeth at the heart, yet it reacheth to the hand. Love is a fruitful grace; it bears not onely the leaves and bloſſoms of words and promiſes,1 John 3.18. but the fruit alſo of beneficial performances. If Love be in truth, t'will alſo be in deed: words, be they never ſo adorned, cloath not the naked; be they never ſo delicate, they feed not the hungry; be they never ſo zealous, they warm not the cold; be they never ſo free, they ſet not the bound at liberty: our Faith muſt work by love: Love muſt be ſeen, felt, and underſtood: verbal Love is But painted fire: Love is ſo beautiful a Grace, that it's willing to be ſeen. The Apoſtle ſaith,Rom. 13.10. Love worketh no ill: it's a diminutive expreſſion; there's more intended, even the doing of all the good the Law requires, and therefore he adds, Love is the fulfiling of the Law.
Thirdly, It's a forward, chearful Love. It is not drawn or driven, but runs: it ſtaies not till the poor ſeeks it, but145 it ſeeks for him. Oneſiphorus ſought out Paul diligently. Prov. 23.6. 2 Tim. 1.17. Rom. 12.13.It relieves not with an evil eye. It makes men given to hoſpitality: the water of bountie flows from it, as from a Fountain, and goes not out, as from a narrow mouth'd bottle, with grumbling. It is not like the ſpunge that ſucks up the water greedily, but gives it not out unleſs it be ſqueezed. Hoc ipſo amplius gaudent pauperes, cum paupertati corum conſultum fuerit & pudori. Leo. Serm. 4. Duplex Eleemoſyna, & quia damus, & quia hilariter damus.Ingenuous poverty rejoyceth in this forwardneſs of love, as much as in the gift it ſelf; for thereby not only it's want, but baſhfulneſs is relieved. Its a double beneficence when we give, and give chearfully. The mind of the receiver, is more refreſhed with the chearfulneſs of the Giver, than is his bodie with the greatneſs of the Gift.
Fourthly, It's an extenſive univerſal Love. 1. Ʋniverſal, in reſpect of duties: it ſhuns no performance that may benefit Bodie, Name, Mind, Soul of another: Love is a Pandora, abounding in every good work and gift:Rom. 13.10. it's therefore called, the fulfilling of the Law. Love is the Decalogue contracted, and the Decalogue is Love unfolded. Love is a Mother; the ten Commandments, her ten children, and ſhe forgets none, neglects none. Gal. 6.10.2. It's Ʋniverſal, in reſpect of perſons: It remembers the Apoſtles rule, to do good to All: even wicked men it loves, though not as wicked, yet as men; the men, not their manners. Col. 1.4. Non peccatorem, ſed juſtum in paupere nutrit, qui in illo non culpam, ſed naturam diligit. Gr. 3. paſt. 1 Pet. 2.17. Jam. 2.1.The Love of the Colloſians was extended to all the Saints: wherever there's grace, love will follow; for grace is beautiful wherever it is. The Oyntment of Love falls even upon the skirts of the garment, as well as the head. Love is ſet upon the Brotherhood; the whole Fraternitie of Believers; not here and there upon one. Holy Love regards grace in its working-day clothes: upon a Dung-hill, in a Priſon: Grace in the Ideot, as well as in the Scholar; in the Servant, as well as the Maſter. As all our delight muſt be in the Saints,Pſ. 16.3. ſo our delight muſt be in all the Saints.
5. It's a religious, and a holy love. It's from, in, and for holineſſe. From it: he that loves his brother, firſt,1 Tim. 1.5.146 loves God;1 Tim. 1.5. firſt he gives his heart to God, as a ſon, before he reacheth out his hand to man as his brother. His love is ſaid to be out of a pure heart. Firſt, he gives himſelf, then his. Secondly, In holineſſe, and holy wayes; It joynes not hands with any in a way of ſin. For this is not unity, but faction: it hath no fellowſhip with fruitfull works,Epheſ. 5.11. but reproves them: it makes a man moſt angry with the ſin of him whom he loves moſt. He fears not only to be fratricida, but fideicida: he doth not ſo love a man as to be an Enemy to religion. Thirdly, for holineſſe; this love is ſet upon holy ones, becauſe they are ſo; not becauſe they are great, but good; Gods Image in them is the Load-ſtone of our love. 1 John 5.2.
6. It's a juſt and righteous love; It beſtowes gifts, not ſpoyles; it hurts not ſome to help others; it buyes not a burying place for ſtrangers with the bloud of Chriſt; it is not bountifull upon any others coſt. The people of God muſt be blameleſſe and harmleſſe,Phil. 2.15. not having in the one hand bread for one, and in the other a ſtone for another. We muſt not build Gods houſe with Satans tools; the pooreſt Saint wants not our unrighteouſneſſe to help him.
7. It's a prudent diſcerning love, It loves all, yet with a difference; it is moſt ſet upon thoſe that are the fitteſt objects either for want or worth: it beats not the poor from the door, while it makes ſtrangers drunk in the Cellar; It is not like the Oak, which drops its acorns to ſwine. Gal. 6.10.It loves Gods friends beſt; the wicked with a love of pity, the godly with a love of complacency. True Chriſtians ſhall have a Benjamins portion of love;Mark 10.21. it doth good eſpecially to the houſhold of faith. Brotherly-love is ſet upon brethren. Chriſt loved the young man a Phariſee, by ſhewing loving reſpect toward him, but he loved Lazarus a godly man with a dear intimate love;John 11.3. & 5.11. the beſt men ſhall have the beſt love. There's a prudence alſo in the meaſure of expreſſing love, ſo to love to day, as we may love to morrow. We ſow not by the buſhel, but the handfull.
1478. It's a mutual, reciprocal love. Hence 'tis,Joh. 13.34. Gal. 5.13. Col. 3.13. Gal. 6.2. Jam. 5.16. 1 Theſ. 5.11. that there is ſo frequent mention of Loving one another: giving and receiving benefits, is by ſome compared to the Game at Tennis, wherein the Ball is toſſed from one to the other, and if it falls, it's his forfeit who miſt his ſtroke. His diſpoſition is very bad, who if he will not provoke, will not repay love: where Affection, there Gain is reciprocal. The Pole ſuſtains the Hop, and the Hop adorns the Pole: the Wall bears up the Roof, and the Roof preſerves the Wall from wet: the wiſe directeth the ſtrong, and the ſtrong protecteth the wiſe: the zealous inflameth the moderate, and the moderate tempers the zealous: the rich ſupplyeth the poor, and the poor worketh for the rich: Love muſt have an eccho to reſound and return.
9. It's a fervent, burning love. 〈…〉〈 in non-Latin alphabet 〉, q. 〈…〉〈 in non-Latin alphabet 〉.Puritie and fervencie of love are joyned together, 1 Pet. 1.22. and 1 Pet. 4.8. Have fervent charitie among your ſelves. It muſt be a love to the utmoſt, not remiſs and faint; not a love of courteſie, and civil correſpondencie, but of intireneſs, and holy vehemencie: ſuch a love as was between Jonathan and David, ſurpaſſing the love of women. The fervencie of it muſt be ſo great, as that it may burn and conſume all intervening occaſions of hatred and diſlike, by bearing with infirmities, covering of ſins, conſtruing mens meanings in the better part, condeſcending to thoſe of lower parts and places:1 King. 18. like the fire that fell from Heaven upon Elijahs Sacrifice, which lick'd up a trench full of water. A love that overcomes the greateſt difficulties for the good of others, and triumphs over all oppoſition.
10. It's a conſtant and unwearied love. 1 Phil. 9. Joh. 13.1. 15.12.A love that muſt abound more and more. A love that muſt be like that of Chriſts, who loved his to the end. Love is a debt alway to be owed, and alway to be paid: 'tis a debt which the more we pay, the more we have. And which herein differs from all civil debts, that it cannot be pardoned. When we have well choſen our Love, we ſhould Love our choice, and be true Scripture-friends, to love at all times; not148 fawning upon our friends, when high; and frowning upon them, when low: not looking upon them as Dyals, onely when the Sun of ſucceſs ſhines upon them: we ſhould love them moſt, when they want us, not when we want them moſt.
This for the explication of the third, and laſt bleſſing, which the Apoſtle requeſteth for theſe Chriſtians. [Love.]
2. The Obſervations follow.
1. Love to God flows not from Nature. Obſerv. 1. 1 John 4.7.God is not onely the Object, but the Author of it. From him, for theſe Chriſtians, the Apoſtle deſires it. The Affection of Love is natural; the Grace of Love is divine. As Love is the motion of the will toward good, ti's in us by Nature; but as it is the motion of the will toward ſuch an object, or as terminated upon God, it is by Grace.
Love is one of the Graces to be put on,Col. 3.14. Rom. 1.30. and we are no more born with it in us, than with our clothes on us. Wicked men are haters of God, and that (as the word ſignifieth) with the greateſt abhorrency:〈…〉〈 in non-Latin alphabet 〉, abhorreo, unde Styx. they ſo hate him, as to deſire he were not, that ſo they might live without the limits of his Law, & the reach of his Juſtice. God is onely by them look'd upon with fear,Pſ. 139.21. 2 Chro. 19.2. 1 Joh. 3.13. Joh. 15.18.20. Rom. 8.7. as a Judge: and whom men fear, as hurtfull, they hate, and wiſh they were taken out of the way. Mens hearts, and Gods holineſs, are very oppoſite: The carnal mind is enmity againſt God. The very reaſon of it, the beſt thing that is in Corrupt Nature, even Lady-Reaſon her ſelf, is not an enemy onely, but enmity, and irreconcileable. There is in it an Enmity againſt every truth, preferring before it humane mixtures, and Traditions: and undervaluing Gods mercy, and the way of obtaining it in his Sonne; misjudging all his wayes as grievous, and unprofitable; accounting all his Servants baſe, and contemptible. An enmitie there is in Affection againſt his Word, wiſhing every truth, which croſſeth its luſt, razed out of the Scripture: quenching149 the motions of the Spirit; refuſing to hear his voice; rejecting the councel of God: againſt his people, his Meſſengers; hating them moſt, that ſpeak moſt of God, either with the language of lip or life. Enmity in converſation, holding the truth in unrighteouſneſs; by wilful diſobedience, forſaking the waies of God, to walk in thoſe of Nature; caſting off his Yoke, and refuſing to be reformed. And all this hatred is againſt God, though man by it hurts not God, but himſelf, man being Gods enemy, not by hurting his will, but reſiſting it. Non nocendo ſed reſiſtendo.The conſideration whereof ſhould humble us for our folly, and danger in hating ſo good and great a God. It ſhould alſo teach from whom to beg renewed inclinations. Lord, Whither ſhould we go but to thee? and how, but by thee?
2. Love is the beſt thing which we can beſtow upon God. Obſerv. 2.'Tis our All, And the All which the Apoſtle deſires theſe Chriſtians may return to God, who had beſtowed upon them mercy and peace. Love from God, is the top of our happineſs; and love to God, the ſumme of our duty. It's that onely grace whereby we moſt neerly anſwer God in his own kind: he commands, corrects, comforts, directs, pitties, ſuſtains, &c. in theſe we cannot reſemble him; but he loves us, and in this reſpect, we may, and muſt anſwer, returning love for love. Love is the beſt thing, that the beſt man did ever give his God. Love is a gift, in beſtowing whereof, hypocrites cannot joyn with the faithful: there's nothing elſe but they may give as abundantly as the moſt upright in heart: they may give their tongue, hand, eſtate, children, nay life, but Love with theſe, or theſe in love they cannot give. And the truth is, not giving this, they give to God, in his eſteem, juſt nothing. The beſt thing that an Hypocrite can beſtow, is his Life, and yet Paul tels us, That though he gave his body to be burn'd,1 Cor. 13.3. Nucleus donorum animus. and had not love, he ſhould be nothing: nothing in Eſſe gratiae, in point of truth, worth, and grace. Love is the beauty of our performances; their Lovelineſs is Love to God150 in doing them: Love is the Marrow of every duty. Love is the ſalt which ſeaſons every Sacrifice:〈…〉〈 in non-Latin alphabet 〉. the exquiſiteſt ſervice without it, is but as a dead carcaſs embalmed. God delights in nothing which we give him, unleſs we give our ſelves firſt. He more regards with what heart we give, than what we give. God accepts no duty when we do it becauſe we dare not do otherwiſe, but when we do it becauſe we love to do it, it is acceptable to God. He who wants Love, though he do the thing commanded, yet he breaks the Law Commanding. He who Loves, keeps the Command Evangelically, while he breaks it Legally.
3. Obſerv. 3.Love ſet upon other things beſide God, is wrong placed. The world muſt often be left and loathed, at the moſt but uſed, never loved. So to love it, as thereby to leſſen thy love to God; ſo to love it, as to be exceſſive either in grief for wanting it, or joy for having it, and to be over earneſt in uſing it, and injudicious in preferring it before thy God, is to love it unduely, and ſinfully: if at any time the creature be beloved innocently, 'tis beloved in and for God; as a pledge of heaven, as a ſpur to duty.
Among all the Creatures there cannot be found a helper fit for man. Between the ſoul and them there can be no match with Gods conſent. He that is wedded in love to the Creature, is married to one that's poor, baſe, vexing, falſe.
1. Poor, the whole world is but a Curt, and unſatisfying good: the ſieve in the water hath ſomething in it, pull'd thence, 'tis empty: the Creature apart from God, is empty of all lovelineſs: it's a breſt fill'd with nothing but wind. Should the whole world be caſt into our Treaſury, it would hardly be a Mite. Hagar out of Abrahams houſe found nothing but ſcarcity; and all plenty which is not God, is but penury. Earthly bleſſings, like to numbers, cannot be ſo great, but ſtill we may reckon, and our deſires reach ſome one beyond them. Men in their contentions151 for the world prove it a ſcanty thing, and that it cannot ſatisfie all. A lover of the world can endure no rivals, as knowing how ſcanty an object he contends for. So large a good is God, that he who loves him, delights in company.
2. Baſe & ignoble. Whatſoever is below a God, is below our ſoul; its as unfit to rule our hearts, as the bramble to rule the trees. What we love, ſubdues us it to it ſelf, and we are alway below it: to love theſe earthly, droſſie comforts, is to make thy ſoul a vaſſal to thy vaſſal, a ſervant of ſervants, Love leaves the impreſſion of the thing beloved upon the ſoule; if thou loveſt the earth, thou haſt the impreſſion of vileneſſe upon a noble ſoule; the impreſſion gives denomination: a piece of gold is call'd a Jacobus, an Angel, a Serpent, a Lion, according to the ſtamp it beareth: If therefore earthly objects have by love ſet their impreſſion upon thy ſoule, what is that golden, excellent, heaven-born creature, but a lump, a clod of earth; The earth ſhould be under our feet, not upon our heart.
3. Vexing and unquiet Love ſet upon the world, hath more of anguiſh than love; it ever wrangles with us for not giving it enough. Peace is the only product of the enjoyment of God. If Chriſt be not in the ſhip, the ſtorms will never ceaſe; nor can any thing but his preſence bring a calmneſſe upon the ſonle. Reſt is peculiar only to Gods Beloved. Love never ſtings, but when you diſturb, anger it, and hinder it from reſting in a God; in him it's hive, it is alway, and only quiet, and innocent.
4. Falſe and inconſtant. They are but lying, and flying vanities. A ſoul that loves the world is match'd to that which will ſoon break and run away; none are ſo fooliſhly prodigall as the covetous, who aſſures all to that which can aſſure nothing (no not his own) again to him. The World is like to Abſaloms mule, that runs away when its lovers moſt want reliefe; its not able152 to love again thoſe, that love it moſt. The love of that which is inconſtant and weak, is the ſtrength of our miſery. The beſt of earthly bleſſings have their moth, and their thiefe;Mat. 6.20. Prov. 25.31. Obſerv. 4. Plus bonitas, quam benificientia. Expiat infinita venuſtas, omnem injuriam. they make themſelves wings, they flee away as an Eagle towards Heaven.
4. God is an Object very meet for our love to be ſet upon. Much he deſerves it, even for whathe is. His own lovely excellencies are ſo great, that even for theſe our hearts ſhould be ſet upon him, although his hatred were ſet upon us. Goodneſſe is more than beneficience. God is a bundle, an heap of all worth and perfections; all the ſcattered excellencies of the whole Creation, Center, and meet in him: a flower he is, in which meet the beauties of all flowers. Suppoſe a creature compoſed of all the choyceſt endowments of all the men that were ſince the Creation of the World, famous in any kind. One in whom were a meek Moſes, a ſtrong Samſon; all the valiant Worthies of David, a faithfull Jonathan, a beautifull Abſalom, a rich and wiſe Solomon: all the holy men of God, eminent for any grace; Nay, all the Angels of Heaven, with their underſtandings, ſtrength, agility, ſplendor, ſpiritualneſſe, holineſſe: and ſuppoſe this creature had never known us, help'd us, benefited us, yet how would our hearts be drawn out towards it in deſires and complacencies; but this alas, though ten thouſand times more exquiſitely accompliſh'd, would not amount to a ſhadow of divine perfection. God had in himſelfe aſſembled from Eternity, all the excellencies which were in time; and had not he made them, they had never been. If every leafe, and ſpire of graſſe, nay all the ſtars, ſands, atomes in the World, were ſo many Souls, and Seraphims, whoſe love ſhould double in them every moment to all eternity, yet could not their love be enough for the lovelineſſe of our God. There is nothing in God but what is amiable:Cant. 5.16. he is altogether lovely; nothing to cauſe loathing, fulſomneſs, or averſation, though we enjoy him to all Eternity. And it ſhould much draw153 out love from us, to think what God doth for us. Man doth but little, and it's counted much; God doth much, and it's counted little; and whence is this diſtemper'd eſtimate? Muſt mercy therefore be under-valued, becauſe it comes from God? Doth water loſe it's nature, becauſe it is in the fountain, or heat becauſe 'tis in the fire, and not in ſome other ſubject? Can we be thankfull to a thiefe that ſpoil'd us not of what we have, and not to a God that furniſh'd us with what we have? Can we love a man that ſpar'd and not a God that beſtowed our life? Can we love him that ſupply'd us when we had nothing, and not him who made us when we were nothing? Is any want ſo great, as to be nothing; or is any gift comparable to our very being? Children love their parents from whom they have their body, though they gave it not, but God by them. And what they did give, was not for love of their children, but pleaſure, and poſſibly they cauſed their childrens beings unwillingly; 'Twas not from any love in parents that theſe children were begotten rather than others, becauſe it was not in their choice, but when 'twas in Gods choice, ſeeing innumerable men, whom he could have made, he made theſe rather than others. What is it that ſhores and ſuſtaines our beings, but the prop of divine manutenency? Did God make the houſe, and then leave it to ſtand alone? Hath not the ſame power that ſet it up, held it up, ever ſince? hath he taken off that hand of ſuſtentation one moment ſince he built thee? Parents and friends have loved thee, but was not all their affection a drop of Gods fountain? would not (elſe) their bowels have been flint and marble? and had not God bid them love thee, might they not have been upon choice, what ſome tender mothers are upon conſtraint, butchers inſtead of parents? The light of the Moon, and Stars in the night is from the Sun, though the Sun be not ſeen: ſo every benefit afforded by man is from God, though God be not obſerved. And what154 ſave love it ſelfe was it, that re-made thee when thou wert worſe then nothing? Surely the giving of Chriſt was the hyperbole of love, the higheſt note that ever love reached. A work that looks as if it were intended to draw out love from us. Fire in its ſphere burns not, but in ſome ſolid matter, ſo God, though love it ſelfe, inflam'd us not with love, but by coming to, and becoming of man. What immeaſurable love was that wherby he was debaſed to our vileneſſe, that we might be advanced to his Majeſty, and whereby he ſuffered even beyond meaſure, and was never prodigall of any bloud but his own! A mercy, for contrivement, ſo peculiar to Gods love, that Angels could no more have invented it, than Infants; and for manifeſtation, ſo appropriated to his love, that had not he diſcover'd and tendred it, it had been blaſphemy and ſacriledge (ſaith one) once to have deſir'd it.
How great a condeſcention of love is it for him to become a Suter to thee for thy love, to ſeek and beſeech thee to be reconciled to him! what's thy portion but poverty?Rom. 5.6, 8 what gets he, if he gain thy love? what loſeth he, if he miſſe it? what ſaw he in thy perſon, but deformity? what in thy affection, but impotency and antipathy? How long did Love contend before it conquer'd thee! How witty wert thou to ſhift off happineſs! How unlike to mans carriage towards man was Gods carriage towards thee! Who ever heard before, that abuſed patience ſhould be turned, inſtead of fury, into affection. If the patience of him that unjuſtly offends, drawes love from him, that's juſtly offended, how much more ſhould the patience of him that is juſtly offended, draw love from them that unjuſtly offend!
5. Obſer. 5.A Chriſtians greateſt ſervice and work for God is moſt juſt and equall. Why? It is to love. And what more righteous? We are his Creatures, if he had commanded a harder task, as to Sacrifice our children, or burn our bodies to aſhes, we ought to have done it. But 1. He askes no more than this at our hands, to Love him:155 And now Iſrael, what doth the Lord require of thee,Deut. 10.12. but to Love him? Love is a ready, prompt, willing affection, which doth all with eaſe, and is its own weight. 2. Love is that which every one hath: it's implanted in every ſoul. If God had required a child, the Barren might have had a plea. If God had required our Lands, and money, the poor. If Labour, and Travail, the ſick might have had his plea of exemption: but every one hath a Love, that hath a Soul. 3. This love which he requires, he beſtowed, and he calls for no more than his own: he doth but gather the grapes of his own Vine-yard; the Waters of his own Fountain; the fruit of his own Ort-yard: he requires no more than he firſt gives. 4. If it be beſtowed on him, he returns it much better than he received it. He purifies and appeaſeth it; removes its pain and impurity: he ſlayes nothing in it but the Ram: he makes it like to the Rain, which though the earth ſends up in thick and foggy vapours, falls down in pure and ſilver ſhowers: or like to the waters which though they come from the ſea brackiſh and briniſh, yet return thither again in ſweet and Chriſtall ſtreams. God takes away the inordinateneſs, unholineſs, and ſenſualneſs of our love: he quiets and appeaſeth it, not emptying it of its honey, but only pulling out its ſting. Love being never unquiet, when in its center, or ſtinging when in the hive, or vexing the ſoul when ſet upon God. 5. In loving him, we do no more than we have tyed our ſelves to do. We have choſen him for ours:Deut. 26.17. for our Husband, Father, Maſter,: he may challenge our love, we muſt not go back: we are baptized in his name: when we love not God, we rob him of our ſelves: we are Adultreſſes being married, not to love. 6. In loving, we can but repay him (though with no proportion) not prevent him: he loved us firſt. 1 Joh. 4.19.Loved our ſouls in pitying, and pardoning, and renewing them: loved the body, in conſtant proviſion, protection, direction. Loved us in giving himſelf; loved us in giving his gifts. 7. We muſt, if we love not him, love ſome thing elſe. And where156 can we find any other upon whom to beſtow it?Exod. 15.11. who among the Gods is like to him? and what among the Creatures is fit for us, that can ſatisfie our exigences, that will relieve us in diſtreſſe, that will ſtay with us continually, that will love us again? 8. In loving him, we love one another: and love is the glue of the world, the Cement of ſociety; it thinks nothing too difficult for a friend: it makes us harmleſs, and helpfull. If twenty men love one another, every one as himſelf, every one is twenty, every one hath twenty hearts, forty hands, eyes, feet. Love unlocks every ones Cabinet; making the one take out couſnel, another riches, another ſtrength, all ſomething, for the good of one another.
6. Obſerv. 6.Whereſoever love to God is, there will love to man appear. The grace of love (as hath been opened) comprehends love to both; from the Fountain of piety, muſt flow the Stream of charity. He who hath not love enough for a man,Eph. 1.15. where will he find it for a God? Love is the pulſe of faith, and the breath of Chriſtianity. Faith worketh by love:Gal. 5.6. though love be not a hand to receive Christ, yet is it a tool in the hand to work for Chriſt, and that in working for Chriſtians. The flames of zeal never conſumed the moyſture of Charity: he who loves God for his own ſake, will love his brother for Gods. Add to your Godlineſs (ſaith the Apoſtle) Brotherly kindneſs. 2 Pet. 1.7. 1 John 3.17.He who ſhutteth up his bowels to a wanting brother, how dwelleth the love of God in him? The nearer the lines come to the Center, the nearer are they to one another. Our love to the godly, increaſeth with our love to God. The Sunſhine upon the dyal moves, though not ſo ſwiftly, yet according to that proportion which the Sun in the firmament moveth: and our love to the people of God, though it be not ſo great as unto God, yet is it according to the meaſure of our love to God.
7. Obſerv. 7.It's a great diſcovery of Gods goodneſſe, in that with our loving of him, he joyns our loving of one another. He might have ſo challenged our love to himſelfe, as thereby157 we might neither have had time, will, ſtrength, or allowance to love one another. But, behold his love, he will be ſerved of us, in our ſerving of man. He accounts this pure religion,Jam. 1. ult. Gal. 5.13. to viſit the fatherleſſe and widow. The ſerving of one another by love, he requires as a token of our ſerving him by faith. So gracious is he, that he eſteems what we do to our own fleſh and bloud, as done to himſelfe;Pro. 19.17. Pro. 21.13. Pſal. 112.9. Mat. 25.40. and accounts himſelfe a debtor to us for what we do for our ſelves; he remembers it long, rewards it largely, and doth both exactly: he hath appointed charity as the moſt ſafe and gainfull invention in the world:Ars quaeſtuoſiſſima. Heb. 13.16. Luke 12.33. It's a payment to the poor Chriſtian in this place, who ſends his bill of exchange (his prayer) to God, and he accepts the bill, and payes it for our uſe in heaven; we keep nothing as a mercy, but what we are willing (and one way thus) to loſe. Death robs us by the way, if we think to carry our wealth to heaven with us; but if we ſend it by bils, we ſhall receive it ſafely. He who hath laden himſelfe with apples in the ortyard, and is ſure to be ſearched when he comes out of the gate, throwes his apples over the wall to a friend, who keeps them for him. In this world we lade our ſelves with gifts, death wil undoubtedly ſearch us when we go hence; but if while we are here, we throw by charity, our enjoyments into heaven; we have there a friend that keeps them ſafe. He that denyes to give this Intereſt of his gifts by charity, forfets the Principall, and he that takes in his worldly commodities without paying God this cuſtome, ſhall loſe the whole.
8. Prayer is a ſingular help to bring us to love God:Obſer. ult. it was here the Apoſtolicall Engine in the Text. When we cry for his holy ſpirit, the ſpirit of love, he cannot deny us; he heal'd the lame when they cryed. When thou cryeſt and ſayeſt from the heart, I would fain love thee, but I cannot, will he not give thee legs to run after him? Prayer brings us into familiarity with God, and by converſe (you know) love grows between158 men. God delights to ſhew himſelf in his own way, and as he did to Moſes, to ſend us down from the Mount of Prayer, with ſoules ſhining with love. Prayer exerciſeth our love, it blowes up the ſparkes of love into a flame. Love is an eſpeciall gift of the ſpirit. We are taught of God to love one another. Gal. 5.22. 1 Theſ. 4.9.'Tis he that muſt warm our hearts with this divine grace, and he being ſought unto, and his power implor'd and acknowledg'd, will not deny it.
Thus much of the firſt particular, in this third and laſt part of the title, the Prayer, viz. the Bleſſings pray'd for, mercy, peace, love. The ſecond followeth, the meaſure in which the Apoſtle deſireth theſe bleſſings may be beſtowed, in this expreſſion, [be multiplyed.]
For the Explication whereof, two things would be opened.
1. Explicat. 1.Wherein ſtands the multiplication of theſe Bleſſings, or what it is that the Apoſtle deſireth, when he prayeth for the multiplication of theſe gifts & graces.
2. Why the Apostle makes this requeſt, and prayeth not onely for the beſtowing,Multiplicari, dilatari, incrementum capere, adimpleri. Tum de multiplicatione in quantitate diſcreta, tum de augmento in quantitate continua accipitar. Mat. 24.12. Acts 6.17. & 7.17. & 9.31. 2 Cor. 9.10. 1 Pet. 1.2. 2 Pet. 1.2. Jude 2. Gerh. in 1 Pet. 1.2. but the multiplying of theſe Bleſſings.
1. What this multiplying is? The word in the original ſignifieth, as to be multiplied, ſo to be increaſed, fill'd, enlarged; and it is in Scripture indifferently uſedto ſignifie the multiplication of things in their number, and their augmentation in meaſure, and greatneſſe. Whence it is that ſome render this (〈…〉〈 in non-Latin alphabet 〉) multiplicetur, be multiplyed: others, adimpleatur, be fill'd, or fulfill'd, or fill'd up, or increas'd. It properly ſignifieth to increaſe in number, and not in meaſure, and when it is applyed to people, and the Church (as 'tis oft in the Acts of the Apoſtles) it's only uſed for an increaſe in number; but when 'tis ſpoken of ſin, or graces, as Mat. 24.12. Pet. 1.2. 2 Pet. 1.2. & in this place of Jude, it may ſignifie an increaſe in meaſure onely. And ſo the Apoſtle159 prayeth that the gifts & graces, which theſe Chriſtians had already obtain'd,Eph. 4.16. 1 Pet. 2.2 2•et. 3.18 John 2.5. Pſal. 84.7. 1 Theſ. 4.1, 11 2 Cor. 13.9. might receive a further degree of augmentation, that believers might grow, abound, and increaſe in them more and more. And thus, though the mercy of God (which was the firſt of the three bleſſings here deſired by the Apoſtle) as it is in it ſelf, and as in God, cannot be increaſed, (it being infinite:) yet in reſpect of the effects and graces flowing from it upon believers, it may be increaſed.
More particularly, when the Apoſtle prayeth that theſe Chriſtians may have this increaſe and augmentation of grace: he comprehends in that his requeſt, theſe ſeveral bleſſings.
1. That they may be ſenſible, and obſerving of their wants and deficencies of Grace. That they may often caſt up their accounts; and ſee, as what they have gained, ſo wherein they are defective: that they may reſent, as their gains with thankfulneſs, ſo their wants with humility. They who ſee not, can neither deſire, nor receive what they want. A Chriſtian muſt be like a covetous man, totus in rationibus, much imployed in ſearching and examining what he hath not, as well as what he hath; what he hath loſt, as well as what he hath gain'd; what he hath laid out, as well as what he hath laid up; Whether he ſtand, how he hath fallen, how far he hath gone: and though he muſt account no loſs irreparable, yet none contemptible; and though no gain ſo ſmall as to be unthankfull for it, yet none ſo great as to be contented with, or proud of it.
2. That they may make uſe of the helps, the food, and fuel which God hath appointed for the increaſe of their Grace. Luk. 17.5. Pet. 2.2As Reading, Prayer, Hearing, Sacraments, Meditation; and he that neglects theſe, is not a strong, but a ſick Chriſtian. Nundinae aeternitatis.Theſe are the Marts and Fairs wherein we trade for Grace: a thriving Chriſtian muſt keep conſtant traffick with heaven; ſending thither, hearing thence; in the former, telling; in the later, taking in what he wants. 160We muſt make growth the end of our feeding; and thriving of our trading: we muſt not trade, to trade; pray, to pray; hear, to hear; but to grow better thereby.
3. That they may proportionably anſwer the worth, and length of thoſe opportunities God afforded them for the increaſing of Grace. That they might not devour fat enjoyments, having mean while lean, and barren, or indifferent hearts. He is not an abounding, thriving Chriſtian, who hath but an ordinary growth under rich opportunities: we muſt abound in returning, as well as in receiving: we muſt not be like the kidney in the beaſt, lean in the midſt of fatneſs:Heb. 5.12. not heaths and wilderneſſes, under the ſhowers of ſalvation: nay, not content our ſelves in being but as good as others, who haply enjoy leſs. They who enjoy much from God, and yet are no better than thoſe who enjoy leſs, are therefore worſe, becauſe they are not better.
4. That they may forbear, and avoid whatſoever hinders and keeps down the thriving and growing in Grace. That they may take heed of ſecret waies of ſpending: that they may not privily delight in any known way of ſin, or beloved luſt, which makes the moſt glittering Chriſtian abroad, to be but a bankrupt at home. Chriſtians muſt cut off the Suckers that draw away their nouriſhment: Love of the world, pride, uncleanneſs, &c cannot thrive with grace in the ſame heart: as the one goeth up, the other goeth down: as the ſpleen ſwels, the body decayes.
5. 2 Pet. 1.5.That they may have an impartial increaſe in every grace, in one as well as another. That to one grace they might add another;Pſal. 119.101. loving of every duty, and loathing of every evil. All graces have a Concatenation, and an inſeparability,Col. 1.10. a holy band, a divine league: and as every Chriſtian hath, ſo he grows in every part of the new Creature. 1 Tim. 5.21.He fructifieth in every good work: he labours to keep an equability in his courſes; not ſtrict in ſome things,161 and ſlack in others. He prefers not one before another; he hath a pulſe of grace, that beats evenly and equally: he is neither a maimed perſon who wanteth any limb, nor a Monſter, who hath one limb ſo big, that others want; but hath a comely ſymmetry. of part with part. No one of his graces ſtands at a ſtay, while the other grows; he doth not go richly apparell'd in ſome one piece of his apparell, and beggerly in the reſt; All his nouriſhment is not conveighed to ſome one part, to the ſtarving of the reſt.
6. That they may multiply in grace to an exerciſe, acting and laying out of grace. That grace might be augmented into action; that the fountain full inwardly, might overflow outwardly; that as it was, ſo it might appear grace, that they might be free as well as full, and fructifie in every good work; that the hand as well as the heart might be fill'd with the fruits of righteouſneſſe; as grace will be increaſed in the pouring out, ſo muſt it be poured out, when it increaſeth. The running water, and the active Chriſtian, are both the ſweeteſt; the more a muſicall inſtrument is uſed, the ſweeter is its melody. Graces like garments will be, the more we uſe them, the more free from the moth; the more we can, the more we ſhould do; & the more we do, the more we can, we love to do.
7. That they may obtain a meaſure of grace, ſutable to their ſeverall and particular exigences and occaſions. That they may not only have grace more than others, but enough for themſelves; i. e. in ſome ſutable meaſure to their own ſeverall conditions, and imployments. Some men have ſtronger temptations to reſiſt, corruptions to ſubdue, greater burdens to bear, imployments to go through, and theſe want more abundant graces than others. Some man may better keep houſe with an hundred pounds a year, then another who hath a great family, and familiarity, can do with a thouſand; A man who hath great revenues, may yet be poorer than he who hath leſſe, if he have greater expences.
8. That they may conſtantly abide and continue in the162 grace they had received. The further obtaining of what grace we want, neceſſarily implies a retaining, and an holding faſt of what we have. By the ſame reaſon that we deſire to get more, we ſhall keep that which we have already gotten Decay is ever inconſiſtent with growth. A Chriſtian muſt not go aſide, much leſſe go backward, not lie ſtill with the ſtone, nor creep with the ſnail, much leſſe go back with the Crab; not be a golden Chriſtian in youth, a ſilver one in manhood, and a leaden one in old age. Our fals into ſinne muſt be but for a fit, not ſo, our forwardneſſe in Chriſtianity; our goodneſſe not like the morning dew;Hoſ. 6.8. Pſal. 78.57. we muſt not turn back, deal unfaithfully, and turne aſide as a deceitfull bow. Its hypocriſie to pretend that we are gone, or going further in religion than others, who are eminent, and yet be behind what our ſelves once were, and that when we were beginners. If grace be not preſerved, it cannot be augmented; fire cannot be made to blaze out, if it be not kept from going out. If the life of grace be gone, the growth will follow. If we continue not rooted in Chriſt,Col. 2.7. we cannot be built up in him.
9. That they may be boundleſſe and unlimited in the progreſſe of grace; that they may be ever making additions to what they have:2 Pet. 1.5. Chriſtianity knows no enough; the degrees of a Chriſtians gracemuſt be like numbers, the higheſt whereof being numbred, a higher than that, may yet be named. 1 Theſſ. 3.10.Even thoſe worthy Theſſalonians, had ſomething lacking•in their faith. We muſt never ceaſe growing, till we be grown into heaven; we muſt forget what's behind,Phil. 3.13. and preſſe forward toward the mark. If perfection be our pattern, proficiency is our duty. 'Tis true,Ubi incipis nolle fieri melior, ibi deſinis eſſe bonus. Bern. Ep. 91. Nolle preficere, deficere eſt, Ep. 254. he that hath leaſt grace, hath enough to be thankfull; but he that hath the moſt, hath not enough to be idle. We are never gotten far enough, till we are gotten home; he that is rich enough, is nothing worth. He was never good that deſireth not to be better; he is ſtark nought, that deſireth not to be as good as the beſt.
16310. Laſtly, the Apoſtle deſireth the multiplication of grace even to the ſenſe, feeling, and apprehenſion of thoſe that were partakers thereof: that thoſe who had grace might know they had it. The people of God do not ever know their own holineſſe and happineſſe: theſe are true, though not ſtrong in grace. The perceiving of our grace is an additionall happineſs to our receiving it. In the light of God we muſt ſee light. It's a double, and a very deſirable bleſſing to have the company and comfort of grace at the ſame time.
This of the firſt branch of Explication, What the Apostle deſired for theſe Chriſtians when he pray'd for this multiplication. The ſecond followeth, which was to conſider, Why he deſired it. 2d Branch of Explicat.
This he did,
1. In reſpect of God. The more grace is multiplyed, the more God is 1. Honoured:Mat. 5.16. Joh. 15.8. 2 Cor. 4.15. Phil. 1.11. Herein is my Father honoured, if ye bring forth much fruit. If the ſervants of God do much work, God will be accounted a good, a bountifull Maſter; 1. In reſpect of the great reward men will think there is in his ſervice, and ſome extraordinary benifit by it, that his ſervants are ſo painfull in it. And 2. In reſpect of the great ability that he beſtows upon his to be and do good. God will be admired in them that beleeve. If poor ſervants are ſo rich and glorious,Aeſtimari a Cultoribus poteſt ille qui Colitur. Salv. what then (will men ſay) is the Maſter? if his ſervants be ſo holy, what then is he who keeps them? if there be ſo much in a drop, what is there then in the ocean? if he imparts ſo much to others, what then hath he in himſelf? The plenty of the crop is the praiſe of the husbandman. Luk. 15.7. Chryſoſtomus cxiſtimat glorificationem hìc poni pro exultatione. Gerh. in Joh. 15.8.
2. As God is honoured by the abounding of his ſervants in holineſs, ſo is he likewiſe pleaſed. Fruitfulneſs upon earth is joy in heaven. The Husbandman is not only praiſed, but pleaſed by the fruitfulneſs of his grounds,164 the barrenneſs whereof is both his ſhame and his ſorrow. The thriving of the child is the joy of the father. If we rejoyce ſo much in holineſſe, that ſee it, and love it ſo little,Iſai. 5.6. what then muſt God do, who is holineſſe it ſelfe? How angry was God with his barren vineyard? If God be beſt pleaſed with holineſſe, he muſt needs be beſt pleaſed with them who are moſt holy.
2. The Apoſtle deſired this multiplication of grace in reſpect of Others; that they may not only ſpeak good of God, but get good to themſelves. The whole Countrey fareth the better for a rich Chriſtian; he keepeth open houſe, the more he hath, the more he gives; he labours to make all ſuch as himſelfe,Acts 26.29. his bonds onely excepted. Ther's nothing more covetous, or prodigall, than grace: A Saint ever loves to be receiving from God, and imparting to others. From Jeruſalem round about to Illyricum, Paul preached the Goſpell. Rom. 15.19. 2 Cor. 6.10.He who was ſo abundantly rich himſelfe, made it his work to make others ſo. What an encouragement is it to young beginners in grace, to ſee that they who once were as poor, and had as little to begin with as themſelves, have attained to ſuch a plentifull ſpirituall eſtate? What a joy is it to the ſtrong Chriſtian, whoſe love of complacency is•ſet upon the excellent Ones, and whoſe Crown of Rejoycing it is to ſee the Honour of God propagated?
3. The Apoſtle deſired this Multiplication of grace, in reſpect of Themſelves, and that
1. In reſpect of their duty; they could never be too abundant in goodneſſe for him, from whom they were, and had, and did what ever was good. How could God dwell too much in the houſe of his own building? How could the Vineyard and Garden of his own planting be too fruitfull? the Well of his own digging be too full? In their creation they received ſouls, bodies, faculties, ſenſes, with parts and members from him; in him alſo they lived, and moved, and had their being; and could they do him too much ſervice? In their redemption165 the delivery not onely from condemnation, but from vain converſation,1 Pet. 1.18. and from the ſervice and corruption of ſin was aimed at by God; and not only a preſervation of them to Heaven, but in holineſſe. In their profeſſion, they were Chriſtians, and followers of Chriſt; And how could they walk too exactly, that had ſuch a guide? They had in the word, precepts, promiſes, threatnings, examples; and how could they be too preciſe, that had ſuch a rule?
2. For their dignity. Holineſſe is a Chriſtians greateſt honour, and therefore the greateſt degree of holineſſe, the higheſt degree of honour. Grace is called glory,2 Cor. 3.18. and the more grace, the more glory. It's that which hath the moſt of Scripture-commendation. What an honourable mention doth Paul make of the Romans, for having their faith ſpoken of throughout the world. Rom. 1.8.Our Saviour,Mat. 8.10. &, 15.28. that contemned the glorious buildings of the Temple, when his Diſciples ſhewed him them, admired a ſtrong faith more than once.
3. For their further peace and comfort in this life. There's no abundance, but that of grace, which can content the poſſeſſour; the more holineſſe, the more enjoyment of him, in whoſe preſence is fulneſſe of joy. Whence is a Saints trouble, but from the deficiency of his graces? what is it that pincheth him, but the ſcantineſſe of theſe ſpirituall garments? the larger they are, the greater is his eaſe. He that hath true grace, may go to Heaven certainly; but he who hath ſtrong grace, onely goeth comfortably. A weak faith, a ſmall degree of love, patience, humility, will not carry a man joyfully through great troubles.
4. For their future crown, & further felicity in the next life. If any ſhall follow the lamb in whiter & larger robes of glory than other; they are thoſe whom he hath adorned moſt with the robes of grace here. If any ſhine brighter than others in heaven, they ſhall be thoſe who have been brighteſt in grace upon the earth. Though166 glory be not beſtowed for any merit in grace, yet I ſee no inconvenience to hold, that 'tis beſtowed according to the proportion of grace. If the more grace a Saint hath, the more he be fitted for glory,Col. 1.12 then the more grace he hath, the more (it is likely) he ſhall be filled with glory. The more the ſoul is widened with grace, the more capacious will it be of glory; the heavieſt crowns are fitteſt for the ſtrongeſt heads.
4. Laſtly, The Apoſtle deſired this multiplication of grace upon theſe Chriſtians, in reſpect of Himſelf. The holineſſe of the people, is the crown of the Miniſter, and the greater their holineſſe, the weightier, and more glorious is his crown. The Apoſtle John had no greater joy than to ſee his ſpirituall children walk in the truth; The thriving of the child, is the comfort and credit of the Nurſe; the fruitfulneſſe of the field, the praiſe and pleaſure of the Husband-man; the beauty of the building, is the commendation of the Artificer; the health, fruitfulneſſe, and good plight of the flock, is the joy of the Shepherd. Miniſters are Husband-men, Nurſes, Artificers, Shepherds in Scripture phraſe: Nothing more troubles a godly Miniſter than to ſee his multiplied pains anſwered with a ſcanty proficiency; & his double labour, with ſcarce a ſingle return of holineſſe. A gain-ſaying people is the grief of a Miniſter, that all the day long ſtretcheth out his hands; although it may be a ſweet mitigation of that griefe, to conſider that God will not reward his Miniſters according to their ſucceſſe, but their ſincerity, and induſtry.
This for the Explication of this ſecond Particular, in the Apoſtles prayer, the meaſure in which he deſireth theſe gifts and graces may be beſtowed, [be multiplied.]
The Obſervations follow.
1. Obſerv. 1.Great is thefolly of thoſe, whoſe whole contention is for worldly increaſe, and multiplication of earthly bleſſings. In worldly things, their deſires have an everlaſting Et catera: they will lay houſe to houſe, field to field, like the167 widow, who when ſhe had fill'd all her veſſels with oil, yet cals for another veſſel. Ahab to his Kingdom ▪ muſt adde Naboths vineyard; the rich man Luke 12. had his barns full, yet he muſt enlarge them; Many live, as if God had ſent them a voyage into the world to gather cockles and pibbles, whereas he imployed them to trade for pearls. Where is the man that envies not him who hath more wealth, and yet who is it that with an holy emulation, looks upon him that hath more grace than himſelfe? Where doth the beſt ſort of earth deſerve to lie, but at the Apoſtles feet? What hath the man who goeth Chriſtleſſe? What hath he laboured for all his dayes, but that, not only without which, he might have gone to heaven, but that with which, he cannot get thither? What folly to loſe a Crown for a crumb, a Kingdome, a Soul, a God for a trifle? How vain is it to multiply that which in its greateſt increaſe is but nothing! The truth is, earthly comforts are not capeable of multiplication. Did men look upon the world with Scripture ſpectacles, and not with Satans multiplying glaſſe it would appear in its greatneſſe, but a ſmall thing. The world hath two breſts; they who ſuck at the beſt of them, draw nothing but winde and vanity; they who ſuck at the other, draw woe and vexation.
2. Obſerv. 2.Gre at is the impiety of thoſe that hinder people from increaſing in grace. Who are the pul-backs, damps, and quench-coles of the companies where they converſe. The holieſt men pray that grace may be multiplyed: what then are they who labour to have it extinguiſhed? Elymas the ſorcerer had one of the bittereſt and ſevereſt expreſſions of deteſtation from the Apoſtle, that we read was ever beſtowed upon any by a good man; the Apoſtle calls him One full of ſubtilty, and all miſchiefe,Acts 13.10. a child of the divell, an enemy of all righteouſneſſe; and why? but becauſe he ſought to turn away the Deputy from the faith. They who take away the key of knowledge, ſtop the mouthes of Miniſters, cauſe a dearth168 of ſpirituall food, and cannot endure the preaching of ſound doctrine, and the ſpreading of holineſſe, would haply account ſuch expreſſions as theſe of Paul to be bitter; but I hardly ſee how they deſerve milder.
3. Obſer. 3.It's the height of impiety to hate people, becauſe God hath multiplyed grace in them. How hatefull is it to hate where, and becauſe God loves? yet ſome there are, who like Gardiners, ſnip thoſe moſt, who are talleſt ſprouts in holineſſe. It's obſerved by ſome, that there's moſt admiration, and higheſt reſpect beſtowed by the profeſſors of all falſe religions in the world, upon thoſe that are moſt preciſe, and exact in the obſerving of thoſe religions. What an amazement is it, that profeſſours of the true religion alone ſhould moſt bitterly hate thoſe that make the furtheſt progreſſe in it? It's a commendable thing among men, for one to be excellent and exquiſite in his trade and occupation which he profeſſeth; and muſt it alone be a diſgracefull thing, that men ſhould excell in the beſt of myſteries and callings? yet what more common than to ſee the moſt thriving Chriſtian to become the obloquie, nay, prey of the times? And thoſe who are moſt illuminated to have that Aeolus of hell,Heb. 10.32. ſending out his winds of oppoſition moſt againſt them? And who hath not obſerved the zealous and ſincere Chriſtian perſecuted, when the time-ſerving and luke-warm formaliſt is not only ſpared, but preferr'd? and what trees are ſo cudgel'd and battered as thoſe who are moſt fruitfull? If hatred be helliſh becauſe it is ſet againſt godlineſſe; then certainly that hatred is moſt helliſh, which is ſet againſt moſt godlineſſe.
4. Obſer. 4.They who are aſhamed of being exact and forward in religion, are aſhamed of their greateſt glory. Men commonly love to excell in every thing more than in that which is true excellency; they think that a little godlineſſe is enough, and that abundance of wealth is but a little. In getting riches they love to lead; in going toward heaven, they will hardly follow. So much religion as will169 preſerve their eſtates and reputation, ſo much as will not croſſe their intereſt, or hinder their preferment, they will embrace; but they love not to follow religion too cloſe, for fear of being daſht. They herein reſemble ſome Students of the Law, that ſtudy that Science, not to be exact in it, but only ſo farre as they may be able another day to keep their eſtates. Men commonly love that much, which when they do ſo, it's hard not to love too much; but they are but remiſſe in that, in which 'tis impoſſible to be exceſſive: they making it their ſtudy, to take heed of that, of which there's no danger. viz. Too much preciſeneſſe in the wayes of holineſſe. Chriſtianity in our times is like our buildings, much more ſlight than of old. Till I hear of one man from the Creation of the World to this day, that ever repented him when he came to die of being too holy while he lived, I ſhall deſire to be no man of the times.
5. God is moſt free of his beſt gifts;Obſer. 5. he gives his people leave and command to multiply ſpirituals, when often he impaireth their temporals; he beſtoweth a Crown, where he ſometime denies a crumb; thoſe whom he makes poor in the world, he at the ſame time makes rich in faith. He deals with his people when they are too heavy laden with the luggage of worldly enjoyments, as men do that are weighing their commodities in a pair of ſcales; they never leave taking, and taking away from that ſcale which is too heavy, till the other be as weighty or weightier than it. And God doth juſtly and mercifully impoveriſh the body, to enrich the ſoul. There's nothing good which hinders us from enjoying the chiefeſt good: which is not vehiculum, but vinculum; not a furtherance, but a fetter. How gracious is God to chuſe our comforts for us! we ſhould ever take the worſt part, ſhould he leave us to our own skill; he loves to relieve us for our profit, not for our luſt; we naturally love the contrary.
The Chriſtian whoſe grace multiplies,Obſer. 6. is neither careleſſe170 of the helps, or fearleſſe of the hinderances of grace: he dares not omit any duty, ſlight any ordinances, which God hath appointed to make him ſpiritually proſperous. He is rowing up a river that runs with a ſtrong current, and he knowes if he reſt his Oares, he ſhall fall down the ſtream;1 Theſ. 5.17 he delights to pray continually; he who hath grace in plenty, will have prayer in fervency. Prayer woos grace to come, and wins it to tarry. Grace ever ſets us upon praying for grace; the almes of grace will be beg'd for,James 4.6. and God gives it to the prayer of the humble. Growing men have good ſtomacks. It's as poſſible at the ſame time to grow in the love of grace, and decay in love to ordinances, as to increaſe the fire by with-drawing the fuell. The ſprouting Chriſtian ſits under the dew of heaven; they who forſake the aſſembling of themſelves together,Heb. 10.23.25. will never hold faſt the profeſſion of the faith without wavering. As grace is not given nolenti, to him that continues unwilling to receive it; ſo neither is it increaſed negligenti, to him that doth not labour to improve it. Apoſtles, Paſtors and Teachers were given by Chriſt for our growth up to the meaſure of ſtature of the fulneſſe of Chriſt. Epheſ. 4.13.The forſaking of theſe is ever with a decreaſing of grace. As a Chriſtian abates in his appetite, he will decay in ſtrength; and with his ſtrength, his ſtomack will return. They who have no ſpirituall hunger, are far from ſpirituall health; and never had God a working, who was not a feeding ſervant. He is but the picture of a Chriſtian, who growes not, who feeds not. Nor can growth in Chriſtianity conſiſt with the love of poyſon, any more than with the forbearance of food. They who thrive, hate the wayes of inordinate ſpending. Sin is a waſter of our graces, and our comforts; The Spirit of God is a tender and delicate thing, nor will it ſtay with thoſe that admit of company ſo contrary to it as is ſin. Every beloved luſt is as a worm at the root of a flower. He who hath ſo excellent a jewell as grace, muſt keep it under the lock of the fear171 of ſin: while ſin comes in at one door, grace goeth out at the other; the Ark could not ſtay with the Philiſtins, nor grace with the love of the ſmalleſt ſin; the leaſt ſin is terrible to the greateſt Saint, he makes not light of it, but well knowes that a long thread of iniquity may be let in with a ſmall needle.
7. Obſerv. 7.Decayes in grace are moſt repugnant to a Chriſtians welfare; decreaſing in ſpiritual bleſſings directly thwarteth the Apoſtles petition. It's uncomfortable to ſee the days grow ſhorter, to ſee a man grow behind-hand in the world, to ſee a wither'd and a blaſted field; a man in a lingring conſumption. Naomies condition moved pity, when ſhe went out full, and returned empty: but what pity doth a decaying ſoule require from us! To conſume heavenward, to be plunder'd of grace, to loſe our firſt love, to be declining from God, is a miſery indeed, a ſoul-miſery, the miſery of every miſery. It's better for thee that God take away all than himſelfe from thee. Pſal. 51.11.David was more fearfull of loſing Gods Spirit, than his Kingdom; It's the ſorrowfulleſt alteration in the world, after the enjoyment of it, to be forſaken by it.
8. Obſerv. 8.A Saint allowes not himſelfe in any deficiency of grace. He deſires to be perfect in every good work;Heb. 13.12. Eph. 4.15. Rom. 15.14. 2 Tim. 3.17. to grow up in Chriſt in all things: to be full of goodneſſe, and knowledge; to be throughly furniſhed to all good works, and to have grace in all the powers of the ſoul, as his bloud is in every veine of the body;2 Cor. 7.1. to perfect holineſſe in the fear of God. His imperfection is a trouble to him as well as his pollution. He ſees no grace in another, but he covets it; no Ornament, but he admires it; no ſpot, but he abhors it. He ever wants as much of contentment, as he doth of grace; he never ſaith, I have as much as another hath; but I have leſſe than I my ſelfe ſhould have: he labours to furniſh his houſe all over; he prizeth every command, delighteth in every duty, ſees a beauty in every way of God, and the weakneſſe of his grace, is the ſtrength of his trouble. 172They who needed nothing,Rev. 3.17. were indeed defective in every thing.
9. Obſerv. 9.A fruitleſſe Coverſation is inconſiſtent with grace multiplyed. A fruitleſſe tree is little better than a log; there's ſmall difference 'twixt a dead ſtock, and a barren tree. True Chriſtianity ſuffers not Chriſtians to content themſelves with bare hearing the word; or (as one cals it) with meer auricular profeſſion. Where ever grace growes, others may ſee it. Men cannot diſcern the growing of it, or how it grew, but they can diſcern that it is grown, when it's grown. The profiting of a Saint with Timothy's,1 Tim. 4.15. appears to all. Growing grace like corn will appear above ground. The thriving of a child will be known by its looks; its colour and complexion will ſpeak it. The thriving of Daniel, and the reſt, was known by the looking upon their countenances. He who thrives in holineſſe, will have his viſage alter'd, his outward carriage and complexion amended; he is like a grown man, who for ſome time hath been abſent; he is ſo grown, that he can hardly be known. The voice of a grown Chriſtian is much alter'd from that which it was, when he was a child;1 Pet. 4.4. he ſpeaks now not vainly, but profitably. Hence it is, that wicked men wonder at him, as at a ſtrange ſight.
10. Obſerv. 10.Laſtly, The increaſe of grace, as well as the beginnings of it, is from God. The Apoſtle here prayes even for multiplication of grace. It's grace that muſt make us multiply in grace: the plantation, and the accretion are from the ſame hand. When God at firſt made all living Creatures,Qui operatur, ut accedamus, idem operatur ne diſcedamus. Aug. de bon. perſ. c. 7. Phil. 1.6. Heb. 12.2. he beſtowed on them their Creſcite, a Bleſſing, as well as a Being. He who makes us good, muſt make us better. He who makes us come to him, muſt alſo keep us from going from him. He who begins the good work in us, muſt alſo perform it. God is both the Authour and Finiſher of our faith. If our graces be only put into us by God, and not kept in, they will ſoon go out. God it is that muſt not onely ſet us up, but keep us up. Grace is like a top, or a bell; if173 God do not continue the impreſſions of his ſtrength upon us, and keep us up, as well as raiſe us up, we ſhall ſoon go down. The ſtrongeſt child in Gods family, cannot go alone. He it is who enables us to take the firſt, and every ſtep we take toward heaven; we live in a conſtant dependency upon him; he is not only the term of our journey, but our way, our guide, our keeper in it. If God ſhould give us a ſtock of grace, and then leave us to our ſelves to trade, we ſhould never thrive. Adam himſelfe became a bank-rupt, and ſo ſhould we; but bleſſed be God, our happineſſe is held by a better tenure, even by Chriſt, the ſupplies of whoſe Spirit alone continue and multiply our graces.
This for the ſecond particular in the third part, (the Paryer) of the title: viz. the meaſure in which he deſired thoſe Bleſſings. The third and laſt follows, viz. the perſons upon whom he prayeth that theſe bleſſings may be in this meaſure beſtowed; in theſe words [Ʋnto you.]
The Apoſtles deſire of theſe Bleſſings,Explicat. and the multiplication of them, agrees to the perſons for whom they are deſired, in two reſpects.
1. In reſpect of their for-mentioned Priviledges, Sanctification, Preſervation in Chriſt, Calling.
2. In reſpect of their after-mentioned Dangers, by Seducers, who were crept in among them.
1. In reſpect of their fore-mentioned Priviledges, of Sanctification, &c. and ſo the Apoſtle deſires this multiplication of grace for them. 1. Though they be ſanctified, they were not ſo fully ſanctified, and had not been ſo long preſerved and called, but that they ſtill wanted a further multiplication of grace; they ſtill ſtood more in need of the effects of mercy, more inward peace, and love; they had not yet attained their full meaſure. Phil. 3.13.
2. To all that are ſanctified, preſerved, &c. Though they were many, he wiſheth that every one might have a childs portion; that bleſſings might be multiplyed to174 the whole multitude of Saints; that there might not be one barren among them; that as God had aful hand, & was rich in mercy, ſo that his bounty might be diſperſed to them all.
3. To them only who are ſanctified. They only who had grace, were capable of having grace multiplyed; To theſe only who had, the Apoſtle wiſheth that more might be given. There's no growth, where there is not a truth of grace; nor can theſe diſtinguiſhing bleſſings of mercy, love, peace, be deſired at all for wicked men, upon the ſuppoſition of their reſolution to continue and proceed to be ſuch.
4. To them, becauſe they were ſanctified, preſerved, called. How ſutable was it for them who had formerly received theſe Priviledges, to multiply and increaſe in holineſſe; for them to thrive who had a ſtock of ſanctity; for them who were preſerved by Chriſt, to be kept from hurt by ſin; for them who were called, to be holy in all manner of holy converſation,1 Pet. 1.15. as he who called them was holy?
2. This deſire of the multiplication of theſe Bleſſings agrees to the perſons to whom it is deſired, in reſpect of their after-mentioned danger by ſeducers, who were crept in among them. 'Tis obſervable that both Jude and Peter ſalute the Chriſtians to whom they wrote, with this prayer, for multiplication of theſe ſpirituall bleſſings; that ſince theſe Chriſtians had more enemies, they might have more armour than others; and that their graces might be multiplyed with their dangers.
1. Obſerv. 1.The ſanctification of none is in this life ſo compleat, but it admits of multiplication. Mercy, peace, love, even to you (ſaith the Apoſtle) be multiplyed. There's no plenary perfection on this ſide heaven; The higheſt Saint in this life is not come to the fulneſſe of his meaſure. Epheſ. 4.13. Phil. 3.13.Bleſſed Paul thought not himſelfe to have apprehended: The perfecteſt Chriſtian is perfectly imperfect when he begins, imperfectly perfect when he ends; when we have done all, we are unprofitable ſervants. The fulleſt175 veſſell may have more wine poured into it, without any fear of burſting; none muſt bid God ſtay his hand. They who think they have need of nothing, have truely received nothing. Till the Sabbath comes, we muſt daily be gathering Manna:Nihil praeſumitur actum, dum ſupereſt aliquid ad agendum. he that reſteth in the time of labour, ſhall labour, though in vain, in the time of reſt. A Chriſtian is not like a top, that moves by going round, and not by going forward; not like the Sun in Hezekiah's time, that ſtood ſtill; but like the Sun in its naturall courſe, that goeth forward to the perfect day. We muſt go from ſtrength to ſtrength,Pſal. 84.7. till we appear before the Lord in Sion. Where there's no growing, there is ſome decaying. While we neglect to gain, we ſpend upon the ſtock. Sin is continually making breaches in our graces, and we muſt be daily making them up; our garment hath daily rents, and therefore it wants conſtant mending; the duſt daily falls in our houſes, and therefore they want frequent cleanſing; our hearts are like to childrens faces, after every waſhing, they ſoon grow foul again. Sanctification is nothing but a return to our firſt eſtate, to which we cannot attain till death. When the ſting of ſinne is gone, the ſtain cleaves cloſe, and we had need waſh ſeven times daily to get it out.
2. God hath enough grace for every one of his children. Obſerv. 2.Grace is afforded and multiplyed indifferently to one as well as another; though all have not grace equally, yet all truely, and according to their particular exigences. As every good and perfect gift is from God, ſo (in a due proportion) upon every Saint. None ſo hath all grace, as that every one hath not ſome. Chriſt is a head that ſendeth influence into every member. Epheſ. 4.16. 1 John 12.Of his fulneſſe we have all received. He is an over-flowing fountain of grace, which though it may be imparted, yet is not impaired. The receiving of grace by one, doth no more hinder the receiving thereof by another, than one mans ſeeing of the Sun, hindereth another from ſeeing it alſo. God is a rich Father, he giveth, though not alike, yet ſufficient176 portions to all his children. Our elder brother had a double portion; he was anointed with the oyle of gladneſſe above his fellowes,Pſal. 45.7. but the oyntment poured upon the head, fell down upon every member. He who had holineſſe for Abraham, Moſes, David, Peter, will not ſuffer the leaſt child in his houſe to be totally deſtitute. They all drank of that rock which flowes toward us. If we had but their thirſt, here's as much water ſtill as ever there was. The people of God ſhould neither envy one another for their fulneſſe, nor upbraid one another with their emptineſſe; but admire the wiſdome, and bleſſe the bounty of him, who giveth to all, though differently. The whole Company of Saints is like to a well tuned inſtrument,Varii toni in muſica. the ſtrings whereof, though not all of one note, but ſome higher, ſome lower, yet all together make a ſweet harmony, nor can the loudeſt be without the ſmalleſt. In what grace one is defective, in that let another labour to ſupply. In what one abounds, let another labour to imitate, and excell; but let all adore, and delight in him, whoſe are the ſcatter'd excellencies beſtowed upon all the Saints in the world.
3. Obſerv. 3.Where God hath begun grace, he is not weary of beſtowing more. Mercy be multiplyed to you ſanctified ones. To him that hath ſhall be given. Mark 4.25.God loves not to ſet up a foundation without a wall, nor wals without a roofe. He perfects what concerns his people; and the work of the Lord is perfect. Deut. 32.4. Iſai. 10.12.And he doth his whole work upon Mount Sion. How good is God, not only to do good, becauſe he will do good, but becauſe he hath done ſo! to make one grace a kind of obligation upon himſelfe to beſtow another! God herein reſembling ſome magnificent King, who when he hath ſet his love upon a favourite, afterward is in love with his own choice of, and bounty on him, and loves him for theſe very favours which he hath given him. John 15.2. John 1.50.Every branch that beareth fruit he purgeth it, that it may bring forth more fruit. Greater things (ſaith Chriſt to Nathaneel) thou ſhalt ſee. 177He who killeth one luſt, ſhall kill another; he who is conſcionable in one duty, ſhall be enabled to another. He who hath the grace of deſire, ſhall have grace beſtowed on his deſire; and he who hath grace to do a little, ſhall have grace to do more. God is never weary of giving. He hath oyle enough for every veſſell, and ſtill asketh when he hath fill'd all our veſſels, as that woman in the ſtory, Bring me yet a veſſell. The meditation whereof,2 King. 4.6. as it ſhould comfort us againſt our ſpirituall deficiencies, in regard we know where to have more grace; ſo ſhould it incite us to proceed in holineſſe, and never to think we have enough, or to anſwer as he did, There is not a veſſell. In the beſt things there's no exceſſe.
4. Obſer. 4.Onely ſanctified ones have the bleſſing of ſpirituall multiplication. As firſt, God gave the word of Creation, before he gave the word of Benediction; ſo doth he ſtill ſpiritually. Whoſoever hath not,Mat. 13.12. from him ſhal be taken away even what he hath. If there be not eſſentia, there cannot be incrementum, If no truth, no growth of grace. Omnis germinatio ſupponit plantationem.A ſtake that is meerly thruſt into the ground, having neither root nor life, groweth in nothing, but in rottenneſſe; and this ſpeaks the miſery of one not in Chriſt, and enlivened by the ſpirit of regeneration; nothing doth him good; he devoureth fat ordinances, but hath a lean ſoule; he is by the ſhowers of every Sermon and Sacrament, made meeter for the axe, and fitter fuell for hell.
5. Obſer. 5.Our beginning in holineſſe is an Engagement upon us to go on. Sanctified, preſerved, called ones, muſt multiply grace. The beginning in the ſpirit, muſt be a caution to us, that we end not in the fleſh. If Saints be barren, the Trees of Gods Ort-yard, where can increaſe be expected? A fruitleſſe tree in the field may haply be born with, not ſuch an one in the garden. They who are planted in the Houſe of God,Pſal. 92.13, 14. ſhould flouriſh in the Courts of our God, ſtill bring forth fruit in old age, be fat and flouriſhing. It is an unanſwerable Dilemma, If the wayes178 of God were bad, why did you begin in them? if good, why did you not proceed? They who are holy, muſt be holy ſtill. Rev. 22.11.It's a great diſgrace for religion to be diſgraced by her children, to be forſaken by her followers. The diſpraiſe of any by a friend, is eaſily believed by every one, eſpecially by an enemy to the diſpraiſed: when ſanctified ones grow looſe and remiſſe, ſanctity is ſtabb'd: by the reproaches of others, it is but ſcratched. It's excellent counſel of the Apoſtle, that we loſe not the things which we have wrought. 2 Ep. John 8. Luke 22.3.As the vigilancy of Satan is to take from ſanctified ones, ſo their care muſt be to keep what they have gotten, and to get what they want.
6. Obſerv. 6.God affords graces ſutable to all the exigences of his people; multiplyed grace to thoſe who are in multiplyed difficulties, and tentations. My grace (ſaith God to Paul) is ſufficient for thee. 2 Cor. 12.9.When ever God gives a burden, he provides a ſhoulder. He never requireth brick from his people, without giving them ſtraw. He will either multiply grace, or diminiſh the tentation. He bids his people up and eat, if he ſends them a long journey. Thoſe Saints of his, whom he hath employed in winter ſeaſons, he hath ever cloathed with winter garments; commonly the beſt men have lived in the worſt times; and Gods ſtars have ſhined brighteſt in the darkeſt ages. The faithfull have been more then conquerours, in conflicts both with perſecuters and ſeducers. Rom. 8.37.And truely, grace multiplyed is much better than tentation, either aſſwaged, or removed.
VVE have finiſhed the firſt part of this Epiſtle, viz. the Title. The ſecond follows, the Body and Subſtance of the whole Epiſtle, wherein the Apoſtles ſcope is to incite theſe Chriſtians to imbrace a ſeaſonable Exhortation, to the 24th verſe of the Epiſtle.
In it there are four principall parts, (two of them contained in this third verſe.)
1. The Reaſons of the Apoſtles ſending this Exhortation to theſe Chriſtians, or what it was that put him upon this profitable performance, of exhorting them in theſe words, Beloved, when I gave all diligence to write unto you of the common ſalvation, it was needfull for me to write unto you.
2. The Exhortation it ſelf, in theſe words, And exhort you, that ye ſhould earneſtly contend for the faith which was once delivered to the Saints.
3. Sundry weighty and unanſwerable Arguments to move the Chriſtians to follow and imbrace this excellent Exhortation, from the third, to the 17th. verſe.
4. Severall apt and holy Directions, to guide and teach theſe Chriſtians how to follow and obſerve the Exhortation, which he had back'd with the former arguments, to the 24th. verſe.
I begin with the former: The Reaſons which put the Apoſtle upon ſending this following Exhortation: And the Reaſons (contained in theſe words, Beloved, when I gave all diligence to write unto you of the common ſalvation, it was needfull for me to write unto you,) are theſe three.
1801. The firſt is drawn from the dear love which the Apoſtle did bear to them: they to whom he wrote were beloved.
2. The ſecond is drawn from the care and diligence of the Apoſtle for the doing of them good, and the furthering of their ſalvation; When I gave all diligence to write unto you of the common ſalvation: wherein conſider,
1. With what mind and diſpoſition, he endeavoured their good, or how he was affected in endeavouring it; he gave all diligence.
2. In what work he was imployed for their ſpirituall good, or by what means he endeavoured it; by writing.
3. The Weightineſſe and great Concernment of that Subject about which he wrote, the common ſalvation.
3. The third reaſon is taken from their need of having ſuch an Exhortation ſent to them; It was needfull for me to write unto you.
1. The firſt reaſon is taken from the love which the Apoſtle did bear to them; They were beloved.
For the Explication whereof,Explicat. two things are briefly to be opened.
1. What the word Beloved importeth, and what is contained in it.
2. Why the Apoſtle here beſtoweth this title upon them, calling them beloved.
For the firſt, the word〈…〉〈 in non-Latin alphabet 〉, beloved, noteth two things. 1. An amiableneſſe, and fitneſſe for, and worthineſſe of love in the thing beloved, which can and doth commend it ſelfe to our love; It importeth more than〈…〉〈 in non-Latin alphabet 〉, diligendi, they who are to be loved; for that word comprehends every one, even the wicked, and our enemies; but〈…〉〈 in non-Latin alphabet 〉, beloved, properly reſpects thoſe who have ſomething of excellency to draw out our love towards them;Vid. paſſim. and therefore it's in Scripture only attributed to the faithfull. 2. The word〈…〉〈 in non-Latin alphabet 〉,181 beloved, noteth a very intenſe, dear, tender, vehement love,Rom. 16.5. & 8.9.12. Col. 1.7. & 4.7. & 4.14. Philem. 1.3. 3 John 1. Jam. 1.16. Phil. 16.19.2.5. Epheſ. 6.21. Col. 4.9. 1 Cor. 15.58. 1 Cor. 4.14. Epheſ. 5.1. 1 Cor. 4.17. 2 Tim. 1.2. to the thing beloved; and therfore it's in Scripture not only the title of ſome moſt dear friends, but of brethren, of children, and ſons; nay Chriſt, who was the Son of. God by nature, who was his only Son, that his Son, in whom he was well pleaſed, is alſo called〈…〉〈 in non-Latin alphabet 〉, his beloved Son. The word〈…〉〈 in non-Latin alphabet 〉is by Greek Authours attributed to an only child: the Septuagint do with this word interpret that phraſe, Only Son, Gen. 22.2. Take thy Son, thine only Son: They tranſlate, take thy Son, thy beloved One. And Zech. 12.10. They ſhall mourn for him as one that mourneth for his only Son: they tranſlate, as one that mourneth for his beloved One: and others attribute this word to an only eye, as when a man hath but one eye, they call it a beloved eye.
2. For the ſecond, why the Apoſtle beſtoweth upon them this title of beloved. He did it for two reaſons.
1. To ſhew what was his duty, not onely as a man, in which reſpect love is a debt due to all;Rom. 13.8. or as a Chriſtian, it being the duty of Chriſtians peculiarly to love Chriſtians, the houſhold of faith, brethren,John 13.34. the members of one body, &c. but eſpecially as an Apoſtle and Miniſter. What more ſutable than for a Father, a Nurſe,1 Cor. 4.14, 15. 1 Theſ. 2.7, 8. John 21. to love their children, a Shepherd his flock? The Apoſtles were ſpirituall Fathers, Nurſes, Shepherds.
2. To gain their loves by this affectionate Compellation, Beloved: that they by obſerving his love to them, might both love him, and thereby more readily imbrace the following Exhortation. He is very uningenuous, who if he will not provoke love from an enemy, will not repay love to a friend. Mat. 5.46.Even Publicans love thoſe who love them. The ſtone wall reflects heat, when the ſcorching Sun ſhines upon it. Love muſt be reciprocall; if we are to love thoſe who are friends to our bodies, estates, names, &c.Si diligis, fac quicquid vis. are not they to be beloved much more who are our ſoul-friends? Nor was it more the duty of theſe Chriſtians, than their benefit, to love this holy Apoſtle. How182 much would their love to him, forward their love to his Miniſtery? Though the meſſage ſhould not be imbraced for the meſſenger, yet it's not ſo eaſily imbraced, unleſſe the meſſenger be beloved. 1 Cor. 4.14. Gal. 4.19. 1 Pet. 4.12. Phil. 1.8. & 4.1. & 2.12. Rom. 12.19. 1 Cor. 10.14. 2 Cor. 12.19. Heb. 6.9. Jam. 1.16.19. 1 Joh. 3.2.21.That Miniſter who is beloved, hath a great advantage above another; he ſtands upon the higher ground for doing good; and this is the main reaſon that the Apoſtles ſo frequently call thoſe to whom they write, beloved. They did not deſire to inſinuate themſelves into the hearts of the Chriſtians for their goods, But for their good; not to ſet up themſelves, but Christ; they did not wooe for themſelves, but for the Bridegroom, they being his friends; they did not ſeek to advance themſelves, but their Meſſage, their Maſter.
1. Obſerv. 1.Piety is no enemy to courteſie. Chriſtianity forbids not ſweet compellations. Religion doth not remove, but rectifie courteous behaviour. 1. By a flat prohibition of the act of diſſimulation, and of ſinfull ſerving mens humours. 2. By a moderation of exceſſiveneſſe in our expreſſions, which ſeem courteous. 3. By preſerving affection pure, from being made the inſtrument of prophaneneſſe and wantonneſſe; that the pure ſeeds of religion may ſpring up in the terms of affability.
2. Obſerv. 2.The work and labour of a Miniſter ſhould proceed from love to his people. The Apoſtle loved them, and therfore he wrote to them. Love ſhould be the fountain of miniſteriall performances. Firſt, Chriſt enquired of Peters love,John 21. and then he urged Peter to labour. A Miniſter that ſpeaks with the tongue of men and Angels, and hath not charity, is as ſounding braſſe, and a tinkling cymball; though he have the gift of prophecy, and underſtand all myſteries, and all knowledge, and hath all faith; though he beſtow all his goods to feed the poor, nay, though he give his body to be burnt,1 Cor. 13. and have not charity, he is nothing. God will not reward Miniſters according to what they have done, but according to what they have done in loving to do. Love is the marrow, the ſoul of every ſervice. All performances without love, are but cyphers183 without a figure, in Gods account they ſtand for nothing; they are ſacrifices without fire.
3. People ſhould ſtudy to be fit for the love of their Paſtor. Obſerv. 3.To encourage him to love them; to be diligibiles, ſuch as theſe Chriſtians were, whom the Apoſtle called beloved. A painfull Miniſter ſhould not only be put upon loving his people by conſcience of this duty, but by encouragement to this duty. Miniſters are often wrongfully complain'd of for want of love; All kind of love muſt not be afforded to all kind of people; a love of intimacy and complacency, muſt only be ſet upon the godly among his people. If a faithfull Miniſter be not ſuch to his offenſive unprofitable hearer as he would, 'tis becauſe this man is not ſuch to God, and his own ſoul, as he ſhould. How unworthy a part in any is it to make a faithfull Miniſter ſpend that time in weeping, complaining, reproving, which he had much rather ſpend in ſweet complacency, familiarity, and commendation!
4. The love of a Miniſter muſt not be ſlack and remiſs,Obſerv. 4. but vehement and ardent. Miniſters are to imitate him in love, whoſe love was the moſt earneſt, who was the chiefe Shepherd, and had the chiefeſt care of his flock; who purchaſed it with his own bloud, Act. 20.28. who was nothing but love cover'd over with our fleſh. As he was the Preſident of Miniſters love, ſo gave he earneſt and frequent precepts to Miniſters to teſtifie this love, John 21.15. Love alone can facilitate the difficulties of a Miniſters calling. Many things muſt be born, as the hatred, frowardneſſe, dulneſſe, weakneſſe of people; There muſt ubera be given, though verbera be returned;Miniſtri proferant ubera, non verbera. Bern. the breſt muſt give its milk, though it be ſtruck at. Sometimes lawfull liberties muſt be forborn: A Miniſter muſt be like indulgent Mothers, or Nurſes, who forbear to eat ſuch meats as they love, for fear of hurting the child which they are breeding, or giving ſuck to. Paul was ſuch an one, who rather then he would offend a weak brother, would eat no fleſh while he lived. A Miniſter muſt184 be lowly in doctrine and life, patient, laborious; and nothing but love can make him be ſo. Every thing will be difficult to him that loves not. The object of a Miniſters love is the ſoul, the heaven-born ſoul, the precious eternall ſoul. What would it profit a Miniſter to gain the whole world, and loſe his peoples ſouls? The beaſt, the name, the body of a man muſt be beloved; much more his ſoul. The winning of ſouls is the wiſdome of a Miniſter. Gen. 14.21.A Miniſter ſhould ſay of his eaſe, profit and pleaſure, as the King of Sodom to Abraham, Give me the ſouls, and take the goods to thy ſelfe.
5. Obſerv. 5.The Loving of a Miniſters perſon, hath a great influence upon the loving of his doctrine. The Apoſtle knew this, when he deſired that theſe Chriſtians ſhould know that he loved them. It's the folly of people not to love the word, who ever be the ſpeaker. The meſſage hath not its commendation from the meſſenger; but the meſſenger from the meſſage. Yet rare is it to finde that Chriſtian, who thinks well of that counſell, which is given him by a Counſeller who is not beloved; and therfore it is Satans policy to aſperſe the Miniſter, thereby to cauſe a diſlike of his Miniſtry. And great is their ſin, who by their un-amiable carriage, often make their Miniſtry abhorred, who either by prophaneneſſe, or unfit auſterity, confute with their life, what they perſwade with their lip. Some offend by prophaneneſſe, preaching perhaps ſo holily in the pulpit, as ſome may almoſt think it pity they ſhould ever come out of it; yet when they are out of it, ſhewing ſo much levity, ſloth, worldlineſſe, looſeneſſe, as any would almoſt think it pity they ſhould ever go into it. Others offend by unmeet moroſity, not conſidering that a Miniſter muſt neither be all bait without hook, nor all hook without bait; as he muſt not by his flattery ſooth, ſo neither by auſterity affright his people. A Miniſter muſt not be a flaſhing Comet, but an influentiall Star; not a Storm, or a Tempeſt, but a ſweetly dropping, bedewing Cloud.
1856. The aim of a Miniſter in being beloved of his people,Obſerv. 6. ſhould be the benefiting of their ſouls. The Apoſtle deſires to be beloved by theſe Chriſtians, that he might have the greater opportunity to further their ſalvation. He robs Chriſt, who improves not the intereſt he hath in the hearts of his people for the honour of Chriſt. 'Tis not ſervice, but ſacriledge, to deſire the terminating of peoples loves in our ſelves. It's better (could it be without ſinne) that all ſhould hate us, than that they ſhould love us for our ſelves; for if all ſhould hate us, we ſhould have but what is our own; if they ſhould love us for our ſelves, we ſhould uſurp what is Chriſts. A Miniſters deſigne in being beloved by his people, ſhould be but to raiſe up ſeed to his elder brother: all his ſervices muſt be but ſcaffolds to erect a building of glory to Chriſt. Miniſters ſhould labour to be good for their own benefit, and to be accounted good for the benefit of others. They ſhould not do good to get a good name, but they ſhould labour for a good name, that they may be the more able to do good.
7. The love of a Miniſter to his people,Obſer. 7. ſhould procure love again from his people. The Apoſtle in profeſſing of love to theſe Chriſtians, expected that they ſhould love him again. Love muſt be the eccho of love. It's often ſeen that they who love their people moſt, are beloved of them leaſt. In a ſpirituall ſenſe 'tis likewiſe true, that love deſcends more than it aſcends. And ordinarily, beggary, or at leaſt poverty, is all the requitall which is returned for the Jewell of Plain-dealing. People love not an eradicative, but a palliative cure of their ſpirituall diſtempers: Spirituall flatterers are commonly more reſpected than ſpirituall fathers. People and their luſts are ſo near together, that a godly Miniſter cannot be an enemy to the later, but he is eſteemed ſuch to the former. It's ſpirituall phrenſie to rage againſt the Phyſitian of thy ſoul. A Miniſter ſhould requite ſuch unkindneſs with the revenge of pity and prayer; and a holy reſolution ſtill186 to love, though he be the leſſe beloved; endeavouring to do people good, though againſt their will. As Job's record, ſo ſuch a Miniſters recompence is on high.
This for the firſt reaſon of the Apoſtles ſending the following Exhortation to theſe Chriſtians, they were beloved. The ſecond follows, The carefull diligence of the Apoſtle to further their ſpiritual welfare; When I gave all diligence to write unto you of the common ſalvation. And in that,
1. Firſt, of the firſt particular, With what mind, and diſpoſition, he endeavoured their good, or how he was affected in endeavouring to do them good. I gave all diligence. 〈…〉〈 in non-Latin alphabet 〉.
In the Explication whereof,Explicat. 1. I ſhall give the force and meaning of the words. Diligence, and all diligence. 2. Gather from thence what kind of diligence, and how qualified this of the Apoſtle here was. The Apoſtle expreſſeth the forwardneſſe of his minde and diſpoſition, in furthering their good, by two words, by his giving, 1. Diligence. 2. All diligence.
Diligence:〈…〉〈 in non-Latin alphabet 〉, Studium, Solicitudo, Diligentia, Feſtinatio. in the Greek〈…〉〈 in non-Latin alphabet 〉, the Vulgar here tranſlates it, ſolicitudinem, ſolicitude, or carefulneſſe. Beza, ſtudium, study, or earneſt intention of mind; Our new Tranſlation renders it diligence, as it doth alſo the ſame word, Rom. 12.8. 2 Cor. 8.7. Heb. 6.11. 2 Pet. 1.5. Sometimes again it renders it carefulneſſe, as 2 Cor. 7.11. and forwardneſſe, as 2 Cor. 8.8. and earneſt care, as 2 Cor. 8.16. and haste, as Mark 6.25. Luke 1.39. The Greek word comprehends all theſe ſignifications; for it ſignifieth an earneſt, and ſerious bending, application, and intention of the mind about the things which we are doing; and this is study. It importeth alſo ſuch a ſerious bending of the mind, as is with a fear of the future event; and this is care, carefulneſſe, or ſolicitude. It alſo ſignifieth a ſpeedy, and chearfull putting of a thing in execution; and this is diligence, and feſtination, forwardneſſe, haſt.
The other word, all,〈…〉〈 in non-Latin alphabet 〉, which the Apoſtle uſeth187 to expreſſe his forward diſpoſition to do them good, increaſeth and enlargeth the former. He gave not ſome part of, but all, or his whole diligence. For the Apoſtle doth here, as the Scripture often elſe where, put all for whole,〈…〉〈 in non-Latin alphabet 〉, for〈…〉〈 in non-Latin alphabet 〉, as Rom. 10.18. 2 Tim. 3.16. his whole diligence was bent this way, and other things, in compariſon of this, he neglected. In this channell did run (as it were) the whole ſtream of his diligence.
2. From this force and meaning of the words it may plainly be collected what kind of diligence this of the Apoſtle here was.
1. It was a ſolicitous carefull diligence. He reſented the danger of theſe Chriſtians, and feared their ſpirituall loſſe and hurt by Satan, and his inſtruments. The care of theſe faithfull ones was upon him, as upon holy Paul, was the care of the Churches.Gal. 4.19. 2 Cor. 8.16. 2 Cor. 11.28. Paul was afraid of the Galatians, of whom he travelled in birth till Chriſt was formed in them. Love is ever ſolicitous, doth its beſt, and fears the worſt. Titus had an earneſt care for the good of the Corinthians; and among them none was offended, but Paul burned.
2. It was a studious, and an intentive diligence. It ſet his head and heart a working to do them good. There was an earneſt and vehement application of both to this imployment. Faithfull Miniſters are laborious; they are peculiarly called labourers, and they labour in the word and doctrine. Paul laboured more abundantly than they all. Timothy was to ſhew himſelfe a workman. All their titles, as Fiſhers, Souldiers, Watchmen, Labourers, &c. beſtowed upon Miniſters, commend Jude's diligence.
3. It was a chearfull willing diligence. Studium eſt animi vehemens ad aliquam rem magna cum voluptate applicatio. Bez.This he fully diſcovers both by the word diligence, and giving diligence. He was not forced to this imployment. Paul, 1 Cor. 9.17. tels us, his reward came in a way of willing doing. Jude had the conſtraint of love upon him; his ſervice was not like honey preſt, but of it ſelfe dropping. His feeding the Church was his meat and drink. 188This good worke was not done with an ill will.
4. It was a ſpeedy ready diligence; it was with a holy haſte. The Seducers were already entred among theſe Chriſtians; There was now no room for delayes. The beginnings of this miſchiefe were to be cruſh'd. While Miniſters are lingring, and doubting, Satan is devouring. They are ſouldiers, and Victory loves to flie upon the wing of Expedition.
5. It was his whole, utmoſt, entire diligence. Such a diligence as Paul profeſſeth he uſed, when he ſaid, As much as in me is,Rom. 1.15. I am ready to preach the Goſpell. This work he made his buſineſſe, and to it he gave himſelfe; in compariſon of this his diligence for other things was but negligence. For three years he warned every one, night and day with tears, Act. 20.31. Nay, he was glad to ſpend and be ſpent, 2 Cor. 12.15. He was fervent in ſpirit, but in ſerving the Lord.
1. Obſerv. 1.Greateſt diligence is alway to be uſed about the beſt things, about matters of greateſt concernment. The cuſtom of the world is to uſe ſubſtantiall endeavours about circumſtantiall, and circumſtantiall endeavours about ſubſtantiall imployments. A holy remiſneſſe befits our care about the things of this life. A Chriſtian ſhould keep his ſweat and induſtry for the things of heaven; when he uſeth the world, it ſhould be as if he uſed it not. He ſhould not pray, or hear, as if he heard, or prayed not. It's madneſſe to make as great a fire for the roſting of an egge, as for the roſting of an oxe; to follow the world with as much fervency, as we do holineſſe; and about trifles to be imployed with vaſt endeavours. It's impoſſible to be too diligent for heaven, and difficult not to be over diligent for the earth.
2. Obſerv. 2.All that Miniſters, even the beſt of them, can do, is but to be diligent, to take pains, and endeavour. Paul can but plant,Noſtrum eſt dare operam, Dei dare operationem. Apollos waters, God it is that gives the increaſe. It is our part to be diligent, it's God that bleſſeth that diligence. Aliud est docere, aliud flectere. One189 thing to preach, another to perſwade. The organ-pipes make no muſick without breath. He that teacheth the heart, ſits in heaven. God muſt have the praiſe in the ſucceſſefulneſſe of the Miniſtry;Non ſcoundum profectum, ſed laborem; non ſecundum quod valuimus, ſed quod voluimus his glory muſt not cleave to our fingers, nor muſt Miniſters be diſcouraged in the want of ſucceſſe, God never required that at their hands. He accepts of their willing mind, nor doth God reward them according to peoples proficiency, but their own induſtry.
3. Obſerv. 3.Diligence in duty is the commendation of Miniſters. The light of knowledge without the heat of love, ſpeaks him not excellent. A golden key that opens not, is not ſo praiſed as a wooden one that opens the door. The ſhining, pranſing, and trappings of a Steed, commend him not, but his ſerviceableneſſe. Miniſters are not made for ſight, but for ſervice. Sine cura cum pervenerit ad curam. Bern.Nothing more unſutable than for him to live without care, who hath gotten a Cure. Pray the Lord (ſaith Chriſt) to ſend forth labourers into his harvest. Miniſters muſt labour for the pulpit,Qui ludit incathedra, lugebit in gehenna. and in the pulpit; there muſt be the labour of ſtudy before we ſpeak, the labour of zeal and love in ſpeaking, the labour of ſuffering muſt be born after preaching; alwayes the labour of praying before and after. Their plaineſt performances muſt be painfull. Diligens negligentia.There muſt be a diligence even in their ſeeming negligence. Curſed is he that doth the work of the Lord deceitfully. Jer. 48.10. John 4.34.No danger is ſo great as ſpirituall, nor muſt any care be ſo great as Miniſteriall. A godly Miniſter muſt be carefull for thoſe that do not, and carefull with thoſe that do care for themſelves. He ſhould not only eat his bread in the ſweat of his brows, but his ſweat,John 4.34. his labour, ſhould be his meat and drink. Love to Chriſt & ſouls ſhould conſtrain him. His life is ſhort, & his reward is eternall. Short ſeaſons require quick ſervices. The nearneſſe of Peters departure made him diligent. 2 Pet. 1.13, 14.Seldom doth the Kingdom of Heaven ſuffer violence under a remiſſe Miniſtry. A ſleepy Preacher cannot expect a waking Auditory. It's uncomely to ſee a Miniſter weary himſelfe in190 the world, in the family, in the field, in Courts of Juſtice. Omnibus avocamentis valedicat.He muſt take his leave of other imployments. He muſt not leave the word of God, to ſerve tables. He is a Warriour, and must not intangle himſelfe in the affairs of this life. They who ſweat in worldly imployments are commonly but cold in the pulpit.
4. Obſerv. 4.People who partake of the Miniſters diligence, muſt take heed of negligence, a double negligence. 1. They muſt not neglect themſelves: Nor 2. their Miniſter. 1. Not themſelves, their own ſouls: they muſt carefully gather up that ſpirituall Manna that raineth upon them in this wilderneſſe: they muſt not play with that meat which the painfull Miniſter hath been long a dreſſing. If he take pains to do them good, what ſhould they to do themſelves good? 2 Pet. 1.5. Jam. 1.19. Iſai. 60.8.They muſt give all diligence to make their Calling and Election ſure; In this their day knowing the things of their peace, walking while they have the light: They muſt be ſwift to hear, flie as doves to the windows, delight in the word. Alphonſus King of Naples read the Bible over forty times in his life time. The Bereans received the word with all readineſſe of mind. Acts 17.11.Firſt, They muſt ſeek the Kingdom of God; not labour for that bread which periſheth, but for that which endureth to everlaſting life. 'Tis not meat on the table, but in the ſtomack that nouriſheth. A Miniſters care without their own, will be but their curſe. 2. They muſt not neglect their Miniſter: Double diligence deſerves double honour. If the Miniſter conſume his ſtrength, they muſt labour to reſtore it. It's a ſhame that people ſhould lay out more upon brooms to ſweep their kennels, than upon a Miniſtry to cleanſe their ſouls. If Miniſters bring them veniſon, their ſouls muſt bleſſe them. It was a ſaying of an holy man now with God, (but his ſpeech died not with him) London loves a cheap Goſpell. Dr. Stoughton. If Miniſters ſpend their oile, people muſt ſupply it. They muſt adminiſter of their temporals. Alas, they give but pibbles for pearls. Since the Miniſtry was ſo ſlighted, godlineſſe never thrived.
191This for the firſt Particular, conſiderable in the ſecond Reaſon; Why the Apoſtle ſent the following Exhortation? viz. With what mind and diſpoſition the Apoſtle endeavoured the good of theſe Chriſtians, He gave all diligence.
The ſecond followes, In what work he was imployed for, or by what means he endeavoured their good; viz. by writing: he gave all diligence; and it was to write.
And why would the Apoſtle chuſe to further their ſalvation by the means of writing?Explicat. what was the advantage of a performance of that nature? His writing was ſundry wayes eminently advantagious.
1. It was helpfull and advantagious to the abſent; he could not ſpeak, and therefore he writes to them. Being abſent (ſaith the Apoſtle) I write to them which heretofore have ſinned. 1 Cor. 13.2.Writing is an invention to deceive abſence. The uſe of Epiſtles, is, that even the ſeparated by diſtance of place, may be near to one another〈◊〉affection; that there may be among the abſent, a reſemblance of preſence. The pen is an artificiall tongue, the reliefe of the dumb, and the diſtant; by it the former ſpeaks plain, and the later alond. The rongue is as the pen of a ready writer; and the pen is as the tongue of a ready ſpeaker.
2. The Apoſtles writing had the advantage to be diffuſive of good to many. He was covetous of benefiting as many as he could, and his writing ſcatter'd holineſſe. Writing as it reacheth further, ſo more than the tongue. It's like a little leaven that leaveneth a great lump; even whole Countries, nay, after-Ages. Pauls Epiſtles are ours, though not in their inſcriptions, yet in their benefit. Auguſtine was converted by reading part of that to the Romans. The pen hath the greateſt Auditories. Rom. 13.13, 14.
3. The Apoſtles writing had the advantage of authority and eſteem. Often the contemptibleneſſe of bodily preſence, by reaſon haply of defects in utterance,192 aſpect, life, rank, &c. dampeth the ſpirit, and diminiſheth the eſteem of the worthieſt ſpeaker. Learned Doctor Fulk. Maſter G.H. Many are famous for their writing, who have been leſſe eſteem'd for their ſpeaking. Pauls adverſaries objected the weakneſſe of his bodily preſence,2 Cor. 10.10. when they confeſſed his letters were weighty and powerfull. Writing abſtracts the work from ſundry prejudices againſt the workman. Many there are who build the tombs of the Prophets, and garniſh the ſepulchres of the righteous; who publiſh, alledge, adorn the books (thoſe monuments of the memories) of holy Fathers, and others, whoſe perſons, had they lived in their times, they would have as much perſecuted and oppoſed, as they now do thoſe who are guided by the ſame ſpirit, and walk in thoſe holy wayes, in which thoſe Saints of old did. Many, but meanly eſteem'd of in forraign Countries, by reaſon of their common and contemptible ſociety, are moſt eminently and deſervedly eſteemed among us for their writings.
4. The Apoſtles writing had the advantage of permanency and continuance; it was a ſtanding, laſting monument of his love, and their duty. Words paſſe away, and are forgotten, when writing remains. Every new tide blots out a writing on the ſand, and every new Sermon makes the former forgotten; but writing deceives even death it ſelfe. It's a kind of image of eternity. Some by idleneſſe have been dead while they lived; others by their labours have lived when they have been dead. 2 Pet. 1.15.Peter endeavoured that the Chriſtians might be put in remembrance even after his deceaſe. Pſal. 102.18.This ſhall be written (ſaith the Pſalmiſt) for the generation to come.
1. Obſerv. 1.The deſire of Miniſters ſhould be to benefit as many as may be. To help in the way to heaven, not their preſent, but even their abſent friends; nor the age only in which they live, but even ſucceeding generations; they ſhould (like a great fire) heat thoſe who are a great way off. The world ſhould ſmell of the ſanctity, and holy labours of a godly Miniſter, even when he is removed193 out of it. He ſhould, like Ziſca, who commanded that a drum ſhould be made of his skin, to terrifie his enemies, even after his death be ſerviceable. Though the Prophets live not ever, yet their labours ſhould. Zech. 1.5.Some of the ancient Worthies, like Samſon, have thus done more good by their deaths, than by their lives.
2. Obſer. 2.Gods giving us the conſtant and ſtanding rule of a written word, ſhews our great readineſſe to leave and ſwerve from him. As we could not have found out, ſo neither could we have kept in the right way, without a written word. We have ingenium erraticum, we love to wander, & ſhould, without this light ſhining in a dark place. In the Infancy of the Church, and while it was contained in narrow bounds, God manifeſted his will without the written word, by dreams, viſions, and audible voice: But errour and prophaneneſſe increaſing in after-generations, men could not be without Gods will committed to writing; without it we can neither find, nor keep our way to heaven. The Pope, unwritten traditions, the Sun, Moon, and Stars, Reaſon and Revelations, are all erring guides.
3. Obſerv. 3Great is the goodneſſe of God, who would have his will committed to writing, giving us a ſure,2 Pet. 1.19. a more ſure word of propheſie; that upon which, we may more ſafely build, than upon the voice which came from heaven, when Chriſt was transfigured. How full of love is Chriſt to ſend Epiſtles to his Spouſe the Church in his abſence from her! Great is his care who hath ſafely tranſmitted an uncorrupted canon to every age of his Church, and ſet up a light, which the rage and ſubtilty of Satan can no more blow out, then can a man the Sun with a pair of bellows. God provides not only light in heaven, but light to heaven. He teacheth us in the School of Scripture. He hath not dealt ſo with every nation; the Heathen have but the ſchool of creatures:Pſal. 147.20. the Jewes, though our carefull Library-keepers yet underſtood not this written word.
4. Obſerv. 4.The great impiety of thoſe, who neglect and undervalue194 the written word: I have written (ſaith God) the great things of my Law,Hoſ. 8.12. but they were accounted a ſtrange thing. The written word is undervalued by ſome practically: their lives are viſible (as much as in them is) confutations of it; they live crooked lives, though they have a ſtrait rule; They commit the ſins of darkneſſe in a Land of light, and they do their work worſe under this glorious light, than thoſe who lived in darkneſſe. Others diſgrace the written word doctrinally. Papiſts ſay,Alb. Pighius. Coſterus in Euchirid. Eccius. Bailius p. 1. Bellar. de verb. Dei. l. 4. c. 4. John Goodwin. Yo. Eld. p. 32. Vid. Blind guide guided, p. 47. it is not neceſſary for the Church, calling it by way of contempt, Atramentariam Theologiam, a dead letter, a divinity made of ink and paper; preferring before it the ſcripture which is made in the Popes breaſt. To theſe may be added the Sectaries of our times, who peremptorily write, That no writing whatſoever, whether Tranſlations, or Originals, is the foundation of Chriſtian Religion. And to prove it, they borrow the popiſh arguments, whereof this is the prime; Religion was founded before the Scriptures, therefore the Scripture cannot be the foundation of Religion. They never remembring what is truely anſwered by our Divines, Chamier, Rivet,**Patribus olim Deus ſe familiariter oſtendit, atque iis per ſe voluntatem ſuam patefecit, & tum Scripturas non fuiſſe neceſſarias fatcor: at poſtea mutavit hanc docendae Eccleſiae rationem, & ſcribi ſuam voluntatem voluit, & tum neceſſaria eſſe Scriptura coepit. Whitak. de perfec. Scrip. cap. 7. Whitaker, &c. the later whereof tels them, that though of old time, when God familiarly made known himſelfe to the fathers, and by himſelfe manifeſted to them his will, the Scriptures were not neceſſary; yet after God did change the courſe of teaching his Church, & would have his word written; the Scriptures were a neceſſary foundation.
Obſer. 5. The miſery of thoſe times and places, where writing is made an engine to advance the devils kingdom. It's pity ſo uſefull an invention ſhould be imployed for any but for God; and that it ſhould be uſed as a weapon againſt him. Hereticall and prophane writings kill ſouls at a diſtance, leaven a whole Kingdom with ſin, and propagate impiety to poſterity. Satan hath prevailed more with his pen than his ſword againſt the Church. Far be it from a Chriſtian Commonwealth to ſuffer weekly Advocates to write for Satan; to take away the195 pen from Jude, and to put it into the hand of the Seducers againſt whom he deſires to write. We put not a ſword into the hand of our own, may we never put a pen into the hand of Gods exemies.
This for the ſecond Particular, in the ſecond reaſon of the Apoſtles ſending this following Exhortation, namely, by what kind of means he endeavoured the good of theſe Chriſtians: viz. by writing.
The third follows, the excellency and weightineſſe of that ſubject about which he was to write, the common ſalvation. Wherein he expreſſeth,
1. The kind and nature of that ſubject about which he wrote; Salvation. The word〈…〉〈 in non-Latin alphabet 〉,Explicat. here render'd ſalvation, properly ſignifieth a deliverance from danger and distreſſe, as alſo a preſervation of a thing in a condition of ſafety; ſuch a preſervation or ſafety,Chemnit. Har. in Luc. 1. Cameron. in Myroth. Evang. without which a thing would be loſt and deſtroy'd; and by which, it is perpetually preſerved, and kept ſafe from all danger and evill whatſoever. But,
Salvation is taken in Scripture ſundry wayes. 1 Sam. 14.45. 19.5. Iſai. 59.11. Jer. 3.23.
1. Firſt, For deliverance from temporall miſeries and calamities. Exod. 14.13. Stand ſtill, and ſee the ſalvation of the Lord. And 1 Sam. 11.13. To day the Lord wrought ſalvation in Iſrael.
2. For the power, and providentiall care of God, wherby he lets not his people want what is fit for them. Pſal. 78.22. When they deſired food, they truſted not in his ſalvation.
3. For the garments of joy, and feaſting, which they were wont to wear upon occaſion of publick victories and deliverances, Pſal. 132.16. Iſai. 61.19.I will choath her prieſts with ſalvation. And Pſal. 149.4. He will beautifie the meek with ſalvation.
4. For the Authour of ſalvation, whether temporall,196 or ſpirituall,Iſai. 12.2. Pſal. 27.1. The Lord is my light and my ſalvation. And Luke 2.30. Mine eyes have ſeen thy ſalvation.
5. For the Entrance into the eſtate of bleſſedneſſe;John 4.22. Heb. 2.3. 2 Cor. 6.2. and ſo the means of ſalvation, the Goſpell, as Act. 28.28. Salvation of God is ſent to the Gentiles, and they will hear it: and the imbracing of thoſe means by faith, together with holineſſe of life, are called ſalvation, Luke 19.9. This day is ſalvation come to thy houſe. So Epheſ. 2.8. Rom. 11.11.
6. For our bleſſedneſſe and glorification in heaven; whereof there are two degrees. The firſt, At the time of our death,Acts 16.17. Rom. 10.10. when the ſoul being looſed from the body, is carried into the third heavens. The ſecond, At the day of reſurrection, when body and ſoul ſhall be received up into heaven by Chriſt, Rom. 13.11. Now is our ſalvation nearer then when we believed. And Heb. 1.14. Heirs of ſalvation, &c.
7. For our bleſſedneſſe, as comprehending both our entrance into it here, and the perfection of it hereafter. Heb. 2.3. Acts 4.12. Acts 13.26.If we neglect ſo great ſalvation, Epheſ. 1.13. The Goſpell of your ſalvation, 2 Pet. 3.15. Account that the long-ſuffering of the Lord is ſalvation. In this laſt ſenſe I take it in this place, The Apoſtle gave all diligence to write unto them, ſo of the means, way, and entrance of ſalvation in grace, that they might happily at length enjoy and partake of it in glory; and ſo of the fulneſſe thereof in glory, that they may not neglect the entrance into it in grace. And deſervedly is the happy eſtate of the faithfull both in ſemine, and in fructu, in the firſt fruit, and full crop, in grace, and glory, called ſalvation. For,
Firſt, It is an eſtate of deliverance from the greateſt enemies. Heb. 10.31. 1 Theſ. 1.10.All the moſt cruell, oppreſſive enemies in the world are nothing to the fury of the great God, the wrath to come, the defiling and deſtroying power of ſin, the curſe of the Law, ſlavery to Satan.
1972. It is a deliverance of the ſoul, the precious eternal ſoul. Mat. 10.28.What triumphs have been kept for deliverance of bodies from ſlavery! What trophees, pillars have been erected to thoſe, who have ſaved our Eſtates and Liberties, and Countrey! Theſe were but the ſhadows of Saviours.
3. It's a deliverance from every Adverſary, to be ſure, from adverſity by every Adverſary. A compleat deliverance. Nothing hurts the delivered by Chriſt;Luke 1.71. they are delivered from all that hate them. No ſin, no divell, nor croſſe, nor death, ſhall hurt them. They are all conquered enemies.
4. It's a deliverance from every enemy fully. Luke 1.69. Heb. 7.25. Rom. 8.Chriſt is a horn of ſalvation, and able to the full to ſave all them that come to him, from the guilt and condemnation of ſin. They are fully juſtified in this life; There is no condemnation to them who are in Chriſt; their iniquities are blotted out as a cloud; they are forgotten and forgiven; thrown into the bottom of the ſea, and ſubdued. Mic. 7.19.Though they be ſought for, yet can they not be found. Epheſ. 5.27.And from the defilement and preſence of ſin they are fully ſaved in the next life: no ſpot, or wrinkle, or any ſuch thing, ſhall there be in glory; no mixtures of ſin with grace. Nothing that defiles ſhall enter into the new Jeruſalem. Here the people of God are perficientes, perfecting; there perfecti, perfect. They ſhall let their mantle of corruption fall when they go up to heaven.
5. It's a perpetuall deliverance, everlaſting ſalvation, not for a few years, as were the deliverances of Iſrael by their Saviours. It is a happy ſecurity, and a ſecure happineſſe. The ſaved by Chriſt ſhall never fall, never fall totally into ſin, or for ſin. 1 Pet. 1.5.They are kept by the power of God through faith, unto ſalvation.
6. It's a poſitive deliverance: a preſervation not from evill onely, but to good alſo; a preſervation in grace, and unto glory. 1 Tim. 4.18. 1 Pet. 1.4.Paul cals it a preſervation to an heavenly Kingdom; to an inheritance incorruptible, undefiled,198 that fadeth not away, where the perfection of all delights in the fruition of a ſoul-ſatisfying good, ſhall make us forget all our troubles. Heaven is an eternall triumph over all our former adverſaries, and adverſities.
1. Obſerv. 1.The faithfull have many enemies. What need elſe of this ſalvation? Satans deſigne is their deſtruction, either for ſin, or by ſin, or both. He lieth moſt in wait for the ſoul enriched with holineſſe, and like the thiefe in the houſe, takes moſt care to find the Jewels. Let not the faithfull be ſecure, or diſcouraged: not ſecure, though Chriſt ſaves, yet our hearts betray us; And Satan is a waking enemy: not diſcouraged, for Chriſt is a waking friend, a powerfull Saviour.
2. Obſerv. 2.They who are out of the way of ſalvation, out of Chriſt, and without holineſſe, are without ſafety. Secure they often are, but never ſafe. Sometimes they are kept from bodily dangers, and preſerved by the generall providence, and the univerſall care of God extended to all his works; but alas, this amounts not to Judes ſalvation; it is rather reſervation, then preſervation. All the care of God toward the wicked, is but as the proviſion that a Jaylour beſtowes upon his priſoner, to keep him alive againſt the day of execution; ſo that a ſinners preſervation, is not only common, but curſed. A ſinners ſecurity is not from want of danger, but diſcerning. If the Command of God be not a hedge to keep thee from being a ſtraying ſheep, his care ſhall be no hedge to keep thee from being a devoured ſheep. Was it dangerous for them of old to be ſhut out of the Ark, and the City of Refuge, and to be without bloud upon their door poſts? and is it not dangerous to be without a Jeſus to deliver us from the wrath to come? 1 Theſ. 1.10.They who will not be preſerved from Satan as a ſeducer in their life, ſhal never be preſerved from him as a deſtroyer at their death. Of this more before.
3. Obſerv. 3.The ſalvation of the faithfull is begun in this life. Here they are Saints, and here they are ſaved. Heaven is but the flower of ſalvation blown out; here in this life, ſalvation199 is in the bud. Saints are here ſaved from the power of their corruptions; they are here in the Suburbs of Heaven: they here ſit together in heavenly places in Chriſt. Epheſ. 2.6.They here have ſalvation, not only in their deſires, and expectations, but in its Cauſe. 2 Pet. 1.11.They have an entrance into the everlaſting Kingdomof Chriſt. They are by faith united to that Head which is already in heaven. They are freed, though not from the company of, and contention with, yet from conqueſt by all their enemies; and there is alway the certainty of this ſalvation, in reſpect of it ſelfe, the object, though not in reſpect of us, the ſubject.
4. The People of God are ſafe, and ſaved,Obſerv. 4. even while they are in dangers. Their enemies are but nominall. The keeper of Iſrael never ſlumbers, nor ſleeps. Pſal. 90. per tot. Though they be tempted, ſick, perſecuted, baniſhed, yet never unſafe; and when ever God brings them into theſe conditions, 'tis becauſe they are the ſafeſt for them. Their graces are alway ſafe, their ſouls, their comforts ſafe, becauſe Chriſt their Head, their hope, their all is ſafe. The pooreſt Saint hath his Life-guard. He who provided a City of Refuge for thoſe who kill'd men, will much more finde out a City of Refuge for thee when men ſhall labour to kill thee. Of this more before. Obſerv. 5.
5. Our dangers and enemies in this life ſhould exceedingly commend heaven to us. The Tempeſt commends the Haven; the Purſuite of the Enemy, the City of Refuge; the Storms, the Shelter. We are never fully ſafe, till we arrive at eternall ſalvation. It's ſtrange that Saints ſhould long no more to get into the boſome of Chriſt in glory; that they ſhould be ſo unwilling to leave the lions dens, and the mountains of leopards. Cant. 4.8.Mundus turbatur, & amatur. We love to handle the world, though God makes it a bundle of thorns: what ſhould we do if it were an heap of roſes?
6. Obſerv. 6.God hath appointed the holy Writings for our ſalvation. Jude writes to further the ſalvation of theſe Chriſtians. 2 Tim. 3.15.The Scriptures are able to make us wiſe to200 ſalvation. Gal. 6.16.Eternall peace is only upon thoſe who walk according to this rule. The Scripture tels us not only what we ſhall find heaven to be when we are there, but how we ſhould find the way thither. They are the pillar and cloud in our wilderneſſe. The light which ſhines in a dark place for our guidance. Let us labour to have ſalvation further'd by them. How ſhall we eſcape, if we neglect ſo great ſalvation? How ſad is it to carry theſe Letters of Heaven about us, only as Ʋrijah carried Davids, for his own deſtruction.
7. The furthering of the ſalvation of others,Obſerv. 7. ſhould be the end of our writing. To write the ſame things to you (ſaith Paul) is ſufe. Phil. 3.1, 2. 1 Pet. 5.12. 1 John 2.1. Videtur quicquid literis mandatur, id commendari omnium eruditorum lectione debere. Cicero 2 Tuſc. quaeſt.I have written (ſaith Peter) exhorting and teſtifying, that this is the true grace of God wherin ye ſtand. My little children (ſaith John) theſe things I write unto you; that ye fin not. We muſt not write to ſhew our learning, much leſſe to obſcure the truth. Nothing ſhould be written, but what the reading of the beſt ſhould commend. The beſt thing that many do by writing, is to make paper dear, but which is worſe, they make their reader worſe; it were well that either they would not write at all, or elſe write a Book of Retractations. But among us, Sectaries after conviction write with more rage, inſtead of retractation. If theſe will not amend, readers are to take heed of buying their books, leſt they imbrace their errours; and rather to dig in the Mine of the Scriptures for gold, than to wallow in the mire of the Books of Sectaries and Seducers.
This for the firſt, the nature of that ſubject, about which the Apoſtle was to write, Salvation.
The ſecond follows, the property of it, Common: common ſalvation. Wherein by way of Explication, we may ſhew two things.
1. In what reſpect Salvation is called common. Explicat.
2. Why the Apoſtle here in this place doth call it ſo.
201Common cannot be here taken according to the uſage of the word ſomtimes in the Scripture, as 'tis oppoſed to holy, and as importing as much as prophane, or that which every one may uſe, or belongs to every one, as 1 Sam. 21.4. that bread which was not conſecrated to God, or hallowed, and of which any might eat, is called common. So Act. 10.14.28. and 11.8. Meats forbidden by the Leviticall Law are called common and unclean, becauſe the prophane Gentiles did commonly uſe thoſe meats, which the Jews, being an holy people, might not eat. Heb. 10.29.And ſo thoſe Apoſtates are ſaid to account the bloud of the Covenant a common, or unholy thing: they eſteeming the bloud of Chriſt no more, then if it had been the bloud of ſome ordinary perſon, or of ſome wicked or guilty one. Nor is common here to be taken unlimitedly, for that which is common univerſally to every one, as if none were excluded from this ſalvation. Mat. 7.14. Aug. de haereſ. cap. 43.Origen is charged as if he held that thoſe who lived and died the moſt flagitious of ſinners; nay, that the divell himſelfe, and his angels, after a thouſand years torments, ſhould be ſaved.
But Common is here taken in a limited ſenſe; this ſalvation being common only to the faithfull, who all have an intereſt in the ſame; it belongs to one of them,John 17.12. Rev. 7.9. Acts 1.8. Rom. 1.16. Acts 10.35. as well as to another; the meaneſt are not excluded it. Chriſt loſeth none of his. It's a ſalvation for Jewes and Gentiles, rich and poor, honourable and ignoble, bond and free, learned and illiterate.
And thus 'tis common ſalvation ſundry wayes.
1. In regard of the meritorious purchaſer of this ſalvation. There is one common Saviour,Epheſ. 4.5. Epheſ. 5.23. the Saviour of the body. Every member thereof hath influence from this head. There is one Lord,1 Cor. 10.4. 1 Cor. 3.11. John 1.16. there is this one Mediatour between God and man. They of old all drank of the ſame ſpirituall rock, Chriſt Jeſus. Of his fulneſſe we have all received. He is the ſun that gives luſter and light to every ſtar, the Well that fill'd every pitcher; the only foundation laid by all.
2021. It's common ſalvation, in regard of the rule and way, by which we are guided thither. There is but one faith, called alſo Catholick. God calls all his people with one voice. Omnis unâ voce invitat, Cal. in 4. Eph.There's but one way to heaven, the good old way; there's one rule preſcribed to all; ſomtimes it hath been more plainly, ſomtimes more obſcurely diſcovered, but yet the way hath ever been the ſame. Our light now may be new for the degree, not for the kind of it.
3. It's common ſalvation, in regard faith both in the purchaſer, and doctrine of ſalvation, is common to all true Chriſtians. They all have the ſame ſpirit of faith. And faith (Tit. 1.4. ) is called common. 2 Cor. 4.13.They all build upon the ſame perſonall and doctrinall foundation; and though like the boughs of a tree they croſſe one another in ſome things, yet they all grow upon the ſame root, and agree in that. Chriſt and Scripture is precious to all.
4. It's common ſalvation, in regard of the earneſt of it. The holineſſe of the ſpirit is common to all the faithfull. Epheſ. 1.14. 2 Cor. 1.22.They all have the earneſt of the purchaſed inheritance; ſome have more, ſome leſſe given them in earneſt, yet 'tis in all of the ſame kind,Heb. 12.14. 2 Tim. 4.8. and all have ſome. Without holineſſe none ſhall ſee God.
5. The waiting, the longing for this ſalvation is common to all believers. Tit. 2.13.They all love the appearance of Chriſt. They all are made to look upwards. Heaven hath ever been their Center.
6. The profeſſion of an intereſt in, and the hope of this ſalvation, is alſo common to all believers. They have all profeſt themſelves ſtrangers here below,Heb. 11.13.14. and they have ever ſhewn that they ſeek a Countrey above. They have all had Heaven in their tongues, in their lives; they have not been aſhamed to confeſſe Chriſt before men; and have rather choſen to loſe their lives, than the end of their living; to part with what they had in hand, rather than what they had in hope; with their poſſeſſion, rather then their reverſion.
7. It's common ſalvation, in reſpect of the term: the203 place of bleſſedneſſe, to which all the faithfull ſhall at length arrive. In heaven there ſhall be a generall aſſembly, not one miſſing: whoſoever believes,John 3.16. ſhall have everlaſting life. God knows and loves all his children, as if he had but one. I will (ſaith Chriſt,John 17.24. ver. 12. ſpeaking of all believers) that they whom thou haſt given me, be with me where I am, that they may behold my glory. Of all that thou haſt given me (ſaith Chriſt) I have loſt none. Chriſts own glory would be incompleat in heaven, if any one believer ſhould be wanting. The poor partakes of the ſame heaven with the rich. Lazarus and Abraham met together in heaven. 1 Pet. 3.7.The wife is an heir of the grace of life with the husband. The ſervant ſhall reign in heaven as well as the Maſter. One heaven ſhall hold Jew and Gentile,Epheſ. 4.13. bond and free. It's the place where we ſhall all meet. Explicat. 2.
2. Why doth the Apoſtle here call this ſalvation common, writing to theſe Chriſtians?
1. Some conceive that by ſhewing it was common to him, as well as to others, the ſurmiſe of his unfitneſſe to write of ſo weighty a ſubject, might be cut off. Jude would (according to this opinion) ſhew that he writes, to them of no other ſalvation, but what he himſelfe in part underſtood, loved, expected with themſelves; and therefore he being an experienced Doctour, they ought the more readily to follow him.
2. Others, as I apprehend more fitly, conceive, that the Apoſtle cals this ſalvation common, to prevent the ſelf-exemption of any particular Chriſtian from imbracing the following Exhortation, and Directions, which belong to the ſalvation of all: q. d. I write of the things which all have followed, that ever heretofore obtained ſalvation; and all muſt follow, who would not incurre their own ruine; therefore let every one embrace them.
1. God is moſt free of his beſt bleſſings. Obſer. 1.He affords ſalvation in common to all his people. He gives honour and riches but to few of them; he gives Chriſt and heaven to them all. God ſomtimes denies a crumb, even to him204 on whom he beſtows a Kingdom. There are many things that a child of God cannot promiſe to himſelfe, but heaven he may reckon upon. There's no famine, where there is bread, though there be no plums and apples. And if God give ſalvation, though he denyeth theſe worldly toyes, there's no fear of famine. God gives thoſe things but ſcantily, which often hinder from heaven. He keeps nothing from his people, but what they may well be without: When the pooreſt Saint looks upon the greateſt Emperour in the world, he may ſay, though I have not the ſame worldly glory and wealth, yet I ſhall have the ſame heaven with him; only with this difference, I goe not thither with ſo much luggage on my back. It's reported of the Duke of Hereford, when he was baniſh'd out of the Kingdom by Richard the ſecond, that he ſhould ſay, Well, yet I ſhall have the ſame ſun to ſhine upon me, that he hath who baniſheth me.
2. Chriſt and heaven are full and ſatisfactory;Obſerv. 2. they are enough for all. Salvation is imparted, but not impaired; the happineſs of one is no diminution to the comfort of another. Chriſtus & coelum non patiuntur hyperbolem.Chriſt and heaven cannot be prayſed hyperbolically; they are common fountains, and yet never drawn dry. The world is conſcious of its curtneſſe, when men are wary of having corrivals in any enjoyment. Worldly comforts are like a narrow table-cloth upon a broad table; thoſe on both ſides pull to themſelves, and on neither ſide have they enough. Chriſt and heaven always call and invite, and rejoyce in comers. The world altogether denyes moſt, ſatisfies none at all.
3. None ſhould be willing to be ſaved alone. Obſerv. 3.Heaven was made for a common good. It's angelicall to rejoyce when men are brought to heaven, and (as I may ſay) hyper-angelicall to bring them thither. Chriſtians, (Miniſters eſpecially) ſhould be common goods; like the Conduit that ſerves for the uſe of a whole City, Bleſſings to a whole Nation, compelling every one to205 the marriage Feaſt. Our gifts ſhould be called common, not only becauſe God commonly beſtows them, but becauſe we commonly uſe them. If heaven be large, our hearts ſhould not be ſtraight. How common a good was bleſſed Paul, who wiſh'd that all who heard him,Acts 26.29. were ſuch as he was. This is an holy, honeſt covetouſneſſe.
4. They who teach others the way to ſalvation,Obſerv. 4. ſhould be in a ſtate of ſalvation themſelves. He who hath ſayl'd into forraign Coaſts, diſcourſeth more throughly and ſatisfactorily, than he who hath only map-knowledge. Then is the word like to grow, when the piety of the Preacher, waters the ſeed of the Sermon. He who loves not ſalvation himſelfe, can hardly make others in love with it. Miniſters muſt not only teach facienda,Animum non faciunt, qui animum non habent but faciendo. They muſt teach by doing, what they teach to be done. He who teacheth another ſhould teach himſelfe. He who comforteth another, ſhould labour to do it with that comfort wherewith God hath comforted him. 2 Cor. 1.4.
5. The commonneſſe of ſalvation to all believers,Obſerv. 5. ſhould be a great inducement to every one to labour particularly for ſalvation, and that they may not miſſe of it themſelves. It's our trouble here upon earth, when we ſee others obtain riches and preferments, and we our ſelves go without them. We urge our friends with this argument, that they did ſuch a kindneſſe for ſuch an one, and ſuch an one, and therefore we hope they will not exclude us. Haſt thou (ſaid Eſau to his father) but one bleſſing? bleſſe me, even me alſo. Oh, go to God, and ſay, Lord, thou haſt ſalvation for ſuch and ſuch a friend, have it alſo for me, even for me alſo, Oh my Father. It may be thou haſt a godly father, or mother, a brother, or ſiſter, be not content that they ſhould go to heaven without thee.
6. There's but one way to heaven. Obſerv. 6.There are many Nations, more men, only one faith. The Jews ſhall not be ſaved by the Law of Moſes, Gentiles by the Law of Nature, and Chriſtians by the Goſpel. 'Tis true, The juſt206 ſhall live by his own faith; but then 'tis as true, That the object of his faith, is the object of every ones faith that is ſaved, although the ſpeciall application thereof be his alone. The Apoſtle Peter calleth faith, the like precious faith. 2 Pet. 1.1.
7. The partakers of this common ſalvation,Obſerv. 7. who here agree in one way to heaven, and who expect to be hereafter in one heaven, ſhould be of one heart. It's the Apoſtles collection, Epheſ. 4.3, 4. What an amazing miſery is it, that they who agree in common faith, ſhould diſagree like common foes? That Chriſtians ſhould live as if faith had baniſhed love? This common faith ſhould allay and temper our ſpirits in all our differences ▪ This ſhould moderate our minds, though there be in-equality in earthly relations. What a powerfull motive was•hat of Joſep•'s brethren to him to forgive their ſin,Gen. 50.17. they being both his brethren, and the ſervants of the God of his fathers ▪ Though our own breaths cannot blow out the taper of contention, Oh yet let the bloud of Chriſt extinguiſh it.
This for the ſecond reaſon, why the A poſtle ſends the following Exhortation, drawn from his care and diligence to promote their happineſſe.
3. The third follows, taken from their preſent need of having ſuch an Exhortation; in theſe words, It was needfull for me to write.
〈…〉〈 in non-Latin alphabet 〉,Explicat. neceſſe, or neceſſitatem habui, I had neceſſity, word for word; or I held it needfull. Here we tranſlate it more agreeably to the Engliſh expreſſion, It was needfull for me; elſewhere, as Luke 14.18. I muſt needs; and (ſpoken of a third perſon) Luke 23.1. Of neceſſity he muſt; and 1 Cor. 7.37. having neceſſity.
The word〈…〉〈 in non-Latin alphabet 〉, here tranſlated needfull, ſignifieth in Scripture a threefold neceſſity. 1. A neceſſity of diſtreſſe, and tribulation, as Luke 21.23. 1 Cor. 7.26. 2 Cor. 12.10. 2 Cor. 6.4. 1 Theſ. 3.7. 2. A neceſſity of coaction, or conſtraint; ſuch a force as oppoſeth ones liberty,207 and which makes one do a thing againſt his will, as, Philem. 14. it is oppoſed to willingly;〈…〉〈 in non-Latin alphabet 〉. That thy benefit ſhould not be, as it were, of neceſſity, but willingly. And 2 Pet. 5.2. Feed the flock of God, &c. not by conſtraint, but willingly, 1 Cor. 9.7. not grudgingly, or of neceſſity. 3. A neceſſity upon ſuppoſition of ſome cauſe, ground, or reaſon, whereby it becomes neceſſary or needfull, that ſuch, or ſuch a thing ſhould be, or be done. And thus Chriſt ſaith, It must needs be that offences come; namely,Mat. 18.7. becauſe of the power and malice of the divell, the weakneſſe and perverſeneſſe of men. Acts 13.46.Likewiſe Paul and Barnabas told the Jews, It was neceſſary that the word of God ſhould firſt have been ſpoken to you; namely, becauſe of the Covenant which God had made with them above others. In this reſpect, he ſaith, Phil. 1.24. To abide in the fleſh is more needfull for you; namely, upon ſuppoſition of the benefit you may receive from me, and the want you will have of me. And 1 Cor. 9.16. Neceſſity is laid upon me, and wo unto me if I preach not the Goſpel. And this was the neceſſity which Jude intends, namely, that whereby it became needfull and neceſſary for ſome weighty cauſes to write to theſe Chriſtians. And ſo it was needfull in three reſpects.
1. In reſpect of his great care towards them. His diligence for their good, and deſire of writing being ſo great, as that it would not ſuffer him to be ſilent: and ſo Eraſmus interprets this neceſſity.
2. It was needfull for him to write, in reſpect of his own duty, principally as he had the office of an Apoſtle, which he received to further their ſpirituall welfare: ſo Others.
3. But thirdly, (as Calvin, Beza, and the moſt interpret this neceſſity,) It was neceſſary for him to write in reſpect of their danger; their faith being in ſuch hazard by falſe teachers and ſeducers; of himſelfe he was forward and diligent to do them good, but he was further put upon this ſervice of writing, by the very exigence208 and neceſſity of their preſent condition, they being ſo much hazarded by falſe Teachers and Seducers. And their danger by Seducers made it needfull for him to write in ſundry regards:
1. In regard of the deſtructiveneſſe of thoſe doctrines and practices which the Seducers brought in among them. They turned the grace of God into laſciviouſneſs: they denyed the only Lord God, and our Lord Jeſus Chriſt: they deſpiſed dominions: they walked after their own ungodly luſts. Theſe were not ſlight, but pernicious evils. Peter in 2 Pet. 2.1, 2. calls them damnable hereſies, pernicious wayes: not ſcratching the face, but ſtabbing the very heart of Religion. The eternal ſalvation of their precious ſouls was hazarded.
2. Their danger by Seducers made it needful for him to write, in regard of their ſubtilty and cunningneſs in propagating their impieties. The Divel made not uſe of the Aſs, but the Serpent to tempt them: The ſeducers had craftily crept in among them:Eph. 4.14. 2 Pet. 2.3. they did by ſleight and cunning craftineſs lie in wait to deceive; they had feigned words to make merchandize of ſouls; pretences of Goſpel-liberty, &c.
3. In regard of the great readineſs even of the best, to give way to Seducers. Our natures are like tinder, ready to take with every ſpark. There is in the beſt a corrupt principle, that inclines to error in judgment, and impiety in practice; which, were they not kept by the power of God to ſalvation, would ſoon prevail. One who is diſeaſed may more eaſily infect twenty that are ſound, than thoſe twenty can cure that one infected perſon. Ruſty armour ſoon makes bright armour ruſty, by lying neer it; when as the bright armour imparts to the other none of its brightneſſe.
1. The written word is needfull as the rule of faith and manners.Obſerv. 1. Jude upon the entrance of the Seducers with their errours, tels the Chriſtians it was needful to write this Epiſtle to regulate and direct them. They who deny209 that the written Word is neceſſarily required to be the rule of faith, muſt neceſſarily give way to the overthrowing of faith. There's no Truth in the Scripture can be proved or beleeved with a divine faith, unleſs the ratio credendi, or ground of ſuch beleeving be the revelation of God in writing. John 20 31. John 1.5.13.Theſe things are written (ſaith John) that you may beleeve that Jeſus is the Christ. And Theſe things have I written (ſaith he) unto you, that ye might beleeve in the name of the Son of God. 2 Pet. 1.9.Wee have a more ſure word of propheſie (ſaith Peter) to which yee do well to take heed, as unto a light that ſhineth in a dark place. Without this light, the way of truth cannot be found. The Bercans ſearched the Scriptures,Acts 17.11. Luk. 24.25, 27. Act. 13.33. Rom. 14.11. whether thoſe things they heard were ſo. The doctrines of faith have been ever by Chriſt and his Apoſtles proved, and errors which oppoſe them have been ever by them confuted by the written word. They who build not their faith upon the written word, muſt needs go to Enthuſiaſms, the Pope, or Reaſon for a Foundation.
2. The helping forward the good of ſouls,2 Obſerv. 1 Cor. 9.16. is the moſt needfull imployment. Paul (as Jude here) tels us, that neceſſity was laid upon him to do this work: A ſaving Miniſtry is that which we cannot be without. We can better ſpare the Sun in the Firmament (as it was once ſaid of Chryſoſtome) than the preaching of a faithfull Miniſter.The Word in its miniſtry is compared in Scripture to the moſt needfull things; bread, ſalt, water, phyſick, armour, &c. Bread and ſalt are alway ſet upon the table, whatſoever the other diſhes are: Let our condition be what it will, the Word is alway needfull. The life of the the ſoul is the deareſt, and the famine of the Word is the ſoreſt. Places, though never ſo rich and glorious, are but magna latrocinia without the Word; dens of theeves, not dwellings for men. The removall of the Goſpel is a ſoul-judgment, and the ſoul of judgments. It's fooliſh to account the falling of the ſalt upon the table ominous; but it's our duty to lament the falling of210 them whom Chriſt calls the ſalt of the earth. Mat. 5.13.They who are weary of the word, are weary of heaven, weary of God. Miniſters, for performing ſo neceſſary a work as is that of ſaving ſouls, ſhould hazard themſelves. What father would not burn his fingers to pull his child out of the fire? It is not neceſſary a Miniſter ſhould be ſafe, but that he ſhould be ſerviceable, and that a ſoul ſhould be ſaved.
3. Obſerv. 3.The oppoſing of Seducers is a needfull part of our Miniſtry. 'Twas this that made Jude account it needfull to write to theſe Chriſtians. It's the Miniſters work to defend, as well as to feed people; to drive away the wolfe from, as well as to provide paſture for the flock. The mouths of deceivers are to be ſtopt, and gain-ſayers muſt be convinced. Tit. 1.9, 11.They ſubvert (ſaith the Apoſtle) whole houſes. Curſed be that patience which can ſee it, and lay nothing. I know not how it comes to paſſe, but among many, the oppoſing of ſeducers, is either accounted bitter, or needleſſe; and it's ſtill the policy of Satan not to ſuffer a ſword in Iſrael. But if there be damnable hereſies, I ſee not but there may be a damnable ſilence in thoſe who ſhould oppoſe them. 2 Pet. 2.1.Every one muſt give account for his idle words, and a Miniſter for his idle ſilence.
4. Obſerv. 4.Miniſters ſhould preach ſuch doctrine, as is moſt needfull for the places and people, with whom they have〈◊〉do. The Phyſician adminiſters not one kind of phyſick to all diſtempers. Some Patients require one, ſome another. Some places abound moſt with prophaneneſſe, others more with errours. Some places are infamous for drunkenneſſe, others for pride, others for covetouſneſſe, others for wearineſſe of the Goſpel. The Miniſter muſt ſute his preaching to their exigences. It's not enough in war for a ſouldier to diſcharge his Musket though it be well charged with powder and bullet, unleſſe alſo he aim well to hit the enemy. He who delivers good doctrine, and reproofs, but not ſutable to the211 people whom he teacheth, diſchargeth up into the ayre. God commands the Prophet to ſhew the people their ſins;Iſai. 58.1. not to ſhew one people the ſins of another, but their own. Some obſerve that Chriſt in his doctrine ever ſet himſelfe moſt againſt the raging impiety of the times wherein he lived. We find his vehemency expreſt more againſt the ſecret ſubtill hypocriſies of the Phariſees, than againſt other ſins, which in ſome times and places would have deſerved moſt ſevere reprehenſion. And the truth is, the preaching of ſeaſonable and needfull truths is that which creates ſo much hatred to the faithfull Miniſters. People can be content to hear us preach of the ſins of our fore-fathers, but not of the ſins of the preſent times. People will not take honey out of the Lion, unleſſe he be dead, nor taſte ſweetneſſe in that preaching which is lively, and roars upon them in their way of ſin. A good heart conſiders not how bitter, but how true; not how ſmart, but how ſeaſonable a doctrine is. It deſires that the word may be directed to it in particular. It ſets its corruptions in the fore-front of the battell, when Gods arrows are flying, and patiently ſuffers the word of Exhortation.
This for the third and laſt reaſon, which did put the holy Apoſtle upon ſending the following Exhortation to theſe Chriſtians, namely, the needfulneſſe of ſending ſuch an Exhortation to them, It was needfull for me to write; And ſo I paſſe from the firſt part conſiderable about the Apoſtles Exhortation. viz. the reaſons why he did ſend an Exhortation.
The ſecond follows, viz. the Exhortation it ſelfe, in theſe words, And exhort you, that ye ſhould earneſtly contend for the faith once delivered to the Saints.
In the words the Apoſtle ſets down, 1. The way or manner of his writing, which was hortatory, or by way of Exhortation. 2. The matter, or ſubject of the Exhortation, or to what it was that he did exhort them, viz.212 earneſtly to contend for the faith once delivered to the Saints.
The firſt ſhews us what the Apoſtle did. The ſecond what theſe Chriſtians ought to do.
Firſt, Of the way, or manner of the Apoſtles writing, which was by way of Exhortation. And exhort you.
In the Explication,Explication. I ſhall 1. Shew the force and meaning of the word exhort. 2. Shew from thence what manner of Explication this of the Apoſtle here was.
1. For the former: the word in the Originall〈…〉〈 in non-Latin alphabet 〉, here tranſlated exhorting, properly ſignifieth to call to one, or vehemently to call out to another upon ſome urgent occaſion: But it is in Scripture tranſlated ſeverall wayes, according to the nature and circumſtances of the place where, and the thing about which it is uſed.
Sometime it's rendred to pray,Precor, rogo, obſecro, peto. 2 Cor. 5.20. Heb. 11.19, 22. Philem. 9.10. intreat, beſeech; ſo it's uſed 1 Cor. 4.13. Being defamed, we intreat. And Matth. 8.5. Then came unto him a Centurion beſeeching him. And ver. 31. The divels beſought him. So ver. 34. and Chap. 14.36. and 18.29, 32.
Somtime it ſignifieth to exhort,Hortor, exhortor, adhortor. as Luke 3.18. John exexhorting, preached. So Act. 11.23. and 14.22. Exhorted them with purpoſe of heart, &c. and, exhorting them to continue in the faith. So Heb. 3.13. exhort one another daily. Alſo Chap. 10.25. &c. and ſo in this place of Jude.
Sometimes it ſignifieth to comfort,Conſolor. and encourage; as, 1 Theſ. 4.18. comfort one another. Act. 20.12. And were not a little comforted. Rom. 1.12. That I may be comforted together with you. Mat. 5.4. Bleſſed are they that mourn, for they ſhall be comforted. And〈…〉〈 in non-Latin alphabet 〉is a Conſolatory ſpeech. Zech. 1.13.
2. The word having theſe ſignifications, ſhewes what manner of exhortation it was which the Apoſtle here uſeth. As,
1. It was a mild, ſweet, and gentle exhortation: it had not the imperiouſneſſe of a lofty command; but the gentleneſſe of a Chriſtian intreaty: And thus the Apoſtle Paul tels Philemon, verſ. 8, 9. Though he might be213 much bold in Christ to enjoyn him, yet for loves ſake he did rather beſeech him. This is alſo ſutable to that gentleneſs which Paul preſcribes to Timothy, 2 Tim. 2.24, 25. The ſervant of the Lord muſt be gentle, apt to teach, patient, in meekneſſe inſtructing, &c. And 2 Tim. 4.2. Exhort with with all long-ſuffering. And the Apoſtle tels us not only his practice, 1 Theſſ. 2.7. that he was gentle among them, as a nurſe cheriſheth her children: that he warned the Epheſians night and day with tears, Acts 20.31. that he charged every one as a father doth his children, 1 Theſ. 5.11. But expreſſeth alſo his pattern, 2 Cor. 10.1. I Paul beſeech you by the meekneſſe and gentleneſs of Chriſt, who was the copy of meekneſs. Both he and his ſervants gave the lamb, not the lyon for their cognizance, pittying the defects and weakneſſes, reſenting the dangers, and tenderly handling the ſores of every ſoul.
2. It was an ardent, earneſt, and vehement exhortation. Though it were ſweet, yet it was not ſlight; though with all his meekneſs, yet alſo with all his might: and this was the right temper of an Apoſtolical ſpirit, neither to be incompaſſionate when zealous, nor remiſſe when gentle; ever to be driving the flocks, though not to over-drive them. Paul's advice to Timothy in 2 Tim. 4.2. was, to be inſtant in ſeaſon, out of ſeaſon, to exhort, &c. Paul was an excellent Oratour, and all his Oratory was imployed to perſwade men to be ſaved. Never did malefactor ſo plead to obtain his own life, as did bleſſed Paul plead with men to accept life: He was a wooer of ſouls to Chriſt, and he would take no denyall. Though the more he loved, the leſs he was beloved, though the more he ſued to them, the more he ſuffered from them, yet he ſuffers all things for the elects ſake. He labours abundantly; He becomes all things to all men,1 Cor. 9.22. that he might by all means ſave ſome. What importunate beſeechings are his Epiſtles fill'd with! he ſeemeth to beſiege ſouls with beſeechings. I beſeech you by the mercies of God, Rom. 12.1. I Paul my felf beſeech you by the meekneſſe and tenderneſſe214 of Chriſt, 2 Cor. 10.1. I the priſoner of