One-Hundred Forty-Five Sermons Upon John 17

they lost their strength; the Philistines rose upon them, only in time their strength came again. As a man in an Apoplexy or Lethargy, hath an inward principle of life, but there are no outward demonstrations of it.

Now this apostasy and decay may be in several particulars:

1. In respect of the acts and exercise of grace. These are interrupted, the streams do not run. They seem to be a barren wilderness, rivers of living water do not flow out of their belly; God finds as in that Church, Revel. 2. Their works are not filled up or perfect: Hence God promiseth, Ezek. 36.17. not only to give the habitual principles of grace, but the actual exercise of them, when the just is said to live by his faith, that denoteth a continued acting, yet many times these actings of faith and other graces are intermitted. The pulse beateth slowly, if at all.

2. Not only the actings of faith are interrupted, but the contrary actings of sin are put forth, instead of faith they break out into unbelief; instead of fervency and heavenly-mindedness they are dull and earthly; so that now, not the house of David, but of Saul doth overcome; Now grace is dormant, and sin is awakened and lively; yea they commit foul and enormous sins, such as the light of nature would palpably condemn, as we see it in David, with what contrivances and devises did he accomplish his adultery and murder, adding one grievous sin to another, and no doubt would have gone further, had not the Lord stopped him in his way: Not that these gross vices did totally drive away the Spirit of God, and eradicate all the principles and seed of grace within, for then how could David immediately upon Nathan 's reproof, have so melted and ingenuously confessed his sin, but for the while, the root only of grace was under the ground, there appeared no fruit; or as a man that is mad hath a principle of reason, though for the present, the use of it is violently hindered: or as Eutiches, who fell from the window ( Acts 20.) and all thought he had been dead; but Paul said, There was life in him. Thus it was with David, there was a secret principle of grace, but that was overwhelmed and stopped up by many lusts, as when foggy mists do arise and obnulliate the Sun. It's true, David at that time knew those actions to be sin, and so he could not but sin against his conscience; but it was a general conscience, it was not it may be, practical and convincing, quoad hic & nunc ; so that he did not sin maliciously, though he was seduced by strong lusts: Whether it was a sin of infirmity, is discussed by some: But we cannot say, David 's sins at that time were of ignorance or infirmity, nor yet properly of malice, but of a mixed kind: It was not of mere malice prevailing, from a total want of a principle of good, but from the not working of that good principle; They were not sins of ordinary infirmity (saith D. Ames ) but of extraordinary.

[ III] Thirdly, Not only the acts, but the habits also of grace may in respect of their degrees be much abated and grown languid. This indeed some have doubted of, Whether a godly man can, or doth fall from any degree of his grace; and they have held the negative, That a degree of grace is of the same nature with the essence of grace, and both indefectible. But when sin in the acts of it, hath prevailed on the godly, as many examples declare, no doubt but the principle of grace is thereby debilitated; If darkness be introduced, the light cannot be so prevalent; If sickness increase, health must impair: Now sin doth expel grace, both meritoriously and efficiently, in a well-explained sense.

[ IV] Fourthly, That we may not be too large in this, None can positively dogmatize, how far, and in what sins a godly man may fall, and how long he may continue ere his recovery. As it's difficult to give in a Catalogue of the Fundamental Articles of Religion, without the faith whereof a man must necessarily perish; so it is to lay down, what sins, and how perpetrated do immediately expel grace from the soul. Indeed we may speak to the negative, what shall not be done; but to the positive, How far, that is difficult to say, we may say, they cannot commit the sin against the holy Ghost, or the sin unto death, that they cannot die in final impenitency or obstinacy; but to go further, and to set down the very peg, as it were, hitherto they can fall, and no further, to give the minimum quod non, and the ultimum justum non esse, is harder in grace, then in nature. The godly therefore are to hear these things with trembling, and with all diligence to attend to such means, as are appointed for their preservation to eternal life; God may leave them in a dreadful, miserable condition; so that they may for the present seem to be so many Cain's and Judasses.

[ V] Fifthly, Observe, That as without God's special custody, we would certainly be undone; So the godly when sinning do deserve God's eternal forsaking of them. The ground of their indissoluble union with God, is not any good in them, but God's mere grace: They do often and often deserve, that God should withdraw all favor from them, as he did from the apostate Angels; so that it's a calumny of those who oppose the Saints perseverance, that we teach, the godly man, though he give way to all licentiousness and impiety, yet may be assured that God will never leave him, and he shall be saved; for though we are to say more to this, yet for the present we affirm, That a godly man is so far from having any such absolute certainty in a way of sin, that he is to conclude the contrary; if he do thus and thus rebel against God, and not cleave to him. God will at last wholly forsake him.

Now these things do especially provoke God to leave his people, though not totally, yet gradually, and that both in respect of grace and consolations.

1. When they resist the light of God shining upon them. There is a natural light, and a supernatural: now to oppose this, to walk against this, is to provoke God to forsake us, for thus such who enjoy the means of grace, and have wonderful workings upon their soul, as Heb. 6. come to be left by detaining the truth in unrighteousness. Therefore the Jews were delivered up to blindness and hardness of heart, because seeing they would not see, and hearing they would not hear ; and thus by proportion it is in a sanctified person.

2. Unthankfulness for those heavenly and glorious privileges the effects of grace make us unworthy: When God shall by such an arm as this is bring thee out of thy sins, leaving thousands of others in their cursed and damnable estate and condition, and thou dost no more rejoice in thy Thanksgiving unto God, this is to procure frowns and displeasure from God upon thee.

3. To walk carelessly and slothfully when this Grace is received, is endangering to lose all ; She that did not strive and stir up herself with Zeal is bid to take heed lest another get her Crown from her Rev. 2. He that was unprofitable, and hideth his Talent, shall have that taken away which he had; The Church because of her great negligence and slothfulness lost Christ, and with much trouble did at last obtain him again; Therefore it's said by Peter, We are to give much diligence that we may make our Calling and our Election sure, 2 Pet. 1.10.

SERMON LXVI. Of the Perseverance of the Saints.

THe Doctrine observed was, That none of those who are given by God to Christ shall perish.

To state and clear which Truth we have given in some particulars; and some more are now to be added, which if well digested will be so many Answers to those many Objections which are made against this Truth.

And First Consider, That though we hold the Godly man will persevere to the End, yet this is not to be attributed to his own power and strength, but solely to God's Help ; This Truth was maintained of old by Austin against the Pelagians, who thought a man by his own power might overcome Temptations, and persist constantly in what is good: In his Book De bono perseverantiae and lib. de correptione & gratiâ, He makes it his great work to overthrow that proud and presumptuous doctrine, and among other Arguments this is often urged, That a man prayeth unto God for perseverance, which would be absurd if it were in man's own power to give it, and he also presseth another Argument of two having equal grace (whether he mean true real sanctifying grace, is controverted by the Learned; Vossius saith he doth, but others think not, as Rivet: He propounds this Question, Why one doth persevere and not the other, as we may instance, why Peter and not Judas, who though he had not Sanctifying Grace yet had many good Gifts of God's Spirit, and none can give a dfference of this but by running to God's grace confirming one and not the other, So then as we see it was with the people of Israel in the Wilderness, travelling to Canaan, their shoes and garments did not wax old, or their bread moldy, God miraculously preserving of it; Thus in our way to Heaven God preserveth the Godly so that their Graces which otherwise would quickly perish and decay, are yet kept lively and vigorous by him; As in Physic there are Medicines to recover out of Diseases, and then to preserve and keep health; So there is the grace of God, out of sin, and Grace to preserve us being thus recovered; Hence Austin well observeth that expression, Rom 11. I have left to myself seven thousand that have not bowed their knees to Baal; It was God that had saved them from Idolatry, he kept them from the common corrupt worship, not they themselves, and Rom. 14. the Apostle speaking of a weak Christian saith, he shall be holden up, for God is able to make him stand, God is able not he himself; This Truth that profound Doctor Bradwardine doth solidly maintain against Pelagians, lib. 2. De Causâ Dei, cap. 8, 9, 10. where he reproveth Lombard the Master of Sentences for attributing perseverance to a man's Free-will, desiring his Zeal may be excused, because it is for God's Truth; In that Discourse he well showeth how that when God hath infused Grace into a man's heart, it is not as when the Husbandman hath prepared and fitted the ground, and hath cast his Seed into it, then he leaveth it that of its one self it may fructify and bring forth Corn; But as the Air when it is enlightened by the Sun-beams needeth the continual presence of them, so that if but for an hour light be withdrawn it is presently dark; Thus if God should from the most holy men withdraw his gracious help but for a moment, they would be immediately plunged into all evil, for if the Heavens that are so glorious Creatures, and for their firm settling called the Firmament, do yet wholly stand by the Omnipotent power and Word of God, how much rather must the eminent and dear Children of God be preserved in their supernatural Life by the same Grace and divine might; Hence 1 Chron. ult. David prayeth, that what good there was for the present in the people's hearts, God would always keep it in them; Thus perseverance then is not the fruit of our own strength, nor is it bestowed for any antecedent merits of our own, but merely from the grace and favor of God, but of this more, v. 15.

[ VII] 2. We are always to distinguish between those that are in profession and appearance Godly, and such who are indeed so : No doubt but the Scripture giveth sundry and plain Instances of the Apostasy and Fall of many who for a while were eminent and admirable in their profession of Religion, but yet for all this they were not such as were indeed rooted and grounded in Christ; and this proposition will serve to answer many places that are brought to prove the perishing condition sometimes of those that had true grace, as Heb. 6.4, 5. where some are said to be enlightened, and to have tasted the good Word of God, and it's supposed that they may fall away and never be restored again, but howsoever the Arminians think there is an enumeration of the best things the godly may have, and that none can go beyond those qualifications, yet the Apostle plainly speaketh the contrary, for when he had reckoned up these particulars, yet he addeth, I hope better things, and things that accompany or hold salvation ; So then there were better things then these, and there are things that hold Salvation, that cannot be separated from them, but such were not these things named in the Text, and further the Apostle chargeth these persons to whom he attributeth these privileges, that they were dull and slow, that they needed to be taught the first principles ; By all which it appeareth that the godly ought to have better things then those mentioned; Do not therefore gather the Apostasy of those that are truly godly, because sometimes you see men of eminent parts and professions in Religion become degenerate and unsound, for possibly these never had the Truth of grace, and such also were those named by Peter, 2 Pet. 2.20. where some are said to have escaped the pollutions of the world through the knowledge of Christ, and yet were again entangled in their former lusts ; We grant, that the Faith of Christ had so far a powerful operation upon them, that they left off those pollutions they lived in whilst Heathens, but yet that they were never changed at the very root and heart, appearrth in that the Apostle calls them but washed Swine, they had not changed their Swinish nature, they were not made Sheep, though they had an outward Reformation: Now that all such though never so wonderful for parts and duties, if falling off, never were truly principled with the work of grace in their souls, appeareth by that eminent place, 1 Joh. 2.19. They went from us because they were not of us, If they had been of us they would have continued with us ; Here it is plain, that whosoever is truly of the Church of God he will always abide so; Indeed when we see the fall of such who seemed such glorious Stars, and such tall Cedars, we ought in an holy manner to fear and tremble; We that stand are to take heed lest we fall, but this doth not prove the total Apostasy of those that do truly belong to God, Mat. 13. He that did believe and receive the Word with joy, did yet at last wither, because he had not a good and honest heart ; Now when we say, all these mentioned had not true Grace, we do not mean they were gross Hypocrites, as if they did outwardly profess they believed, but inwardly were the clean contrary; No, only we take an hypocrite in a large sense for one who hath some imperfect and inchoate works of God's Spirit upon him, which are like dispositions in a tendency unto true Grace, as the Embryo to a Child, but yet they fall far short of Sanctification; They in their thoughts and hearts are real and serious, others apprehend them to be in the state of Grace, but still though Virgins they are but Foolish Virgins, They have not that Oil which will serve when the Bridegroom cometh; Terrible it is to hear this, and oh what sharp goads should they be in our sides, lest we never as yet have gone further then such persons, Say it again unto thyself, Am I not gone further then such and such persons?

[ VIII] 3. It is good to observe, That even the Adversaries to this Truth do grant that God is able to confirm a man in grace so that he shall never fall ; They grant God doth establish the Angels in that happy condition that they shall never fall from it, yea, they will not contend but that de facto God did confirm some, as the Apostles, that they should never be separated from Christ; Now if this be granted, it will overthrow all those reasons that they bring to prove the perishing estate sometimes of the godly; For thus they argue, If a Godly man shall certainly be preserved, to what purpose then are all Counsels and exhortations? Why are they commanded to fear, and to take heed lest they fall; Do not all these Admonitions seem vain and absurd? As if we should bid a man take heed he do not fly up into the air, if he do, he will fall; Now if there be any absurdity in this, will not all this hold as well in those Apostles whom they grant to be infallibly preserved to Eternal Life; Though Christ told them Their Names were written in heaven. That he went te prepare a place for them, yet for all that he exhorts them to take heed of the least motions of sin, and abide in him, though he promiseth they shall continue in him.

[ IX] 4. Consider That of those who plead for an Apostasy of the godly, there is a destinction to be made, Some go further then others, some hold one way and not another; As first, Some hold that though men be Elected to Salvation, yet they may perish because their Elect on is not absolute but conditional, supposing their perseverance, and thus the Arminians, but some Papists and the Lutherans they hold that no Elect man can ever perish, for then God might be frustrated in his Councils, which were absurd to think; Others they say, That men may have true grace for the present, but yet not Elected; They do not make true Faith proper to the Elect only, but say, many besides such have for the present true lively grace now with them; The Elect man he cannot fall from his grace but the other may; The Learned V • ssius doth at large endeavor to make this the Op • nion of Austin, as we told you; Though some deny it, and bring places that seem to evince the contrary, whose Opinion soever it be, it cannot be justified by the Scripture. Lastly, Others hold, that a Godly man though Elected may for the present totally lose all his grace, and not so much as any Sparks remain, but then they say he will not always abide thus, he shall at last recover, So that he shall not finally perish; Now we cannot join with any of these Opinions, but affirm the truly godly, though never so weak, yet shall certainly be preserved to happiness, so that though he may fall grievously, yet the Spirit of God doth not wholly and finally forsake him.

[ X] 5. When we say that such as are given to Christ shall never perish, this is to be understood of all and everyone of them ; Not only such who have an high degree of Grace, but even those that are babes, such as are like the smoking flax and bruised reed ; Where there is true grace, though but like a grain of Mustard-seed, yet that shall be so qu • ckened and enlivened, that it shall never go out, and this is of great Consolation to the godly, who are apt to think that though some eminent Believers be carried on to happiness, yet such weak and frail things as they are shall never hold; they cannot withstand any temptation, they presently are ready to fall as soon as ever they are set on their feet, but they are to know that the same divine protection and power is to all, because they are Christ's; It is not because one hath more godliness then another, but because all are in Christ's hands; A Child in the Ark was as safe as any strong man, so that our protection is not founded upon the measure of our grace but the truth of our grace, That which is true grace will persevere, Perseverance doth not make it to be true, but the Truth of it makes it to persevere, So that where true Grace is, there Perseverance will certainly follow, as where the Sun is, there will be Sun-beams; Therefore that distinction though applauded by the Learned Vossius of a threefold Truth of Essence, To which is opposed no Faith, or a seigned Faith; Truth of intension or degrees to which is opposed a weak and remiss Faith; Truth of radication or perseverance, to which is opposed a temporary abiding, is well called by Ames, futilis destinctio, a mere frothy distinction, for the least degree of true grace hath perseverance annexed to it, and the good ground and the bad are distinguished not only by their perseverance but by the very nature of the soil, and therefore the good Ground only is called a good and honest heart, so that we are not to say, Grace if it be rooted, but if it be true, will be brought to Eternal Glory

[ XI] 6. Though the Godly shall surely be saved, yet this doth not exclude a great deal of difficulty and many dangers in the way ; The Apostle saith, The Righteous is scarcily saved ▪ 1 Pet. 4.18. which by consequence at least relateth to a spiritual • alvation: Hence the way to heaven is a straight and narrow way, and they are to strive to enter in, Luk. 13.24 It is compared to all the hard and difficult things, as are; It is called crucifying and mortifying of sin ; It is often compared to fighting and conflicting ; Thus they are wrestling Jacob's ere they can obtain the Blessing, many Jebusites and Enemies must be conquered ere they can possess Canaan.

Lastly, The Godly are not only to be preserved thus to Eternal Salvation, but they are to be assured and persuaded of it ; So that two Privileges God vouchsafeth.

1. Their Perseverance.

2. Their assurance and powerful persuasion of this; As Paul Rom. 8. I am persuaded neither things present, or future, shall separate us from the love of God in Christ ; As Paul doth not speak only of himself from some special Revelation he had, but from such common Arguments that agree to all that are holy; Not that this assurance is such an assurance, is such an absolute one, that though I walk in all profaneness, and drink down the deadly poison of sin, that it shall never hurt me, but it's a well-ordered assurance in the constant and diligent use of the means, So that as we give all diligence to make our Election sure to us▪ so commonly our assurance is; It is true the most tender and exact godly ones, as Job and David are sometimes in desertions, and cry out God hath forsaken them, but ordinarily the more formal and careless we are in our approaches to God, the more are our doubts and fears; As in standing Pools croaking Frogs are generated; By this Doctrine then or Perseverance we may see two Graces ought to be conjoined which the Godly by their weakness make one oppose another; They are to believe firmly on God's promise, and yet to be humble in themselves; They are to rejoice, and yet with trembling; when thy confidence devoureth an holy trembling, then take heed of presumption; When thy fear devoureth thy Faith and Joy, then take heed of despair; But as in nature there is the humidum and calidum radicale, both which preserve life; Or as to the heat of the heart there is the pericardium to cool it, Thus in our way to heaven; These are the two Millstones by which we are made pure bread; And as in the Old Testament, so here, neither of them may be taken to pledge, because one cannot work without the other.

SERMON LXVII. Arguments proving, That Every One that is in the State of Grace shall be preserved to Eternal Life.

WE have been delivering several particulars to state and clear this necessary Truth, viz.

That everyone in the state of Grace, the weak as well as the strong, shall by a divine power be preserved to Eternal Life.

The next thing is to produce those Reasons and Arguments which will confirm it, for when it shall appear to be God's Truth and not man's bare Opinion, then we may the more confidently rest on it.

[Argum. 1] And the first Argument shall be from God's Election; Those whom God hath ordained from all Eternity to Everlasting Glory they shall never perish, but such who have true grace (though in the least degree) God hath thus predestinated and appointed to happiness ; So that this Argument stands firmer then Heaven and Earth, for it's built on God's Election, and it's good to observe how the cause of all good and preservation from a perishing condition, is reduced to this as the Original of all, Mar. 13.22. The false Apostles are there said to seduce if it were possible the very Elect, If it were possible, therefore the Elect can never be seduced into a perishing estate, if it be said, that Elect is to be taken adjectively for as much as good and precious, as the Septuagint sometimes useth the word, in which all Israel is sometimes called God's Elect, Isa. 45.4. Isa. 65.9. This cannot stand, for in the same Chapter, v. 20. These Elect are said to be those whom God hath chosen, So that the word is not to be taken adjectively as denoting some inward excellency, but as a participle relating to God's action. The Elect whom God hath chosen; If again it be said that the phrase ( if it be possible ) doth not denote an absolute impossibility, but a great difficulty, as in some other places it is used; Neither will this serve the Arminians turn, for though it be used so in some places, yet unless they can prove it's always used so, and therefore in this place, they do nothing; Now we say, that we are not to depart from the literal meaning, when there is no absurdity, yea, in this Text we are to stand to it, because it is brought in by way of aggravation of the deceitful ways of False Teachers, They were so insinuating, so specious, that had not the Elect a firmer ground then their own prudence and knowledge, viz. God's Election, they would be undone, so that Grotins his illustrations in his Exposition on Mat. 24. from Galen, who useth this Proverb to express a pertinacious adherent man to his Opinion; You may sooner unteach a man, Moses, and Christ, or out of Austin, when they can write in the water, &c. then they may persuade a Christian to forsake Christ, are but fair paintings to his deformity: The Scripture intends a full impossibility and not a difficulty, because brought in to aggravate, and indeed it would be frigid and jejune to make this the sense, They shall come with such lying wonders, that they shalt difficultly and very hardly seduce the Elect; Besides the Arminian, who holds that indifferency in a man's power, that when all pre-requisites on God's part are put, yet he can will or not will, cannot say it's difficult, at least so difficult, as that phrase imports; Do they not say? David by his Fall did wholly shake off all grace branch and root, and yet there was no such difficulty to that? How easily did one sin draw on another? So that it would have been absurd to have said that Bathsheba (who was merely passive at first) did so strongly tempt David, that if it were possible he would have fallen into Adultery: And if further you say, The godly may fall into fundamental errors though Elected; Even the disciples did not believe Christ's Resurrection and his spiritual Office as a Messiah, We answer, they may a while, but God will graciously recover them; These Vipers shall not stick upon them till they die; Though they have swallowed these deadly things yet they shall at last vomit them up; As God though he suffered Christ's body to be dead and buried in the grave, yet he would not let it see corruption; Thus it is here, Though the Godly may err dangerously, and fall foully, yet they shall not see corruption: Lastly▪ It is answered, that the Elect before their conversion may lie in all sin, and be deceived by all kind of errors, Therefore there cannot be any strength from this because Elected; But the Reply is easy; By elect are meant such who do not only partake of that mercy, but such who find the effects of this upon their soul, Elected and converted; And that this is included is plain, because it is said, If it be possible to deceive even the Elect : Now he is said to be deceived that was in the right and Truth, it's improper to say, They shall deceive such as are already in a plain deceived way, So that this necessarily inferreth, That it is meant of Elected persons who find the mighty power of this upon their hearts.

[Argum. 2] A Second Argument is from the Covenant of grace and God's sure mercies, which are made to such, and this makes them stand like Mount Zion, yea firmer, for at the day of Judgemnt that shall be shaken, but these will go safe thorough the fiery Trial: This Magna Charta, of which you have several branches or promises everywhere, is clearly laid down, Jer. 32.39, 30. God there promiseth first the Conversion of his people, He will write his Law in their inward parts, and then he promiseth Perseverance, He will put his Fear in their hearts that they shall not depart from him : God there promiseth he will never turn from them, and he will so graciously affect their hearts as they shall never turn from him, and this Covenant the Prophet calls an Everlasting Covenant, it shall last above the Sun and Moon, it shall not be like the former Covenant that was broken, and indeed it must needs continue, for it promiseth all those qualifications which may enable to persevere, and perseverance itself▪ For whereas it may be thought God's own Children may through careless, negligent, and slothful walking, undo themselves, God saith, He will put his fear in their hearts, as being the special Antidote against Apostasy, fought Blessed is he that feareth always, Prov. 28.14. It's a blessed thing not to be in a doubtful perplexing fear, that is a cursed, hellish thing, the portion of Cain and Judas ▪ but in a filial, godly Fear, as Joseph was, when he said, How can I do this, and sin against God? Now sin can never come in at the Gate while Fear is the Porter; Therefore above all things God saith, He will put his Fear in their hearts, and this promise is spoken so peremptorily and absolutely, that it's an absurd thing with the Arminians to suppose some condition on man's part that it may be made good, as if God indeed were ready to put his fear in their hearts, for his part nothing shall be wanting, only they must not put a stop to his munificence, for this is as if God had said, I will give you a will to fear me if you will, I will make you to will if you will, or I will make you to persevere if you will persevere; I will make you that you shall never depart from me, if ye will not depart from me; What a ridiculous and absurd sense would hereby be put upon this Glorious Promise; The Arminians do to evade this powerful Argument, Say, This was made to the whole body of the Jews in their Captivity, and are busy in finding out subtle Reasons, That it was never made good, and are off and on, like Noah's Dove, not knowing where to set their Feet, Whereas the Apostle in Hebr. 10.16, 17. doth very plainly apply it as the Covenant of Grace to all Believers.

[Argum. 3] 3. A Third Argument shall be From the Mediator of this Covenant, or the way to ratify and confirm these Gracious Promises, which are from the first to the last, that we shall have Everlasting Glory from Predestination to Glorification, and that is by Christ's blood, So that Christ is become their Mediator, their Head, and they his Members; The Covenant is confirmed by the Death of Christ, and the Sacraments are visible Seals to confirm this, 2 Corinth. 2.20. All the Promises of God are in Christ Yea and Amen: There is not Yea and Nay, but a sure infallibility in them; Hence this Priesthood of Christ and our Blessing in him, as Abraham's Seed is said to have a Promise, and an Oath to confirm it. Hebr. 6.18. That by two Immutable things, in which it was impossible for God to lie, we might have strong Consolation: Christ then by his Blood purchased these Privileges for us, he obtained by his Death our Salvation▪ and his Priesthood for this purpose was confirmed by an Oath; How then can we ever think or imagine that they should perish who have such preservation and Security provided for them: Indeed we see the Angels, and Adam though full of Grace to Apostatize, and the Godly man though weak in Grace, and surrounded with many Temptations, yet safely preserved, but the Reason is plain, They have a Mediator of this New Covenant, who by his Death will certainly bring them to Glory, for if this were not so, but all depended upon man's indifferent power; Christ might have died, and not one man have been saved, who cannot but detest and abhor such a thought, that by the Arminian Position Christ might have suffered and endured all those Agonies, and not one be saved, all might have been in vain, but the Scripture speaks otherwise, Isaiah 53.11. The work of the Lord shall prosper in his Hand; He shall see his Seed and the Travel of his Soul, and shall be satisfied : Christ would not have been satisfied in his Soul, had he not seen the Fruit and Event of his Agonies and Sufferings, and that such persons were saved for whom he died.

[Argum. 4] 4. A Fourth Argument is taken From Christ's peculiar Prayer and Intercession for their Preservation ; And thus the Argument runs: Those for whom Christ offered up a Mediatory Prayer, and earnestly begged and entreated that they might be so kept that none should perish, Such must infallibly be preserved, but all the Godly are comprehended in this Prayer for their Preservation ; You see in these Verses it is Christ's whole drift and scope to obtain this for them, that though they must be in the world, yet that they might be kept from the evil and wickedness of the world, and lest this should be thought for his Apostles only, or such as did already believe in him, He addeth, verse 20. that he prayeth for all such as shall believe in him : Here you see all that do or shall believe in Christ they are comprehended in this Prayer, that none may perish; Now it's plain that the Father heard Christ in all that he desired, and there was always an Agreement or Correspondency between his will and the Fathers; Now what Christ did for all, we see more pregnantly in Peter, Luke 22.23. I have prayed (saith he) that thy Faith fail not ; This is done for every godly Person as well as Peter, and therefore upon this Occasion said in the general to all the Apostles; Satan had desired to winnow them, if it were possible to have cast them out as Chaff; And this Mediatory Prayer continueth still in some sense, For Hebr. 5.26. He ever-liveth to make Intercession for us ; This certainly must necessarily be effectual to our preservation.

[Argum. 5] 5. A Fifth Argument is, The Godly man's divine protection to Everlasting Happiness is confirmed by assertory places as well as promissory ; There are several Texts of Scripture that do plainly and clearly declare as much: Therefore let that be believed before men's Opinions, John 6.39. It is the Fathers Will that of those who are given me I should lose none of them ; To this purpose also is that in John 10.28. Yea, that we may firmly be established herein, Matth. 16.18. Our Savior tells us, That he will build his Church upon a Rock, that the Gates of Hell shall never prevail against it ; Some would limit the Gates of Hell to Death, as it were an Hebraism, but it is plain our Savior meaneth everything that shall oppose and hinder him in the Building of his Church, and thus not only Death, but Sin and Hell are great Adversaries, otherwise it might so fall out that God should have no Church here upon the Earth, which would be a horrible Derogation to Christ, as if he might be a Head without Members: Another pregnant place affirming this is in 1 John 2.19. If they had been of us they would no doubt have continued with us ; No doubt: See how the Apostle puts it out of all Question; There is a Disciple indeed, and a Disciple in Appearance and Profession only: The Disciple indeed is a Pillar that shall never be removed out of the House, but shall abide forever; But the Disciple in Appearance and Shew only, he is not a fixed Star but a Meteor, For all his light and blaze is compounded of terrestrial matter, and so will quickly perish and vanish away: We may say, Dust he is, and unto Dust he will return: Of such our Savior speaketh, John 10. Every Branch in me that bringeth not forth Fruit, he cutteth off, and casteth away : It is a Branch in him not by lively Insition but external Profession: Another place to bring up the Rear of these Assertory Texts of Scripture, is 1 John 3.9. Whosoever is born of God (there is the Universality) he sinneth not, neither can he, viz. not as a Cain, as a wicked one he doth not sin, he cannot give up himself wholly unto sin, and the Reason is because the Seed of God abideth in him.

[Argum. 6] 6. A sixth Argument is, The Comparisons and Similitudes the Scripture useth do infer the Godly man's Continuance ; And although Similitudes do not prove in every particular, yet they do for that end they are brought; Now the Scripture excellently illustrates the stability of the Godly by enduring things, Psal. 1. To a Tree planted by the Waters Side: Also to Mount Zion that can never be removed, Psalm. 125.1. Especially John 4.14. where Regenerating Grace is called a Well of water springing up to Eternal Life, and is differenced from material water in this respect, A man drinketh of that and is thirsty again, but whosoever drinketh of this shall never thirst again: He shall not go back into Egypt again, desiring his former Onyons and Garlic.

[Argum. 7] 7. All those places which admonish the Godly to take heed, and to walk humbly do prove their standing; Indeed the Arminian inferreth the clean contrary, but the Truth is, By these Admonitions, Exhortations, and other means of Grace they are enabled to continue: As man by his Food is preserved alive, for God useth all these Ordinances as practical Mediums by which he stirreth them up when secure, quickens them when decaying, and recovers them when fallen; To these we may add the Afflictions which the Godly are sure to have when they go astray; Therefore whereas Solomon is thought by all to be the hardest Instance of any that had true Grace, and apostatized so foully, yet that he died not out of Grace, appeareth not only by the Book of Ecclesiastes, which he made at his latter end, as a plain Testimony of his Repentance and Turning to God, but also fully by 2 Sam 1.14. If he commit Iniquity, I will chasten him, but my Mercy I will not utterly take away, So that these Afflictions being sanctified will be effectual to awaken them, and bring them home with the Prodigal at last to their Fathers House.

Lastly, If God did not vouchsafe Perseverance in Grace as well as Grace, he had not done the best for us; To keep Grace is far better then to have Grace: It's perseverance that crowneth all, Holding out to the end, is that which blesseth all: Therefore the Scripture describeth God by this, That he is able to keep them unspotted and blameless till the Coming of Christ, It would redound to God's dishonor, as it did to that foolish Builder, if God should begin and not finish his work.

Use of Encouragement to the Godly in all their Conflicts and Difficulties in the way to Heaven, you have need of this Consolation, You had need have your Eyes open to see what is for you as well as what is against you; This Assurance will not breed Despair, but quicken you up to a lively working; Though thou art not certain of Life and Wealth, yet of God's assisting Grace to the last.

SERMON LXVIII. Of the Son of Perdition. Showing, That some Persons are willfully set to Damn themselves, though they have never so many Excellent Remedies and Means to the contrary; And what are the Causes that move them thereunto, and Characters of such Persons.

THe next thing to be treated of, is the implied Answer to an Objection, that might easily be made, If Christ had so faithfully kept them all, How comes Judas to perish? Now our Savior answereth this two ways:

1. He was a son of Perdition.

2. There was a prediction of this in Scripture, and that must be fulfilled.

Again, This may not be brought only to answer an Objection, but by way of Consolation to the Apostles, and Confirmation of them, who could not but be much scandalized upon Judas his heinous betraying of Christ: Therefore this is spoken to forewarn them, that they may not be offended, when it cometh to pass.

The opening of the words doth deserve much diligence, because at the first view, they seem to carry, as if one of those who are elected may perish, and that Judas is one excepted from among the chosen ones, and this place is much urged by those that deny any absolute election: Therefore to inform your judgments, let us take notice of these three things:

1. Why Judas is called a son of perdition.

2. Why he is said to be already perished, when as yet he had not destroyed himself, nor was in hell.

3. Whether that phrase 〈 in non-Latin alphabet 〉 be exceptive or adversative.

For the first, Why Judas is called a son of perdition, this is an Hebraism; for among many other usages of the word, Ben, or Bath, they particularly use it in two cases; first, when they would express one that is given, or much versed in such a way, they call him the son of that. Thus Deut. 3, 8. 2 Sam. 2.7. The sons of strength, are strong men, The sons of Belial, Deut. 13.13, are such as wickedly bent themselves to break the Law of God; and thus we have the children of light, and the children of wisdom, the children of the Kingdom, Mat. 8.12.

2. When the Genitive case signifieth a punishment or reward ; thus it useth the word son, and signifieth some desert or fitness for that thing. Thus 1 Sam. 20.31. a son of death, is one that deserveth to die, Deut. 25.2. a son of percussions, is one that deserveth to be scourged, and Ephes. 2.3. Children of wrath, are such as deserve it; and thus it is here, Judas is called a son of perdition, both because he did willfully give himself up to such sins, as did destroy him, and because he did deserve it, by his perfidiousness. Some indeed take the word perdition actively, as if he were called the son of perdition, because he did seek to destroy Christ, as the Devil is called Apollyon, because of his endeavor to damn men; but that seemeth not so proper. Three things therefore are implied in this phrase, a son of perdition.

First, The Event and end, which will certainly befall him, he shall be destroyed.

Secondly, His sin or guilt, whereby he deserveth such perdition: Even as Antichrist, 2 Thess. 2.3. is called, the son of perdition, and the man of sin, the son of perdition, there is the end, a man of sin, there is the cause, because he is a man of sin, he must be a son of perdition, and thus it is with Judas.

Thirdly, There is a further thing in this, and that is God's appointing and ordaining of Judas to this destruction, not that the cause or blame is to be laid upon this predestination, but upon Judas only; God ordained him for his sins to this perdition: Even as Jude v. 4. it is said of some, That they were of old ordained to judgment. The like is 1 Pet. 2.8. Rom. 9.17.

The second Question is, Why is Judas said to be already perished, seeing he had not yet hung himself, nor were his bowels gushed out, and he gone to his proper place?

The Answer is, 1. Because the initials of condemnation were already begun in him, according to that John 3. He that believeth not is already judged. And then

2. Because this was but immediately before his perdition: even as Christ said, I am not of the world, because he was immediately to leave it.

Thirdly, How are we to understand this 〈 in non-Latin alphabet 〉 , But the son of perdition? Some say, that it's an exceptive particle, and therefore answer, That our Savior speaks thus of Judas, as if he were an elect person, because in all men's judgments he did appear to be so as yet. Thus Zanchi and Calvin, Our Savior indeed speaketh (saith he) improperly, as to the Grammar, but consonantly enough to the ordinary custom of men, who speak of a thing appearing to be so, as if it were so.

Others, they understand this giving, Of which none is perished, but Judas, not of giving by Election, but to the Apostleship, and by way of Office, in which sense our Savior said, Have I not chosen twelve, and one of you is a devil? He doth not there speak of an eternal Election, but a temporal one to the Apostolical Office; But because all along in this Chapter, Those that are given to Christ are said to have eternal life, and to be given out of the world, we understand it of eternal Election, in which sense it's plainly said, Judas was now elected, John 13.18. I speak not of you all (viz. that you shall be happy) I know whom I have chosen. Therefore the answer is, that 〈 in non-Latin alphabet 〉 is not by way of exception, but opposition, not as if Judas were one excepted of those given to Christ, and perished, but the contrary, None is perished, but he who was never given, and therefore is a Son of perdition. Thus the words are used Mat. 24 36. Of that day knoweth no man, no nor the Angels of Heaven, 〈 in non-Latin alphabet 〉 , but the Father only, where it is not exceptive, for then the Father should be in the number men or Angels, but by way of opposition ; So Revel. 21.27. There shall not enter into it any unclean thing, or that makes a lie, 〈 in non-Latin alphabet 〉 , but those that are written in the book of the Lamb, where it cannot be exceptive, for then those written in that book, should be in the number of those that make a lie, or are unclean. One place more may be added, Revel. 9.4. where the Locusts are commanded not to hurt the grass or trees, 〈 in non-Latin alphabet 〉 , but only those men, which have not the Seal of God on their foreheads ; and that it must be so understood here is plain, because John 6.36. it's expressly said, None that are given to him shall ever perish. Thus Latin Critics observe, that the word nisi, used in this place by the vulgar, is sometimes in Tully and Terence, with other good Authors for sed. The words thus explained, Observe

That there are some persons that are willfully set to destroy and damn themselves, though they have never so many excellent remedies and means to the contrary. Thus Judas, though called to be an Apostle, though endowed with gifts to work miraracles, though in the constant Communion with Christ, seeing his holy life, and hearing his heavenly Doctrine, yet is not moved by all this, but willfully and obstinately goeth on in ways of self-perdition; yea though our Savior had immediately before washed all their feet, Judas his feet as well as the rest, which was a strong engagement to make him full of love to Christ; and though he was admonished of it, that he should betray him, though he heard our Savior say, It had been better for him he had never been born, yet from these admonitions, he goeth immediately, and consummates all iniquity. From this man called here, a son of perdition, yet formerly as eminent as the other Apostles, many worthy particulars are to be gathered, but for the present I shall pitch on this,

That there are some men so resolvedly and obstinately given to damn themselves, that let what will come in the way, they will go on. Even as Balaam in his purpose to curse the people of Israel, sets forward with great resolutions, driveth on his Ass, though that speak to him (which might have been a terrible astonishment) yet for all that he pursueth his wicked design, till God stop him whether he will or no: Or as Saul was wretchedly bent to murder himself, and therefore calls upon his Armor bearer to run him thorough, which when he refused, he desperately falls upon his own spear, and kills himself. Thus there are thousands of persons, that do with as much obstinacy, and desperate hardness of heart, throw themselves into hell; God commands a man, To do no murder, and self-murder is rare, because the care of life, and fear of death is implanted in men, but self-destruction and self-damnation is very common; for men neither have a love to their immortal souls, nor yet a fear of eternal damnation. No wonder, if some persons are thus, when we read of an whole body of people or Nation ready to do this, Matth. 23.37. Christ doth there in a melting manner weep over Jerusalem, O Jerusalem, Jerusalem, thou that killest the Prophets? &c. How often would I have gathered thee, and thou wouldst not? This compassionate bewailing of them, was enough to turn stones into tears, but they would not. It is not said, they understood not, they desired, but other things hindered them: No, They would not ; There was a pertinacious willful obstinacy; There are more remedies and means sufficient to have humbled them in sackcloth and ashes, but they would not. This cursed disposition was of old in them, Jer. 18.12. when the Prophet had informed them of God's purpose to bring evil upon them, and that therefore they should return from their evil way: See what an obstinate reply they make, There is no hope, or as some render it, it's a desperate case, We will go everyone in his evil ways, and after the imagination of our own hearts: So truly did the Prophet say, Hos. 13.9. O Israel, thou hast destroyed thyself. That as it is from a man's own body diseases grow, which afterwards kill him; and moths are bred in that linen, which afterwards consume it. Thus from a man's one self come those sins, which tend to his everlasting damnation. They will destroy themselves, who can stop them or persuade them to the contrary.

To pursue this, because it's the case of many men, who live under the means of grace: Let us consider, What are the causes that move men thus violently to damn themselves, as if they could not do it soon enough? And

First, There are many, though glorying in the title of Christians, that are profanely Atheistical. They do not believe there is a God, or Heaven, or Hell; they do not firmly assent to God's Word as true. Now what good can all the preaching in the world do, though the Ministers were as so many Angels, and their voice as terrible as the sound of the trumpet at the last day; if men be Atheistical, they will not believe what any Minister preacheth. They bless themselves in their wicked ways, and will not hearken to anything. Achitophel did not more resolutely go hang himself, then those to damn themselves; For as faith is the great instrument, whereby the Word preached becomes effectual to salvation; so unbelief is the great stop and obex in the way. This is the door and bar to keep all off, which made the Prophet complain, Isa. 53.1. and the Apostle afterwards allegeth it, as the cause of men's destruction, Who hath believed our report? Hence Heb. 4.2. The Word did not profit the Israelites, because not mixed with faith, A Metaphor from the Physicians potion, which doth no good, because not mixed with such ingredients; This is to be worse then the devils, who believe and tremble, but thou dost neither; As long therefore as men abide in unbelief, no Ministry, no preaching will do them any good, faith is the foundation, without this there cannot be any building. But though the promises are not made good, unless we believe; yet know to thy terror that all the curses and threatenings in God's Word will be fulfilled upon thee, whether thou believe or not.

Secondly, Another cause is, Gross, brutish and stupid Ignorance ; When people have no knowledge or understanding in matters of Religion, they fall as easily as blind men, that know not where they go, Ephes. 4.18. The Apostle speaking of some, who gave themselves up to wickedness, and were past feeling. They had no remorse or sense of conscience; as a dead hand, though it be run through with the sword, yet feels no pain, he makes the cause of this senselessness, to be the darkness in their understanding, and the blindness which was upon their hearts. Thus Hos. 4.1, 2. when the Prophet complained, That the Land was overthrown with swearing, lying and murders, he makes this the cause, There is no knowledge of God in the Land ; and Jude v. 10. relateth some, Who speak evil of those things they know not, and what they know naturally, they did as brute beasts corrupt themselves with. Is not this the character of many in these days? Their hellish mouths are opened to rail and deride, and so speak malicious words against those that are godly, when they are sottish and ignorant in religious things, having no knowledge, but what is natural, and with that, they are like brute beasts, corrupting themselves. The sottish ignorance and brutish blindness upon many, makes them to venture desperately; Oh if their eyes were open! Did they but see what the godly see, they would not dare to step a step forward in that way which leadeth to death. But as mad men feel no pain, though instruments be thrust into them, so neither do they. Men out of their wits venture upon self-murdering practices; and thus do those that are void of all spiritual understanding. Hence Admonition is called in the Scripture 〈 in non-Latin alphabet 〉 , 1 Thess. 5.13. Paul commands them 〈 in non-Latin alphabet 〉 , to warn them that are unruly, or to put a mind and wits into them, as if they were mad, and would destroy themselves not knowing what they did.

A third cause of such willful resolvedness to damn themselves, is, hardness of heart. As long as the heart is soft and tender, it trembleth at God's word, and is afraid of sin, but when it is turned into a stone, and made like an adamant, then it's sensible of nothing. Pharaoh, though he had such wonderful miracles wrought before him, that never such things were heard of in the world before, yet because his heart was hardened, therefore doth he sin presumptuously to his own ruin: And thus it was with the Jews, when that spiritual judgment spoken of ( Isa. 6.) was accomplished in them, to have blind eyes and hard hearts. Thus all the Prophets at first, and all the Apostles afterwards, yea Christ himself with all his miracles did not mollify them, yea by these remedies, as all incurable diseases do, they grew worse and worse; what motions, relentings must we expect from stones? Lapidi loqueris, is a proverb; Truly such is all preaching, and the whole Ministry to men given up to a hard heart. Though the Prophet when he spake to the Altar of stones, crying▪ O Altar, Altar, that immediately rent, yet the hearts of men are more senseless. Pray therefore of all judgments not to fall into an hard heart. Though thou mayest fall into hard times, into hard dealings from others, into many hard distresses, yet as long as thou hast not an hard heart, there are some hopes for thee.

Fourthly, Inordinate and immoderate love to some lust or sin: When a man is once enslaved to some lust, though he hath never so much light, so much conviction; yea, though he have never so many afflictions upon him, yet he will break thorough all to have his lust satisfied. As Nero 's mother said, Occidat modo imperet, Let him kill me, so he may reign. Thus let such sins damn me, so that I may have my will and desire satisfied. What made Judas, though he had received so much love and kindness from Christ? Yet so perfidiously betray him into the hands of those who had long sought to kill him, but only he was a thief, and had an immoderate love to worldly-gain: It was thirty pieces that made him lose body and soul; Oh it's an heavy thing to be captivated to any one sin! Thou must have such and such sins for thy darling sin: Oh this Delilah will be thy ruin, as it was to Sampson! Who would have thought that Sampson, a godly man, as he is recorded Heb. 11. seeing what deadly enemies the Philistines were, would have discovered where his strength was? But this Delilah can persuade him to his ruin: And thus Herodias can prevail with Herod to kill John Baptist, though he knew him to be a just man, and had a reverential fear of him; thy lust, thy sin, thy whore, thy unjust gain can make thee fall down and worship the devil without any trouble of conscience.

Fifthly, Decayings from former expressions of holiness or quenchings, and extinguishing of such motions as formerly have greatly affected us. These commonly seek the Kingdom of darkness (as Christ speaks of the Kingdom of Heaven) by force, and are violent for hell, Heb. 6.4. & 2 Pet. 2.20. The Scripture speaks of some that have had great gifts of the holy Ghost, and have escaped through the knowledge of Christ, the pollutions of the world, if such are entangled again they are worse then ever, and there is no hope of recovery; Therefore none are in such a desperate condition as those that once had greater workings of heart, and hopeful movings of conscience, but since are grossly apostatiz'd, the profanest men that live, who never cast an eye towards heaven, are in a more hopeful condition then such; relapses are more dangerous in the soul, then in the body, Mat. 12.45. when that unclean spirit was cast out, but returned again, he brought seven other spirits more wicked then himself, and so the last state of that man is worse then the first: Look to this and tremble, you who have had often checks of conscience, and often wounds of heart, take heed they plunge thee not into an incurable condition: The water once heated, if cold again, is cooler then ever. These frequent aguish fits, will at last end in a consumption. Take heed lest thou turn a derider and a persecutor of what once thou wert forward for.

SERMON LXIX. Of the Son of Perdition. Showing more Causes and Symptoms of such wretched Persons that are desperately bent to damn themselves.

THe Words have been Explained, and the Doctrine gathered, which was,

That there are some men willfully and desperately set to damn themselves, though they enjoy never such means to the contrary.

We gave in some Characters of such wretched persons, and now proceed to instance in some more.

And the first in order shall be, A long and constant Unprofitablenesse under means of Grace ; When men have for a long time sat under the powerful means of Grace, yet are as ignorant, as profane and unreformed as formerly; These men commonly are resolute in their damnation; They have so often heard and heard, they are so accustomed now to the remedies that they despise them, and get no good by them; This the Apostle affirmeth, Heb. 6.8. The ground which often drinketh in rain, and yet bringeth forth nothing but briars and thorns, is nigh unto cursing, whose end is to be burnt ; This was the case even of the whole body of the Jews, they being accustomed for many years to the threatenings of the Prophets, were so far from trembling under it, that they made a scorn of it, Jer. 23.33. because the Prophet Jeremy did so often tell them of the Burden of the Lord, that is the heavy Sentence and Judgment of God threatened against them, they did impudently and profanely make a scorn of it; Even as many hardened sinners will nowadays at the name of hell and damnation; Oh then let all such who for many years together have been under the Sun of the Gospel, fear lest when we speak of a Son of Perdition it be said, Thou art the man, for as when the body that hath been accustomed to often Physic, doth yet remain diseased, it's a great Argument of its incurablenesse, Thus it is here, When there are daily importunities of thee, constant expostulations with thee, and yet thou art averse and obdurate, this may prove fatal and dreadful to thee.

2. Sinful and ungodly prejudices taken up against those Prophets and Ministers of God that do in his Name admonish thee, and warn thee against thy sins : Oh when men instead of hearkening to their Counsels, take occasion to slander them, to oppose them, these men have hastily tumbled into confusion, Mat. 23. This Christ complained of, O Jerusalem, Jerusalem, thou that killest the Prophets, &c. how often would I have gathered thee, and thou wouldst not? And it was of old the Jews wickedness to persecute and oppose all such as came from God to admonish them of their sins, and therefore at last they crucified the Heir, even Christ himself: The Wise man speaks peremptorily to this, Prov. 29.9 He that being often reproved hardeneth his neck shall suddenly be destroyed, and that without remedy : You see how such men haste to their perdition; Know then it comes of the devil who hath a desire to undo thee forever; when thou takest up prejudices and wicked discontents at such who plainly tell thee of thy sins; This is made an Argument that David in his grievous Fall had not lost all his grace, that when Nathan told him he was the man, he doth not rage at the Prophet, or threaten to kill him, but immediately humbles himself, and saith I have sinned, and on the other side King Asaph though a good man, yet transgressed in an high manner, when he put the good Prophet in prison for reproving of him, what a sad affliction befell that King even to the end of his days; Oh then take heed how you entertain prejudices and objections against the Ministers of God who are faithful in their work; The first time that we read Judas beginning to discover himself, and Christ foretelling what one would prove that was of his chosen Apostles, it was upon some mutterings and captiousnesse that was shown at some words in Christ's Sermon, This might seem a little thing, but it proved very dangerous; Observe the place, John. 6.60, 61, 64, 67, 70. Our Savior there said, That his flesh was meat indeed and his blood drink indeed, and that he which eateth him should live ; This Speech not rightly understood offended some, and they began to murmur at it, and although our Savior afterwards explained it, that it was to be understood in a spiritual sense, yet they were so far discontented, that they quite leave him, yea, the Apostles were so staggering that Christ asked them, Will you also go away? Now it appeareth by the Text that Judas was the chief man that made all this Quarrell at Christ's Sermon, v. 64. There are some of you that believe not, for Christ knew who would betray him, and v. 70. Have not I chosen twelve of you, and one is a devil ; Mark it in the present Tense, he doth not say, he will be a devil, but he is a devil : Our Savior knew with what a cankered and malicious heart, even then he took occasion to quarrel at his Doctrine: Let this Example make you afraid how you let such viperous and Serpentine thoughts enter in your breast; You think to vex and trouble the Faithful Minister, but thou dost create the greatest trouble to thy own soul; Many of these they would never hear Christ more, They would not frequent his Sermons, but what was this, Even to go from him who had the words of Eternal Life; This is to leave and forsake Manna, and to eat that which is present poison.

3. Often rebelling against the Light of Conscience whether it be natural or supernatural, This proveth very destructive in the latter end, Rom. 1. Those Heathens who had a natural Knowledge of God, and yet detained the Truth in unrighteousness ; They lived against what they knew, and committed those very sins, their Consciences condemned them of, what was the issue of it, but to be given up to unnatural affection, and to work all iniquity with greediness ; This was the fruit of rebelling against mere natural Light, but the sin grows higher, when the Spirit of God by the Word doth convince thee, and inform thee, yet for all this thou wilt go on, and thou wilt accomplish thy lusts, This will make way for a man to fall irrecoverably; Thus the Jews, they are come to have a Veil upon their eyes, and hardness upon their hearts, and why? because they always resisted the Spirit of God speaking by his Prophets, Act. 7.51. This daily resisting of the holy Ghost made them come to the top of all their wickedness, which was to Crucify the Lord of Glory ; As the continual looking into the Sun doth at last blind the Eyes, so those by a frequent beholding of Light in the Word come at last to all Heavenly sight; As men with frequent labor get such a callousnesse upon their hands that they have no feeling; Thus do many men by a daily rebelling against the Light, at last turn so stupid and sottish, that sin and no sin, hell and no hell, is all one to them; Oh then if thou wouldst not be a Son of perdition nourish all the motions of God's Spirit, take heed of quenching the Spirit, If this be chased away, thou mayest all thy life be like an Adamant, and never have more relentings.

4. Then men are likely to be Sons of perdit •• n when they have been under divers and frequent afflictions, yet are not preserved but grow worse and worse under them, as the Prophet Isaiah tells the Jews, Chap. 1.5. Why should I smite you anymore? your wound is incurable ; God he smiteth to awaken men that they shou • d repent and turn unto him; But when this rod makes them more stubborn, and they will hold their sins, though they cost them never so dear, this is a sad Forerunner of perdition; Ahaz because in his distress he grew worse and worse, therefore the Scripture giveth him this brand, This is that King Ahaz : The Judgments and Chastisements of God are medicinal in their Institution, but if they do not kindly purge from sin, they become penal and destructive: They do hurt if they do no good; Oh then let such persons remember this, that have many times been under God's Chastisements; They have been often in the fiery Furnace, and then with Pharaoh they cry out, They will sin no more, They will let their Iniquities go, but when they see respite, and the Cloud is over, they begin with all greediness to fulfill their sins, as if they were delivered that they might transgress the more; Oh Consider that thy afflictions rise not out of the dust, God hath wisely ordered them against thee but take heed how they leave thee; Dost thou (as Job said) come out of them as Gold out of the fire ; Canst thou say, that before thou wast afflicted thou wentst astray, These Rods have brought thy sins to Remembrance, then bless God for it, but if thou art recovered from the Grave, and withal delivered from the bitter pangs and terrors of Death, thou shalt again return to thy folly, then know assuredly a foul Leprosy hath spread itself over thee.

5. Success and prosperity in the way of our sins ; When we offend God, and get all that our hearts can desire, this makes a man like the fatted Ox to go leaping to the Stall, even to hell, Psal▪ 73.6. When David had complained of the prosperity of the wicked, they offended God as they pleased, and yet had as much outward happiness as if they were the only persons that pleased God; He saith therefore, Pride compasseth them about as a Chain, and Violence covereth them as a garment, They were full of violence and bold presumption, like the Unjust Steward, neither fearing God nor man, and this boldness in sin was from outward prosperity: Hence the heart of such sinners is Isa. 6. called a fat heart, from Cattle that do grow fat in Fruitful Pastures; But above all places there is one more remarkable, Eccles. 8.11. Because Sentence is not speedily executed against the sinner, Therefore the heart of the Sons of men is fully set in them to do evil; Fully set, There is nothing can divert them, they are resolved, come hell, and come devils, they will have their way.

6. Hypocrisy or a deceitful pretending to matters of Religion, when yet at the same time their hearts are carnal, vile, and unsanctified, this was the Case of Judas, he never from the beginning did truly love Christ, or in a saving way believe in Christ, as appeaseth, John. 6.64. It's true his hypocrisy was the more wonderful because they left all, and followed Christ; They were exposed to all hardship, and hatred from the world, who would not think that only pure ends had moved Judas? but yet you see that even in the poor and low way Christ was in, yet Judas could have false ends and there were temptations to draw out his carnal worldly heart, whether he was a convinced hypocrite that lived in sins against conscience at first is hard to say; But after he became the Bag-bearer, and did daily steal from that public stock which Christ had for the maintenance of himself and his Apostles, then no doubt, but he knew he did not walk uprightly, and so was a gross hypocrite ; Now this hypocrisy all along he discovers especially Mat. 26.7. in this History of Mary, who anointed Christ's feet with precious Ointment at a dear rate, Judas murmured at this, John the Evangelist mentioneth him only; • e other make all the Apostles to murmur, but either it is an E • allage, the plural for the singular number, or else Judas was the beginning of the Sedition he was Ringleader, and put others on it; But in this complaint of this, See how speciously and religiously be covered his wickedness; Ad quid perditio haec, saith this Son of perdition, It might have been sold and given to the poor ; This he said, saith the Evangelist, not that he cared for the poor, but because he was a Theef ; If all that had been put into the bag he could have stolen from it, and so enriched himself, This was his hypocrisy: Another instance, is when he had agreed with the Priests about betraying of Christ his Master, he comes and kisses him with an Hail Master, this which appeared such an obsequious expression of love was made the very sign by which they should lay hold on Jesus and carry him away; It is true, some of the Ancients have much excused Judas as if he intended only to cheat the High-Priests of their money, because he thought that Christ could escape out of their hands as soon as he was apprehended, for Judas had observed before that when the people took him and intended to throw him down the Hill, that he did in a strange miraculous manner convey himself from them, but this cannot be, for our Savior had informed them that he must die, though as yet his hour was not come, that one of them should betray him, and that Judas was earnest and real in this Treachery appeareth by this expression, Whom I shall kiss that is he, take him and lead him away diligently, as fearing Christ might have escaped them, or as it is translated, Mat. 26.46. Hold him fast : Thus in his most devilish actions he hath fair pretences, and under this Visor perpetrares his abominations; in like manner Absalom when he was upon that Treacherous design of unnatural rebellion against his Father, he pretends a Vow and Piety to perform it; Thus that cruel, bloody and deceitful Doeg, on whom David acted by God's Spirit doth pronounce so solemn Curses, yet it is said of him, 1 Sam. 29.7. He was detained before the Lord ; Though he was upon some special Vow, or otherwise serving of God, yet he could even then take occasion to inform Saul against David, and be the cause of the death of many innocent Priests of the Lord, and the Pharisees were so hypocritically Religious that they would not enter into Pilate's house lest they should defile themselves when yet they could crucify Christ; Thus when men can harden themselves as they think to cosen God and men, no wonder if they fall into perdition.

Lastly, Men who become Sons of Perdition are such as willfully despair of God's mercy, and conclude there is no hope for them: Judas had committed grievous sins, especially in betraying innocent blood, but his despair at last, was worse then all the rest; Even that blood he had shed would have washed away that grievous sin of shedding it, had he by Faith sprinkled himself with it; What made Cain so desperately continue in rebellion as was against God, though with constant trembling upon him, it was his despair, My sins are greater then I can bear: Thus as the devil when he possessed some bodies threw them in the fire and water, so when he doth the soul by despair he violently hurleth them into hell.

Thus you have heard the inward cause of self • destroiers, there are some outward causes mentioned in the Scripture,

And they are, 1. Evil and wicked company. Men imboldened in sin labor to make others so: As Joab said to the young man that trembled to run his Spear into Absalom, Fear not (saith he) have not I loved thee? Thus such great Ones, such rich Ones, or such a multitude, they bid thee do thus▪ Why then shouldst thou regard what Ministers or the Scripture saith? Art thou so foolish and precise to be awed with such things? Thus Prov. 1. Old hardened sinners are brought in enticing the young man to be one of their company.

2. When Satan takes greater hold and possession of men then formerly, Thus he driveth them to hell, that as you read the devil entered into some Swine, and threw them headlong into the Sea; Thus he possessth some men, and throweth them as violently into hell; Judas before he sets upon this Treachery is said Joh. 13.27. Satan entered into him, he entered into him, and took full possession of his Soul; Thus before Ananias and Sapphira did in so horrible a manner lie and dissemble, it's said Act. 5.3. Satan had filled their heart, and thus the Jews are said to be of their Father the devil ; There is a generation of men that have by way of curse the devil often in their mouths, but he is much more in their hearts, and such men none can stop from hell,

Lastly, God by a just and severe judgment withdraweth or denieth all mollifying and softening grace to some men for their former sins, and when thus left by God they are in a sencelss, stupid, and impudent estate of sinning; Thus Pharaoh was left by God, and then he was so hardened that no Miracles did him any good.

Use of Instruction, Marvel not if such desperate mad men live amongst you, though they come to Church, though they hear never so much, for they are fully set to be destroyed; Oh pity and pray for such, that do neither for themselves, if peradventure they may escape out of the devils snares.

SERMON LXX. Of the Son of Perdition: Showeth from the Example of Judas, That Men may be Eminent for a while in the Church of God, and yet afterward prove dreadful Apostates.

WE come to observe a second Doctrine from this remarkable instance, and certainly, if we consider who it is that is here called a son of perdition, it may be matter of astonishment to us. It is Judas, one of the twelve Apostles ; It is he that for a long time continued with Christ working miracles, and prophesying in Christ's name, yet even this glorious star is become a clod of earth: This Apostle, an Apostate ; he that in all men's judgments was once a son of the Kingdom, he that was the light and salt of the earth is in himself darkness, and is become like unsavory salt, fit for nothing but to be thrown away. Observe,

That men may be eminent for a while in the Church of God, and yet afterwards prove dreadful Apostates. The beginnings of many men in Religion may be very hopeful and admirable, but their finals may be tragical and very scandalous. Thus Judas his beginnings were excellent. At first none more forward, more self-denying then him, but afterwards we see this rod that scourged others for sin by his preaching, to become a Serpent; and see the wonderful dispensation of God; Paul that began carnally and wickedly, ended spiritually; he that was an opposer became a friend, and Judas that was a friend became an opposer. So that, will we, nill we, we must acknowledge God's grace is all in all. It's that which makes a difference only; Bad beginnings may have good endings, and good beginnings bad endings. There are many meteors in the Church that make a luster and a blaze, but afterwards end in noisomeness.

To improve this Doctrine, Let us consider what peculiar eminency Judas had, and this will make it the greater wonder, that he should be a Son of perdition.

[ 1] And first, Which was the first rise and step to all other his excellencies, he was taken from his former conversation into an inward & more close fellowship with Christ. We read of three sorts recorded by the Evangelists that related to Christ: Even as David had three sorts of Worthies. There were those that did believe in Christ, acknowledging him, yet continued still in their relations, and former external conditions they were in, such were many of the holy women we read of in the Gospels.

2. There were some selected from the common sort of Disciples and believers, that did more immediately depend on Christ, and were employed in special service for him, Luke 10.1. There were Seventy chosen by Christ to be in an Office of Ministration and service to him.

But then there were a third sort, and they were more intimate with Christ then the Seventy, and all the rest, and they were twelve in number called Apostles, and these were as it were a College, and Christ the Master, these were domestic to him, they were of his household, they were never asunder, they did eat and drink, and live, and converse together, they were maintained out of one common stock and treasury. Now Judas he was one of the twelve, he was received into the most inward communion together, he was one of Christ's family: So that it must needs be a great honor and prerogative to Judas, who would have other thoughts of him, then a sincere eminent man, for Christ chose him to be in the first place, Christ made as much of him, as of the rest. Who would not say, This must needs be a good man, Christ is so familiar with him; and whereas John 2. it's said, Many did believe, yet Christ would not commit himself to them, for he knew what was in man, yet here, though Judas did not truly believe, and though Christ knew what was in him, yet he committed himself to him. This familiarity of Judas with Christ, was of old prophesied of, and that to the aggravation of his sin, Psal. 41.9. It was thou my familiar friend, my acquaintance, we took sweet council together. Meditate then on this particular; The son of perdition is he that was constantly with Christ, one of his intimate friends, of dear relation together, and this will aggravate it more, if you consider Christ and his Apostles, not as a civil society, but a religious one: Though Christ did not in his life time on the earth set up a distinct Church from that of the Jews, but communicated with the Jews in all their Church-Ordinances, yet his family was a religious and heavenly society. He was preaching, praying and performing all heavenly duties, now Judas was as much in all these holy meetings, as the other Apostles: Therefore it's said Psal. 41 9. They took sweet counsel, yea it's said, in whom I trusted ; so that Judas was admitted into all the secrets Christ had, yet the man thus in prayer often, in duties often, in heavenly conferences often, he becomes a Son of perdition ; his heart was not right within him all that while: As for those disputes, Why Christ would choose such an one, whom he knew to be an hypocrite, and especially advance him to be an Apostle, seeing that the Scripture commends such strict care, about the promoting fit and worthy men to that Office, we can but give conjectures, no solid reasons, as the Ancients do.

[ 2] Secondly, This is but the beginning of honor Christ put upon him, for after they had a while continued thus with him, then he instituted a new Office of Apostleship, and gave some men this divine Commission and Office, the chiefest place in the Church: For you must observe, as a good Antidote against the Anabaptists, who because Christ chose Fishermen and illiterate persons to preach the Gospel, conclude such persons may still preach, that there cannot be a stronger Argument against them, then this instance of our Savior; for when Christ chose his Apostles, they left their trades, they did not continue in their civil vocations, but they followed Christ, whereas these men would that persons should follow their trades, and yet preach always, whereas Paul bids Timothy, though of extraordinary gifts, To give himself wholly to study and reading, 1 Tim 4.13.

But secondly, Our Savior after he had called them from their ordinary vocations, he did not presently make them Church • Officers, but as diligent Interpreters and Harmonists show, They were two years with Christ under his Discipline and information, ere they were appointed • o this Office, and then at last, when they were to exercise their Apostolical-Office to the whole Church, they were endowed with admirable abilities from above, so that they could speak in all tongues, and were filled with the Spirit of God, and infallibly assisted by him, to interpret the Scripture of the Old Testament: But this by the way. We see by degrees men were prepared to this Apostolical Office in the Church, and Judas was one of these: Now this was the highest pinnacle of the Temple. There was not a greater place of honor and trust, then to be an Apostle, they are called the pillars and the foundations. Hence Paul begins his Epistle with this Title, Paul an Apostle of Jesus Christ, which is as great a glory, saith Chrysostom, as when any Officer under the Emperor writes himself next in place to the Emperor. It would be impertinent at this time, • o expatiate in the dignity and excellency of the Apostolical-Office. The Ancients said they were Pedes Christi, oculi Dei, and Ecclesiae mammae, Christ's feet, God's eyes, and the Churches breasts. These had infallibility in Doctrine, had power to work miracles, to expel devils, to open and shut heaven (as it were) and yet the son of perdition is one of these Apostles.

[ 3] Thirdly, He had not only the Apostolical-Office, but the gifts and qualifications of an Apostle; He was one of those that returned with joy, saying, The very devils were subject to them. He prophesied, he wrought miracles, he confessed and published the name of Christ, he prayed, he performed all the heavenly duties, that others did, neither do we read of any neglect in his Apostolical-Office, nor is he blamed for defects in any religious duty, and certainly if he had been guilty of any such omissions, the Apostles would have suspected him, but we see when Christ said, One should betray him, they did no more suspect Judas then themselves.

[ 4] Fourthly, Christ's carriage was as full of sweetness, love and respect to him, as full of comfort and encouragement to him, as to the rest, in an external dispensation. When they returned from their spiritual circuit, Rejoicing (as you heard) because the devils were subject to them ; our Savior speaks indefinitely to them all, Rejoice not in this, but because your names are written in heaven, Luke 10.20. he speaks here, as if Judas his name were written in heaven, and Luke 22.30. Christ tells his twelve Apostles, They should sit upon twelve Tribes judging Israel. Little did men think that Judas would be cast out, and one put in his room. Now lay all these together, and thereby will appear his eminency and esteem in Religion, yet for all that he was a son of perdition ; for whereas Chrysostom and others from the fore-mentioned Texts, would conclude that Judas was once a true godly man, but afterwards fell from his grace, that is contradictory to the Scripture, as you have heard. And when our Savior condescended to that low humiliation of washing the Disciples feet (mentioned only by John ; so that the same Evangelist, who doth relate in most perspicuous manner, the sublimest things of Christ, as appeareth Cap. 1. so he mentioneth this action, which was of the lowest debasement) now in washing of their feet, Judas is not excepted. Those hands of Christ which wrought so many miracles, cured so many diseases, bestowed so many blessings, yet even these wash not the face, or the hands, but the feet, the meanest part, and that of Judas, who was immediately to betray him: But no wonder he layeth aside his garments, and girded himself with a towel, and poured water in a bason, seeing he formerly laid aside the manifestation of his Divine Nature, being in the form of a man, and poured out his blood for us; yea, it's thought by many, and those learned, both by ancient and learned Writers (though opposed also by many learned men) that Christ gave Judas the Sacrament also; Neither (say they) will this prove that scandalous men may be admitted to the Lord's Supper, because his sin was as yet secret, and not public; and although Christ as God, knew him to be such a secret sinner, yet Christ did not in his outward Office of the Ministry, act according to the knowledge of God, but as a Minister under God in his Office. Whether Judas received or no the Lord's Supper? Those that affirm are many; Those that deny are also many. Raynardus the Jesuit ( Lib. cui Titulus vitae optimae finis pessimus ) at large quoteth the Authors of both sides: Some make it a problem, and therefore condemn Prateolus as too rigid, who noteth those with heresy, that deny his communicating with the other Apostles in this Sacrament.

In the next place, Though thus eminent, yet consider these things to debase him.

[ 1] 1. In all this eminency and profession of Christ, he was an hypocrite, he had no true love to Christ, nor saving faith, as John 6. where at the beginning of all, Christ said, One is a devil, the present tense is not to be neglected, and the text saith, Even then he did not believe, viz. in a saving manner: Oh what cause of fear and trembling is this! Who can hear of Judas that preacheth, that worketh miracles, that is often in duties with Christ, yet he is not sincere? and therefore you may observe, that our Savior in all his Sermons and Parables, did press this as the sum of all, to look we build, upon a Rock, to see that we dig deep in our building, that we be good ground, receiving the seed in a deep and honest heart. No subject did our Savior so much insist on as this, when yet we would think in those days, when Christ's teaching and miracles were so visible, and outward encouragements to profess him, wholly wanting, that none should follow him, but upon sincere and upright grounds.

[ 2] 2. In this time of his profession and communion with Christ, he liveth in a secret sin, though the Apostles knew it not, yet his own consceence could not but condemn him. He was a thief, saith the text. Christ had many contributers to his sustenance, and that was put in a common bag for the maintenance of himself and his Apostles. Now Judas he carried the bag, how this came about it's disputed, Whether he desired it or no? or, Whether it was put upon him as judged a fit and faithful man, the Scripture tells not? Howsoever we see by this, as is to be shown, That it's a terrible thing to be in such a condition of life, as is suitable to draw out the sins we are given unto, but of that afterward. Judas having this great opportunity, he stealeth part of the treasury, and keepeth part of it for himself; What made him to do this? whether because he was married and had a charge of children, as some conjecture; or, whether because he had a covetous worldly heart, as the Scripture seemeth to incline, is controverted. So that now Judas becomes a gross hypocrite, for the very light of nature taught him not to impropriate that which was common to others; he knew it was Christ's goods, not his own; yea many learned Authors say, This was not simple theft, but sacrilege, for what was given to Christ and his Ministry, was to an holy use, and therefore Judas was guilty of both; and the grossness of his hypocrisy is the more aggravated, if he did believe Christ was God as well as man; How could he come into Christ's presence, and not think Christ knoweth my falsehood, my theft, and all my secret wickedness.

[ 3] 3. His sin stayeth not here, but it swelleth into an higher nature; He will not only steal in petty things, but he proceeds to betray his Lord and Master, and that for a contemptible price. He grudged not long before, because of the morsel he lost, the price of that precious ointment which was poured on Christ, that was esteemed worth three hundred pence. Therefore to make up this loss, he negotiates to betray his Master for thirty pieces of silver: His readiness and greediness herein is observed by the Evanglist Mat. 26.14. Then one of the twelve went to the chief Priests ; then when he saw he had lost that booty, his covetous wretched heart seems to make up this another way. Again, He went to the chief Priests, he bespeaks them first; they did not send for him, they thought not of this way, but he proffers himself, and he went to the chief Priests, his known enemies, that he saw had all along endeavored to kill him. Further, his wickedness appeareth in asking, What will you give me, and I will deliver him unto you? He pretends no reason, no cause, as the chief Priests did, That he was an enemy to Caesar; that he taught contrary to their law and customs ; so that herein Judas sin did more grievously then they. And lastly, Covenants for thirty pieces of silver, a poor contemptible price, & all this is done by one that was formerly an eminent Apostle.

[ 4] 4. When he had thus consummated his wickedness, though admonished by our Savior, though plainly told, He was the man, Matth. 16.25. Then instead of a godly repentance, he falls into a dreadful despair of God's mercy, and Christ's love. This was to put a talent of lead upon the Ephah, as the Prophet Zacharias expresseth it, Zach. 5.8. This despair was greater then all his former sins, and observe how that all the while Judas was plotting and contriving his wickedness, his conscience never troubleth him, he could live a long time in thieving and stealing, and commit abominable sins, and his heart never trembles; Though he heard our Savior say, Woe be to him that should betray him, it had been better he had never been born, yet he can boldly go on; yea, though Judas was in the head of a band of men to take Christ; John 18.3, 5, 6. and as soon as Christ said, I am he, such glory and terror came from him, that immediately they fell to the ground, yet at this terrible passage his conscience doth not work; but at last, his conscience biteth like an Adder, and stings like a Serpent. Hearken to this all you, who commit sin with jollity and security, you care not, you fear not, what the Ministers of God threaten you with, you can eat and drink, and rise up to play, so could Judas for a while, but at last, he crieth out, I have sinned in betraying the innocent blood. Oh take heed, as jolly and as bold as thou art for the present, lest in this life, or to come, thou criest out, Oh I have sinned, I have damned my Soul, yea I have betrayed Christ! For every wicked man is a Judas ; Whosoever will part with Christ for his sins, for the world, he is a Judas ; This son of perdition doth thus roar within, that he hath no comfort, no quietness, then first he goeth to the chief Priests, crieth out of his sin, and throweth them the thirty pieces again. Here you see, A man may cry out and weep for his sins, and make some satisfaction, and yet not for all that truly repent ; Even this son of perdition bewaileth his sins, and crieth out of them. Further see what little good this thirty pieces did him ; he that studied and plotted to betray his Master to have them, he cannot keep them, he vomitteth them up. Thus it will be with every wicked man, that to get dishonest gain, lieth, stealeth, forsweareth himself: Oh with what pain and torment, with what torture in thy bowels wilt thou vomit up all again! Lastly, His torments are so exquisite, that for fear of hell, he throweth himself into hell; He departed when he threw away those thirty pieces of silver, and went and hanged himself, Matth. 27 5. Some learned men say, he did not hang himself, because the Greek word may be rendered as well, He was suffocated and choked: They say, God raised up a swelling in his throat upon his perfidiousness, which immediately killed him; it must be so (say they) because Act. 1.18. it's said, He fell head-long, and his bowels gushed out ; now how could that be, if he hanged himself? But it's answered, That though he hanged himself, yet at last he fell down, and in his fall, his bowels gushed. Thus he who had no bowels to an innocent Christ, his bowels gush out; The Greek word is used of Achitophel, by the Septuagint; and although the same Authors say, that he also did not hang himself, but God immediately struck him with such a swelling in his throat, yet that cannot be, because it's said, He set his house in order before he did it, whereas if it had been a sudden judgment inflicted on him, he not expecting it, Why should he set his house in order? From this dreadful instance, and terrible end of Judas, let all take heed: Oh let this son of perdition make you children of salvation! What he would have written upon his Sepulcher, think Judas saith to you, 〈 in non-Latin alphabet 〉 , Whosoever looketh on me, let him be godly: Oh let his worldliness, his secret sins, his hypocrisy, make thee upright, and full of integrity! Is there a more terrible example in all the Scripture then this?

SERMON LXXI. Of the Son of Perdition.

WE have not yet sucked all the honey out of this honey-comb, Not observed all the practical matter which is deducible from this sad Instance, He may be a pillar of Salt to season us; As the people stood still gazing and amazed at Asahell, wallowing in his blood, so may we with fear and trembling behold this Son of Perdition: We may be admonished not only by good Examples but bad, Judas his Perdition is a spiritual Anatomy-Lecture for us to look to ourselves, and to take heed of such Diseases that may endanger us which did him.

The Third Observation shall be from the Consideration of this Son of Perdition in the respective condition he was in; He is in the company of the Apostles, yet not truly of them, a Jay among the Doves, a Wolf amongst the Sheep, yet though such an one prove deceitful, and an Apostate, we are not to condemn Christ and his Apostles, we are not to censure them as all of the same temper.

Obs. That we are not to condemn the way of Religion and Religious persons, though some amongst them prove scandalous and deceitful ; Would it not have been horrible impiety to have broken out against all the Apostles and Christ himself saying, look what they are, It's as the Pharisees said, a company of Impostors and Deceivers, They are all for their own ends, they are all covetous, and though they pretend Religion, yet they are bypocrites, and though they condemn the gross sins of the world, yet in secret they can be as bad as any, would not such a tongue show that it was set on fire from hell, that should belch out such things; It's then of special consequence to know, that we are not to love the strictness of Religion, the less, nor are we to prejudice ourselves against the way and persons of Godly men▪ if sometimes amongst them there be such who made the pretence of holiness a disguise to act their wickedness in: Think not the worse of the Apostles, because a Judas was amongst them.

To bring this Truth home to your hearts, Consider these things.

1. There was never any such pure Society and company of holy men upon the Earth but there were also some Hypocrites and insincere men mingled amongst them ; Either willful convinced Hypocrites or else unsound men in the bottom, and therefore when a Temptation came they discovered what they were; It's in vain to look for such a Church, wherein all the members of it shall be perfect and pure; In the Old Testament we read of many eminent at least for a while in the Church of God, but yet rotten at the Coar; Saul was in a remarkable manner chosen by God to temporal government, he pretends much zeal for God's people and heartily himself to destroy the enemies of Israel, yea, the Spirit of prophesy came upon him, but it became a Proverb, Is Saul among the Prophets? We were not to condemn the Prophets, because a deceitful bloody Saul was amongst them: Among the good Kings in the Old Testament, David, Hezekiah, and Josiah, We read also of Jehu, who for outward appearance did many glorious things of Reformation; The Text saith, He did all things that were in God's heart, yet for all that he was not with David, a man after God's own heart : He was a Meteor, not a fixed Star, he was a picture, not a living man in Religion, he was moved up and down as his carnal Interests did lead him; Again as there were the good Prophets, Isaiah and Jeremiah with many others, so there were also the bad Prophets who came not in God's Name, who prophesied peace, and sowed pillows under wicked men's elbows, that they might sin the more securely; Should a man therefore have cried out against all the Prophets that they were a deceitful, self-seeking generation, and that it was no matter what they said, for they drave on their own designs, to be Lord's over all, to obtain great things; Thus it was of old and in the New-Testament-dispensation though their outward profession of the Truth was subject to many dangers, insomuch that there was little encouragement to hypocrites we might justly think that (if ever) in those primitive days all should have been upright, but there were even then Foxes amongst the Sheep, John 2. Our Savior would not trust many that yet are said to believe: Hence are these comparisons of the Church to the Floor, wherein is chuff as well as wheat : To the Field wherein are Tares as well as Wheat ; To the Drag net wherein are bad Fish as well as good: Now will ye condemn a Field of Corn because of some Weeds in it? Did not Paul complain that he was in danger of false Brethren, and that many came creeping in to spy out their liberty to have an occasion to accuse them; Did not Hymenaeus and Philetus make shipwreck of all? Did not Alexander the Copper-Smith withstand Paul, and do him much hurt? 2 Tim. 4.12. yet judicious Divines think that it was that Alexander mentioned in the Acts, who had almost lost his life, in his forward appearance for the Gospel, make account then of that which our Savior saith, Mat. 18 7. It's impossible but that offenses must come, there will be woeful scandals even in the Church of God, but let not this make thee revolt.

2. As there have been such unsound hypocrites always in the Church, so it is the great endeavor of the devil to tempt and to set on those that are most eminent to throw them in the mire, for hereby he will promote his own kingdom; The scandals and stumbling-blocks of men reputed of in the Church are the greatest advantage to the devil, Luk. 22. Satan hath desired to winnow you ; As Goliath challenged the stoutest Israelite thinking by vanquishing of him to dismay all the rest; Thus the devil if he can overcome an Apostle, a Disciple, then all the rest will easily yield; The devil desired to winnow them more then all others; Not only the high places in temporal respects but even in the Church are slippery and dangerous; Those that are lifted above others in Religion, in parts, in esteem, they are more in danger then ten thousand of other Christians, for if they fall they draw more with them: If a tall Tree fall, it beats down all the shrubs under it; If a pillar of the house fall, it endangers all the buildings; It is noted of the devil that he used the Serpent at first to entice Eve, because that was more subtle then any other Creature of the Field, and the devil still takes the same way, The subtlelest and most notable Instruments he striveth to pervert them; Men of the best parts, the greatest learning, the hottest zeal, It is such as he looked after: Thus in Antiquity many of the Heretics were of great Learning, plausible Eloquence, subtle Insinuations, specious Piety, and thereby they did the more hurt; Therefore the more reputed thou art in the Church of God, know thy Condition to be the more dangerous; The devil will never give over till one way or other he make thee a Scandal; Let him that standeth take heed lest he fall.

3. Men may through their corruptions actively take an occasion to speak against the ways of Religion, or else there may be a passive occasion administered to them, and we are greatly to distinguish between these two, Divines call it Scandalum acceptum, and Scandalum datum ; There are a generation of men so devilish and malicious, that they will take an occasion to condemn the way of Religion even for good things, for necessary duties, or at least when they have no just occasion: Thus our Savior himself though never so holy, so humble, so godly in his doctrine and life, yet the Pharisees took all occasion to calumniate him, They say he wrought by the devil, and called him a Friend to Publicans and Sinners; There are some wretched men that do what you can they will be prejudiced against the Truth and Godliness, They will look upon all the ways of Christ as so many deceits and impostures, and this offense is called Scandalum Phariseorum by the Casuists; But then there is a Scandal given, or scandalum Pusillorum, when those who appear for Religion do such things as are indeed inconsistent with holiness, that can never be made good by the Scripture, and of such it is that our Savior saith, Woe be to him by whom offenses come, Mat. 18.7. Whosoever shall offend one of these little ones, it had been better a Millstone were hung about his neck, and he thrown into the sea ; For although it be also a sin in any man to be prejudiced and alienated from Godliness, because of the sins of those that profess it, neither will that be an excuse to them, yet because such put a stumbling block in the way, therefore is the transgression great: Distinguish then between such as through their willful obstinacy will be offended, and from such who are so through weakness and a real occasion given.

4. Such is the enmity of man to what is good, that he is glad to have any occasion to blame the Truth with, whenas indeed they should mourn and grieve to see any failings amongst those that are religious, they rather rejoice in the discovery of such, and they think this is a good reason for their Impiety; Why should they▪ come out from the common ways of the world? Do not many of those that are so forward do thus and thus? And therefore they hope they shall do as well as any other: The Apostle seeing this wicked disposition in the world speaks notably to the godly, 1 Pet. 3.16. To walk with such a good Conscience, that whereas the world will speak against them as evil doers, they may be ashamed ; So 1 Pet. 2.12.

These things premised, Let us consider the unreasonableness and sinfulness of condemning Religion for some hypocrites therein:

For 1. Dost thou not as well see many are sincere and walk unblameably? Doth not thy own heart tell thee that thou hast no just cause to speak against them? Dost thou not sometimes wish thy Soul might do as well as theirs? Dost thou not with Balaam wish thou mightest die the Death of such Righteous persons? Shall not the Graces and holiness of Eleven Apostles more confirm thee then the wickedness of one Judas offend thee? Consider then how unreasonable thou art that dost only mind the weak places of the Wall, not • he strong; Thou speakest of many that for gain and secret lusts have fallen off from God, but how many thousands of godly sincere men can we tell thee of, who because they feared God were neither terrified by threats, nor yet seduced by allurements to deny Christ; Though a Judas did betray him, yet • here are Millions of Martyrs who have valiantly died in the Confession of him.

2. We are not to live by Examples but by Precepts, It's an Old Rule; We are to consider what the Scripture requires and commands, If that enjoin a life separated and singular to the wickedness of the world, If that bid thee run not into the same excess of Riot with them, such a strict way and profession thou art bound to follow; Though all that go before thee be hypocrites, and that go with thee; Though all the Apostles had been like Judas, yet Christ's Truth had still been to be embraced; Therefore not men's lives but the Scripture is to be ou • Rule: If all men prove Hypocrites or Apostates, yet we are bound to keep close to the Word, Let God be true and every man a Lyar ; It's true the life and conversation of others in sincerity and uprightness may be a great inducement to holiness, therefore the Scripture often calls for a life of light and holiness, that others may be won thereby, but yet everyone ought to have such an inward assurance both of the Truth of God and his Grace upon his heart, that what Peter said presumptuously they are to acknowledge as a duty; Though all men should forsake Christ, yet he would not; It's not upon men that we are to build either our faith or our godliness, but though all men should prove devils, and there were none in the world but one man that would own Christ, thou wert to join with him.

3. If we should condemn Religion for the falsehood of some, we were to condemn all the ways of Religion, and all parties in the world, and so to turn direct Atheists, for look upon all the several ways and parties that are in the world, Are there not some that are a reproach to them, that the wiser and more sober persons in that way will not own? Wonder not then if the Apostle say of some, that they are spots in their Feasts, Jude 12. And Rom. 2. that they are such by whom the Name of God is blasphemed among the Gentiles ; This hath and will be; It is impossible (saith our Savior) but there will be offenses, viz, considering the corruptions and sinful inclinations of men, but if you will own no Religion wherein an Hypocrite may come in, you must do as Constantine bad the Novatian erect a Ladder, and go himself only into heaven; Even in heaven itself there were (as we may say) Judasses, for what were those Apostate Angels that did not abide in the Truth, but left their first habitation, but betraiers of all that glory and honor that was due to God: Know then that to throw away Religion because of the hypocrisy of some few, is to run the broad way into Atheism.

5. It is not only sinful but very dangerous to thy own soul when thou art prejudiced or leavest the true way upon such grounds; Thou dost not hurt them, but thou wrongest thy own soul; Those Disciples Joh. 6. that took offense at Christ's Preaching they did not despise Christ so much as they damned their souls, for saith Peter then, whither shall we go, for thou hast Eternal Life? So then for thee to take up prejudices and objections against Christ's way, because of some men's miscarriages, is to be a self-murderer, wilt thou destroy thy own soul? and throw thyself into one extremity because others may in another way undo themselves; Oh know it is an heavy judgment upon thee when thou meetest with stumbling-blocks▪ Those whom God loveth he giveth a better heart unto them; Christ himself Luk. 1. 1 Pet. 2.7. To those that believe is indeed precious, but a stone of stumbling, and a Rock of offense unto those that do not believe; Oh then be afraid lest this be the beginning of God's judgment upon thee to be so prejudiced and offended by mis representations, that thou shalt never have an heart to love God and his way; Think not to do them a despite, thou art the greatest Enemy to thy own soul.

6. If any under the pretence of Religion do act their iniquities quarrel not at Religion itself, for that condemneth such ways; Neither do those that fear God own such for their members, yea, where God's Order is put in practice they cast such from them as a dishonor to God and a reproach to that holy calling whereby we are called; If Achan do secretly steal a wedge of gold, when Joshua comes to know it, he shall be troubled that troubled Israel, and glory shall be given to God, 1 Cor. 5. They are commanded to cast out from amongst them that wicked person, and if any walk disorderly, 2 Thes. 3.14. Note that man, and have no communion with him, that he may be ashamed; Such are a burden, a grief to those that are truly godly; David can even weep Rivers of tears because of such; That place is observable, Joh. 13.21. Christ was troubled in Spirit, and testified, and said, One of you shall betray me; Judas was a trouble and a grief to Christ's Spirit, think not then that the truly godly own such, anymore then Job did the •• res upon his body, or the Israelites did the Jebusites that were thorns and goads in their side.

Lastly, Religion itself is the more to be prized, for this showeth the authority and command it hath over men's Consciences, that none do ordinarily commit heinous trespasses, but they are willing to put the veil of Religion upon them, certainly this is so far from disparaging that it rather advanceth Piety, as being that which hath an universal Command everywhere, men cannot commit iniquity before they blind their eyes with some religious arguments; The Pharisees made account they did all for the glory of God; But you will say, how cometh it about that any prove thus scandalous in the way of Religion? Is not the way of it as comfortable and as blessed as it did at first promise? Hath anything that Christ said for our encouragement to follow him proved false? Hath he deceived any? so that they could say, The Land of Canaan was not better then their old Egypt ; No, in no wise, only This is one great cause of men's miscarriage, They take not up Religion at first upon pure and sincere motives; It's not from a renewed and regenerated principle within, and therefore it being not from a good and sure foundation, no wonder if at last all fall to the ground; Our Savior spake often to this Point, as being indeed the sum of all; What is that which persuadeth thee, and prevaileth with thee to follow Christ? Is it from an heavenly principle to an heavenly End? Go on, and God will be with thee; But if some other carnal or insincere motive put thee on, know that when the temptation comes thou wilt prove an offense, Painting will melt away when it comes near the fire; The un-rooted Tree will fall to the ground when the Winds shall shake it mightily.

SERMON LXXII. Of the Son of Perdition.

I Shall at this time finish the good Observations from so bad an instance. For as through the perfidiousness of this son of perdition, though he intended it not, God wrought the greatest salvation that could be, insomuch that in this sense, we may call his fact an happy sin: So through a divine consideration of this sad example, we may receive the greatest good, and with an holy skill turn this poison into nourishment; for the sins and destructions of wicked men, are written for our instruction, as well as the good life and mercies of the godly: As Abel, though dead speaks, • o Judas, though damned, crieth to all, to take warning from him.

Two Observations I shall briefly dispatch at this time,

The first, whereas you see Judas thus hopefully and forwardly beginning leaving all with the other Apostles to follow Christ, and that in a contemned, persecuted manner, yet at last dreadfully and finally to revolt from all, Observe,

That unless men are careful at first to look to their grounds and motives, why they take upon them the profession of Christ's way, they will never hold out, but one time or other forsake and revolt from all. A sure and sound beginning will ever have a blessed and happy ending, but when men upon slight and insincere motives, look towards Christ at first, such build upon the sand, and their fall will be great. Our Savior spake many Parables, especially that of the foolish builder, and of the stony and thorny ground, for this end, that men should be well advised upon what terms they at first undertake for him. Hence it is, that when some voluntarily proffered their service and obedience to Christ, Christ presently informeth them of the difficulty of that work, of the contrariety of it to flesh and blood; that they had better never begin, then afterwards to fall off; hence he so solemnly bids them, to remember Lots wife, Luk. 17.32. and that he who hath put his hand to the plow, and looks back, is not fit for the kingdom of Heaven.

Seeing therefore this is often to be seen, though it be very sad, That many who have been once zealous and hopeful for God's way, yet afterwards decline totally, and are not the men they were: Let us consider, what it is to set rightly at first upon the owning of Christ, to lay a sure foundation at first? And

First, Then are our beginnings hopeful, when the Spirit of God in the Ministry, or other means of grace did work upon us. When it was not mere education under good Governors, when it was not the acquaintance and company we had with those that feared God, but some inward experimental work of God's grace upon our own hearts. Alas, let a man be never so fervent, so overtopping others, and even to admiration show himself in holiness, yet if it hath not been the work of God's Spirit effectually moving upon his heart, he is but like a Land-flood, which though swelling high upon much rain, yet when a drought comes, will be presently dried up. It's not mere nature, or external restraint from sins, or any sudden motions in our own spirit, that will ever hold out. We read 2 Chron 24.22. of Joash, who in his latter age did most wickedly degenerate, when yet in his former times he was very forward in repairing the Temple of God, and shown more zeal to God's glory then the Priests did: But what was the ground? Jehoiada the high Priest had a great hand over him, he helped him to the Kingdom, and engaged him to God several ways, but when this good man was dead, he becomes a Wolf, and puts Zachariah, Jehoiada his son, that had been such a kind Uncle to him, to death, and that merely because he reproved them for their sins: So that though here was some external restraining of Joash, yet there was no internal renovation by God's Spirit: Now I make a sure foundation to lie in these two, The Spirits work by the Ministry in an ordinary way, because one is the efficient, and the other the subordinate and instrumental cause; Hence our conversion, our regeneration, and spiritual begetting anew, is constantly attributed to the Word preached, as the ordinary cause, and the Word preached is but as a dead letter without the Spirit: Oh then run to the fountain of thy owning of Christ! What put thee upon forwardness in this way? Was it the Spirit of God through the Word? then this is of God, and will endure, I add through the Word, because of those many delusions many have in them, which being not according to God's Word, as they come from darkness, so they will end in darkness. The Child misshapen in the Conception, will ever after be a monster.

[ 2] Secondly, Then will beginnings and endings be alike, when grace is radicated and enters •• ep enough into the soul. Though thou hast never such affections, such enlargements, yet if there be not a rooted and deep work of grace upon thy soul, it will never hold. This our Savior pressed Matth. 13. The seed that grew up hopefully, miscarried because it had no rooting; and thus the house on the sandy foundation was ruined, because the builder did not dig deep enough. Hence the promise of Regeneration is Jer. 31. to put the Law of God in their inward parts, in the most intimate and deep parts of the soul; and therefore grace is called the inward man, and the hidden man of the heart: But ô how superficial and overly! How formal are most in this matter? They undertake to own the ways of godliness before ever they have laid a deep foundation. Hath thy repentance been deep enough, thy faith, thy love been rooted enough? If so, then the gates of hell shall never prevail against thee.

[ 3] Thirdly, Good beginnings will have bad endings, when men profess Christ, not out of love to Christ, and pure intentions to him, but from sinister and worldly respects. Oh this covering and hiding will never hold! The Wolf will be at last a Wolf for all it's sheep-cloathings; and this was Judas his case, his end was not pure, his eye was not single, and therefore his Apostasy was inevitable: To follow Christ for loaves, or to know him only after the flesh, will never endure; All flesh is grass, Isa. 40 6. but the word of God abides forever, that is; not only the body of man is mortal, but all those ways of righteousness and holiness, which are not indeed, regeneration will certainly vanish. This is a great part of the meaning, if you compare this place with the whole context, 1 Pet 1.23, 24, 25. Jehu begins with zeal as hot as fire, yet his latter end was like Jeroboams, for he walked in his ways, and all because his ends were not pure. Oh this is the sum of all! This is the soul and life of all. Observe diligently thy heart in the intentions and motions of it: Is it to have applause? Is it to be reputed of? Is it to accomplish great things for thyself? Thus we may say of thy godliness, what is it thy body? Dust thou art, and to dust thou wilt return ; The time is coming thou wilt not have a stone left upon a stone of that religious building, though once so many did admire it.

[ 4] Fourthly, Then hot beginnings will end coldly, when the judgment of a man is not well instructed and informed in the truth. Hot affections, but a weak judgment will quickly reel up and down, as a man that hath strong vapors from his stomach, but a weak brain: Therefore our Savior prayeth in this Chapter, That they may be sanctified through the truth. Hymenaeus and Philetus, when they made shipwreck of the faith, then they cast away a good conscience: So that a sound mind and judgment is a special preservative to perseverance: What is the reason children are tossed up and down with every new thing? But because their understandings are weak; and Ephes. 4. we are forbidden to be like children in this respect; As there must be a sound judgment in the truth, so a well advised Meditation about the nature of grace, and how dear it will cost thee to be Christ's Disciple. To come into the company of the godly before thou hast thoroughly bethought thyself, what is required of a Disciple? How much he must do and suffer? What he shall meet with in the way? is the cause of great hypocrisy. Our Savior doth fully express this under two Parables, One of a man going to war; and another who undertakes a great building, Luke 14 31. There is none will set upon a war or building, but with much council, whether he be able to go through with it, or no; Whether he shall not be mocked, as one that began and could not make an end? Thus do thou reflect upon thyself, What shall I go and join myself with those that fear God? Shall I be in the number of those that will own Christ more strictly then the world? Am I fit for such a great work? Am I mortified to all sin? Can I endure to lose all for Christ? Do I love him better then all relations, and life itself? If I do not, it's no climbing up this hill, I shall tumble back again with greater danger then ever. I shall add no more particulars, because all miscarriages may be reduced to one of these heads.

Use. In the first place of Instruction. Though zealous beginnings may terribly degenerate, yet it's a blessed, and an happy thing to be working for God betimes; Though a man called at the twelfth hour into the Vineyard, shall be rewarded, yet it is a blessed thing to be one of the first in God's Vineyard; to be as Timothy was, godly in the youth. The wicked world, as they have many Proverbs to encourage themselves in their wickedness, so this is none of the vilest, A young Saint an old Devil: This Gerson calls a blasphemous Proverb, and saith, His heart did often tremble to hear men say,

Men take up this ungodly Proverb to procrastinate their conversion, to delay their repentance, to discourage early lookings towards heaven, as if all that did begin so soon, would turn devils at last. Though Judas did thus play the hypocrite, yet Timothy, godly from the youth, did not. Therefore begin even this day, this hour, only look thy beginnings be sound and sincere.

2. Use of Exhortation, To take heed of proving a Judas, How odious is his name? It's a Proverb to express a treacherous, false hearted man, to say, He is another Judas, and Judas his name is so abominated, that though in itself it be a good name, signifying as much as one that confesseth and praiseth God, yet I think there was scarce ever any Christian would name his child Judas, his actions are so abhorred, and yet for all this, How many are like Judas, and so sons of perdition? Apply it but in this one thing, Judas his high iniquity was, out of his covetousness to betray Christ for thirty pieces of silver, for a little profit he would lose Christ. Now is not this the case of most wicked men in the world? Whosoever loveth any pleasure or profit more then Christ, he is like Judas. The drunkard is a Judas, he sels Christ and his soul for his drink. The whoremonger is a Judas, the unjust dealer is a Judas, all these sell Christ, sometimes for less then Judas did. It's not thirty pieces, but a less matter makes thee betray Christ. Oh then that all inordinately carried away with any sin, would say, What a Judas am I, I let loose Barabbas, and crucify Christ!

The second Observation may be this, Whereas Judas had this condition befallen him, which did draw out his corruption, and so was the means to undo him, Observe,

That it's a very sad thing to fall into such a condition, that draweth out our peculiar corruptions we are most prone unto. This was the poison to Judas, he being naturally inclined to unjust gain, hath this office of carrying the bag, and thus he hath the opportunity of augmenting his impiety. How he came about to be put in the Stewards place, men do but conjecture. Some say, It was his earnest endeavor and plot for it. Others, That Christ did it to engage him, and to make him more inexcusable. To be sure, This was to him as Delilah to Sampson ; as Saul thought Michall would have been to David ; as the Ivy to the Wall; it was as Moths to the linen, even eating him up, and consuming of him.

To open this, Consider,

[Consider. 1] First, That men are set in places, relations and habitations by God. All our relations, changes and offices, they are wholly ordered by God, yea our very places and habitations they are bounded; and certainly, if those things that seem to be most casual, are yet by the ordering of a wise God, much more those things that are of a greater concernment. Hence

Secondly, God doth not only order all conditions and passages towards us, but he doth it in reference either to our spiritual welfare or disadvantage. Rom. 8. To the godly, all things work together for their good ; Whatsoever estate, mercy, or condition they are in, it's the effect of their Predestination; so that as Ordinances and Graces flow from their Predestination, so do all other their outward mercies and conditions, only here is this difference, The Graces of God's Spirit are intrinsically apt of themselves to prepare for happiness, and so are the direct effects of it; but temporal mercies, they are not so, but propter aliud: Therefore we are not properly said to be predestinated, to be rich, to be poor, to be married, to live a single life; as we are to be holy, because these outward conditions are only indifferent in their natures, but through the grace of God, they become very serviceable to their spiritual good.

Thirdly, Though God hath thus a wise ordering of all things, yet men by their corruptions may throw themselves into such conditions, as may prove occasions to sin unto them, and then those things are permissive only from God. Jacob had the blessing, this was of God's appointment, but his deceitful way of obtaining it, was wholly of his own corrupt heart. David was appointed by God for a Kingdom, but then the many sinful and carnal shifts he used that was of himself. It's true, the godly even from their foolish miscarriages, if humbled, may be encouraged, God will work good to them thereby, as Joseph comforted his brethren; It was not they but God that had sold him: But now to wicked men, they for their sins are left by God, and therefore not taking God's way in anything, they have their conditions in anger, and they become a snare unto them, as Solomon had observed, That riches were given to some for their hurt. Thus every estate, that a wicked man hath, provoking God to leave him, doth increase his corruption; it's oil to the flame, He treasureth up more wrath against the day of wrath.

Hence in the fourth place, That which a wicked man may so greedily long for, and break through all difficulties to obtain, that may be the saddest judgment to have in the world. Some men inordinately desire earthly greatness and honor, and they have it, but God's judgment they have with it. Some are inordinate for riches and wealth, they will be rich, but then they drown themselves in perdition Others with Rachel say, Give me children, else I die, and her children make her die. So that as beasts leap and play in fat pastures, which are for their destruction: Thus many a man he rejoiceth and blesseth himself in having of that, which when enjoyed is the immediate poison of his soul.

Fifthly, Here is the difference between a godly man and a wicked, To the wicked man his relations and calling are a total and prevailing temptation to him, the fire kindleth upon him, and cannot be quenched; It's like hell fire, that cannot be put out; But now to the godly man his calling and relations may in part tempt him, be a sore thorn in his way to heaven, but yet he will recover, he will watch and pray against his temptations. Though the world may as Josephs mistress solicit and importune him, yet he will refuse to lie with her; or if this viper hath fastened upon his hand, it shall not stay to kill him, he will cast it off.

Use of Examination. Try your conditions, your relations, observe whether they be not constant Delilah's to thee: Again and again consider, Whether thy condition be not a temptation to thee? It's true, no godly man can be in any lawful calling, but it tempts him to deadness of heart, to dull affections in heavenly things, but if they do not wholly turn thee from God, then thy conflicting in it, is a sure sign of grace. It's made the wicked man's condition, That his table shall become a snare, by that is meant, all his dainties, all his worldly greatness and excellencies, and that such a snare, as he doth willingly yield unto. Therefore renew prayer constantly, that thy heart, and the temptation be not lost together.

SERMON LXXIII. The Great Stumbling-blocks in Religion removed.

THose are the last words in the Text, and are brought in as a Second Answer concerning the Objection that might be made against Christ's Faithfulness in preserving those that were given him, For Judas perished.

To this was answered,

1. It's no wonder, for he was a Son of Perdition.

2. The Scripture had a long while before foretold of this, so that we may conceive this second Reason brought in upon a threefold account.

1. It would be a very great scandal and offense to have Judas one of Christ's own Society to betray him; Now that they may be well fortified against such an unwonted and horrible thing, he tells them this is no more then the Scripture had foretold.

2. Seeing that the Scripture is God's voice, and therefore that which properly God doth, the Scripture is sometimes said to do, as Gal. 3.22. The Scripture fore-seeing hath concluded all under sin, that is, God fore-seeing &c. did conclude: Hence this passage may be brought in to show, that even all that sinfulness and perdition of Judas, the consequent thereof did not fall out casually, but by the wise ordering providence of God.

3. This may be brought in to prevent any such error as might be gathered from our Savior's words, as if some of the Elect persons might perish; No (saith our Savior) he was none of them; The Scripture a long while ago had pronounced fearful curses against him.

Now to understand this, Consider these things,

First, That the Scriptures which do most palpably thus foretell Judas his perdition are Psa. 41.10. applied Joh. 13.8. Psa 69.26. Psa. 109.8. applied Act. 1.20. Here you see are clear evident places containing a Prediction of what would befall Judas, David speaks by way of bitter Imprecation against his implacable and crafty Enemies, who set against God and his cause in him and this was a Type of Judas : Indeed Junius relateth this passage in the Text, not only to Judas his perdition, but also to all those several places of Scripture, which speak of Christ and his office in saving of his people, but that seemeth not so accomodated to the Context.

2. These words are not spoken to take off the cause of perdition from Judas, and to lay it upon the Scripture or God's prevision, but only (as you heard) to prevent the offense, the Disciples might take; Therefore Calvin saith well, that the Scriptures mere prediction is not the cause of an Event ; Neither did Judas perish, because the Scripture said so; Indeed no predictions whether divine or human, as Astronomical, political, &c. are the causes of any Event: Things are not therefore because foretold, but they are foretold because future; This is true of prediction or prevision merely as so, not including preordination in it.

Hence 3. The particle 〈 in non-Latin alphabet 〉 that is taken two ways in Scripture, sometimes denoting a cause, Sometimes an Event only, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , as the Learned instance in many places; Now here they make it to signify the Event only, that the sense amounts to thus much, when Judas had betrayed his Master, and perished in that wickedness, then were those places of Scripture fulfilled; The Scriptures did not force or compel him, but when he had accomplished his impieties, then was the Scripture fulfilled; Indeed Tolet makes it to be causal, and Maldonado causal, apparently but not really; Jansen grants it may be causal, not in respect of Judas his sin but the end why God permitted all this.

Lastly, Though God's prevision and the Scriptures prediction be not simply the cause of anything future, yet because God's prevision is never without his pre-ordination, and that though wicked men are justly damned for their sins, yet all these things fall not out without some antecedent Decrees of God; Therefore we must understand this place as taking in Judas his Reprobation also.

Obs. That so many contrary things to a Believers Expectation may fall out in matters of Religion, that did not the Scripture foretell them, we should be greatly offended ; This hypocrisy of Judas was so heinous and monstrous, that had not Christ forewarned them out of the Scripture, it had been enough to make them stagger and reel; To think there was no such thing as Truth of Grace and Uprightness; To cry out as he did, observing the deceitful ways of the world, O Virtue, I thought thou hadst been some real thing, but now I find thee to be a mere sound of words, &c. What if one of the Apostles be thus false, then surely there is no Truth or Religion in the world; It hath always been thus in the Church of God, such passages have fallen out beyond a godly man's expectation, that sometimes with David they have been ready to say, It's a vain thing to be godly, they have doubted about God and his Word, and all hath been because they have not diligently considered that this is no more then the Scripture hath spoken of.

Let us Consider some particulars so hardly concocted without Scripture-Information.

And first, That the way of Christ should have so much opposition and persecution in the world ; Did not a man Consider that every Page almost of the Scripture foretells this, it would be enough to dishearten him, Mat. 10. • 3. there and in many other places Christ foretells their portion in this world, They shall be ha • ed, that is the highest degree of men's spirits against them, which rests in nothing but the utter destruction of those that are hated, Joh. 15.18. There also are serious Informations against this offense that might be taken at Christ's way, and indeed by that passage it is a Sect that is everywhere spoken against, Act. 26.22. It seemeth many were disheartened, it was enough to keep a man off if it were said, None in the world likes this, you will be the Object of every man's scorn and derision, and is it not the great Temptation still in Heavens way, that so many troubles do abide those that will live godly? They cannot bend and turn their Consciences as the world would have them, They must oppose and discountenance sin, though it be never so advantageous, and by this contrariety of their works to the works of the world, therefore it is they are so much hated; Now these things are hardly born, a man had need again and again go to the Scripture and inform himself saying. This is no more then I read daily, then I am to look for, Hence 1 Pet. 4 12. Think it not strange concerning the fiery Trial, as if some strange thing happened to you; Though the afflictions be never so fierce, so terrible, yet do not think this any strange matter, Say Christianus sum, as he did, homo nihil Christiani alienum • me p • to, I am a Christian, and think nothing that may befall a Christian is strange to me; Oh thus we would think that the way to heaven should be a pleasant, smooth, and delight some way; That whenever we are in Christ's way, there should be no Hills or Dales, no troublesome passages, but we find the clean contrary, and this is a stumbling block to us, as David said, such things were to him, till he went into the Sanctuary of God.

2. This is a stumbling block in Religion, That some of those who are eminent in the profession of Christ should yet degenerate and turn Hypocrites, Heretics, and Apostates ; Oh these are sad Temptations, and cause many weak ones to fall, when such pillars prove rotten, This was Judasses Case in the Text; Better he had never been born even in this respect as well as others, that hereby Religion was wounded, the souls of many endangered and the Adversaries of Christ more confirmed and made obdurate in their wicked ways; Therefore the Scripture foretells such sad things for Heresies, that they should break out in the preaching of the Gospel, that such Tares should grow up as well as the wheat, is again and again spoken of, 2 Pet 2.1, 2, 3. False Teachers shall arise that shall bring in damnable Heresies, and though they be thus damnable, yet many shall follow their pernicious ways ; There is no Heresy so deformed, but many people will follow it, and by this means the way of Truth shall be evil spoken of ; See this in our days; How greatly do the Papists blaspheme that holy Truth of God by which we are saved, because of the many Sects and errors which sprung up amongst us; They think this Argument enough if there were no other, when they can say how violent is one Protestant against another, condemning one another for Heretics, They all plead the Spirit, and yet are opposite to each other, and certainly did not the Scripture forewarn us of such things, it were enough to make the stoutest believer sometimes at a stand, but 1 Cor. 11. The Scripture saith there again, There must be Heresies, That necessity ariseth both in respect of men's corruptions, and also in respect of God's wise permission, that so the approved and sound may be made manifest ; It's no little part of a Christians wisdom in the overflowing of Heresies, when men of several ways speciously pretend to Truth and Piety, to know how to deport ourselves, and so to walk that we do not fall from our steadfastness : Now there is not a surer Buckler to keep off these poisonous arrows from our breasts, then to strengthen ourselves with powerful Considerations out of the Scripture: Thus it must be, Thus it will be; The Scripture again and again tells us of it, men of great Eminency and repute may make shipwreck of their Faith, and through deceivableness and subtle insinuations will draw many after them; Wonder not at this when it comes to pass, That is notable to this purpose, Act. 20.29, 30. Though Paul himself had instructed those Churches, yet he tells them after his departure that Wolves would venture in amongst them, what a sad change would this be, But from whence should they come? Even out of yourselves will arise men ; Thus these Toads and Serpents would breed in God's own Garden: As the Leprosy of Heresy is thus a Scandal in God's Church, So the Apostasy and revolt of such as were once forward for the Truth; To have them degenerate, yea, sometimes to become malicious Enemies against what they professed, this is very hard, Heb. 6. and 2 Pet. 2. mention is made of some who were endowed with eminent gifts, and much outward Reformation, yet they are supposed to fall away, and so to fall as never to recover again; Let it not then stumble thee if there be such who will for earthly advantages betray Christ after much love pretended to him; That will sell Christ for silver, Do not thou loath Religion for this; Do not thou begin to say, Are there any Religious even in this world? Do not thou follow them, thinking I may do, as they do? But rather tremble at such Instances, considering how terrible their latter end will be.

3. When for the profession of the Truth and Piety we find our nearest friends and such as ought most to encourage us to set against us, yea, to betray us, and to work our Deaths if it were possible, though this be very hard to bear, yet say as in the Text: This is done that the Scripture may be fulfilled ; If Christ himself complain it was not an open enemy, but thou my familiar friend, we took sweet counsel together, that did lift up his heel against him, that is proudly, contemptuously, and bloodily set against me,: Do not thou expect a better condition then Christ thy Master, especially attend to that place, Mat. 10.34, 35. Luk. 11.52. where the consequent of the Gospel preached is to set the nearest relation one against another, so that for thy Godliness sake neither Father or Friend may own thee, yea, the wife of thy bosom will betray thee, such things have fallen out in times of persecution, and therefore be not offended at that which the Scripture hath foretold.

4. That Antichrist should prosper and prevail; even to the shedding of the blood of so many thousand Martyrs, and yet meet with no remarkable judgment would be an unanswerable Temptation, had not the Scripture foretold it ; The Scripture informeth of a twofold Antichrist, a doctrinal one, such as John speaks of, that denieth Christ to be come in the flesh, and a political Antichrist, or one that is chiefly so, in respect of Church-Government, who yet also shall be doctrinally Antichrist, of whom Paul speaketh that he shall exalt himself above everything that is called God, and of which the Revelation makes often mention, for although this Antichrist shall prevail, and the greater part of the earth shall receive the mark of the beast, yet at last the time will come when those joyful Songs shall be sung, that Babylon is fallen, and the judgments of God are just, who hath avenged himself upon the Beast ; Let not then Bellarmine glory in his temporal felicity as a mark of the Church; Let him not say in such a daring manner, If the Pope be Antichrist, and the man of sin aimed at in the Scripture, Why have not horrible judgments from heaven overtaken him? All this is easily answered, The Scripture foretells he shall have a time, and he must for a while make his garments red with the blood of the Saints ; But as certainly as he doth this, so also shall his perdition come as certainly; Wonder not at this, or be offended, for the Scripture must be fulfilled.

5. The manifold exercises and conflicts that God's own Children have sometimes about the guilt of sin, and sometimes about the power of sin, makes them think there was none so in the world before; Oh how shall they bear it, there is no man's condition like theirs, you cannot hear one read of the like, say they; But do not all these troubles arise from ignorance in the Scripture? Do ye not read of David though sometimes on the Mount of Transfiguration, yet at other times on the Mount of Calvary Is he not sometimes lifted up with the light of God's Countenance, and at other times so dejected and disquieted he knoweth not what to do; And as for the power of Corruption abiding in us, Doth not Paul Rom 7. cry out, O miserable man that I am who shall deliver me from this body of Death? and the Apostle Jam. 4.5. doth the Scripture speak in vain? The spirit that is in us lusteth to envy, Even in the Godly there is a strong provocation to envy, one of the vilest sins and most contrary to the Spirit of Christ▪ Seeing then the Scripture doth thus admonish us, Let not the Children of God walk disconsolately, Let them not say God hath forsaken them; Let them still remember that the Scripture hath forewarned them of such things, That the devil is a roaring Lion, seeking whom he may devour, 1 Pet. 5.6.

Use of Instruction, Hath the Scripture by it's prediction forewarned against all possible offenses that fall out, then, 1. See the truth and faithfulness of Christ that hideth not the worst things from us, he dealeth plainly with us, What sufferings, troubles & persecutions? What difficulties and hardship we shall meet with in the way to heaven, he tells us afore-hand of them? The devil and the world they come with their pleasures for the present, they tell us not how bitter they will be at the latter end; But the Lord Christ he informeth us of the worst that may fall out.

2. From this prediction, we should arm ourselves against all temptations whatsoever. Being fore-warned, we should be fore-armed. Oh how blessed is that man, who under the greatest affliction can say, This I knew before; It is not strange to me, the Scripture gave me warning of it, and hath furnished me with all due qualifications thereunto.

3. From the evil fore-told being accomplished, assure thyself also, the good promised shall be fulfilled. As the Scripture proveth true in all the troubles and miseries it speaks of; so it will be as true in all the comforts, honor and happiness it speaks of. This is our sinful narrowness of heart, we many times look to that evil threatened, not to the good promised: Oh we say, Now all those texts I feared are fulfilled in me! not remembering that all the promises shall also be accomplished; What shall the Scripture be true in one part, and not in the other? Shall it be true to a wicked man, and not true to a godly man? Are they not called The sure promises of God? As therefore thou art to prepare for all that hardship and difficulties which will be in the way of godliness; so do thou as assuredly expect and look for all those joys, that peace and happiness which the same word of God affords to thee.

SERMON LXXIV. Of the Scripture.

A Second Doctrine from the reason alleged in the Text, That the Scripture might be fulfilled, shall be,

That whatsoever the Scripture saith, is sure to be made good. Our Savior saith, Matth. 5. It's surer then the heaven and earth, and that every tittle of it is more enduring then the Heavens themselves. It's of great consequence to establish you in this point: For if the Scripture be true, and will be made good in every particular, then the godly may lift up their heads with joy, and the wicked bow down with fear and trembling.

To open this, Consider the expression, That the Scripture may be fulfilled ; The word of God is called the Scripture, which is as much as the written Word. The word of God in respect of the accidental communicating of it, may be divided into that which is Traditum or Scriptum ; that which was immediately delivered either by God himself, or inspired into the Prophets, to be communicated to the Church, or else that which was commanded to be written, and so to be a perpetual standing Rule, according to which the Church should walk in 〈2 pages missing〉 soever shall come to pass : And herein it will infallibly prove true; for as we read of many predictions of old, they were accomplished at that time, and in that manner, as God had fore-told; so we may justly conclude for the future, that it will be in the like manner. Whatsoever God hath fore-told by the Scripture concerning a day of Judgment, and the everlasting torments of the damned, that there shall be a Resurrection of the body, and that everyone shall give an account for what hath been done here; Expect it, and believe it, as surely as if it were already done; Oh what a deal of security and boldness is there in sinners, because they believe not this! Did they think they heard the sound of the Trump of the last day ringing in their ears, Arise, and come to judgment? What holy fear and trembling would possess them? whereas because they live for the present in jollity, and so many years the world and all things have continued as they were, therefore they think there will never be any change; such were those mockers Peter speaks of, 2 Pet. 3. saying, Where is the day of his coming? Know then that all those places of Scripture which speak of such a dreadful time will one day be fulfilled, never think that those Texts will fall to the ground; thy lusts will prove a lie, thy pleasures a lie to thee, but God's word will abide forever.

[ III] Thirdly, We have the promising part of the Scripture. The Land of Canaan did not more richly flow with milk and honey, then the Scriptures abound with all kind of promises both for this life, and that to come. This heaven is full of such glorious stars. The Apostle 2 Pet. 1.4. calls them precious promises ; precious both in respect of the things promised, and also of the certainty and truth of them. There is the grand promise of all the Charter of the Covenant of Grace, I will be their God, and they shall be my people: and this is subdivided into many particulars; so that there is not a good thing to be desired, nor an evil thing to be avoided, but we have a promise for it; and certainly, if the word and promise of a great man in place and power be able to refresh the heart of an indigent man, how much more must the promise of the Almighty and holy God revive those that depend on it? All the children of God are with Isaac called the children of the promise, Gal. 4.28. so that they are the children of the promise efficiently, as it was the mere promise of God, that gave them a supernatural being, all human power being as impotent for that purpose, as Sarah's womb was to conceive; and further, They are the children of the promise (as I may say) objectively, because they live on that, and are nourished by it; and as they say in naturals, so it is true in spirituals, Ex eisdem constamus e quibus nutrimur, The procreating and conserving causes are of the same nature; hence we may read of the godly looking up to God's promise in all their difficulties, Psal. 77.8. and when God stirreth up himself to do good to his people, it's because he remembers his holy promise. Insomuch that heaven and salvation itself, is called, The hope of the promise, Act. 26.6. Though therefore the people of God have not all the good things they desire in present possession, yet they have them in promise, and God's truth is bond and security enough. A man that hath not his estate at command, yet if he have it in sure bonds and good security, looks upon himself as a rich man: Oh then the unbelief and vile doubtings of thy heart! Are all the promises of God of no repute with thee? Are they of no credit? Should they not as much assure thee as if everything were accomplished already? Hence as the Scripture when it speaketh of a future thing, useth the present tense, to show the certainty of it, as the learned instance in many places; so should the faith of a godly man turn the future tense into the present, and what God saith he will do, to take as done already.

[ IV] Lastly, There is the comminatory or threatening part. Here is Mount Ebal, as well as Mount Gerizim. The Scripture hath it's sting as well as honey. In this Ark there is the Rod as well as Manna; Christ hath not only a Scepter of grace, but a Rod of iron ; and those threatenings are far above the terrors of the most cruel men that ever lived; for it's not only a threatening of bodily miseries, but of hell, of eternal wrath and vengeance on the soul, as well as the body, which no earthly man can do. Therefore whatsoever the word of God hath said against an evil man, let him look for it, as if he were already under that doom. Is not Judas here called a son of perdition, yea is he not said to be perished in the present tense, because of the certainty of it? Doth not the Scripture say, He that believeth not, is condemned even already? Joh. 3.8. As when God at first threatened Adam, In the day thou eatest thereof thou shalt die ; This was made good, though Adam did not actually die at that time, because he was put into a state of death, and every moment that sentence might be inflicted on him. Thus it is with every wicked man, whatsoever curse, whatsoever vengeance is denounced against thee, this night, this day, this moment it may be fulfilled on thee.

The ground why the Scripture must be fulfilled, is plain, Because it is God's word, and therefore it is immortal like himself, it will stand as he stands, for what should hinder it? There was no defect of knowledge or wisdom in God, nor of power and strength, and therefore the word being out of his mouth, who can contradict it?

Use of Encouragement to the godly. The Scripture hath as many promises for thee, as thou canst desire. It's full of glad tidings to thee that fearest God. There is not a Chapter but it speaks some good or other to thee. Oh do not think these things are spoken in vain, and not to be good, to be true! What shall the holy Spirit of God become false to deceive and delude thee? Far be such blasphemous thoughts from thee; Go then and rejoice, say, I have enough, I have all things, the Scripture abounds with all consolations, and not one drop of this precious wine shall be lost or spilled to the ground; but on the contrary it speaks woe and trembling to wicked men: Oh how well were it for you, if the Scripture were a book of fables and lies! Then thou mightest eat, and drink, and rise up to play and sport, but at the last thou wilt find every word of it to be true: Why then can thy bold heart endure any longer? Is there not terror enough in the Scripture to break it in pieces, though it were of iron. Thou wilt find at last God only true, but man, and the world, and thy own heart a liar.

SERMON LXXV. Of the Truth of Scripture-Prophesies; And against Judicial Astrology and Witchcraft; Showing the Vanity and Wickedness thereof, and of Seeking to them.

I shall at this time conclude this Text which hath been so fruitful in spiritual matter, but before I come to make the last Observation let us Consider,

In how many senses the Scripture may be said to be fulfilled, For there are divers ways of understanding this, and indeed there is scarce anything more difficult in Religion, then to make an happy reconciliation of the places quoted in the New Testament with the Old; At the first view of many of those allegations, you would think there were violent deflections of the Scripture to another sense, then was intended, but we Christians believe that the same Spirit which breathed on the Prophets, did also inspire the holy Apostles for the right interpretation of them; Though therefore the Solution of every difficulty surpass the ability of the most Learned Interpreter, yet we are to captivate our understandings to the Truth of the Scripture, and not the Scripture to our Understandings, and nothing will better facilitate a right Understanding of Scripture-allegations then to know that the Scripture may be said to be fulfilled two ways,

1. Properly. 2. Improperly, and by way of accommodation.

Properly, and that two ways, Either in a literal sense or a mystical sense; A literal sense either is simply so when it's a mere prediction of what is to come, and hath no Type for the present to be verified in, of this kind or sort are many Examples especially, Isa. 7.14. Behold, a Virgin shall conceive and bear a Son, Matth. 1.22. applied to Christ; This was only true of Christ and his Mother, not applicable to any else, for as for Musculus and Grotius, who conceive that this was done in a Type, and that same Virgin in those days did marry and bear a Son, which was a Type of Christ is wholly improbable, and diminisheth this glorious Mystery of Christ's Incarnation.

As for the second kind of fulfilling which is a compounded sense of the Type and Antitype that is often; Thus these things which were fulfilled about the Paschal Lamb, the brazen Serpent, about Jonah, Solomon, and David, were also applied to Christ as the Antitype; As also Hos. 11. that of bringing the people of Israel out of Egypt unto Christ, Though these places also may be said to be fulfilled in a mystical sense, and in this manner the Scripture speaking of Judas his perdition, Psa. 41. and Psa. 109. is to be understood, for David in those Psalms literally speaks of his present enemies but typically and mystically this was to be applied to Judas, An improper or accomodatitious application is, when the Scripture is said to be fulfilled because there falleth out something like that, So Christ Mat. 15.7, 8. repeateth that to the hypocrites of his time, which the Prophet Isa. 29 13. applieth to those that lived in his time, viz. that they drew nigh him with their lips, but their hearts were far from him ; This explained observe,

Obs. That it's a sure Argument and Demonstration of the Divinity of the Scripture, That it doth foretell things which long after do come to pass; Judas his perdition in the Text was prophesied of many hundred years before; As God endowed men with such illumination that they could tell what was done many years before they lived, as appeareth in Moses his writing of the History of the Creation, so it doth no less wonderfully appear in a prediction of such things as shall come hereafter, and therefore both the Old Testament and the New have two Books that are wonderfully prophetic of what shall befall the Church in after Ages; Daniel prophesied so in his time, and John did the like in his Revelations.

To open this Doctrine Consider,

First, That it is only God's property to foreknow things to come ; We matter not those wretched Socinians who deny any prescience in God, because they say this would induce an absolute necessity, and it would be as vain a thing to think to avoid what God doth foreknow as what he doth preordain; Therefore they take away one as well as the other, but this is impudently to contradict the Scripture which doth so often make prescience a property belonging solely to God, observe that place Isa. 41.21, 22, 23. show the things that are to come hereafter, that we may know ye are gods, and indeed he only can know future things that only knoweth the hearts of men, and that the Scripture attributeth to God only; Indeed the Prophets who were but men, yet they did foretell many things to come, but they were only ministerial in this, It was God that revealed these things to them, so that it was not they so much as God, and thus the Scripture revealeth things to come because it's the word of him who knoweth all things, and it's the writing of such who were immediately inspired by the holy Ghost; Now one reason why God must needs foreknow what is to come, is because nothing can ever be without his decree predictive of it, and so because God knoweth what he will do, therefore he knoweth what shall be; Therefore we need not with the Jesuits run to a scientia media, whereby God knoweth all things they say from the infinity of his knowledge, comprehending the nature of things antecedently to his Decree, their actions absolutely future or conditionally only, for his knowledge is founded upon his decree.

Secondly, Although God only doth originally and by his own property know things to come, yet the devils they may foretell some things ; Not that the devils can of themselves foreknow any future casual thing, for they know not the hearts and free wills of men, yet some things they certainly foreknow, some things with great conjectures, certainly they know such things which God revealeth to them, and employeth them in to bring about, for seeing even the very devils are Instruments of bringing about his vengeance, as appeareth by that, when God commanded the lying spirits to be in the mouth of the false Prophets, as also when they appeared before God as well as the Angels, Job 1. Seeing (I say) God useth these as Instruments, no wonder if he make known unto them what Service they have to do, and therefore they can foretell things, yea, the Lord suffers false Prophets sometimes to foretell things by way of judgment to a people, as is to be shown, for not only to godly men but even to wicked men God hath sometimes revealed things to come, as to Balaam, and those Mat. 7. who said, Have we not prophesied in thy Name? But besides this revealed knowledge the devils may probably foretell things to come, partly as Austin well observeth, because of their intellectual acuteness, having such extraordinary quickness in their understanding, and this added to their long life which they have had ever since their Creation, and partly because of their agility whereby they can quickly move from one place to another, as it's related of Apollonius Thyancus, who being at Ephesus when Domitian was murdered at Rome, cried out, Be of good courage, for at this moment the Tyrant is killed. Historians write, that Posts came afterwards that did confirm all those things about Domitians Death; Now if this were so, then it was by the help of the devil, who could quickly move so far, as that Apollonius did many other things, and therefore is thought by some to be raised up by the devils to oppose Christ, and draw off from him by false Miracles.

Thirdly, Consider there may be predictions of three sorts ; divine, such as are of God himself, or by Prophets inspired by him, or diabolcicall predictions, which are by God's just judgments suffered to be upon a people, and these are either by the devil, or by his Instrumenss, Witches, and Sorcerers, Astrologers, and other kind of ways of Divination which are too common even amongst Christians, or human and natural predictions, which are from natural causes to their natural effects; Thus the Astronomer may foretell the Eclipses that shall be, The Physician can the effects of some Diseases, and so the natural Philosopher may, but not with such certainty, foretell of drought or much rain, as our Savior implieth, Mat. 16.20. but this is only probable, because many particular causes may interpose and alter all their prognostiques: Thus also politick Predictions which wise men sometimes can presage about Commonwealths; Though those are but Coniectures, as he said, Bene qui conticet, hunc tu perhibeto vatem optimum.

Fourthly, Seeing that to foretell anything to come be thus the property of God and of the Scripture, Then by this we see, That all those who go to Astrologers or Witches to know things to come, and all those that profess judiciary Astrology, that will undertake to foretell not natural things but voluntary, such as are merely subject to men's will, Do not only undertake a vain rash, and false thing, but that also which is very abominable and wicked ; It's necessary to speak to this, because there are many people look more to the fulfilling of what such Prognostics and Almanacs say, then to the Scripture, as if Saturn and Jupiter did reign, therefore the Earth must tremble, and not God reign ; It would require a great Volume to speak of this exactly, Only briefly Consider these things.

[ 1] 1. That it hath been the Devils way always to disturb the Church, and endeavor the damnation of many men's souls by making them credulous in these things ; That as Christ hath set in his Church Pastors and Teachers to instruct in the way to heaven: So the devil hath raised his Witches, his Sorcerers, his Soothsayers and Astrologers to seduce the world. Of old there were the Heretics Priscillianists, that did bind men to the Stars, and made the body of men to be compounded according to the Signs, yea, into this soul error Aquila that famous Interpreter of the Scripture fell, for which he was cast out of the Church of God; and Cardan rose to that high Impiety, as to observe Christ's Birth, and made his power to do the Miracles he did to flow from the influx of those Stars that he was born under. Some have not been so wicked, yet others, as Petrus de Aliaco thought by the Stars there might have been prognosticated the Birth of Christ; And Kepler contends, those Wise men by the Rules of Astrological Art, might have presaged not only an Event of some great moment but the Birth of some great Monarch; As if Christ were not born after an extraordinary and miraculous manner; That the Heavens have influence upon the bodies of men may not be denied, Though Pererins argueth against those Coelestes influentias, as I remember; Hence a man possessed with the devil is called 〈 in non-Latin alphabet 〉 lunatic, which some say was because the devil took the occasion, that at what time of the Moon humors did most abound, then to disturb him, and no doubt but that the Heavens were made for glorious ends▪ but not to be Books to reveal what shall come to pass.

Therefore that you may rest satisfied, That the Scripture only can infallibly tell what is to come to pass, and that it is a high wickedness and presumption to run to Witches, Sorcerers, or judicial Astrologers, take these following Arguments.

1. All those places of Scripture which forbid any resort to them ; Consider that place Lev 19.26. Ye shall not use enchantment nor observe times, So Lev. 20 27. Deut. 10.11, 12, 13. Especially take notice of that full and efficacious place, Isa. 45.12, 13, 14. You see here by clear and plain Texts all such predictions are an abomination to God, and if we should urge beside divine authority human, this would be enough to confirm us, all the Fathers speak with much vehemency against them, many Councils have condemned such practices, yea, divers Heathens have condemned them, for the greatest Astrologers, Ptolemy himself, as the Learned show, acknowledgeth no certain Truth can be foretold by them, Tully wrote several Books de Divinatione, condemning such Diviners, as lib. 2. de div. instancing that before a great Fight some Mice had gnawn the Buckler of a Soldier, the Soothsayer concluded, the War would be fatal and unlucky, as if (saith Tully ) because the mice did gnaw some Books which I had of Plato's de Repub. therefore I should conclude that our Commonwealth should be destroyed; The very Heathens abhorred such Divinations, and we read Act. 19.19. of many when converted brought their curious Books, and burnt them, which is not to be understood of mere witchery and Sorcery Books, but of those that are given to vain and cozening Arts; Otherwise the holy Ghost would not have expressed those wicked Books under so vile a Name as 〈 in non-Latin alphabet 〉 As Authority doth condemn, so Reason, as we may read at large in Pererius, Spanhemius, Zanchius, and others. For

1 If the Heavens were true and proper causes or necessary Signs, yet no man could prognostique certainly by them, because no man knoweth the number of the Stars, nor the virtue and efficacy of them; The Scripture giveth it as peculiar to God, that he only knoweth the Stars, and calls them by their Names, but if any man could certainly divine by them, he must know both the number of the Stars, and their peculiar activity or influence, and the degree of that activity, without which they may grossly err:

Again, If the Heavens be causes they are only Universal Causes, now from an Universal indeterminate cause there cannot be any special particular effect foretold ; For besides Universal Causes, all particular interior Causes, which are many and uncertain, must be known also.

Lastly, This would bring a Contempt of God, and mere Atheism into the world ; The Scripture carrieth us out to God in all things, to his Wisdom, to his Power, to his Justice, but these would bind us to the Planets, yea, by these means the Scripture also will be despised and laid aside, so that all profaneness will thereby be introduced, yea, and excuses for all Vice will be pleaded how could they help it? Seeing they were born under such a Star, as Austin reports of an Astrologer handsomely reproved by his Servant, He had a Servant that stole from him, and this Astrologer his Master going to correct him, he crieth out, I could not help it, I was born under Mercury (They say, those born under that Planet are given to stealing;) Thus by his Masters own principles and Rules of Art he convinced him.

Object. One Objection they much urge, is that they often foretold what is true.

To this it is answered, And many things have been as false and untrue, and if one thing fall out, it is more observed then if an hundred things prove otherwise, besides when they foretell many things, it's hard if they cannot foretell someone thing, as a blind man that shoots many arrows, may chance once to hit the mark.

But then 2. If such things do come to pass, it's either by their express or virtual compact with the devil; and if not so, as Austin well observeth it's from a just judgment of God to thee, that thou shouldst have wherewith to stumble and fall, and undo thyself, Deut. 13.1. Thus a wicked Prophet may foretell that which shall come to pass, and why? God doth thus to prove and try you.

Use, To abhor all commerce and resort to such persons, to fly from them as from the devil; Thou breakest thy Baptismal Vow, if thou renouncest not such Diabolical practices; Oh that going to such men should ever be owned by Christians, by Protestants! Indeed Learned men observe, that such delusions have prevailed in Popish and Anabaptistical Spirits, but do not thou regard such fopperies: How often (said Tully ) did I hear such men promise Pompey and Caesar, that they should live long, die a peaceable death, and in honor, when yet the clean contrary fell out, and even▪ Lapide the Jesuit on c. 19. of the Acts bewaileth, while he was at Rome how much they were given to this vanity, while the Astrologers would promise some long Life, others 2 Cardinalship, others the Popedom, and yet at last all miserably deluded.

Use 2. To admire the Divinity of the Scripture in this particular, That it alone foretells of things to come, and it must be fulfilled, That speaks of a day of Judgment, of an account to be given for everything done in the flesh, Believe this, and persuade thy soul of it as really as if it were done already, when Dives was in hell, then he opened his eyes and saw where he was, but it was too late, and thus it will be with too many.

SERMON LXXVI. The Joy of Saints handled, both as a Duty and Privilege, as being one great end of Christ's Prayer, Command, Promises and Ministry.

OUr Savior having answered that great Objection, and offense about the perdition of Judas, he returneth again to his Disciples, for whom he was pouring out this part of his prayer. And

1. He repeateth that Argument he had used, verse. 11. Now I come to thee: Here is much efficacy in this, but I have already handled that fully. Only take notice, That some understand not this of his local motion, or ascension to the Father, but mental, as if his meaning was, by these petitions, I come to thee, according to that old saying, Oratio est ascensus mentis in Deum, but every eye seeth this improbable.

I therefore proceed, and in the words following you may observe, the description of Christ's prayer at this time, and the end of it: His prayer is expressed in that word 〈 in non-Latin alphabet 〉 , with the circumstance of place, in the world, that is, in the ears of all; This prayer is not like that, when he went by himself and prayed so earnestly about the passing away of the Cup, which the Evangelist could never have related what it was, had not Christ revealed it. Some there are, that because the word is 〈 in non-Latin alphabet 〉 in the original, have concluded, that therefore this was not mentioned by our Savior, as a prayer; nor is it to be understood, but as a Sermon or Doctrinal Information. Thus because it's said, verse. 1. 〈 in non-Latin alphabet 〉 , he spake. Chrysostom saith, it's not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , not a Prayer but a Sermon ; and so Cajetan thinketh it to be an informatory discourse. But Christ's gesture of lifting up his eyes to heaven, and his express words, calling it a prayer, verse. 9, 15, 20. do clearly confute that. Neither are 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 opposite, but subordinate. A prayer that is public may be doctrinally edifying the Auditor; and therefore both 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 is used of Zachariah 's prayer, or eucharistical song, Luke 1.64, 67. as also of Christ's prayer, John 11.41. And this word might well be used by our Savior in this Petition, because it was not a private prayer, nor merely petitionary, but concionatory, and informing the Disciples of many excellent passages, whereof one is expressed in the end, That their joy might be fulfilled. So then, one main reason, why Christ did at this time so publicly and solemnly pray for his Disciples, it was to fill them with comfort. That they might forever remember these words before his death Christ knew they must conflict with great difficulties, therefore he provides suitable consolations▪ Observe,

That it's Christ's special will and care, that his people should walk comfortably. As Ahasuerus did not like to see Nehemiah look sadly: so neither doth Christ will that his people should walk with dejections and discouragements, but abound in an heavenly and unspeakable joy. It's a dishonor to a Prince to have sighing subjects; Therefore in Nero 's time to weep or sigh, was a capital crime, and it reflects upon a Master to have his servant walk with discontent: Thus it's a dishonor to Christ, and to his Gospel, when those that fear God walk without hope or faith, still complaining that their souls are disquieted and cast down within them. A Christians joy is so greatly aimed at, that the sum of those valedictory Sermons, and large farewell discourses Christ makes to his Disciples, was to establish them therein, John 15.11. These things have I spoken that your joy might remain, that it might be full. It's not only joy, but a constant full joy he requireth, that it might remain: The people of God are not to think it enough to have joy sometimes, though they are to bless God for any degree in the least continuance, but they are to keep this fire always upon the altar of their hearts, whatsoever may not continue with them, yet their joy must; Though we cannot find thee always thriving, always healthful, yet we should see thee always joyful; we should never find a Christian without this, let his conditions and temptations be never so sad, and then it must be a full joy; not a light flash, but such as shall fill up thy heart, that shall soak to the root of thy soul, that no ordinary thing can remove thee from it. This point is of great concernment unto the godly, who commonly think themselves Benonies, and will not be called Naomi, but Marah ; that with Rachel, refuse to be comforted ; that as some wicked men will not hear of the threatening, but put far from them the evil day ; so they stop their ears against the promise, and put the good day of God's grace out of their mind.

Now although I should first show, the nature of Christ's joy, what it is, and how it is to be fulfilled in believers, yet I must first dispatch Christ's end in this prayer, and all other his dispensations, viz. That the joy of the godly may be filled in them. So that you are to look upon it both as a duty, and as a privilege. Not to live comfortably is a sin, as well as not to live holily; and take heed of quenching God's Spirit, as it is a Comforter, as well as it is a sanctifier. For that it is a main intent of Christ to have you clothed with the garments of joy, will appear by these particulars:

First, This solemn and remarkable prayer, which our Savior did make with so much fullness of heart, was for this end, to fill them with joy. Though Christ prayed for impetration of the benefits mentioned in this prayer, yet the end why he spake this prayer so solemnly in the ears of the world, was that it might be a perpetual standing stock of comfort to the godly. Therefore the Apostle John, because the other Evangelists pretermitted this prayer, and much of his farewell Sermons, is very large and exact in the description of it: so that the Spirit of God thought it not enough to have it vocally pronounced, but also to be committed to writing, that so all the generations to come might take comfort from this prayer: If therefore the godly man consider, what Christ here prayeth for, and who it is that doth pray; The dignity of his person, the certainty of being heard; if there were no other Scripture remaining but this, there would be ground enough of joy. For the things which usually sad the hearts of God's children, are either from within or without; from without are all the oppositions and cruel usages they meet with in the world by wicked men. These are thorns and goads in their sides: These are wolves to the sheep, and where they cannot suck their blood, yet they are briars and thorns, to tear and rend their wool off. Now our Savior's prayer is sufficient to turn this water into wine, he makes us to gather grapes even of these thorns. He showeth this is matter of joy, and not sorrow; for those sadding thoughts which arise from within us, which indeed are the heaviest, as because of their corruptions which are strong in them, their proud, earthly and unbelieving hearts, as also their proneness and danger to apostatize one time or other, to suffer shipwreck; Our Savior doth expressly provide cordials against these faintings; The petitions are so direct and complete against such decays, that thou mayest afore-hand with Paul triumph, and challenge any creature in the world, to hinder thee of the Crown of Glory: Oh then in the midst of all thy perplexed thoughts within, remember this prayer of Christ! Look not upon it as once spoken by Christ, and so passing away; but know it is as efficacious and powerful in operation as ever; length of time hath not diminished from the virtue of it; if Christ were now upon earth, and in thy closet or chamber praying with thee, it ought not more to refresh and comfort thee, then when once in the flesh poured out by him; yea some have thought, that the expression, Heb. 5. of Christ's prayer and supplication with strong cries and agonies, hath reference to this prayer, though his tears and agonies, are not mentioned: Howsoever Christ always prayed with such zeal and fervency, that he was sure to be heard: See then, if the want of anything, which may discourage thee, may not be provided for in this prayer; and shall Christ do it for this end, that thou mayest always have comfort? And yet art thou dejected, What shall Christ die in vain, and pray in vain? So certainly, whilst thou walkest thus uncomfortably, it's as if Christ had done none of these things, or else had done them in vain.

Secondly, Christ's care and will, that the godly should live comfortably, appeareth in those many commands, for to rejoice. So that there is no command for any holy duty, or to avoid any sin more frequently enjoined, then to walk with joy and gladness of heart, the people of God they doubt whether they may rejoice, they think such barren and unprofitable wretches as they are, may not apply comforts; They think this children's bread doth not belong to such dogs, as they are; Oh but remember how indispensable and peremptory the command of God is, that thou shouldst walk joyfully before him! Phil. 3.1. Finally, my brethren, Rejoice in the Lord ; When he had exhorted to many duties before, he keepeth this sweet wine to the last. Finally, I have no more to say, this is the sum of all, do such and such duties, but still remember to rejoice: Oh to pray dejectedly, to do holy duties, but with a sad heart, this is to mar all! As in alms, so in all other duties, God loveth cheerfulness ; but he saith, Rejoice in the Lord ; Thy joy must be in heavenly objects, and from spiritual motives, from Evangelical privileges; some joy in their honors, some in their pleasures, some in their lusts, as the swine delights in mire and mud; but the joy of God's people is in and through Christ: Therefore he saith, That my joy may be fulfilled in them, not the joy of the world or the flesh: Hence verse. 3. it's made the sure character of a Christian indeed, who hath more then the outward form of religion, that he rejoiceth in Christ Jesus: But as if once speaking were not enough, see how the same Apostle doubleth it, Cap. 4.4. Rejoice in the Lord always, and again I say, Rejoice. Certainly there is something in it, that the Apostle ingeminateth it, Again, I say, Rejoice, he knew how hardly the people of God are brought to rejoice; How can they that are thus afflicted, that have so many exercises, bid them Rejoice, you may as well bid an heavy log fly up into the air? Alas, they are so oppressed and hardened in heart, that they can no more rejoice, then a stone speak: But the Apostle will hear none of these excuses, I say it again, Rejoice, and that always, let your condition, your temptations be what they will, let the times be what they will, yet rejoice always ; so 1 Thess. 5.16. Rejoice everm • re ; Do not think it arbitrary or left to thy choice to walk joyfully. No, awe thy heart with the command, that as thou darest not lie, steal, commit adultery, because God commands the contrary; so neither darest thou walk with distrust, unbelief and discouragement, because God's word is against it.

Thirdly, Christ hath provided for the Christians comfort not only by commands, but also by promises. The Scriptures are like a pleasant garden full of the sweet flowers of the promises, therefore called 1 Pet. 1.4. Precious promises ; you may observe, that the promises run through the heart of the Scripture, as those four rivers did paradise, to water and refresh it. Hence it's said, That we through the Scriptures might have consolation and comfort, Rom. 15 4. Hence David in all his tribulations found the word of God sweeter then the honey or the honey-comb. There cannot be any strait, any grief, but there is a peculiar promise against it; so that if at any time thou art disconsolate, either public or private afflictions lie sore upon thee, remember the promises, encourage thyself from them: Oh walk not as if this world were such a wilderness, that God had provided no fountains to refresh the barren soul! As it was a custom amongst the Jews to give a cup of wine to the condemned person to refresh and comfort his spirits, Therefore it was the height of malice in the Jews, when instead of such a cup they gave Christ gall to drink. Thus God hath also appointed in his word so many precious and glorious promises for his children in every condition, and the devil on the other side, he would give them gall to drink: If then thou wouldst live with heavenly joy, let the promises be thy meditation day and night.

Fourthly, Christ hath provided for the comfortable life of his people, by appointing a Ministry in his Church, among other ends, for this, to comfort the afflicted soul, and to pour oil into the hearts of such as are wounded. They are to be sons of consolation, like Barnabas to the children of sorrow for their sins; so that it's one of the greatest parts and work of the Ministry to publish glad tidings, and to preach the acceptable year of the Lord to such as groan under the burden and prison of their sins; Christ himself accounted of this in his Ministry above all other things, Isa. 50 4. He hath given me the tongue of the learned, to know how to speak a word in season to him that is weary: Oh it's not everyone that can deal with a tender conscience; we must have an Eagles eye, and a soft hand; so that our work is not only to convert the profane, to build up the converted, but to be daily comforting and exhorting the afflicted in soul! And ô that there were many upon whom we might dispense this part of our Office? You are apt to say, Ministers preach nothing but damnation, they will not comfort such as lie a dying: Oh there is nothing more desired by them, then to meet with such humbled souls, to whom they might milk out the breasts of consolation! To such they say, as in the Canticles, Eat ô friends, yea drink abundantly ; but it would be a woe to us, if we should tender these comforts to wicked and impenitent men. There is a notable place to this purpose, Ezek. 13.22. where God threatens the wicked Ministers, because they strengthened the heart of the wicked in promising of him life, and made the heart of the righteous sad. When therefore we have to do with the contrite heart, we with-hold no comfort from him, as the Apostles style themselves, 2 Cor. 1.24. Helpers of the believers joy: So that in this is our study and labor seen, as well as in Doctrine and reproof.

SERMON LXXVII. Of Joy and Comfort, Snewing how many ways the Spirit of God works it in the hearts of his People.

IT's Christ's special Care and will (as you have heard) that his people should walk joyfully, Several Demonstrations have been thereof, Christ's Commands to rejoice in his promises, his Ministers are appointed for their joy.

In the next place, This will appear true if yeu consider the works of God's Spirit, and Christ's end of sending them into his Church ; The Spirit of God is not only to convince of sin, To sanctify and make holy, but it is also to comfort; Hence he is four times called the Comforter, Joh. 19.16.26. Joh. 15.26. Joh. 16.7. Even those who plead to render the word Advocate, and not a Comforter, yet it comes to this at last, Seeing the end of all his actions is to bring Consolation into the afflicted Soul, That as the Spirit of God moved at first on the waters, to make a lightsome and glorious world, so he doth on the waters of the broken in heart, to make as it were New Heavens, and a new Earth there, where was nothing but horrid confusion; That as the devil is the Prince of darkness, is always accusing and troubling the godly endeavoring to bring them to horror and despair, Therefore he kept the possessed party about the solitary Tombs, and endeavored that the Incestuous person should be swallowed up with overmuch sorrow; So on the contrary the Spirit of God is wholly to comfort, to support, to revive, and to make glad the grieved in Spirit, insomuch that the Hebrews have a Proverb, Super maestum non cadet Spiritus Sanctus, for this Reason say some Learned men the Prophets before they could prophesy sometimes took an Instrument of Music to play on, as Elijah, Isaac would eat of Venison, to refresh his Spirits before he did prophetically bless his Children, Howsoever the Spirit of God being expressly called a Comforter, it's plain, that in all his operations and workings he intends solid and true joy, called therefore Joy in the holy Ghost, not only objectively but efficiently, because it is wrought by him, and indeed we need the Spirit of God to comfort us, for we cannot attain to this joy by our own strength, That as we need the Spirit of God to regenerate us, because dead in sin, So also to comfort us because under the guilt of sin, We are like so many Judasses and Cain's ; Naturally we are a barren wilderness, not only in respect of graces, but also of Consolations; Look upon many afflicted and tempted Children of God, No Friends, No Ministers can comfort, Read the Promises, apply them never so powerfully yet they cannot be comforted, till God work it in them.

Now the Spirit of God is a Comforter to his people several ways.

1. By way of Instruction and conviction, It informeth that it's a sin not to believe in Christ, that it's not humility but frowardness when we keep off from the Promises; That as it would be self-murder not to eat or drink, so it's Soul-murder not to eat or feed on Christ, which is called believing, Joh. 6. Hence this Spirit of God is said to convince the world of sin, Joh. 16 9. And wherein, or what sin especially? Even because they would not believe in Christ ; Oh this is a special mercy, when the Spirit of God hath by the Gospel so far convinced thee, that thou seest it thy duty to believe, to rejoice, for who is there when once feeling the burden and weight of sin, doth not with Adam run and hide himself, doth not conclude, his sins are greater then he can bear? It's not for such a wretch as I am, to have a drop of water to refresh me, much less a drop of Christ's blood, yea, his whole blood; Hence when we come to a tempted Christian, we may admire at the subtleties and strong Objections he can bring against his comfort: Never did any Heretic more subtly and pertinaciously oppose the Truth of Christ, then such an one will object against the Promises, So that you heard it was the tongue of the Learned, Isa. 50.4. that could know to speak a word in season to such wearied persons, yea, to this day are not the Protestant Writers conflicting with the Papists about the particular application of Christ to every Believer, asserting that it is every Christians duty to say with Paul, Gal. 2. who loved me and gave himself for me ; Now this particular appropriation of Christ to a man, is the foundation of all joy and peace: And do not the Papists bring all those Objections that a tempted Christian is apt to produce, Such as these God's Promises they are indeed true, I doubt not but God is able, only I question myself whether I have such conditions and qualifications as are required for the Promises? Again the Promises are general, whosoever shall believe or repent, shall find mercy, but my great fear is, whether I do truly repent or believe; Yet again, They object, as Bellarmine, the heart is deceitful: how many have persuaded themselves, they do repent and love God, when indeed they do not, and it may be I am such an one.

Lastly, They doubt not of God's power (they say) or of his ability to pardon all their sins, and to justify worse sinners then themselves, Only here is the Question whether God will or no, God hath nowhere in his Word said, Thou such an one, thy sins are forgiven thee; These and the like Objections which Popish Writers urge with much vehemency, The tempted Christian presseth with great strength, because such are in a contrary disposition to believing, and so feel nothing but sin in the guilt of it, and Unbelief doth as much deceive and disturb the soul, as Melancholy or madness will the fancy.

I have been large in this, to show what mighty and gracious work of God's Spirit, that is, to instruct, and convince the heart of this duty, to believe and rejoice, to be able to say, God delights not in these perplexed thoughts, as he saith of these superstitious duties so these immoderate fears and dejections, Who hath required these things at your hands? I shall answer for unbelieving sorrows as well as carnal mirth, for those dejecting fears and unquiet troubles of soul, Thou art to fear hell and damnation as well as for Licentious jollities.

2. The Spirit of God doth not only inform of the duty of Comfort, but also directs unto the way of comfort ; It doth lead into the true way of Justification, Joh. 14.16. The Comforter will teach you all things, and bring to your remembrance ; As he is the Comforter he will teach them what way to take, that they may have true Consolation, for as by nature it's an engrafted principle in all to desire happiness: Ask any man in the world, and he will answer affirmatively to this Question, So every man troubled and humbled for sin would willingly have comfort, as the lame man would to walk, the blind man to see, but how to have true peace with God, there is the difficulty; As there were above an hundred Opinions amongst the Philosophers, wha • was the summum bonum, So there are great disputations about that Righteousness whereby we are justified, the ground of peace, So that it's an heavenly skill to be directed into the right way for comfort, Heb. 6. The babe is unskillful in the word of Righteousness, As the young Child though it crieth for the breast, yet knoweth not how to come at it; Before the Gospel was purely preached, how many false ways were observed to comfort the afflicted conscience, how many Pilgrimages, devotional prayers, and several penitential practices were enjoined, to comfort the timerated heart through sin, but all these were like Jobs miserable Comforters, Physicians of no value; The souls Mountebanks that instead of healing did enflame and enrage the wounds more; Therefore as to the infant new-born, it's a great matter to fall into the hands of a good Nurse, for the education of it and care about it; No less is it, for people when once awakened through the guilt of sin, and deeply wounded for their iniquities, to have such spiritual Physicians that can prepare them the true Gospel-cordials, and direct them into the right way for Consolation, This is the Art of Arts, Nothing being more tender and to be handled with more c • rumspection then a wounded Spirit; These are therefore two distinct benefits, to be convinced of the duty to walk comfortably, and to be dire •• ed into the way of it, for who is not here out of the way? Doth not everyone think to obtain comfort by working and not believing? Do they not labor to qualify themselves sufficiently first, and then go to Christ? Do we not think by works to come to Faith, and not by faith to works? To do enough to comfort ourselves and then go to Christ for comfort: This is the preposterous course that every afflicted soul doth naturally take? Oh then as the wise men when they saw the Star that directed them to Christ, rejoiced with exceeding great joy, so when the Spirit of God shall direct thee by the word into this supernatural way of rejoicing bless God for thou mightest have wandered through dark and uncomfortable ways into hell itself.

3. The Spirit of God is given by Christ to comfort us Causali • er, that is, it doth by a mighty efficacious power work joy in the soul ; Is bids the heart rejoice, and it will rejoice; Neither greatness of sins, sense of unworthiness, weight of Temptations, oppositions of Satan shall discourage; But as it's said in Job, when he speaks peace, who shall make Trouble? So it's here; When God commands the heart to be quiet and to rejoice before him, who can forbid it? Hence Gal. 5.22. Joy and peace are made the fruits of the Spirit ; It's only the God of all Consolation and Father of all comforts that comforteth us in tribulations, 2 Cer 1. So that as the Almighty insuperable power of God goeth to make a gracious heart, so also it doth to give a comfortable heart; That God who made Iron to swim, and the waters of Jordan to go backward, he also and he alone makes the heavy heart to sing for joy; Oh therefore pray for this work of God's Spirit, though thou canst not of thyself rejoice, yet the Spirit of God can make thee joyful.

4. The Spirit of God is a Comforter by witnessing and sealing unto us that we are the Children of God, for then we have joy in the fullness of it when we have assurance, not only resting on Christ for Salvation, but assured that we are in him: Now this is the proper work of God's Spirit to witness unto us, Rom. 8. and to seal unto us, Eph. 4 30. when the Spirit of God doth thus assure, then the Oil of joy doth overflow, On the contrary many of God's Children do therefore walk in darkness, and are like the Passengers with Paul in his Voyage, tossed up and down with waves and tempests, not seeing the Sun for many days, and all because they have not this sealing and witnessing unto them, had they this, then they could with old Simeon say, Lord, let thy Servant depart in peace, I can live and die comfortably, when he hath thus seeen the Salvation of God; Hence he is called the Spirit of Adoption, which being sent into the hearts of the Godly makes them to cry Abba Father, Gal. 4.6.

Lastly, The Spirit of God comforts them by blessing the Ordinances, and making them successful to them ; These are like Jonathan's eating of honey, like Elisha feeding himself to go a long journey: The Gospel is a Gospel of comfort, The Sacraments Seals of Comfort, The Preaching of the Word instrumental to increase joy, Prayer is an heaven to the Soul; Now the Spirit of God blessing these to the godly soul, doth thereby fill him with heavenly Consolations, That as Christ in Prayer had his countenance changed, shining like the Sun, and his garments with glorious Light, and as Moses in his Communion with God, had his face shining so as to dazzle the eyes of his beholders; Thus many times the children of God in these duties, have soul-transfigurations, and are so full of joy that they can scarcely bear it, despising the pleasures of this world for such spiritual joy. Thus you have heard it's Christ's will, we should have completed joy in us, because of the holy Ghost.

But in the next place, if we consider Christ himself, for what end he came into this world, and what he hath wrought for us, this makes it evident that Christ left nothing unwrought that might procure our joy, for what are his three Offices but to procure our peace, Did he not as Priest make an atonement for our sins? Did he not as Prophet reveal the good pleasure of God about our Salvation? Did he not as King subdue all our enemies? Now what is the fruit of all this, but joy and peace ; Therefore he is called our peace, and the Prince of peace, Isa. 9. yea, Is he not still our Advocate ever-living to make Intercession for us, and can any other thing then honey distill from these sweet Combs?

Use of Exhortation To the people of God, Awe yourselves with this Duty; As Jonah said, he did well to be angry, so you think you do well to be thus immoderately grieved with Peter, You bid Christ go from you because you are a sinner, you plead for your unbelief, you argue for your troubles; Is not this to oppose the comforting spirit of God within you? Did not Judas murmur and cry? but because there was no faith and holy joy, therefore he became miserable, 2 Cor. 7.10. you see there is a sorrow opposite to godly sorrow, and that is when it is not in the manner, God hath appointed: There is a repentance to be repented of, There is a grief thou must be grieved for, how many sad thoughts and tears will require more sad thoughts and tears.

Use of Instruction on the contrary, It's Christ's special will that all who live wickedly should have no comfort; Woe to ye that laugh, and there is no peace to the wicked, Isa. 57.21.

SERMON LXXVIII. The several Sorts of Joy, and the Nature of Spiritual Joy: Showing also how far it transcends and differs from Worldly Joy.

THese words are the final cause of Christ's solemn prayer for his Disciples. Wherein you have,

The Benefit itself described, and the Manner of possessing of it.

The Benefit itself is, My Joy.

This may be understood Actively and Passively; Actively, for that joy which Christ might take from his Disciples, being preserved in purity of Doctrine and Unity amongst themselves. Thus some understand it, and parallel a like place, Phil. 2.2· where Paul bids them fulfill his joy, which was the joy he would take by seeing their happy agreement; but because it's said in the Text, That this joy may be fulfilled in the Disciples themselves. Therefore it is more consonant to understand it passively of that joy, which the Disciples took in him, and the benefits flowing from him: So that it may be called Christ's joy, both effectively, because he is the Author and giver of it; as also objectively, because it is in him, in divine and holy things, not in the world much less in the pleasures of sin.

Now the Manner of possessing is, that it may be 〈 in non-Latin alphabet 〉 , filled up, that they might have a good measure of joy, overflowing, he would have every part of the soul filled with it, and every kind of joy, yea degree of it; some superficial joy for the degree of it, or some transient joy for the continuance of it doth not answer our Savior's prayer, it must be filled up.

Lastly, Here is the Subject recipient of it, in themselves. This (say some) is spoken oppositely to worldly joy, to such as men take in the pleasures of the world; these are but in the face, in the countenance, they are not cordial and hearty.

Observ. 1. That there is a joy in Christ which his people are to have fulfilled in them. As they are to be filled with grace, so with consolations, and one floweth from the other, though not naturally: It's of great concernment to treat of this joy, because the people of God look upon it as a thing above their reach. They are convinced of repentance, of humiliation; but not of walking joyfully.

There is a three-fold Joy:

[ 1] 1. A Natural Joy, which is an implanted affection in a man, and of itself simply considered is not a sin.

[ 2] 2. There is a Sinnefull Joy, which runneth into two streams, either when the Object is wholly unlawful, when it's a forbidden Tree, and we may not eat of it; And thus to rejoice in our evil doings, to take delight in the ways of wickedness, this is a wicked joy, that will end in tormenting sorrow, and it argueth a wretched distemper of the soul, otherwise it would find sin to be terrible and bitter, but through the corrupted constitution of the heart, it comes about that they delight in sin, as distempered stomachs do in coals, ashes, or such dross. Again, there is a sinful joy, when the Object matter is lawful, but then we exceed in the measure, in the bounds or limits, we over-joy. The water runs over the bank, and then it gets soil, and it's as hard to rejoice in these things, and to sin not, as it is to be angry, and sin not.

[ 3] 3. There is a gracious and an heavenly Joy, when the soul delights itself in God and Christ, in all heavenly Objects: For though to wicked men these things are a burden, yet to an heavenly heart they are the most connatural Object: They are the proper center of the soul, as David often professeth his joy in the Lord: It's of this we are to speak of, only we must inform you something of joy in the general. The Philosophers speak of a three-fold affection suitable to one another: There is Love, which is carried out to an Object that is good simply considered: There is Desire which moveth to some good thing, but absent, and not yet obtained: And then there is Joy, which ariseth from the obtaining and possessing of it: And answerable to these, there are Divine Graces, and supernatural works of God's Spirit in the soul.

There is the Love of God, which next to Faith, is of the greatest glory and activity in the soul.

2. There are Desires and earnest longings after God, to which hunger and thirst, a promise is made, of being fully satisfied.

3. There is Joy, which ariseth from the enjoyment of God, only you must know there is Gaudium viae, a joy we have while in the way to Heaven, which admits of much increase, and meeteth with much opposition; and there is Gaudium Patriae, a joy in Heaven, where the soul will then be so filled, that it cannot receive anymore.

To know the nature of this Joy, Consider,

[ 1] First That the efficient cause of it is only God. The Spirit of God is called the Comforter, as you heard, because he alone poureth it into the heart, as the Heavens only give rain, and it's called Gal 5.22. The fruit of the Spirit, which doth imply, that it comes solely by God's Spirit, and that there is excellent sweetness in it: Lusts are called the works of the flesh, but this with other Graces, The fruit of the Spirit. Hence it is, that as in respect of Regeneration, the Spirit bloweth where it listeth: So also in respect of Consolation, How many of God's children walk with much consolation, and abound in much joy. And others again, go bowed down, and greatly tempted, not obtaining comfort, though they would give a world for it: So that as the Husbandman cannot have rain when he would, nor the Merchant wind when he would, neither can the godly have comfort when they would, as appeareth by David, praying so earnestly for the Joy he had lost ; It's the fruit of the Spirit ; Therefore joy doth not flow from Graces exercised, as by a natural resultancy, as heat doth from the fire, and light from the Sun, but by God's voluntary dispensation of it. The Schoolmen use to say, That a man doth not merit (that is their proud phrase) by rejoicing in God, or good things, but by his Love, which was antecedent, and from which joy (they say) floweth by a natural necessity; But the Scripture makes these two, Love and Joy, two distinct works of God's Spirit, and that they are separable, experience confirmeth it; for many men that are high in Grace, are low in Comfort. As the tall Mountains have few flowers on them, or Mines of Gold little grass covering them.

Secondly, To this Christian Joy is required a knowledge of God, and faith in him, as revealed in the Word. As there cannot be any love or delight in what we know not; so neither any joy. The brute beasts have no joy properly, because they have no knowledge; They have a natural delight, but that is not truly joy. Infants may have grace, yet have no actual joy; Therefore when John Baptist a babe in the womb, did leap for joy, it was extraordinary; and this is the reason why ignorant and carnal men are wholly destitute of all heavenly joy. They have no knowledge, no spiritual illumination; so that as the blind man cannot delight in pleasant colors, nor the deaf man rejoice in curious music, neither can the natural man rejoice in heavenly and holy Objects; for he knoweth no better, he is not acquainted with any other Comfort or Consolation, but what is in the bowels of the creature.

Thirdly, There is required a sanctified and heavenly frame of heart. For such as a man is, such is his joy. The voluptuous man rejoiceth in his pleasures, the intellectual man doth so rejoice in his studies, and finding out of truth, that some have forgot their time of food, yea have not attended to their lives, so great hath their joy been in such contemplations. Thus the people of God, being made new creatures, and made partakers of a Divine Nature, they now become to love and delight in those Objects, which once they hated and abhorred; They find all the Consolations from the creatures contemptible in respect of God, concerning whom they say with David, The Lord is my portion, and whom have I in Heaven, but thee, and in earth, in comparison of thee? The old Rule is▪ Simile gaudet simili ; The heavenly heart delights in heavenly Objects. Heaven itself, and all the Glory of it, do not, or cannot affect a wicked man, no more then fine flowers or pearls do a Swine: So that this duty of rejoicing in God, is altogether impossible to an ignorant carnal man, they can no more in their souls thus be raised up to God then in their bodies they can fly in the air. As our vile earthly bodies must be made spiritual and immortal, ere they can be filled full of agility, and be enabled to meet the Lord in the air: So these souls of ours must be renewed and sanctified, ere they can take any delight in that which is good.

Fourthly, This Christian Joy requireth some kind of possession, at least in some degree of Christ, or those good things we long for. Propriety and possession is requisite to joy. To know of never so many excellencies, if a man have them not, it doth but increase his misery. The famished Lepers knew there was food enough abroad, but till they were replenished, they could not rejoice in it. What joy hath a poor man to hear of many others that are rich; the sick man of many others in health? If they have not such things in peculiar possession, it advanceth them not at all. Hence full and completed joy is only in Heaven, because there is full and complete fruition of God; Then we are come to our journeys end, we cannot go further, or desire more then we have: But in this life, our joy may be daily filling our hearts; There be many vacuities to be filled up; There be many desires still to be satisfied; so that we are to grow in our joy, as well as in knowledge and in grace. But yet because even in this life, God is the God of his people, and they are said to have him, and to enjoy him; and so Christ is said to dwell in their hearts ; yea the Father and the Son are said to be in them, to sup with them, to take up their mansions with them, to dwell amongst them. Hence it is that even in this life they may have unspeakable joy. Therefore when the soul hath left the presence of God, or is under many sad and black temptations thereby, as we see sometimes in David, and in the Church: Oh the anxieties, and perplexities that it is filled with! Therefore in the Devils there is no capacity of any joy: For although they have a self-love, and though their wicked desires be many times successful in tempting of men, and destroying of their souls, yet they cannot rejoice, because the state of misery they are in, cuts off all hopes from them: If therefore the godly would live joyfully, let them take heed of interrupting their communion with God; see you do nothing to eclypse this Sun; If God hide his face, all your comfort will presently wither.

In the next place, Consider the transcendency and excellency of Christ's Joy above all worldly joy. It cannot be denied, but that many wicked men spend their lives in jollity, they seem to be the only merry men, and godliness is decried for Melancholy, for moping, and for that which will undo a man: But true joy in the Lord surpasseth all human and worldly joy.

[ 1] First, The soul can more intimately and fully receive it's object then the body can. Bodily and worldly pleasures are received in by the senses, which are but narrow doors and gates of the soul; but the soul of a man, what it receiveth, it doth let in with greater abundance: Hence if the Object be finite, and a mere creature, it cannot fill the heart: the heart is too bigg for it, only God is more then the heart can comprehend: Therefore all the pleasures, and all the joy that any man can take, though he set himself to it, as Solomon did, yet are but like the joy of tickling, or scratching, comparatively to those immense joys and consolations, which God vouchsafeth: Hence our Savior saith, Your hearts shall rejoice, John 16.22. This heavenly joy is like Elisha 's oil, that multiplieth exceedingly, and stayeth not, till thy cruises fail to receive it.

[ 2] Secondly, This heavenly Joy surpasseth worldly in the pure and unmixed Nature of it. It's joy without sorrow; It's honey without any gall, called The fruits of God's Spirit, because of the sweetness of it, as the Apostle saith, Perfect love casts out fear, tormenting fear. Thus joy from Christ, and in him, expels dejections, troubles of heart. No sooner doth this Sun arise, but all black and noisome vapors are dispelled. Here is a joy that is like the Elementary fire they speak of, pure and unmixed, here are no mixtures to debase it, or allay it: But as for those worldly delights, it's as a mad man that teareth his own flesh, and yet laugheth while he doth so; So thou eatest and drinkest, and makest merry, while thou damnest thy own soul.

[ 3] Thirdly, It surpasseth in dignity; for this Joy is in God himself, it is in the highest good that can be. There cannot be a greater cause or motive to rejoice in; but as for the creatures, they are broken cysterns, they are limited in their comforts, they have their vexations as well as their delights, but above all they are below man; He debaseth himself, when he taketh delight in these sublunary things; they were made for him, not he for them: It is as ridiculous, as if a man should delight in children's baby-clouts: Oh do thou remember of whom thou art born, and thou wilt take the best things to rejoice in.

[ 4] Fourthly, Heavenly Joy surpasseth in the certainty of it. The joy which God createth in the soul cannot be taken away by any, but God himself; Though sickness come, though poverty come, though afflictions arise, yet all these cannot take away his joy, yea in death itself many times he doth most abound and overflow, whereas all worldly joy under such calamities are turned into wounds, into howlings and tremblings, so that they know not what to do.

[ 5] Fifthly, It surpasseth in the Universality and Extent of it. Joy in God is all Joy, because God is an Universal Good; There is no want, but he can fill it, no misery, but he is a peculiar remedy to it, whereas the Creatures have their peculiar Joyes, Health is one Joy, Wealth another Joy, but no one Creature hath all Comforts in it.

[ 6] Sixthly, It transcends in the Fullness and Degrees of Joy. Solomon speaks of worldly Comfort, That even in laughter the heart is sad. Even Seneca could say, Think you of those many that laugh, any one hath true Joy, Res severa est Gaudium. Digge to the bottom of the heart of these merry blades, and you will find terrors and fears there.

Use of Instruction, Which is the way to get true Joy; A life in Christ, a life of holiness, Omnis vita est propter delectationem,