William Jenkyn
1. Obs. 1. Great is our natural propensenesse to grow wanton against God by his goodnesse. Seldome is God provoked so much by any, as by those who most deeply partake of his indulgence. It’s very hard for God to smile, and for us not to be wanton. How frequently doth God complain of the unkinde requitals returned for his loves! Do ye so reward the Lord, O foolish people! Deut. 32.6. Jesurum waxed fat and kicked: who, because laden with fatnesse, therefore forsook God that made him. And Isa. Isa. 1.2. 1.2. I have nourished children, but they have rebelled against me. ‘Tis pity (as we say of fair weather) that the goodnesse of God should do any hurt: but we are commonly not more unsubmissive under corrections, then wanton under comforts. Gods severity restrains from that impiety which his indulgence draws forth, by meeting with a sensuall heart, that turns the favours of God into the fuel of lust. It’s much easier to walk steddily in a path of deep dirt, than of slippery ice. How just, nay, how good is God to abridg us of that comfort either inward or outward, which we abuse! to turn us (like sheep) into short pasture, if there we thrive best; and rather to deny us mercies in mercy, then to bestow them in wrath.
2. Observ. 2. The best and choycest of outward administrations cannot better a bad heart. Even grace may be received in vain. The best preaching and Preachers in the world have not seldome been sent to a gain-saying people. Rom. 10.21. Luk. 16.31. Neither Moses and the Prophets, nor one raised from the dead, nay, nor the preaching of Christ himself can of themselves work upon the heart. Morall swasion comes far short of effectuall grace; and the word of grace much differs from the grace of the word. Warm cloathes and strong waters cannot fetch life into a dead man. The plentifullest showers leave the heath unfruitfull. Nature, after all imaginable improvements, is still but Nature, till supernaturally renewed. How happy were we, if men would attribute the unreformednesse of the times under the Gospel of grace, more to the strength of their own lusts, then the weaknesse of the Ministers labours: and if, in stead of glorying (I had almost said, of placing religion) in the parts of Ministers, they would humbly and ardently seek God for that blessing, without which, the fattest Ordinances devoured, leave but leane souls.
3. Observ. 3. The most holy and happy enjoyments are not without their snares. There’s danger in enjoying the best things, even the grace of God. Men ordinarily conceive that there is danger in wanting the Ordinances, in sinning, in being in sinfull company, and using worldly comforts; but they consider not that even their graces, their good works, their comforts, every Ordinance and dutie have their snares accompanying them. Diabolus surgit armis quibus dejicitur. Cave non tantùm ab operibus malis, sed etiam à bonis. Luth. Our very graces may occasion us to be proud, and our very comforts to be secure. Luther was wont to advise men to take heed of their good works. There are no services so holy, but Satan creeps into them, and when he cannot hinder the externall, hee endeavours to spoil the spirituall performance of them. He labours to winde himself even into Paradise, and loves to stand among the Sons of God. How oft doth he shew men the beautiful buildings of their late performances, to a worse end than the Disciples did Christ the buildings of the Temple! And how rare is it to finde that Christian, who by self-debasing, leaves not (as it were) a stone upon a stone which he casts not down by having low thoughts of high services! Eccl. 5 1. Thou must not onely keep thy foot from entring into places of vanity, but also keepe thy foot when thou entrest into the house of God: not onely take heed that thou neglectest not hearing, but also take heed how thou hearest. How oft have the servants of God been humble and hungry in the want of those tokens of grace, under the enjoying whereof they have been proud, unprofitable, and (the sin of these Seducesrs being naturall) almost lascivious!
4. Observ. 4. An unholy heart sucks poyson out of the sweetest and holyest enjoyments: Even the grace of God he abuseth to his own perdition. Unto them who are defiled and unbeleeving (saith the Apostle) is nothing pure. Tit. 1.15. They taint every thing they touch. Prov. 15.8.28.9. Their best services are abomination to the Lord. Their prayers are turned into sin. The word is to them the savour of death, and the grace of God pernicious. The Sacraments are poyson and damnation, Christ is a stumbling stone: Their table snares them, their prosperity slayes them. Whatever we have, till Christ be ours, cannot be enjoyed profitably: the guilt of the person must be removed, before the comfort of the gift can be enjoyed. Out of Christ, all comforts are but like a funerall banquet, or the prison provisions of him who is fed against his execution. And a sinner is as farre from returning any enjoyment by love to God, as he is from receiving it in love from God: His heart is the heart of an enemy, even under the dispensations of grace. And what are all blessings (til the heart be changed) but furniture to oppose God, and fuel to increase sin? O Christian, in stead of boasting how good thy enjoyments are in themselves, labour to finde them good to thee. It matters not what the things are which thou receivest, but what thou art who dost receive them. The same promise which purifyes a Saint, (through thy sin) pollutes thee. The same breath which warmes him, cools thee; he being neer, thou farre from him that breaths. Till grace savingly work upon thee, thou art but a wanton under grace.
5. Observ. 5. 1 King. 21.13. 1 Sam. 15. Mat. 23.25. Corrupt nature can cast even upon foul and lascivious courses, the cloak and colour of a religious pretext. The murderous contrivements of Absolom and Jezabel, The disobedience of Saul, the devouring of widowes houses, the maliciousnesse spoken of by Peter, 1 Pet. 2.16. had their several cloaks and covers. The unlovelinesse of lusts in themselves, and the love of sinners to them, put sinners upon this covering of them: by reason of the former, this covering is required; by reason of the later, ‘tis contrived. But of this more before.
6. Observ. 6. God is gracious even unto them who abuse his grace. He affords the means and offers of it, to them who turn it into lasciviousnesse. He holds the candle to them who will not work by, but wanton away the light. He cals men, though they will not hear; and woos them who will not be intreated. Certainly, God doth not onely shew himselfe a God in powerfull working, but even in patient waiting upon the wicked; none but a God could do either. Oh sinner, how inexcusable wilt thou bee in that great day, when God shall say, Isa. 5.4. What could I have done more; or how couldst thou desire me to wait longer for thy good? Certainly, thine own conscience shall be Gods deputy to condemn thee. If thou shalt give an account for every idle word which thou thy self hast spoken; how much more for every unprofitable word which thou hast made God speak to thee! For the Lords sake, Christians, take heed of receiving the grace of God in vain. And how should this goodnesse of God put us (especially Ministers) upon imitating of him! though sinners be wantons under grace, yet let not us be weary of dispensing it. 2 Tim. 2.25. Let us wait, if peradventure at any time God may give sinners repentance. Ministers are spirituall fishers: and fishing, we know, is a tedious work to him who hath no patience. The catching of one soul will make amends for all our waiting. Our patience cannot be so much abused, as is Gods.
7. Observ. 7. The doctrine of grace is warily to be handled by Ministers. ‘Tis hard to set up Christ and grace, and not to be thought to destroy the Law. Christian Liberty is to be propounded as giving no allowance to libertinism. Satan hath in no one point more drawn teachers to extreams. Because he could not keep them in Popery, by the doctrine of satisfying the Law as a Covenant; he labours to drive them to Antinomianisme, by the doctrine of casting off the Law as a Rule: because they have rejected the merit of works, he labours to make them cast off the obedience of works. But the man of God should observe the Methods of the Divel. The Apostle Paul having at large proved the doctrine of Free justification by Christ, Rom. 3.4, 5. Rom. 6.1, 15. subjoyns (and that twice in one chapter) a most vehement denyall (by way of interrogation) of any liberty to sin by grace: Shall we continue in sin, that grace may abound? and, shall we sin because we are not under the Law, but under grace? The like he had expressed before, chap. 3.31. Do we then make void the Law through faith? To all which he answereth with a μὴ γένοιτο, God forbid: words of defiance and detestation. What though Ministers, for their preaching holinesse of life, be represented as those who preach not Christ? And what though their names be crucified between the slanders of the Papists and Antinomians; the former calling them Libertines, for defending the doctrine of justification by Christ; and the later Legallists, for urging the Law as a rule? yet let them hold fast the faithful word against both; Tit. 1.9. and remember, that as Jesus is to be preached in opposition to the former; so is Christ as an anointed King, in opposition to the later; and that, as there was a resurrection of the body of their crucfied Master, so shall there be a resurrection of the crucified names of his servants; and that it is their duty to preach the Lords Christ, as Simeon cals him, and not the drunkards, the Libertines, the Antinomians Christ.
8. No expressions of Gods grace or goodnesse of any kind, Observ. 8. ought to be abused and perverted unto sin.
1 Not the temporall gifts, and worldly blessings which God bestowes.
1. We must not abuse the gifts of outward estate, whether riches, or honours. 1. Riches must not be abused, 1. to Covetousnesse: the possessours of them should not, be possess’d by them. Siut soltiotia, non negotia. They should rather be refreshments, than employments; rather used as steps to raise us towards, than stops to hinder us from heaven; rather as those things without which we cannot, than for which wee do live. Onely such things must be loved much, which cannot be loved too much. 2. Riches must not be abused to Creature-confidence. Job 31.24. 1 Tim. 6.17. Gold must not be our hope; we must not trust in uncertain riches, lying vanities, mammon of unrighteousnesse. Non fallitur qui nullifidit. Riches never deceive us, but when we trust them. The creature may be used as a staffe to walke with, not to lean upon. 3. Nor must they be abused to prodigality. Abundance requires sobriety: they who walk in slippery and dirty wayes, had need to gird up their loyns. 1 Pet. 1.13. Men should not feed upon, but onely taste pleasures; like Jonathan, who did but dip the end of his rod in the hony comb.
2. Honours must not be abused to pride. Height in place requires lownesse in opinion. There’s no advantage comes by having honour from men, but only the having therby an opportunity of honouring God. It’s sacriledge and Idolatry, to accept of honour to Gods dishonour.
2. Nor must the gifts of the body, as strength, and beuty be abused. 1. Strength must not be abused to luxury. It must not be given to Pro. 7.26. wine, and women. 2. Nor to the wronging and oppressing of the weak, nor be a weapon of any unrighteousnesse; nor 3. be abused to Jer. 9.23. boasting. If God withdraw his manutenency, the most strongly built body drops into the grave; and he who cannot be overcome by others, may by God be suffered to be his own executioner. 2. Beuty must not be abused to the enticement of others to sin, or the contempt of others who want it, or to a sinfull Manus Deo inferunt, quando id quod ille formavit reformare contendūt; nescientes quia opus Dei est omne quod nascitur, diaboli quodcunquemutatur. Cyp. lib. de discip. & hab. virg. §. 12 Bona domus, malus hospes. Vestite vos serico probitatis, byssino sanctitatis, purpur â pudicitiae. Taliter pig mentatae, Deum habebitis amatorem. Tert. de cult. Foem. Quaenam perfidia armari eloquentiâ, ut contra suum do minum praelietur? Camp. Orat. de Juv. Acad. Jer. 4.22. Exod. 1.9. mending, or rather marring of Gods wise handy worke, by paintings and spottings; as if the forme bestowed by God should be reformed by the divel: Or to a neglect of that true beuty of the soul, by being transformed from glory to glory, by the spirit, 2 Cor. 3.18. as if the house were more to be regarded than the inhabitant; and the casket more to be prized than the pearl.
3. We must not abuse the gifts of the mind. Parts, wit, understanding must not be imployed against God, to plotting against, or opposing of Christ and his truth. The edge of wit must not wound religion. Men must not be wise to do evill; or as Pharaoh, deal wisely against Gods people. Parts are never used aright, but when they are Engines to set up a building of glory to Christ, and when employed (as once the Asse was) to exalt their Master.
2. But especially should we take heed of perverting spirituall favours.
1. How pernitious is that abuse of the Decrees of God, to a liberty in sin! by concluding, that if we be elected, a wicked life shall not hurt, and if we be reprobated, godlinesse shall not help us. Whereas, he who hath elected to salvation, Eph. 1.4. Rom. 8.30. hath likewise ordained those means whereby salvation shall be obtained, and that we shall walk in the way which leads to the same. But of this before.
2. We should fear to pervert the patience and long suffering of God to a presumption, and a delaying of repentance. Eccles. 8.11. Rom. 2.4. This being a despising that goodnesse which leads to repentance, and a treasuring up wrath by Gods forbearance. God intended mercy to be prized, not despised; and he who hath made a promise to repentance, Heb 3.7. hath not made a promise of repentance, when we please; nay, how justly may God punish the contempt of his grace with finall impenitency? Repentance delaid till death, is seldome unto life.
3. Take heed of perverting the Seriptures to countenance thy sin, either in opinion or practice. 2 Pet. 3.16. Wrest them not, wrack them not to make them speak that which they never intended; bring not the Scriptures to thy opinion, but thy opinion to the Scripture; and every doctrine that cannot endure to look upon that sun; cast it down as spurious. Take not occasion by Scripture to be sinfull in practice; 1 Joh. 2.1. Scripture was written that we should not sin, not that we should sin. Let not the idle person be occasioned from Matthew 6.34. Take no thought for to morrow, &c. to neglect his calling; nor the Covetous, from 1 Tim. 5.8. if any man provide not for his own, he is worse than an infidel, to be immoderate in following it; let him as well remember, that as he is worse than an infidell who is defective in regarding his own; so likewise that hee imitates the Gentiles, Matt. 6.32. who seeks after all these things more then hee should. Take not liberty from the recording of the infirmities of saints in Scripture, to follow them in sin; Rather let the falls of the stronger, be the fear of the weaker; and the punishments which Saints brought upon themselves by their sins, be the terrours of those who have nothing of sanctity in them. The fals of holy men set down in Scripture, are like stakes fixed in a pond, not to call us, but to caution us.
4. Tit. 2.12. Luk. 1.74, 75. Let us be eminently carefull, lest our deliverances obtained by Christ from the Curse, be perverted to loosness of life. Let that which was a pledg of his love, be a spur to our duty. Though some abuse this grace to a wrong end; let us use it to a right end. To this end,
1. Admire and study the excellency of this grace. 1. in its fulnesse and sufficiency: abuse not that which is so able to help thee. Who but a mad man would throw away a Cabinet fil’d with the richest pearls, and purest gold? But we were not redeemed with such corruptible things, 1 Pet. 1.18. but with the precious blood of Christ; The blood of God. 2. In its freenesse. Gods bestowing it upon thee, when thou didst not deserve it, when thou hadst no other merit but misery to call for it, aggravates thy sinne in abusing and contemning it. Thankfulnesse becomes the distressed, rather then scornfulnesse.
2. Get an experimentall taste of this Grace. Grace hath no Enemy but the ignorant. They who abuse it, shew they never found benefit by it. A notionall professour may be wrought to a contempt of that grace, which an experimentall partaker will highly esteem. Grace is never good in the souls valuation, till it be possessed. Those who love it they know not why, wil soon disrespect it they know not how.
This for the first particular expression of the ungodlinesse of these seducers, Their perverting of the grace of God. The second followes, viz. their denying of the God of grace, Denying the only Lord God, &c.
In the words I consider,
1. The description of his dignity whom they opposed: the onely Lord God, and our Lord Jesus Christ.
2. How they opposed him, or wherein that opposition did stand; They denyed him.
1 The description of his dignity.
I conceive with Beza and the best interpreters, that it is not to be understood partly of God the Father, and partly of Christ, but altogether of Christ; and that not so much because it seems to be paralel with that place of Peter, denying the Lord that bought them, 2 Pet. 2.1. as because in the Original, the prefixing of only one article to all these titles, seems to require this reading; The onely Lord who is God, and, or even our Lord Jesus Christ.
In this description of the dignity of Christ, I shall not (that I may avoid tediousnesse and repetition) speak of his person and offices, as they are held forth in these later words, Jesus Christ; but I shall principally consider from these words, The onely Lord God,
Our Saviours dignity, 1. In respect of his place and authority: So hee is called the onely Lord.
2. In respect of his divine nature and essence; and so he is called, God.
1. In our Saviours dignity in respect of his place and authority; he is Lord (Δεσπότης,) which title is set out by the peculiarity of it to himself; The onely Lord.
In the explication of Christs dignity in this first respect, I shall briefly shew, 1. In what respect he is called Lord. 2. Only Lord.
The title given to Christ is Δεσπότης, Lord.
Δεσπότης is a word betokening a private right to rule; Herile Imperium. such as is exercised in the guiding and governing of a family, and it most properly signifieth a Master, Ruler, or governour over servants, who are bound to him. And such a Lord and ruler is Christ; whether we consider, 1 His Title to this rule and dominion. 2 His exercise of this rule and dominion.
1. His Title to it: And a title hee hath to it,
1. By a right of Creation, Joh. 1.3. All things were made by him, and without him was nothing made, that was made. Col. 1.16. by him were all things created. And this his Creation of all things the Apostle makes the argument of his dominion, 1 Cor. 8.6. To us there is but one Lord Jesus Christ, by whom are all things, and wee by him.
2. Joh. 5.17. Sicut vasis beneficio, potiùs quàm suâ naturâ accidit, ne percat aqua diffluendo; sic Deus in se creaturae labilitatem continet, ita ut ejus actione conservetur, ne pereat in nihilum recidendo. Gers. de vit. spir. lec. 1. Joh. 17.6. Psal. 2.8. Mat. 28.18. Col. 1.15. Joh. 3.35. Act. 10.42. Of sustentation and preservation: Col. 1.17. By him all things consist. If he withdraw his divine power and manutenency, they all fall into nothing; Hee is a being by his owne nature, but all others have their beings by their participation of essence from him, and his continuation of that action whereby hee gave them being. Heb. 1.3. He upholding all things by the word of his power.
3. By a right of ordination, designation, and appointment from God: Act. 2.36. God hath made him Lord and Christ. God hath given his elect to Christ, that he should be their Lord and head: that they should be his possession. God hath given him power over all flesh: he hath the right and prerogative of the first born, to be the Lord of all. God hath given all things into his hand: he hath ordained him to be judg, he hath appointed him over his own house, Heb 3.2.6.
4. By a right of unction, and reception of that furnishment and fulnesse of the spirit of grace, whereby hee was abundantly meet to be the Head and Lord of his Church. He had as much of grace as there was of grace. All fulnesse dwelt in him; Col. 1.19. and hee received not the spirit by measure. Hee had not the fulnesse of the vessell, but of the fountain; all others had only a measured fulness, Luk. 1.15. Act. 7.55. 1 Cor. 12.11. 1 Joh. 16. Isa 61.1. Luk. 1.74, 75. Tit. 2.14. 1 Pet. 1.19. 2 Pet. 2.19. Rom. 14.7.8 and for themselves; Christ had a fulness of redundancy for the whole Church.
5. By a right of redemption. Hee is our Lord, because hee hath delivered us from the hands of our Enemies; and when we were bond-slaves to sin, Satan, and death, paid our ransome. The ransomer of a bondslave was wont to be his Lord. No bondage so great as ours was, no price so great as that which Christ paid; and therefore no service so great as that which we owe.
6. Lastly, by right of Covenant he is the Lord of Christians. Wee promise to take him for our Lord, both, 1. By a marriage Covenant: so we take him for our head, guide, governour and protector. And 2. By a Covenant of hiring, and binding out our selves to his service; not only baptismally and visibly, but by an effectuall and saving resignation of our selves to all the works of new obedience.
2. Christ is a Lord, if we consider his exercise of Dominion: And this he puts forth,
1. By giving Laws to binde his servants to obedience. None but Christ can give lawes; and there are none of Christs servants but receive lawes from him. Onely Christ can ordain lawes to binde the conscience; Mans lawes binde not as they are man’s, but as they are back’d by Christ, nor can any beside Christ so give lawes to which we should be obedient, as withall to make us obedient to the lawes which he gives. Humane lawes can make men cover sinne, but not make them cast off sinne. Christ onely can write his lawes in the heart: Nor are there any servants of Christ, but so far forth as they are such, receive lawes from him. Christs servants are no sons of Belial. Every one must have a yoke upon him, though it be made by the spirit sweet and easie. By becoming servants of Christ, we do not cast off, but only change our yokes.
2. Eph. 4.11, 12 Christ exerciseth his dominion, by appointing officers in his house. These he furnisheth with gifts sutable to their places: He makes them able Ministers, and appoints them to be his Stewards, 2 Cor. 3.6. 1 Cor. 4.1. Luk. 12.42 to distribute to every one in his family, their due proportion, by way of feeding and governing. The carriage of these Stewards is not arbitrary, but appointed. They are all accountable to their Lord, for, and from whom they rule.
3. By finding his family with all necessaries for body and soul. Psal. 23.1. Psal. 84.11 His servants shall want no good thing. They shall neither pine for want, nor surfet with abundance; they shall never have so much or so little, as to make them unfit for service. Christ loves to keep them in working case. Even of outward necessaries they shall have what they want, if not what they would: Christ gives them all things that pertain to life and godlinesse; he encourageth them, 2 Pet. 1.1, 4. he assisteth them in their work; he gives them exceeding great and precious promises; hee feeds them with his own flesh and blood, 2 Pet. 1.4. he cloathes them with his own righteousnesse, he directs them with his own spirit.
4. By protecting his family from all dangers. There’s no safety but in Christs family; never are his servants in danger but when they go out of it. 1. Sam 2.9 He is the keeper of his Israel peculiarly. Though he sometimes suffers evils to touch, Psal. 105.14, 15. he never suffers evils to hurt them; he visits them in, and delivers from all their troubles, he suffers not Kings to hurt any of his servants. He takes the wrongs offered to his servants, as offered to himselfe.
5. 1 Pet. 4.17. By correcting it for its miscarriages. Judgment commonly begins at the house of the Lord. His servants are safe, but must not be secure; he suffers the world to do that which he will not endure in his own family. His servants will never be faithfull to him, nor find him faithfull to them, if he did not sometimes chastise them. He judgeth them, 1 Cor. 11.32. that they may not be condemned with the world. And whensoever the chides, he doth it not because he loves it, but because they want it.
6. By rewarding every servant according to his service. He is indeed the only Lord, but he hath sundry sorts of servants. He is a good master; but most that call themselves his servants, are unprofitable, and only titular and complementall, wearing his badg, but refusing his, work: using the name of the Lord, and crying Lord, Lord; but shunning the rule of their Lord. The reward of these, is, to be cast into utter darknesse, Mat. 25.30. who heretofore were unprofitable under light. His good and faithfull servants shall be rewarded with the joy of their Lord, even the presence of him whom they served faithfully in his absence. Mat. 25.21. Their labour of love shall not be forgotten by Christ; but all their former toyl shall bee forgotten. Their work, though never so great, is but small to their wages; nor is the weight of their labours, comparable to that of their crown; Jesus Christ will pay them for every work which they have forgotten. Their services are all book’d. He who formerly gave them abilities to work, will now give them a recompence for working.
2. In what respect is Christ called Only Lord?
1. Not to exclude the Father and the Holy Ghost, 2d Branch of Explicat. to whom with the Son, all outward works are common: and frequently to the whole Trinity of Persons is this name of Δεσπότης, or Lord, given in Scripture, Act. 4.24. Rev. 6.10. God the Father, Joh. 17.3. is called the only true God, not to exclude the Son: and God the Son is called the only Lord, not to exclude the Father, who is represented in the naturall glory of the Deity, as the Son in the voluntary office of a Mediatour.
But secondly, in respect of all creatures is Christ called only Lord, 1 Cor. 8.6. One Lord Jesus Christ, Eph. 4.5. One Lord, and that,
1. To exclude the partnership of any other in the government with him. The rule is not shared between him and other Lords. In government he hath no copartner: He is Gods only Vice-gerent. There is no other name under heaven given among men. Act. 4.12. Mat. 28.18. Heb. 1.2. Isai. 63.3. Isai. 54.16. To him hath the Father committed all power in heaven and earth, as Pharaoh did set Joseph over all the land of Egypt. God hath appointed him heir of all things. And as Christ had no co-adjutor in the work of redemption, so hath he no partner in the glory thereof.
2. 1 Tim. 6.15. To note his superiority and preheminency above all other Lords. In which respect he is called King of Kings and Lord of Lords: for,
1. He is the only absolute Lord. All other Lords are subordinate to him, dependent on him, advanced by him, receive authority, lawes, gifts from him, are responsible for the use and abuse of these to him, and are therefore punishable by him. The supreme of earthly Lords are, in respect of him, inferiour Lords.
2. Phil. 2.10. He is the onely universall Lord. To him every knee must bow. The three kingdoms of heaven, earth and hell, never had any Lord but Christ; In the first of these he doth eminently shew his glory and beauty; in the second his power of ruling and directing; in the third his strength and severity. Angels and glorified Saints in heaven; Saints, sinners, and every creature on earth; the damned, and divels in hel, are all his subjects. He is Lord of all, Act. 10.36.
3. Psal. 110.3. He is the only Lord for power and might. He is able to subdue all things to himselfe, Philip. 3.21. and 1 Tim. 6.15. He is called the only Potentate: He made, and he can annihilate the world with one word. He can kill the soul, and throw both body and soul into hell. Happy we, that earthly Lords, though never so tyrannicall, cannot do this. He can subdue the hearts of men, even of his deadliest enemies, unto his love and obedience. Happy would earthly Monarchs think themselves, if they could do thus. But he who only made, can only mend the heart.
4. Hee is the only Lord for majesty and glory. All the glory of all the Caesars, Emperours, Kings who ever were, combined in one heap, is but a black coal in comparison of the splendor of his glory. Mat. 6.29. If Solomon in all his glory, was not arraied like the lillies of the field, how much lesse was he like the Lord of the world. The glory of Agrippa and Bernice was but a great fansie. Act. 25.23. 〈Greek〉. How easie and often doth Christ stain the pride of the glory of the greatest, and even cause shamefull spewing to be upon it. The glory of Kings is but a borrowed ray, or spark, from his Majesty. When he shall appear in his glory, all the nightly glow-worms of worldly splendor shall be put out, and all worldly majesty shall be exstinguish’d. Nay, the poorest Saint shal appear with him in that glory, of which all the splendor of Emperours is not so much as a shadow.
5. He is the only Lord in respect of his deportment toward his servants. 1. He is the most discerning Lord and Master: no earthly Masters are so able to observe the wayes and workes of their servants as he is; for the closest and subtilest among them cannot deceive him; he spies them in every corner, nay every corner of their hearts in them. He now (in some sort) is absent, and yet he needs no informer, but knows what every servant doth in his absence, and will manifest every ones work to all the world. His eyes are as a flame of fire, and clearer then ten thousand Sunnes; Heb. 4.12. all things are naked and open before him. Exod. 3.7 Nor doth he lesse observe the wants and troubles, than the wayes and workes of his servants. He hath an eye therefore as pittying, as it is piercing. For 2. He is the most gracious Lord and Master. No Lord ever bought servants so dear, he having bought them from slavery by laying down his dearest and most precious blood for them; (never such a price!) He hath given not his mony, but himself for them. 2. No Lord ever fed his servants so highly and so plentifully. The servants of Christ have various and sumptuous dishes: First the word, after that the Sacrament. The table of the Lord is furnish’d with the body and blood of the Lord to nourish the servants, not only to labour, but also to eternall life. 3. No Lord ever clothed servants so sumptuously: their garments are made of that web which was woven out of his own bowels; they put on the scarlet of his righteousnesse, and the merit of his death. The fine linnen of holinesse and sanctification, yea, the beautifull robes of glory and immortality, which they shall change for the filthy raggs of sinne and mortality. 4. No Lord ever used his servants so gently and mercifully. He puts them only upon honourable, safe, comfortable imployments. He puts no more upon them than they can go through. He is not only their Lord and Master, but their helper and fellow worker; when they grow faint and weary, Phil. 4.13. Psal. 25.4. & 5.9. Hab. 1.12. he strengthens them; when doubtfull, he teacheth them; when slothfull, sometimes indeed, he corrects them; yet not to kill, but quicken them; and not to destroy them, but their slothfulnesse; when they are sick, he pitties and spares them; when old, he turns them not out of his service; but the longer they live in it, the more they love it, yea, the more able they are to perform it. In a word, when they die, he neither suffers them to lie still, nor sends them to seek another master; for then they change not their master for another, but their work for a better, or rather for their wages. For 5. No Master ever rewarded his servants so bountifully. As Christ gives more for, so more to his servants than any master. That happinesse which Christ gives his servants in this life is unspeakable; their work seems to have more of wages than work: but in the next life, their joy will be so great, as that it cannot so well be said to enter into them, as they to enter into it. Mat. 25.21. For why? it is the joy of their Lord, whose bosome is the hive and center of all goodnesse, and that in which all the scattered parcels of blessednesse are bundled up. Study, but yet expect not to understand either the comfort or condescension of that promise, made Luke 12.37. to the faithfull servants of Christ, He shall gird himselfe, and make them sit down to meat, and come forth and serve them. Lord! did I not think that the chear and the attendance were both one, I should say, the attendance were infinitely better then the chear. Think what it is for Christ himself to serve at the table. What is it but infinite delight for the guests to have him set himselfe to sollace them, who is infinite, as in sweetnesse, so in knowledg, to make his sweetnesse please them? Nor will the dignity of those servants be lesse then their delight, who have majesty it self to serve them. Certainly, in heaven there shall be as many kings as subjects.
6. He is the only Lord, for the duration of his dominion: Of his government there shall be no end, Luke 1.33. He is the King immortall, 1 Tim. 1.17. He only hath immortality, 1 Tim. 6.16. To other Potentates, though they be called Gods, yet he who is the true God, saith, that they shall die like men, Psal. 82.7. Of our twenty five Monarchs since the conquest, thirteen (taking in three who are thought to be poisoned) are said to have had violent and untimely deaths. Few earthly Monarchs there are whose lives are not tyrannicall, and their deaths untimely. Who ruling by the sword, commonly die by it. And should they escape the ponyards, the poysons, the powder-plots, bullets, axes, which have swept away the most, one disease or other will lay all their glory in the dust. In an evening, a midday, yea, perhaps a more early cloud shall be the sunset both of their lives and raigns. But Jesus Christ is the same yesterday, to day, and for ever; his throne is for ever and ever. Death it self, the King of terrours, and the terrour. of kings is subdued by Jesus Christ, and that not only so as it shall never touch him, but also never hurt any of his servants.
1. Observ. 1. All our obedience to earthly Lords must bee only such as this only Lord allowes, and only in the Lord. We must take heed of the sinne of the Israelites, Hos. 5.11. Regula regulans. Regula regulata. willingly to walk after the Commandment; and of that of the Papists, blind obedience to any superiour. The greatest Lords in the world are but rules ruled, Jesus Christ is the only rule ruling.
2. Observ. 2. Mat. Rom. 12.11 The greatest diligence and servency of spirit is requisite in the service of this only Lord. Wee must not do the work of this great Lord negligently, nor offer him a female in stead of a male. This only Lord must have, as it were, our only service. Wee must not serve him as if we served him not. Though the best servant of this Lord be but an unprofitable, yet the least must not be an idle servant. Wee must not offer to this Lord, that which cost us nothing. The blind and the maimed are too bad for our ordinary Lords: Our Only Lord must have our best, our hearts, our all, even the whole of our created abilities. This great Lord hath much more businesse than all the time and strength of his servants can bring about. If every hair of the head were an hand, we might have our hands full of work. Our Lord requires the service of thoughts, 2 Cor. 10.5. of words, Ephes. 4.29. of works, 1 Cor. 10.31. Of body and spirit, 1 Thes. 5.23. A vast deal of diligence is requisite about the honouring of God, the attending of our own heart and wayes, the helping and edifying of others.
3. Observ. 3. How warily and conscionably should all other Lords govern. They are Lords, but not only Lords; they are but servants to this only Lord, and must as well be accountable to him for their commanding, as others must be responsible to them for their obeying. They must remember they have a master in heaven with whom there is no respect of persons, Eph. 6.9. Col. 4.1. The wrath of God in his crectures, fire, sword, sicknesse, makes no distinction between the greatest Lords, and the poorest slaves: How much lesse will Christ himselfe make, when all shal stand naked before his tribunall?
4. Observ. 4. Christ hath power to do what hee will with us or ours. This only Lord hath no master to whom to give an account. And how far should any of his servants be from expecting that hee should give an account of any of his actions to them! It should suffice them, that what-ever befalls them, it is from the Lord: Job 1.21. The Lord giveth, and the Lord taketh away. Whensoever he removes any comforts, if we find our selves too ready to say to instruments, as did the Owners of the colt, What do ye loosing and removing it? we should be silenc’d, though not with that answer which was return’d by the Disciples to them, The Lord hath need of it; yet with this, Luk. 19.33, 34 He sees it needful for us, that thus it should be. Whensoever he commands the hardest duty, inflicts the smartest stripes, &c. every servant of Christ should stop their murmuring mouths with this, The Lord wil have it thus.
5. Observ. 5. Eph. 4.4, 5. Luk. 12.45. The servants of this one and only Lord should be at unity among themselves. Fellow servants must not fall out and beat one another: The servants of this one Lord should be of one mind: Though some may have higher, some lower imployments in Christs family, yet all are but servants to this only Lord, and all their services meet in this one end of glorifying him. In this respect the Apostle saith, He that planteth, 1 Cor. 3.8. and he that watereth are one. The servants of Christ should shun division because Christ is not divided. They cannot forgive one another so much, or so often, 1 Cor. 1.13. as their Master hath forgiven them.
6. Observ. 6. How carefull and wary should we be in using the creatures! All the comforts which we enjoy are the goods of this Lord; we are but stewards of them. What we use, must be used for, not against our Lord; learning, riches, honour, nay our selves, are of, and from him, and therefore should be for him. All our injoyments are but borrowed, we must therefore use them well, not spot and stain, tear and cut them by sin, least we be ashamed when we are to return them back to the owner.
7. Observ. 7. We should neither give nor receive ambitious and flattering titles of honour. Christ gives us the reason, one is our Lord and Master, Mat. 23.8, 9, 10. even Christ. Wee should so acknowledg a superiority among men, as to be fearfull of causing pride in men. The carriage of a servant to his earthly Lord, must be such as that his Lord may know himselfe not to be the only Lord. When they cryed up Herods voice for the voice of God and not of man, Act. 12.23. 〈Greek〉. God would not bear it. He made him immediately to become wormes meat, who but just now was mens idol.
8. Observ. 8. There’s no possible escape for Christs enemies. If they had another Lord or potentate to match Christ in strength, they might flye to him to defend them from Christ; but Christ is the only Lord, and woe to them who have him for their only enemy. Can thy heart endure or thy hands be strong in the day when this Lord shall deal with thee? Ezek. 22.14. Isai. 10.3. Jer. 4.13 Foolish sinner! who if thou wilt needs be contending, dost not chuse one of thy fellow-worms to contend with. But thou dost as vainly contend with thy maker, as doth the smoak with the wind, the wax with the fire, the stubble with the flame, or the snow-ball with the sun, when thrown against it. Acts 9.5. Psal. 2.12. Its hard to kick against the pricks. Thy greater wisdome is to kiss the Son with a kiss of sincere and hearty love, worship, homage, lest he be angry, and thou perish from the way. There’s no flying from him, but by flying to him. All must, one way or other, be subject to him; Rom. 14.10, 11. either as servants, or as slaves; either under his grace, or under his wrath.
9. Observ. 9. All doctrines and practices are to be abhorred which derogate from the dignity of this only Lord. Doctrines; especially the popish, which deprave our redemtion by this Lord, with the doctrine of merits: The worship due to this Lord, by the doctrines of image-adoration, and the Popes headship: the authority of this Lord, by the doctrine of Saints intercession, and the Popes pardoning of sins. Practices, of those who serve the times in stead of serving the Lord, love their pleasures more than God, serve their bellies, Rom. 16.18. their lusts, themselves, as if they were their own Lords; the humours of vile men, their father the divell, Joh. 8.44. Quam multos habet dominos qui unum non habet! Oh how many, how ignoble, how poor, how cruell are the Lords of that man, who hath not this one, this only Lord!
10. Great is the happinesse of, Observ. 10. and strong are the engagements upon every servant of this only Lord. But of this largely before, Page 12.13.14.15.16. VER. 1.
Thus much for our Saviours dignity in respect of his place and authority, as he is called the only Lord. His dignity in respect of his divine nature and essence followes; He is called also [God.]
For Explication whereof briefly, Thus:
This title is not here to be taken 1 Improperly, as it is, Explicat. 1. given to false gods or idols, Per μίμησιν. Polyphemus Cyclops dicit se tantum offerre victimas ventri suo, qui maximus esset deorum. Eurip. Exod. 21.6. and 22.8. Deut. 19.7. Psal. 82.16. and 138.1. Joh. 10.34, 35. Num. 10.35 36. Isai. 4.7. & 6.20 2 Sam. 7.6. which are accounted gods in the depraved apprehensions of blind and seduced heathens, Act. 14.11, 12. 1 Cor. 8.4, 5. Act. 17.29. 2. To the divell, who is called the God of this world, 2 Cor. 4.4. In regard the wicked world obeys him, and fulfils his commands, as if he were a God; John 8.44. 3. To those things which men preferre before God, as the belly is called the God of some men; Who serve their bellies, and not Christ, Rom. 16.18. 4. To Kings, Princes, Magistrates, who are in the room and place of God, exercise the judgments of God, 2 Chron. 19.6. and are ordained by God, Rom. 13.1. 5. To the Ark of the Covenant, to which metonymically the name of God is given, the signe being often put for the thing signified.
But 2. Properly, for God the maker and preserver of all things though not 1. οὐσιωδῶς, essentially, and indefinitely, signifying the whole Trinity, the divine essence, common to the Father, Son, and holy Ghost, Mat. 4.7.10. Joh. 4.24. &c. But 2. ὑποστατικῶς, personally, and as signifying some one person of the Trinity; thus the Father is called God, Mat. 16.16. Joh. 3.16. Rom. 7.25. &c. thus the Holy Ghost is called God, Act. 5.4. compared with verse the 3. Thou hast not lyed to men, but to God; Satan hath filled thine heart to lie to the Holy Ghost, 2 Cor. 6.16, compared with 1 Cor. 6.19. And thus the Son is called God, Act. 20.28. The Church of God which he hath purchased with his blood, 1 Tim. 3.16. Tit. 2.13. The great God and our Saviour Jesus Christ, &c. and this is the person which is here called God. To whom,
1. Are given the same Titles which are given to God; Isai. 〈Greek〉 Numb. 14.22. Psal. 95.8. 9.6. He is called The mighty God, and chap. 6.1. He is called Jehovah; for there Isaiah is said to see Jehovah sitting upon a throne, &c. And Joh. 12.41. This is expresly by the holy Evangelist applyed to Christ, of whom he saith, that Isaiah saw his glory, and spake of him. Exod. 17.7. The people are said to tempt Jehovah: and the Apostle saith, 1 Cor. 10.9. Let us not tempt Christ, as some of them tempted. It is said of Jehovah, Of old hast thou laid the foundation of the earth, Psal. 102.25. and the heavens are the work of thy hands: they shall perish, but thou shalt endure, &c. And the Apostle clearly testifies, Heb. 1.10. that these words are spoken of Christ. Zech. 13.7. Christ is called the Fathers fellow. Joh. 1.1. The word which in the beginning was with God, is expresly said to be God. And Rom. 9.6. He is called God blessed for evermore. And 1 Tim. 3. ult. God manifested in the flesh. And 1 Joh. 5.20. The true God.
2. The same essentiall Attributes and properties of the God-head are ascribed to him, as 1. Eternity; Prov. 8.22. The Lord possessed me in the beginning of his way, before his works of old—.Joh. 8.58. Before Abraham was, I am. John. 17.5. Glorifie me with the glory which I had with thee before the world was: And ver. 24. Thou lovedst me before the foundation of the world. Col. 1.17 He is before all things. 2. Omnipresence: Mat. 18.20. Where two or three are gathered together in my name, there am I in the midst of them. And chap. 28. ult. I am with you alway, even to the end of the world. 3. Omniscience: Joh. 2. ult. He knew what was in man. Mat. 9.4. and 12.25. Luk. 5.22. and 6.8. Luk. 11.17. and 24.38 He is also frequently said to know the thoughts; yea, Joh. 21.17. to know all things. 4. Omnipotency; All power is given unto me. Phil 3. ult. He is able to subdue all things. Joh. 5.19. What things soever the Father doth, these also do the Son.
3. The same works which are peculiar to God, are ascribed unto Christ. As 1. Election: the Elect are (Mat. 24.31.) called his Elect. 2. Creation: 1 Joh. 3. All things were made by him: and ver. 10. The world was made by him. Col. 1.16. By him were all things created. 3. The Preservation and sustentation of all things: Col. 1.17. By him all things consist. Heb. 1.3. He upholdeth all things by the word of his power. 4. Remission of sins. Mat. 9.6. The Son of man hath power to forgive sins: 5. Working of miracles, works either above or against the order of nature: Joh. 9.32. He opens the eyes of the blind. Joh. 11. He raiseth dead Lazarus. Yea, he both raiseth from the grave of sin, Joh. 5.21, 25 And raiseth all the dead, Joh. 5.28, 29. 6. The bestowing of eternall life. Joh. 10.28. My sheep hear my voice, and I give unto them eternall life,
4. The worship which is due to God alone hath been both given to, and accepted by Christ. First Inward worship: as 1. Beleeving on him. Faith is a worship which belongs only to God, enjoyned in the first Commandment: and against the trusting in man is there a curse denounced, Jer. 5.17. But Christ bids us beleeve in him. Joh. 14.1. Beleeve in me. Joh. 8. ult. He that beleeveth in the Son, hath everlasting life. 2. Loving him with all the heart; commanded above the love, nay even to an hatred of father, mother, wife, children, yea our own lives, Luk. 14.26. and for the gaining of him, Blessed Paul accounted all things but loss and dung, Phil. 3.8. Secondly, Outward worship is due to Christ, 1. Dedication in baptism is in his name, Mat. ult. 19. 2. Divine Invocation is given to him; Act. 7.59. Steven calls upon the Lord Jesus to receive his spirit. 1 Cor. 1.2. All that in every place call upon the name of Jesus Christ. 1 Thes. 3.11. God himselfe and our Father, and our Lord Jesus Christ direct our way unto you. Revel. 5.9.12. Praises are offered to him. 3 Divine adoration is also given to him; Mat. 8.2. A leper worshipped him. Mat. 2.11. Though the Wise men of the east, who saw Herod in all his royalty, worshipped not him; yet they fell down before Christ. Yea not men only, but Angels are commanded to worship him, Hebr. 1.6.
1. Observ. 1. As groundlesse, as blasphemous, are all the cavils against the deity of Christ. For though he be from, and begotten of the the Father, by an ineffable communication of the divine essence to his person; yet if we consider his deity and essence absolutely, he is God of himselfe, and hath being from none, and he is only God of God, as we consider the divine essence in the Son, and as it is under a certain, and distinct manner of subsistence.
Though the Father be greater than the Son in respect of his manhood; Joh. 14.28. Joh 10.30. Phil. 2.6. yet the Son is equall with the Father in respect of his Godhead.
Though the Son be truly called the image of God, Col. 1.15. yet he is as truly said to be very God. For when the Apostle saith, that he is the image of God, this word [God] ought not to be taken essentially, but personally; and by it we are to understand not the divine nature, but the person of the Father. Christ is the image of the Father, not of the deity, and the person of the Son bears the image of the person of the Father, but the divine essence in the Son, is one and the same with that which is in the Father: I and my Father are one.
2 Unconceivable was the wisdome, Observ. 2. justice, love, and humble condescention, manifested in Gods becoming of Man. 1. Wisdome: None but a God could have contrived it; and so far was Man from inventing this plot of Mercy, that it had been blasphemie, should it have entred into his thoughts before God had discovered it to him. The hypostaticall union was purely a divine invention: Poor short-sighted man cannot conceive it now since it was, much lesse could he have contrived it before it was. Infinite was that wisdome which found out a way for God to begin to be what he was not, and to remain what he was: In Christo, 〈Greek〉. that the two Natures should be united 1. Ἀσυγχύτως and ἀτρέπτως, so as that there should be no confusion, mutation, commixtion of them; but that both natures should remain distinct and entire in their properties, wils and actions, without any change of one into the other. 2. ἀδιαιρέτως & ἀχωρίστως, individually and inseparably, so as one nature should never be separated from the other, no not by death; there never being two Christs, but one Son of God manifested in the flesh. How great was that wisdome which found out a way for the Mediator between God and Man, to partake of the natures of both those parties between whom he mediates! and which contrived a Reconciliation between God and Man, by the marriage of the natures of both! 2. How eminent was that Justice of God, that would be satisfied no way but by the Son of God his assuming the nature of man, the vailing his Glory, emptying himself of Majestie, and a debasing to the death of the Crosse! Phil. 2.8. So that God may seem more severe in sparing man this way, then if he had punish’d him without sending his Son thus to redeem him. 3. How transcendent was the Love of God to poor lost man, to weave the garment of his spotted and defiled nature anew in the Virgins womb! to become a new and living way over that gulf of separation which was between God and Man, whereby God might be willing to come to man, and man able to go to God! to disrobe himself of Majestie, and to cloath himself with the rags of Mortalitie! Did ever Love cause such a condescention as this? The Thistle did not here send to the Cedar, but the Cedar comes to the Thistle, to wo for a marriage. Let the deepest apprehensions despair to dive to the bottom of this humble undertaking. Angels themselves may stoop to look into it, 1 Pet. 1.12. and be Students in this piece of Divinitie; but never can they be compleatly apprehensive, what it is for the Maker of the World, to be made of a woman; for the everlasting Father, to be an infant in the womb; for Majestie to be buried among the chips; for him who thundred in the clouds, to lie in the cradle; for him who measured the heavens with a span, to be a child of a span long.
3. Observ. 3. Isai. 43.11. Hos. 13.4. Any other Saviours beside Christ, are altogether needlesse and fictitious. If Christ be God, there is no other Saviour: and he no more wants the help of men or Angels in the Redemption of the world, then he did in the Creation. To an infinite power, nothing can be added; and the strength of Christ to save is infinite: What brings the creature to God but wants and weaknesses? That which receives all its strength from God, adds no strength to God. There’s none but a God able to do the Work, and fit to receive the Honour of a Saviour. The highest of all Popishly voyced Saviours throw down their Crowns at the feet of Christ, and with one voice acknowledg him their Saviour. The Crown of purchasing our salvation, is too heavie for any created head. Did those glorified spirits in heaven know how much honour is taken from Christ, by casting it upon them, some think, that heaven should be no heaven to them.
4. Divine Justice is compleatly satisfied, Observ. 4. and the sins of beleevers are perfectly removed. The Merits of Christ are of infinite value: the least sin was a burden too heavie for all the created backs of Men and Angels to undergo: None but he that was God, Heb. 7.25. John 1.29. Mic. 7.19. Isa. 44.22. Isa. 38.17. Psal. 32.1. Jer. 31.34. could perfectly satisfie a God. Christ is able to save to the uttermost; He taketh away the sin of the world. Our iniquities are said to be subdued, Thrown into the bottom of the sea, Covered, washed away, Blotted out as a cloud, Utterly forgotten, and Cast behind the back of God. Beleevers have nothing to pay to Justice. The payments of Popish Merits are not in currant, but copper coin, which will not goe in heaven, but will certainly be turned back again. The sins of one beleever are ten thousand times greater than Satan can represent; but yet the merits of the blood of God infinitely exceed all the sins of all men put together; The blood of Christ cleanseth from all sin. 1 John 1.7. Christians, take heed of a sacrilegious ransacking of the grave of Christ, wherein he hath buried your sins. If Christ be God, desperation is the greatest of sins. Is there any spot so deep, which the blood of God cannot wash out? any disease so desperate, which the blood of God cannot cure? any heart so faint, which the blood of God cannot revive? any debt so great, which the blood of God cannot satisfie? any burden so heavie, which the shoulders of God cannot bear away? Oh beleever, Luke 1.47. let thy spirit rejoyce in God thy Saviour.
5. How high is the advancement of humane Nature! Observ. 5. Hee who hath taken it into the unity of his Person, is true God. Hebr. 2.16. Phil. 2.10. The seed of Abraham is now more highly dignified then the nature of Angels. There’s not a knee either in heaven, in earth, or under the earth, but shall bow at the name of Him who is God and man in one person. Let us fear to debase that nature which Christ hath magnified. Psal. 15.4. There’s nothing but sin that makes a man a vile person. How unworthy a condescension is it for that nature to stoop to Divels, which is advanced above Angels! 1 Sam. 5.5. The Philistims tread not on that threshold upon which their Idol Dagon fell; and shall man suffer lust and Divels to trample upon and defile that nature which the Son of God assumed! Oh man, acknowledg thy dignitie, and being made a companion of the divine Nature, be not so degenerous, as to become a slave to Sin.
6. Observ. 6. How peculiarly dignified and blessed are all Beleevers! Their Head, their Husband is very God. They have not onely the common honour of all men, in the union of humane nature with the Son of God; but a speciall priviledg, in being united to him by his Spirit, through Faith. Man is advanced above other creatures in respect of the first; Beleevers are advanced above other men, in respect of the second union: And if thus we are united to him who is God, what influences of holinesse, wisdom, power, &c. shall flow to us from such a Head! A Prince, who hath all the gold and ornaments of the world, will not suffer his Wife to want necessaries: and certainly, the Spouse of Christ shall have what shee wants, if not what she would.
7. Observ. 7. Whatever it is that Christ, who is God, ordains and owns, deserves our highest estimation. The Day instituted by Christ deserves rather to be esteemed holy, than any dayes of mans ordaining: It should be accounted both a good day, and an high day, having such an Instituter. The Ordinances of Christ should be preferr’d before humane traditions: No Institutions but his shall stand, nor should religiously be esteemed. I fear, Luk. 19.27. that the great and bloody Controversies which so long Christ hath had with England, are about some Ordinances of his which yet we will not take up; and some Traditions of our own which in stead thereof we will keep up. What is become of those men, and of their wisdom, Sapientes sapienter in infernum descendunt whose wise work it was heretofore to invent and impose their own Innovations for Christs Institutions? The Servants and Messengers of Christ should be more loved and honoured than the servants of any earthly Potentate. They are the servants of God: We should love as he loves. It’s more honourable to be a servant of God, than a King over men. Our delight should be in those excellent ones, who bear the image, Psal. 16.2. and wear the badg of Christ. The feet of his Ambassadors should be beautifull, whether we regard their Master, Rom. 10.15. or their Message. Lastly, his Word should be preferred before any other writings: Col. 3.16. Let the word of Christ dwell in us plentifully; Let it be taken in, not stand at the doors, or lodg only in our books, or on our shelves: let it dwell there, not be turn’d out again: Let it dwell plentifully, in all that is within us, Understanding, Will, Affections, Memorie; and plentifully in all that is of it, in its Threatnings, Commands, Promises: It is the word of God, who hath strength to back it. In a word, Take heed of opposing this great God in any kinde. If God the Father be offended, Christ is our Advocate: but if Christ be provoked, who shall mediate!
Thus far of the description of the dignity of him whom they opposed. Next we must shew How they opposed him; or, Wherein that Opposition did consist: They Denyed him.
Two things are here to be explained.
1. How Christ may be said to be Denyed; and particularly, What Denyall of him is here to be understood.
2. Wherein the sinfulnesse thereof shews it self.
1. How Christ may, be said to be denyed.
Denying, ἀρνούμενοι.] Denyall (properly) is verball, respecteth our words, and signifieth the contrary to affirmation. Thus those envious Rulers spake concerning the notable miracle of healing the lame man, Acts 4.16. that they cannot dis-affirm, or deny it. Mat. 26.70. Joh. 18.25, 27. John 1.20. Thus Peter denyed openly before them all, that he had been with Jesus. Thus John denyed not who he was, &c.
But improperly, and figuratively, denyall may be taken for such a renouncing or rejection of a thing as may likewise be express’d by the actions, and in realitie; And thus Moses is said to deny, Heb. 11.24. or refuse to be called the son of Pharaoh’s daughter; and so some are said to have a form of Godlinesse, 2 Tim. 3.5. and to deny (namely, in their course and carriage) the power thereof. And
Christ may be said to be denyed, 1. Doctrinally, and by our words. 2. Really, and by our works.
1. Doctrinally, and by our words: And thus Christ hath been denyed, 1. In his Person. 2. In his Offices.
1. In his Person: and thus 1. the Jews deny his Person wholly, or that he was the promised Messiah, Act. 3.13, 14. And the followers of Simon Magus taught (as he himself had taught them) that he was the Son of God. Epiphan. lib. 1. c. 21. Aug. de Hares. cap. 1. Joseph. l. 2. c. 12 Tertul. lib. de Haeres. The like is reported of Menander, Judas of Galilee, and he who stiled himself Bencocab; all which (as credible Stories relate) gave out, that they were Christs, and Messiahs; the later whereof, though he call’d himself Bencocab, the son of a Star, applying to himself that prophesie of the Star of Jacob, was afterward by way of derision, called Barcozba, the son of a lie. 2. Christ, in respect of his person, hath been denyed in either of his Natures: In his Godhead, by the Ebionites, Cerinthians, Arians, Samosatenians, and of late by Servetus and his followers. In his Manhood, by the Valentinians, Marcionites, Manichees, Apollinarists, and of late by some Anabaptists. 3. The Person of Christ hath been denyed by those who opposed the hypostatical union of the two Natures; and thus he was denyed by Nestorians, Euticheans, Sabellians; the first dividing Christ into two persons. The second confounding and mixing his two Natures. The third mixing him with the person of the Father.
2. In his Offices. 1. Christ in his Prophetical Office is denyed by Papists, who impose upon us a new Scripture; 1. 1 Cor. 11.26. Hebr. 13.4. 1 Tim. 4.3. By taking away from it, in denying the Eucharistical Cup to the people, meats also and marriage, and (which is worse) in denying the food of life, the reading of the holy Scriptures to the common people. 2. Col. 3.16. By adding to it, in bringing in a second place for punishment after this life, the fained fire of purgatory; by inventing five sacraments, and introducing their own unwritten traditions, which they equally esteem with, and often prefer before the Scriptures; and by making a Pope the infallible judge of the controversies of faith.
2. In his Priestly office, Christ is denyed, 1. 1 Joh. 2.2. Mat. 20.18. Mar. 10.45. Heb. 10.12, 14 2 Cor. 5.21. By Socinians, who teach that he dyed not for us, that is, in our place and stead; but only for our benefit and profit, to shew us by his example the way which leads to salvation. 2. By Papists, who teaching that the Masse is a propitiatory sacrifice, make the sacrifice of Christ imperfect; and by joyning many other mediators and advocates with Christ, deny him to be the One and Only Mediator. They mingle the blood of Martyrs, yea of traytors, with the blood of Christ; teach that images are to be worshipped, Angels invoked, relicks adored, &c.
3. In his Kingly office, Christ is denyed by Papists, who acknowledge the Pope the head of the Church, and teach that all power is given to him in heaven and earth, and that he can make lawes to bind the conscience, and is universall Bishop, &c. In a word, the eastern Turk denyes the person of Christ, and the western his offices.
2. Christ is denyed really and by our works. And this denyall (I conceive) the Apostle here principally intends, for had these seducers in word denyed Christ, the Church would easily have espyed them. In speech therefore they professed Christ, but in their deeds they denyed him. Tit. 1.16.
Christ may be denyed by mens workes sundry ways, 1. Heb. 10.29. By a malicious and dispitefull opposing Christ and his Gospel; of the truth and benefit whereof the holy Ghost hath so evicted a person, that he opposeth the Gospel, even against the inward operation, and supernaturall revelation of the holy Ghost. This (as I conceive) is the unpardonable sin, and was the sin of Alexander the copper-smith, 2 Tim. 4.14. and of Julian.
2. By an open and wilfull apostatizing from the faith, and profession of religion, haply for fear of persecution, and out of too much love of this world. This (I conceive) was the sin of Demas and Spira. 2 Tim. 4.10.
3. By a politick and terme-serving neutrality, a lukewarmenesse, and halting between two opinions, for fear, or shame, when a man is oft on either side, but truly on neither. They on that side think him theirs, we on this side think him ours, his own conscience thinks him neithers. To hold our peace when the honour of Christ is in question, is to deny Christ, even to a mistaking of the end of our redemption, 1 Cor. 6.20. Yee are bought with a price, therefore glorifie Christ in your body, Joh. 1.20. and spirit: Christ is not glorified, when his name is concealed. John Baptist confessed and denyed not. Whosoever doth not openly confesse Christ, Pet. 3.15. doth secretly deny Christ. Christ is not to be hid, as the woman hid the spies in the deep well of our hearts, and covered over (as she did the mouth of the well with corn) for worldly concernments. Rom. 10.10. Christum deseserit, qui Christianum se non asserit. If it be enough to beleeve in the heart, why did God give thee a mouth? He denyes Christ that doth not professe himselfe a Christian. We are bound both consentire and confiteri, both to consent to, and confesse Christ. If it be sufficient for thee to know Christ without acknowledging him for thy Lord, it shall be sufficient for Christ to know thee, but not to to acknowledg thee for his servant. 2 Tim. 2.12. He who refuseth to suffer for, dinies Christ. He who is not for Christ, is against him: There may be a sinfull, a damnable moderation. The following Christ a far off, in this life, is no sign that thou shalt be near to him in the next. No man will be afraid of being too professed a Christian at the day of judgment, or will think that he hath lost too much for Christ, when he is presently to lose all things by death. If the time wherein we live be a night of profanenesse, its our duty the more brightly to shine as lights. Phil. 3.15.
4. By despairing of salvation offered through the merits of Christ, in the promise of the Gospel. This is a thrusting from us the hand that would, and a casting away the plaister that should cure us. 1 John 5.10. This sin makes God a lyar; changeth his truth into a lye, and Satans falsehood into a truth; and justifies the divell more than God. He that despairs of mercy (what-ever he pretends) practically denies the faithfulnesse, sufficiency, and sincerity of the Lord Jesus, and asserts the faithfulnesse of him who is the father of lies.
5. Lastly, By a loose and profane conversation; and this kind of practicall, reall denying of Christ (I conceive) the Apostle particularly chargeth upon these seducers; They walked after their own ungodly lusts, their lives being full of earthlinesse and epicurism, and their mouths of reproaches against holy obedience; they encouraging themselves and others herein, by perverting the sweet doctrine of the grace of God. Ii qui sanguine Christi redempti fuerant, diabolo se rursus mancipantes, incomparabile illud pretium irritum faciunt. Calv. in loc. They professed the grace of Christ, but led most gracelesse lives. Their practice gave their profession the lye. If they were not ashamed of Christ, yet were they a shame to Christ their Lord, who kept such servants: they walked not worthy of their Lord. They had the livery of Christ upon their backs, and the works of the divell in their hands: The merit of his redemption they acknowledged, but they denyed the efficacy thereof, whereby he fanctifieth and reneweth the heart, subdueth sin, and quickneth to new obedience. They acknowledged Christ a Jesus, but denyed him as a Lord; Christ they took for their Saviour, but Satan for their master. They like it well to come to Christ for ease, but they will not take his (though easie) yoke upon them.
II. 2d Branch of Explicat. Wherein appeares the sinfulnesse of this denyall of Christ.
1. It plainly comprehends the sinne of Atheism. There’s none who denies this only Lord God in his life, but first denyed him in his heart, and they who serve him not as the word commands, apprehend him not as the word discovers. They who are corrupt, and do abominable works, Psal. 14.1. have said in their hearts, there is no God. Life-Atheisme is but the daughter of heart-Atheisme. All outward actions are the genuine productions of the inward man; they are (as I may say) the counter-panes of the spirit, and so many derivations from that fountain. Now think, O Christians, what an heinous sin it is to deny that being, which thine own proves; nay, to hear, to speak of God, to plead for God, to pray to God so frequently, and (in appearance) feelingly, and yet to deny that this God is.
2. The denyall of this Lord as clearly contains the sin of unbeleife and distrust. They who deny the service of this their Lord, truly think what that wicked servant in the Gospel said; namely, that Christ, notwithstanding all his promises, Mat. 25.24. is as an hard man, that reaps where he did not sow; and that there is no profit in serving him. Heb. 3.12. ‘Tis this evill heart of unbelief that makes men depart from the living God. When men see no excellencie in Christ, ‘tis easie for them to be perswaded to reject him. He who beleeves not a jewel is precious, will easily part with it. He who denyes Christ, plainly shews that he hath no trust in him, to receive any benefit from him. And how great a sin is this unbelief, whereby fulnesse it self is esteemed empty; Mercy it self is reckoned cruell; Gain it self deemed unprofitable; and all because faithfulnesse it self is accounted false!
3. The denyall of Christ is notorious and unspeakable profanenesse: it evidently shews, that a man preferrs other things before, and loves other things more than Christ. No man ever denies and leaves this best of Masters, till he be provided of a Master whom he thinks and loves better. But how great a disparagement and indignity do they, who set up any thing above Christ, offer to Him, who hath sent and designed Christ (Joh. 5.23. and 6.27.) the master-piece of all his mercifull and wise contrivements, and to Christ himself! For there’s nothing which can come in competition with Christ, but is infinitely below him. All the combined excellencies of creatures, put into the balance with Christ, bear not so much proportion as doth a feather to a mountain. To forsake Christ for the world, or a lust, is to leave a treasnre for a trifle; a mountain of gold, for an heap of dung; the pure lasting fountain, for the muddie broken cistern; Eternity for a moment; realitie for a shadow; all things for nothing. And therefore;
4. The denyall of Christ is the height of folly, and the forsaking of our own mercy. Acts 4.12. Christ is the only remedie against death; to deny the remedic, is to perish unavoidably: He who denies him who is the Saviour, nay, Salvation, cannot be saved, no, not by Salvation it self. No disease kils that soul who casts not away this Physick; but he who refuseth the means of recovery, concludes himself under a necessitie of destruction. How shall wee escape, if wee neglect this great salvation? Hebr. 2.3. Other sins put men upon a possibilitie, the deniall of Christ upon a necessitie of damnation. They who deny Christ, shall be denyed by Christ: He often denies them in this life, 2 Thes. 2.11. Ps. 81.11, 12. by leaving them to serve and love those lords whom they have chosen in stead of him; and by a denyall of any power to them ever to return to him whom they have renounced; yea, Apoc. ult. 12. As in the case of Spira, and Judas. by a denying them to their own consciences, which oft flash into their faces the flames of hell, for the quenching whereof, they sometimes relinquish (though in vain) those trifles for which they denyed Christ: But most assuredly will Christ deny these Christ-denyers at the last day; he will be ashamed of them, not know them, and banish them from his presence, notwithstanding their calling Lord, Lord, Mat. 7.23. and hypocriticall claiming of former acquaintance with him. He that denies Christ, denies a Lord who will destroy all Rebels, Luk. 19.27. he denies a Lord not weak, titular and mortall; but just, everliving, and omnipotent.
5. The practical denyal of Christ discovers a most rotten and unsound heart. What greater falsness imaginable, than to professe and deny Christ at the same time? to put on his cloak for securitie in sinning? to speak service, and live opposition to him? to call him Master, only to mock him, and to do the work of his enemies? not to serve him whom we do serve? to be in the skin a Christian, and in the coar an Heathen? Certainly, this meer outside, complementall Christianity, that bowes to Christ, and yet buffets him, shall one day be found to have had profession onely for an increase of judgment. Oh how just will it be for those who never truly loved Christ, notwithstanding their professions, to hear Christ professing that he never-knew them! The rotten professor is the fittest fuell for eternall flames.
6. The denyall of Christ implies the greatest unthankfulnesse. If it be an unkind wickednesse to deny a creature, a servant that fears thee; what is it then to deny that Lord whom thou shouldst fear? If to deny a Father that begat the body; what is it then to deny God, that created the soul? If to deny a wife, with whom thou art one flesh; what is it to deny the Lord, with whom thou art one spirit? What evill have any found in him, to forsake, to renounce such a Master? How great was his goodnesse, to take such unprofitable servants as we are into the family of his Church! What saw he in in us more then in heathens, to reveal to us the light of his truths, and the mysteries of salvation! What an honour did he put upon us, when he took us for his by baptismal initiation! Were not the imployments ever noble, safe, and sweet, which he put upon us? is not the reward rich and bountifull which he hath promised? Must not our own consciences be our own accusers, when he requires of us the reason of denying him?
1. Christ accounts a verball, outside profession, Observ. 1. contradicted by an unholy conversation, to be no better then a renouncing of him. The profession of the lip, without the agreement of the life, most dishonours God. How ready will the ignorant be to think that God allows the sins, Ezek. 36.20. or that he cannot punish the impiety of those who professe profanely! Deus non quaerit obsequiorum speciem, sed affectus puritatem. Ambr. in 9. Luc. How hatefull to the God who loves truth in the inward parts, must he be who hath nothing but falseness in the inward parts! God seeks none to serve him, but such as serve him in truth. The service of the soul is the soul of service: The singlenesse of the intention is the sweet of a performance, and makes it even a Sacrifice with marrow. Sacrificium medullatum. All our professions and speculations without holiness, are but profanations; And of him that hates instruction, Psal. 50.46. God justly requires the reason of his taking his Covenant into his mouth. Profane professors are but wens upon the face of Religion, which God will one day cut off. The higher the building is raised which wants a foundation, the greater will be its fall; and the more eminent mens appearances of religion are, the more shamefull will be their apostacie, if they want the foundation of sinceritie. A sincere Professor, though he do not actually forsake all for Christ, is habitually prepared so to do, when Christ shall require. A meer formall professor, though he do not (as yet) openly renounce Christ, yet is prepared to do so, when his interest shall call him to it.
2. The excellency of any way or person, Observ. 2. is not to be judged by the regard it ordinarily findes among men. Christ himself cannot want a denyall by foolish men. If it be put to the vote, Barrabbas will have more voyces then Christ. The wayes of Christ are never the worse because wicked men renounce them; rather their rejecting of them speaks them holy. Let us not be offended at Christ, because he is by most denyed. Blesse God if thou hast an heart to own him; and remember, ‘tis a signe of a gracious heart, Psal. 119.127 when the wicked make void the Law of God, therefore to love his Commandments.
3. Observ. 3. It is the great Interest of Christians to take heed of denying Christ. To this end,
1. Deny your selves. That man which sets much by himself, will never reckon much of a Saviour. He who hath not learn’d to deny himself, when Christ and Self come in competition, and meet on a narrow bridg, will endeavour to make Christ go back. Quando à me ipso alienabor, me perdam. Revelle te à teipso, ut Deo inseraris: Divide te à teipso, ut cum Creatore uniaris. Bern. He who doth not account himself nothing, will soon esteem Christ so. Let the heart be taken off from any thing which may take thee off from Christ. Crucifie every inordinate affection. Beseech God to alienate thee from thy self, and to annihilate in thee what-ever opposeth Christ. Reserve nothing in thee from his stroke, although the lot fall upon Jonathan: And resolve to part with thy dearest comforts for Christ, rather then deny him. Know nothing to be thine, but himself.
2. Make a right estimate of the comforts which are to be enjoyed in Christ: 1. Account them realities, not notions; not imaginary, though invisible: Look upon them as substantiall and indeed. John 8.36. 2. Account them not as scanty, but abundant, so large, that thou needest not go to other things for additions: Look upon Christ only as having enough for thee, and able to fill thy vast receptions to the brim. 3. View them as sublime, precious, not as low and vile: so excellent, that a holy generosity may be kindled in thee, and all these dunghill delights accounted unworthy thy stoop. 4. Account them usefull and efficacious, not idle and unhelping; such, as want not thee to uphold them, but as are able in all distresses to relieve thee; and will procure strong and strengthening consolations. Heb. 6.18. 5. View them as thine, not anothers. Christ is never good in the souls account till it hath a propriety in him. Nor can a soul be contented when it sees a parting from other things, unless it considers its propriety in Christ, who is far better. 6. View them as neer and at hand, and alway prepared to relieve the souls exigencies: Let faith as a prospective glasse make remote comforts appear hard by. 7. Lastly, view them as eternal, not as finite, such as are above the reach of theef and moth, and which alone triumph over time and enemies; and which shal live and last when all worldly enjoyments are dead and gone. Oh, who would deny such delights as these for a blast, a bubble, a nothing! what poor nothings of comfort are the sweetest delights which would allure us! what poor nothings of misery, are the sorest sufferings that would affright us from Christ!
3 Labour for an inward reall Implantation and rootednesse in Christ. The advice of the Apostle is to be rooted in Christ. Col. 2.7. A stake in the ground may easily be pluckt up; but a tree rooted in the ground, stands immovable. They who are in Christ only by way of externall profession, may be pull’d from Christ; and outward troubles will overcome a meerly visible and outside professor: but they who are in Christ by way of reall and internall implantation, will keep their standing. He who is but a visible Christian, may in a short time cease to be so much as visible. He who speaks for Christ only notionally, will soon be won to speak against him. From him who professeth not Christ truly, may soon be taken away his very appearances. Please not your selves with the form of religion. Realities are only durable. The colour of blushing is soon down, that of complexion remains longer. Si ista terrena diligitis, ut munera amici, ut arrham sponsi diligite.
4. Let no wordly comfort be beloved, but only so far as it is a pledg of Christs love to thee, or an incentive of thine to him. Let not Christ content thee with any thing, without himself. Love not thy enjoyments as gifts, but as mercies and love-tokens. Look upon every thing out of Christ as a sieve pluck’d out of the water, as a coal without fire, as a cypher without a figure. Were it not that I regard the presence of Jehoshaphat, I would not look toward thee, said Elisha to Jehoram: and were it not for a taste of the love of Christ in our worldly comforts, we should not much regard them. Love nothing but as it is a step to raise thee up higher and more toward him, onely as a Phylactery and a remembrancer of thy Friend; as that which incites to him, not as that which bewitcheth from him. If Christians would studie thus, by, and in every comfort to taste Christ, they would not for gaining these comforts be willing to part with Christ.
5. Take heed of professing Christ for by-ends. Serve him not to serve your own turns: Make not Religion a design. Let every interest be subservient to Christ. Be willing to set up a building of glory for him upon your own ruines. Learn to perish, that the glory of Christ may live. Let Christ be sweet for himself: Love him for his beauty, not his cloathes. In serving him, let nothing else be your scope; and then nothing will divert you; aim not at profit, so gain will not allure you; not at pleasure, so ease will not corrupt you; not at friends, so favour wil not seduce you. Let none but Christ be your end.
6 Daily increase sweet acquaintance and humble familiarity with Christ. Stand not at a stay in taking in his comforts. Stint not Communion with him. Oh labour to take in hissweetest consolations fresh and fresh every morning. If communion with Christ be but a while intermitted, the love of the world will soon be admitted. When the people were without their wonted converse with Moses, they began to think of a golden Idol. The soul cannot live without some comfort or other. If it finds no sweetnesse in Christ, it will look out for it else where: and if it tast nothing in his wayes to whet and keep it up, it will be ready to go down (as the Israelites went down to the Philistims, to sharpen their instruments) to earthly delights for relief. But if Christ be sweet, the world will be bitter. And if thine eyes have but lookt stedfastly upon his Glory, they will not suddenly behold beuty in any thing else.
