A Practical Commentary on the Epistle of Jude

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

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

1. 1Uses.Ʋses.

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

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

3. 'Tis an invitation, to press us to come to Christ, and by Christ to God: The great work of the Ministers is like that, of Eleazar, Abraham's servant, to seek a match for our Masters son; our way to win you, is to tell you what he is, he is God man in on person, he is man that you may not be afraid of him: God that he may be sufficient to do you good; the Lord of Lords, King of Kings, the heir of all things: the Saviour of the world: this is your beloved, ye daughters of Jerusalem: He knoweth your wants, is able to supply them, though you are unworthy: come, he needeth no portion with you, we can bring nothing to him, he hath enough in himself, as Esther the poor virgin, had garments out of the Kings Wardrobe, Esther 2. 12. and the perfumes and odours given her on the Kings cost; therefore come to him, 'tis danger to neglect him: see that ye refuse not him that speaketh from Heaven, Heb. 12. 25. 'tis God wooeth you, he'll take you with nothing▪ he is all su•••cient, you bringing him nothing ⟨p. 234⟩but all▪ necessity, •e will protect you, maintain you, give you a Dowry as large a• heart can wish: Therefore leave no• till you come to I am my Beloveds, and he is mine.

3. 'Tis an invitation, to press us to come to Christ, and by Christ to God: The great work of the Ministers is like that, of Eli•zer, Abrahams servant, to seek a match for our Masters son; our way to win you, is to tell you what he is, he is God man in on person, he is man that you may not be afraid of him: God that he may be sufficient to do you good; the Lord of Lords, King of Kings, the heir of all things: the Saviour of the world: this is your beloved, ye daughters of Jerusalem: He knoweth your wants, is able to supply them, though you are unworthy: come, he needeth no portion with you, we can bring nothing to him, he hath enough in himsell, as Esther the poor virgin, had garments out of the Kings Wardrobe, Esther 2. 12. and the perfumes and odors given her on the Kings cost; therefore come to him, 'tis danger to neglect him: see that ye refuse not him that speaketh from Heaven, Heb. 12. 25. 'tis God wooeth you, hee'l take you with nothing▪ he is al su•••cient, you bringing him nothing ⟨p. 234⟩but all▪ necessity, •e will protect you, maintain you, give you a Dowry as large a• heart can wish: Therefore leave no• till you come to I am my Beloveds, and he is mine.

1. 1Observ. 5.

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

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

2. His Offices of King, Priest, and Prophet have been denied by none, as I remember, but yet often made void, and of none effect. Antichristianism is perfectly the evacuating of Christs-Offices: The Papists set up Head against Head, which is the spirit of Antichristianism; They make void his Priestly Office by Indulgences, Purgatory, Doctrine of Merit: Hi• Prophetical Office, by Doctrines of men, and unwritten Traditions. So Socinians make void his Priesthood, by denying his satisfaction; and Papists make void the other act of his ⟨p. 235⟩Priesthood, by setting up Mediators of Intercession, &c.

2. His Offices of King, Priest, and Prophet have been denyed by none, as I remember, but yet often made void, and of none effect. Antichristianism is perfectly the evacuating of Christs-Offices: The Papists set up Head against Head, which is the spirit of Antichristianism; They make void his Priestly Office by Indulgences, Purgatory, Doctrine of Merit: Hi• Prophetical Office, by Doctrines of men, and unwritten Traditions. So Socinians make void his Priesthood, by denying his satisfaction; and Papists make void the other act of his ⟨p. 235⟩Priesthood, by setting up Mediators of Intercession, &c.

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

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

1. An empty profession of Christ is not enough, Now Christ is every where received, 'tis easy to profess his Name. To be a Christian in heart and Conscience was far more easy to them in the Primitive times, then be so in Name and Profession, the Powers of the world being against that way: whereas the difficulty on our part lieth on being Christians in heart; 'tis no disgrace now to be a Christian outwardly; that opposition and scorn which was then cast upon Christianity, would now be cast upon Judaism, or Turcism, or Paganism: The winds blow out of another corner, and that which was their discouragement, may be our Motive, to wit, The Countenance of Civil Powers; all advantages lie this ⟨p. 236⟩way. If in Christ's time they followed him for the loaves, now¹ they may much more: Quandoquidem panis Christi jam pinguis, factus est (saith Gilbert) tractatur in Conciliis, disceptatur in Judiciis, di•putatur in Scholis, Cantatur in Ecclesiis, quaestuosa res est nomen Christi: The world is well altered since the first flight of Christianity abroad; the Kings, and Princes, and Wise men of the World were then against it, every where was it hooted at as a novel and improbable Doctrine, but since (by long prescription of time) it hath gotten esteem in the world, and is made the public profession of Nations; and Kings and Princes have brought their glory into the Church; now Christ is handled in Councils, disputed of in the Schools, and preached of in the Assemblies▪ so that the general profession of Christianity is a matter of no thanks: 'Tis easy to be good where there nothing to draw us to the contrary; and therefore when Christ cometh to judgement, Paganism and loose profession of Christianity shall fare alike; for loose Christians are but Pagans under a Christians name: see Jer. 9. 25▪ 26. The days shall come, that I will punish all them that are uncircumcised, with them that are circumcised; Egypt, and Judah, and Edom, and the children of Ammon, and Moab; for these Nations are uncircumcised in flesh, and the house of Israel are uncircumcised in heart. 'Tis no advantage to bear Gods mark in our Bodies, and to hove no fruit of it in our Souls; This is but to clothe our selves with the leaves of the Vine, without partaking the sap.

1. An empty profession of Christ is not enough, Now Christ is every where received, 'tis easie to profess his Name. To be a Christian in •eart and Conscience was far more easie to them in the Primitive times, then be so in Name and Profession, the Powers of the world being against that way: whereas the difficulty on our part lyeth on being Christians in heart; 'tis no disgrace now to be a Christia• outwardly; that opposition and scorn which was then cast upon Christianity, would now be cast upon Judaism, or Turcism, or Paganism: The winds blow out of another corner, and that which was their discouragement, may be our Motive, to wit, The Countenance of Civil Powers; all advantages lie this ⟨p. 236⟩way. If in Christ's time they followed him for the loaves, now¹ they may much more: Quandoquidem panis Christi jam pinguis, factus est (saith Gilbert) tractatur in Conciliis, disceptatur in Judiciis, di•putatur in Scholis, Cantatur in Ecclesiis, quaestuosa res est nomen Christi: The world is well altered since the first flight of Christianity abroad; the Kings, and Princes, and Wise men of the World were then against it, every where was it hooted at as a novel and improbable Doctrine, but since (by long prescription of time) it hath gotten esteem in the world, and is made the publike profession of Nations; and Kings and Princes have brought their glory into the Church; now Christ is handled in Councils, disputed of in the Schools, and preached of in the Assemblies▪ so that the general profession of Christianity is a matter of no thanks: 'Tis easie to be good where there nothing to draw us to the contrary; and therefore when Christ cometh to judgement, Paganism and loose profession of Christianity shal fare alike; for loose Christians are but Pagans under a Christians name: see Jer. 9. 25▪ 26. The days shall come, that I will punish all them that are uncircumcised, with them that are circumcised; Egypt, and Judah, and Edom, and the children of Ammon, and Moab; for these Nations are uncircumcised in flesh, and the house of Israel are uncircumcised in heart. 'Tis no advantage to bear Gods mark in our Bodies, and to hove no fruit of it in our Souls; This is but to cloath our selves with the leaves of the Vine, without partaking the sap.

1. 1John 6. 28. Gilbert. in Cant.

What difference is there between those who in a loose Christian profession are addicted to Luxury, wantonness, quarrelling, prodigious lusts, and the Votaries or Worshippers of Mars; Venus, Bacchus, and Priapus? Only the one appear in their own colours, and show what they are; and the other, though they are as low and brutish in their practises, pretend to an higher Name, even to the sacred¹ and excellent name of Christians: Alas! your Circumcision shall be reckoned Uncircumcision, when you have not the fruit of it.

What difference is there between those who in a loose Christian profession are addicted to Luxury, wantonness, quarrelling, prodigious lusts, and the Votaries or Worshippers of Mars; Venus, Bacchus, and Priapus? Only the one appear in their own colours, and shew what they are; and the other, though they are as low and brutish in their practises, pretend to an higher Name, even to the sacred¹ and excellent name of Christians: Alas! your Circumcision shall be reckoned Ʋncircumcision, when you have not the fruit of it.

1. 1Rom. 2. 25.

2. Profession of Christianity without answerable practise, maketh us in worse case than an Heathen, that is ignorant of Christ, and salvation by him: see 1 Tim. 5. 8. He is worse ⟨p. 237⟩then an Infidel. Poor Pagans are not so well enlightened, instructed, and acquainted with such rich and glorious mercy, with the great things of Eternity, with the assistances of God the Spirit; they have not such Rules as we have, nor such Advantages as we have, nor such Obligations as we have, nor such Encouragements as we have: If a man on Horseback cometh slower then a man on Foot, we blame him the more, because he had more help: So are Carnal Christians in worse case then the Heathen, because God may justly expect more from them. To be brought up in a Princes Court and to be still of rude and servile conditions, is worse in them then in those that follow the Plough all days of their lives: So to be trained up in the Courts of Christ, and to come short of the Heathens in Morality and strictness of conversation 'twill be worse taken of us, then of those that never heard of Christ: The more we profess the Truth, the more we condemn ourselves in our evil practises, and therefore must needs be worse then Heathens, for we practise that by voluntary choice, and perverse inclination, which they practise by education, they know little better: So that the more excellent the Religion is which we profess, the more vile and base is our disobedience; for our profession will be a sore witness against us, that we knew better, and had encouragements to do better; we justify the Heathen, but we condemn ourselves, as Israel justified Sodom, Ezech. 16. 5•. but by her profession so much the more disproved her own carriage; see vers. 63. time will come when you will wish you had never known the way of righteousness; and as Job cursed the day of his Birth, so will you the memory of that day wherein you were added to the Church.

2. Profession of Christianity without answerable practise, maketh us in worse case than an Heathen, that is ignorant of Christ, and salvation by him: see 1 Tim. 5. 8. He is worse ⟨p. 237⟩then an Infidel. Poor Pagans are not so well enlightned, instructed, and acquainted with such rich and glorious mercy, with the great things of Eternity, with the assistances of God the Spirit; they have not such Rules as we have, nor such Advantages as we have, nor such Obligations as we have, nor such Encouragements as we have: If a man on Horseback cometh slower then a man on Foot, we blame him the more, because he had more help: So are Carnal Christians in worse case then the Heathen, because God may justly expect more from them. To be brought up in a Princes Court and to be still of rude and servile conditions, is worse in them then in those that follow the Plough all days of their lives: So to be trained up in the Courts of Christ, and to come short of the Heathens in Morality and strictness of conversation 'twill be worse taken of us, then of those that never heard of Christ: The more we profess the Truth, the more we condemn ourselves in our evil practises, and therefore must needs be worse then Heathens, for we practise that by voluntary choise, and perverse inclination, which they practise by education, they know little better: So that the more excellent the Religion is which we profess, the more vile and base is our disobedience; for our profession will be a sore witness against us, that we knew better, and had encouragements to do better; we justifie the Heathen, but we condemn ourselves, as Israel justified Sodom, Ezech. 16. 5•. but by her profession so much the more disproved her own carriage; see vers. 63. time will come when you will wish you had never known the way of righteousness; and as Job cursed the day of his Birth, so will you the memory of that day wherein you were added to the Church.

3. Profession accompanied with some rash and fond affection to Christ, is not enough to acquit us from denying him. Many in an heat and humour will be ready to die for their God, and yet deny him ordinarily in their lives: as a quarrelling Ruffian will stand up for the honour of his Father, who yet by his debauched courses is the very grief of his heart; it may be he wisheth his death to enjoy the Inheritance, yet if any other should speak a disgraceful word of him, he is up in ⟨p. 238⟩Arms presently, and ready to fight with him▪ So some ••• pretend much affection to their Religion, and are ready to •• him that shall question it, or to venture their own lives in the quarrel; and yet none do this Religion so great a despite and dishonour as they do themselves by their ungodly conversations: The Apostle supposeth that some may give their Bodies to be burned, that have not Charity, 1 Cor. 13. 1. for all this ado is not for their Religion, but their humour: If their Religion were rightly understood, they would not endure it, because it altogether disproveth such practises as they delight in; and all that they do is no more then they would do for an Idol, if they were born there where Idols are worshipped. The Blasphemies of a Pagan, or an open Enemy to Religion, do not touch Christ so near in point of honour, as the scandalous Behaviour of a Christian; when Pagans declaim against him, 'tis but the malice of an enemy; Dogs will bark, 'tis their kind; but your disobedience to his Laws, and unsuitable carriages, doth far more dishonour and represent him as an ulcerous Christ to the world▪ because you pretend so much affection to him, and can live in such a fashion; you would be taken for his greatest friends, and so in effect you make the world believe that he doth approve your Doings.

4. Christ may be denied, though there be a stricter Profession of his Name, and some faint love and relish of his sweetness. Besides the loose National Profession of Christianity, which God in a wise Providence ordaineth for the greater safety and preservation of his Church, there may be a strict personal profession, taken up from inward conviction, and some taste and feeling, and yet Christ may be denied for all this; as some that had tasted the good Word, turned aside to the world, and so are said to crucify him, rather then to profess him, Heb. 6. 4, 5, 6. The Apostle intendeth some Hebrews that did mix Moses with Christ and Judaism, to save their goods: So elsewhere he speaketh of some, that had a form of godliness, but denied the power thereof, 2 Tim. 3. 5. By the Form, meaning the strictest garb of Religion then in fashion: this is to deny Christ, when we deny the Virtue and Power of that Religion ⟨p. 239⟩which he hath established, and will not suffer it to enter upon our hearts.

4. Christ may be denyed, though there be a stricter Profession of his Name, and some faint love and relish of his sweetness. Besides the loose National Profession of Christianity, which God in a wise Providence ordaineth for the greater safety and preservation of his Church, there may be a strict personal profession, taken up from inward conviction, and some tast and feeling, and yet Christ may be denyed for all this; as some that had tasted the good Word, turned aside to the world, and so are said to crucifie him, rather then to profess him, Heb. 6. 4, 5, 6. The Apostle intendeth some Hebrews that did mix Moses with Christ and Judaism, to save their goods: So elsewhere he speaketh of some, that had a form of godliness, but denyed the power thereof, 2 Tim. 3. 5. By the Form, meaning the strictest garb of Religion then in fashion: this is to deny Christ, when we deny the Virtue and Power of that Religion ⟨p. 239⟩which he hath established, and will not suffer it to enter upon our hearts.

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

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

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

1. 11 Chron. 17. 4. Eph. 1. 3.

2. If we match it with unsuitable practises. These may be known, if we do consider what is most excellent in the¹ Christian Religion. Elsewhere I have showed that the glory of the Christian Religion lieth in three things; In excellency of Rewards, and purity of Precepts, and sureness of Principles of Trust.

2. If we match it with unsutable practises. These may be known, if we do consider what is most excellent in the¹ Christian Religion. Elsewhere I have shewed that the glory of the Christian Religion lyeth in three things; In excellency of Rewards, and purity of Precepts, and sureness of Principles of Trust.

1. 1See my Comment on James from pag. 146. to page 149.

•. In the Fullness of the Reward▪ which is the eternal enjoyment of God in Christ; therefore they that do not make it their first and chief care, to seek the Kingdom of God, and his righteousness Matth. 6. 33. that are like Swine, in preferring the will of carnal pleasures before communion with God, or in the Scripture expression, Love pleasures more then God, or prefers the proffers of the world before everlasting happiness; they whose lives are full of Epicurism, Atheism, Worldliness, 'tis not a pin to those whether they be Pagans or Christians; for acting thus heathenishly, thus brutishly, ⟨p. 240⟩they do but pollute that Sacred and Worthy Name.

•. In the Fulness of the Reward▪ which is the eternal enjoyment of God in Christ; therefore they that do not make it their first and chief care, to seek the Kingdom of God, and his righteousness Matth. 6. 33. that are like Swine, in preferring the will of carnal pleasures before communion with God, or in the Scripture expression, Love pleasures more then God, or prefers the profers of the world before everlasting happiness; they whose lives are full of Epicurism, Atheism, Worldlyness, 'tis not a pin to those whether they be Pagans or Christians; for acting thus heathenishly, thus brutishly, ⟨p. 240⟩they do but polute that Sacred and Worthy Name.