thousands of Saints have gone before us in it 3. This following of them will evidence our salvation and assure us of our reigning with him in glory 1 Thes. 1.4 5 6. know Brethren your Election but how because ye became followers of us Peter Martyr tells a story of a deformed man had married a very deformed wife and being desirous to have handsome children he bought abundance of curious Pictures and caused his wife every day to view them and as he saith the man had handsome children The application is plain Let us set the beautifull examples of Gods Abrahams Pauls c. before us and then though by nature we are deformed yet by the assistance of Gods spirit enabling us to follow the holy examples of his people we shall become beautifull and lovely in Gods eye 2. Observe That 't is lawful sometimes and in some cases to mention those Graces which God hath given us Paul here to comfort and quicken Timothy tells him of his Faith Patience Long-suffering Afflictions and how the Lord delivered him out of all In other places he mentions what he had done and suffered for Christ. 1 Cor. 11. totall Phil. 1.12 13 14 c. Iob 29. and 31. declares his innocency and integrity to the world Self-commendation is lawful in eleven cases Caut. But then the Matter the measure the Manner and End must be good it must not be to advance our selves or exalt our own names as many Sectaries do who call themselves Saints The holy ones the servants of the living God but to bring glory to God and exalt his name What the Pharisees spake proudly and falsely a believer may speak humbly and truly Lord I blesse thee that I am not as vile as the vilest since by nature I am as vile as any 't is thy Free-Grace and distinguishing-love that hath made the difference My Doctrine Q. d. Thou hast known my doctrine to be sound and sincere without the mixture of humane inventions Nudus nudè nudam patefeci veritatem I have faithfully fed Christs flock with the sincere milk of his word and not as the false Prophets do with the chaffe of their own deceits and dreames One speciall note whereby to know a true Minister is his doctrine this is that fruit by which you may discern a false Prophe◠from a true one Matth. 6.16 by their fruit i. e. by their doctrine you may know them if they teach such things as infect the judgement with error or taint the life with uncleannesse though they seem never so holy note them for false Prophets Our Saviour by the truth of his doctrine proved himself to be sent of God Iohn 7.16 17 18. and 12.49 50. Paul commands Timothy to keep the pattern of wholsome words 2 Tim. 2.13 and Titus must be careful in appointing Ministers for the Church to chuse such as hold the faithful word Titus 1.7.9 Morall Vertues may be found with a false faith let not those Apples of Sodome deceive you for as there may be good doctrine where the life is bad so there may be false doctrine where the life is seemingly good Look therefore in the first place to the doctrine and in the second place to the vertues which seem to commend it so doth Paul here first he tells you his Doctrine was found and now he comes to declare his Graces and how he lived 2. Manner of Life Q. d. Thou hast not onely known my doctrine bnt my life also neither hast thou onely known an action or two but thou hast known the whole course and Series of my life partly as an eye-witnesse and from credible witnesses and clear demonstrations and how my conversation and doctrine have agreed Note That 't is an Houourable thing to joyn with sound doctrine an uncorrupt exemplary life and conversation They that believe in God must be Patterns of good works thus must Ministers perswade and induce beliefe Believe me for my works sake whether my doctrine be of God Iohn 13.38 It aggravateth the sin of unbelife when both doctrine and manners of life testify that it is of God Matth. 21.32 A Minister with true doctrine and a bad life weakens the credit of the truth he teacheth pulls down what he builds declares a profane heart in despising the doctrine delivered from God and incurres the Pharisaicall brand Matth. 23.3 They say but do not 3. Purpose Q. d. Thou hast throughly known my ends and aymes the intention and scope of all my doings and sufferings of my life and doctrine Thou knowest very well that I never sought my self my own ease profit pleasure or applause but the glory of God and the good of his Church have been the ultimate end of all my actions Quest. But who can know another mans purpose Answ. A close Hypocrite will hide it much but a sincere man cannot but manifest it to such as live familiarly with him and observe him Hence Note That good men have good aymes ends and purposes 'T is not sufficient that a mans actions be materially good but they must be formally and finally good the bent and intent of the heart must be right 'T is the end which denominates the action and makes it either good or bad Religious duties are to be tried not onely by their Acts but specially by their Ends. A man may do that which for matter is right in the sight of the Lord yet if he do it not with an upright heart all is nothing 2 Chron. 25.2 Iohn in destroying the house of Ahab did that which was right in Gods sight but because his End was Selfe God afterward deales with him as with a Murderer Hosea 1.4 Let us therefore get honest ond good hearts Luke 8.15 and then our intents and purposes will be good and we shall finde acceptation with God in what we do 1 Kings 3.6 and 2 Chron. 30.18 19 20. 4. Faith Long-suffering Love Patience Foure Graces which grace and adorne a Christian but specially a Minister of Christ. My faith q. d. thou hast throughly known my fidelity and faithfulness in the discharge of my Ministerial duties viz. in Preaching Praying Watching and disputing against gainsayers So the word faith is used Titus 2.10 shewing all good faithfulnesse viz. in the discharge of their duties 2. It notes Pauls firme affiance and confidence in God by which he was enabled to undergoe all those labours dangers and difficulties which he met with in his way without despair or despondency as Antipas is said to be faithfull to the death Rev. 2.13 so Paul persevered in the faith of Christ even to the end Obsorve 'T is a Ministers glory to be faithful in his place and calling that we are which we are in our Relations and Callings When a Minister is studious in the Law of God diligent in praying preaching and watching over the flock doing all out of a love to God and deep compassion to the soules of the
shew all they have when the rich Marchant makes but a small shew of that whereof he hath great plenty within The worst mettle rings loudest and the emptiest eares of corn stand highest Labour therefore for the contrary grace of Modesty whose excelleâ—cy you may find in that usefull Peace Mr. Robinsons Essayes Observation 58. p. 511. 4. Proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a third branch of Self-love viz. Pride in Heart As arrogant Boasters shew their Pride by their words so these have it in their hearts and shew it in their actions by contemning others and exalting themselves This sin is the daughter of Covetousness Hence the Apostle would have rich men take heed of being High-minded 1 Tim. 6.17 thereby implying that Riches are apt to engender pride Proud persons are like to Oyle which loves to be above in their own conceits they are wiser than all the world besides And is not this the Master-sin of this last and loose age of the world when did pride ever more abound in City and Country in Body and Soule in Heart Head Haire Habit In Gestures Vestures Words Works what Painting Poudring Patching Spotting and Blotting themselves How are men loaded and bedawbed with Variety of Ribbons before and behind above and beneath with yellow red black blew they have more colours then the Rain-bow and are more like Morrice-dancers then Professors These fantastick garbs argue fantastick hearts They say to their fine cloaths as Saul said to Samuel Honour me before the people to this end every finger must have a Ring and every joynt a Jewell what sad Bills of Indictment will one day be put up against such persons Imprimis 20 l. for brave cloathes but not 20 s. for a pious use Item 10 l. for Gold and Silver lace but not 10 s. for the poor Item 5 l. for Gew-gaws and Ribbons but not 5 s. for the needy Item 20 s. for a pair of silver-laced shoes and scarce 20 d. to the poor How will these one day curse themselves for their folly and cry out when 't is too late What hath pride profited us and what comfort yea what discomfort have these Vanities brought upon us Be wise now therefore in time and Honour the Lord with your Riches which is the best way to keep and increase them but waste them not on your lusts lest you loose them Hos. 2.8 9. The plainnesse of former times will condemn our Vanity the very trimming that some in our dayes wear would have bought our ancient Kings a whole suit of apparell Our Chronicles tell us that William Rufus who in his time was accounted sumptuous in apparell when his Chamberlain had brought him a pair of Breeches and he demanding what they cost it was answered 3 s. The King bad him be gone and bring him a pair of a Mark price Heu prisca simplicitas Whither is our ancient Simplicity fled 2. For spirituall pride which is the worst sort of pride as fighting more directly against God who is a Spirit when did it more abound then at this day There is amongst us 1. Superbia de Religione men are proud of their religious duties as the Pharises were 2. There is Superbia in Religione Religious duties are proudly performed amongst us 3. Superbia cum Religione Pride conjoyned with Religion the Professors of Religion are men of proud lives and haughty spirits and this is the very Mother of all those Hell-sprung Heresies which have of late overspread the Land Make a man proud and he will quickly be erroneous 1 Tim. 6.3 4. Simon Magus that great Haeresiarch was a very proud man his picture had the Inscription Simoni Sancto Deo Arrius also that Arch-Heretick was notorious for Pride The Gnosticks of old conceited that they knew more then all the world besides boasting that God had made them of his privy Counnsell and had revealed those secrets to them which others knew not this is the song of our Quakers now but none were a greater scandall to Religion then these Gnosticks 'T is spiritual Pride which is the Root of all that separation and Semi-separation of all those Divisions and Subdivisions which are amongst us The proud Pharises were great Separatists Men of late have gotten very high conceits of themselves they say even to the reall Churches of God stand off for we are holier then you They are so afraid of Popularity that they run themselves into Singularity Young Ministers are much to be blamed for their Pride and Self-conceitednesse every Novice now thinks himself wiser then the aged Pious experienced Ministers of the Land yea then all the Churches of Christ in the world I had almost said then Christ himself These want a Rod I mean the Discipliâ—e of Christ to curb their exorbitancies 'T is spirituall pride which makes so many boast of their perfections when he that hath but half an eye may see their grosse imperfections ' T is this sin which makes so many to transgresse the bounds of their callings and to become Teachers when themselves had need to be taught the fundamentalls of Religion These are wiser in their own conceits then seven men that can render a reason Prov. 26.16 though they were the seven wise men of Greece yet were they all but fooles to them They know more by the the Spirit of which they boast they never boast of their learning I cannot blame them they are loaded with so little of it then their betters can know by twenty years study who yet have a greater measure of the spirit then they The people of England were never poorer and prouder then at this day even now when the Lord is beating us for our pride and is staining the pride of all our glory and hath brought into contempt the Honourable of the earth Isai 23.9 yet such is the height of our rebellion that we sin under the Rod and are the worse for beating when the body swells 't is a sign it is diseased the Tympany of pride which is now in the land is a sad symptom that all is not well with us I wish our State Physitians and Spirituall-Physitians may see to it betimes before the disease become Chronicall and incurable 3. That inundation and overflowing of all manner of sin too clearely shewes the pride of the land There is a kind of tacite interpretative pride in every sin for in sinning we prefer our own wills before Gods will and seek to please and advance our selves rather then God Pride affronts God it stops the eare against his commands and will not suffer mon to submit their necks to Gods yoak Ier. 13 15 17. and 2.31 Hence sin is called a despising and contempt of God 2 Sam. 12.9 10. The voluptuous man saith God shall not rule over me and the worldling saith He 'l not leave his profit to be commanded by him and every rebellious sinner stands it out against God and saith We will not have him
a fool in Israel 2 Sam. 13.12 13 4. It destroyes the body It consumes the radicall moysture and so shortens the life It impaires the strength Prov. 31.3 and wastes the flesh Prov. 5.11 and makes men lyable to the sword of the Magistrate who ought to punish adulterers with death Levit. 20.10 Gen. 38.24 Deut. 22.22 yea the Pharises though they dispenc't with other sins yet judged Adulterers worthy of death Iohn 8.5 The Anabaptists alledge this Text for liberty of conscience and to destroy the coercive power of the Magistrate I shall therefore take a little paines to vindicate it 1. Our Saviour doth not plead for the woman in favour of adultery for he condemnes even adulterous aspects Matth. 5.28 and chargeth her to go and sin no more in this or any other kind viz. willingly and deliberately 2. Our Saviour doth not say absolutely that the sin deserved not condemnation or no man ought to punish it but he only tells her Neither do I condemne thee q. d. Though the sin deserve punishment yet that is the Magistrates duty I have no commission to take his sword into my hand The end of my comming into the world is not to destroy but to save not to punish as a Magistrate but to forgive not to take away Temporall life but to purchase eternall 3. The Pharises came to ensnare Christ but he snares them q. d. The fact is evident but who are ye that demand Justice against her Look into the book of your consciences O ye Hypocrites and see if you be not guilty of the like crime your selves 4. Christ teacheth us to be compassionate to poor penitent sinners who are confounded with shame and cannot speak a word in their own defence We should send such away with some comfort and godly admonition as Christ did this woman The Magistrate is to do his duty and pro re nata as occasion requires to cut off the workers of iniquity This kept Geneva so pure even their sharp punishing of Adulterers 5. It destroyes the soule it besots a man it robs him of his Gifts yea of his heart Hos. 4.11 It blinds the judgement drawes away the will from goodnesse and makes the Affections so bruitish that they mind nothing and delight in nothing but beastly sensuality Hence such impure persons are compared to unclean dogges Deut. 23.18 2 Sam. 3.8 and to unruly Stallions Ier. 5.8 How sottish did this sin make wise Solomon and those great Philosophers Rom. 1.21.26 It hardens the heart so that such seldom Repent Hence the guests of the Harlot are said to be in the depth of hell Prov. 9. ult and 7.26 27. The Whore is a pit that he which falls into hardly ever comes out again Prov. 2.18 19. her house inclines to death and her paths unto the dead none that go unto her return again neither take they hold of the paths of life My heart trembles when I read this Text. None return again i. e. none return ordinarily they are very few in comparison of the multitude that are delivered from this pit Prov. 23.27 like a winter Plague some do escape but very few and that hardly 'T is peccatum maximae adherentiae a sin that sticks close to the soules of such as it hath once possest Such must be cast out of Church-communion here the people of God must have no fellowship with such here 2 Cor. 5.9 Ephes. 5.11 and God barres them out of heaven hereafter 1 Cor. 6.9 10. Ephes. 5.5 6. Revel 21.8 and 23.15 Never any gave themselves to such sensuall lusts but they paid full dearly for them their end is bitter as wormwood Prov. 5.4 as such sins are committed with more sensuall delight and wilfulnesse so they bring more guilt and horror with them insomuch as many have despaired under the burden have murdered themselves We should therefore carefully fly these fleshly lusts because they warre against the soule 1 Pet. 2.11 the other lusts warre against us yet none warre against the Peace and purity of the soule like this Let no man then think this sin small as did the Heathen who numbred fornication amongst things indifferent Acts 15.20 when scarce any sin is more expressely forbidden or more severely punisht in the Scripture Exod. 20.14 Deut. 23.17 let no man deceive you with vain words Ephes. 5.5 6. or make you think this a sleight sin but get your judgements rightly informed by the word of God and see how contrary it speaks to the corrupt opinions of the world God calls it a great wickednesse Gen. 39.9 and an heinous crime Iob 37.11 12. and that which hath been the bane of thousands Gen. 34.25 Iudg. 20.35 1 Cor. 20.8.11 it 's called an abomination Ezek. 22.11 and a sin that ought to be severely punisht by the Magistrate Iob 31.11 Numb 25.11 12. and though such sinners may escape the hands of men yet they cannot escape the hands of a just God Heb. 13.4 who will punish his servants who repent for this sin with Temporal Judgements as we see in David and Solomon Prov. 11. ult 1 Cor. 11.32 or if they be impenitent profane violators and contemners of that Order which God hath planted amongst men he 'l punish them eternally Rev. 22.15 Object Sir What shall I do I am the man that have fallen once yea and again into this foul sin my conscience accuseth me and God who is greater then my conscience and knoweth more by me then I do by my self hath seen my beastly abominations in this kind so that I am become a Terror to my self and am even swallowed up with totall desperation c. Answ. Since you have sinned in dayes of so great Light and Love and against such wooings and warnings to the contrary your sin is so much the greater and therefore your sorrow and humiliation for it must be proportionable and this let me tell thee if thou canst unfeignedly humble thy self sincerely confessing and forsaking thy former lewd wayes God hath promised thee mercy Prov. 28.13 There is yet hope in Israel even for this thing There is a fountain not a cistern opened for repentant sinners to wash away their Vncleannesse Zech. 23.1 and that vvhether it hath been acted before Conversion as Rahab was an Harlot before her Conversion Iames 2.25 yet upon her repentance she was saved Heb. 11.31 Poor self-condemned Harlots that have no Apology for themselves yet go to heaven before proud and self-conceited Pharisees Yea though you have been as vile sinners as the Sodomites yet upon unfeigned humiliation God hath promised pardon even to such Isay 1.10 compared with verse 18. God will wash and sanctify such 1 Cor. 6.11 2. If you have fallen after conversion so did David yet upon his Repentance he was pardoned and that God which pardoned such sins as we committed before conversion when we sinned with full consent will much more pardon our sins which with reluctancy and unwillingnesse by the strength
our Portion but we must have earthly pleasures to peece out our happinesse withall it s an infallible sign of such as love pleasures more then God 2. Be diligent in your callings then you will be out of the reach of many Tentations and be freed from many noysome lusts which pursue and pester idle persons 3. Shun the company of such as are given to pleasures for as a man can hardly escape free from Blacking and Meale that is familiar with Colliers and Milners so he can hardly escape the lusts and pleasures of the world that is familiar with voluptuous ones There is a secret poyson and infection in wicked society when men are mingled with them they learn their works Psal. 106.35 Many that have been good whilest they have been in good company as Iehoash which was good all the time that good Iehojada lived 2 Kings 12.2 yet when they have changed their company have changed their manners also Let the daily falls of others in this kind make you to feare VERSE 5. Having a Form of Godlinesse but denying the Power thereof from such turn away THis is the last but not the least sin of the last times That we may the better know and avoyd the Impostors of the last times the Apostle comes now to give us some speciall marks for the former 18. are common to the seducers and the seduced by which they may be known as 1. By their Hypocrisy they will be glozing Hypocrites who under pretence of piety will practice all manner of iniquity making religion a cloak and stale to cover all their villanies Such were the Gnosticks of old to whom some conceive the Apostle had an eye who were fleshly Libertines given up to sensuality and all manner of wickedness yet made a shew of Piety and pretended extraordinary holiness Such are the Papists now on the one hand and the sectaries on the other both pretend singular piety when their lives abound with all manner of iniquity These painted Sepulchers in all ages have been the greatest enemies to Reall Saints as you may see Cant. 1.6 Isay 66.5 Matth. 23.34 Iohn 16.1 2. Acts 13.50 In these words the Apostle tels us 1. What these men have viz. A form of Godlinesse 2. What they want viz. the Power of it 3. How we must behave our selves towards them viz. we must shun their society from such turn away 1. For the first they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain and empty shew of Faith and Holiness They are not men without the Pale of the Church such as Heathens and Jewes which are open enemies to the Gospel but they have a forme of Godliness an externall profession of Religion in Words Ceremonies and Gestures they make great shewes and put on the Vizard of piety like stage-players they act the part of a King but strip them of their robes and they are beggarly Rogues They have non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the true form and essence of Godliness which consists in an invvard change and doth denominate and give being to things but they have formality or an outvvard shevv and shadovv of Holiness Like Pictures and Images vvhich have an external shevv and shape of a man vvhose lineaments and proportion may be so dravvn to the life that there vvants nothing but life indeed to act them they vvill be great professors and look vvhat a sincere Christian hath in Substance that have these Formalists in Semblance they have no life no povver no principle of operation in them 2. They vvant the povver i. e. the truth of Godliness vvhich consists in true faith purifying the heart Act. 15.9 in love unfeigned to God our neighbour 1 Tim. 1.5 in the internal spiritual obedience of the heart worshipping God in Spirit and in Truth Iohn 4.24 'T is a professing of the truth in truth and walking in the power of it But alas where shall we find this The form indeed is frequent but where shall we find the power of grace the beauty of Holiness and the efficacy of the new creature do not most resist that inward vertue power of godliness by which the heart should be renewed the conversation rectified So that formality formality formality is the great sin of England at this day under which the land groans True the form profession of religion abounds but alas for the vain carnal covetous proud censorious sensuall walking of the professors of it The complaint is generall there is not that Mortification Self-deniall and Circumspect walking as formerly There 's more light but lesse life more shadow but lesse substance more profession but lesse sanctification then formerly There is more fasting praying preaching but where 's the Practice and Power of Religion as Isaack said to Abraham behold the wood but where 's the Lamb so behold the Duties but where oh where 's the life the power the truth of what is done The voyce is Iacobs voyce but the hands are the hands of Esau for they deny the power of Religion not only in their hearts but also in their works Titus 1.16 1 Tim. 5.8 they so live as if Godlinesse were but an aery notion and a matter of fashion without all force or efficacy The form of godlinesse is easie and cheap service and so hath many followers bodily exercise and a bare observation of the Letter of the Law is delightful even to Pharises but the life and power of Godliness is hard and haâ—sh to flesh and blood Matth. 7.13 Luke 13.24 1 Pet. 4.18 it teacheth high and hard Lessons such as Self-deniall Mortification resisting sin and Satan living by Faith Patience yea joyfulness in sufferings c. these spiritual Lessons are distastefull to carnal men and therefore few they be that goe this way The Text may be considered two wayes Relatively or absolutely 1. Relatively as it relates to the 18. sins before mentioned so this sin is the cloak to hide and cover them all men will be lovers of themselves but under a form of Godliness Hence Observe That a man may have a form of Godlinesse and yet live in all manner of wickednesse 'T is true the Power of Godliness cannot consist with the power of Ungodliness but the more the power of Godliness is lifted up in the soul the more the power of Ungodliness will be supprest as the house of David grows stronger and stronger so the house of Saul grows weaker and weaker But yet the form of Godliness may stand with the power of Ungodliness A man may be a glorious Professor in the highest form and yet a Puny in the form of Grace He may be a blazing Comet for profession and yet be a Devill incarnate in life and conversation The Scribes and Pharises were glorious Professors and yet but painted Sepulchers filled with pride and oppression even when they were murdering Christ they had a form of godlinesse Iohn 18.28 they
of sins But the truly godly man doth all with Life Spirit and Power as David when he danced before the Ark did it with all his might 2 Sam. 6.14 so what ever he doth for God he doth it with all his might Eccles. 9.11 As they that love the Lord so they that serve the Lord are like the Sun when it goes forth in its strength which consumes dispells those mists and clouds which hinder its light Iudg. 5. ult This Power of Godlinesse doth infinitely transcend all Forms for what is the shadow to the substance what is the Husk to the Kernell the Chaffe to the Wheat or the box to the Jewell what is darknesse to light deadnesse to life the picture to a man the counter to gold or Earth to Heaven 3. He comes short in all Ordinances if he Read Pray Hear or frequent the Sacrament 't is all pro forma God is nigh to their mouthes but far from their reines Ier. 12.2 they perform all the duties of Godliness without Godliness they do externally what the good man doth and yet like Iudas they are but Devills Ordinances may be frequented and yet no change wrought Let us therefore labour for the Life and Power of Religion in our souls Let 's not be slothfull in business but fervent in spirit serving the Lord. Rom. 12.11 Let us Hear the word attentively receive it beleevingly Practice it conscientiously Pray with Power communicate with sincere and earnest desires after Christ rest not in the outward baptizing with water but get the inward baptizing with the holy Ghost which may be like fire to refine and purify the soul. Rouse up your selves end shake off that spiritual dulness and drousiness which clogs you in duties le ts break through all those difficulties and dangers which lye in the way of Grace Like so many spiritual Sampsons we should break all those cords of Sin and Satan which would hinder us in our Christian course To this end consider 1. That formality and spirituall sloth is very displeasing to God it being directly opposite to his nature who is a spirit infinitely active and stirring and cannot endure dead services Seee how contemptibly he speaks of outward services which separated from inward obedience Isay 1.11 to 16. To what purpose is your Sacrifices I delight not in them who required this at your hands your Oblations are vaâ—n your Incense are abomination I caunot away with your Assemblies my soule hates them they are a trouble to me I am weary of them Scarce any sin hath harder terms given it in Scripture then this of formality 't is compared to Idolatry and Murder two crying sins to the offering of a dog or a swine in sacrifice which in the time of the Law had been a hainous offence Isay 66.3 4. A bare performance of duties is cheap and easie and is praised in the vvorld but inward obedience is hard and hateful to corrupt men Hence like Ephraim Hos. 10.11 men love to tread out the corn where they may eat at pleasure but they love not plowing that 's hard and hungry work 2. Consider formality and spiritual sloth loseth all a man may go a great way in Religion and yet for vvant of a little more paines lose all Prov. 12.27 The sluggard roasts not what he took in hunting he took some paines to hunt for it but for vvant of a little more paines he lost all The wicked and slothfull servant had his Talent taken from him Matth. 25.26 he lost not his Talent but because he did not improve it to his Masters advantage he lost all 't is not sufficient we do no hurt but we must do good else we are but like painted fire which as 't is heatlesse so 't is uselesse 3. He layes himself open to Satans Temptations by his carelessnesse he Tempts the Tempter and gives him great advantage against his soul like secure Laish which became a booty to its enemies Iudg. 18.10 we are like men upon a river if we row not against the stream we go down like the Smiths forge no blowing no burnig 'T is the seething pot which keeps off flyes as for the field of the sluggard it s growen over with nettles and the stone-wall thereof is broken down Prov. 24.30 4. Consider that formality and spiritual sloth is alwayes a fore-runner of ruine to a person or Nation where this sin raignâ—s destruction is at the heeles of it Isay 64.7 as soon as ever the Prophet had complained There is none that stirres up himself to call on God he presently addes Thou hast consumed us because of our iniquities There 's nothing hastens judgement and provokes the Lord to remove the Gospel like this Rev. 2.5 and 3.15 16. This ruined the Prelacy they were of late all for outward pomp and formall service in bowing to Altars setting up Images reading of Service c. but deadly enemies to the Power of Religion and for this God spued them out As zeal and favour is a meanes to turn away wrath Numb 25.10 11. So formality and coldnesse increaseth it Certainly if England go on to contemn Gods Ordinances despise his Ministers prophane his holy things and to slight the tenders of grace made in the Gospel God will slight us and give his Gospel to a people that shall yeeld him better obedience And since we will not awaken our selves God will awaken us by some dreadfull judgements and since we will not strip our selves of our sins he vvill strip us of his blessings Hos. 2.3 and consume us after all the good vvhich he hath shevved us Iosh. 24.20 that as vve have been famous for Priviledges Victories and Successe so novv vve shall become infamous to the Nations round about us for our abuse of these mercies If any sinne ruine Eugland ' t vvill be the Formality Hypocrisy and unfruitfulnesse under those rich meanes vvhich wee enjoy which will certainly doe it Now if the state of those that have but a form of Godlinesse be â—o dangerous how sad is their condition that have not so much as a form that have neither shadow nor substance but are open Godlesse Gracelesse worthlesse men that are hardned habituated desperate sinners such as from top to toe inwardly and outwardly are nothing but sin as 't is said of Antichrist that he 's a man of sin 2 Thes. 2 3. So are these men composed anâ— compounded of it they draw on iniquity with the cords of vanity Isay 5.18 and are so set on sin that they use all means and provocation to draw theâ—selves to a violent acting of it and continuance in it He that hath but a form of godlinesse is an Hypocrite but he that hath not a form is an Atheist An Hypocrâ—â—e is a masked Devill and an Atheist is a Devill unmasked such are our Quakers an Atheisticall generation of prophane men that neither fear God nor Reverence man Gods Sabbaths they profane they neglect their callings contemn the
under it and useth all means to overcome it and yet cannot shake off this Thorne in the flesh this may be thy crosse it shall never be thy Curse Suppose a man be sayling on the Sea his intention is for such a Haven but there comes a violent gust and carries him into his enemies coast against his will so the godly resolve to keep Gods Commandements Psal. 119.106 and pray against sin Psal. 19.13 yet through the violence of Temptations are oft overcome against their wills Now 't is one thing to sell a mans self to do wickednesse and another thing to be sold. Ahab sold himself but Paul was sold against his will Rom. 7. The Virgin that resisted and cryed out was innocent Though she were ravisht Deut. 22.25.27 Quae non placent non nocent The sins that do not please us hurt us not The godly and the wicked both sin as Pearls and Peebles both fall into the dirt yet the one is a Pearle still and the other a Peeble Two men may fall into one and the same sin yet there 's great difference in the manner though for the matter they may be the same 3. Even sins of infirmity are displeasing to a gracious soul. As a man that hath a blemish is ashamed of it so he 's made more humble and watchfull by it Psal. 73.22 But to plead for an infirmity is more then an infirmity 4. He that sins through infirmity is soon recovered and easily reclaimed he 's like a light that is newly put out which is quickly blowen in againe Let Nathan but once reprove David and he 's presently on his knees Let Christ but look on Peter and he weeps bitterly They are truly wise and so a reproof works more on them then a hundred stripes doth on a fool Prov. 17.10 A sheep may fall into a puddle but a swine loves to lye wallowing there If therefore no admonitions nor reproofes can win thee or work upon thee it 's a sign thy sins are Enormities and not Infirmities sins of Wilfulnesse and not of Weaknesse Object I see so much sin in my selfe that I dare not perform duties for fear of increasing sin Answ. Infirmities are no warrant for us to neglect duties 't is a greater sin wholly to omit a duty then to fail in the performance of it for in the one our disobedience is Totall we fail both in matter and manner in the other 't is but partiall 2. Neither do they pray formaly and for fashion who see their infirmities in Prayer and are grieved for them when in humility we like our services worst they may please God best Nehemiah 13.22 desires to be spared when he had done excellent service The sense of our imperfections doth more please God then our imperfections displease him If thy heart be unprepared he hath promised to prepare it Psal. 10.17 and if you be subject to Passions and Infirmities so wâ—s Elias yet God heard his prayer Iames 5.17 Obedience is most pleasing to God when there is nothing but a bare command to quicken us Blessed is he that beleeves saith Christ Iohn 20.29 and hath not seen so blessed is he that obeyes simply out of a respect to Gods command though he can see no benefit at present by it 3. Christ by his Mediation and Intercession perfumes all our services though weak and imperfect in themselves and makes them acceptable to his Father Ephes. 1.6 Rev. 8.3 where God findes the mind to be willing and the heart sincere there he accepts affecting for effecting willing for working desires for deeds purposes for performances pence for pounds and mites for millions a little that the Righteous hath in a spirituall sense is better then the seeming riches of self-conceited Pharises A little spring is better then a great Pond In all duties God ponders the spirit and if that be right all 's right Prov. 16.2 2 Cor. 8.12 as we see in Asa David Iob and those that came to the Passeover 2 Chron. 30.15 This is Evangelicall perfection Legall perfection and Righteousnesse God doth expect from Christ he onely requires faith and sincerity in us and then though Satan doe accuse us for our imperfections yet we may put him over to Christ our husband who ever lives to make intercession for us Vxori lis non intenditur the wife cannot be sued so long as her husband lives All that he hath is hers 1 Cor. 3.22 Vxor coruscat radiis mariti Helps against Formality 1. Go unto God who is a quickening spirit and beseech him to quicken thy dead heart So did David of Psal. 119. God can make dry bones to live Ezek. 37.4 c. and raise Lazarus out his grave when he stinks again He that at first raised thee out of thy Deadnesse can much more raise thee out of thy dulnesse All men and means are but dead things unlesse he put vertue in them Beseech therefore the Lord to abide with you for as Martha said to Christ Lord if thou hadst been here my Brother had not died so may we say Lord if thou hadst been here my soul had not been thus dead and disordered nor should I drive on so heavily When the Sun went down Abraham fell asleep Gen. 15.12 and when the Son of Righteousnesse withdrawes his powerfull presence 't is night with us and we grow heavie but whilest we have Gods Spirit to assist us our souls are full of Spirit and Life Christs yoke then is easie and 't is meat and drink to us to be doing Gods will 'T is the policy of Satan when he cannot hinder us from Duties then to make us formall and lazie in Duties or else he layes clogges on us to make duties irksome and unpleasing to us and so to bring us out of love with them and thus he hath prevailed with too many in our dayes Let us therefore spread our case before the Lord and beseech him who is life it selfe to put life into our dead and frozen hearts that they may live unto his praise and that we may love his wayes and then nothing will offend us 2. Act and use your Graces this is the way to increase and quicken them bring good motions into resolutions and actions blow till the spark become a flame This stirring is Painfull but Gainfull drowsy dead formall professors lose all when the active stirring Christian goes forth like the Sun in its strength To him that hath it shall be given exercise your faith daily vita fidei vera vita be much in meditation and self-examination whetted knives are both bright and sharp 't is the diligent hand which makes rich in spirituals as well as Temporalls Proverbs 10.4 3. Delight in quickening company get acquaintance with humble holy active â—en and shun the company of dead formall earthly minded men we must stand up from the Dead before Christ will give us Life Ephes. 4.14 There 's a quickning vertue in the society of Gods people As
his escape he plainly tells them that if they should leave him and goe to Croyden without him and tell the Bishop they had lost Fryth I would sure follow after as fast as I could and bring them newes that I had found and brought Frith again c. When God calls us to witnesse to his Truth we must sticke to it else if we be ashamed of Christ and his Truth he will be ashamed of us Marke 8. ult He will take no pleasure in us 'tis a Meiosis i. He will utterly abhorre us Hebrewes 10.38 the fearful i. such as out of base fear to save their lives or goods deny Christ must be cast into Hell Revelations 21.8 Such bring terrour of Conscience upon themselves in this life as Spira in Queen Maries dayes they dishonour Religion as if it were not worth the suffering for and so bring dishonour upon themselves He that pleases may see this Case more fully debated in Master Perkins CC. l. 2. c. 12. Q. 3. Bowler Pastor Evangel l. 3. c. 8. Altingius Problem P. 2. Problem 3. there you have the Q. debated Pro con Ward on Matth. 10.23 Aretius Probl. loc 2. de fuga 6. Observe That these whom God calls extraordinarily he endues with extraordinary gifts Paul and Barnabas were called extraordinarily and they shew it by the Miracles they wrought Acts 14.3 8 9. by the extraordinary successe in their Ministery and by their understanding the Lyaconian Language without teaching a gift peculiar to those times for the more speedy spreading of the Gospel Acts 2.6 which shewes the folly of the Impostors of our time who pretend to an extraordinary call as the Apostles had when they have not so much as ordinary gifts when they can heal the sicke blinde lame c. and speak all manner of Languages without study then we shall beleeve they are extraordinarily called but till then we should esteem them as they are indeed Impostours and deceivers 7. Observe That the more laborious and active any are for Christ the greater opposition they must expect from the world As Paul laboured more then others 1 Corinthians 15.10 So he suffered more then others A man that goeth soltly by is not molested with Dogs but he that rides faster then ordinary shall have all the Dogs in the town after him The world lies snorting in their sin and cannot endure such as would waken them 'T is observed of the Church of Sardis and Laodicea which were dead and cold that they had no such trouble as Smyrna and faithful Philadelphia had 8. Observe Gratious men are constant men no troubles can break them off from Gods wayes and works Persecute prison stone them they are still the same As the Martyr told the Bishop Rawlins you left me Rawlins I am and Rawlins by Gods grace I will continue No dangers nor difficulties can drive them from their dueties but if they be stoned and knockt down in one place they rise in another They are faithful to the death and so receive a Crown of Life Revelations 2.10 many with Demas begin in the Spirit but end in the flesh they embrace a more easie flesh-pleasing way and so loose all Galat. 3.4 but the faithful have not so learned Christ They know not what 't is to yield when they can stand no longer on their feet they will fight upon their knees Iacob will have the blessing though he halt for it and the woman of Canaan will not leave Christ though he call her Dog Observe Not onely our dangers but also our deliverances must be observed and recorded by us The Apostle had told us before of his persecutions now he tels us how God delivered him out of all We must not coldly and carelesly pass over the great things which God doth for us but sit down and consider them with all their Circumstances till our hearts be inflamed by them we should sit down and with an holy silence admire the wondrous things which God hath done for us 1 Samuel 12.24 Zech. 2.13 1. Observe Gods singular wisedome in turning the Plots of Persecutors an their own Pates Psalm 9.16 and to his own prayse Psalm 76.10 by their opposing the Gospel he spreads it 2. Observe His Power in Over-powring all the Tyrants of the world how easily and irrecoverably doth he break them in pieces even as a bar of Iron falling on an earthen Pot Psalm 2.9 3. Observe His Truth and Faithfulness to his People doing for us above all that we can speak or think we can speak of much and we can think of more but God doth for us above all our words or thoughts 4. Observe His tender Love and care over his People He hides us as the Hen doth her Chickens under the wings of his special Protection from the Birds of prey Psalm 91.4 He keeps us as the apple of his Eye Deut. 32.10 Psalm 17.8 Zech. 2.8 which is the tenderest piece of the tenderest part and will endure no jests it is guarded by Nature with many Tunicles To quicken you to this duty 1. Consider that 't is a point of special wisedome to consider the singular providences of God towards us Psalm 107. ult 2. 'T will bring us unto nearer communion and acquaintance with God Psalm 107. ult we shall understand the loving kindnesse of the Lord we shall attain to a more intimate sweet experimental knowledge of God 3. This will be a means to support and comfort us in future evils David considering how the Lord delivered him from the Lion and the Bear concludes from thence his conquest over the Philistim So the Apostle reasons from former deliverances to future 2 Cor. 1.10 This is Scripture Logick he hath delivered that we know he doth deliver that we see therefore we conclude he will still deliver This will be meat to us in the wildernesse and hidden Manna to comfort us in new afflictions A God tried and found faithful is a singular support in a time of trouble 4. 'T will incourage us to persevere in Prayer Psalm 116.1.2 a secure un-observant Christian is a Non-praying Christian. 5. 'T will quicken us to Praise God The most observant Christians are the most thankful Christians Who can observe the singular love and care of God to him and not be thankful for it This will make us say with admiration Lord what is man that thou shouldest thus magnifie him Iob 7.17 18. Let us therefore be much in considering both the dangers and deliverance of the faithful their example will be a great support to us in the like trials Psalm 34.4 5 6. Hebrewes 12.1.2 3. Iames 5.10.11 'T is some ease to us when we see our case is not singular 't is no other then that which befalleth other men 1 Cor. 10.13 and the rest of our brethren in the world Matth. 5.11 12. 1 Pet. 5.9 10. Observe Though the righteous meet with many troubles yet the Lord delivers them out of all Psalm 34.19 we have here
so Tobit 6.7 with the smoak of the Liver of a Fish he drives away the Devil but the Scripture saith Fide non Fumo by Faith and not by smoke we must resist him So Tobit 12.9.12.13 he makes the Angel not Christ to offer up the Prayers of the Saints to God Ecclesiasticus 22.22 and 2 Maccab 12.43.47 there is offering sacrifice for the dead See strong Reasons against them Doctor Reynolds Lect. de Lib. Apochry Bishop Vshers Body of Divinity page 14.15 Master Leighs Body of Divinity l. 1. c. 5. D. Whitaker de script Controv. 1 Q. 1. cap. 3. Rivels Isagoge ad Script c. 7. Sharpii Cursus Theolog. Contr. to page 6. 5. Is the Scripture the Word of God Oh love it then for the Authours sake we usually esteem of writings according to the Eminency and Dignity of the Authour now all Scripture is given by inspiration from God and is to be prized as the Epistle and Love-Letter of the Great God to the sonnes of men 'T is one of the chiefest gifts which ever God gave it is a greater mercy then the Sun or the Light of Heaven 'T is this we must be judged by at the last day Iohn 12.48 Not a Chapter we read nor a Text that is expounded to us but will be a witness for us or against us for our comfort or conviction at that great day Be ruled then by it since you must be judged by it and chuse rather to die then to sin against it Set your affections on it see that you love it 1. Cordially not Superficially Write it not onely in your Heads or Note-Books but get it written upon your hearts and engraven on your souls then you will delight to do Gods Will Psalm 40.8 doe not onely read it but eat it and by Meditation digest it that it may be to you the Rejoycing of your hearts Ier. 15.16 We should as readily and willingly receive Gods Word as an hungry man doth meat 2. Love it Superlatively do not love it as you do your beast or other creatures with a low carnal sensual Love but love the Scriptures next to God Appretiativè intensivè Affectu Effectu with the highest intention of Affection even above riches Pleasures yea and our appointed food Iob 23.12 I have esteemed the words of his mouth more then my necessary food He loved it more then any food absolutely and preferred it before his necessary food without which his life could not subsist he had rather loose his meals then his meditations on Gods Word He esteemed it more not onely then dainties or superfluities but then substantial food without which he could not live and subsist As a Reverend Divine of ours hath well observed 3. Love it â—ractically Love it so as to obey it this is the end of all our Reading and Hearing viz. that we may doe it Deuteronomy 4.6.14 and 51. and 6.3 and 11.32 It is not knowing nor praysing but practising that bringeth blessednesse Iohn 13.17 Psalm 15. ult Iam. 1.25 Revelations 22.14 Though Obedience be not the Meritorious cause of our salvation yet it is a good Evidence of it It is Via ad Regnum non causa Regnandi Luke 11.28 Romans 2.13 At the last day Christ will demand not what have we read or said but what have we done Matthew 7.22 and 25.35 Many are bare hearers but not doers of the Word and so play the Sophisters in deceiving themselves and others with showes insteed of substance Iames 1.22 To obey the Word of God in our Life is our Wisedome Deuteronomy 4.6 Hence Christ calleth him a wise man that heareth the Word and doth it Matthew 7.24 These are Verba vivenda non legenda not barely to be read but practised Hereby we honour God and so shall be honoured of him again Iohn 15.8 One Practical Christian bringeth more glory to God then a thousand Notional formall Professours This made Paul commend the Romans 6.17 not for bare professing but for obeying from the heart that form of Doctrine which was delivered to them and Christ preferreth such as Doe his Will before his natural Kindred Matthew 12.47 Hereby we shall experimentally know the Truth of Gods Word Iohn 17.17 When men believe the Word submit to it and are content to be ruled by it in all things they shall Experimentally know the truth of it Knowledge helps much to Practice and Practice helps much to Knowledge It is not talkeing of Wine but drinking of it that comforts and chears the heart The Theory of Musick is delightfull but the Practice is farre more Excellent and Pleasant A reall good Man is Decalogus Explicatus a living Decalogue his Life is a Comment on the Commandements The Word is written in his Heart and held forth in his Life Philippians 2.16 Holding forth the Word of Life He doth not onely lay up the Word in Hearing but he doth hold it forth in ordering all his Actions according to it And this is an Evidence that we are truely Godly Iohn 14.15 1 Iohn 3.24 And serveth to distinguish us from all the Hypocrites in the World who onely talke of Religion and cry Lord Lord Matthew 7.22 23. they come and hear But they will not doe it Ezekiel 33.31 32. that But is a blot and spoils all As it was said of Naaman the Syrian He was a Valiant man But he was a Leper that but was a blemish So we may say of many formal Professours they can talk excellently and have good Parts But they are covetous cruel proud malicious censorious c. Fie on these Buts they are the Coloquintida that spoils all These are the Botches and blemishes of Religion and cause it to be evil spoken of as the Indians said of the Spaniards when they saw their cruelty Surely that God cannot be good that hath such wicked servants So Ezek. 36.20 the profane Iewes caused Gods Name to be profaned and evil spoken of by reason of their lewdness when the Enemy cried These are the people of the Lord and are gone forth of his Land q. d. These are the holy people see what kind of Inhabitants God had in his Holy Land On the contrary when Gods people walke up to their Principles and Priviledges answering their Gospel Light with Gospel lives being burning and shining lights and leading convincing lives 1. Either they shall convince the wicked and stoppe their mouths that they shall have nothing justly against them 2. Or else convert them as Iustin Martyr confesseth that the Holy lives of the Christians taught him the Christian Religion by seeing their Constancy Patience Humility and cheerfulness in suffering it won him to the Gospel Oh then let us be doers of Gods Will this is more pleasing to him then all Duties without it Obedience is better then Sacrifice 1 Samuel 15. A heart without words is better then words without an heart a grain of Grace is better then many pounds
not that strong imployment be excused See helps to strengthen Memory Manton on Iames 1.25 p. 204. Barlow on 2 Timothy 2.8 Baine on Revelations 2.4 p. 13. Fenner on Revelations 3.1 Rogers of Dedham on Love p. 3 4 c. Doctor Reynolds on the Passions p. 13 c. 3. Medit on the word Do not only taste it but eat it digest it concoct it for then it will nourish you Ier. 15.16 This made David to excel Ps. 119.99.100 'T was one of Luthers Masters by which he profited so much Meditation Tentation and Prayer This will make us know things experimentally we shall taste of hidden Manna we shall be constant and setled in Gods wayes This layeth open to us all our losses by sin the losse of Gods favour losse of Peace of conscience and losse of Reward and so imbitters sin to us By this we converse with God 't is our Mount Nebo out of which we may behold the heavenly Canaan Though our bodies be on earth yet by Meditation our soules may be in heaven Resolve then to spend one houre in 24. every day in this duty Satan will lay many rubs in your way for of all duties he cannot endure that we should reflect upon our wayes yet like another Sampson you must break all the cords of these Philistines the benefit Peace and comfort you will find by it will abundantly pay for all especially on the Sabbath day we must be much in this duty Rev. 1.10 As the rich man thinks it not sufficient that he hath Gold but he loves to think on 't to see it to count it soe should we not content our selves with a notionall knowledge of God and his works but by meditation we should recount and ponder the wayes and works of God that we may experimentally tell what God hath done for our soules See more for Meditat. Barlow on 2 Tim. 2.7 D. Holsworth's Ser. on Psal. 119.48 p. 321. Downams Guide to Godlinesse l. 5. c. 14. Mr. Stoughton Davids Love to the word p. 295. to 434. Mr. Ambrose his Medita cap. 7. Sect. 1. Mr. Baxter's Saints Rest. Part. 4. p. 147.179 to 203. Let us then with all Thankfulnesse acknowledge this mercy of mercies this gift of gifts what grosse Ignorance Profanenesse Superstition and Idolatry did overspread the world 500. yeares agoe for want of this light which we enjoy Oh what excellent Helps Expositors Treatises Practical and Polemical on all Parts of Divinity do we enjoy what would not our forefathers have given to have seen this day and yet we foolish ungrateful people know not our own mercies nor do we prize the things that concerne our everlasting Peace As ever we desire to prosper let us with all readinesse of mind receive the word none ever yet loâ—t by entertaining it it payeth for its entertainment where ever it comes 'T will return Mercy for Duty and brings with it a sure Reward Every line of it runs Wine Milk and Honey to the due observers of it We should therefore esteem it above our dearest lives When the Sanctum Sanctorum was taken saith Iosephus in the last destruction of Ierusalem the Jewes desired rather to dye then to live What crying yea what dying was there when the Ark was taken 1 Sam. 4.18 20 21 22. if the Lord will take his word away we should desire that he would take us away for our lives will not be worth the enjoying if we cannot have the Tokens of Gods love and favour with them There is not a surer signe of a child of God then this sincere love to the sincere milk of Gods word 1 Pet. 2.2 Moses esteems it above all the learning of other Nations Deut. 4.6 David spends the whole 119. Psalm to shew his intimate affection to it He preferres it before Gold Solomon his son preferres it before Pearles Proverbs 3.15 Iob 23.12 preferres it before his food and Ieremy 15 16. makes it his joy In a word all the children of God have been great lovers of the word of God They look upon it as a Rich Mine of Heavenly Treasures and a store-house of all spiritual consolations The Bible is Promptuarium sacrum a common shop of medicines for the soule full of rich priviledges promises and large Legacies to the people of God 'T is a staffe and stay to the old an ornament and guide to the young Here you may read the Love which God bare to his children from all eternity and will continue to them when time shall be no more here are to be found the Leaves of the Tree of Life which God hath ordained for the healing of the Nations In a word here is a Hammar for Hereticks a Touchstone for doctrine a Rule for our lives a comforter counsellour to us in this house of our pilgrimage We should then read Gods word not only as our duty but as our priviledge singular happinesse Rejoycing that we have them to read the child delights to read his fathers Will and Testament that he may see what is bequeathed to him Denizons delight to read their Charters and to know their Priviledges The Malefactor acquitted delights to read his Pardon and the Prodigal that is received into favour delights to read the Affectionate Letters of his father to him If we be born of God we cannot but love the word of God And it is profitable c. Observe Such as meddle with Gods word must profit by it We abuse the word when we read or hear it onely for Speculation Novelty and Curiosity but not for Practice that we may know love and fear God and so be happy for ever God gave them for this end that we might profit by them Those Ministers then are to be blamed that play with Scripture and feed their people with the chaffe of aery Notions frivolous Questions Idle distinctions and foolish controversies seeking their own ends and praise and not the benefit of Gods people Let such remember that the Scripture was given to Profit us but not play withall 'T is said of Bernard that preaching one day Scholastically the learned thanked him but not the godly but when another day he preacht plainly the good people came blessing God for him and giving him many Thanks which some Schollars wondring at oh said he Heri Bernâ—rdum hodie Christum Yesterday I preacht Bernard but to day I preacht Christ. 'T is not Learning but Teaching not the wisdom of words but the evidence of the Spirit that is pleasing to the Saints For Doctrine for reproof c. Observe The word of God containes in it all things necessary to salvation what is there in the whole body of Religion but it may be referred to one of these Heads either Doctrine Reproof Correction or Instruction in Righteousnesse All things necessary to life eternal are here to be found Ezek. 20.11 Iohn 5.39 and 20.31 This will inform our Judgements reform our manners convince gainsayers and
Sancta sanctis these holy things call for holy Ones We must first take an holy Vomit and by a sincere confession of sin rid our stomacks and purge out of our souls those malignant peccant humors of malice guil hypocrisy filthiness and superfluity and naughtiness before we can receive the Word with meekness so as to grow thereby 1 Pet. 2.1 2. Iames 1.22 Iacob purgeth his family before he goes to Bethel Gen. 35.1 2. The husband-man first rids his ground of those bushes briars and brambles which stand in his way and then falls to plowing before he goes to sowing and so must we first rid our hearts of all inordinate cares which like thornes choak the good seed of the Word and then receive it into honest and good hearts Matthew 13. Ier. 4.3 when the people were prepared for the hearing of the Law Exodus 19. Then and not till Then doth God speak unto them Exodus 20.1 Our Translation reads it And but former Translations render it Then and so saith the Arabick Version Deinde then or after that viz. they were prepared Many come but like Rachel they bring their Idolls with them Genesis 31.19 like the Samaritans they will serve the Lord and their Idolls too 2 Kings 17.33 Such God disownes Ver. 34. They serve not me saith God he will have all or none at all and therefore he threatens to set himself against such Ezekiel 14 7 8. there is no standing with comfort or confidence before God in our sins Ezra 9. â—lt The prime cause of so little profiting after so long hearing is our unpreparednesse for the duety This hardens the heart Accidentally maketh it more blind Isay 6.9 10. The Sun softens waxe but hardens clay and if the word be not the savour of Life then contrary to its own Nature meeting with the rebellious hearts of men it hardeneth them and becommeth the savour of death unto them 2 Corinthians 2.16 2. Hear Atteâ—tively give heed to what is delivered Acts 5.16 There is no getting or keeping knowledge without attention Proverbs 5.1 2. Let a Minister preach never so powerfully if the people sleep talk gaze or come when haâ—â— is done they cannot profit We should rouse up our selves to attend as for our lives remembring it is for Eternity The people that heard our Saviour attended or as the word signifieth they hanged upon him Luke 19. ult as the young birds doe upon the Bill of the Damme every one openeth his mouth to see which can catch it and that bird which is not sed waits till his turn cometh They hung upon him as Bees on Flowers to suck out the Virtue that is in them so Luke 4.20 3. Intentively with the highest intention of Affection We must hearken diligently and encline our ears to hear Isay 55.2 3. We must set our hearts on the things we hear for it is our life Deut 32.46 Ezek. 40.4 The word must not swim in our Heads but sink down into our eares and Hearts Luke 9.44 we must mark it diligently and entertain it readily The Kingdome of Heaven must suffer violence and we must take it by force Matthew 11.12 4. Râ—tentively We must retain the Word and lock it up in our hearts as a Jewel of the greatest price So did Mary Luke 2.51 and so must we Deuteronomy 11.18 Iob 22.22 Proverbs 2.1 Iohn 15.20 an holy remembrance of Gods Word is an excellent preservative against sin Psalm 119.11 and a singular support to us in our troubleâ— Psalm 73.17 Hereby we shall be the better enabled to practice what we hear we cannot practice what we forget The sciens must be grafted into the stock before it can grow the Word must be graffed in our heads and hearts before we can bring forth fruit to Christ Iames 1.21 The Devil useth all means to steal the word out of our hearts and to make us forget it Matthew 13.19 For he knoweth it is the way to blessednesse when men hear the Word and keep it Luke 11.27 28. We should therefore pray for the Spirit of Grace which may lead us into all Truth and bring all good things to our remembrance Iohn 14.26 and 16.13 and pray with David that God would keep his Truth in the imaginations of the thoughts of our hearts 1 Chronicles 29.18 2. Love the Word we doe not easily forget the things which we love Ieremiah 2.32 If Rachel love her Fathers Idolls she will lay them up Genesis 31.34 Want of Affection breedeth want of memory If David delight in Gods Law hee will never forget his Word Psalm 119.6 3. Use the Meanes Reade Heare Meditate Conferre Apply the Word and write it as Baruc did Ieremies Sermons Ier. 36. 4. The Israelites must make them Fringes that they may not forget the Law Numbers 15.38.39 and above all be sure to receive the Word with all readinesse of minde Acts 17.11 It is a mercy that we heare the Word a greater mercy when we can approve of it but the greatest mercie is to receive it into our hearts in the Love of it 1 Thessalonians 2.13 When we can eate the Word Ieremiah 15.16 and receive its sharpest reproofes with submission and Thankefulnesse 1 Samuel 25.33 Psalm 141.5 5. Vnderstandingly We must not barely reade but we must search the Scriptures and labour to understand what we heare Matthew 15.10 Iohn 5.39 Praying for the Spirit of Illumination Ephesians 1. 17.18 6. Discreetly we must Try the Doctrine before we trust it Though it be Paul that Preach yet the Beraeans will trie his Doctrine by the Scriptures Acts 17.11 and Paul calleth on his hearers to Judge and consider what he said 1 Corinthians 10.15 and 2 Timothy 2.7 1 Thessalonians 5.21 and biddeth them Try the Spirits 1 Iohn 4.1 God hath given his People an Anointing to this end that they may be able to judge and discern of things that differ Colossians 1.9 10. We will not take gold but We will try it first and we will count Money after our own Fathers and shall we take Doctrines onely upon trust 7. Beleevingly we must by faith apply it to our selves whether it be for Humiliation or Consolation Iob 5.27 It must be engraffed in our hearts by Faith Iames 1.21 This is the way to make it effectual Romans 1.2.16 1 Cor. 1.21 Unbelief bars the heart against the Word and maketh it unprofitable to the hearers Heb. 4.2 8. Reverentially no service pleaseth God that is not mixt with Reverence and feare Psalm 2.1 Hebrewes 12.28 We must set our selves as in Gods presence and so heare as if God himselfe spake to us so did Cornelius though a Souldier and a great man Acts 10.33 So did the Thessalonians 1 Thess. 2.13 They received not the Word as the word of Paul but as the Word of God It is God that speaketh to us by the mouth of his Prophets Luke 1.70 and 10 16. Daniel 9.10 Micah 6.9 Iohn 1.23 2 Corinthians 5.20 We are Christs Embassadours and the words of an
Lord the Jehovah the true and the living God coessential and coequal with his Father Neither is the Title of God and Lord given to Christ Secundarily Improperly and Metaphorically as they are given to Angels and Magistrates as the Socinians affirme â— yea Catachristically and abusively Idols Devils and mens bellies are called their gods But the Title is given to Christ Primarily and properly as the Creator and Preserver of all things the Lord Paramount of all the World the King of Kings and Lord of Lords But of this at large before V. 1. And strengthned me 3. Observation 3. Strengthning grace is the gift of God He doth not onely give us Renewing grace and then leave us to our own free-will but he giveth us persevering grace also As he is the Author of our grace by Vocation so he is the finisher of it by preservation He confirmeth and establisheth us unto the end 2 Cor. 1.21 Hence David calleth God his Rocke Psalm 18.2 and we are commanded to be strong in the Lord and the power of his might Ephes. 6.10 It is he that doth enable us and strengthen us with all might in our inward man 1 Coloss 1.11 1 Timothy 1.12 A little strength will not doe because we have no little enemies to encounter but we must be strengthned with all might and with all Patience that we may doe all the good we can withstand all the evil we can and patiently suffer when we can withstand no longer Rest not content that you are Babes in Christ and have grace begun but grow till you become strong men in Christ. To this end we must be sensible of our own exceeding weakness nothing stronger then Humility that goeth out of it self nothing weaker then Pride that rests on its own bottom That by me the Preaching might be fully known 4. Observation 4. Whilest God hath any work for his servants to doe he will assist and uphold them in despite of all oppositions Though Nero rage against Paul and all men forsake him yet God will assist him that he may preach the Gospel to the world We need not fear the Foxes and Furies of the times we have our day and to morrow to work in and till that time which God hath allotted us be expired all the Devils in Hell and all the Dogs in the world cannot remove us Luke 13.32 How long was David vext with ungodly men yet he slept not till he had served his generation Acts 13.36 Herod sought to kill Peter but at the Prayers of the Church the prisoner is rescued out of his hands yet when he had finished his work and was ripe for Martyrdome then he falls with ease Ahab and Iezabel seek the life of Elijah yet was he preserved till he had finisht his work and then was he translated Luther was oft cursed by many Popes yet he finisht his course and died in Peace Queen Elizabeth was also cursed by many Popes but God turned the curses of those Romish Balaams into blessings for she outlived nine or ten of them and at last died in her bed full of dayes riches and honour Our comfort is that our times are not in our enemies hands but in the hands of a gracious God who best knows how long it is good for us to live and when to die Psalm 31.15 when we have finisht our course he will take us to himself in glory Iohn 17.4 5. Let us then faithfully discharge the duties of our several places and commit the success to God in whose hand is our life and all that we possess And that all the Gentiles might heare 5. Observation 5. God would have his Truth revealed to the sons of men He would have the Gospel known fully known to the Gentiles to all the Gentiles yea to all Nations whether Jewes or Gentiles Mat. 28.19 Truth is good and the more common it is the better where it getteth ground Satans Kingdome falleth like lightning from Heaven suddenly and irresistably Luke 10.18 Let none then hide their Talents but as the Sun freely communicateth its light and heat to us so let us freely impart our gifts unto others See eight quickning considerations to this duty And I was delivered out of the mouth of the Lion 6. Observation 6. The Churches enemies oft times are Lions Lions for Potency Lions for Policy Psal. 17.12 Lions for cruelty Lions for Terror Hence they are so oft in Scripture called Lions Psalm 10.9 and 22.13 and 35.17 Prov. 28.15 Ier. 2 15. Ezek. 19.2 Such we are all by Nature in our places and degrees till grace change us Isay 10.7 and then we shall be Lions for Christ i. magnanimous and couragious in his cause Prov. 28.1 the righteous are bold as Lions which good in the Creature we should imitate which evil shun Be Serpents for Policy and not for poyson Lions for prowess and not for rapine 2. Be not familiar with these Lious come not near their dens lest they make a prey of you have no fellowship with such unfruitfull works of darkness but reprove them rather 7. Observation 7. God many times suffers his dearest children to fall into the mouths of these Lions so that to a carnal eye they seem hopeless and helpless even as a Lamb that is in the pawes and jawes of a hungry Lion is given up for lost This was Pauls case he was not onely in the den but in the vere jawes of Nero that proud Potent furious Lion who killed his Master slew his Mother crucified Peter made foul havock of the Church and at last to save himself from the fury of the people he slew himself saying Dedecorosè vixi turpiùs peream My life was base and my death shall be answâ—rable This was the case of Israel in Egypt the Jewes in Babylon the Primitive Christians in the dayes of the persecuting Emperours and ever since by Antichrist yea since the dayes of Abel to this day the people of God have been as so many Lambs encompassed with rageing Lions who on all occasions have laboured to make a prey of them yet the Lord maketh a Treacle of this Viper by this means he purgeth his people from their dross and fits them for his Kingdome as Ignatius said sometimes Dei frumentum sum c. I am Gods corn and I must be ground with the teeth of wild beasts that I may be pure Manchet for my Lord and Master Gods wayes to his Church are mysterious wayes Isay 45.25 He hath a wheel in the wheels and when we think they go backward and all makes against the Church yet he makes them go forward and promote their interest Ezckiel 1.16.21 8. Observation 8. That God will deliver his from this great danger He that brought thee into the mouth of the Lion will bring thee out again Dan. 6.22 God is omnipotent and omniscient he hath both skill and will to deliver his people though we know not which way yet it is sufficient
Ley's Annot on the Place See Mr. Trap on that Text. See Mr. Bridge his Ser. on that Text and Hildersham on Iohn 4 16. Lectâ—â— 1. Quicquid sumus imperfecti sumus ad intelligendum difficiles tradi ad obliviscendum faciles proni Abbot contra Thomson cap. 20. ubi plura See more in Mr. Gatakers Serm. on Watching Sect 77 78.81 Ames Anti-Synodus cap. 6 p 371. Optimi sumus dum infirmi sumus When Christians cannot do duties with life yet they should do them with obedience when not with comfort yet with fear and trembling when not as they were wont yet as they are able that what is wanting in strength may be made up in their Humility Mr. Clerks â— Nosegay Voluntas est mensura actiounum Omnis actio tantum habet virtutis aut vitii quantum voluntatis Aug. Note Tamim signifies a plain honest religious simple disposition without guile or wickednesse See Doctor Boltons Ser. on Isay 58.2 p. 299. Folio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. omne quod ipsum jubebo Beza Herbert Poem in fine V. Mr. Blake on the Sacraments cap. 8. Sect 2. Non simplici errore sed peâ—veâ—sitate animâ—â—esistunt Veâ—â—â—ati proinde sunt aveâ—sandi Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aversare adversare plus est quà m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de vita venit à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coh beo fugio rejicio abscindo non consentiendo non approbando ab illu â—e subducendo jugum cum illis non trahende Tales pleâ—úmque sumus quales ii quibusâ—um vivimus Aspice quid faciunt commercia Juven Sat. 2. See Clerks Mirrour cap. 48. Rem rem quocúnque modo rem Hor. Per sanctos intelligit Apostolus baptizatos Christianam religionem profitentes tales enim charitas praesumit esse reverà Sanctos Davenant * The Church of Christ is called a fold in which are Goats as well as sheep a Noble-mans house in which are vessells of Dishonour as well as of Honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penetrantes domos Irrepunt humiliter blandè capiunt molliter ligant latenter occidunt Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penetro quasi per fallaciam irrepo est verbum emphaticum quo Apostolus peritè expressit non solùm impudentiam importunitatem singularem istorum sed etiam fallaciam insidias blanditias quibus isti erant pleni artificia varia quibus utebantur ad persuadendos errores suos praesertim verò mulierculis tanquam sexui vasculi infirmiori magisque obnoxin deceptioni quà m viro Chrysost. Veritas non quaerit angulos abscondi erubescit Tertul. Veritas quoad fieri potest palam est praedicanda audiente toto mundâ— Rolloc 1. They set upon poor Incautus mollis est hic sexus in cautus quia omnia quae vidâ—â— audit cum sapientia non considerat mollis quia facile flectitur de boâ—o adanalum Chrysost. With fair speeches they draw the hearts of sickle minded women unto them and lead them whither they will as men do those that are taken in warre Dutch Annot. Per heras heros falâ—unt When people be without understanding of God and his wayes then even weak women come and set them on fire Isay 27.11 Josâ—ph Antiq. l. 2. Omnes Haereses ex Gynaeceis In epist. ad Câ—esiphon V. Epiphan Haeres 48 49. V. Euseb. lib. 7. cap. 24. See Mr. Wells his History of New-England Mulier est vâ—seus toxicatum quo diabolus aucupatur Aug. See more in Mr. Briâ—sly's Looking-glass for good women p. 42. and Mr. Clerks Mirror cap. 135. Edit 3. Non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mulieres sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mâ—lieâ—culas ut de â—â—s se loqui significet quae in genere mulierum leviores sunâ— inconstantiores Estius They are little not in stature but in knowlege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cumulatâ—e peccatis i. e. magno peccatorum â—ceâ—vo gravatas ac depressas Estius A mala conscientia ad fidei naufragium pâ—oâ—livis est gradus peccata enim parant vâ—am sâ—ductioni â—quinas O verae Phrygiae nec enim Phryges Viâ—g Aeneid 9. Non ducuntur sed aguntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. instar brutorum aguntur Are◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vi armis cattivum duco in servitutem abduco Tanquam servis bello captis mancipiis utentes Soto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inescantes animas instabiles non bene in fide castitate fâ—rmatas solidatas Cyprian See Mr. Brinsly's Vertigo an excellent Treatise on that Text. Magno conatis magnas nugas If conscience begin to stirre they take the Opâ—um of some errour and so quiet all again Confused knowledge is no knowledge distiâ—ctest knowledge of God not being affâ—ctive is reputed ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est qualiscunque sed experimentalis cognitio viz. activa illa quae rebus ostendituâ— ut videre est Ephes. 1.17 4 13. Colos. 1.9 Philip. 1.9 Iubent heri non disputant Aristoâ— Amat Deus Curristas non Quaeristas Luther Disputandi pruritus fit Ecclesiarum scabies Spiritus Sanctus non est Sceptieâ—s nec dubia aut opiniones in cordibus nostris scripsit sed assertiones ipsâ vitâ acomni experientia certiores ac firmiores Luther Fides est certior scientiis tum certitudine cognitionis tum certitudine adhaesionis Baronius Exercit. 3. art 8. Sect. 4. Senescâ— non segnesco semper aliquid addiscens Dixit Solon Nec discere vituperatur sed absque fructu discere discere non perdiscere discere non intelligere Espencaeus Vera pietas non discit perpetuò operatur autem perpetuò quae didicit compendio Turpis ridicula res est Elementarius senex Seneca Sirenes usque ad exitium dulces Amara sunt vitiosis ac malè viventibus praecepta justitiae Lactant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repugno adversor See Mr. Perkins Reformed Cathol Point Vol. 1.1 p. 580. and D. Slatyr on 2 Thes. 2.15 Historicas Traditiones cum fidei articulis in Scriptura revelatâ—s minimè pugnantes non rejicimus est vâ—ro haec â—raditio Historica non dogmatica Gerherd cui suffragatur Doctis Wallaeâ—s Loci com p. 150. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mente perditi à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrumpo destruâ— stupiâ— Mentis perfectio est Veritatis cognitio unde corruptus mente dicitâ—r qui deficit à cognitione fidei Aquinas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt qui usu consuetudine vitiorum quasi habitum contraxerunt ut aliter agere non possint Weinrich See D. Goodwins Aggravation of sins against Knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejectanei i. falsae adulterinae doctrinae Doctores qâ—ius oporteat ab omnibus rejici Beza V. D. Hamond Reasonableness of Religion p. 86. No practical sinne is so sinful as some errors in judgement no men so accursed with indelible infamy and dedolent impenitency as the Authors of heresiâ— So that 't