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
and the Prophets dye but Christ who is the Father of our Fathers and the Prophet of Prophets lives for ever Zachary 1.5 When these Cesterns are broken yet this Fountain abideth Psalm 18.46 Most men are careful to get and keepe the favour of great men Proverbs 29.26 but what will it avail us to have the favour and applause of our fellow-prisoners if the Judge condemne us It will be our onely wisedome with Paul to labour to be acceptable with Christ and that upon this very ground because we must all appear before the judgement Seat of Christ 2 Cor. 5.9 10. 2. This speaketh singular Comfort to all Believers who have taken Christ for their Soverain as well as for their Saviour Why the Judge is thy friend yea he is thy Saviour and Redeemer it is he who was judgeed and condemned for thee it is he who hath satisfied Divine Justice and paid thy ransome So that thou needst not fear what sin or Satan can do against thee The Judge is thy Father Brother Husband Head thy Advocate and Intercessour who hath so often moved for thee and prayed for thee and therefore thou mayest now be assured he will not be against thee And therefore Christ would have all his people to thinke on that day with delight and to lift up their heads with comfort and confidence because the day of our Redemption draweth nigh This day will be a day of Full Redemption This day will be a day of Refrigeration This day will be a day of Vindication This day will be a day of Retribution 1. To all Believers it will be the day of their Full Redemption aud deliverance from all their Enemies Luke 21.28 Ephesians 4.30 Here we lye in Thraldome to sin and misery the best must cry with the Apostle Who will deliver me from this body of death Why this blessed day will set us fully free Romans 8.21 23. Now our Redemption is in fieri 't is begun but then it shall be compleated Hence it is called a day of Salvation which the Saints doe much desire Hebrewes 9.28 The contracted person rejoyceth to think of the day of marriage the King of a day of Coronation the Victorious Souldier of a day of Triumph and shall not we rejoyce in this day of our Jubilee this day of consummation of the marriage between Christ and our Souls this day when we shall for ever Triumph over all the enemies of our salvation and are therefore commanded to Comfort our selves with these things 1 Thes. 4.16 2. 'T is a day of refreshing to all gracious Soules that are tired with â—in and sorrow and schorched with fiery and fierce Tentations Acts 3.19.20 they shall now rest from their labours Revelations 7.16 and 14.13 This brings them to a Remaining Rest and to an everlaing Sabbath Heb. 4.9 2 Thes. 1.7 The time of the Judges coming is the time of the Saints refreshing and as the Apostle reasoneth Who shall condemne it is God that Justifieth so may they say Who shall condemne it is Christ that judgeth us the rememberance of this maketh them to rejoyce with exceeding joy 1 Peter 4.13 3. 'T is a day of Vindication here many times Gods dearest servants are slandered misreported misrepresented to the world as Hypocrites turbulent enemies to Caesar c. I but remember that at the last day there will be a Resurrection of Names as well as of Bodies Christ shall then cleare thy Innocency as the light Psalm 37.6 and Vindicate thy reputation from all the false aspersions of thine adversaries this comforted Iob when his friends accused him wrongfully Iob 16. and 19. 19.25 That his Record was on high and his Redeemer lived The rememberance of this judgement made Paul to slight the judgement of man 1 Corinth 4.4 5. Here men have their day and carry all before them but I passe not for mans day for I expect another day This may comfort all the meek and poor of the Earth against their cruel enemies the Lord is their Judge and he will save them Isay 11.4 and 33.22 Here many times Christ is condemned and Barrabas set free the righteous is condemned in his Righteousnesse and the wicked are exalted to honour Here they live longest many times who deserve not to live at all Iob 21.7 Here the Israelites make Brick whilest the Egyptians dwell at ease Godly David is in want when profane Nabal abounds How oft is Sion Babilons Captive and Dives in plenty whilest Lazarus in misery So that if Gods people had hope only in this Life they were of all men most miserable I but the comfort is there is another day and another reckoning when the Righteous shall rejoyce and the wicked shall mourne Isay 65.13.14 Then God will review the judgements of the World and those sinnes which have not been judged and punished and the things which have been falsely and unrighteously judged shall be brought to open view God will not alwayes suffer his Jewels to lie in the dirt but he will Vindicate the injuries which are done to them Luke 18.7 Appeale to this day from all unjust Sentences and patiently wait for it Iames 5.7 8. We may answer our Adversaries as Ierom of Prague answered the Councill of Constance when they cited him to appeare before them that they might condemne him Et ego citâ— vos ut mihi respondeatis coram altissimo justissimo judice post centum annos And I charge you shortly to answer me before the great Judge of all the World Now men curse you but Christ will then receive you with a Come ye Blessed Matthew 25.34 Then he will supply all your wants repair your credits make up your losses destroy your Enemies and make your vile bodies like to his own glorious Body farre surpassing the brightnesse of the Sunne or the most Glorious Angels Christ is thine and therefore this and ten thousand times more is thine Thou hast bought the Field and the Treasure that is in it is thine also As for the wicked let them quake and tremble to think on that day but doe thou sing and rejoyce and call on the Heaven and Earth and all the Creatures in them to beare thee company Psalm 96.11.12 13. 4. 'T will be a day of Retribution a day when the Lord will fully recompence all the service and beneficence of his Saints even to a cup of cold water Then all the good and onely the good which hath been in thy intentions affections words and actions shall be openly proclaimed to thy everlasting praise Even thy most secret obedience shall have open recompence Matth. 6.6 All thy praying fasting almes teares doing and suffering for Christ yea those good works which thou hast forgotten Christ will then remember Matth. 25.37 and they shall be repeated openly To have a mans goodness proclaimed before a Nation by some Stentor is an honour to have Christ himself to publish our praise and that before Angels Men and
and death is but a long sleep till the Resurrection Iohn 11.11 Acts 13.36 Let Atheists and Epicurean worldlings who have their portion onely in this life fear death because it puts an end to all their pleasures and hopes Iob 11. ult Hence Lewis the Eleventh King of France a bloody persecutor commanded his servants in the time of his sickness that they should never once name that bitter word death in his eares But Christ hath died to free his people from this slavish fear of death Heb. 2.15 by his death he hath sweetned our death unto us and changed the nature of it and hath made that which was sometimes a curse now to be a blessing of a foe he hath made it a friend of a poyson a medicine and of a punishment an advancement He lay in the grave to sweeten and season our graves for us so that now our flesh may rest in hope Psal. 16.9 Proverbs 14.32 Observation 4. 4. The soul of man is immortal Death is not an Annihilation but a Migration of the soul from the body for a time As soon as ever the soul departeth from the body it is presently in blisse Revelations 14.13 they are not onely blest at the day of judgement but also in the intermission The soul doth not sleep or perish but the souls of the Saints go to a better place and to better company viz. to Christ and to the spirits of just men made perfect Iosiah was gathred to his father in peace 1. to the spirits of his fathers who enjoyed peace for in respect of his Body he was slain in battle The soul never dieth but subsisteth still even when it goeth out of the body it returneth to God that gave it Eccles. 12.7 Hence Paul desires to be dissolved why so that he might be with Christ Philippians 1.23 and desires to be loosed from the body that he might be present with the Lord 2 Cor. 5.8 Christ telleth the thief on the Crosse this day shalt thou be with me in Paradice Luke 23.43 Steven when stoned cries Lord Iesus receive my spirit Acts 7.59 Christ hath prepared immortal mansions for it Iohn 14.2 and what should mortal souls do in â—mmortal dwellings and why is the Devil so serviceable why doth he make Covenants and Compacts with wicked men for their souls yea and why doth he offer the world in exchange for a soul if it be but a mortal perishing thing To what end are all those promises of Eternal life which are made to those that deny themselves if in this life onely they had hope Then all the Threatnings of Eternal death and all those sorrowes which the Scripture affirmeth shall light on the wicked would be false for here they have mirth ease and pleasure and if they had no punishment hereafter where were the Truth of Gods threatnings and where his Justice The Scripture is clear that the pleasures of good men and the pains of bad men are eternall then it must needs follow that the souls of men which are the Subjects of these pains and pleasures cannot be mortal But here our Mortalists Object 1. Objection If the soul of man be ex Traduce as some affirme then it is mortall for Omne generabile est corruptibile Answer The soul cometh not ex Traduce by Propagation from our Parents as the souls of Beasts which come è potentia materiae but the soul is created and infused by God and not propagated as appeareth Gen. 2 7. Eccles. 12.7 Zach. 12.1 See Doctor Reynolds on the Passions cap. 32. p. 392. Piscator his Annot. on Gen. 2.7 Baronius de Origine animae Exercit. 2. art 3. 2. Objection The dead are said to sleep and to perish Psalm 6.5 and 104.29 Isay 38.18 and 57.1 Job 14.7.10 Answer This is spoken in respect of their bodies not of their souls The dead do not praise thee saith David viz. not in the land of the living on earth but in Heaven they sing Hallelujahs Rev. 5.9 A tree when it is cut down may sprout again saith Iob but man dieth and giveth up the Ghost and where is he This will not help the sleepy Sadduces of our times for tho Physically and by the course of Nature man cannot revive again yet Hyperphysically and by a supernatural Almighty power he shall arise So that Where is is to be restrained to where is he in the world look for him in City or Countrey at home or abroad he 's not to be found Man gives up the Ghost and where is he with all his riches honours plots and purposes 3. Objection Eccles. 3.19.20 21. As the beast dieth so dieth man they have all one breath Answer 1. Solomon here as oft elsewhere in this Booke doth bring in the Atheist deriding the immortality of the soul he speaketh the opinion of other men and not his own Solomons own judgement you may see Eccles. 12.7 2. Take it in the Letter and then Solomon speaketh not of the soul of man but of animal and vital breath which is common to both he speaketh of mans mere natural condition else in respect of mans future condition his body shall rise again and come to judgement So that here is no comparison between the soul of man and that of beasts but between the death of the one and of the other q. d. both are liable to death pains and diseases 4. Objection Matth. 8.22 and 10.28 Ephes. 2.1 The soul is said to die Answer The soul is not said to die in respect of Existence and being but relatively in respect of Gods grace and favour 'T is a separation of the soul from God who is the fountain of life and is a living death and a ceasing not to be but to be happy 5. Objection 1 Tim. 1.17 and 6.16 God onely is said to have immortality How then are mens souls immortal Answer The answer is easie Immortality is twofold 1. Essential Absolute Natural and Independant and so God onely is immortal à parte antè from all Eternity he 's the onely Author and continuer of it 2. Derivative and by Donation communicated to man and so our souls are immortal and our bodies though subject to corruption yet by Divine Ordination shall be immortal after the Resurrection Wo then to those Atheistical Mortalists and Libertines which have sinned away conscience and have led loose lives and now are fallen to loose opinions Open but this gap and farewell Lawes Civility Religion and all that is good Grant but this and farewell all noble actions and all spiritual comforts then Christ died the Apostles laboured and the Martyrs suffered in vain If this Doctrine were true then all our Faith our Hope our Praying Preaching Fasting self-denial mortification sowing in tears and spiritual combats would be in vain and we should be in a worse condition then the beasts that perish If this were true then why did Abraham forsake all Ioseph forbeare his Mistress Moses refuse the pleasures of Pharaohs
lips drop as the honey combe they promise liberty but bring men into slavery they promise riches and bring men to beggary they promise life and bring men to death We had need therefore every day to be exercising our selves in the Word of God that we may be able to resist the Devil and put him to flight Blind men are unfit to fight unless it be under the prince of darkness without knowledg they may loose their colours and oppose their friends instead of their foes they may take Saints for Scythians and persecute them under such a notion as Paul did in the times of his ignorance and the Jewes when they crucified Christ as a Malefactor 4. Courage and Valour Even Rabshakeh could say counsel and strength are for war 2 Kings 18.20 Policy and Power are very requisite for a Souldier Galeati lepores harnessed hares .i. fearful faint-hearted men are not fit for battle Deut. 20.8 A Souldier must fight couragiously let 's play the men saies Ioab for our people and the Cities of our God 1 Chron. 19.13 God would have all that fight his battles to be comfortable and confident Deut. 20.1 to 5. Iosh. 1.7 2 Chron. 32.7 Hence came the use of Trumpets Drums Flutes and Cymbals in wars to raise the Spirits of their Souldiers to the battle so God hath ordained his Ministers to lift up their voices like Trumpets to quicken us to this Holy war against sin and Satan They call upon us to fight the good fight of faith to play the men and be strong 1 Cor. 16.13 Let the wicked flie when God pursues them but it becomes the righteous to be magnanimous and bold as Lions Prov. 28.2 Et nescit remeare Leo The Lion will turn his back at no creature Resolve to die in thy colours say with Nehemiah 6.11 should such a man as I flie Better to die sighting with honour then live with shame what though there be Lions or Bears in our way if thou wilt be a Sampson or a David encounter them there is no great glory to be lookt for but with hazard and difficulty Whâ—n the Souldiers said the enemy was strong 't was bravely answered The â—ictory will be so much the more glorious We should resemble the valiant horse which laughs at fear and rejoiceth at the sound of the Trumpet neither turns he back from the Sword Arrow Spear c. Iob 39.19 to 26. We must not sit still like idle spectatours and see others fight but if we 'l get the Crowns we our selves must in our own persons fight for them with all our might for in these spiritual Agonies we must look for strong Antagonists We wrastle not simply against flesh and blood but against principalities and powers there is no way to conquer the Devil but by resisting Iames 4.7 and no resisting but by fighting so that we must either fight or be slaves for ever Besides the temptations of the world from profits and pleasures on one hand and crosses and persecutions on the other hand the flesh also is a deadly enemy its lusts within war against the peace of the soul 1 Pet. 2.11 This Domestical enemy this bosom Traytor 't is that doth us all the mischief and therefore 't was a good Prayer of the good man Deliver me O Lord from that evil man my self 'T is a beloved powerful politick enemy which must make us the more watchful against it 5. In respect of hardship a Souldier must be an hardy man he must not be a puling pusillanimous milk-sop but he must be one that will run hazard break through dangers and difficulties endure blowes and wounds to the raising of his spirit So must every Christian that will get the Crown be a hardned seasoned self-denying man resolving to break through all difficulties till he have gained the Victory But of this see more in verse 5. observ 4. 6. In respect of Obedience A Souldier is under the most absolute command of any man He must obey and not dispute the commands of his Commander to whom by Oath he is bound to be faithful The Centurion in the Gospel sets down the duty of Souldiers Matth. 8.9 I say to one go and he goes to another come and he doth it He dares do nothing without a command if a Souldier kill a man without command 't is Murder So every Christian must yield absolute obedience to Christ 't is his part to command 't is ours to obey if he bid us go we must go if he bid us do this though it be never so cross to flesh and blood we must do it We must not stir a step without a word of Command from Christ our General His word must be our Counsellour in all that we do Psal. 119.24 'T is reported to the praise of Alexanders Souldires that they were observant not onely of visible signes of their Commanders but even of their least nod So should we not onely obey the clear Commands of Christ but even the least hints of his will in his Word A wicked man must have plain syllabical proofs and when we bring them yet such is their rebellion they will not yield but a gracious soul promptly obeyes the least intimation of Christs will 7. In respect of Order In war there is much Order Souldiers must keep rank and and file they must abide in that place and keep on that ground on which their Commander sets them they may not stir a foot in some cases upon pain of death An Army in confusion is contemptible but an army in Order is terrible Cant. 6.4 So every one must keep that station and abide in that calling wherein God hath set him 1 Cor. 7.20 it s a dangerous thing to neglect or out-run our callings So long as we keep Gods way God will keep us Psal. 92.11 12. but if we break down his hedges a Serpent will bite us Eccles. 10.8 God is the God of order and his people delight in Order Colos. 2.5 8. In respect of their unsetled abode A â—ouldier whilest he is in actuall service hath no setled abode but he is alwayes either marching chargeing watching fighting lying in his Tent for a night or two and is gone So we have no abiding City here strangers and pilgrims and tho some saints have had great possessions here yet have they esteemed themselves as house-less and home-less Heaven 's their home their house their countrey 2 Cor. 5.2 Heb. 11.16 though they live In the world yet they are not of the world Though their bodies be on earth yet their meditations and conversations are in Heaven Philippians 3.20 Hence the Saints have alwayes confest they were but strangers here So Abraham telleth the Cananites Genesis 23.4 and Acts 7.3 Hebr. 11.9 10. Iacob telleth Pharaoh that his life was but a Pilgrimage here Genesis 47.9 David acknowledgeth that he was but a stranger and a Pilgrime here as his fathers were Psalm 39.12 and 1 Chron.
wheat for chaff and Heaven for Hell We should therefore moderate and mortify our affections towards these earthly enjoiments remembring that Our time is but short we should therefore use the world as not abusing it by setting our hearts upon it and so possess these worldly things that we be not possest of them 1 Cor. 7.29 30 31. As we tread these earthly things under our feet so they should be little and low in our affections The Church is cloathed with the Sun but she treads the Moon under her feet .i. she hath a low esteem of all these mutable worldly things Rev. 12.1 The worldling knoweth no better things and therefore he resteth content with his swill as the bruit beast knoweth not the excellency of a mans life and therefore delighteth it self in Hay and Provinder seeking no better because it knoweth no better So the natural man knoweth not the excellency of a believers life and therefore disdains it as folly and madnesse resting content with the draffe and dung of the world for his portion let him have Corn and Wine he careth for no more Psalm 4.6 The curse of the Serpent is upon such they creep on their bellies and lick the dust As for our selves let us not descend but ascend out of the Wildernesse of this World Canticles 3.6 and 8.5 In our Affections Meditations Prayers Endeavours and Conversations though our bodies be on Earth yet let our soules be in Heaven Philippians 3.20 Make God thy Riches thy Rest thy Portion and then thou mayest say with David Return to thy rest O my soul Psalm 116.7 He shall never be great in whose eye the World is great neither will Christ be sweet till the world is bitter to us Hence it is that the Lord layeth Worme-wood on the breasts of the World to weane us from its profits and pleasures and much adoe God hath even by them to mortifie our love to it How then should we doate on it if we had no crosses 5. Observation 5. This world shall have an end and all things in it it is not an everlasting world 't is but this Present World whose pomp and pleasures soon vanish away 1 Corinthians 7 29 30 31. Solomon who had made trial of them all hath written Vanity on them all Eccles. 1.2 which may serve to cool our Affections to them 6. Observation 6. Sinne blotteth a mans name and blemisheth his Reputation Demas for his worldlyness had a brand set on his name to the end of the World Iudas that sold his Master for money is branded for a Traytor and a Devil to Posterity Which blots and buts are upon the names of Rehoboham Ieroboam and Ahab who made Israel to sin with them The worldling hath an eye of detestation put on him Psal. 52.7 Lo this is the man that trusted in his riches Yea Gods own people when for want of keeping the watch of the Lord they fell into sin though they repented yet some scars remained though the wound were healed Piety is the best Monument and the most lasting The Righteous shall be had in everlasting remembrance Psalm 112.6 Proverbs 11.7 The memorial of the just shall be blessed 't is their name onely that shall be kept green and flourishing like the rod of Aaron laid up in the Tabernacle 7. Observations 7. 'T is an aggravation of a mans sinne to sinne deliberately against light and conviction Demas doth not sinne here through passion or feare but deliberately and in cold blood as we say he deserteth Christs Cause and embraceth the world Physitians say that complicated diseases are very dangerous In this sinne of Demas almost all the Aggravations of sin may be found 1. He sinned against great Light he being a Professour yea a Preacher of the Gospel could not offend in this kinde especially through ignorance To sinne for want of Light may excuse à tanto though not à toto it may extenuate though it cannot excuse 1 Timothy 1.13 Nothing aggravateth sinne like this sinning against Light He that knew his Masters will and did it not was beaten with many stripes When a man sinneth for want of Light God usually beareth and forbeareth But when Light is come and men are convinced of their sinne and yet will goe on this is presumptuous sinning this is Rebellion which is as the sin of Witch-craft it maketh sin exceeding sinful 1. To sinne against the Light of Nature aggravated the Heathens sinne and they were punished for it Romans 1. When they knew God in his Workes and yet did not gloryfie him by walking up to that light God gave them up to a Reprobate sense 2. To sinne against the Light of the Law is worse the Jewes that knew the Law yet sinning against the Law were sorer punished then the Gentiles that were ignorant of it Romans 2.9 3. But we have the Light of the Gospel and so sin against both the former Lights and this too which maketh our sinne in some respects greater then the Devils sin for he never sinned against the patience of God as we do nor against the Tenders of a Redeemer and the offers of grace in the Gospel Heb. 10.26 27 28 29. 2. Demas sinned against great Love God had inlightned him made him a Preacher of the Gospel gave him a roome in the affections of his chosen Vessel Paul who had made him his Coadjutor and commended him in his Epistles to the Churches yet see his Ingratefulnesse Demas hath forsaken me To desert an ordinary Professor of the Gospel when he is in bonds for the Truth is ill but to forsake a Paul his approved friend an Apostle of Christ and that in bonds for the Gospel when the sincerity of a Friend is tried who should love at all times Proverbs 17.17 when it was honourable to live and die with him yet now to forsake him was both inhumane and unchristian And this aggravates Englands sin We cannot sin now at such cheap rates as formerly Our sinnes especially in this latter age of the World are committed against greater Light and greater love then ordinary against greater Priviledges Experiences Victories and Deliverances then ever our fore-fathers saw We have beene exalted to Heaven in mercies God hath made us his Darling Nation and therefore we may justly looke to be thrown to the lowest Hell for our abuse of them If ever any Nation deserved a Bill of Divorce 't is England We have forsaken the Lord and therefore he might justly forsake us and say Loammi ye are not my people neither will I be your God Hosea 1.9 God was angry with Solomon for sinning against him who had appeared twice unto him 1 Kings 11.9 But how often hath the Lord appeared in the Tokens of his love to England and yet we rebell against him He taketh it ill to be thus wounded in the house of his friends Zach. 13.6 As Absolom said to Hushai Is this thy kindnesse to
to send a gift to the end that Justice may be perverted the eye blinded and the Innocent condemned so to send a gift and so to receive a gift is both a sin in the one and the other He that would see more against Bribery let him peruse Mr. Iohn Downam's 4. Treatises against Swearing Drunkennesse Whoredome and Bribery Willet on Exod. 23.8 Doctor Downam on Psal. 15.5 2. It unfits men for the Ministery Covetousnesse is odious in any man more odious in a Magistrate but most odiouâ— in a Minister who by his life and doctrine ought to witnesse against it It troubles us to be abused by strangers but to have our menial servants and such as are near to us to preferre the trash and drosse of the earth before us that is the highest and horridst ingratitude insomuch that a dull Asse reproves Balaam for it 2 Pet. 2.15 16. With what face can a man reprove that in another of which himself is guilty therefore 't is made one speciall Qualification of a Gospell-Minister he must not be greedy of filthy lucre 1 Tim. 3.3 Titus 1.7.11 1 Pet. 5.2 The man of God must not only go or run but Fly from this Vice 1 Tim. 6.10 11. for a Minister to be a Mercenary man or a Market-man or by flattery and dawbing to curry favour and get riches this is that filthy lucre so oft cendemned in Scripture Such are called greedy insatiable dogges Isay 56.11 who for a slight reward prophane the Name of God Ezek. 13.19 Paul knew what a blemish this would be to his calling and therefore he was alwayes carefull to shunne the very appearance of it He oft parted with his right for Peace demanded not what was his due but laboured with his hands in the Churches infancy and low condition that he might not be burdensome to any 1 Cor. 9.6 7. 1 Thess. â— 5 6.9 We are souldiers and therefore we must not entangle our selves in these low things 2 Tim. 2.4 Caution yet let no man accuse us of Covetousnesse for demanding those dues which by the Law of God and the Lawes of the Land are due unto us The labourer is worthy of his hire saith Christ Matth. 10.10 this Paul proves by many Arguments 1 Cor. 9.7 8 9. 1 Tim. 5.17 18. Many would have us Preach for nothing when souldiers will fight for nothing and Trades-men work for nothing we will Preach for nothing In the mean time let them know that 't is one thing to preach for money and another thing to take money for preaching Though we receive pay for our paines and may justly demand it for our great labour yet we do not make that our end The conversion of soules and not money is the ultimate end of all our labours but I have spoken fully to this point in another Treatise which is now Printed 3. He cannot be a good souldier that minds money more then the cause of God such a one will betray his trust or plunder and use violence This S. Iohn foresaw and therefore commands souldiers to do violence to no man but to be content with their allowance Luke 3.14 It 's an ill Trade to go up and down killing men for eight pence a day such fight with an ill conscience and so will fly in a time of triall As the man must be good and the cause good so his end must be good else he marres all 4. He 's unfit to govern a family he 'l make slaves and drudges of his children and servants Better be some mens beasts then their servants for those rest on the Sabbath while these are drudging for their covetous Masters These men either cannot pray with their Families or else the cares of the World will not suffer them they savour nothing but Earth they are meer Earth Earth Earth Ier. 22.29 They are Earth by Creation Earth in their Conversation and return to Earth in their dissolution They have earthen bodies and earthen minds too and so are meer Earth and have their names written in the Earth which shall be their Hell as some conceive Ier. 17.13 He that would see more Disswasives from this sin let him peruse Mr. Boltons Directions for walking with God p. 289.288 c. where you shall find 12. excellent considerations against it and Mr. Palmers Memorials p. 10.3 c. Observ. We are free from this sin say most men though most men are guilty of it yet few will acknowledge it 'T is a secret subtle sin that hides it self under the Cloak of good husbandry frugality and thrift 1 Thess. 2.5 I shall therefore give you some signes and characters of a covetous man This sin may be discerned By our Thoughts Words and Works 1. Try your selves by your Thoughts this is the best way to know what you are for as a man thinketh so is he Prov. 23.7 By these the Lord tries us Psal. 139.23 2 Sam. 16.7 Iob 42.2 and therefore by them we should try our selves they are the peculiar acts of Gods eye and greatest in his esteem 't is not so much our words and works as the bent of our hearts and spirits which he ponders Prov. 16.2 and if he find them irregular it displeaseth him Gen. 6.6 Prov. 6.18 Isai 65.2 3 5. Zach. 8.17 Ier. 4.14 Rom. 2.2.21 not only the works but also the Thoughts of the wicked are an abomination to the Lord. Prov 15.26 and though Thoughts are free in respect of the Courts of men yet they are not free from the All-seeing eye of God Isai 66.18 I know their thoughts 2. They are not free from Gods word it takes hold of them Heb. 4.12 Exod. 20.17 3. They are not free from his revenging hand Ier. 6.19 Rom. 2.21 Revel 2.23 2. We should try our selves by the thoughts and devices of our hearts because they are the more immediate issues of our hearts and cannot so easily deceive us as words and works may A man cannot so well judge of the goodnesse of a spring by the water which runs 7. miles off as he may by going to the Fountain head so we cannot judge so well of our selves by our actions which are as streams as we can by our Thoughts for there are many Occurrences between the Act and the thought These are the Master-wheeles and first movers in the soul and from them issue either life or death Prov. 4.23 Isai 59 7. Mat. 15.19 if a man be Malicious Murderous Covetous c. first his thoughts are so and thence come evill acts These are the Root and those the Fruit these the Mother and those her Daughters In the time of the Law the Lord required the first-fruits and the first-born Exod. 22.39 he calls not now for the first-born of our flocks or bodies but of our soules these must be kept more especially for him 3. They are the Universal Acts of the heart which discovers it self most clearly by them 4. They are the swiftest acts of the heart
to use both estates well is a far greater praise Iacob who was little and low in his own eyes Gen. 32.10 desires no more but food and raiment and tells his Brother that he had enough Gen. 33.9.11 Esau could say I have Rab multum but Iacob sayes I have Col omne all things for contentment is All in All None so content as the Humble man who seeth himself to be less then the least of Gods mercies This made the Church quietly to bear not onely the Anger but the Indignation of the Lord when she considered how she had sinned against him Micah 7.19 Lam. 3.22 Humble David counts it an honour to be but a door-keeper in Gods house and the prodigall desires to be an hired servant there 2. Consider thou hast more then many of thy betters How many of Gods deare servants have been in a lower condition then thou art in Consider Iobs afflictions Pauls trialls our Saviours Poverty who had not a house of his own to dwell in nor a bed of his own to lye on Matth. 8 20. and barley bread for his followers Iohn 6.9 3. Contentment is the onely Riches 'T is not Money but the Mind which makes men rich Hence Socrates calls contentment the the Soules Riches We all desire Riches behold the way How many by over-reaching and being over-eager after the world have lost all This sweetens our little and makes it more comfortable to us then the great heapes of Riches which the wicked have with vexation and discontent Prov. 13.25 and 15 16 17. and 16.8 A good man rests as well contented with his little as if God had made him a King or an Emperour and when they have nothing yet they have all because they have the God of all 2 Cor. 6.10 4. 'T is a singular comely well-pleasing Grace it adornes our profession and winnes much upon the Spirits of men As Covetousnesse of all Vices is the basest so contentment of all Virtues is the most excellent 'T is the greatest happiness that we can attain to in this world perfect happiness consists in communion with God immediately but imperfect happiness consists in contentment when we enjoy God in his Creatures and Ordinances and this is the highest degree of happiness which this world affords This is Heaven upon earth Heaven is nothing else but a sweet and quiet Spirituall rest and satisfaction in the great God So that this is not onely our Duty but our Glory 'T is the ornament of a Christian and makes him lovely even in Gods eye 1 Pet. 3.4 When your Wills are submissive to his Will and we can be content to be what God will have us to be and to suffer what ever he will have us to suffer this is our Glory 1 Pet. 2.20 5. It s a sign of a magnanimous raised spirit when we can do well and yet be content to hear ill when we can passe through bad report as well as good and through losses crosses trialls and make nothing of them yea can bless God in the losse of all Iob 1.21 this is Noble and Heroick indeed 'T was Socrates commendation that though his condition oft changed yet he never changed but was still the same And if Heathens that had but the dimme light of nature for their guide have loved and practised in their way and according to their light contentment then we that have received more Light and Love from God should do more then they Matth. 5.47 for he that cannot submit to God in Passive Obedience the sincerity of his Active Obedience is justly to be suspected Obj. This is a hard and a harsh Lesson who can learn it Answ. The way to heaven is a hard and a straight way to flesh and blood Mat. 7.14 All Gods pleasant commands yet seem harsh and hard to wicked and unwilling men If God command liberality then the covetous man is angry if Frugality the Prodigall if Humility the Proud if Chastity the Incontinent if Sobriety the Intemperate But get thy nature changed and get in Love with contentment and goodnesse and then the good wayes of God will never displease thee Micah 2.7 Obj. But I am sick and poor I am lost and low Answ. It may be thou hast had a moneth or two of sicknesse but hast thou not had yeares of pleasure and health now shall we receive so much good at the hands of the Lord and shall we not endure a little evill of affliction especially since 't is for our good Iob 2.10 2. Be content with thy Poverty in some respects it may be better to thee then the riches and plenty of the wicked Many esteem poverty the greatest evill and therefore to avoid it they run into sin Whereas Poverty if it be not in extremity is the Nurse of Arrs the Schoole of Patience a Teacher of diligence a Bridle to Vice a Spur to Vertue such are apter to receive the Gospel and so more capable of grace and true contentment Zeph. 3.5 Matth. 11.5 Iames 2.5 The middle condition between extream Poverty and the height of riches hath alwayes been accounted safest and best Prov. 30 8 9. 3. Consider though Poverty be a crosse and sometimes a curse for sin Deut. 28.43 44. Psal. 109.10 yet 't is no sin for Christ himself was poor that he might sanctify our Poverty in his own person and honour it with his own example 2 Cor. 8.9 For our sakes he became poore though not so extream poor as to beg his bread for that was forbidden â—y the Law Deut. 15.4 and restrained by all Well-governed Common-weales yet he was so poor as to borrow he had not so much money as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pay the Taxe with Matth. 17.24 which was about ten pence say some fifteen pence say others 4. You that are Poor are freed from many dangers which rich men are exposed to as Poysening Plundering Fining Envying c. How many Kings and great ones have been poysoned in their golden cups when thou fearest nothing in thy earthen dish Nulla aconita bibuntur Fictilibus Juven In times of war the souldier inquires not where dwells the poor man but where dwells the rich man the Usurer and the great man The finger is cut off for the golden ring when Zedokiah King of Iudah and the great ones were in distress yet the poor were spared Ier. 39.10 So 2 Kings 25.7.12 2. Thou art freed frow many dangerous Temptations and snares from many cares and fears which annoy the rich 1. They are apt to Pride 2 Chron. 26.16 2. To forget God Deut. 8.16 Prov. 30.9 3. To security and riot Luke 12 19. Besides great wealth brings great cares great feares and at last a great account they that have much of them shall be much required As thou hast less so thy cares feares and accounts will be less 5. The Lord can supply thy want of
cinerescunt touch them and they fall to ashes True humility is a holy spiritual supernatural grace 't is a brokennesse of heart for sin as 't is sin Quia offensivum Dei aversivum à Deo because 't is offensive to God These empty soules God fills full of spiritual blessings for as in Nature there is no Vacuum so neither doth grace admit of any 2. 'T is the conserver and keeper of all Grace We lay up the richest Wines in the lowest Cellars and God lays up the choycest mercies in the lowest hearts The lowest combes are fullest of honey 'T is a rich Treasury and Store-house of Vertue every grace hath some mixture of humility there 's no Theologicall grace can be separated from it This keeps the soule free from the dint of Satans darts as the low shrubs are from the violent gusts of winde which shake and rend the taller trees These are not affected with Satans proffers nor terrified with his threatenings so that he can hardly fasten a Temptation on such I have read of one that seeing a Vision many snares of the Devill spread upon the earth he sate down and mourned and said within himself Quis pertransiet istaâ— who shall pass through these whereunto answer was made Humilitas pertransiet Humility shall pass through them 3. It makes us conformable to Christ our head who from his birth to his death from his cradle to his cross was even compounded of humility He hath set himself before us as our Pattern and commands us to learn Humility of him Mat. 11.29 we cannot write after a better coppy 4. 'T is the Path-way to Peace both Externall and Internall As Pride breeds contention and disquietment So humility quiets and composeth the soul and makes it with a holy silence to bear those losses crosses reproaches which would break the back and braines of a pround and wicked man As Wool by its yeelding and softness doth dull bullets and break their force so by stooping to God and man we pacify wrath He is so little and low in his own eyes that he cannot fall much lower Christ tells us that he that learns of him this Lesson shall find rest for his soul though he may have trouble without yet he shall have Peace within Mat. 11.22 5. It helps to prolong our dayes Impatience and fretfulnesse breed diseases and shorten mens lives but Humility Meeknesse and quietness are a meanes to prolong them as we see in Moses one of the meekest men in the world who lived 120. yeares his eye was not dimme nor his naturall strength abated Deut. last 7 God hath promised long life to such Prov. 32.4 and Hypocrates observes that Gall-less creatures live long 6. T 's the ready way to Exaltation and Honour Mat. 23.12 He that humbleth himself shall be exalted 'T is not he that is humbled against his wiâ—l as Pharaoh Ahab and the Israelites were but he that freely humbleth himself for many are humbled which yet are not humble there may be Humiliation without Humility mens estates may be broken yet their hearts unbroken humbled they may be in body yet high in soule Many make it their study how they may rise and get promotion behold the way humble your selves and you shall be exalted even to Honour here if God see it good for you As Ioseph Nehemiah David Daniel the Lord sets humble Mordecat in Hamans stead and humble Eliakim in proud Shebna's stead Isai 22.15 16 20 21. if men would but take this course it would save them much trouble and travell with chargeable expences However it would bring them to Grace and Glory which is the highest and best preferment 1 Pet 5.5 There is no entrance into the Temple of Honour but by the gate of Humility for as Pride goes before a fall so before Honour is Humility Prov. 15. ult and 18.12 and 22.4 God pulls down the high and haughty but he exalts the lowly and meek Luke 1.51 52. all the world cannot pull down an Humble man because God will exalt him and all the world cannot exalt a proud man because God will pull him down if then you will build high be sure to lay your foundations low 7. The humble soul is Gods House where he delights to dwell 't is domicilium Spiritus Sancti the Temple of the Holy Ghost Isay 57 1â— God hath but two Thrones the highest Heavens and the lowest Heart God over-looks the frame of Heaven and earth to look on a poor humble broken heart Isay 66.1 2. The Heaven is my Throne and the earth my foot-stoole But to him even to him will I look c. q. d. 'T is true those are my creatures I made them yet do I over-look all these to look on a truly humbled soule not with a bare look of intuition or generall prudence but with a look of favour and an eye of approbation complacency and delight Though the Lord be the most High yet hath he respect to the lowly Psal. 138.6 these are Gods Jewels and as we prize one jewell above 10. thousand peebles so God esteems one humble Moses above 10. thousand other men The lower we are in our own eyes the higher we are in Gods These are Gods Glory Isay 4.5 they give all Glory unto God and therefore God loves to exalt them to Honour 8. These are Gods Schollars whom he hath promised to direct and teach Psal. 25.9 these are of his privy Counsel to them he reveales the secrets and mysteries of salvation as Abraham Lot David Daniel with these he familiarly walks Micah 6.8 He that is most humble sees most of heaven He that lyes in the low pits rnd caves of the earth beholds the starres when those that walk on the tops of mountains discerne them not The proud God leaves to themselves to be sâ—ared in their own imaginations Luke 1.51 Had we less pride and more Humility we should have less Error and more Truth This is a comely Grace both in Speakers and Hearers How many that have affected Metaphysical speculations and high-spun Notions have fallen into the pit of Sinne and Heresy 9. These are the only prevailing people with God These are fit to lye in the gap and to intercede for a Nation The prayers of one such a meek Moses Samuel Iob c. may preserve a Nation from ruine Iob 22.30 't is their prayers which he hath promised to hear 1 Chron. 7.14 Psal. 10.17 God will have communion with none but such We must humble our selves if we will walk with him Micah 6.8 10. Such are sure of protection especially in times of common calamity Ezek. 9.4 when wicked men are broken and cast down thou shalt say there is lifting up and God will save the Humble man Iob. 22. 29. the bending reed is preserved when the stubborn Oakes are pluckt up by the Roots Sic ventos vincit dum se submittit arundo In pulsu quorum robora celsa cadunt
11. They are Blessed men Matth. 5.3 4 5. Blessed are the poor in Spirit who are sensible of their own wants and weakness of their own nakedness and nothingnesse these have the promise of Heaven and Earth And if Heaven and Earth be taken up for the Humble in what place think you shall the proud be billetted not in Heaven for it will receive no proud person they must be like little children for Humility that will come thither Matth. 18.3 Now by serious Meditation work these eleven considerations on thy heart till they have wrought out pride and made thee universally Humble In Vestures Gestures Heart Words Works A man may have it in his Tongue and be full of complement as your Servant Sir c. and yet be full of craft But the most proper seat of Humility is the Heart We must learn of Christ to be Humble not onely in Words but in Heart Mat. 11.29 For if the heart be once humbled all will be humble if there be a Treasury of Humility within it will quickly appear in the Words and Works without Such will stoop to any employment whereby God may be glorified They can well be content to be dishonoured so God may be honoured to decrease so Christ may increase Iohn 3.30 This made Paul to become all things to all men and make himself a servant to all that he might gain the more 1 Cor. 9.19 20. How low did Christ stoop that he might glorify God in the work of our Redemption he made himself of no reputation but laid aside his glory for a time and took upon him the form of a servant Phil. 2.6 7. he conversed with sinners talkes with women heales the sick washeth his Disciples feet Many could be content to serve in places of Honour Pleasure Credit but a gracious soule can stoop to the meanest service and lowest place so God may be honoured yea the Saints in their highest condition carry humble hearts David when a King yet is as lowly as a weaned child Psal. 131. we need not levell good men they will levell themselves and carry low mindes in high estates The more they have or have done and suffered for God the more humble they be they lay all their Honours Learning Riches Excellencies c. at the feet of Christ as the twenty foure Elders cast downe their Crownes before the Throne saying Thou art worthy to receive Honour and Glory and Power Revel 4.10 Even Agathocles King of Sicily being a Potters sonne would alwayes eat his meat in earthen Vessels the better to mind him of his Originall Fictilibus coenâsse ferunt Agathoclea Regent That you may learn this choyce Lesson 1. Be familiar with Humble men make them thy bosome companions for as he that toucheth pitch shall be defiled so he that meddles with rich perfumes will smell of their sweetnesse 2. Remember thy last end remember thou art dust and must to dust again we dwell in houses of clay and our foundation is in the dust Iob 17.14.16 when the house is clay and the foundation dust such a house cannot long endure What made Ierusalem so proud and filthy Why She remembred not her last end Lam. 1.9 Pray that you may know in good earnest that you are but men Psalm 9.20 i. e poore fraile feeble creatures what ever thy endowments be yet this consideration that thou art Enosh a poore wretched miserable man will humble thee Remember what thou art by sin and what thou shalt be in thy Grave and thy Plumes will fall Every proud man forgets himself 3. To keep thee from pride in Externalls and Naturall excellencies consider how the creatures excell us therein the Lion in courage the Horse in strength the Birds in singing the Lillies in Beauty the Spider in spinning the Bee in working the Eagle in Seeing the Hare in running the Dogge in smelling c. 2. In obedience every creature excells man in his pure Naturalls All creatures are Gods servants and are ready to do whatsoever their Lord and Master shall command them Even the Winds and the Seas obey him Hence the Lord sends us Dullards to learn Industry of the Ant. Prov. 6.6 Prudence of the Stork Crane Swallow Ier. 8.7 and Gratitude of the Oxe and Asse Isa. 1.3 Against Pride see Alsteeds Encyclop Ethic. lib. 21. cap. 12 13. Vol. 2. in Folio p. 12.77 Perkins 2. Vol. on Gal. 6.14 Bernards Thesaurus in the end p. 134. Mr. Trapps Common-place on Arrogancy in the end of his Comment on the Epistles Mr. Woodwards childs Patrimony 2. Part. c. 4. Sect. 1. p. 50. c. Mr. Clerks Mirruor cap. 102. B. Hall's Ser. on Prov. 29.23 Vol. 2. Fol. p. 399. For Humility see Mr. Henry Smith's Serm. on 1 Peter 5.5 p. 203. Mr. Rogers of Dedham his Comment on 1 Pet. 5.5 Bernards Thesaurus in the end p. 136. D. Ier. Taylor 's Rule of Holy Living c. 2. Sect 4. Sibelius in Psal 132. Mr. Cawdry Humility the Saints Livery D. Featly on Matth. 5.3 3. Blasphemers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sin is fitly linkt to the former Sins go not single but they beget one another Self-love begets Covetousnesse Covetousnesse Pride aud Pride Blasphemy So that Blasphemy is the genuine daughter of Pride when men have high conceits of themselves they are oft punisht with a fall and Pride being properly a spirituall sin is punisht with spirituall judgements God gives them up to a reprobate Sense so that they fall from one sin to another till at last they become Blasphemers 2. Proud persons are impatient discontented persons they can beare nothing if God crosse them or curse them as he delights to resist the Proud they presently fly in his face with Blasphemies Revel 16.9.11.27 as Iobs Wife would have had him do Iob 2.9 As a vile person utters Villany Isay 32.6 So a proud Atheist utters Blasphemy Quest. But what kind of Blasphemy doth the Apostle here mean when he saith Men shall be blasphemers Answ. Blasphemy in Scripture is taken many wayes but especially two 1. Largely and generally for any contumely or indignity which is done to men so reproachfull speeches tending to the disgrace of another mans name is in Scripture called Blasphemy Titus 3.2 that they speak evill of no man in the Originall 't is To blaspheme no man and so much the derivation of the word imports viz. to hurt the good name of another 2. 'T is taken strictly and most properly for opprobrious words which are uttered to the reproach of God his Word his Works his Spirit his Ordinances his Ministers his People Now though some learned men do take the words in the former sense viz. for defamers and slanderers yet our Translation renders it truly from the Originall Blasphemers as relating to the highest kind of evill speaking even to all manner of Blasphemy against the God of Heaven In all ages there have been such but in the last dayes men
on Baal Hos. 2.8 with the Israelites they turn their jewels into an Idoll and then dance before it and worship it Iesurun when fat and full kicks at the God which fed him Deut. 32.15 like Mules which being filled with their dammes milk matrem calcibus petunt fall to kicking the damme that fed them The Hebrewes have a Proverb In fontem ex quo semel bibisti ne projicito glebam much lesse in fontem ex quo semper God is our Creatour Preserver Father and Friend and therfore they do very foolishly who do thus ill requite him Deut. 32.6 Take heed therefore of this Spunge of the Devill as Austin calls Ingratitude wherewith he wipes all the favours of God out of our soules 5. Unthankfullness stops the Current of Gods mercies and provokes the Lord to strip us of all Solomon forsakes the God of his mercies by it he lost ten parts of his Kingdome and had adversaries ever after 1 Kings 11.9 Hezekiah when recovered rendred not according to mercy received therefore wrath came upon him from the Lord. 2 Chron. 32.25 It maks the Lord to repent of the blessings he hath given us 1 Sa. 15.11 It made David repent of his care in protecting the flocks servants of ungrateful Nabal from violence 1 Saw 25.15.16.21 22. In vain have I kept all that this fellow hath since he requites me evill for good I le destroy all that belongs to him So saith God in vain have I saved such a man from the Sword Plague Famine therefore I will now destroy him utterly for his rebellion God cannot endure these Sepulchra beneficiorum these unthankfull buriers of his benefits 6. 'T is a sad aggravation of mens sins This makes the sins of the Saints so exceeding sinfull because they are committed against the greatest Light and Love God Registers all the mercies which he bestowes on us and when we sin against them we shall be sure to hear of it 2 Sam. 12.7 8 9 10. 'T is a sinne that levens and sowres our other sins and makes them farre more loathsome It stops mens mouthes and makes them excuselesse so that they have nothing to say for themselves Ezra 9.9 10. when he had set forth what God had done for them and how they had rebelled against him he cries and now Lord what shall we say after all this q. d. We have nothing to say for our selves since we have again forsaken thy commandements notwithstanding all thy mercies and deliverances given to us this brought ruine on them V. 13 14. 7. Idolaters will rise in Judgement against such if they will praise their dung-hill-Gods shall not we praise the living God Iudg. 16.23 8. Unthankfull men are unfit for Heaven for there the Saints do nothing but sing Hallelujahs and praises to their God for ever Revel 5.12 13. Luke 2.13 This is one of the crying sins of England Ingratitude both to God and man never raigned nor raged more amongst us then at this day As the Lord loads us with mercies so we load him with our Apostasies No Nation under heaven so beloved as we and no Nation under Heaven that have worse requited his love 'T is a Miracle of mercy that he yet continues his mercies to us and that he hath not long agoe stript us naked as in the day when we were born Let it therefore repent us of our unkindnesse to our good and gracious God and for the time to come let us expresse our Thankfulnesse in Reall obedience We have nothing else to give unto God but Thanksgiving that is his Rent and due Psal. 29.2 and 50.14 every honest man will pay his Rent onely take heed that you pay it not to a wrong Land-Lord ascribe not the glory of what you are or have to your selves or to the Creature all must be given primarily to God 't is true we may thank and pay the messenger but not like the Doner Cant. 8.12 the Keepers of the Vine-yard have two hundred but Solomon himself hath a thousand Secondarily we may give Thanks to Gods Instruments whose hearts he moves to help us Thus David first blesseth God and then Abigail 1 Sam. 25.32 33. 'T is the Almes if I may so say which we give unto God in all other things God blesseth us but in Thanksgiving we bless God Psal. 50.22 Iames 3.9 God blesseth us Imperatively we bless him Optatively when we desire and endeavoâ—r to set forth his promises This is the way to increase and preserve our blessings both Temporall and Spirituall and if we merit in any duty 't is in Thanksgivings He that gives Thanks for an old mercy makes way for a new one This is more pleasing unto God then all legall Sacrifices Psal. 50.8 and 69.30 31. 'T is one of the most excellent parts of Gods worship whereby we do in a speciall manner glorify him Psal. 50. ult yea in some respects God hath more glory from the Saints on Earth then from the Saints in Heaven for they praise him without opposition in the middest of his friends but we praise him with much danger and difficulty in the middest of his enemies This is the end of our Creation Prov. 16.4 Isay 43.21 every member every sense every faculty of soul and part of our bodies calls for Thankfulnesse Quot membra tot ora Had we but wanted a Legge or an Arm or an Eye we should know the price of that mercy 'T is the end of our Predestination Ephes. 1.11 12. The end of our Redemption Isay 51.11 Luke 1.74 The end of our Adoption Ephes. 1.5 6. In a word 't is the end of all Gods Mercies that we should praise him for them Psal. 50.15 Quot beneficia tot ora When the Lord had delivered Israel out of Egypt he makes it an Argument to quicken them to obey all his commandements Exod. 20.2 when the Lord plants his Vine-yard in a very fruitfull hill then he expects the pleasant Grapes of Thankfull obedience Isay 5.1 2. Even the Devill could say Iob had good Reason to expresse his Thankfulnesse in serving God who had made the hedge of his protection round about him Iob 1.9 Rule 8. See to the manner of your Thanksgiving God loves Adverbs better then Adjectives he regards not so much quà m bonum sed quà m bene A good dish may be marred in the Cooking and a good Duty spoyled for want of a right performance He then that would give Thanks unto God rightly Must do it 1. Cordially 2. Zealously 3. Chearfully 4. Speedily 5. Beleevingly 6. Humbly 7. Holily 8. Considerately 1. We must praise God cordially not cursorily or customarily in a verball formall way but as God blesseth us Really so our praise must be Reall and sincere God is a Spirit and will be worshipped in spirit Hence David calls on his Soul to praise God Psal. 103.1 and the Virgin Mary not only with her soul but with her Spirit i. e. with her understanding which
one that preferres Earth before Heaven the World before the Word Gold before Godliness the body before the soule and the shadow before the substance These have their portion in this life and had rather part with their part in Paradise then their part in Paris like the profane Israelites that preferred the Garlick and Onyons of Egypt before celestiall Mannah and with the ungratefull Jewes preferre Barrabas before Christ upon this account Esau is stiled a Profane man Heb. 12.16 because he sold his Birth-right an heavenly priviledge for a meales meat for a trifle The Hogs and Dogges of the world make light esteem of the Holy things of God Mat. 7.6 we have too many such Esanits in our dayes But let such know that as they have prophaned Gods name by slighting him so he will set lightly by them and make them profane by exposing them to publick contempt and shame Matth. 2.8 9. and as they had no regard of his honour so he will have none of theirs Psal. 89.39 Isay 43.28 and 47.6 as they trampled Christ and the tenders of his grace under their feet Heb. 10.29 So they as vile and contemptible persons shall be trampled upon by others Such as despise God shall be despised 1 Sam. 2.30 So much the Notation of the word implyes Now for the coertion restraint and condemnation of such persons the Law was made 1 Tim. 1.9 10. they are lyable to the curse of God as profane Esau was Heb. 12.17 Oh then labour for Holinesse which is opposite to this prophanenesse They were set directly one against another Ezek. 44.23 as profanenesse debaseth a man so piety exalts a man and makes him shine like an Angell amongst men No life so Honourable Comfortable and Commendable as you may see in my Beauty of Holinesse chap. 8. VERSE 3. VVithout Naturall Affection IN the last dayes men shall be so vile that no bonds of Nature can bind them and no wonder for they that are blasphemers of God disobedient to Parents ingratefull to Benefactors must needs at last come to that height of inhumanity and brutishnesse as to be without Naturall Affection They shall not only be without Humane affection which is a love to men as they are men or Christian affection which is a love to good men because they are good but they shall be without Natural affection towards those to whom they are bound by the bond of consanguinity and affinity and by a speciall instinct of Nature to shew a tender love and respect unto These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those inate and tender affections which are planted in our Nature by the God of Nature towards those to whom we are conjoyned by the bond of Nature Such is that naturall affection which is between Parents and their children Husband and Wife Brother and Brother Kindred and Country a Governour and his Family There is no Nation so base and barbarous but there are some sparkles of this Naturall affection towards their own Yea the very bruit beasts we see are very tender over their young The very Lionesse the Beare the Tygre the Eagle the Hen yea the Bitch will rise up in judgement against those unnaturall Parents that provide not for their own Men love their Riches they love their Houses they love their Horses ye their Dogs but not with that naturall affection as they love their children And though some may be so unnaturall as to bloâ— out this natural affection Isay 49.15 and Saul to his sonne Ionathan and to David his Son-in-Law 1 Sam. 19.14 15. and 20.33 and the Gentiles Rom. 1.30 yet see how tenderly David is affected even to a Rebellious Absolom 1 Sam. 18.33 and Paul to his Country-men and Kins-men Rom. 9.3 and Iacob to Ioseph Gen. 37.55 and to Benjamin Gen. 42.38 and 44.22.29 30. Now is not this unnaturall sin the sin of our Age Was there ever more want of Naturall affection in Parents to children and children to Parents 'T is true many exceed in their love and are apt to dote upon their children as David did on Absolom and are too fond of them But do not many offend in the Defect for want of natural affection How many Parents correct their children and servants without moderation or mercy How many children do rise up against their own Parents and betray them into the hands of persecutors Mat. 10. â—1 Luke 21.16 yea and Parents against their children How many speak against their own Mothers sons Psal. 50.20 the Brother supplants his Brother and the Neighbour his Neighbour Ier. 9.4 The wife of the bosome like Eve labours to draw the Husband from God and a mans enemies are those of his own house Micah 7.5 6. 'T was the glory of the Primitive times that they were so loving and unanimous that their enemies could say Ecce quà m se mutuò diligunt Behold how these Christians love one another but now we may say Ecce quà m se mutuò dilacerent Behold how they torture and teare one another in words and deedes How many kill the fruits of their wombs others never provide for their Families but spend that on themselves at an Ale-house in a day which would maintaine their Families a weeke Unnaturall bruites nay worse then the beastes that perish for even the Sea-monsters suckle and support their young Lam. 4.3 such are worse then Heathens let men professe the faith in words yet if in their deeds they deny it and be not carefull in a prudentiall providentiall way to provide for their owne they are worse then Infidels in this respect for they by the light of Nature know that 't is their duty to provide for their own and though they be barbarous yet are they not so barbarouâ— as to cast off naturall affection to them 1 Tim. 5.8 God will surely visit for such sins Amos 1.9 Obad. 10.11 12 13 14. Lastly whereas there is planted in us a naturall affection to the Land of our Nativity insomuch that Heathens have been prodigall of their lives for the good of their Country yet how many are there amongst us that by destructive courses seek the ruine of their Mother that bare them and the land that nurst them True we must love our Parents love our children love our friends and neighbours but the publick good must be preferred before them all This then informs us of their folly who plead for a Stoicall Apostacy commending the want of naturall affections as a point of perfection which the Lord condemnes as a great imperfection accounting that for a Vertue which the Apostle reckons for a great Vice So that to banish them out of man is to banish man out of man and to make him a stock rather then a Stoick The Affections are not sinfull per se and in themselves but only by Accident when they are misplaced and set upon wrong objects or not kept to their just proportion so that they neither exceed nor come
defames yet subtilly covering all with a deep sigh professing his great sorrow for such a ones fall when they should delight in the vertues of others they feed upon their vices Let such consider 1. That this sin is hatefull in respect of its Originall it comes more especially from the Devill and brings men to him He at first slandered God to man man to man and a man to himself Other sinnes make men like to beasts but this makes men like the Devill himself Hence Gerson calls them Caniuos dentes Diaboli The Devills dog-teeth and the Holy Ghost rangeth them amongst the wicked Psal. 50.20 Rom. 1.30 By such persons and practises the Devill upholds his kingdom Lying and slandering are the pillars of Popery 2. Such breed great strise in Cities Families Kingdomes Prov. 16.28 and 26.20 especially if it be a son servant or bosome friend and be done maliciously to get an estate as Ziba when he accused Mephibosheth to David 2 Sam. 16. and Tertullus accused Paul for Self-ends Acts 24.25 3. They are the worst kind of Thieves they robbe a man of his good name which is a choyce Treasure Prov. 22.1 Eccles. 7.3 Thieves may be shunned or out-run but who can avoyd a slanderous Tongue A Thiefe may make satisfaction for what he stole but this sin scarce admits of any sound restitution Though the fame be false yet it leaves a scarre behind it Hence Machiavel taught his Schollars to lye lustily some dirt would stick however 4. 'T is a kind of murder it 's called the poyson of aspes Rom. 3.13 and the aspe spits poyson a great way off 'T is death for one to poyson his neighbour slandering is poysening him Their poysonous mouthes breathe forth nothing but curses lyes reproaches upon which murders often follow Rom. 3.13.15.16 Ezek. 22.9 2 Sam. 10.3.18 Hamans Princes misinterpreting traducing Davids kindness brought the sword upon them cost many lives The slanderer kills three at once viz. The Speaker the Receiver and him that is spoken against Hence his Tongue is compared to destructive things as a sword a razor and coales of Juniper which they say will keep fire a year about Psal. 55.21 and 120.3 and Solomon compares the mischief of an evill Tongue to a hammer or maule a sword and an arrow Prov. 25.18 a slanderous Tongue is no small evill it 's a hammer to knock out his neighbours braines a sword to kill him and a sharp arrow to wound him A malicious slanderous Tongue is a most pernicious evill Prov. 12.18 and 18.8 5. 'T is a sin which Gods soul doth more especially abhorre It 's not onely abominable but an abomination it self in the abstract to him Prov. 6.16.19 especially when 't is raised against his servants to traduce any man is ill but God takes it very ill when we belye and slander his holy harmless ones Numb 12.8 Were ye not afraid to speak against my servant Moses We should be afraid to defame any but especially Gods meek Moses's those are his jewels and he will not let them and their names lye alwayes in the dirt David cuts off such from the earth Psal. 10.1.5 and God shuts them out of Heaven Psal. 15.1.4 See more in those that handle the ninth Commandement Helps against this sin 1. Interpret doubtfull things in the best sense and put the fairest construction on them Where we want certainty judge charitably Better offend in being too charitable then in being too rigid 1 Cor. 13.5.7 Charity thinks no evill but hopeth all things and believeth all things that can be hoped and borne with a good conscience it believeth all things so far as may stand with Reason and Religion So Iacob when he saw the bloody coat did not suspect his sons but said some beast hath devoured him Gen. 37.31.33 Gedaliah was but over-credulous and too charitable in this kind Ier. 40.14 c. He would not entertain a suspicious thought against Ishmael though it cost him his life 'T is a Rule in Heraldry and it holds good in Divinity that in blazoning Armes and Ensignes the Animals must be interpreted in the best sense according to their noble and generous qualities E. g. If a Lion or a Fox be the charge we must conceive his quality represented to be wit and courage not rapine and pilfring So and much more in blazoning my Brothers name I must find out what is best and mention that if I meet with a sin of iufirmâ—ty and humane frailty I must conceal it 't is the glory of a man to pass it by Prov. 19.11 Christ excuseth the heaviness of the disciples The spirit saith he is willing but the flesh is weak if it be a great sin and not publick we may not divulge it but admonish the party and shew him his sin that he may be brought to Repentancâ— And if there may be twenty Interpretation made of a thing if nineteen be naught and but one good love will take that which is good and leave the nineteen bad when we hear the innocency of our neighbour called in question we should open our mouthes for the dumb and plead their cause else by our silence we shall become accessary to their slanders When David was accused and slandered by Court-Parasites to Saul then Ionathan pleads his cause Why should he dye what evill hath he done 1 Sam. 20.32 when Nâ—codemus saw the rashnesse of the Jewes in condemning Christ unheard he tells them 't was against their Law so to do 2. Shun envy which is the Root of slandering and strife Hence they are joyned together in Scripture Rom. 1.29 30. and 13.13 God would have us act nothing from such a Principle Philip 2.3 let nothing be done through strife or envie but let all wrath and bitternesse and discontent at the Piety Parts and Honour of others be layd aside Ephes. 4.15 Two sinnes helpt to crucify Christ Covetousnesse sold him and Envie delivered him They are still two great enemies to the Church of Christ. Covetousnesse sells Religion and envy prosecutes it 3. Shun idleness which makes people slanderers and busy-bodies 1 Thes. 4.11 Titus 2.3 1 Pet. 4.15 Peter must look to himself and not meddle with Iohns businesse Iohn 21.21 be ever employed either in the generall or particular calling for when men want work the Devill cuts them out such work as this most of the abuses of the Tongue spring from Idleness Idle persons are usually Tatlers and busie-bodies speaking things they ought not 1 Tim. 5.13 4. Be not hasty in passing sentence on others actions hut weigh all circumstances for they do much vary a Case and this makes it so hard to judge of mans actions because we know not the person his Ends Aymes Tentations c. 'T was the Barbarians rashness Acts 28.4 as soon as the Viper appeared on Pauls hand to conclude him presently without any â—onsideration a murderer Be not hasty to believe Reports but stay a little
they that have wives should be as if they had none and they that rejoyce in lawfull liberties be as if they rejoyced not 1 Cor. 1.29 30. we must do by them as Ionanathan did by his honey only taste of it for his necessary refreshment 1 Sam. 14.27 or as the dog doth at Nâ—lus only lap and away Else if you give your self up to inordinate pleasures they 'l ruine you as they did those Epicures Amos 6.1 to 8. and the old world Luke 17.26 27. and the whore of Babylon which lives in pleasures Revel â—8 â— and those young Jovialists who gave themselves up to carnall delightâ— Eccles. 11.9 and the rich glutton Luke 16. Turn then all your carnall delights into spirituall ones your vain delights into divine delights instead of delighting in corne wine and earthly possessions delight thy self in the Lord and he shall give thee thy hearts desire Psal. 37.4 That 's the best pleasure which springs from the knowledge and love of God We call not upon you to forsake but to change your pleasures Change your sordid sinfull sensuall delights into sublime spirituall and noble delights The pleasures of the soul are more vigorous and masculine those of the body more soft and effeminate Sensitive pleasures have more of the dregs Intellectuall ones more of Quintescence and so excell all other pleasures in eleven particulars as you may see in that learned discourse of the Light of Nature by Mr. Culverwell ch 17. 'T is indeed the Hardest but yet 't is the best conquest to conquer sinful pleasures No victory like this for he that conquers an enemy conquers another and that an external enemy but he that conquers his lust conquers himself and so conquers a domestick enemy which is the most dangerous one enemy within doth us more mischief then an hundred without 3. The better to wean your hearts from carnal pleasures consider the vanity and shortnesse of them They are like a fire of straw a blast and gone Solomon that had made triall of them all concludes Vanity of Vanities all is vanity Eccles. 1.2 they are not onely vain but Vanity not onely Vanity but Vanity of Vanities i. e. exceeding vain They are Huâ—ks that rather choak then satisfy the soule Luke 15.16 The pleasure passeth and is but for a season but the sorrow that attends it is perpetuall Heb. 21. â—5 Do not then for a mite of pleasure purchase a mountain of misery for momentany joyes endure eternall sorrows 4. They do emasculate and weaken the mind Who ever was made more learned Wise Couragious or Religious by them They rob man of his Reason and besot him Hos. 4.11 they take away the man and leave a swine or beast in his room Vestis pulchra jocus potus cibus otia somnus Enervant mentem luxuriámque fovent 5. This world is a place of weeping conflicting labouring to all the godly and not of carnall mirth and rejoycing carnal mirth must be turned into mourning Iames 4.9 10. the way to Heaven lyes through many afflictions Acts 14.22 we must sow in teares here if we look to reap in joy hereafter 2 Cor. 4.17 Rev. 7.17 we must not expect to enjoy the pleasures of earth and Heaven too They that have their portion of pleasure here must look for none hereafter Iob 21.12 13. Luk. 16.25 Rev 18.7 6. Consider those sensuall pleasures end in sorrow The end of such mirth what ever the beginning is is sorrow Men call them by the name of Pleasures Pastimes Delights but in Gods Dictionary their name is Madnesse Eccles. 1.17 and 2.2 Sorrow Prov. 14.13 and is attended with Poverty and misery Prov. 21 17. This is Adams apple which cast him out of Paradise Esaus broth which cost him his Birth-right Ionathans honey which being but tasted had like to have cost him his life The whore of Babylons golden cup which filled her full of all abominations Iudas sop which made way for the Devill to enter into him Who say to God depart from us but those that Dance Iob 21.10 11. who are voyd of the spirit but sensuall ones Iude 18.19 Hence some compare Pleasures to Pills which are fairly guilt without and rolled in sugar but within are full of bitternesse or like a painted sepulcher fair without but within full of stench and horrour Admit but of one pleasure and there will follow a thousand Pangs Too much of this honey breeds loathing Prov. 25.15 and its love is turned into hatred 2 Sam. 13.15 they are like the book which Iohn did eat Rev. 10.9 sweet in the mouth but bitter in the belly We should therefore look on pleasures not as coming to us but as going from us Though they come with a fair shew yet at parting they leave shame and sorrow behind them They destroy the health and strength of the body and the Peace of the soul what got David by his carnal delights with Bethsheba but a tormenting conscience which was to him as the breaking of his bones Psal. 51.8 'T is a good observation of Chrysostome that we are hurt more by the pleasures of the flesh then by the most grievous torments of tormentors for torments beget Martyrs but Lusts doe beget Epicures The very foundation and beginning of true joy is to deny our selves in false joy 7. Even the wiser sort of Heathens have condemned these sensuall Pleasures Tully calls them the bait of all evill wâ—th which men are caught as fishes with an hook so saith another Carnal pleasures are full of Anxiety Satiety and Sorrow They pervert the judgemenâ— are an enemy to reason and opposite to Vertue for Vertue is a Lofty Kingly Laborious Unconquerable thing But pleasure is a servile sordid idle weak thing delighting in Stewes and Ale-houses in Baths and banquets As therefore you love the Peace and Prosperity of your soules get them mortified to fleshly lusts and pleasures for if ye live after the flesh ye must dye Rom. 6.13 Now that ye may mortify them Get an eye of Faith get a spiritualized soul that you may taste and see the exellencies that are in Christ yea in his very crosse this will make you with Moses to contemn the pleasures which endure but for a season and to prefer sufferings for Christ before the Crowns and Kingdomes of the world Heb. 11.25 26. faith raiseth the Heart above these worldly delights Cant. 1.3 Psal. 4.6 7. by it we are crucifyed to the world Gal. 6.14 and long to be out of it that we may be with God our Portion and delight Rom. 8.23 2 Cor. 5.2 By this we may know whether we love pleasures more then God by observing what our hearts are most set upon Matth. 6.21 and what we make our chiefest delight when our greatest care study and contentment is in earthly pleasures and we can sit down satisfied with them though we want Gods favour when we are not content with God alone for
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
wise men evident to all men Now as God confounded those Egyptian sorcerers of old before all the world so he will confound those that oppose his truth and Ministers that they shall prevaile no further 1. Observe That Hereticks and false Prophets are bounded and limited by God They cannot hurt when where and whom they please but whom God pleaseth though the will of hurting and seducing be of man yet God orders it to his praise Revel 7.3 As God set bounds to the Sea saying hitherto shall ye come but no further and here shall thy proud waves be stayed Iob 38.11 So he limits the malice and madnesse of men how far they shall prevaile he onely can stop these seas of errour and bound these floods of false doctrine which are ready to overflow the face of the world The flood of the Arrian Heresie had almost overflowed the whole world but the Almighty bounded it and though in this age it seem to return and is ready to overflow the earth again yet our comfort is God hath set it bounds which it cannot passe All Heresies have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Non ultra their limits which they cannot passe Our comfort is that both the deceivers and the deceived are ordered by the providence of God Iob 12.16 he sets down the time when they shall begin and limits them how long they shall continue he orders how far men shall deceive and to what height they shall come and prevaile and when to stop them that they may proceed no further for as the maliciousnesse so the deceivablenesse of men would know no bounds if God did not bound it but because he doth therefore though they would yet they shall proceed no further No man can do good till God assist him and no man shall do hurt when God will stop him Rev. 20.3 These seducers in the Text had a mind to proceed further their will was to oppose truth and propagate errour in infinitum without end but they have now gone to the utmost of their line they are come to their border and bound they shall proceed no further but it shall appear to all men that the doctrine which they stood for was nothing else but a bundle of folly and that the Doctrine which they withstood was the truth and wisdom of God 2. Observe here the difference that is between Truth and Falshood The one hath its Non ultra it suddenly riseth comes to its height and then vanisheth 'T is a plant which God hath not planted and therefore is rooted up Matth. 15.13 't is no sooner discovered but 't is explodâ—d by the people of God especially Heresies are seldome Long-lived such Meteors last not long such Mushroms soon vanish witnesse Becold Knipperdolling Phifer c. Though for a time they may deceive many yet in a short time God discovers their Hypocrisie to their reproach The Church is like a Lilly amongst Thornes Cant. 2.2 Tyranny and Popery on one hand and intestine Hereticks on the other Yet God in his wisdom so orders them that not onely their wrath but their rage shall turn to his praise and the remainder of their rage he will restrain Psal. 76.10 Every Heresie is like a cloud which for a little time darkens the Church and then vanisheth We may say of them as Athanasius said of Iulian Nubecula est transibit citò But truth though it meet with opposition at first and hath few followers yet increaseth and prevailes against all opposition It hath its Plus ultra 't is perpetuall and endures for ever The devices of men shall fall but that which is of God shall stand Acts 5.38 39. Heaven and earth may fail but not a jod or title of Gods word shall fail This stands more firme then the Pillars of the earth or the Poles of Heaven There is nothing so perfect on earth but it hath an end Wisdome Beauty Riches Strength David saw an end of such perfections Psal. 119.96 onely Gods word abides for ever Isay 40.8 Matth. 24.35 Truth may be prest and opprest but never totally supprest becanse it 's built upon the word of God which is an invincible rock Eph. 2.20 Let not then the flood of Heresies which hath overflown the land make us despondent or despaire for as we have seen their rise and reigne so we shall suddenly see their ruine What 's become of the Arrians Donatisâ—s Novatians Pelagians c. though like a mighty flood they drowned all for a time yet like a flood they were quickly dried up again God is the same to the same sinners he that brought down the Sects and Schismes of former ages can and will in his due time bring down ours Quest. But when will it once be we rather see an increase then a decrease â—f Sects and Heresies Answ. Yet in due time God will arise and will visit their sin upon them and cast them out as an unprofitable branch Quest. But when is that fit time Answ. When the Church is lowest and all seems to make against it so that all its power is gone then God appeares Deut. 32.16 Gen. 22.14 Exod. 3.9 cum duplicantur lateres venit Moses God lets things come to extremity for his own greater glory When Ashur cannot save us but we are fatherless and helpless then God loves to shew mercy Hos. 14.3 Psal. 12.5 and 78.58 when we lye like dry bones in a helpless forlorn condition then God comes and breaths upon us and makes us live Ezek. 37.11 to 15. when the earth languisheth Isay 33.9 10. Now now now will God arise Exod. 14.13 14. when Iob had lost all and was poor even to a Proverb then God appears and gives him double makeing his latter end better then his beginning Iob 42.12 when the Priest and the Levite passe by then comes the good Samaritan with the Oyl of gladness When father and mother forsake us then God takes us up There is a wheel in the midst of all these wheels and when we think they go backward God can make them go forward Ezek. 1.16 and when 't is night with us he can make it light Zach. 14.7 at even when we expect nothing but darknesse then it shall be light T is at mid-night when he 's least expected that the bridegroom comes when the Ship is sinking and Lazarus stinks in his grave and all men forsake Paul then Christ appears When we are in the greatest danger then God is nearest to deliver He 's auxilium in angustiis praesentissimum Psal. 46.1 when there is no visible means by which Iacob should arise but he 's low in Temporals and low in Spirituals then God appears Amos 2.5 God is never nearer to his people then when they are in the greatest extremity Though the world see it not and sometimes his own people cannot discern his presence and therefore they cry How long Lord wilt thou hide thy self God was never nearer to
Christ then when he was on the Crosse. Nor to Ioseph and Peter then when they were in prison When trouble is near God is never far off hence the godly use this as an Argument Be not far from us for trouble is at hand 2. When the enemy is most high and insolent when he begins to triumph blaspheme and rage his fall is near Iob 20.5.22 Psal. 12.3 4 5. and 37. 1 2. 8 9 10 20 35.36 and 94. 2 3 4 5 23. Rev. 20. 8 9. Isay 29.7 8. and 30.13 when Sennacherib began to blaspheme God cuts him off when none else could or would do it When all creature-comforts faile in point of Prudence and cannot advise and in point of Power and cannot help when Parliament upon Parliament is broken and the floods of Heresie increase then God appeares Hereticks are grown to a great height of Pride and Impudence they doe not onely Preach but Print their blasphemy a signe their end is near Smoak the higher it â—iseth the sooner 'tis scattered Psalm 68.1.2 As a beggar dreams he is a King and rich but when he awaketh he seeth it was but a delusion so these may dream of Kingdomes Honours and a fifâ—h Monarchy and reigning here a thousand years in carnal delights but when God ariseth they 'l see these were but dreams Fear not then the power and pomp of prosperous wicked men Psalm 49.16 God hath a thousand wayes to cut them off he can drown Pharaoh hang Haman smite Herod and make Ierusalem a cup of poyson a burthensome stone a torch of â—ire to consume all that oppose her Zech. 12.2.3 6. In patience therefore poâ—sesse your souls for yet a little while and he that shall come will come i. e. He will not delay his coming but in due time and in the â—ittest season will deliver Isâ—ael from his enemies They shall fall 1. Irrecoverably 2. Easily 3. Suddenly 4. Surely 1. Ungodly men shall fall irrecoverably they shall fall and never rise up again Proverbs 28.14 They shall be broken with a rod of Iron and dasht in pieces like a Potters Vessel Psalm 2.9 If a bar of Iron â—all on earthen pot it breaks it all to pieces so as it cannot be sodered together again as a pot of gold or silver may 2. Easily with a word of his mouth Psalm 44.4 God can speak them into confusion and turn them into nothing He beholds all Nations as a drop they are purum nihil compared to him He can with more ease destroy them then we can crush a Moth in our windowes or tread a worm under our feet Those that will not bend to Christs Scepter must be broken Psal. 2.9 a bar of Iron easily breaks an earthen pot 3. Suddenly in a moment when they promise themselves victory and success and cry Peace Peace then comes sudden and swift destruction Ps. 73.19 when they least think of judgement then comes fear and sudden desolation which like a whirlwind speedily terribly irresistably carries all before it Prov. 1.27 How suddenly was Sisera slain by Abimelech by a piece of a milstone Herod in the midst of his pomp by an Angel and Senacheribs great Army of an hundred fourscore and five thousand men destroyed by one Angel in one night 2 Kings 19.35 4. Surely they shall not escape there 's no flying when God persues Amos 9.1 2 3 4. If God be against us all the Creatures are against us 't is not Heaven nor Hell Sea or Land Heighth nor depth that can shelter us from his wrath Some God destroyes by the sword such as escape the Sword the Pestilence shall slay them and such as escape the Pestilence the Famine shall devour and if any wicked man should escape punishment here yet he is sure to be met withall in another world 2. Observe That false Prophets and Hereticks are fools and madmen The word in the Original will bear both and if false doctrine and heresie be folly and madness then by an Argument ab abstracio ad concretum false Teachers and Hereticks must needs be fools and mad-men or mad-fools However the blind world may admire such and cry them up for Learned Wise-men yet in Gods eye and in the esteem of all such as are truely godly they are no better then fools and mad-men that have lost their wits and are besides themselves 1. They are fools for they forsake the Fountain of living waters to go to broken Cisterns of mens inventioâ—s which can yield them no refreshing in times of trouble They prefer Chaff before Wheat Ceremonies before Substance Dross before Gold Drunkenness before Light and False-hood before Truth They trade in sinne and so are the worst of fools of all fools none so vile as the sinful rebellious fool Sinners and fools are Synonyma's in Scripture language Proverbs 1.7 and 10.23 and 12.15 and 14.9 Titus 3.3 Hence 't is that covetous worldling are called fooles Luke 12.20 because they prefer Counters before Gold Earth before Heaven and Temporals before Eternals Such a fool is the voluptuous man who for a little momentany pleasure here will run the hazard of Eternal pain Proverbs 7.21.22 23. and is not the Idolater a fool who worships Gods of wood and stone which follows lying vanities and so forsakes his own mercies Are not the persecutors of Gods people fooles which heave at a burthensome stone that will recoil on them and crush them to pieces Zech. 12.2 3. Hence 't is that the wise counsellours of Pharaoh are called fools Isay 19.11 God befools them in their plots against his people Iob 12.17 and 5.12 So Atheists are called Fools Psalm 141. and ungratefull persons who sin against the God of all their mercies are called fools Deuteronomy 32.6 yea when Gods own people for want of watchfulness fall into sin it s called foolishnesse 2 Samuel 24.10 Psalm 38.5 None are truely wise but gracious men that can part with all for Christ Matthew 13.45 The world is apt to call and count such precise fools 1 Cor. 4.10 but God calls them wise-men Proverbs 17. Iob 28. ult He is the wisest man Who takes the Shortest way Who takes the Safest way Who takes the Fairest way Now gracious men 1. Take the shortest and the nearest way to Heaven they tread the Path of Holiness which is the direct way to Happiness 'T is said of Ahimaaz that he ran the way of the plain and so out-ran Cushi 2 Samuel 18.23 Hypocrites and wicked men go about in the crooked paths of sin Psalm 125. ult but the godly goe the way of the plain and so out-run others Qui vadit planè vadit sanè 2. He 's the wisest man who takes the safest and the surest way The way of sinne is beset with many dangers and can assure us of nothing but misery and ruine But the Path of Piety brings assured peace and comfort Proverbs 11.18 To him that worketh righteousness shall be a sure reward Isay 64.3 not to him that doth a
10.15 Phil. 3.15 2 Pet. 1.1 1 Iohn 2.12 Iude 1. Now the more these wicked ones cry down Gods Law the more we should cry it up the more they loath it the more we should love it As fountain water is warmest in the coldest weather by an Antiperistasis so should we by an holy Antiperistasis grow more hot and zealous in the defence of Gods word by how much the Atheistical and profane oppose it So did David Psal. 119.126 127. 't is time for thee Lord to work for the wicked have made voyd thy Law q. d. 't is time for thee Lord to shew some remarkable judgement upon these wicked men who go about to destroy not one or two but all thy Lawes Though men may connive and tolerate such yet the Lord who is a jealous God will not bear long with the tolerators of such blasphemies nor with the persons tolerated See how this opposition increased Davids love to the word verse 127 128. therefore do I love thy commandements above gold q. d. The more the wicked contemn thy Law the more do I prize it even above all the Riches and Treasures of the world See more against Antiscripturists in Mr. Ioseph Symonds's sight and faith cap 15. Mr. Lyford's Plain mans senses exercised p. 17. c. Brinsley's Virtig p. 165. c. Mr. Bourne against the Quakers p. 3 4. c. Mr. Fowler against the Quakers p. 47.52 Mr. Clapham against the Quakers p. 1 2 c. 2. If the Scriptures be the very word of God then it must needs follow that they are pure perfect infallible of highest Authority Majesty Antiquity Excellency the best Judge of controversies and the onely Rule of our lives both in Doctrinals and Practicals This we shall see clearly proved to us in Psal. 19.7 to 12. where we have sixteen Excellencies and Royalties of the word of God The Law of the Lord is 1. Perfect 2. Powerfull 3. Sure 4. Makes us truly wise 5. 'T is Right 6. Comfortable 7. Pure 8. 'T is a Light 9. 'T is cleane 10. 'T is eternall 11. 'T is true 12. Righteous 13. Profitable 14. Pleasant 15. A preservative against sin 16. It brings great Reward 1. 'T is Perfect V. 7. The Law of the Lord is perfect i. e. the whole word of God As God is perfect and hath a self-sufficiency in himself so is his word 'T is so perfect that nothing may be added to it or taken from it 'T is perfect formaliter in it self and perfect effectivè making us perfect and if the Five Books of Moses which was the first holy Scripture that was delivered to the Church was sufficient for the instruction of the people of that time so that they might not depart from it either to the right hand or the left Deut. 4.2 how much more compleat is the doctrine of the Prophets and Apostles which doth more clearly set forth what Moses delivered both in Precepts and Promises in Practice and Examples Here is nothing superfluous nothing defective 't is a perfect Law of Liberty Iames 1.25 which admits of no addition or diminution Proverbs 30.6 Revelations 22.18 19. Caut. Not that Preaching is to be counted an adding as the Quakers vainly and ignorantly imagine and therefore cry out when they hear us expound the word oh take heed of adding to the word whereas adding of mens Traditions and inventions is one thing and Preaching and expouding the word in its proper sense and meaning for the edification of Gods people is another thing This the Levites practised Nehem. 8.7 8. they gave the sense of the Law So did Paul Acts 9.22 he confounded the Jewes how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatis testimoniis by comparing one Scripture with another So Christ expounded the Scripture Luke 24.27 and so did Philip. Acts 8.30 Explication is one thing and adding is another we coyne no new Scriptures but only expound the old what we deliver is for substance agreeable to Gods word and must therefore be believed and obeyed by us David had seen an end of all created perfection but Gods Law is exceeding large Psal. 119.96 he had seen Riches in Saul Beauty in Absolom Strength in Goliah Policy in Achitophel and he saw an end of them all they were but finite transitory things too low to give any true content to the mind of man but he found Gods word perfect and All-sufficient nothing pertaining to Holinesse or Happinesse comfort or coâ—tentment is wanting to Gods Law nor shall be to him that believes and obeyes it for the dimensions of it are large as God himself in truth and goodnesse infinite permanent and soul-satisfying Hence David expresseth his Transcendent Love to Gods transcendent Law by a Patheticall exclamation Psalm 119.97 O how I love thy Law it is my meditation all the day 2. 'T is exceeding powerful there 's latens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hidden efficacy in it to convert the soul Psal. 19.7 and save the soul. Iames 1.21 Luke 16.29.31 Ioh 20.31 which no Philosophy nor humane eloquence can do Nature cannot cure us of our Hereditary connatural sins but the Scripture offers more grace Iames 4.6 i. e. it gives grace and strength to conquer and subdue the strongest lusts Hence it 's called a Hammer which can break the hardest hearts Ier. 23.29 a fire that consumes our strongest lusts Salt that keeps us from rotting in our sin 'T is as a Naile and an Arrow in the hearts of Gods enemies to subdue them Psal. 45.6 and fasten them Eccles. 12.11 The Majesty and Power of the Scripture is wonderfull almost in every line so that it breeds admiration in a considerate Reader By this the spirit changeth Lions into Lambs by it he raiseth us from death to life from bondage to liberty from darknesse to light and from the power of Satan unto God Insomuch as a wicked Minister by preaching it may convert soules Ier. 23.22 It must needs be powerfull because the spirit is in it which is mighty in operation and the promise is with it that if we hear and obey we shall live Isay 55.3 This can can change a Saul into a Paul it can make a Felix tremble and an Herod feare It never returnes in vain like the bow of Ionathan and the sword of Saul it never returnes empty from the battle 2 Sam. 1.23 This is that two-edged sword by which we offend our adversaries and defend our selves I may say of it as David said of Goliah's sword There is none like that 3. 'T is sure Psalm 19.7 the Testimony of the Lord is sure the word is called a Testimony because it testifies our duty de facto de jure de praemio it tells us what hath been done by others what we ought to do our selves and what our Reward shall be for so doing This word is more sure then the Pillars of the earth or the Poles of heaven they may fall and faile but not one Jod
direct us in paths of Piety Here 's a salve for every sore a medicine for every malady even a perfect Rule of found doctrine and good life See more in Mr. Leigh's Body of Divinity l. 1. c. 7. p. 80. c. VERSE 17. That the man of God may be perfect throughly furnished unto all good works THe Apostle here addes the end of the Scriptures usefulness viz. to make the man of God perfect i. e. that the Minister of Christ may be perfect and compleat every way fitted for the work of his calling for althoâ—gh this be true of every good man that the word of God is able to comcompleat and perfect him for every good work yet the context and scope of the Apostle shewes that he especially speaks of a Minister of Christ whom by way of honour he stiles The man of God This Title did properly and peculiarly belong to the Prophets of the Old Testament who were by way of honour and excellency called Men of God 1 Sam. 2.27 and 9.6 1 Kings 13.1.13 Deut. 33.1 2 Pet. 1.21 1 Kings 17.18 and 2.4 7. 1. Because of their Mission and Commission which they had from God to dispense his word and Sacraments to his people they are Gods Legates and Embassadours and therefore are they called Men of God 2. In respect of that singular Holinesse which is or at least ought to be in the Ministers of Christ and in respect of their neernesse and familiarity with God 'T is an Hebraisme very frequent in Scripture when they would expresse an excellent thing they joyned the name of God to it as the City of God Cedars of God Harps of God men of God i. e. excellent Cities Cedars Harps Men. The Apostle applies this Title to Timothy 1 Tim. 6.11 in the Text he applies it to all the ministers of the Gospel How basely soever this ungrateful world esteems of them yet they are men of God set apart by him for the noblest imployment They are not only men of God by right of Creation for so are the wicked nor by right of Redemption so are the Elect but by special delegation God imployes them on his Embassyes and Messages to the sons of men Hence Observe That the calling of the Ministery is an Honourable Calling They are men indeed but they are men of God They are Ministers and Servants but 't is for Christ. They are Embassadours for him 2 Cor. 5.20 'T is an Honour to be an Embassadour to an ordinary King but to be imployed as an Embassadour for the King of Kings how great is that honour Three things make a service Honourable 1. If we serve an Honourable Master 2. If our work be honourable 3. If our wages be Honourable All three things concurre here No Master no Work no Wages like ours The Physitian looks to your bodies the Lawer to your Estates and the Minister to your soules These are the Light of the world the Salt of the Earth the Stewards of Gods house Friends of the Bridegroom and the Saviours of the world Kings by way of Reverence and Honour have called them Fathers 2 Kings 13.14 This is an Honour which none are capable of but such as God is pleased to call Heb. 5.4 How great then is the sin of those Atheisticall Quakers who load the faithfull Ministers of Christ with vile and reproachfull language If the Spirit of God call them Men of God and give them Honourable Titles then they are certainly led by the spirit of the Devil who vilify them and miscall them The time is at hand when such shall answer for all their hard speeches against God and his Ministers Iude 15. But 't is no wonder that we sinful dust and ashes are abused when our Lord and Master himself suffers if they have called the Master of the house Beelzebub what may the servants expect 'T is some comfort that we are abused by none but such as abuse God his Sabbaths Scriptures Orders and Ordinances But though Israel play the harlot yet let not Iudah sin Love you the faithful messengers of Christ. Let their faces yea their feet be beautifull in your eyes Isay 52.7 have them in singular love for their works sake Children should love their Fathers the sheep their shepherd and the convert the Instrument of his conversion Though our persons may deserve but little yet our Callings are Honourable The Apostle would have you give them double honour 1 Tim. 5.17 not onely your countenance but honourable maintenance 1. That they may live like the Embassadours of Christ. 2. That by Hospitality and works of mercy they may adorn their profession 3. We must give our selves to Reading but without book we cannot read We need books Philosophicall Theological Textual Polemical Practical Historical 500. l. say some will buy but a competent study for a Minister of the Gospel 4. Our breeding is chargeable and our paines very great besides we have no worldly way of Trading whereby to subsist 5. If the Levitical Priest had honourable maintenance then we that are put to greater cost and pains may much more expect it from our flocks 2. If Ministers be men of God near and dear to him then he 'l defend them His starres he holds in his Right hand he hath a speciall care over them and respect unto them 2. Observe 'T is lawfull to give honourable Titles to men according to their places and callings The Scripture approves not of any rude uncivill language but expressely commands us to give honour to whom honour is due Rom. 13.7 Exod. 20.12 The Saints of God in Scripture did not use to Thee and Thou men but gave respectful and reverent language to their betters Sarah calls Abraham not Thou Abraham but she calls him Lord or Sir 1 Pet. 3.6 Luke calls Theophilus most excellent Theophilus Luke 1.3 Obadiah a Saint meets Elijah and falls on his face before him and calls him My Lord Elijah 1 Kings 18.7 here is both reverend gesture and language and that to a Prophet a Minister of God whom men hate now not for any evill that we have done but solely for our office because we are Ministers of Christ and witnesse against their wickednesse therefore they call us Conjurers Juglers Limbs of the Devill Covetous Proud Tithe-mongers Legall Preachers Baals Priests Witches Devils Lyars c. with such Billingsgate language they stuffe their lying Pamphlets The Lord rebuke them Solomon will teach them if they be not past Teaching better language Eccles. 12.11 he calls Ministers Masters of the Assemblies The Jaylour calls Paul and Silas Sirs or Masters Acts 16.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domini a Title of Honour and they reprove him not for it which they would have done had it been unlawfull Paul commands us to give them double honour Iohn gives a Title of Honour to a good woman and calls her an Elect Lady 2 Iohn 1.3.5 Object These were good and godly persons but we shew
Isay 12.3 We see how worldlings delight to view their Bills and Bonds their Leases and Indentures by which they hold their lands and livings and shall not we delight to study the Scripture which assureth us of never-fadeing Riches May be Perfect Objection The Quakers finding here the word Perfect presently dream of an Absolute Perfection as their Kinse-men the Papists doe of a Legal perfection when they say a man may live in this World without sinnâ— and may perfectly fulfil the Law in his own person Answer These are meere Fancies for the Apostle speaketh here of a Ministeriall Perfection and not of any Legall or Absolute Perfection Now a man may have Ministeriall Perfection and yet be farre from salvation he may be fitted for his Office and yet unfit for Heaven Witnesse Iudas and those Preachers whom Christ knew not Matthew 7.22 2. In Scripture phrase Sincerity is called Perfection the ignorance of the Quakers in this particular is the very ground of this their errour See Genesis 17.1 1 Kings 15.14 Iob 1.1 Matthew 5.48 Colossians 2.28 and 4.12 Then God accounts us perfect when we sincerely strive after perfection though in this Life we cannot attain our full desires yet in respect of inchoation intention and purpose though not in respect of pervention and full obtaining that purpose we are called perfect Grace in this Life is but Opus in fieri not in facto esse a work in doing not fully done Perfecti sumus spe erimus Re. Our greatest perfection in this life is to bewail our imperfections and our greatest righteousnesse is to lament our unrighteousnesse A gracious Soul setteth up no Hercules Pillars beyond which he will not passe but he hath his Plus ultra still he striveth forward after perfection Phillippians 3.12 13. 3. There is a Perfection of Degrees which is twofold 1. Relative or Comparative being compared with that which is weak and very small and in this sense Believers that have attained to a great measure of Gifts and Grace are called perfect Philippians 3.15 Hebrews 5.14 the word is the same in both places in the Original and strong men in Christ not Simply and Absolutely but Comparatively and in respect of those that are weaklings and babes in the Faith and beginners in the School of Christ 1 Cor. 3.1 Heb. 5.13 2. There is an Absolute perfection of Degrees when the whole Man is wholly perfect being wholly freed from sinne and all its concomitants and this is not to be lookt for in Via in this Life but in Patria in the Life to come Here we are Viatores travelling towards it but in Heaven we shall be comprehensâ—res fully enjoying it Earth is the place of desiring but Heaven of enjoying the height of perfection Here the best are imperfect both in Knowledge and obedience Philip. 3.12 Iames 3.2 1 Cor. 13.12 but in Heaven we shall be absolutely perfect we shall be free from sinne and from the very possibility of sinning 1 Corinthians 13.10 Eph. 4.13 The Quakers boast much of this absolute perfection but alas their Rayling Pride Lying Blasphemy Heresie Ignorance and Obstinacy shews that they are perfect sinners rather than perfect Saints See their folly in this point discovered fully in Perfect Pharisee Posit 10. Reyners Government of the Tongue p. 327. to 362. Eaton against the Quakers p. 17.60 61. Fenners Remains p. 105. Doctor Owen against Biddle cap. 33. Throughly furnished unto all good Works Here is the last but not the least commendation of the Scripture viz. That by it the people of God and specially the Ministers of Gods Word may be furnished throughly furnished not to one or two but unto every good work especially those of his Ministery before recited The word in the Original is Emphatical and signifieth such a compleat furnishing as will fit a Minister for all the Duties of his Calling It will teach him how to give to every one their Portion To the Ignorant Instruction to the Erronious Confutation to the obstinate Terrour to the distressed Consolation and to the backward Exhortation Some Ministers will open a Tâ—â—t well and inform the judgement but make no Application which is the life of teaching no wonder if such see no Fruit of their Ministery since they fail in their duty He that will win souls must deliver to his people the whole Counsel of God Acts 20.26 27. He must not keep back any thing necessary to salvation neither for fear nor favour 2. As we must discharge our whole duty so you must submit to all the Parts and Duties of our calling you must not onely suffer the word of Doctrin to inform your heads but you must also suffer the word of exhortation to work upon your hearts Heb. 13.22 So long as we preach in Thesi and onely inform your judgements you prayse and admire â—â—s but when we come ad Hypothesin to apply the word to your souls and lay the axe to the root of the Tree you fret and fume accounting us for your enemies because we tell you the Truth Many can away with Expounding of Scripture for Information but the Application of it to their sinnes and soares they cannot endure They cry out Cannot the Minister â—et us aloâ—e Cannot we be Proud and Prodigall but he must still be telling us of it Who biddeth him meddle with us Answer God It is he that commands us not onely to teach but to reprove and he doth his worke to halves that onely informeth the Judgement and doth not looke upon the Affections It were more for our ease to let you rot and perish in your sinne but how then should we be Faithfull to our God and your Souls Had yoâ— grace you would finde so much sinne and scumme within you that you would finde as much neede of Reproofe and Exhortation to fight against Corruption as Information to convince you of it 3. As the Pastor so the People must reade and meditate on the Word that they also may be fitted for all good works in their places and callings Here every man may learn what to believe and doe Here are Lessons for Magistrates Masters and Servants Parents and Children Here you may be furnished with Directions how to walke Religiously towards God and Righteously towards Man The Scripture is no Doctrine of loosenesse it fitteth and furnisheth us for well doing and not for ill doing In every line thereof we may reade Holynesse to the Lord. More is required of a Minister who is the Eye and Mouth of a People and if he may be perfectly instructed by them how to perform the duties of his Calling how much more are they able to give every ordinary Man sufficient instruction how to walke with his God in the place where he hath set him The end of the Third Chapter An Exposition upon the Second Epistle of TIMOTHY CHAP. 4. VERSE 1. I charge thee therefore before God and before the Lord Iesus Christ who shall
Arch-bishop Or like Pope Pius the Third who was wont to say of himself that the higher he was raised the worse he was 2. It should be a matter of great lamentation to us when we consider the great Luke-warmness and want of zeal that is amongst us we may take up the Prophets complaint Ier. 9.3 there 's no man valiant for the truth If men can save themselves they care not what becomes of Gods Pauls or service Acts 18.14 There is indeed a great profession of Religion in the Land but where oh where 's the power most are become like Pharaoh King of Egypt who was nothing but a noise Jer. 46.17 Nothing but words he promised much but performed nothing So that our Nation hath lost it's former glory piety is now turned into an empty shew and those Ordinances which formerly converted many now seem to have lost their converting power S. Peter at one Sermon converted three thousand but we may preach three thousand Sermons before we can convert one After the world how furiously do men drive like Iohâ— as they would break their wheels in pieces they rise early and break their brains they pant aâ—ter the dust of the earth Amos 2.7 and run themselves out of breath in pursuit of wordly things Ahab is sick for Naboth's Vineyard and cannot sleep till he have it Men are as hot as fire for earth but as cold as ice for heaven So that 't is not now the Kingdom of Heaven that suffers violence but the Kingdoms of the Eearth suffer violence and the violent take them by force The voluptuous man follows his pleasures with all his might and gives his strength to women Prov. 31.3 with dangers and difficulties do they break through to obtain them and what great expenses to maintain their lusts Herod can part with half his Kingdom to please an harlot yet had no zeal for the Ministery but suffers Iohn to be beheaded whose life was more worth then his whole Kingdom The Ambitious man how active is he for promotion how doth he ride and run for a little prefermâ—nt â— cluster of honor is more esteemd by him then all the vintage of Piety Religion The envious man how full of siery indignation is he against his adversaries Iames 3.14 and 4.12 Galath 5.20 The superstitious man how zealous is he in his blind way how doth he compass Sea and Land to make a proselite what pilgrimages whipping cutting lancing selling estates and offering their very children unto Molech Ezek. 26.20 21. they can part with thousands of Rams and ten thousands of Rivers of oyl and give the fruit of their body for the sin of their souls Micah 6.7 The Israelits can freely part with their ornaments of gold and silver to make a golden Calf The Seducing Sectary the white Devil that under pretence of extraordinary sanctity practiseth all manner of iniquity how active is he to sow the Devils seed As the Devil their Master so these who are his Factors rage because their time 's but short Revel 12.12 The Devils themselves seem to be possest of far worse Devils and to act with greater fury then formerly The Sacrilegious-Church-robber when the zeal for Gods house should eat him up such is his zeal that it eats up Gods house He devours Tythes Glebe all that he can lay hands on all 's Fish that comes to his Net he thinks all 's gain that he can get from the Minister These are Latrons not Patrous not Church-pillars but Church-peelers They should maintain the Ministery and they get Impropriations a very proper Term for their improper Tenure into their hands 'T is true de facto that the Tythes are sold but quo jure what power had they to sell that which was devoted to the immediate worship of God Had there been a sufficient maintenance left for the Ministery they might the better have taken the remaining superfluity But to take away a Ministers necessary maintenance and thereby to starve souls for scandalous means breeds scandalous Ministers is the ready way to bring a curse on such persons and all they possess 'T is a snare to devour holy things Prov. 20.25 They that take the Lords possessions into their possession shall perish like Oreb and Zeeb which lay like dung on the earth Psalm 83. There 's a curse attends such Thieves Belshazar drunk but once in the Vessels of the Temple and it cost him both his Kingdom and his life to boote There is no way in my opinion and experience to uphold the Ministry of England but by gaining Impropriations out of the hands of private persons and laying them to the Church to whom most properly they belong We see how Augmentations fly and fail and if we should be put to live on the Peoples benevolence it would soon prove a malevolence But of this I have spoken at large elsewhere Others are zealous but 't is for sin their tongues are set on fire of hell Their heads are alwayes plotting miscief they cannot sleep till they have done some evil Prov. 4.16 as a zealous good man sleeps not till he hath done some good Psal. 132.4 5 6. His house was no house and his rest no rest to him till he had finisht Gods work So the wicked man sleeps not till he have brought his wicked devices to pass and as the good man hath his awaking thoughts with God and goodness Psal. 139.18 So soon as ever I awake my thoughts and meditations are with God So the wicked man when he awakes he is still with sin his waking-thoughts in the night are to do mischief in the morning Micah 2.1 2. they hinder themselves from sleep that they may further themselves in sin the night is spent in plotting and contriving mischief and the day in accomplishing these plots Thus night day they follow the Trade of sin so are justly stiled workers of iniquity Now as to be zealous in goodness is the height of goodness so to be active in wickedness is the height of wickedness when men shall sell themselves to sin and work wickedness with greediness 1 Kings 21.20 and 2 Kings 17.17 Lastly others are zealous against zealous ones they cannot endure to see any better then themselves The Scribes and Pharisees will not go to Heaven themselves nor yet will they endure that others should go If Christ do but set his face towards Ierusalem the Samaritans will hate him While Paul was a Persecutor he met with no persecution but when he was converted and preached the Truth then he 's a pestilent follew and is mad In other Religions the more zealous a man is the more he is esteemed but amongst us the more zealous the more hated These hate their best friends for these zealous Elijahs are the Pillars of a Land the very Chariots and Horse-men of our Israel the strength and ammunition of the Land that by their prayers and tears keep off many a Judgement The wicked
Saviour what in us lieth to all the world this is to do the work of an Evangelist viz. soundly and sincerely to publish the Gospel True Ministers must preach the Law but then it must be preparatory to the Gospel to convince them of their sin and misery and so fit them for mercy and after their conversion as a Rule for direction c. This work is so that Christ tells us it was the primary end of his coming into the world viz. to preach the glad tidings of the Gospel Isai. 61.2 3. Luke 4.18 'T is true the four Apostles which wrote the Gospel are properly or rather appropriately called Evangelists but in a large sense he 's an Evangelist that teacheth the Gospel Observation 8. Timothy was no Diocesan Bishop He was an Evangelist and so not fixt as Bishops were to any particular Congregation City of Diocess but he was to go up and down pro re natâ as occasion required and to preach the Gospel as other Evangelists did Objection In the Post-script 't is said that Timothy was Bishop of Ephesus Answer These Post-scripts are no part of Canonical Scripture but were added by the Scribes who wrot out the Epistles 2. It contradicts the Text which expresly calls him an Evangelist which was a distinct Officer from a Pastor or Bishop Ephes. 4.11 3. It may help to take up the Cavel of Sectaries who would have us live as Timothy and others did without Tythes or fit Maintenance when the case is not the same For 1. They were not tyed to any particular charge as we are 2. The Magistrate was an Heathen and an Enemy 3. They had all things common and they sold all and brought the money to the Apostles 4. The Apostles had their learning by inspiration and they could work miracles and so could not want maintenance Observation 9. Make full proof of thy Ministry Observe Ministers must fully and faithfully discharge all the duties of their callings They must so behave themselves in their office that they may be charged justly with nothing Thus Barnabas and Saul fulfilled their Ministry Acts 12. ult and 14.26 so did Paul 2 Cor. 4.1 2. Archippus Colos. 4.17 must not do his duty to halves but he must perform it in every respect as it ought to be done and accomplish all the parts of his Ministry strengthning the weak comforting the afflicted raising the lapsed reproving the wicked convincing the erronious and confirming the strong adorning our pure doctrine with a pure conversation This is to fulfil our Ministry Verse 6. OBSERVATIONS 1. When God takes away faithful and laborious Ministers those that survive them must stand up in their stead supply their loss and be so much the more active careful and vigilant in the discharge of their office When Paul dyes then Timothy must double his diligence If Eliah be taken away Elisha must pray for a double portion of his spirit to carry on the work Eleazer succeeds Aaron Haggai and Zachary supply thâ— loss of Daniel and Christ ariseth in Iohn Baptists stead Observation 2. 2. The godly by a spiritual instinct and sagacity foresee their ends so did Iacob Gen. 48.21 and Ioshua 23.14 and Christ Iohn 17.2 and Peter 2.14 They alwayes watch and wait for their Masters coming Their acts diseases and disquietments which they meet withall from the world are as so many petty deaths unto them A man that dwells in an old crazy house where the walls fall down the foundation sinks the pillars bend and the whole building craks concludes such a house cannot long stand As for the wicked they are insensible and secure and though gray hairs which are signes of old age and death approaching be here and there upon them yet they know it not Hos. 7.9 Observation 3. 3. Death is not dreadful to good men The Apostle speaks of it here not by way of Lamentation but of Exultation and in an holy triumph tells us that he had fought a good fight and finisht his course and now the time of his departure was at hand when he should receive a crown of glory Death to him was but a departing from one room to another from a lower room to an higher from earth to Heaven from troubles to rest from mortality to immortality They are long since dead to the world and so can part with it more easily Paul died daily he was sending more and more of his heart out of the world so that by that time he came to dye he was fully weaned from the world and desirous to be gone Phil. 1.23 When Moses had finisht his course God bids him go up and dye that 's all Deut. 32.49 50. Death which to wicked men is the King of terrours and makes them fear and tremble Iob 18.14 That to a good man is the King of comforts and like the Valley of Achor a door of hope In an holy security at death and destruction they can laugh Iob 5.21 22. The wicked look on death as a dreadful dismal thing but Gods people looking on it through the Spectacles of the Gospel sâ—e it to be a conquered enemy having its sting taken out Hos. 13.15 so that what Agag said vainly and vauntingly Christian may speak truly and seriously The bitterness of death is past 1 Sam. 15.32 As Christ said of Lazarus this sickness is not to death but unto life so may we now say this death is not unto death but unto life So that now the Saints can embrace it go forth to meet it and bid it welcome They know 't is but winking and they are presently in Heaven This made the Martyrs go as cheerfully to their Stakes as others do to a Feast or Marriage when Basils enemies threatned to kill him if he would not turn he boldy answered Oh that I might dye for the truth Hilarion chides himself for his backwardness why dost thou fear Oh my Soul to dye thou hast served thy God these seventy years and art thou now afraid to dye Egredere anima egredere Even Seneca makes it the property of a wise man to desire death We must not judge of death or of any other thing as Sin Riches Afflictions c. as the world judgeth of them but as Scripture speaks Now the Spirit of God in Scripture cloaths death with very lovely and pleasing expressions 1. It calls it a going to our Fathers Gen. 15.15 A going to the Spirits of just men made perfect Heb. 12. 23. A going to God to Christ and to the blessed Angels Phil. 1.23 2. It is called an Exaltation or lifting up Iohn 3.14 3. A sowing which will rise in glory 1 Cor. 15.43 4. An undressing and uncloathing of our selves a putting off our rags that we may put on immortal Robes 2 Cor. 5.2 2 Peter 1.14 5. A going to sleep when men are wearied with labour they desire their beds The grave is a bed of rest Isay 57.2 Iob 3.13 Dan. 12.2 Rev. 14.13
mention not Vain-gloriously but Thankfully against both men and devils and beastly Barbarians I have contended for the Gospel constantly and couragiously My life is a race and I have run my course even to the very goal in despight of all opposition I have maintained and defended the truth of Christs Gospel inviolably according to my Christian profession and office Apostolical and now from henceforth I comfort my self with the expectation of that crown of immortality which upon the gracious promises of a righteous God is laid up for me and not for me onely but for all the faithful who love Christ and long for his coming Observations 1. 'T is lawful sometimes to speak of those gifts and graces which God hath given us that we may comfort and quicken others by our example But of this see the Observations on chapter 3.10 2. The sweetest songs of the Saints have been towards their last ends The sun shines sweetliest when it is setting the wine of the Spirit is strongest in the Saints when they are drawing to an end His motions are quickest when natural motions are slowest as we see in Moses his Swan-like Song Deut. 31. and 32. and 33. and David how sweetly doth he sing a little before he dies of Gods mercies to himselfe of the covenant of free Grace which God had made with him and his judgements on the sons of Belial 2 Samuel 23.1 to 8. Ioshua dying how sweetly doth he exhort the people to obedience by setting before them the mercies of God Ioshua 24. All Christs sayings are excellent but none so sweet and comfortable as those which he delivered a little before his death His last Sermon and Prayer how sweet are they Iohn 13.14 15 16 17. Iacob dying how sweetly doth he bless his sons Gen. 49. Steven dying prayes for their life who put him to death so did the Martyrs Doctor Prestons last Sermons were on the Attributes Doctor Sibbs his last Sermons on that comfortable Text Iohn 14.1 and Master Robert Boltons on the Joyes of Heaven Wicked men when they die they set in a Cloud and like the going out of a candle they leave a stench behind them as their bodies so their names rot and stink when they are dead and gone As wicked men grow worse and worse and their last dayes are their worst so good men grow better and better and their last dayes are their best having hut a little time to live in the world they are willing to leave it with a good savour Observation 3. 3. The sweet resent which a good Conscience hath of a well spent life is matter of singular comfort and rejoycing in death The Apostle was now near to death and what doth he rejoyce in why 't is in this that by the assistance of Christ he had fought a good sight and finisht his course and therefore he had hope as the righteous have even in death Proverbs 14.32 Elijah that had been zealous for the Lord of Hosts can with comfort desire the Lord to to take his soul 1 Kings 19.4.10 Hezekiah that great reformer when he heard that he must die yet comforteth himselfe with this that he had walked before God in sincerity and singleness of heart Isay 38.3 this upheld Iob in the middest of all his trials Iob 27.5 6. This comforted the Apostles when they were in deep distress 2 Corinthians 1.12 This is our rejoycing the Testimony of our Conscience that in simplicity and godly sincerity we have had our conversation in the world Not that the conscience of our sincere walking is the Deserver but the Assurer of our salvation Well-doing may Evidence to us our Election though it cannot Merit it 2 Peter 1.10 Men of good consciences sit at a continnal Feast Proverbs 15.15 a good heart or a quiet merry heart as some Translations render it Is not may be or shall be hereafter but is already a reall Feast and hereafter shall be consummate 'T is not a dead Ignorant secure benummed erroneous seared Conscience but it is an inlightned inlivened renewed pure conscience which is purged from the guilt of sinne by the blood of Christ and delivered from the Tyranny of sinne by the Spirit of Christ This this onely is a good Conscience This puritie of Conscience breedeth Peace and Peace breedeth Joy and Spirituall Mirth this reconcileth those Translations which render it a quiet or merry heart which is true in respect of the effects and fruits of a good conscience Now this good conscience is called a Feast 1. Because at a Feast there is variety of dainties and dishes abundance of cates and delicates 't is not a Feast without variety and plenty and more then ordinary fare So at this Feast there is great variety 1. Here is Ioy this is most sutable and seasonable at a Feast not a carnal sensual external inferiour joy but a spiritual supernatural Holy Heavenly solid serious well-grounded durable Joy which none can take from us Iohn 16.22 They rejoyce in the Lord alwayes Psalm 33.1 Philip. 4.4 yea even in Tribulation Romans 5.3 Iames 1.2 and that with a superlative transcendent Joy hence called Ioy unspeakable and glorious 1 Peter 1.8 and compared to Joy in Harvest when the husbandman after long toyl reapeth the fruits of his labours Isay 9.3 yea it surpasseth that joy Psalm 4.7 it mortifieth our delights to these low things makes us to rejoyce in them as though we rejoyced not 1 Cor. 7.31 Lo this is the first dish which is served in at this Royal Feast Matthew 13.44 Acts 16.34 and therefore it is called by a special propriety the joy of Gods people Psal. 206.5 2. At this Feast here is Peace not a Fading unsetled transitory Peace such as wicked men have but 't is a well grounded and a well bottomed Peace 't is built on the Word and it's foundation is laid in Humiliation it had a storm before it came to this calme 2. 'T is not an ordinary but a transcendent Peace such as passes all human understanding Phil. 4.7 mans wit cannot sufficiently conceive it nor value it according to its worth To have Peace with men and Angels is a mercy but when the soul lieth groaning under the sight and sense of sinne then for the Spirit to speak Peace to us to assure us that God in Christ is reconciled to us this is a mercy of mercies David had this Peace and therefore he fears not though ten thousand should compass him about Psalm 3.6 Peter that was in great danger of his life yet having a good cause and a good conscience he sleeps in Peace Acts 12.6 3. 'T is an everlasting peace Christ hath bequeathed it to his for ever Iohn 14.27 Peace I leave with you my Peace I give you The Lord hath bound himself by Covenant to continue it it is more firme then the pillars of the Earth or the Poles of Heaven Isay 54.9 The mountains shall depart and the hills be removed but my
kindness shall not depart from thee neither shall the Covenant of my Peace be removed Their Peace may be interrupted and clouded for a time but it shall never be totally taken away for their seed abideth within them even the spirit of Peace and comfort Though the good mans beginning may be troublesome and sorrowful yet his end is Peace Psal. 37.37 3. This Feast is an excelling Feast all other Feasts compared to this are meere hunger and empty things This excelleth all other Feasts in three particulars especially 1. In respect of the Founders of it viz. the Lord of Heaven and Earth the God of all comfort and consolation He onely that made the conscience can remove the guilt of it and by his Spirit infuse comfort and make peace there Other Feasts have men for their Founders 2. In respect of the nature of it This is a Spiritual Feast full of Spiritual delights and comforts other Feasts are but carnal corporal sensual ones that feed and delight the carcass and outward man onely 3. In respect of Duration 't is not for a day or twelve dayes but for ever 't is a continual Feast 't is a Feast in prosperity and a Feast in adversity a Feast at home and a Feast abroad a Feast in publick and a Feast in private a Feast by day and a Feast by night a Feast in a prison and a Feast in a Pallace this is the happiness of such as get and keep good Consciences they keep holy day every day be it clear or cloudy He enjoyes a perpetual serenity and sitteth at a continual Feast As it is the misery of the wicked that their worm never dies so 't is the happiness of the Saints that their joyes which are begun here shall never end This is the beginning of Heaven here Romans 14.17 't is Heaven upon Earth 't is praeludium caeli a taste of the joyes of Heaven This is the Heaven of Heavens as in ill conscience is the hell of hells without this heaven would not be heaven to us When all other Feasts can yield us to comfort yet this will and that in three times especially 1. In the times of common calamity when sword plague and famine are abroad then shall such be secure and safe Iob 5.19 20. and 22.29 Psalm 91. In troublous times this will be a Noahs Arke to save us from perishing with the world A Zoar to shelter us from wrath to come This will be a Simon that will help us to bear our Crosses when the Spirit of a man is once assured of Gods favour it can cheerfully endure all losses crosses and calamities Proverbs 18.14 His Motto is Miser sit qui miser esse potest Let who will be miserable he cannot 2. At the houre of death when mirth and musick can doe us no good then a good conscience like a faithful Ionathan will speak comfort to us and be a Davids harp to refresh us even in the pangs of death as we see Nehemiah 13.22 Isay 38.3 This inward Peace made the Martyrs goe as cheerfully to their stakes as many do to their weddings 3. At the day of judgement a good conscience will stand us in more steed then all the riches or priviledges of the world such shall then be received with an Euge well done good and faithful servant thou hast been faithful in a little I will make thee Ruler over much enter now with thy Lord into that place where he hath his joy and glory Matth. 25.22 4. Observation 4. Every faithful Christian is a spiritual Souldier for Paul speaketh not of himself onely as he was a Minister of Christ but as he was a faithfull Christian he fought the good fight in his general and particular calling he kept under his body and subdued those carnal lusts and affections which warred against the peace of his soul he did not make a flourish like a Fencer which beats the Aire but he fought in earnest and beat the enemies of his salvation 1 Cor. 9.27 28. This he enjoynes Timothy 1 Tim. 6.12 to fight the good fight of Faith and to defend it against all the temptations of the Devil oppositions of the world and lusts of the flesh For this reason he calleth Achippus his fellow-souldier Philemon 2. All the saints in their several generations have been fighters in this spiritual sense for in this war all is spiritual our weapons are spiritual our enemies spiritual our warfare spiritual and our victories Spiritual 2 Cor. 10.3 4. Noah by his righteousness warred and witnessed against the unrighteousness of the old world Lot against the Sodomites Moses against the sinnes of Egypt and Israel Daniel and the three Chaldaean worthies fought against the Idolatry of their times Elijah Isay Ieremy and all the Prophets and Apostles fought this good fight against the sinners of the several Ages which they lived in All these agonies and combates are but the same which the Saints did formerly pass through Philippians 1. ult here the Church is Militant in Heaven she is Triumphant here she is said to be terrible like an Army with banners Canticles 6.4 and to have an Armory whereon there hang a thousand bucklers all shields of mighty men Cant. 4.4 No man can get one foot of ground against sinne and Satan nor keep it without fighting Let Nehemiah but once begin to build the walls of Ierusalem Tobiah and Samballat with his confederates will presently oppose him Let Zerubbabel begin the worke of Reformation and Mountains of opposition will suddenly arise Zach. 4.7 If Christ set but his face towards Ierusalem and Samaritans will hate him Let Saul become a Paul and what persecutions abide him in every place Acts 21.23 When the woman the Church is in travel of the Man-child of Reformation then expect from the Dragon floods of Persecution Revelations 12. Let a man be once inlightned and converted to the Faith he must presently looke to endure a great fight of afflictions Heb. 10.32 Satan will be wrastling with him and try to give him a fall Hence it is that Iob 7.1 and 14.14 calleth the life of man a warfare Is there not an appointed time to man or as the margin of your Bibles Is there not a warfare because war of all other actions hath its appointed times We are all Way-fairing and war-fairing men our life is nothing else but a continual bickering with a world of tentations corruptions and dangerous assaults We are beset round and therefore we must fight round Especially Gods faithful Ministers who are the Captains and Leaders of the Lords people and are placed in the Front of the battle must expect the most furious assaults The Devil hateth every good man but he makes his fiercest onsets on the Ministers of Christ which makes Christ hold his Stars in his right hand as we are subject to greater opposition so we are under Christs special protection People therefore had need to be much
for them and they are kept by Gods power against that inbred corruption that is in them 1 Peter 1.5 2. Not the World with all its Terrors or Pleasures for in Christ our Head we have overcome the world Iohn 16. ult and by Faith we dayly overcome it 1 John 5.4 3. Not Heresies nor Heretickes well may they trye and trouble the Godly but they shall never be able to deceive the Elect with a Totall and Finall seduction Matthew 24.24 The Righteous are an everlasting Foundation Proverbs 10.25 They build on the Rock so that no stormes or tempests can remove them 4. Not Death it self carnal marriages may be and must be dissolved by death but this spiritual marriage of the soul to Christ is perfected and consummate but not abolisht by death hence the elect triumph over it O death where is thy sting 1 Cor. 15.55 This may kill us but it cannot hurt nor conquer us 5. Not the Devil nor all the powers of hell Matth. 16.18 the gates of hell shall not prevail It is a Meiosis q. d. The Church of Christ shall be so far from being overcome that it shall overcome all Satanical power and policy whatsoever Christ is stronger then the strong man armed the Lion of the Tribe of Judah is too strong for the roaring Lion He hath led captivity captive .i. sin and Satan that sometimes led us captive Christ hath conquered them and Triumphed over them openly upon the Cross Colos. 2.15 God may and doth suffer Satan to tempt and try us but never to overcome us totally and finally He hath promised that the seed of the woman shall break the Serpents head and that he will tread down Satan under our feet Rom. 16.20 So that the evil one shall not touch us so as to hurt us with any deadly wound 1 Iohn 5.18 or with a qualitative touch .i. to alter our quality from good to evil so that we should loose our gracious disposition and prove perverse 6. No Creature nothing within us without us above us or beneath us in all these we are more then Conquerours even Triumphers through Christ that loved us Rom. 8. ult 7. Not Sin it self if any thing in the world could hinder our Salvation it is sin but as a wise Physitian so orders poison that it becoms a Medecine so the most wise God who brings light of out darkness and good out of evil makes the sins of his people a means to cure and kill sin Their falls make them more humble wise watchful and circumspect for time to come Thus all things work together for good to those that are good Ro. 8. â—8 3. It is a most desireable thing If it be wisdom and desireable to make houses and lands sure Ier. 32.9 to 11 12. and riches sure which yet are but unsure and uncertain riches when we have done all then à fortiori to get assurance of these durable and everlasting riches is the greatest wisdom in the world We should therefore rather give all diligence to make our calling sure we should studiously and earnestly labour after this assurance in our selves of our effectual calling by our faith and good works 2 Pet. 1.5 10. We have many things to do and suffer and what our ends may be we do not know but without some assurance of Gods favour we shall not be able to hold out but shall sink under our burdens and therefore the Lord is pleased to give his some clusters of these grapes and some glimpses of his favour before they come to their celestial Canaan It is true he might have kept us in doubts and darkness all our dayes and have given us no light of his face nor evidence of his love till we came to Heaven But such is the riches of his goodness to his people that he doth not onely give them Heaven hereafter but he also assures them of it even in this life and so they have Heaven upon earth and are happy here under the assured hope of happiness hereafter These comforts have begun here which shall never end See more in Davenants Determin q. 3. Prideaux fascicul p. 269. Paraeus contra Bellarm. 1. Lect. 272. c. 8. Dr. Wards Suffrag pag. 199. Wendelin Theolog. l. 1. c. 25. p. 145. and his Exercitat 122. Mr. Brooks Treat of Assurance Mr. Culverwells Serm. on 2 Pet. 1.10 Mr. Burgess Spi. Refining Serm. 1. l. 12. Mr. Baxter Saints Rest l. 3. c. 7. p. 147. and if any yet shall desire more let him peruse Dr. Wilkins his Ecclesiastes p. 125. edit 3. Observation 2. 2. The Salvation of Gods Elect is sure It is laid up by a righteous Iudge for them As they are assured by Gods Spirit of it so it is made sure to them They are in Covenant with God and Covenant mercies are sure-mercies 2 Sam. 23.5 Isay 55.3 So that this Crown of righteousness is sure 1. In respect of the keeper of it viz. The great Lord keeper of Heaven and earth he keeps this crown for us and us for it 1 Pet. 1.4 He is our father who hath prepared for us a Kingdom Luke 12 3â— 2 Cor. 5.1 2. In respect of the Place where it is kept it is laid up in Heaven where no moaths can corrupt nor theeves break through and steal Colos. 1.5 The crowns of Kings are kept in Castles but the Crown of Gods people is kept by God himself in Heaven Observation 3. 3. God hath a Crown of Glory for his people Here we have a crown of Thorns but in Heaven we have a Crown of Glory Here we are afflicted tossed tempted and have no reward many times for our labours I but great is our reward in Heaven Matth. 5.12 Iames 1.12 Earth is the place of weeping Heaven is the place of rejoicing Christ himself was crowned with Thorns here but in Heaven with Glory Heb. 2.7 He that hath the crown of Glory here must look for a crown of Thorns hereafter He that hath all his consolation in this life as Dives had Luke 16.25 must look for none in the next We must suffer with Christ here if ever we will raign with him in Heaven 2 Tim. 2.12 Rev. 4.4 Observation 4. 4. All Beleevers are Spiritual Kings Crowns are for Kings and Conquerours and not for ordinary persons We are not born Kings but we are made so by Christ Rev. 1.6 and 5.10 1 Pet. 2.9 They rule over sin and Satan and conquer all the enemies of their Salvation in Christ and by his power Iohn 16.33 Rom. 8.37 Gal. 5.24 1 Iohn 5.4 They are married to Christ and by reason of this Spiritual Union they come to have communion with him in his priviledges as the wife partakes of the husbands honour Christ hath made us Heirs and Coheirs with himself Rom. 8.17 This may Comfort us in our straits here it may be thou art poor contemned and cast out of all I but remember Christ hath made thee a Spiritual King
friends of the Bridegroom and therefore they long for his coming 6. The blessings which we shall receive at that day are very desireable blessings It will be to us a day of Iubilee when we shall for ever be set free from all our enemies It will be a day of rest when we shall enter upon our everlasting inheritance a day of receiving wages for all our service A day which will free us from all our miseries and supply us with all mercies No wonder then that the Saints so earnestly long for it and if all the creatures groan and vehemently desire that day Romans 8.21 23. shall not the Spouse of Christ much more 2 Cor. 5.2 Wicked men have their portions in this life and rest content with present enjoyment and so desire not that day besides they are men of evil consciences and are condemned already in the word and in their own consciences Iohn 3.18 which maketh them fear and not desire that day they could wish that Christ would never come But the Godly who have faith and a good Conscience do with joy long for this day of their full redemption when Christ shall appear to their everlasting comfort So that to love and long for Christs appearing is the Character and almost the definition of all true believers None can love it but they and they cannot but love it VERSE 9 10. Doe thy diligence to come shortly to me VERSE 10. For Demas hath forsaken me having loved this present World and is departed to Thessalonica Crescens to Galatia Titus to Dalmatia WE are now come to the second part of this Chapter wherein the Apostle treateth of many private and personal affairs 1. He desireth Timothy to come speedily to him to Rome the Apostle had once some thoughts of going to Timothy 1 Tim. 3.14 but since he was shut up in prison and deprived of that liberty he now sendeth for him to come to him having many things to impart to him before he died probably touching the weighty affaires of the Church or else that he might be helpful in promoting the Gospel in Rome Italy and in the places adjacent since he wanted other helpers What ever it was it was no mean matter which made the Apostle send for Timothy beyond Sea from his charge at Ephesus in Asia minor to come to him at Rome Doe thy diligence or hasten to come to me he was near his end and therefore he biddeth him hasten and come speedily before winter Verse 21. q. d. defer not thy coming till another year but come speedily before I die 1. Observation 1. Personall presence is to be preferred writing The Apostle doth not say Write unto me but come unto me Letters we say doe not blush yet they cannot expresse the lively affections of our breasts as when men are present face to face with us Writing is more general and flat but the lively voyce and quickening presence of a friend worketh more effectually upon us Proverbs 27.17 Acts 18.5 When the Apostle would comfort the Romanes he telleth them that he will come to them Romanes 1.11 12. and 15.24 28.29 that he might be comforted by them and might comfort them So Iohn will not write to his friends but that he might the more effectually comfort them he promiseth to come and speake with them face to face that their Ioy might be full 2 Iohn 12. and 3. Iohn 13.14 Paul will not write but he will see the Thessalonians 1.2 17 18. There is more Vigour in the Voyce then in dead Letters Writing doth well but lively conference doth much better The speech of good men doth whet and excite men to love and good workes Hebrewes 10.24 it doth Minister Grace to such as keepe company with them Proverbs 10.11 and 15.4 Ephesians 4.29 2. Observation 2. The society and help of good men is much to be desired There is much comfort and good to be gained thereby Paul would never have sent so many hundred miles for a Timothy if there had not been more then ordinary sweetnesse in his society Man is a sociable Creature and God hath ordained mutual society for the quickning and increasing of his Graces in us We want much of our comfort in the want of a good friend which made David so sadly to lament the death of Ionathan and to complaine that he was desolate Psalm 25.16 and this made Paul to rejoyce in the recovery of Epaphroditus his Friend and fellow Souldier as a great mercy Philippians 2.25 26 27. Solomon telleth us that two are better then one Ecclesiasticus 4.9 As Oyntments and perfumes delight the senses refresh the Heart and quicken the Spirits so the faithful Counsel of a loving friend is very precious Prov. 27.9 Hence this communion amongst friends is called sweet Counsel Psalm 55. 15. We are subject in this World to many Tryals Now God hath ordained the society of his People as one speciall means to comfort us in them Malachi 3.16 Iames 5.16 This made Christ to send his Disciples out by two and two that they might have mutual Comfort and Confirmation of their Doctrine Luke 10.1 Unsociable men are like blunt and rusty iron unfit for service Solitarinesse and strangenesse is not good Solitary Birds are Birds of Prey Communion is a means to breede and increase brotherly love and to inlarge the Church Acts 2.46.47 They were all together with one accord and then it followeth The Lord added to the Church dayly such as should be saved This is an Article of our Faith we beleeve a Communion of Saints and oh that we did live as a People that beleeve our Principles T is Communion with the Saints on Earth is a glimspe of thy Eternal society which we shall have with them in Heaven when we shall all be gathered together into one Body 2 Tessalonians 2.1 as the society of wicked men in their wickednesse is a glimpse of Hell 3. Observation 3. The strongest Christians sometime may be helped by weaker A Paul may stand in need of a Timothy There is not a member in the body but is some way serviceable to the head 4. Observation 4. A Minister upon weightie and just occasions may lawfully be absent from his flock for a time 1. It must be but for a time 2. The cause must be weighty Timothy cometh from his charge to Paul yet Tychicus supplies the place the while who had great things to impart to him for the Churches good 't is noted as an act of cruelty in the Ostrich that she leaveth her Egges Lam. 4.9 Bishop Latimer wondred how men could goe quietly to bed who had great cures and many of them and yet peradventure never preached in any of them constantly It were easie to confute and confound these by Scripture Reasons Fathers Councills c. But 't is so fully done already by Master Blaxston in his Remonstrance against Non-Residents and blessed be God 't is so well purged out
should do them a mischief Be not then offended when 't is thus with you Christ was so served and the disciple is not above his Master we must be made comformable to him if we will raign with him Trust not in Humane helps they are mutable and will fail you Micah 7.5 Trust not in a friend But trust in God and make him your friend he is an Almighty everlasting friend Be your condition what it will whilst you walk in wayes of obedience he will never leave you nor forsake you Heb. 13.5 As you may see in the next Verse As Elkanah said to Hannah Am not I better to thee then ten sons So the Lord is better to us then ten thousand friends he is the fountain get him and you get all even when you have lost all yet you have it still in the living God When those Cisterns are broken yet this Spring abides and when thy friends are dead yet this friend lives for ever Psal. 18.46 I pray God it be not laid to their charge 4. Observation 4. We must pitty and Pray for such as offend through weakness Demas and Alexander sinned wilfully and therefore the Apostle brands the one and curseth the other But these that sinned through fear and infirmity he conceals their names and prayes for them so did Christ and Steven they praid for such as persecuted them Ignorantly and were heard It is a great part of a Ministers wisdom to distinguish between sinners and to observe who sin through infirmity and with the Spirit of Meekness to restore such Luke 22.32 Gal. 6.1 Rom. 15.1 Iames 3.1 2. And who sin obstinately and to be sharper with them A hard knot must have a hard wedge and tough humours sharper Physick It is Iude his advise Iude 22 23. Of some have compassion making a difference and others save with fear pulling them out of the fire 5. Observation 5. Sins of Omission may destroy us as well as sins of Commission These weak brethren did not hurt Paul yet because they did not help him they were liable to guilt for in deferâ—ing him they did in a manner desert the truth which he maintained therefore the Apostle praies that this sin may not be laid to their charge So Moroz is cursed not for hindring but for not helping the people of God against the mighty Iudg. 5.23 Dives is sent to Hell not for robbing but for not relieving Lazarus in his misery See what a large bill of Inditement is put up against sins of omission Matth. 25.42 43. And if their condition be so sad that onely through fear forsake Gods people how sad is their condition that oppose them and imprison and persecute them 2. See here the tenderness of God to his people he knows that two are better then one and that a solitary man which is alone is left to a Temptation and therefore he hath provided the counsel and company of friends to refresh us in our straits and by their words spoken in season to incourage us in the paths of Piety against those discouragements which will meet us in that way 6. Observation 6. It would be sad with us if God should lay but one sin to our charge The Apostle prayes that God would not impute this one sin which yet the world accounts no sin to them God charged Cain with this Murder and Iudas with his Treason and it sunk them they were not able to bear it indeed a wounded spirit who can bear no man by his own strength Prov. 18.14 A man may sooner bear the weight of the whole world on his back then the weight of one sin for that is but the weight of creatures but this of an infinite Creator and if one sin be a burden unsupportable oh how sad would it be with us if God should charge all our sins upon us If sins of Infirmity lye so heavy what are enormities If sins of weakness be thus grievous what are sins of wilfulness Great then is the folly and madness of those that make a mock at sins that make it their Recreation and pastime to do wickedly Prov. 10. 23. That make it their meat and drink Prov. 4.27 They eat the bread of Wickedness and drink the wine of Violence that make it their cloathing Psal. 73.6 Pride compasseth them like a chain and Violence covers them as a garment Can the hands of these men be strong or their hearts endure when God shall visit their sin ppon them Ezek. 22.14 This will certainly be bitterness in the latter end VERS 17. Notwithstanding the Lord stood with me and strengthened me that by me the Preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion VERS 18. And the Lord shall deliver me from every evil worke and will preserve me to his Heavenly Kingdome to whom be glory for ever and ever Amen HEre we have 1. Pauls Commemoration of that experience which he had of Gods love to him in his deliverance past But the Lord assisted me though I had but cold comfort on Earth yet I had comfort enough from Heaven 2. Here is the end for which the Lord assisted and delivered him viz. That he might preach the Gospel to the Nations 3. Here is the greatness of the danger from which he was delivered viz. From the mouth of the Lion i. from the hands of Nero that cruel Tyrant 4. Here is Pauls confidence and full assurance built upon this Experience for time to come v. 18. 1. That the Lord will deliver him from every evil work 2. That he will preserve him to his Heavenly Kingdome Q. d. Though the Lord will not deliver me from suffering yet I know he will deliver me from sin and that not from some few but from every evill work and though he will not preserve me from death and danger yet I am sure he will preserve me beyond them to a state of everlasting glory even to his Heavenly Kingdome 5. He concludes with a sweet Doxology his heart being inflamed with the sence of Gods Love to him in his deliverance past and mercies to come he taketh nothing to himself but ascribeth all to God To him be Glory and that for ever And this he sealeth up and confirmeth with the usuall Particle of Asseveration and Ratification Amen so be it The Explication But the Lord stood with me or by me and assisted me Against the desertion of men he opposeth the aid and assistance of Christ though he was forsaken of all and had no comfort nor help from man yet Christ assisted him by the gratious presence of his Spirit and strengthened him that he might not faint in his trials according to that promise Luke 21.14 15. Question Who is the Lord here Answer By Lord here is meant the Lord Jesus appeareth plainly if we compare this Text with Acts 23.11 Question But what doth Christ do for his Answer
experimentally see and therefore we confidently conclude that he will still deliver So Isay 51.2 3. One Blessing is a pledge of another he that hath subdued such a lust for me will do it still he that helped me in such a strait will do so still he that hath been with us in six troubles in the seventh he will not leave us Job 5.19 20. We should therefore treasure up our deliverances and record and file up our former experiences that they may be as Mannah for us to seed upon when we come into the Wilderness of New troubles Psal. 74.14 He smote the head of the Leviathan .i. He broke the power and policy of Pharaoh and his army and drowned them in the Sea and why so That he might be meat for his people in the Wilderness .i. That he might be food for their Faith to feed upon they were to pass through many difficulties in the Wilderness but God gave them this mercy as a pledge to assure them that he would also cast out the Canaanite and bring them to the possession of that good Land How quietly and comfortably might we live did we but take this course The Victories of old Souldiers encourageth them for a new conquest By this resting on God we ingage him to help us still if a man will not â—â—ceive his trust much less will the God of Heaven hence David useth this as an Argument to move the Lord Our fathers trusted in thee and thâ—u didst deliver them we also trust in thee and therefore deliver us also Psal. 22.4 5. hereby we bring much honour to God then indeed we make him our God when we make him our onely stay and trust God knowes and acknowledgeth such for his Nahum 1.7 From every evil work 2. Observation 2. Though God doth not save his people from suffering yet he will save them from sin and though he leave in them infirmities yet he will free them from enormities and from total Apostasy He will keep them from evil from every evil work that may any way be scandalous or a reproach to their profession He convinceth them of the Vileness of sin and discovers to them the snares of Satan he plants his fear in their hearts that they may not sin against him and inclines their hearts to an Holy Observation of all his Precepts And he will preserve me to his heavenly Kingdom 3. Observation 3. God is the Preserver of his people He doth not onely preserve their lives and estates with a general preservation and so is stiled the Preserver of men Job 7.20 But especially he keeps their Souls in an Holy Frame till he bring them to glory All Beleevers are preserved and kept as in a Garrison by the mighty power of God through faith unto Salvation 1 Pet. 1.5 And this is called special preservation peculiar to the Godly 1 Sam. 2.9 Psal. 41.12 Iude 1. It is not sufficient that we light a Lamp but there must be a continual supply of Oil else the light will go out So it is not sufficient that we have Preventing Preparing Renewing grace but we must also have Subsequent Conserving Perfecting Persevering grace daily given in to preserve us from Apostasy We have alwaies need of a Divine manu-tenency till we have finisht our course Psal. 73.23 As he calls us out of sin so he must keep us from sin and confirm us to the end 1 Cor. 1.8 And this he will do in despite of all our enemies if any thing destroy us it is sin and for that we have Gods hand here that he will deliver us from every evil work that might any way ruine us and so preserve us till he have brought us to Heaven He keeps Heaven for the Saints and the Saints for Heaven 4. Observation Gods Goodness to his people is wholly free All his dispensations to his are free-grace and pure mercy 1. By his Preventing Grace he keeps us from evil works 2. By his subsequent grace he preserves us to his Kingdom Where then is our Merit if all be grace But of this before on V. 8. 4. Observation 5. God is a good and bountiful Master to his people None like him for 1. He delivers them from sin which is the greatest evil 2. He preserves them maugre the malice of all their enemies till he have brought them home to himself who is the chiefest good Who would not serve such a Master who first enables us to do our work and then payes us for it Can the son of Iesse give you Olive-yards and Vine-yard said Saâ—l to the followers of David So say I can the World the Devil and Sin give you grace and glory They cannot do it they can bewitch you and deceive you in promising pleasure and giving pain in promising liberty and bringing you into bondage in promising you life yet bringing you to death Come away then from the Garlick and Onions of this Egypt ascend out of the wilderness of this world and like spiritual Eagles soare aloft in your Meditations and desires after things above .i. Grace and glory Colos. 3.2 6. Observation 6. In our deepest distress we should have an eye to this Heavenly Kingdom So doth Paul here What ever thy sorrows or sufferings be here yet remember there is a Heavenly Kingdom will pay for all This will raise our spirit and uphold our heart in the midst of the greatest troubles Rom. 8.18 2 Cor. 4.17 Heb. 10.34 and 11.35 But of this see more on V. 8. Obs. 3. 7. Observation 7. God will bring his people to a Kingdom to an Heavenly Kingdom It is not a Millenarian earthly kingdom that fancy was not heard of in St. Pauls time yet Paul was an eminent Martyr and Piscator and Alsteed make this Millenarian raign most proper if not peculiar to the Martyrs But the Scripture generally makes the Reward of the Saints and Martyrs to be in Heaven and not on earth Psal. 73.24 Matth. 5.12 Philip. 3.20 1 Pet. 1.4 The Godly long to be with Christ in Heaven 2 Cor. 5.1 Philip. 1.23 In this heavenly Kingdom we shall enjoy everlasting Communion with God and shall be for ever with the Lord which is the heaven of Heaven 1 Thes. 4.17 God himself will there be all in all 1 Cor. 15.28 Rev. 21.3 There we shall keep an Everlasting Sabbath Heb. 4.9 and shall be for ever free from sin and from the very possibility of sinning There we shall have light without darkness health without sickness peace without war joy without sorrow strength without weakness and life without death This should set our Souls a longing to be there As S. Austins Mother said when she heard of the Joyes of Heaven What then make â— here Onely we should labour to be fitted and qualified for this heavenly Kingdom Heaven is a Pure place and none but pure ones can come there all unclean dogs are shut out 1 Cor. 6.9 Rev. 21. ult there is