Christ came into the World in a state of Humiliation poor and low but when he comes to Judgement he shall appear in his glory viz. in the full accomplishment and manifestation of his glorious and everlasting Kingdom 2 Thes. 2.8 1 Tim. 6.14 and 2.4 8. So that the latter word is exegetical and an explication of the former Christ reignes now in Heaven and in Earth but 't is obscured here by the Cross and furiously opposed by devils and wicked men so that there is not that clear manifestation of his Kingdom now but when Christ shall have subdued all his enemies and shall have destroyed all adverse power and made them his fort-stool then he will appear in his Majesty and great glory with all his holy Angels and then will be the day as I may so say of his publick Inauguration before all the World in which he will begin his glorious and everlasting Kingdom with all his Saints Observations 1. Obs. Grave Obtestations and serious Adjurations in weighty cases are lawful Moses used them Deut. 30.18 19. and Isai. 1.2 Abraham adjures his servant Gen. 24.3 and Iacob adjures Ioseph Gen. 47.31 A Minister is not onely to beseech and humbly to intreat but with all authority to bind mens consciences to the duty he perswades and to adjure his bearers as they will answer it before the Lord of Heaven and Earth at the great day to yield obedience to the truths delivered Cold preaching makes bold sinners when powerful preaching awes the conscience Matters of greatest importance must be pressed with greatest vehemence As God putteth not sorth great power but for great purpose Ephes. 1.18 19 So neither must we use great earnestness but in matters of great moment Our natures are very base and backward to the best things and so have need of all manner of provocations to quicken us to our duty and 't is a great aggravation of peoples sin when they will not obey such powerful preaching as their contempt is greater so is their sin 2 Chron. 24.19 This shews the folly of the Anabaptists Socinians and Quakers who exclaim against all Protestations Adjurations and Oaths as things unlawful and would tye men onely to Yea and Nay whereas we find in Scripture that God himself swears it cannot then be a sin Gen. 26.12 Esay 45.23 1 Sam. 3.14 Psal. 89.3 and the dearest of Gods servants have sworn Gen. 14.22 and 21.24 Ob. Our Saviour condemnes sewaring Matth. 5.34 and so doth S. Iames 5.12 A. Christ doth not simply and absolutely condemn swearing for then he should destroy the Law which Commands swearing as a part of Gods Worship and an honour due to his Name Deut. 6.13 and 10.20 and a special meanes to end striffe and contention amongst men Heb. 6.16 but he condemns all swearing by the creatures and forbids all rash and all vain swearing all customary swearing in our ordinary talk and so doth S. Iames 5.12 Ob. Tho the Law did allow of swearing in weighty cases before a Magistrate yet now in Gospel-times 't is unlawful A. Not at all for the Prophet Esay prophesying of the Gospel-times times-expresly saith They shall swear by the God of Truth Esay 65.16 Paul oft calls God to witness Rom. 1.9 and 9.1 2 Cor. 1.23 Phil. 1.8 1 Thes. 2.10 The Angel swears in the New Testament by him that lives for ever Rev. 10.6 and Christ useth strong asseverations Matth. 5.18 Iohn 3.5 Ob. Since many forswear themselves and abuse Oaths 't is best say they wholly to forbear them A. The abuse of a thing must not take away the use of it for then we must not eat drink or wear cloaths because many abuse them Then we must cast away our money cut down vines and pull out our eyes because all these are abused But who knows not that the abuse of these must be taken away and the use remain See more in M. Firmin against the Quakers p. 27. M. Fowler against Speed a Quaker p. 16. and Walaeus Loci Com. p. 100. de Iuramento Sayrus CC. l. 5. c. 3. 2. Observation The best have need of Obtestations and Adjurations even from terrours to quicken them to their duty We are flesh as well as spirit we are but in part regenerate and therefore had need of quickning and if so holy so mortified so laborious a man as Timothy had need of double and treble charging 1 Tim. 5.22 and 6.13 and 2.4.1 what need have we who never yet attained that degree of holiness as Timothy had to be charged and charged again as we will answer it at the great day of the Lord to be faithful in the discharge of the duties of our several places We must not onely allure men by mercies Rom. 12.1 but also quicken them by judgements for such is the corruption of our nature that we are so easily wrought upon by mercies as by judgements hence when the Lord had promised six blessings to move us to obedience Deut. 28.1 to 14. he adds 27. curses from v. 15. ad finem cap. the better to excite us to our duty Mercies draw us Rom. 2.4 and judgments drive us to God This awed Iob 31.3 and made David tremble Psal. 119.120 The Apostle knowing the terrour of the Lord perswaded men to flee from the wrath to come that so they might escape the terrors of that great day 2 Cor. 5.11 3. Observation The godly do all as in the sight of God They look at Gods eye more then mans in all their Exhortations Adjurations wayes and walking They look upon him as a Witness and a Judge of all their doings They set the Lord alwayes before them Psal. 16.8 They live alwayes as in his eye and presence remembring that he beholdeth all their wayes and Ponders all their paths Prov. 20.21 This consideration will be 1. A Motive to sincerity 2. A Spur to duty 3. A Corrasive to sin 4. A Cordial in affliction 1. 'T is a singular meanes to keep our hearts sincere and to make us universal in our obedience hating every false way When David was upright before God and walked as in his eye then he kept himself from his iniquity Psal. 18.23 and kept all his Precepts Psal. 119.168 This All-seeing eye of God kept Iob from sin Iob 31.4 and kept Ioseph chast and pure Gen. 39.9 and made Abraham sincere Gen. 17.1 Seneca counselled his Schollars to do their actions so advisedly tanquam speciet Cato as if some severe Cato lookt on them We are Christians and must do all tanquam spectet Deus remembring that we are alwayes under the inspection of the All-seeing God 2. It 's a spur to duty The Master and the Commanders eye make the Servant and the Soldier active If we do any good in secret God sees in secret and he will reward us openly Matth. 6.6 Acts 10.4 3. It 's a corrasive to sin The Thief durst not steal if he thought the Judge lookt on him nor
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.
they may live desired and dye lamented that so when you are dead it may be said We misse such a man he was zealous against Sabbath-Prophaners Drunkards Swearers Sectaries c. He was forward to works of Piety and Mercy and ready to every good work 'T was Davids commendation Acts 13.36 that he served God in his Generation he did not seek himself nor serve God for a day or two but he served him his whole Generation as Noah did Gen. 6.9 God hath abundance of dishonour done him by profane persons and Religion suffers much by them now we should labour to repair the dishonours done to his name by being blamelesse and harmlesse shining like lights before a perverse nation The worse the times we live in are the greater will our honour be if we be faithfull 'T was Lots commendation that he was good in Sodom and Job in an Heathenish Vz. The more Sinne abounds the more our Grace should abound and the more Sin appears in the World the more should we appear against it The Lord hath done more for us of this last age of the World then ever he did for our fore-fathers and therefore he expects more from us then he did from them where he bestowes much he looks for much again where we bestow double cost we look for a double crop Christ is now more clearly preached to us and we enjoy the helps and advantages of former times A Pigmy set upon a Gyants shoulders may see further then the Gyant himself It 's a shame for us if we do not our work better by Sun-light then others that have had but Twy-light God takes it very ill to be wounded in the house of his children and friends for when he hath done so much Isai 1.2 3. Zach. 13.6 Will ye also forsake me said Christ to his disciples will you whom I have redeemed and loved above all the people of the World you whom I have brought forth in dayes of greatest Light and Love when 't was free with me to have brought you forth in Mid-night of Popery and Superstition will you also rebell against me There is nothing renews the Gospel so soon as this contempt it makes the Lord repent of all the kindnesse he hath shewed us 2. Note We must not look for a Church in this World without its imperfections and corruptions if ever the Church on Earth shall be pure and glorious it shall be in the last dayes yet we see the spirit of God tells us here expresly that these last dayes shall be perilous times by reason of the swarms of wicked men which shall be in the very bosome of the Church who shall indeed pretend to much Piety yet shall be full of Impiety and Hypocrisy they shall have a form of godlinesse but they will deny its power v. 5. There will be to the end of the World a mixture in the Church of God there will be Tares and Wheat good and bad in the Church alwayes Mat. 13.25 One told the Emperour Frederick that he would go to a place where no Hypocrites were then said he you must go beyond the frozen Ocean where there are no Inhabitants and yet thou wilt find an Hyprocrite there if thou find thy self there He that looks for a perfect Church in this World or for such a Church wherein there shall be none but Reall Saints may look till his eyes rot in his head before he see that day Christ had but twelve and one of them was a Devill and the rest that were sincere yet had their failings The Apostle tells us that in the bosome of the Church there shall be seducers Acts 20.29 30. from amongst your selves shall men arise speaking perverse things to draw disciples after them All the Churches we read of in the Scripture have had their failings and blots as the Church of Ierusalem Corinth Galatia and the seven Churches of Asia yet Christ owned them and communicated with them still and sent his disciples to them and therefore be not offended when you see defects corruptions and disorders in the Church perfection indeed is to be wisht for but it is reserved for Heaven No Church ever was is or shall be perfectly free from sin on Earth Let us not then forsake the Lords Floore because there is some Chaffe in it nor run from Sion instead of Babylon as many in our dayes do that cry out against the Church of England as a false Church though all the Churches of God in the World own her for a true one and run from her as from Babylon and so run into Babylon from a supposed into a Reall Babylon Babylon signifieth Confusion now amongst those that separate what sad confusion is there Division upon division separation upon separation c. till they have broken themselves all to pieces and at last are faine to sit like Owles alone These are they that abhorre a mixt company yet flye from Reall Saints This they call new Light when it is nothing but an old Error of the Catharists and Donatists who out of a conceit of their own exceeding holinesse did separate themselves Perfectionem justitiae Angelicam sanctitatem hic ab hominibus requirunt Donatistae quam etiam se suosque illos impuros coetus habere jactant profitentur tam sunt arrogantes coeci à vero suae infirmitatis rebellionis sensu alieni Danaeus loco citato ubi plura Causelesse Separation saith a learned Divine from established Churches walking according to the Order of the Gospel though perhaps failing in some small things is yet no small sin Let such consider 1. That the Root of this separation is bad and therefore the fruit cannot be good It springs from Pride and Censoriousnesse as we see in the Pharisees who were great Separatists and have their name from thence 2. Such are Schismaticks and in a short time they will he Hereticks for Schisme is the way to Heresy they make a Rent in the Church whose Peace should be very dear to us for though Peace be not the Esse and being of a Church yet it tends very much to its bene esse and well-being for as a Kingdom so a Church divided cannot long endure 3. The Pretences made for Separation are now removed there 's no Bishop Surplesse Cross Common-prayer c. for them to stumble at and yet separation was unlawfull then but now it s farre more vile and therefore the Lord punisheth the Separatists of this age more severely by giving them up to viler opinions than formerly 4. 'T is a scandall and wrong to a Church 't is ill to forsake the society of one good man without a cause but to un-church a whole Church causelesly now great is that sin 5. They cannot escape the revenging hand of God Though men may suffer them yet God will not one of the saddest judgements that we read of in the Scripture befell schismaticall Corah
Sidon shall rise in judgement against Corazin and Bethsaida Sober Heathens and just-dealing Turks shall rise in judgement against intemperate and unrighteous Christians yea the Creatures as Origen conceives that have served their Creatour in their several stations shall rise in judgement against man that hath rebelled against his God Question But why hath God ordained Christ to be the Iudge Answer Because he is every way qualified for such a work 1. In respect of Knowledge Isay 11.2 He knowes all the Thoughts intentions words and workes of men Matthew 9.4 Iohn 2.24.25 and 21.17 2. In respect of Righteousnesse He is a just and a Righteous Judge Isay 11.3 45. See more on Verse 8. 3. In respect of Power man may kill the body but He can kill the soul Revelations 20. ult He is King of Kings and Lord of Lords 1 Timothy 6.15 Revelations 19.15 4. The judgement must be Visible and therefore it is meete the Judge should be so too The Father is Invisible but the Sonne in our Humane Nature is Visible and therefore God hath committed this judgement to the Sonne who is also called the Sonne of Man Matthew 19.28 and 25.34 Iohn 5.27 since God intendeth to deale with man after the manner of Men He condescendeth to let them have one that is Flesh of their Flesh to be the final Judge between him and them that he may be the more justified and they left without excuse 5. Seeing Christ abased himselfe in the State of Humiliation for his Fathers Glory and Mans Redemption therefore God hath raised him to a State of Exaltation that to him every knee should bow and hath given him a Name above every Name Philippians 2.7 to 12. This is Gods ordinary way to make the deepest Humiliation the way to the highest Elaltation Question Whom will Christ judge Answer All Rational Creatures 1. The Devils and evil Angels 1 Corinthians 6.3 Though they may disquiet thee now yet the time is at hand that thou shalt sit in judgement on them and condemne them for their Rebellion against God Thy obedience shall condemne the Devils disobedience that whereas thou a poore weake man dwelling in an house of Clay clogged and clouded with many tentations and infirmities yet diddest worship the Lord in the beauty of Holynesse when these Glorious incorporeal pure Spirits which had no Tempter yet refused to obey him These are kept in Chaines for the judgement of the great day Matthow 25.41 2 Peter 2.4 Iude 6. Revelations 20.10 then shall be opened before all the world the Time the Nature and the Manner of their first sinning against God and all the murders and villanies they have committed upon the souls of men This they know they believe and tremble at the thoughts of it 2. All men Good and bad Noble and ignoble Old and and young Great and small Learned and unlearned Dives must appeare as well as Lazarus Kings as well as Subjects Ecclestasticus 3.17 Matthew 25.32 Acts 10.42 and 24.15 Romans 14.10 12. 2 Corinthians 5.10 Iude 15. Revelations 2.7 and 20.12 13. Mens nets are made in that manner that little Fishes creep through and great ones breake through but Gods net taketh all and holdeth them too Atheists must not thinke to escape for ever though the Patience of God may wait and not presently inflict judgements though he forbeare yet hath he not forgot to doe Justice but will ere long set mens sinnes in Order before them Psalme 50.21 As sure as GOD hath Decreed thy Death so sure is the Decree of bringing thee to judgement Hebrewes 6.9 27. At this Grand Assizes all must appear in proper person here is no Answering by Proxey Proctours Substitutes or Atturnies but every man in person must give an account of himself to God 2. Here no Excuses will be taken no Appeales be heard in the Courts of men we may appeale Iacob appeales from Laban to the highest Tribunal Genesis 31.53 So did David 1 Kings 24.13 and Zachariah 2 Chronicles 24.22 Paul appeales from Festus to Caesar Acts 25.10 But Gods High Court of Justice knoweth no Superiour He is King of Kings Revelations 19.16 3. Here is no Repealing of the Sentence In this lif the Sentence may be Repealed and the judgement prevented by Repentance Ieremiah 18.7 8. to 11. but this is the last judgement and here men receive their finall doome 4. Other Judges a man may out-run but there is no escaping the hands of God He filleth Heaven and Earth where ever we flie we are still in his Territories Psal. 139.7 to 12. 5. Earths Judges may be corrupted by Briberie but Christ is the most righteous Judge and may as soone cease to Be as cease to be Just. The Earth is the Lords and the fulnesse thereof so that all the wealth in the world cannot bribe him Riches availe not in this day of wrath especially Iob 36.18 19. Prov. 11.4 6. Other Judges may judge of Externals but Christ knoweth the heart and judgeth accordingly Hebrewes 4.13 7. Other Judges may be deceived by the sleights and subtleties of men but this Judge Nec fallitur nec flectitur No Power nor Policy can work on him Proverbs 21.30 1. Since Christ is Judge of all men take heed of offending him Better displease all the world then displease him He can do more for us or against us then all the world besides He 's the best friend and the saddest foe if he be against you all the creatures are against you and if he be for you all are for you The men of Tyre and Sidon made their peace with Herod because their Country was nourished by the Kings Acts 12.20 We hold all in Capite Christ is Lord Paramount of Lands Life Liberty and all that we possesse and can take all from us when ever pleaseth him it will be our wisedom therefore who ever we fall out with all yet to keep in with him Make the Judge your friend agree with him whilst you are in the way Kisse the Sonne id est shew your Love Loyalty Subjection Faith Feare Obedience to him Psalm 2.12 Prize his Service preferre it be-before all the Crownes and Kingdomes of the World The greater the Prince the more Noble the Service Christ is Lord of Lords and King of Kings none like him and therefore no Service like his It is more Noble to be his Servant then to be King of all the World As it is more Honour to be a Princes Favourite then to be Shepheard of a Flocke of Sheepe His very service is Freedome and his Worke is wages Be not then offended at Christ now be not ashamed of him and his selfe-denying wayes here least he be ashamed of you at that great day Mark 8. ult But prize all that is his Love his Ordinances his Ministers his Saints his Doctrine his Discipline Make him yours now and he will be yours for ever When all created comforts forsake you he will never forsake you Our Fathers dye
Devils at the great and glorious day of the Lord is the honour of our honours Christ will not onely be thy Compurgator but thy Enchomiast at that day Alexander admired the happiness of Achilles because when he lived he had Patroclus for his friend and after he was dead he had Homer for his Encomiast But O the happiness of a Christian who hath God for his friend and Christ for his Encomiast He hath a Book of Remembrance wherein he registers all the good we do with all the circumstances which may any way illustrate our goodness Mal. 3.16 All thy good works shall be brought forth not as meritorious causes but as signes and evidences of thy faith Christ instanceth in works of mercy because they are most manifest to the world and more visible then faith Matth. 25.35 And this should make us to abound in the work of the Lord since our labour is not in vain in the Lord. 1 Cor. 15. ult Ob. The Godly have had their failings shall not those be publisht in that day A. I conceive not all their sins are forgiven and forgotten and nothing shall be remembred in that day but their goodness 1. This is most agreable to the promises which God hath made of pardoning our sins and remembring them no more of blotting them out and casting them into the depths of the Sea Psal. 32.1 Esay 33. ult and 43.25 Ieremy 31.34 Micah 7.18 2. God hath oft confirmed these promises both by his Spirit inwardly and by the Word Sacraments and Prayer 3. The godly are said not to come into judgement viz. of condemnation but of absolution Iohn 3.18 And there is no condemnation to them Rom. 8.1 they are already perfectly justified and absolved from all their sins Rom. 3.24 25. and 8.33 4. The godly confess and forsake their sins they daily repent of them and judge themselves for them and therefore God will not judge them but according to his promise he must and will forgive them Prov. 28.13 1 Iohn 1.9 and by consequence forget them as if they had never been Ier. 31.34 If men must forgive and forget shall not God much more Levit. 19.18 3. Is Christ the Judge of all the World then this speaks terrour to all ungodly men who would not have Christ to raign over them but grieved his Spirit abused his Ministers contemned the Gospel persecuted his Saints and trod under foot the Son of God These will not be able to stand in the judgement of that day Psal. 1.5 1 Pet. 4.18 Rom. 2.5 This will be a comfortable yet terrible day a day of the greatest comfort to the godly and of the greatest discomfort to the ungodly that ever was The good mans best and the bad mans worst are both to come Now God executes some judgements on wicked men but these are but praeludia futuri judicii tokens and fore-runners of that great judgement Some are now punisht as Sodom Old World Egypt Ierusalem the Jews c. that we may know there is a providence taking notice of all yet all are not punisht that we may know there is a judgement to come to which the wicked are reserved 2 Pet. 2.10 Here Gods way is in the clouds and we see not the reason of many things but then his Justice and Righteousness shall be gloriously apparent to all the world Rev. 2.5 The judgement of God righteous now but 't is not so manifest to the world but at the great day there will be a publick revelation of the righteous judgement of God Here wicked men have their day of sinning and God beares I but the day of the Lord will come 2 Pet. 3.10 when the wicked must answer for their abuse of his patience and God will bear no longer Who can conceive much less express the horrour of that great and terrible day of the Lord when the Sun shall be turned into darkness and the Moon into bloud Ioel 2.31 Acts 2.20 which shall burn as an Oven and all that do wickedly shall be as stubble Mal. 4.1 when the Heaven shall passe away with a great noise and the Elements shall melt with fervent heat the Earth and all that is therein shall be burnt up 2 Pet. 3.10 When Christ shall come in his glory and ten thousand times ten thousand of Angels shall attend him Dan. 7.9.10 when he shall come in flaming fire to take vengeance on such as disobeyed him When all the kindreds of the Eearth shall weep and wail before him Rev. 1.7 And shall at last hear that fearful sentence passed on them Depart ye cursed c. When Kings and Captains and mighty men of the earth shall cry to the Rocks and Mountains to hide them Rev. 6.15 16 17. They that made others fly into Caves and Dens shall cry themselves to be hid in Caves and 't will not be Then Alexander Caesar and others that made the World to tremble shall themselves tremble and cry for fear If we hear but a crack of Thunder in a Cloud we are ready to tremble and with Caligula seek a place where we may hide our selves What then shall we do when the whole frame of Heaven and Earth shall break in pieces and all the World shall be on a flame about us Oh who may abide the day of his coming and who shall stand when he appears Mal. 3.2 If Felix a Heathen trembled when he heard of a judgement what will Infelix Felix do when he shall feel it This was one meanes to convert S. Austin and if thou be not past grace it may be a meanes to work on thee And if Moses in the Mount did so exceedingly fear and quake at a glimpse of Gods presence Heb. 12.21 and Daniel and Iohn were so affrighted at the sight of an Angel tho he came with good tidings and they were men of good consciences oh then how dreadful will the sight of all those thousand thousand of holy Angels be to the wicked with their guilty consciences It will be a terrible day especially to all Ignorant impenitent sinners who know not God nor obey his Gospel 2 Thes. 1.8 Isai. 27.11 They would not hear his soft Voyce in the Ministery and now they must hear his terrible Voyce in Judgment They say unto him depart for we desire not the knowledge of the wayes Iob 21.14 and therefore Christ will say to them Depart from me I know you not 2. To the Persecutors of Gods People 2 Thes. 1.7 3. To all cruel mercyless rich men Iames 2.13 and 5.1 to 6. Matth. 25.41 42. 4. To all whoremongers and adulters those sins are ofttimes so secretly committed that the Magistrate cannot punish them and therefore God himself will judge them Heb. 13.4 Iude 7. 5. To all gross offenders at the day of judgment he 'l be a swift witness against sorcerers murderers c. Mark 3.5 Revelat. 22.15 6. At that day will Christ reveal all the secret abominations which have been
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
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
and his company Numb 6.16 they thought to have levelled all but God levelled them they would destroy both Magistracy and Ministery but God destroyes them they made a rent in the Congregation and the Earth rent and devoured them all this is done for a memoriall to succeeding Ages that they take heed how they make rents in the Church of God verse 40. So Cain the first Separatist that we read of Gen. 4.16 he went from Gods presence i. e. from Gods Church and Ordinances and then he becomes a Vagabond He that would see more against this Sin let him peruse Mr. Perkâ—ns on Iude 19. Mr. Robert Bolton's Saints Guide p. 126. Mr. Pagits Arrow against Separation Mr. Rutherfords Plea for Presbytery p. 120. Mr. Bernard against Smith D. Hill's Fast Sermon 1644. on 2 Cor. 6.17 18. Mr. Blake on the Covenant chap. 31. p. 228. c. and on the Sacrament chap. 8. Sect. 3. p. 314. Camero Praelect de Ecclesia mihi p. 322. and above all Mr. Brinsly of Yarmouth His Arraignment of Separation A fourth Observation That the doctrine of the Millenaries is a meer fancy The Text is clear against it for it sayes expressely The last dayes shall be perilous times Many dream of peace and joy and I know not what golden glorious flourishing times wherein they shall be free from Sin and Sinners and live in this World without tentations and troubles But do not you deceive your selves with such vain conceits for I tell you saith the Apostle the last dayes shall be very perilous wherein all manner of Sins and Sinners shall abound men shall be Covetous Proud Blaspemers c. verse 23. Now whether shall we believe Paul or these Dreamers that say Christ shall come from heaven and shall reign visibly and personally in Ierusalem a thousand yeares as an earthly Monarch in outward glory and and Pompe putting down all Monarchy and Empires Then shall the Church of the Iewes and Gentiles live without any Trouble or Enemy without Sin or Sorrow without Word Sacraments or any Ordinances They shall passe this thousand yeares in great worldly delights eating drinking building houses planting vineyards and eating the fruit of it Marrying wives getting children and enjoying all the lawful pleasures which all the creatures then Redeemed from their ancient slavery can afford In this earthly happiness shall the Church continue till the end of thousand yeares and then comes the day of Judgement Upon this point I find so many men so many opinions 't is a harder thing to find out certainly what they hold then 't is to conquer them Piscator saith The Martyrs shall rise a thousand yeares before others and shall reign with Christ in heaven Alsteed comes and he saith it shall be on Earth yet after the day of judgement Mr. Mede with his new light differs from all the rest affirming That this reign shall be in and during the day of Judgement which shall continue a thousand yeares Chimaera Chimaerâ—ssima a very fiction without foundation in the Word of God Thus these builders of Babel are divided and confounded amongst themselves The first opinion I find to be most generally received hy the Millenaries Indeed such carnal Doctrine suits well with such carnall Saints This is some of the new light of our times being nothing but an old errour broached by Cerinthus the Heretick in the first Century 1500. yeares agoe He was a loose Libertine and therefore he invented this loose Opinion to uphold his riotous practises S. Augustin opposed it It hath layen dead for a long time till some some Libertines and carnall Anabaptists of late have revived it and put a new gloss upon it The vanity of this opinion will appear by the arguments in my Chiliasto-Mastyx against Doctor Homes VERSE 2. For men shall be lovers of themselves Covetous Boasters Proud Blasphemers disobedient to Parents unthankfull unholy c. THe Apostle having told us verse 1. in General that the last dayes should be perilous he comes now to particulars verse 2 3 4 5. and sets forth in their proper colours the Sins and Sinners the Men and Manners of the last times I wish they were not a true Map of our times I may truly call these 19. sins Englands Locking-glasse wherein we may plainly see the true cause of all our miseries and what it is that hinders the work of Reformation and turnes away good things from us These are the 19. Weeds which deface Gods Garden the Church the good Lord root them out of all our hearts that our names may never be found in this black Bill and cursed Catalogue to be such as make evill times bad and bad times worse 'T is worth our noting that the Apostle doth not place the Perill and Hardnesse of the last times in any externall calamity or penall evills as Sword Plague Famine Persecution but in the prodigions sins and enormities of such as professe Religion Let the times be never so successfull and prosperous in other respects yet if Sin abound they are truly perilous and pernicious times for 't is Sin that sets God against us and the Creatures against us and conscience against us Sin is the Fundamental Meritorious cause of all our miseries and perills as appears Deut. 28.15 16 c. Sin is the evill of evills and brings all other evills with it Let the times be never so miserable and the Church lye under sad persecutions yet if they be not sinfull times they are not truly perilous times but rather purging and purifying times From the Connection of this verse with the former Observe That nothing is so perilous and pernicious so hard and heavy to a gracious soule as the Sins of the times he lives in This I have cleared in the opening of the last clause of the first verse As nothing is dearer to Gods people than Gods glory so nothing goeth nearer their hearts than Gods dishonour As Gods soul is said to be afflicted and his heart to be broken with the Idolatries and Apostasies of a back-sliding people Ezek. 6.9 so 't is a great grief and heart-breaking to the people of God to see their God dishonoured Hence Lots righteous soul is said to be vexed or tormented as the word signifieth with the abominations of the Sodomites 2 Pet. 2.7 8. The Mourners sigh and cry for all the abominations of the times they lived in Ezek. 9.4 Ieremy 13.17 weeps in secret for the sins of the people Davids eyes run down with rivers of teares becâ—â—se men forget Gods Law and his soul was grieved because of the Transgressors Psal. 11.9.53.136.158 Christ wept over Ierusalem because she knew not the day of her Visitation Luke 19.41 42. Paul is troubled at the Idolatry of the Athenians Acts 17.16 and weeps to consider the sad condition both of the Seducers and the Seduced Phil. 3.18 the two Witnesses mourn to see so many bewitcht with Antichrists delusions Revel 11.3 'T is true we ought
in nothing be carefull viz. with a care of â—iffidence though we may with a care oâ— diligence But what would you have us do Why Pray saith the Apostle that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Catholicon an Universall remedy for any malady Iames 5.13 1 Kings 8.31.33.35.37 Psalm 107.13.19.28 it hath virtutem pacativam a settling and composing virtue 〈◊〉 quiets and stills the distempers of the soule as sleep composeth the distempers of the body it guardes our hearts and keeps us as safe as in a Garrison Hence Luther called Prayer the Leeches of his cares When Hannah was in distresse she goes to prayer and then was no more sad 1 Samuel 2.18 Pray saith Christ And your joy shall bee full Iohn 16.24 4. Get interest in God and assurance of his favour and thou hast all He that serves God all the creatures delight to serve him He is too covetous whom God cannot content He that hath the Sunne needs not complaine for want of the Starres He that hath tasted the sweetnesse of better things will easily contemne these low things Let us therefore turne our Covetousnesse the right way and if we will covet let it be the best things 1 Cor 12.31 and 14.1 Let it be the chief of our care first to get Grace and then Riches will follow Matth. 6.33 Prov. 22.4 Psal. 112.1.3 To this end â—et us compare Grace and Riches together 1. These temporall Riches are but drosse and dogges-meat reprobates for the most part have most of them they are common blessings But Grace is a choyce blessing and peculiar onely to the people of God 2. Riches are Transitory they may be lost or spent the more a man spends the lesse he hath but Grace is true Treasure durable Riches that better part which cannot be lost Matth. 6.19 20. Luke 10.42 This increaseth by spending Matth. 13.12 To him that hath shall be given i. e. he that shewes his Grace by Practising of it shall have more 3. Riches hinder many from Heaven few rich men shall be saved 1 Cor. 1.26 some but not many Corpulent birds seldom fly high These many things cumber them and this thick clay clogges and defiles them Luke 10.41 Hab. 2.6 But Grace is the Path-way to Peace and Glory 4. Riches breed discontent the more men have the more unquiet they be they are still unsatisfied Eccles. 5.10 But Piety breeds contentment and therefore 't is called Great gaine 1 Timothy 6.6 Godlinesse in the Power and Life of it is Gain 't is no aiery notional empty thing but 't is that which brings Reall profit to them that have it Now gain is Argumentum cogens 't is an argument that takes with all men why get godlinesse and you get gain 2. 'T is great gain there 's none like it hence it 's said to be profitable not for some things but for all things having the promises of the blessings of this life and that which is to come 3. 'T is great gain in respect of the Effect which it produceth viz. contentment When the soule is once acquainted with God a very little of these outward things will content us Psal. 16.5 6. and 23. 1 Philip. 3.8 This is the rare priviledge of Godlinesse that it can make us Rich without Riches as we see in the Church of Smyrna Revel 2.9 I know thy poverty but thou art Rich. Though she were poor in goods yet she was rich in Grace rich in contentment rich in Capite in Christ her head in whom all is Hers Rich in Bills and Bonds i. e. in the promises and Rich in Reversion having Title to Heaven and Happinesse 5. Exercise your selves daily in Acts of Love to your Neighbour and pitty to the poore this will losen your hearts from the World for as when money increaseth our love to it increaseth Crescit amor nummi quantum c. So by accustoming our selves to give our love to money is lessened as our money is lessened Many Acts beget an Habit and habits become strong and delightfull 6. Get contentment with your present condition what ever it be when the Apostle had disswaded men from Covetousness Heb. 13 5. Let your cenversation be without Covetousnesse let not onely an Action or two for one Action doth not denominate but let your whole conversation the series and course of your life all your Buying Selling Trading trafficking must shew that you are free from Covetousness But what means must wee use against this sinne Be content with present things Doe not carke nor care for hereafter but rest quiet and content with the present estate and condition of life which God hath allotted thee Be it little or be it much high or low a doing or Suffering condition be it sickness or health plenty or poverty still know that the present condition which God allottes thee is alwayes the best for thee because 't is that condition which the onely and infinitely wise God hath assigned to thee he knowes what 's best and fittest for us The little childe would have a piece as bigge as the Plow-man but the wise Parent knowes he would but spoyle it if he had it God knowes our strength our Parts and abilities and therefore that condition which he sets us in is ever the best for us Hence He commands us Having food and raiment to be content 1 Tim. 6.8 Having food not dainties and raiment not ornaments if we have things necessary for us and ours though we have not abundance we must rest quiet and contented A shooe too bigge for our foot overthrowes us Nature is content with little and Grace with less Bread and Water with the Gospell said Master Greenham is good cheere The Lord checkes Baruc for seeking great things for himselfe especially in troublous and calamitous times Ierem 45.5 Hence 't is that the holiest men have ever been the most contented men and if there be any Heaven upon earth it is contentment and inward Peace 'T is a flower which growes not in Natures garden it cannot reach it it is a Supernaturall lesson taught us by the Spirit of Grace and he 's a good proficient in the Schoole of Christ who hath learned it Paul had it Phil. 4.11 12 I have learn't to be abased and to abound Two hard Lessons 1. To know how to want Food Health Wealth Liberty to be stript of all earthly comforts and yet to sit down quiet and content is a high and a hard Lesson 2. Sometimes the Lord gives abundance to his people as he did to Abraham David Solomon Iob Iehosaphat c. and then to know how to abound is harder then to know how to want yet the Apostle was so exact a Schollar in the Schoole of Christ that he had learn't his Lesson both wayes both backward and forward he could abound and he could want Benjamin was called Ithar jad because he could use both hands and they were a notable Tribe but to know how
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
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
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
and frequent them 2. We begin to cry down Sabbaths and make every day alike they observe Gods Sabbaths and make Leagues for the strict observing of them We meet to wrangle they meet to pray and instruct each other in the things which they have heard 3. We begin to contemn prayer and think our selves above it they set up Prayer in their families and are earnest in it 4. We grow weary of the Lord and begin to deny him in his Attributes these begin to fear know and acknowledge him 5. We fall away to loose Opinions and loose Practises we are barren under all the meanes of grace dry under all the droppings of the Sanctuary and therefore the Lord may justly take away his Gospel and give it to a people that shall yeeld him better obedience then we have done God hath forsaken better Churches then England The Jewes that were sometimes his peculiar people and adorned with many rich Priviledges are now for their unbelief a dispersed despised accursed people The seven Churches of Asia once so famous are now a wildernesse God hath no need of us he can call them his people which were not his people and them beloved which were not beloved Hos. 2.23 God cannot want a people if he please to call he can raise up out of dead stones and wild Americans children to himself Oh that the poor naked Indians might quicken our backwardnesse and their fruitfulnesse rowse us out of our unfruitfulnesse and their zeale and power of Religion shame us out of our formality As Christ said to Peter Luke 7.44 Seest thou this woman Simon dost thou observe how bountifull and active she hath been for me compare her zeal and love to me with thine and learn to be ashamed As the Lord set Israel to Schoole to learn of the Oxe the Asse the Stork the Ant So he may set us to learne zeale of Indians Many are like dead Wether-cocks they turn and turn and turn again but they never crow against sin nor be active for God Eâ—salice non è quercu orti They are bending Willowes not rooted Oakes The living fish swimmes against the streame 't is the dead fish that goeth down Rest not then content with a form sit not down content with gifts and parts as most do but covet that more excellent way of Holinesse Humility and the power of godlinesse 1 Cor. 12.31 Lastly Prize all Gods Ordinances and walk in the power of them He that despiseth them shall never thrive in Grace if you take away this spirituall fuell the fire of zeale will soon decay Ordinances are services though not Saviours Meanes though not Mediatours to be used but not Idolized we must not cast them away but cast them down at Christs feet as the 24. Elders did their crownes Revel 4.10 God will be found in his own way and though he hath promised us grace yet he hath said we shall seek it before we have it Ezek. 36.37 as Baths have their warmth from the Mineralls which they run through so the soul by Ordinances draweth a spirituall taste and sweetness from them We should therefore shew our love to them by promoting them with our Riches Prov. 3.9 and coming with the first to them Luke 1.21 Prov. 8.17.33 Ezek. 47.10 Acts 10.33 Hereby we shall bring glory to God in all his Attributes We shall continue and increase our communion with God The repetition of the Act will intend the Habit as fire by blowing burns the brighter Object We live not now under the Law but under the Gospel and so are above Ordinances and Duties which are poor low legall dispensations and breed a spirit of bondage in men and therefore ought to be abolisht as appeares Heb. 3.11 1 John 2.27 Rev. 21.22 See these Texts answered in my Sal Terrae cap. 3. Answ. Ordinances do not vanish in Gospel-times but must endure to the end of the world the end of the world 1. The Ministery must endure so long as the world endures Matth. 28. ult Ephes. 4.11 12 13. See my Sal terrae cap 3. 2. Baptisme is of the same continuance Matth. 28.19 20. 3 The Lords Supper must endure till Christs second coming 1 Cor. 11 26. and if there shall be Ordinances in the most glorious times of the Church to come even when the Jews shall be called and the spirit powred out in an abundant measure Isay 2.2 3. 66. Zach. 14. then much more have we need of them And though they be outward Forms yet they are not empty Forms but efficacious to the salvation of believers Rom. 1.16 1. Let such prophane Atheists consider that Ordinances are Formes which Christ hath instituted they are divine Formes and when you reject them you reject Christ himself 2. They are Forms which are the purchase of the Death Resurrection and Ascension of Christ therefore when you reject them you reject the purchase 3. They are such Forms as are made by Christ the Conduict of all grace Christ and the grace of Christ are ordinarily conveighed by these Forms They are golden pipes to conveigh grace and blessed and admirable Instruments in the hand of God for the good of our soules 4. Having begun in the spirit will ye end in the flesh was there not a time and was it not your best time when you durst not omit Prayer Meditation Self-examination c. was it not your best time when you practised Self-denial Mortification and all holy duties and will you now turn Libertines and Apostates and so make your latter end worse then your beginning may not the Lord expostulate with you as he did sometime with Israel Ier. 2.5.31 What iniquity have your Fathers found in me that they are gone after vanity have I been a barren wilderness or a land of darknesse to you So what evill did you ever find in God or his Ordinances that ye thus grow weary of them speak now before the Lord what evill did ye ever find in Praying Preaching Sacraments that ye thus reject and contemn them Time was when ye frequented them found joy and sweetnesse in them if you have lost your taste the fault is in your selves and not in the Ordinances you are grown cold dead formall worldly Prophane c. and now instead of falling out with your sins you fall out with Gods Ordinances instead of casting off your iniquities you cast off duties For such I shall onely say Remember from whence you are fallen repent and do your first wâ—rks Rev. 2.5 Use Ordinances and improve them but rest not in a naked formall performance of them beseech the Lord to make you profit by them Isay 48.17 18. In Heaven we shall enjoy God immediately without the use of Ordinances there is and indeed there needs no Temple there Rev. 21.22 but whilst we are on earth we must serve providence in the use of meanes and he that despiseth them despiseth his own salvation both Temporal and Eternal For Ordinances see Mr. Lawrence for
to those that are Novices they discover no such things but suffer them to gape or mutter as stupified with admiration of their words and so they lye hid under those winding forms as thieves hide themselves in their dens These are those swelling words which Peter and Iude compare to Bubbles and froth which end in nothing But whilest they study by their lofty stile to lead others into errours they so mislead themselves that they understand not their owne bablings I remember when once Quintin saw me in a great Assembly sharply reproving his chattering he desirous to shunne the stroke said I reproved his speech because I did not understand it To which I answered that I understood somewhat in it more then he did for he did not at all perceive those things which he uttered but I perceived that he meant to bewitch the minds of men with his absurd and pernicious dotages which will appear to be so in that he doth so plunge them in and involve them with such foolish speculations that neither heaven nor earth can appeare unto them By this Note they are discerned from others when they speak they make a noyse like a Chough so that nothing they utter can be understood The tongue was created by God that we might expresse our Thoughts and communicate them to each other but they pervert the order instituted by him and with a confused sound beat the ayre or by long circumstances they minister matter of such varying and altering to the auditours that at last they are left wholly in suspence when the mysteries of God are to be handled we ought to make the Scripture our Rule let us then follow the Rule which God hath delivered to us and not wander out of the compasse of it for God knowing that if he should use onely such words as become his Majesty our apprehensions could not reach them useth therefore such expressions as suit best with our shallow capacities And as a nurse speaks broken and imperfect words to her Infant so doth God to his people that he may be understood Whosoever therefore inverts this order aimes at nothing but to bury the Truth of God which cannot be perceived any other way then by that which he hath revealed unto us See then how we must labour in the explication of their circumlocutions so as by force to draw their meaning into light that so their abominations which they study to cover may be made manifest to all men And all Christians ought to be admonished that when they hear their gagling in this manner they break off their speech and say Either speak as the Lord hath taught us and according to Scripture phrase or get you gone and make your speech to stones and trees So farre pious and judicious Calvin 8. They preach one thing in publike and another thing in private In publike I have heard some call for Duties Ordinances c. and acknowledge the Deity of Christ but talk with the same men in private and they are other men They are like Fortune Constans in levitate sua constant in unconstancy They are more mutable then the Moon and change themselves into several shapes like Proteus As the Jesuite is omnis homo so these can say and unsay they can play fast and loose with ease 9. 'T is their property to conceal many of their Opinions especially at first till they have fitted their Disciples to receive them They deal with their Proselites as Absalon did with his followers he at first covers his Treason with a shew of courteous behaviour zeal for justice and the pretence of performing a Vow 2 Samuel 15.2.8 he never shews himself in open Rebellion till he was sure of the peoples hearts Error in it self is ugly and if it should appear especially at first in its proper colours men would detest both it and those that bring it 10. They boast much of the Spirit when upon triall 't is a mere Satanicall deluding spirit that leads them For such sensual Separatists as these have not the Spirit of God saith Saint Iude 19. They think they know more by the Spirit then their betters can know by twenty yeers study who yet are led by a better spirit then they V. Tactica S. l. 2. c. 2. S. 8. 11. They boast much of New-light and love to vent such things as savour of Novelty They know that itching eares cannot away with common Truths they must have novum aut nihil By this the old Prophet brought the young Prophet into the Lions mouth by telling him that an Angell spake to him and had brought him some New-light 1 Kings 13.18.24 and 't is an old Policy of the Devill to cry up sin and errour under the Notion of New-light Thus he beguiled Eve Gen. 3.5 this is rather strange Light then New 'T is Light in Name but Darknesse indeed Let us examine them and we shall find that these New-lights are nothing but Old-Errours and so are Neither Lights nor New 1. They are not Light because they are contrary to the Light of Gods word from whence all true Light springs Isay 8.20 neither are they New but rather renewed for most of them were broached in or before Austins time which is above 12. hundred yeares agoe The Ghosts of those old Hereticks are now come out of their graves to scarre men and mislead them 12. They pretend to Miracles and extraordinary Revelations When they cannot make good their Tenets by Scripture then as the Papists fly to unwritten Traditions so these fly to Miracles and Revelations This is no more then what Christ long since foretold that in the last days false Christs and false Prophets should arise showing signs and wonders and should deceive many Matthew 24.23 So doth Antichrist with his lying wonders 2 Thes. 2.9 They cry up an extraordinary light within them and cry down the Scriptures and Preaching as low things because they discover their works of darkness Thieves put out the light because darknesse best becomes their deeds of darknesse 13. They seem modest at first they desire you onely to hear them speak then to separate and after to be rebaptized and then farewell all They drop a little at once into their followers and never administer their Physicke till they have first given good Preparatives to make it work and then stronger potions as they finde the pulse of the Patient They do not alwayes deny in plain terms fundamental Truths but often when they pretend to own the Scripture expressions they deny the Truth They desire you at first but to taste of the Devils broth Isay 63.4 not doubting but at last to make you eat of his beef He that saith yea to the Devil in a little shall not say nay when he pleaseth Sinne is gradual as well as Grace As no man attains to a height of Vertue suddenly so neither of Vice A spark neglected may burn down a Town Arrius at first a spark
error and a way that sets up Christ and his glory encouraging all the Saints of Christ in all the wayes of Christ why should any go about to preferre Prelacy or Independency before it when this excells them botâ— as will plainly appear by comparing them with each other 1. Presbyterytery is Iure Divino Episcopacy is Iure Humano a Plant which God never planted King Iames called them his Creatures and so they were in more Senses then one Or Iure Pontificio for D. Heylin tells us that Pope Gregory erected them they are then by Originall the Popes Creatures Independency is Iure Politico A Politick device lately found out to gather the choycest flowers out of other mens Churches and under pretence of Gathering breaking and scattering Churches 2. Presbytery is Aristocraticall Episcopacy Tyrannicall Independencie Democraticall or Anarchicall 3. Presbytery is the way of the Reformed Churches Episcopacy goes too wide and High Independency goes too narrow and strait 4. Presbytery discountenanceth and punisheth Hereticks and Schismaticks truly so called Episcopacy indulged such witnesse the great increase of Arminians Socinians and Innovators and punisht the truly godly under those Notions Independency is too favourable to most Sects 't is the doore by which they creep into the Church as sad experience testifies since the Church hath been Independent what a flood of errours over-spread the land It 's the Asylum the Catholick shield and buckler of erroneous persons Lest any should think me singular you shall have the Attestation of an Association of Reverend Divines Though we acknowledge divers of our Brethren of the Independent way to be Learned godly and kind to their Presbyterian Brethren and some of them to be adverse in a great measure to such a Toleration as you may truly term intolerable Yet as we take the Tenet of Independencie to be an errour in it selfe so do we find it by sound reason and sad experience to be if not the naturall Mother yet such a tender Nurse and Patronesse to Hereticall opinions of all kinds that to it we may for a great part ascribe the luxuriant growth and spreading of errors Heresies c. so farre over this Kingdom As on the contrary the freedome of the Kingdome of Scotland from the like evills which is recorded as their happinesse and Honour to the firm establishment of a subordinate Presbyteriall Government amongst them So they See more in Mr. Pagets Learned Defence of Church-Government p. 240 241. c. 5. Presbytery hath Appeales to Synods aad that not only ad consilium for bare advice and counsell but ad jurisdictionem also they determine juridically and with authority they make Decrees according to the word which bind the Churches Acts 15.17.19 and the people cheerfully and willingly submit to this authority being thereby confirmed in the faith Act. 15.28.31 and 16.4 6. In their Sessions they inquire after sinne not coyne Episcopall Visitations were Visitationes nummorum They lookt more after the Fees then after the Flock 7. Presbytery allowes of no dumb dogs no rayling Sectaries nor Selfe-called Seducers Episcopacy ordained many ignorant Sots and Time-seerving Levites Independency gives too much approbation to Ieroboams Priests and Self-called Speakers 8. Presbytery incourageth painfull powerfull orthodox Preachers Episcopacy silenced such they might not once be Lecturers in the Land One Bishop I remember gave thanks that he had not a Lecture left in his Diocesse Independency looks somewhat asquint and soure on plain powerfull Orthodox Preachers that faithfully witnesse against Schisme and Heresie 9. Presbytery encourageth people to worship God in their families as well as in the Publick Episcopacy punisht such as met together to Pray or Repeat Sermons under the name of Conventicles They were too streight Independency erres as much on the t'other hand and gives a toleration to forsake the publick Assemblies and lye speaking error and Heresie in corners without controule 10. In Presbytery there is no Lording it over the flock of God there is an order of Priority but none of Superiority The President or Moderator pro tempore if he have the first voyce yet he hath but one voyce his Office is to avoyd confusion not to seek Prelation But Bishops Lord it over the flock Independency they say looks somewhat high they will be accountable to none in spirituall things but onely to Christ and what could the Pope say more this is to pull down one Pope and set up many and to make the Power of one Minister equall to the authority of many combined together in Synods Every Naturall man hath in his heart somewhat of Popery somewhat of Arminianisme and somewhat of Independency so farre as it pleads for more Liberty then Christ hath allowed and 't is Naturall I thinke to every man to desire to be judged by no man 11. Presbytery is candid and cleare it feares not the light Episcopacy lyes in the clouds Independency hath its Reserves they will not reveale themselves but conceale their way more then the people of God are wont to do especially when desired by authority They never would shew wherein this New-found way excells the way of all the Reformed Churches 12. Presbytery is the way of all the Reformed Churches Episcopacy is disowned by them Independency is Via devia the Reformed Churches look upon it as a New-found by-path which opens the doore to Schisme and Heresie I shall therefore conclude with the words of those Reverend Divines that long since have borne witnesse to this Truth Wee are abundantly convinced say they that a well-ordered Church-Government is most necessary and effectuall for the preventing of Errour and Scandall and we are well assured that Iesus Christ whom God hath given to be head over all things to the Church hath the government upon his shoulders having all judgement and all authority in Heaven and Earth committed to him And that he hath sufficiently revealed in his word how he will have his Church governed under the New Testament And that the Presbyteriall government truly so called by Presbyteries and Synods in a due Line of Subordination of the lesser to the greater with prosperous successe exercised in the best Reformed Churches is that government which is most agreeable to the mind of Iesus Christ revealed in Scripture c. To this agrees that Encomium of this Government given by the Church of Scotland 'T is well known say they both at home and abroad what a Wall for defence and a band for Peace and progresse of the Gospell was that heavenly Discipline whereby Brotherly amity and sacred Harmony of Prince and Professours was continued and increased c. It was the hedge of the Lords Vineyard and the Hammar whereby the Hornes of the wicked were beaten and broken c. The Government of the Kirk of Tcotland in the Preface Vbi plura How the Presbyterian Government excells the Independent way in nine particulars See Ius Divinum Regim Ecclesiast in Praefat p. 6
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
down their houses cut down their Trees took away their cattle and armes c. They fled to the top of a mountain covered with snow with their wives and children yet not one of them no not one of the women once wept or were dismayed but praised God who counted them worthy to suffer for his name and had turned their houses into Ashes to throw in the eyes of Antichrist Object This joy and comfort was peculiar to the Saints of those times but we cannot expect the like Answ. As it was so it is Gods people still find it true when ever they are afflicted from God or for God then they are comforted by God When they are most weak in themselves then are they most strong in God when they are without comfort from the world they are not without comfort from God When the worlds breasts are dryed up then the Heavens and promises breast is full and running over with consolation When they cannot rejoyce in the Crosse yet they can in the benefit of the Crosse. We are glad of a foul day in drought for the benefit it brings to the earth Quest. Whence comes it that the Saints are so full of joy in their sufferings Answ. 1. Negatively it proceeds not from any stupidity or sinfull insensibility of Gods hand in the triall 2. It proceeds not from any naturall or moral courage and stoutnesse of spirit which may make a man to beare some trials with an Heroick mind as some of the Heathens did But Affirmatively a Saints joy proceeds from three things 1. From an enlightened understanding there is first spiritual light in the Head and then spiritual joy in the Heart 1. They know what God is to them 2. They know what the promises are 3. They know the benefit of these tentations and what need they have of them And this is the fouudation of their joy Iames 1.2 3. out of judgement they really account it joy all joy when they fall into variety of tentations Knowing that the triall of faith worketh patience Did men but know what God is and what it is to have a God to live on and a Saviour to trust in and the promises to go to and fill our empty Vessels they would not whine under their sufferings as they do 2. It proceeds from an Active and Vigorous faith Faith is a fruitful and cheerfull Grace therefore it is called the joy of faith Phil. 1.25 because it brings abundance of joy in every condition 1 Pet. 1.8 Faith is the mouth to draw comfort Now the child never drawes the breast so well as when 't is very hungry The fire never burns so hot as in winter and faith is never stronger then in affliction It goes to God and goes to the promises of God and to the providences of God ad draws them all and so fills the soul with comfort 3. This joy proceeds from the wisdom and goodnesse of God who is pleased to give out most of himself when we have least of the creature Iacob when he was going out of his own country was brought to much hardship and had nothing but a heap of stones for his Pillar yet then had he the Visions of God God is pleased to reserve the sweetest manifestations from the bitterest afflictions The fountain runs most sweetly when the Cistern is broken When comforts are most needed they will be most prized The Traveller in Summer when the Sunne shines cast's off his cloak but in winter or when the wind blowes hard he wraps it closer to him So when we bathe our selves in creature comforts we value not the promises of God but when we are stript of all then we look after God When the salt waters are dryed up then there are fresh springs in God Quest. But do all Gods servants attain a like measure of joy under the Crosse Answ. No for 1. Some are dejected and have little comfort without and lesse within The creature is bitter and God is not sweet Many can speak of Gods Supporting presence but not of Gods Ioying presence Now this proceeds either from Gods soveraignty who may do with his own what he pleases to this we must submit or form our non-acting of faith of which we must be ashamed 2. All have not this joy in the same measure some can say I am joyfull but Paul sayes I am exceeding joyfull 2 Cor. 7.4 There is a measure for comfort as well as for Grace 3. Those that have the highest comforts in God yet sometimes under this or that crosse their comforts may faile them as we see in Elijah who fled for fear And David who had sometimes the heart of a Lion yet cryes out in a tentation I shall one day perish by the hand of Saul So he lookt on Absoloms death as a misery and over-mourns for it when 't was a mercy 4. The Saints have usually more comfort in their afflictions for God then in their afflictions from God When a man suffers for God in wayes of well-doing these are for Gods glory and 't is a Christians glory and so brings joy But afflictions from God are a Christians shame they cannot so much joy in them it takes off the comfort when we suffer immediately by Gods hand for sin and so loose our estates friends health c. 'T is my sin that hath brought those crosses and losses on me I abused them and therefore I am deprived of them this damps our joy By this we see that the evill of sin is worse then the evill of suffering for the one is the bane of comfort and the other is the Inlet of comfort There is a great deal of difference between the Poyson of a Toad and the bitternesse of wormwood the one is not pleasant but bitter yet wholesome but Poyson though pleasant is deadly Sin like the Poyson of a Toade is mortall Crosses are but the bitternesse of wormwood though it be bitter in the mouth it is sweet in the belly Therefore fear sin more then suffering 2. See the happinesse of a child of God Take him at worst and he 's better then a wicked man at best The one in prosperity hath no joy the other in adversity is full of joy A wicked man at best is but sad or if he sing 't is like a bird in a Cage he 's the Devills prisoner still if he have not all that he desires all that he hath is nothing Ahab is not well unlesse he have Naboths Vine-yard Haman with all his honour is not pleased if Mordecai bow not the knee to him But a good man if he have nothing yet he hath all because he hath the God of all and in him alone he can be chearfull And if Gods servants have so much sweetnesse in their sufferings oh how sweet will heaven be and what joy in God will the Saints have in glory If their bitter be so sweet what will their sweet be if their night be so light what will their day
them 'T is a great felicity not to be overcome by felicity and it argues strength of grace when we can carry low sayls in a high condition and like Pigeons when they fare best fear most The only way to have our mercies continued is to devote them to Gods praise he never repents of doing good to those who speak good of his name Now in the summer of prosperity let 's lay up something against the winter of adversity Iob 3.25 with the prudent man foresee the storm and arm for to meet it Prov. 22.3 and 27.12 As sure as now we live so sure a change will come which we should wait for and expect Iob 14.14 summer lasts not always the Sun doth not alwayes shine we should therefore in health prepare for sickness in Peace for war in life for death and in dayes of spiritual plenty prepare for scarcity laying up a good foundation against the time co come that we may obtain eternal life See Directions how to use prosperity in Scudders daily walking cap. 12. Chanon of Wisdom l. 2. c. 7. p. 313. Downams Guide to Godlinesse l. 3. c. 33. p. 343. VERSE 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them WEE are now come to the third and last part of this Chapter in which the Apostle exhorts Timothy to constancy and perseverance in the truth which he had taught him q. d. 'T is true in these last dayes seducers shall arise who shall have successe for a time in their seducing drawing many into errors with them yet let not these things affright thee do not thou maligne malignants nor envy the successe of the erronious chuse none of their wayes but since thou hast a better Master and hast been taught better doctrine and that from a child be not despondent my son but constantly and couragiously keep the truth committed to thy charge as becomes a faithfull Pastor against all opposers and Impostors whatsoever Now since man is a Rational creature and so is better led by Reasons then forced by Rigour therefore the Apostle presseth his Exhortation to perseverance upon Timothy by Arguments drawn 1. From his Master and Teacher 2. From Timothy who was the Schollar 3. From the matter which he had been taught The first Argument is drawn from the Authority of the person from whom he had received the doctrine viz. from Paul who was an Apostle of Christ guided and inspired by his Spirit and had taught him nothing but what he had received from Christ and therefore his message was to be regarded as if Christ himself had spoken to him Gal. 4.14 Knowing of whom thou hast learnt them See how modestly and sparingly the Apostle speaks of himself and how unlike the language of the Sectaries of our times is Pauls language here 2. From the fidelity which is required in those to whom the truth of God is committed Since this heavenly doctrine was committed to him to be kept as a sacred Treasury and choyce depositum therefore he ought with all care and courage to preserve it For what things we are intrusted withall those things we must faithfully keep this even nature teacheth us But the Truths of God are committed to thee O Timohy to be faithfully kept and as occasion requires to be publisht to the world 1 Tim. 1.11 and 6.20 and 2.1.14 The words are diversly rendred our Translators render it And hast been assured of But Tindal Calvin Beza Aretius Espencaeus and the Vulgar Latin with others render it And have been committed to thee or with which thou hast been entrusted And the Originall seems to favour this last Translation for the words are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae credidisti which thou hast believed or been assured of but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae tibi credita commissa sunt conservanda promulganda Keep the things which have been committed and commended to thy charge with all care and diligence that thou mayest be able to give a good account to him whose these truths are and who hath committed them to thy charge 3. From his long acquaintance with the Scripture by reason of his good education viz. from his childhood what we learn when young takes a deep Impression so that we cannot easily unlearn it but thou O Timothy hast learned the Scriptures from thy infancy and therefore it were a shame for thee who hast been taught so early the way of the Lord now to turn from it and forsake it Continue therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the things which thou hast learned I exhort thee to no new or hard thing all that I beg of thee is that thou wouldest keep the truth which hath already been taught theee for it would argue want of judgement and folly in thee now to forsake it 4. His last argument is drawne from the Excellency of the Scriptures V. 15 16 17. But continue thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But do thou abide keep thy station and maintain the doctrine which I have taught thee against all opposition whatsoever thou must certainly look to be put to it be therefore resolute and constant The Apostle lays a But in Timothies way to keep him from wandring q. d. what ever others do though they fall away more and more and grow worse and worse yet do thou continue stedfast in the truth thou hast received Hence Observe Whatever others do yet Gods faithful Ministers and servants must not depart from the truth Though Israel play the harlot yet Iudah must not sin Hos. 4.15 will ye also go away saith Christ. Iohn 6.67 though Temporaries may fall away yet it becomes not you who are my disciples indeed so to do Let others serve Idols if they please yet we must resolve that we and ours will serve the Lord. Iosh. 14.15 So did Noah Lot Ioseph Elijah Obadiah Nehemiah and the Church of Pergamus which held fast the truth even where Satan had his Throne Rev. 2.13 and the Saints in Nero's Court. Phil. 4.22 We must not follow a multitude to do evill Exod. 23.2 nor erre with others though they be never so good Ne cum Platone errandum est We must get an Holy not a fantastick singularity we are the Salt of the Earth and the Light of the World and must therefore do more then others Matth. 5.47 Christ expects more from us then he doth from Formalists Moralists and Hypocrites The righteous excells his wicked neighbour Prov. 12.26 We must not be like children tossed to and fro with every wind of doctrine but like the righteous we must be an everlasting foundation Prov. 10.25 We must be singularly Pure Holy Humble Self-denying c. Men love to be singular in every thing save Piety they would be singularly Wise singularly Rich singular fine but oh that men would turn their singularity the right way and become singularly
salvation this is the condition of the Covenant of Grace without which we have no interest in Christ as is clearly and learnedly proved by a Reverend Divine of ours Oh then make much of this Grace preserve her and she will preserve thee exalt her and she will exalt thee to Honour As David said to Abiather so Faith saith to us abide you with me fear not for he that seeks my life seeks thy life but with me shalt thou be in safety 1 Samuel 22. ult This is the Mother of all our Graces the Fountain from which they flow All Grace is in Faith Originally Radically Fundamentally Virtually 'T is the primum mobile which sets the other wheels agoing 'T is that work of God which contains all other good works in it Iohn 6.28 29 40. All duties all doing and suffering without Faith are displeasing unto God Romans 14. ult we must pray in Faith Iames 1.6 Hear in Faith Heb. 4.2 communicate in Faith by this we feed on Christ and lay hold on him crede manducasti Aug. This makes all we do to prosper 2 Chron. 20.10 'T is a Grace of perpetual use in prosperity and adversity in sickness and health in prosperity it keeps us watchful and humble Iob 3.25 in famine feares wants it keeps us cheerful Heb. 3.17 18. such righteous ones excell their wicked neighbours Prov. 12 26. they are the onely excellent of the earth Psalm 16.3 God accounts them too good to live in such a wicked world Heb. 11.38 This is that golden grace which makes us truly rich a well tried faith is more pretious then gold 1 Pet. 7. Rev. 3.18 This brings plenty and propriety in all All is yours to believers Christ gives his choycest blessings as Justification and Sanctification Peace of Conscience Victory over the world sin and Satan Rom. 3.30 and 5.18 and 9.3 Acts 15.9 and 16.31 Luke 7 50. 1 Cor. 1.3 Gal. 2.16 1 Iohn 5.12 freedom from death Natural in respect of its sting 1 Cor. 15.55 from death spiritual Iohn 5.29 and from death Eternal Iohn 3.16 To a believer Christ is all in all Colos. 3.11 1 Cor. 3.22 23. All comfort and salvation is terminated in him Zach. 9.9 In him doth fulness all fulness dwell Iohn 1.16 Col. 1.19 and 2.3 in Christ is a fulness of wisedom to answer for our folly 1 Cor. 1.30 a fulness of life to deliver all believers from death Iohn 14.6 We are dead till Christ by his Spirit quicken us Ephesians 21. hence he is called a quickning Spirit 1 Cor. 15.45 a fulness of Liberty to free us from our Spirituall bondage to sin and Satan Iohn 8.36 2 Cor. 3.17 He is that Valiant Ioshua which frees us from the Tyranny of our spiritual enemies going forth conquering and to conquer 1 Cor. 15.37 Rev. 6.2 In Christ is a fulness of Glory a man without Christ is a Tohu Vabohu without form or beauty an Ichabod in whom is no glory like Reuben he can never excell Genesis 49.4 but being clothed with Righteousness we are wholly fair and there is no spot in us Cant. 4.7 Ephes. 5.27 the Church and Spouse of Christ is actually and presently fair 2. She is Universally fair in all parts though considered in her selfe she may erre doctrinaliter in matters of Faith and moraliter in respect of manners yet consider her in Christ whose righteousness is imputed to her for righteousness and so she is wholly fair and albeit the law accuse her of blots and spots yet the Law is answered by the Gospel and the Wife cannot be sued so long as the Husband lives Though in our selves we are black yet in Christ we are comely though poore in our selves yet rich in him though black in the worlds eye and black in her owne eye by reason of sin and misery yet she is fair in Christs eye who is a faithfull friend and soul-solacing Ionathan to comfort his in all their distresses Iohn 15.14 15. A Physitian to heal them of all their maladies Mal. 4.2 a Rock to support them 1 Cor. 10.4 and Mannah to feed them So that now believers with Paul may challenge all their enemies to do their worst Rom. 8.33.34 For the excellency of Faith See D. Reynolds Vanity of the Creature p. 476. Rogers of Dedham of Faith chap. 4. D. Bolton in folio 18. Royalties of Faith on Iohn 3.15 M. Perkins on Heb. 11. Doctor Preston on Faith Doctor Sibbs third Volume on Hebrews 11.13 Dykes Righteous mans Tower p. 32.33 and on Sacrament Chap. 11. Boltons Directions for walking page 52. Barlow on 2 Tim. 1.5 Watsons Charter chapter 20. M. Sam. Ward Sermon 2. p. 43. and 131. Master Ioseph Symonds sight and faith chapter 11. Master Ieremy Burrowes Treatise of Faith Vol. 8. and Saints Treasury page 68. Dan. Dyke on Matthew 4.3 Doctor Holydayes Nature of Faith Smith on the Creed p. 2. and Ambrose his Media page 162. VERSE 16 All Scripture is given by inspiration of God and is profitable for Doctrine for reproof for correction for instruction in righteousness 17. That the man of God may be pefect throughly furnished unto all good workes THe Apostle the better to incourage Timothy to study the Holy Scriptures goeth on to prove that they are able to make one wise unto salvation and that by an Argument drawn from a full and sufficiâ—nt enumeration of those things which are necessary to salvation Where he commends the Holy Scriptures upon A three-fold account 1. For their Dignitie and Authoritie 2. For their Vtilitie 3. For their Perfection 1. He commends them for their Dignity and Divine Authority as coming more immediately from God Verse 16. All Scripture is given by Inspiration of God 2. For their singular Utility which is foure-fold First For Doctrine to teach the Truth Secondly For reproof of Errour and false Doctrine Thirdly For correction of sinne and evill manners Fourthly For Instruction in Righteousnesse and good Workes 3. From their compleat perfection enabling a Minister for his Office verse 17. especially those foure Parts of it before named v. 16. 1. The Apostle commends the Scrpitures in respect of their Divine Authority they have not Angels or men for their Authour the Prophets and Apostles were but the Penmen Secretaries and Instruments of the Holy Ghost to write what he should Dictate to them So the Angels were but Gods Messengers to declare the Law to his people Galathians 3.19 The Scriptures have God himself for their more immediate Authour All Scripture is given by Inspiration of God i. all and every part of Scripture is Divinely inspired or breathed by God both for Matter Order Style and Words Those Holy Men of God did not onely utter their words by the Holy Ghosts immediate Direction but by the same Direction did commit them to Writing that they might be a standing Rule to the Church for ever For the bare memories of men would not have kept them for
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
the Adulter act his lewdness if he thought the jealous husband stood at his back ready to slay him Atheism is the root of all the wickedness amongst us Psal 14.2 50.21 22. 94.5 6 8. Ezek. 9.9 This breeds Hypocrites Iob 13.16 There is a grain at least of Atheism in every sin 4 'T is a Cordial in affliction God is an Omniscient and omnipresent Friend he knows all our losses crosses tentations enemies Rev. 2.2 3 9 13. When the Priest and the Levite pass by us then he comes in to us He was with Ioseph in the prison Ieremy in the dungeon with Israel in Egypt 4. Observat. Christ is the Lord according to his Divine Nature he is Gods Coeternall Coessential Coequal with his Father This Title Lord answereth to the Hebrew word Iehovah which the Septuagint render Lord. In the New Testament this Title is given to Christ about a thousand times He is Lord over our Faith over our Consciences our Lives and Persons The Arrians and Socinians seeing Christs Humiliation and abasement denied his Deity affirming that he was not God Essentially but Nominally Since this Old blasphemous Heresie is revived in our dayes under the Notion of New-Light since it is such an Heresie as overthroweth the very foundation of our Faith the ground of our Worship and salvation by Christ and of all the good wee expect from him I shall therefore give some briefe Arguments against it and so passe on 1. That Christ is very God appeareth by the Titles which are given to him in Scripture 1. He is called Iehovah which is the most Glorious proper and peculiar Name of God Ieremiah 23.6 Malachi 3.1 2. He is stiled Gods equal Zachary 13.7 Philippians 2.6 of the same Essence with the Father he is not Consimilar like the Father but Consubstantial the same with him the one differs from the other Personally but not Essentially 1 Iohn 5.7 these three are One One in Essence one in Propriety one Iehovah Hence God himself calls him God Hebr. 1.8 1 Timothy 4.19 God manifest in the flesh and Immanuel God with us Matthew 1.23 Thomas calleth him My Lord and my God In him dwelleth the fulness of the God-head Colossians 2.6 It is the Fathers Will that all men should honor the Son even as they honor the Father Iohn 5.23 1 Ioh. 5.20 Grotius the Socinian-Arminian-Papist labors to pervert those texts which hold forth the Deity of Christ as Philippians 2.6.1 1 Timothy 3.16 Hebrewes 1.2 and especially Acts 20.28 Romans 9.5 These two Texts are so clear for the Deity of Christ that the Learned Socinian hath no shift but this that some old Manuscripts which he hath seen read it otherwise But if a thousand Manuscripts should corrupt the Text as Grotius endeavours to maintain an Heresie let them be Anathema 2. It plainly appears that Christ is God by his Attributes 1. He is Eternall Micah 5.2 Proverbs 8.22 Iohn 17.5 Revelations 1.8 2. Immutable Hebrewes 13.8 3. Omniscent Iohn 2.24.25 and 22.17 4. Omnipresent Matthew 28.20 5. Omnipotent the Almighty able to do whatsoever pleaseth him Revelations 1.8 and 11.17 and 19.6 He is the mighty God Isay 6.9 All Power is given to him both in Heaven and in Earth He hath Power to forgive sins which is proper onely unto God Matth. 9.6 He hath Power to Judge to Justifie to Sanctifie condemn and save 3 By his Works if you will not believe him by his Word yet believe him for his Works sake Iohn 14.11 1. The work of Creation shewes plainly his Deity Iohn 1.3 1 Cor. 8.6 Colos. 1.16 Heb. 1.2 3. 2. By the works of Providence by him all things consist and subsist Iohn 5.17 Colos. 1.17 Heb. 1.3 3. By his Miraculous works winds and Seas obey him he cast out Devils and cured all diseases 4. Worship is due onely to God but Christ is worshipped Steven prayes to him We are baptized into his Name We believe in him Kings must serve him Psalm 2. ult and all the Angels worship him Hebrewes 1.6 7. 5. There is an absolute necessity that Christ should be God as well as Man for as an Infinite Justice was offended so an infinite Justice must be satisfied The intollerable weight of Gods wrath the burthen of sin the power of Satan which is to be opposed and the great good which we had lost and must be restored by Christ all conclude Christs Deity Besides he is Judge of all the World which necessarily presupposeth his Deity he must be Omnipotent Omniscient c. who is this Judge If any would see this Controversie more fully cleared he may peruse Perkins CC. l. 2. c. 1. Q. 2. Doctor Owen against Biddle from Chapter 8. to 15. Leighs Body of Divinity l. 2. c. 16. Porters Vindication of 1 Iohn 5.20 Ienkins on Iude 4. p. 162.163 fol. Polyander contra Socin cap. 43. 1. This may discover to us the hainous nature of sin in that nothing could pacifie the wrath of God nor wash out the stain of sin but the blood of God as the Holy Christ stiles it Acts 20.28 Consider but the price that was paid for the least sin it made Christ to groan and sweat non guttas sed grumos clodded blood Luke 22.44 great was the soare that needed such a salve and sad the malady that could be cured by no other medicine In nothing is the horrour of sin seen like as in the Humiliation death and suffering of Christ. This should make us hate sin as the Evil of evils better be in Hell without sin then in Heaven with it Sickness Poverty imprisonment c. These are but outward evils a man may lie under such afflictions and yet be under dear Affections as Iob David Paul It is onely sin that makes us odious to God and therefore sin should be odious to us Psalm 97.10 We should hate it not onely Odio aversationis but also odio inimicitiae Not onely by flying from it but by pnrsuing it with an hatred of enmity Sin fights against the Essence and Being of of God it would kill him and therefore we should kill it See therefore Master Ier. Burroughs Sin the evil of evils Master Robert Bolton Instruction for comfort to afflicted consciences Chapter 4. Page 110. Doctor Samuel Bolton Sermon on 2 Samuel 24.10 folio Dr. Goodwins Aggravation of sin p. 1. c. 2. 'T is matter of singular Consolation Dost thou want wisedom Righteousness Sanctification c. Christ is God therefore infinitely good able to supply all thy wants He 's a rich Magazin in him are Treasures of Wisedom Righteousness c. In him doth fulness all fulness dwell he hath not onely a fulness of sufficiency but a fulness of redundancy an overflowing fulness for me and thee and all believers to the end of the world Iohn 1. 16. Colos. 1.19 and 2.10 2. It may comfort us in respect of the Churches troubles Christ is God and King over his Church though he be a
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
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
terminis for the out-works of Religion but for the Fundamentals and for the whole possession We must contend with Papists about our Justification with Arminians about our Election with Antimonians for the Law with Socinians for the Gospel and with the Antiscripturists for all 2. The Lord commends this in his servants he hath recorded the zeal of Moses Phinees Paul Apollos c. to their everlasting prayse they are the Apple of his Eye which is Oculus Oculi the glory of the Eye Zach. 2.8 They are his jewels he counts himself honoured and adorned by such and therefore he calls them his glory Isay 4.5 These glorifie God on earth and therefore we will glorifie them with himself Iohn 15.8 and 17.4.5 God hath more glory from his little zealous flock then from all the world besides Hence he so much glories in him Iob 2 3. Acts 13.22 3. He Rewards it where ever he finds it Phinees for his zealous execution of Justice was blest both he and his posterity Numb 15.11 12 13. Levi for his zeal in vindicating Gods Honour was exalted to the Priesthood Exod. 32.29 Deut. 33.8 9 10. Zabulum and Napthali that ventured their lives in Gods cause Iudge 5.18 God remembers the kindness and rewards it many years after in sending Christ to preach the Gospel first to them Matth. 4.13.14 yea so greatly is the Lord delighted with zeal that Iehu his Hypocritical zeal went not unrewarded 2 King 10.30 4. It graceth all our graces and is the Honour of our honours All Grace without this is nothing Dead Knowledge Faith Repentance are of no esteem with God dead Prayer is not Prayer As under the Law no sacrifice was acceptable without fire so no duty now is acceptable without the fire of zeal 5. Christ hath paid best for our zeal The fair price that he paid to Redeem us the same precious blood he gave to purchase us to himselfe a zealous and peculiar people Titus 2.14 If any have paid dearer for it or can shew better Title to it let him take it 6. Our zeal doth denominate us that we are that we are zealous for 'T is true we may love the creature but it must be with a subordinate inferior love but our zeal which is the cream of our affections must be given only to God 'T is a glory which he will not suffer to be given to another 7. Our zeal may provoke others the Corinthians zeal provoked many 2 Cor. 9.12 When the Love-sick Church began to commend Christ Cant. 5. ult This is my friend and this is my Beloved in the very next Chapter 6.1 Others begin to inquire Where is thy Beloved that we may seeke him with thee 8. Such help to save a Land from ruine One zealous Moses kept off judgement from Israel Psalm 106.23 One zealous Phinees stayes the Plague One zealous innocent man may save an Iland Iob 22. ult 9. This makes a man to excel we are all by Nature of one blood 't is Holy zeal that makes the difference This makes the Righteous to excel his Neighbour Prov. 12.26 both in life and death one of these Pearles surpasseth ten thousand peebles as one living creature excels a thousand dead ones These are called lively stones 1 Pet. 2.5 1. They are stones in respect of stability and solidness they stir not from their principles but are an everlasting foundation Prov. 10.25 2. Lively because of their Zeale and Activity they are prompt and ready for every good work 2 Timothy 2.21 Their spirits are raised to the highest excellencies and so are capable of the highe stactings They live the life of God Ephesians 4.18 or a godly life because it is from God as the Author it is according to God as the pattern and it tends to God as the end Others may do well but the zealous man excels them all Hence he 's called in Scripture not Adam a common man but Ish quasi Esh a man of fire heat and courage a man of spirit life activity a man of men an excellent man fitted to honour God and rule others 10. You will have no cause to repent of this zeal yea if the saints in Heaven were capable of sorrow they would grieve for nothing so much as that they had not done more for God in their generation How many have repented of their superstitious carnal zeal as Cardinal Woolsy sometimes did Had I served God as diligently as I have done the King he would not have given me over in my gray hairs but this is my just reward for serving men before God 11 There is an absolute necessity of it in respect of the many enemies that oppose us So soon as ever a man begins to look towards Heaven he must look for Giants and sons of Anak to oppose him We have the Devil above us with all his methods Eph. 6.11 depths Rev. 2.24 Devices 2 Cor. 2.11 The world about us with all its baits and snares and an evil heart within us ready to betray us into the hands of our enemies So that unless we be resolute violent men we shall never get Heaven Matth. 11.12 't is not the lazy somnolent Christian but the active and the violent that take Heaven by force 12. All thy gifts and parts without zeal to improve them become useless A Stag or Hart that hath great strength and horns yet doth little with them for want of courage As a bird without wings a body without a soul and salt without savor so is a man without zeal like Ieremiahs rotten girdle that was good for nothing Ier. 13.7 Zeal is to the soul that which spirits are to the body and wine to the Spirits it puts activity and quickning in us 'T is as wheels to the Chariot which make us run the wayes of Gods Commandments as courage to a souldier as mettle to the horse and as manure to the ground which makes it abound in fruitfulness Now that you may get and keep this Gace we must shun those Quenchâ—coals which extinguish this holy fire in us 1. The first is the retaining of any one bosome beloved sin be it Pride Idleness Formality Covetousness either thy zeal must destroy thy sin or thy sin will destroy thy zeal Zealous affections are the wings of the soul but sin like bird-lime intangles them that they cannot fly Heaven-ward They are the feet of the soul but sin like fetters hindereth us from runing They are the fire of the soul but sin like water quencheth this fire We must resolve therefore against all sin if ever we would have the Spirit of zeal to dwell in us 2. Take heed of the inordinate love of the world These thornes will choak our zeal and this outward heat extracts and consumes our inward Cast earth upon fire and you put it out Demas and Iudas the love of the world drew them off we must get our affections loosened from the world and use it as though we used it not Use
Embassador are esteemed as the words of him who sendeth him When our Preaching agrees with the Word 't is as the Word of God himself This believed would make us come with fear to Sermons as Iacob did Gen. 28.16 when he said Surely the Lord is in this place then Verse 17. He was afraid and said How dreadfull is this place God highly prizeth such hearts as tremble at his Word Isay 66.2 He overlooketh the Frame of Heaven and Earth to looke on such neither doth he looke on them with an eye onely of Intuition as he looketh upon the rest of the Creatures but with an eye of special complacency approbation and delight These humble ones he will teach his way Psalm 25.9 and meek hearers he will save Iames 1.21 9. Affectionally with singular love as the Word of the great God which should be sweeter to us then honey and more precious then Gold 2. With Ioy should we draw waters out of these Wells of salvation We should fly to Gods House even as the Doves unto their windowes Isay 60.8 We should come into his Courts with Joy and as the terrours of the Law should make us melt and mourn 2 Chronicles 34.27 Acts 2.27 So the Consolations of the Gospel should raise us to joy Luke 1.46 47. 3. We should earnestly desire the Word 1 Peter 2.2 Appetite and desire of food is a signe of Life Such hungery ones shall be filled with good things Luke 1.53 as Drunkards looke on the Wine to quicken their Appetite Proverbs 23.31 So should we on the excellencies of the Word to quicken our desires after it 10. Obedientially We must resolve to obey whatsoever the Lord by his Minister shall command us whether it be for Humiliation or Consolation Ieremiah 42.5 6. If the Lord will be pleased to draw us we must resolve to run after him Canticles 1.4 If he will Teach us we must resolve to keep his Precepts Psalm 119.33 34. Isay 2.3 This is the end of our hearing that we may doe Gods Will Deuterrnomy 4.5 and 5.1 and 11.32 This prompt Obedience is better then Sacrifice 1 Samuel 15.22 1. A wicked man may offer Sacrifice but no wicked man can obey 2. The sacrificer offereth the flesh of another in sacrifice but the Obedient man offereth himself But the wicked are Sermon-proofe the Hammer of the Word cannot worke upon their Adamantine hearts There is not a more evident signe of one devoted to destruction then this If Eli's sonnes will not hearken to the Voyce of their Father it is a signe the Lord hath a purpose to destroy them If Amaziah will not hearken to the Prophets Counsel he shall to ruine 2 Chronicles 25.16 When men have been often reproved and yet still harden their necks refusing to obey they shall perish they shall suddenly perish and that without remedy Proverbs 29.1 〈◊〉 is a dreadfull Text every word hath its weight 1. Man of reproofes It is an Hebraisme and is very Emphaticall in that Language which knoweth no Degrees of comparison it caries the force of the superlative Degree as Eccles. 7.1 2. Vanitie of Vanities i. Exceeding vain men of blood i. most cruel bloody-men So a man of reproofes i. A man that hath had many and various reproofes God hath reproved him by his Ministers by Friends by Foes by Checks of Conscience by Judgements on others by Judgements on himselfe and yet the man is so hardened that nothing will worke Well what of him why 1. Though such a man may escape for a time yet the Word will at last arrest him and lay hold on him Zach. 1.6 2. He shall be destroyed he shall not be annihilated that were well for him but he shall be destroyed it is not a destruction in respect of being but a destruction in respect of Joy and Comfort here and hereafter He doth not say he shall be lightly chastned or a little punished but he shall be destroyed 3. See the Certainty shall be i. It is decreed in Heaven that he shall certainly perish 4. See the suddennesse of it shall suddenly be destroyed They looke on Judgements at a distance and put the evil day farre away crying Peace Peace till judgements come suddenly on them as pangs upon a woman in travaile as we see in the old World Sodom and the Jewes and Pharaoh 4. 'T is irremediable no Prayers and Tears can help him no power can rescue him no Mercy pardon him no Mediatour intercede for him there is no remedy all the world cannot help that man which after many reproofes heardeneth his neck Oh then Come with Tractable Teachable Hearts to the Word and bidd reproofes wellcome for they are the way of Life Proverbs 6.23 VERS 5 6. But watch thou in all things endure Afflictions doe the worke of an Evangelist make full proof of thy Ministerie 6. For I am now ready to be offered and the time of my departure is at hand IN these words the Apostle goeth on with the prosecution of his former Exhortation wherein he Epitomizeth all that he had said before and exorteth Timothy to foure Dueties 1. The first is to watchfulness But watch thou in all things Having in the two precedent Verses told him of the danger now he exhorteth him to his duety where we have First the dutie it self Watch. Secondly The extent of it not in some things onely but in all things We are beset round and must therefore keep watch and ward at every turn q. d. since false Teachers will abound and people will turn from the Truth to Fables it becommeth thee O Timothy and such as thou art to act the part of Faithful Shepheards and diligently to watch over the flock that it suffer not by your negligence The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we Translate watch signifieth also to be sober not onely in body but specially in minde Though most usually and properly it is taken in Scripture in the former sense The word implyeth that Ministers of all men must be sober and watch God hath joyned them together and we may not seperate them in our lives 1 Thessalonians 5.6 1 Peter 5.8 they are like stones in an Arch the one helpeth to uphold the other we cannot watch without sobriety and we cannot be sober without watchfulness 2. Constancy and courage against all opposition 'T is true faithfull Ministers of all men must undergoe much labour and sorrow many dangers and difficulties yet must they not be daunted or discouraged but like valiant souldiers of Christ we must endure hardship and undergoe all manner of evils and injuries cheerfully for Christ and fulfill our Ministery in despight of them all He that feareth the face and frownes of man can never discharge his Ministery faithfully to God 3. Fidelity he exhorteth him withall faithfulnesse and diligence to discharge the dueties of his Calling Do the worke of an Evangelist i. That work which becometh an Evangelist viz. To
the body that I may be presently with Christ in Heaven Or as the word will bear I desire to depart this life and to dislodge as those that quit their Innes to further their travel homeward or such as goe to Sea and set sail for another Countrey who weigh Anchor and are gone So saith the Apostle I am here as an exile and like as a stranger I desire to be freed from this banishment and to set sail for Heaven Thus the Word is often used for a departing Luke 8.38 and going home Luke 9.31 and 12.36 Matthew 14.23 Observations Observation 1. 1. But watch thou The Apostasie and loosenesse of the times we live in must make us the more watchful Their falls must be our fears their Levity must quicken us to Constancy and their negligence must quicken our diligence in keeping the Watch of the Lord. Like Salmons we must swimme against the streame of corrupt times and keep our selves pure not onely from the grosse Blottes but even from the Spottes of the Age wee live in Good men in evill dayes are compelled to be Singular in many things as Lot in Sodome and Iohn in the Land of Vz but they never affect singularity affectation of singularity argues pride Observation 2. Good men desire the Churches good after their departure Paul is dying yet he commands Timothy to improve his talents for the Churches good when himself was dead Moses before he dies prayes the Lord to set up a fit Ruler in steed Numbers 27.16 17. Elisha wept for the mischief that Hazaâ—l would doe to Gods people when he was gone So did Isai 22.4 5. when he saw a day of trouble coming on the Church though himself lived not to see it yet he wept bitterly David set his son upon his Throne before he died and gave him a strict charge to maintain the truth Peter 2.1 15. endeavoured to keep the truths he had taught in remembrance after his death Christ prayes for the welfare of the Church after his departure Iohn 17. Wicked men care not what becomes of the world when they are dead and gone let heaven and earth come together and all be in confusion they care not But good men have publick spirits Observation 3. As all persons so Ministers especially must watch The Devil hath a special spight at them he commands his agents as the King of Aram did his followers to fight neither with small nor great but against the King of Israel so he bends all his strength against the Ministers of Israel What Luther said of Magistrates is most true of faithful Ministers They are the common Buts which the Devil and his Factors shoot at We are watch-men by office and so are bound to the duty by a double tye 1. As Christians Mark 13. ult What I say unto one I say unto all watch Christs Disciples must not be secure Luke 21.34 The better the man the more watchful must he be The Pyrat sets on the laden Ship and the Thief upon the wealthiest Traveller But we must watch as Pastors too we must stand upon our watch-tower to descry dangers and discover Wolves that would destroy the Flock 2. We must watch at all times 1. In prosperity as Pigeons when they fare best fear most Then we are most apt to forget God Hence Iob 3.25 in his highest prosperity foresaw a storm and prepared for it Christ would have his to watch and pray alwayes Luke 21.36.2 Watch in adversity the Devil is busie then in laying snares as the Fowler doth for Birds in frosty weather When we be in tentations then watch and pray that you be not overcome by them Matth. 26.41 3. In all places in publick and private at home and abroad the world is full of snares Art solitary yet watch for then Christ was tempted Matth. 4.1 Goest thou to Markets fairs and publick meetings thou art encompast with dangers Ibi latet imò patet anguis in herba 4. Watch in all things so runs the Text. Watch unto prayer take the fittest opportunity for that duty Ephes. 6.18 1 Pet. 4.7.2 Watch in prayer against destractions sleep c. Colos. 4.2 So watch unto hearing take all opportunities to hear Iames 1.19 Wait on wisedoms posts Pro. 8.34.2 Watch in hearing take heed how ye hear Luke 8.18 5. Watch against all sins We carry about us a proness to all sin Even the best men have the root of the basest sins in their bosoms as we see in Lot Noah David Solomon How fouly did they fall when they did but a little neglect the watch of the Lord especially we must watch 1. Against the sins of our natures and constitutions Psal. 18.23 2. Against the sins of our particular callings There are several sins which accompany several callings Ministers are prone to idleness and flattery Magistrates to covetousness and bribery Trades-man to consenage and forgery c. Watch against the sins of the Nation which thou livest in The sins of our age are Atheism Formality Hypocrisie Pride and Impenitency 6. Watch over all thy senses stop thine ears make a covenant with thine eyes Iob 31.1 Set a watch before thy mouth The whole soul is out of order and therefore we must set a Guard upon all its faculties especially upon the understanding which is the primum mobile and sets all the rest on work Warring and watching go together Our war is perpetual and so must our watch be Iob. 14.14 We are beset round with many dangerous enemies which calls for sobriety and watchfulness 1 Pet. 5.8 1. The Devil is a dreadful enemy if we consider his power malices subtilety and sedulity If one of these make an enemy terrible how terrible must that enemy be in whom all these four meet if an enemy be malicious if yet he want power or if he have power and malice yet if he want pollicy or if he have malice power and policy yet if he be lazy and careless there is the less danger But where malice is accompanied with power and that seconded with craft and all heightned with diligence it concerns men to watch against such an adversary The World also hath many dangerous tentations and above all we our selves are the sorest enemies to our selves Saul Goliah and Absalom now of the three Absalom was the worst because a child and so a bosom enemy This inbred enemy which lies in our own bosoms is that which doth us all the mischief God who hath made our hearts and knows them better then we our selves hath told us Ierem. 17.9 That the heart of man is deceitful 2. Deceitful above all things 3. Wicked 4. Desperately wicked 5. Yea so desperately wicked that none can thoroughly know how wicked it is A sad clymax and gradation By which we see that the heart is the most deceitful and the most deceiveable both actively and passively of any thing in the world This should make us keep a very strict watch
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
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
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
è Philautia omne malum nam charitas est latâ— undique essunditur Philautia verâ— latitudinem ejus in aâ—ctum constringit in unum tantummodò contraâ—it Soto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt qui plus de seipsis sentitiunt quà m recta ratio ipsáque veritas admittit qâ—ique omnia ad sâ—a referunt commoda Baldwin Morbi haereditarii graviores habentur adscititiis Keâ—â—arm Morbi complicati difficillimè curantur ut loq Medici Multi sapâ—enses esse potuissent nisi se jam tales esse fâ—lso fuissent opinati This makes many take Morality for Grace when Morality is but Nature refined Old Adam put into a better dress A Moralized man is but a Tame Devill Mr. Watsons Serm. on Phil. 2.12 p. 20. Vbi plura Hoc ad crimina nostra addimus ut cum in omnibus rei simus etiam bonos nos sanctos esse credamus ac sic in nobis cumulentur iniquitatis effensae praesumptione justitiae Salvian de Gub. Dei l. 2. Philautus qui se amat cum seipsum magis quà m veritatem honorandum putet quid justum bonum pulchrum sit malè judicat Plat. de Legibus l. 5. See Doctor Hall and Mr. Daniel Dyke on that Text and Mr. Daniel Rogers on the History of Naaman Mr. Ant. Burgesse spirituall Refining the 7. first Sermons Bis miseri qui se non sentiunt esse miseros Ignoâ— antia a quae à Philantia à cupiditate malâ proficiscitur omni excusatione vacat Fayus Aegrotanté unâ lamentantur omnes Sicut te non quantum te Every man ought to have a greater care of his own soul then of his brothers V. Doctor Andrews on Con. 5. cap. 7. ubi plura Sibi placentes multum tibi displicent August Confes. l. 10. c. 39. Multi oderint si te diligas nimis Suldas Homines supra modum se amantes à multitudine malè audiunt quippâ— qui foedo infamique cognomine vovâ—cantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—istot Eth. â—9 c 4.8 Peâ—â—e 〈◊〉 pereas Salvian Qui diligit se stultum non proficiet ad sapientiam nec fiet quisquam qualis esse cupit nisi se oderit qualis est August Est genus quoddam pietatis in hac re crudelem esse Hieron Iribera me Domine à malo homine meipso à me me salva Bern. Res immoderata Cupido Ovid. V. Capel on Tentat l. 4. c. 1. p. 4.5 and Weems Vol. 1. c. 3. p. 126. in fine Vol. Fides est una copulativa Virtutes morales sunt ad invicem connexae Aquinas 1 2â— q. 65. art 1. Vna virtus sine aliis aut omninó nulla est aut imperfecta Greg. Omnes virtutes ita sibi connexae concatenataeque sunt ut qui unicâ caruerit omnibus careat qui unam habuerit omnes habeat Hieron in Isai. 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argenti amantes Rem rem quocunque modo Rem Hor. Propter oves hoves pecora campi Primus maximus Philautiae foetus avaritia Espencaeus Amor tuus Deus tuus Quod elegeris praetulisti Salvian Quid non mortalia pectora cogit Auri sacra fames Hor. Avaritia Christum vendidit He that would see these more enlarged let him peruse Mr. Dykes Ser. against Covetousâ—ess p. 17. c. Animi parvi angusti est amare divitias Cicero Tolle tu ego sum Themistocles Magni est animi magna contemnere mediocria malle Granatensis è Seneca That little Book hath the floâ—ers of Seneca Plutarch and other choyce Moralists and may be very usefull for young Students V. â—urroughs Serm. on John 18.36 â—erm 3. p. 270. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subsannabant eum quasi contracto naso non poterat avaris non ingrata aut etiam non ridicula esse tam severa liberalitatis praescriptio Grotius They say the Mountains are barren where the golden Mines are Nulla avaritia sine poena quamvis sit ipso satis poenarum Sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcirca perforant An avarus sit deterior prodigo Aff. Omnia vitia cum senectute senescunt sola avaritia juvenescit * See this Text excellently opened in Mr. Sam. Wards Serm. p. 395. Tantum valent leges quantum volunt imò valent Reges Beda Even the most pretious things are vile and cheap in his eyes to whom money is dear He will not stick with Ahab to sell himself to work wickedness for the compassing of what his soul loveth Ward Olim Graeci pecuniam bovis simulacro signabant hinc Proverb Bos in lingua nullum vitium tetrius quam avaritia praesertim in Principibus Remp. gubernantibus Cicero Munera non capiant ne iis capiantur jus violent See Beards Theatre of Gods Judgement lib. 2. cap. 38 39 40 See Mr. Clerk Mirror cap 12 See Mr. Clerks Mirror cap. 15. Edit 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non amans pecuniam non dicit non habens sed non amans Negotiatorem Clericum ex inopâ— divitem ex ignobili gloriosum quasi quendam Pestem fuge Hieron Look what Liberality loseth a man in his Purse it gets him in a better place not only in Heaven but in earth also and the best place there the hearts of men and their loving affection Robinson's Essayes Observ. 31. Sal terrae cap. 9. Finis denominat opus Parlow on 2 Tim. 2.18 as the earth hath been the place where all wickedness hath been committed so it is most meet that there the actoâ—s of sin should be tormented See more signs in Mr. Capell of Tentation Part. 3 cap. 3. Sect. 9 10. Mr. Burrows on Psal. 17.14 p. 341. c. Index est animi Sermo Qualis vir talis oratio Avarus nemini bonus sibi verò pessimus Seneca Desunt inopiae multa avaritiae omnia Sen. See Mr. Manton on Iames 5.2 3. p. 522. Pellis caro ossa hic facultates significant Grotius Tunc ossa frangunt cum imponunt onera graviora quam quae ab illorum viribus sustineri possint Sanctius Olitorem odi qui radicitus herbas excidat Quid num pellem vis lanâ contentum esse oportet Boni Pastoris est tondere pecus non deglubere Non date sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddite ut justè debitum V. Perkins 2. Vol. on Phil. 4.5 p. 445. V. Burroughs Hos. 8.10 Observ. 2. cap. 2. Si antiquitatem spectes est curia vetustissima si degnitatem est honoratissima si surisdictionem est capacissima Huic ego nec meâ—â—s rerum nec tempora ponâ— S. Edw. Cook Nec aliud adversus validissimas gentes pro nobis utilius quam quod in commune non consulunt rarus ad propulsandum commune periculum conventus ita dum singuli pugnant universi vincuntur Tacit. in vita Agâ—icol Solenne est Christianis ut crimina seditionis laesae Majestatis à persecutoribus affingantur quibus tamen non sint obnoxii Gentum Magdel