no room for the workers of iniquity Matth. 25.41 He must walk in the way of Holiness who desires happiness Without it there is no seeing God to our comfort Heb. 12.24 Grace is the suburbs of glory 2 Pet. 1.10 We must begin our heaven here before we come to Heaven Phil. 3.20 he that hopes to come there must purify himself here 1 Iohn 3.2 3. We must deny our selves Universally and sell all for this heavenly Inheritance you may buy gold too dear but you cannot buy Heaven too dear what ever you part withal for it you have made a good bargain and with the wise Marchant you may go away Rejoicing Matth. 13.44 To whom be glory for ever and ever Amen 8. Observation 8. Christ is God He to whom Divine Glory Worship and Praise is due he is God But to Christ Divine Glory Worship and Praise is due as appears by this and other places To whom be Glory But of this largely before on V. 1. 9. Observation 9. The praise and glory of all our mercies must be given to God whether the blessings be corporal or spritual temporal or eternal Paul had all these and here he ascribes the praise of them only to Christ. As Christ had assur'd him of an heavenly Kingdom so now he begins his heavenly Imployment This Sacrifice of praise coming from a gracious heart is more pleasing to God then any legal sacrifice Psal. 50.14 15. ult It is not thousands of Rams nor rivers of Oil that he delights in but the praise of an Holy heart is that which he requires Psal. 33.1 Colos. 4.2 Philip. 4.7 1 Thes. 5.18 Heb. 13.15 As all we have comes from him so there is all the Reason in the world that all the praise should be given to him Rom. 11. ult It is God in Christ that doth all of him as the Efficient Cause through him as the Administring Cause and to him as the Final Cause are all things His glory must be the Terminus reductivus to which all our actions are to be reduced 1 Cor. 10 31. Do not then rob God of that which is so neer and dear to him His grace and mercy he lets others share it but his glory he will not give to another Isay 42.8 Say therefore as Ioseph did in another case God hath kept nothing from me but this how then can I do this great wickedness and sin against him Herod paid dear for assuming Gods glory to himself Acts 12. We never loose our selves more then we seek our selves most in this kind which hath made the Saints and Angels so sharply to rebuke those that have gone about to give Gods honour to them Acts 3.12 Rev. 19.10 and 22.9 For Ever and Ever 10. Observation 10. Gracious men desire that God may have glory from generation to generation even to Eternity They thinke it not sufficient that they praise him themselves but they desire he may be praised in the Churches throughout all ages for ever Ephes. 3.21 Iude 25. Grace enlargeth the heart towards God as his thoughts are thoughts of love to his people and his purpose is to do them good for ever so they desire that God may have glory for ever not onely whilest this world stands but after this world is ended even to Eternity for ever and for ever Psal. 106.18 Let us then be careful to glorify God in our generations and do what in us lyeth to Eternize his praise Let us teach our childrens children his wayes promote his Gospel with all our might and like living coals set all on a flame about us If we be thus careful to glorifie God here it is a good Evidence that he intends to glorifie us with himself for ever Amen 11. Observation 11. We should earnestly desire and heartily consent to what we pray for When we pray we should not be like those that draw nigh to God with their lips when their hearts are far from him Isay 29.13 Our hearts and our tongues must agree in Prayer Many in our dayes have got a gift of Prayer and beg an hundred things which their hearts never affect as appears by the looseness and Unrighteousness of their lives Oh! that such would get the Grace and Affections of Prayer That their hearts words and works might be once harmonious If we pray for Gods glory let us study how we may actually advance it If we pray for his Church let us study the good of it every way that when we say Let thy Name be sanctified and thy Kingdome be enlarged we may cordially and sincerely say Amen Amen VERS 19. Salute Prisca and Aquila and the houshold of Onesiphorus WE are now come to the fourth and last part of this Chapter which consists of particular Salutations he concludeth this Epistle with them according to his custome where we have 1. The persons whom Paul would have Saluted in his Name These are Prisca and Aquila with the house of Onesiphorus V. 19. 2. Here is a Prolepsis or prevention of a Quere if Timothy should aske what is become of Erastus and Trophimus why Eraestus abideth at Corinth and Trophimus is sick at Miletum V. 20. 3. Here is the Apostles inference since some are absent and others are sicke therefore Timothy must be carefull to come before Winter to him Verse 21. 4. He names those that salute Timothy First Particularly viz. Pudens Linus Claudia Secondly Generally Not onely they but all the brethren at Rome 5. He concludeth with Prayer 1. For Timothy in particular Verse 22. The Lord Iesus Christ be with thy Spirit 2. For the Church in General Grace be with you 3. This he sealeth with that usual concluding Particle Amen Salute Prisca and Aquilae 1. Here is a dutie enjoyned Salute 2. The Persons to be saluted Prisca and Aquilae Salute This is done many wayes Sometimes by Letters sometimes by Gestures sometimes by Words Those that wee meet we salute with good words as God be with you Ruth 2.4 or God blesse you Genesis 43.29 2. Those that are absent we salute by Letters wishing them all happinesse from the Fountains of Happinesse So that the Apostle oft saluteth the Churches with Grace and Peace be to them Colossians 1 2. Iude 2. Observations 1. Salutatious are lawful The Apostle would never have enjoined them if there had been any thing of sin or folly in them as the foolish Quakers imagine That they are not sinful I prove 1. In that Christ himself in whom was no sin commanded them Matth. 10.12 13. When you come into an house be they good or bad that dwell in it yet Salute it So Luke 10.5 Into whatsoever house ye come Salute it Which serves to take off that Cavil that Saints may salute Saints but they may not salute profane men Whereas our Saviour commands his disciples to salute even such as be wicked and unworthy against whom they must shake off the dust of their feet Yea Christ would have us not onely to salute our
so Tobit 6.7 with the smoak of the Liver of a Fish he drives away the Devil but the Scripture saith Fide non Fumo by Faith and not by smoke we must resist him So Tobit 12.9.12.13 he makes the Angel not Christ to offer up the Prayers of the Saints to God Ecclesiasticus 22.22 and 2 Maccab 12.43.47 there is offering sacrifice for the dead See strong Reasons against them Doctor Reynolds Lect. de Lib. Apochry Bishop Vshers Body of Divinity page 14.15 Master Leighs Body of Divinity l. 1. c. 5. D. Whitaker de script Controv. 1 Q. 1. cap. 3. Rivels Isagoge ad Script c. 7. Sharpii Cursus Theolog. Contr. to page 6. 5. Is the Scripture the Word of God Oh love it then for the Authours sake we usually esteem of writings according to the Eminency and Dignity of the Authour now all Scripture is given by inspiration from God and is to be prized as the Epistle and Love-Letter of the Great God to the sonnes of men 'T is one of the chiefest gifts which ever God gave it is a greater mercy then the Sun or the Light of Heaven 'T is this we must be judged by at the last day Iohn 12.48 Not a Chapter we read nor a Text that is expounded to us but will be a witness for us or against us for our comfort or conviction at that great day Be ruled then by it since you must be judged by it and chuse rather to die then to sin against it Set your affections on it see that you love it 1. Cordially not Superficially Write it not onely in your Heads or Note-Books but get it written upon your hearts and engraven on your souls then you will delight to do Gods Will Psalm 40.8 doe not onely read it but eat it and by Meditation digest it that it may be to you the Rejoycing of your hearts Ier. 15.16 We should as readily and willingly receive Gods Word as an hungry man doth meat 2. Love it Superlatively do not love it as you do your beast or other creatures with a low carnal sensual Love but love the Scriptures next to God Appretiativè intensivè Affectu Effectu with the highest intention of Affection even above riches Pleasures yea and our appointed food Iob 23.12 I have esteemed the words of his mouth more then my necessary food He loved it more then any food absolutely and preferred it before his necessary food without which his life could not subsist he had rather loose his meals then his meditations on Gods Word He esteemed it more not onely then dainties or superfluities but then substantial food without which he could not live and subsist As a Reverend Divine of ours hath well observed 3. Love it â—ractically Love it so as to obey it this is the end of all our Reading and Hearing viz. that we may doe it Deuteronomy 4.6.14 and 51. and 6.3 and 11.32 It is not knowing nor praysing but practising that bringeth blessednesse Iohn 13.17 Psalm 15. ult Iam. 1.25 Revelations 22.14 Though Obedience be not the Meritorious cause of our salvation yet it is a good Evidence of it It is Via ad Regnum non causa Regnandi Luke 11.28 Romans 2.13 At the last day Christ will demand not what have we read or said but what have we done Matthew 7.22 and 25.35 Many are bare hearers but not doers of the Word and so play the Sophisters in deceiving themselves and others with showes insteed of substance Iames 1.22 To obey the Word of God in our Life is our Wisedome Deuteronomy 4.6 Hence Christ calleth him a wise man that heareth the Word and doth it Matthew 7.24 These are Verba vivenda non legenda not barely to be read but practised Hereby we honour God and so shall be honoured of him again Iohn 15.8 One Practical Christian bringeth more glory to God then a thousand Notional formall Professours This made Paul commend the Romans 6.17 not for bare professing but for obeying from the heart that form of Doctrine which was delivered to them and Christ preferreth such as Doe his Will before his natural Kindred Matthew 12.47 Hereby we shall experimentally know the Truth of Gods Word Iohn 17.17 When men believe the Word submit to it and are content to be ruled by it in all things they shall Experimentally know the truth of it Knowledge helps much to Practice and Practice helps much to Knowledge It is not talkeing of Wine but drinking of it that comforts and chears the heart The Theory of Musick is delightfull but the Practice is farre more Excellent and Pleasant A reall good Man is Decalogus Explicatus a living Decalogue his Life is a Comment on the Commandements The Word is written in his Heart and held forth in his Life Philippians 2.16 Holding forth the Word of Life He doth not onely lay up the Word in Hearing but he doth hold it forth in ordering all his Actions according to it And this is an Evidence that we are truely Godly Iohn 14.15 1 Iohn 3.24 And serveth to distinguish us from all the Hypocrites in the World who onely talke of Religion and cry Lord Lord Matthew 7.22 23. they come and hear But they will not doe it Ezekiel 33.31 32. that But is a blot and spoils all As it was said of Naaman the Syrian He was a Valiant man But he was a Leper that but was a blemish So we may say of many formal Professours they can talk excellently and have good Parts But they are covetous cruel proud malicious censorious c. Fie on these Buts they are the Coloquintida that spoils all These are the Botches and blemishes of Religion and cause it to be evil spoken of as the Indians said of the Spaniards when they saw their cruelty Surely that God cannot be good that hath such wicked servants So Ezek. 36.20 the profane Iewes caused Gods Name to be profaned and evil spoken of by reason of their lewdness when the Enemy cried These are the people of the Lord and are gone forth of his Land q. d. These are the holy people see what kind of Inhabitants God had in his Holy Land On the contrary when Gods people walke up to their Principles and Priviledges answering their Gospel Light with Gospel lives being burning and shining lights and leading convincing lives 1. Either they shall convince the wicked and stoppe their mouths that they shall have nothing justly against them 2. Or else convert them as Iustin Martyr confesseth that the Holy lives of the Christians taught him the Christian Religion by seeing their Constancy Patience Humility and cheerfulness in suffering it won him to the Gospel Oh then let us be doers of Gods Will this is more pleasing to him then all Duties without it Obedience is better then Sacrifice 1 Samuel 15. A heart without words is better then words without an heart a grain of Grace is better then many pounds
Sancta sanctis these holy things call for holy Ones We must first take an holy Vomit and by a sincere confession of sin rid our stomacks and purge out of our souls those malignant peccant humors of malice guil hypocrisy filthiness and superfluity and naughtiness before we can receive the Word with meekness so as to grow thereby 1 Pet. 2.1 2. Iames 1.22 Iacob purgeth his family before he goes to Bethel Gen. 35.1 2. The husband-man first rids his ground of those bushes briars and brambles which stand in his way and then falls to plowing before he goes to sowing and so must we first rid our hearts of all inordinate cares which like thornes choak the good seed of the Word and then receive it into honest and good hearts Matthew 13. Ier. 4.3 when the people were prepared for the hearing of the Law Exodus 19. Then and not till Then doth God speak unto them Exodus 20.1 Our Translation reads it And but former Translations render it Then and so saith the Arabick Version Deinde then or after that viz. they were prepared Many come but like Rachel they bring their Idolls with them Genesis 31.19 like the Samaritans they will serve the Lord and their Idolls too 2 Kings 17.33 Such God disownes Ver. 34. They serve not me saith God he will have all or none at all and therefore he threatens to set himself against such Ezekiel 14 7 8. there is no standing with comfort or confidence before God in our sins Ezra 9. â—lt The prime cause of so little profiting after so long hearing is our unpreparednesse for the duety This hardens the heart Accidentally maketh it more blind Isay 6.9 10. The Sun softens waxe but hardens clay and if the word be not the savour of Life then contrary to its own Nature meeting with the rebellious hearts of men it hardeneth them and becommeth the savour of death unto them 2 Corinthians 2.16 2. Hear Atteâ—tively give heed to what is delivered Acts 5.16 There is no getting or keeping knowledge without attention Proverbs 5.1 2. Let a Minister preach never so powerfully if the people sleep talk gaze or come when haâ—â— is done they cannot profit We should rouse up our selves to attend as for our lives remembring it is for Eternity The people that heard our Saviour attended or as the word signifieth they hanged upon him Luke 19. ult as the young birds doe upon the Bill of the Damme every one openeth his mouth to see which can catch it and that bird which is not sed waits till his turn cometh They hung upon him as Bees on Flowers to suck out the Virtue that is in them so Luke 4.20 3. Intentively with the highest intention of Affection We must hearken diligently and encline our ears to hear Isay 55.2 3. We must set our hearts on the things we hear for it is our life Deut 32.46 Ezek. 40.4 The word must not swim in our Heads but sink down into our eares and Hearts Luke 9.44 we must mark it diligently and entertain it readily The Kingdome of Heaven must suffer violence and we must take it by force Matthew 11.12 4. Râ—tentively We must retain the Word and lock it up in our hearts as a Jewel of the greatest price So did Mary Luke 2.51 and so must we Deuteronomy 11.18 Iob 22.22 Proverbs 2.1 Iohn 15.20 an holy remembrance of Gods Word is an excellent preservative against sin Psalm 119.11 and a singular support to us in our troubleâ— Psalm 73.17 Hereby we shall be the better enabled to practice what we hear we cannot practice what we forget The sciens must be grafted into the stock before it can grow the Word must be graffed in our heads and hearts before we can bring forth fruit to Christ Iames 1.21 The Devil useth all means to steal the word out of our hearts and to make us forget it Matthew 13.19 For he knoweth it is the way to blessednesse when men hear the Word and keep it Luke 11.27 28. We should therefore pray for the Spirit of Grace which may lead us into all Truth and bring all good things to our remembrance Iohn 14.26 and 16.13 and pray with David that God would keep his Truth in the imaginations of the thoughts of our hearts 1 Chronicles 29.18 2. Love the Word we doe not easily forget the things which we love Ieremiah 2.32 If Rachel love her Fathers Idolls she will lay them up Genesis 31.34 Want of Affection breedeth want of memory If David delight in Gods Law hee will never forget his Word Psalm 119.6 3. Use the Meanes Reade Heare Meditate Conferre Apply the Word and write it as Baruc did Ieremies Sermons Ier. 36. 4. The Israelites must make them Fringes that they may not forget the Law Numbers 15.38.39 and above all be sure to receive the Word with all readinesse of minde Acts 17.11 It is a mercy that we heare the Word a greater mercy when we can approve of it but the greatest mercie is to receive it into our hearts in the Love of it 1 Thessalonians 2.13 When we can eate the Word Ieremiah 15.16 and receive its sharpest reproofes with submission and Thankefulnesse 1 Samuel 25.33 Psalm 141.5 5. Vnderstandingly We must not barely reade but we must search the Scriptures and labour to understand what we heare Matthew 15.10 Iohn 5.39 Praying for the Spirit of Illumination Ephesians 1. 17.18 6. Discreetly we must Try the Doctrine before we trust it Though it be Paul that Preach yet the Beraeans will trie his Doctrine by the Scriptures Acts 17.11 and Paul calleth on his hearers to Judge and consider what he said 1 Corinthians 10.15 and 2 Timothy 2.7 1 Thessalonians 5.21 and biddeth them Try the Spirits 1 Iohn 4.1 God hath given his People an Anointing to this end that they may be able to judge and discern of things that differ Colossians 1.9 10. We will not take gold but We will try it first and we will count Money after our own Fathers and shall we take Doctrines onely upon trust 7. Beleevingly we must by faith apply it to our selves whether it be for Humiliation or Consolation Iob 5.27 It must be engraffed in our hearts by Faith Iames 1.21 This is the way to make it effectual Romans 1.2.16 1 Cor. 1.21 Unbelief bars the heart against the Word and maketh it unprofitable to the hearers Heb. 4.2 8. Reverentially no service pleaseth God that is not mixt with Reverence and feare Psalm 2.1 Hebrewes 12.28 We must set our selves as in Gods presence and so heare as if God himselfe spake to us so did Cornelius though a Souldier and a great man Acts 10.33 So did the Thessalonians 1 Thess. 2.13 They received not the Word as the word of Paul but as the Word of God It is God that speaketh to us by the mouth of his Prophets Luke 1.70 and 10 16. Daniel 9.10 Micah 6.9 Iohn 1.23 2 Corinthians 5.20 We are Christs Embassadours and the words of an
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
to send a gift to the end that Justice may be perverted the eye blinded and the Innocent condemned so to send a gift and so to receive a gift is both a sin in the one and the other He that would see more against Bribery let him peruse Mr. Iohn Downam's 4. Treatises against Swearing Drunkennesse Whoredome and Bribery Willet on Exod. 23.8 Doctor Downam on Psal. 15.5 2. It unfits men for the Ministery Covetousnesse is odious in any man more odious in a Magistrate but most odiouâ— in a Minister who by his life and doctrine ought to witnesse against it It troubles us to be abused by strangers but to have our menial servants and such as are near to us to preferre the trash and drosse of the earth before us that is the highest and horridst ingratitude insomuch that a dull Asse reproves Balaam for it 2 Pet. 2.15 16. With what face can a man reprove that in another of which himself is guilty therefore 't is made one speciall Qualification of a Gospell-Minister he must not be greedy of filthy lucre 1 Tim. 3.3 Titus 1.7.11 1 Pet. 5.2 The man of God must not only go or run but Fly from this Vice 1 Tim. 6.10 11. for a Minister to be a Mercenary man or a Market-man or by flattery and dawbing to curry favour and get riches this is that filthy lucre so oft cendemned in Scripture Such are called greedy insatiable dogges Isay 56.11 who for a slight reward prophane the Name of God Ezek. 13.19 Paul knew what a blemish this would be to his calling and therefore he was alwayes carefull to shunne the very appearance of it He oft parted with his right for Peace demanded not what was his due but laboured with his hands in the Churches infancy and low condition that he might not be burdensome to any 1 Cor. 9.6 7. 1 Thess. â— 5 6.9 We are souldiers and therefore we must not entangle our selves in these low things 2 Tim. 2.4 Caution yet let no man accuse us of Covetousnesse for demanding those dues which by the Law of God and the Lawes of the Land are due unto us The labourer is worthy of his hire saith Christ Matth. 10.10 this Paul proves by many Arguments 1 Cor. 9.7 8 9. 1 Tim. 5.17 18. Many would have us Preach for nothing when souldiers will fight for nothing and Trades-men work for nothing we will Preach for nothing In the mean time let them know that 't is one thing to preach for money and another thing to take money for preaching Though we receive pay for our paines and may justly demand it for our great labour yet we do not make that our end The conversion of soules and not money is the ultimate end of all our labours but I have spoken fully to this point in another Treatise which is now Printed 3. He cannot be a good souldier that minds money more then the cause of God such a one will betray his trust or plunder and use violence This S. Iohn foresaw and therefore commands souldiers to do violence to no man but to be content with their allowance Luke 3.14 It 's an ill Trade to go up and down killing men for eight pence a day such fight with an ill conscience and so will fly in a time of triall As the man must be good and the cause good so his end must be good else he marres all 4. He 's unfit to govern a family he 'l make slaves and drudges of his children and servants Better be some mens beasts then their servants for those rest on the Sabbath while these are drudging for their covetous Masters These men either cannot pray with their Families or else the cares of the World will not suffer them they savour nothing but Earth they are meer Earth Earth Earth Ier. 22.29 They are Earth by Creation Earth in their Conversation and return to Earth in their dissolution They have earthen bodies and earthen minds too and so are meer Earth and have their names written in the Earth which shall be their Hell as some conceive Ier. 17.13 He that would see more Disswasives from this sin let him peruse Mr. Boltons Directions for walking with God p. 289.288 c. where you shall find 12. excellent considerations against it and Mr. Palmers Memorials p. 10.3 c. Observ. We are free from this sin say most men though most men are guilty of it yet few will acknowledge it 'T is a secret subtle sin that hides it self under the Cloak of good husbandry frugality and thrift 1 Thess. 2.5 I shall therefore give you some signes and characters of a covetous man This sin may be discerned By our Thoughts Words and Works 1. Try your selves by your Thoughts this is the best way to know what you are for as a man thinketh so is he Prov. 23.7 By these the Lord tries us Psal. 139.23 2 Sam. 16.7 Iob 42.2 and therefore by them we should try our selves they are the peculiar acts of Gods eye and greatest in his esteem 't is not so much our words and works as the bent of our hearts and spirits which he ponders Prov. 16.2 and if he find them irregular it displeaseth him Gen. 6.6 Prov. 6.18 Isai 65.2 3 5. Zach. 8.17 Ier. 4.14 Rom. 2.2.21 not only the works but also the Thoughts of the wicked are an abomination to the Lord. Prov 15.26 and though Thoughts are free in respect of the Courts of men yet they are not free from the All-seeing eye of God Isai 66.18 I know their thoughts 2. They are not free from Gods word it takes hold of them Heb. 4.12 Exod. 20.17 3. They are not free from his revenging hand Ier. 6.19 Rom. 2.21 Revel 2.23 2. We should try our selves by the thoughts and devices of our hearts because they are the more immediate issues of our hearts and cannot so easily deceive us as words and works may A man cannot so well judge of the goodnesse of a spring by the water which runs 7. miles off as he may by going to the Fountain head so we cannot judge so well of our selves by our actions which are as streams as we can by our Thoughts for there are many Occurrences between the Act and the thought These are the Master-wheeles and first movers in the soul and from them issue either life or death Prov. 4.23 Isai 59 7. Mat. 15.19 if a man be Malicious Murderous Covetous c. first his thoughts are so and thence come evill acts These are the Root and those the Fruit these the Mother and those her Daughters In the time of the Law the Lord required the first-fruits and the first-born Exod. 22.39 he calls not now for the first-born of our flocks or bodies but of our soules these must be kept more especially for him 3. They are the Universal Acts of the heart which discovers it self most clearly by them 4. They are the swiftest acts of the heart
nothing swifter then thoughts we can think of a thousand things in a little space 5. They are the consciencious things of the heart Rom. 2.5 their thoughts accusing or excusing them 6. They are the freest acts of the heart we do not alwayes as we think or speak but thoughts are free we think as we please When Peter denied his Master if we look to his words you would judge him an Apostate but if a man could have seen into his heart there he should have found Rabboni My Lord at least 7. They are the continual issues of the soul and so we may the better judge of our selves by them There is no judging of a Niggard by one great Feast which he keeps but by his constant fare So observe what thy heart doth constantly and habitually run upon what do'st plod most upon as the liberal man deviseth liberal things and by them is establisht so the covetous man deviseth covetous things and by them is ruined Isay 32.7 8. their end is destruction who mind viz. inordinately habitually and excessively earthly things When men can forget God dayes without number and he is seldome in their thoughts but their minds run altogether on their Oxen Farmes Wives Money when their desires be greedy after those things and their joy excessive in the enjoyment of them and their sorrow excessive in parting with them these are palpable evidences of a heart that Trades and is exercised in Covetousnesse 2 Pet. 2.14 Concerning Thoughts see Doctor Goodwin Vanity of Thoughts Doctor Burges his Serm. on Ier. 4.14 Fenner on Philip. 3.19 Fol. p. 43. P. 1. and on Isay 55.7 Fol. p. 139. Mr. Angiers's Treatise Doctor Preston on Rom. 2.18 Serm. 3. p. 69. 70. Hooker Soules Preparation p. 64 Church his Treasure p. 353. Mr. William Burton Anal. of Belial Serm. 7. By thy Words Out of the abundance of the heart doth the mouth speak Matth. 12.34 What is in the Ware-house will appear in the shop what is in the heart the Tongue tells you As is the man such is his language as we know what Country-man a man is by his language a French-man speaks French c. So we may guesse at men by their language a good man hath good language he speaks the language of Canaan an evill man speaks the language of the World Isai 32.6 discourse with him of that and he is in his Element he can talk all day of it and not be weary but talk to him of spiritual things and he is tanquam piscis in arido out of his Element he hath nothing to say It 's a sure sign men are of the World when they speak onely of the World 1 Iohn 4.5 when the summe of their talk is Who will shew us any good Psal. 4.6 i. e. who will shew us how we may get goods and riches as they said to Peter thou art a Galilean thy speech bewrayeth thee so these are Worldlings their very speech betrayes them 3. By thy Works and walking towards Thy Selfe Thy Family Thy Neighbours 1. When a man lives besides his Estate and can scarce allow himselfe Meat Drink Apparel Rest or things convenient this argues a covetous spirit for he that is cruell to himself to whom will he be good Solomon esteemed it a great evill for a man to have riches and no heart to use them Eccles. 6.1 2. like an Asse which carrieth gold for others when it self feeds on thistles This man is alwayes poor and wants as well that which he hath as that which he hath not Like Tantalus who sate up to the chin in water yet died for thirst Poor men want many things but the covetous all things These are men sometimes of good Wills but bad Deeds they are so farre from being like Dorcas who made coats for the poor whilst she lived Acts 9.36 37. that they can scarce endure to make any for themselves 2. By his walking towards his Family He 's base to his wife and base to his children they are bred like so many ignorant wild colts They are like to be golden calves and that 's all He 's base to his servants he ove-worketh and over-watcheth them He never catechiseth or instructeth them he never prayeth with them or for them He 's cumbred about many things and can spare no time for the service of God either in his Closet or Family 3. Towards his Tenants and such as are under him how cruell is he he wracks them he squeezeth them he sucks them till he hath got all the bloud out of their bodies and money out of their purses They grind the faces of the poor as the Milner doth his corne so long as there 's any meal to be had out of them Isai 3.15 yea so exceeding cruell are they that they do not onely fleece but flay them Micah 3.2 3. They pluck off their skinne from off them and their flesh from off their bones and break their bones and chop them for the pot and seeth them again in the Caldron Observe the Method of these cruell Canibals barbarous butchers and cursed Cookes 1. They flay off the skin 2. They eat the flesh 3. Like dogs they fall to gnawing the bones They break the bones they 'l get somewhat out of the bare bones they suck them they beat them they heat them again to fetch out marrow and at last boyle them again to get out the utmost drop of fatnesse How do the Prophets thunder out Woes against unmercifull oppressors Isai 5 8. Amos 1.3 2.6 7. Habbak 2.11 12. Mal. 3.5 Yea the wiser sort of Heathens have abhorred such cruelty Philip King of Macedon being counselled to increase his Revenew wisely answered I like not that Gardiner which pulls up his herbs by the roots The like answer gave Tiberius Caesar to one that advised him to augment his Treasure The Wool said he is sufficient I will not have the Pelt too For if the Wool be shorne it will grow again but if the skinne be pulled off then farewell all 2. When men are hard-harted to the poor They have money for Pride and money for their Lusts but for the poor servants of Christ they have nothing like Churlish Nabal that hath abundance for himself but nothing for a pious David 1 Sam. 25.10 11 36. 3. It argues Covetousnesse when men are over-reaching and unrighteous in their dealing when they have false Weights and false Wares when they work upon the ignorance and necessities of people 4. When men murmur at just Taxes justly assest every penny of pay goes to their hearts and comes like drops of blood from them How many excuses do they invent they be poor in debt have great Families c. for Pleasure Pride Purchases they have Pounds but to preserve Peace and the Gospel of Peace they have not Pence 1. Let such know that there are Dues belonging to Caesar which must be freely and cheerfully paid Matth. 22.21 Luke 20.25 Give
any indirect meanes When we make not money our end but the glory of God for many pretend a Call from God when it 's 100 l. or 200 l. per annum that calls them This is Mammons call and not Gods and such prosper accordingly they have no comfort nor success in what they do But when a man shall see upon the improvement of his gift a cleare hand of providence leading him from a lower to a higher place wherein he may bring more glory to God and he can make it appear to others that this is his primary end then goe and prosper and the Lord be with thee 3. Carnal security with hopes of long life and thoughts that they shall live here for ever Luke 12.17 18. this made that rich churle so eager after the World Such may do well to remember that we are but strangers and pilgrims here That our life is short and uncertain like a Tale that is soon told Psal. 90.9 a span that is soon measured Psal. 39.5 like a shadow that soon passeth away Iob 8.9 like a vapour that soon vanisheth Iames 4.14 Like a flower that soon fades Isai 40.7 Iames 1.10 11. Like the grasse that soon withers 1 Pet. 1.24 Like a Post that hasts away Iob 9.25 Like a Weavers shuttle that flyes swiftly Iob 7.6 Like a race that is soon run Like a thought which quickly comes and quickly goes Psal. 9.9 Like a dream which quickly vanisheth Psal. 90.5 Like a blast of wind which returns no more Iob 7.7 Psal. 78.39 though a man should live a thousand yeares yet in Gods sight and compared with eternity it is but as a watch of the night which lasteth but three houres Besides Physicians observe that within us we are obnoxious to three hundred diseases besides many new ones which have not been heard of till of late yea how many have been killed by immoderate passions as excessive Joy Sorrow Fear Envie c. 2. Without us there is the Sword Plague Famine Fire Water Beasts and wicked Men who are worse then Beasts Death is in our Cap in our Pot in our Meat Drink Gloves Apparell a Haire a Flye a Raisin stone a Tile from an House may soon end us So vain a thing is man Psalm 39.11 This seriously considered is a notable means to mortify our affections to the World Remember that all these creature-comforts have aut finem suum aut finem tuum either thou must from them or they from thee how soon thou knowest not 1 Tim. 6.7 't will be our wisdom therefore to wean our hearts betimes from these low enjoyments that so when our last weaning by death shall come it may not be better to us 4. False Notions and delusive conceits about riches This indeed is the prime Cause of Covetousnesse Most men are blinded they judge Riches to be that which makes a man and his Posterity happy Hence it is that they place their Comfort Joy Contentment in these Perishing low things They call them Goods as if they were the only good Wealth as if it were well for all such Profit Gain Treasure Substance as if there were an All-sufficiency in them They look upon a man as undone without them but he that hath them they look upon him as made such a man hath a house and land given him he 's made when the man oft-times is marr'd and by them is made more Idle Proud Luxurious Covetous and cruell c. As a remedy against this Soul-destroying Malady Be sure to get your judgements rightly informed that you may conceive aright of these Temporal things Regard not what the World calls them for those things which are highly esteemed in the sight of men oft times are an abomination in the sight of God they call Darknesse Light and Evill Good But observe what the word of God which is truth it self Dan. 10.21 calls them and accordingly judge of them Now the Scripture calls these earthly things which the World idolizeth and so dotes upon 1. Vanity not only Vain but Vanity it self in the Abstract Not only Vanity but Vanity of Vanites i. e. Vanissima Vanitas exceeding Vain And not only so but they are Vexation of Spirit too there 's Vexation in getting them Vexation and Care in keeping them and Vexation in parting with them But who tells you all this Why Solomon the wisest of men who had experience of all creature-comforts after much triall of them all concludes Vanity of Vanities all is Vanity Eccles. 1.2 See Mr. Cottons Commentary on Ecclesiastes Downams Warfar lib. 2. cap. 8 9 10. p. 466 467 c. Doctor Reynolds Vanity of the Creature Mr. Henry Smiths Sermon on Ecclesiast 1 2. Sibbs Cordialls Serm. 18. on 1 Sam. 19.3 4. Edit 1. Papillon on the Passions cap. 3. 2. Riches are called Snares 1 Tim. 6.9 though in themselves they are good and the blessings of God yet accidentally by reason of mans corruption they become dangerous Snares to many and the occasion of theiâ— ruine as we see in Pharaoh Ieroboam Rehoboam Nebuchanezzar Darius Nabal Iesurum Deut. 32.15 Herod Dives how Proud Luxurious Unmercifull Luke 16. The poor men were bad in Ieremies time but the rich were far worse Ier. 5.4 5. and usually when we have most of the Creature God hath least of us Iob 21.7 to 17. Ier. 2.31 Hos. 4.7 13.6 Psal. 73.6 7 8. as they were increased viz. in number riches and all manner of blessings so they sinned against God and according to their Pastures they were filled and their heart was exalted not in duty and thankfulnesse but in Pride and forgetfulnesse How many whilest poor and low were active and zealous men but the higher they have been promoted like a Pope which I have read of the worse they have been when the Church was most persecuted it flourisht most Plures efficimur quoties metimur said Tertullian And when Constantine bestowed great preferments on the Church a Voyce was heard in the Ayer saying Hodie venenum fun ditur in Ecclesiam Now is the Church poysoned Riot and Pride usually attend Riches Hence that Caveat 2 Tim. 6.17 Charge them that are rich that they be not high-minded implying that rich men are apt to be so Riches to a wicked man are like a sword in a mad mans hand with which he doth much mischiefe He 's the more able to oppresse and Tyrannize over his brethren Psal. 52.2.7 Bulls and Beares when they are fat and full grow fierce and man-kin Since therefore riches are such dangerous snares we should rather fear them then desire them considering how many great men yea and good men have fallen by them 3. Riches are called Thornes 1. As those choak the seed that 's sowen they overtop it and drop upon it So the inordinate cares of the World choak the good seed of the Word that it cannot prosper in our soules Mat. 13.22 Luke 8.14 2. Thornes are noysome unprofitable things so
Temporall blessings with Spirituall ones and though you be not so greatly blest in earthly places as others are yet he can bless you in Heavenly places Eph. 1.3 6. He can and will provide even Temporalls for thee and thine so far as shall be for thy good and will work Miracles rather then such as fear him shall want We have an excellent instance 2 Kings 4.1 2 c. the dead Prophet was a man that feared God and served him in his generation he durst not Temporize as did those false Prophets which sate at Iezabels Table but chose rather to dye in debt and leave his children in extream poverty then to use any indirect means to get out of debt Now see the goodness of God rather then such a mans wife and children shall want the Prophet Elish◠shall work a miracle for their supply and comfort Verse 7. Go sell the Oyle and pay thy debts and live thou and thy children on the rest So tender is God over his and so carefull to succour them in their extremities God can and when he sees it good for his he will raise the poor out of the dust and set them with the Rulers of his people we have a notable Example in our own Histories of the Lord Thomas Cromwel who was at first but a Black-Smiths sonne then a souldier at the sacking of Rome after that Cardinal Woolsies Favorite then Earle of Essex and Counsellor to King Henry the Eighth 7. Thy poverty cannot separate thee from Christ Rom. 8.35 nor barre thee from heaven Christ and his Apostles and Lazarus were poor yet are now in heaven and so are those poor Martyrs that wandred up and down destitute afflicted tormented Heb. 11.37 Now he that would attain this rare Jewel of contentment and so be freed from Covetousness must labour for Reall Godlinesse 1 Tim. 6.6 For 1. This will convince us of the Vanity of the Creature 2. 'T will teach us to deny our selves our own wit and will and to resign our selves unto Gods disposing what ever God doth with him yet he is silent still let God raise him or ruine him make him or marre him his soul keeps silence unto God still Psal. 62.5 he doth not only forbear murmuring speeches but even his soul is silent 3. Piety purgeth out those ill humours of Pride Passion Envie Emulation c. and so calms and quiets the soul. 4. Godliness will teach us to set light by the Censures of others That which disquiets many is the censures and reproaches of the wicked but a gracious soul that is little and low in his own eyes will not be troubled to be little in the eyes of others He can never live quietly and contentedly that hath not learned to bear the slightings and contempts of the wicked with an holy disdain Paul esteems it a very small matter to be judged of man 1 Cor. 4.3 q. d. This is but mans day and mans censure and mans judgement but I expect another day when the judgements of men shall be reviewed and judged again 5. Godliness will make us love God and love will bear all things patiently and contentedly Love thinks no evill 1 Cor. 13.5 it hath not hard conceits of God it takes not his acts and dispensations in an ill sense but seeth all workiug together for good 1. If any would see more against Covetousness let him peruse Doctor Preston on Colos. 3.5 Mr. Fenner on Philip. 3.19 Papillon on the Passions chap. 18. Capel on Tentat P. 3. c. 3. p. 289 c. D. Stoughton on Luke 12.15 Downams warfar p. 430. to 916. Mr. Ier. Dyke's Serm. on Luke 12.15 Printed 1652. Mr. Clerks Mirror cap. 33. Edit 3. Mr. Burroughs on Psal. 17.14 The misery of those that have their portion in this life and on Phil. 3.19 2. If for Contentment See Mr. Henry Smith's Serm. on 1 Tim. 6.6 Mr. Burroughs Rare Jewell of contentment Mr. Hen. Mason D. Ier. Taylor 's Rules of Holy Living chap. 2. Sect. 6. D. Sibbs Cordialls on Phil. 4.11 12. Downams Warfar l. 2. c. 19 c. 3. Boasters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A second Branch that sprouts from that accursed Root of Self-love is Boasting This sin is fitly linked to the former for when men by covetous Practises have gained Riches then they begin to boast and glory in them Prov. 18.11 1 Tim. 6.17 because of the supposed good which they think riches will procure them as Friends Honours Fine Cloaths Fine Buildings The Lord foresaw this and therefore hath forbidden all glorying in Riches and commands us onely to glory in him who is our Life our Light our Sun our Shield and exceeding great Reward Ier. 9.23 The Greek word is diversly rendred yet all tend to one and the same thing and are coincident for he that is a Boaster is usually a Vain-glorious lofty insolent arrogant man it notes one that is inordinately lifted up with an high esteem and admiration of his owne supposed or reall excellencies and thereupon arrogates and assumes more to himself then is meet or one that boasts of the Learning Vertues Power Riches which he hath not and brags of Acts which he never did Such we call Thrasones milites gloriosos vain-glorious Thraso's The proud man boasts of what he hath and the Boaster braggs of what he hath not This Vice is opposed by Aquinas and othets to Verity and in proper speaking it consists in Words rather then in the Heart for as Pride in exact and proper speaking hath relation to the heart rather then the words so this sin of boasting hath relation to our words rather then our hearts so that this sin is the daughter of Pride and though by an Hysterosis it be placed here before it yet Rom. 1-30 Pride is set immediately before Boasting as the proper root of it for when Pride lyeth hid in the heart it shewes it self by arrogant boastings and high flowen words Quest. Doth the Scripture condemn all kinds of Boasting and is it unlawfull in any case to Boast Answ. We must distinguish of Boasting There is 1. A Religious Boasting 2. A Necessary Boasting 3. A Vain-glorious Boasting 4. A Diabolical Boasting 1. The Scripture mentions a Pious and Religious Boasting when the soul makes her boast of God Psal. 34.2 whilest others are boasting of their Riches and Babels which they have built a gracious soul triumphs in God as if it had found some great spoyles and rich Treasure Psal. 27.1 2 3. So Paul having a holy confidence in Christs merits Glories therein Rom. 8.37 38. So he Glories in his sufferings for Christ. Gal. 6.14 and all Believers glory in their tribulations for him Rom. 5.3 So Paul glories in the Prosperity of Gods people 2 Cor. 7.4.14 and 2.9.2 and 2.2.16 17. This is comendable Boasting and is commanded Ier. 9.24 Isay 41.16 and 45.25 1 Cor. 1.31 and 2.10.17 he that Glories must glory in the Lord he dares not sacrifice to
shew all they have when the rich Marchant makes but a small shew of that whereof he hath great plenty within The worst mettle rings loudest and the emptiest eares of corn stand highest Labour therefore for the contrary grace of Modesty whose excelleâ—cy you may find in that usefull Peace Mr. Robinsons Essayes Observation 58. p. 511. 4. Proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a third branch of Self-love viz. Pride in Heart As arrogant Boasters shew their Pride by their words so these have it in their hearts and shew it in their actions by contemning others and exalting themselves This sin is the daughter of Covetousness Hence the Apostle would have rich men take heed of being High-minded 1 Tim. 6.17 thereby implying that Riches are apt to engender pride Proud persons are like to Oyle which loves to be above in their own conceits they are wiser than all the world besides And is not this the Master-sin of this last and loose age of the world when did pride ever more abound in City and Country in Body and Soule in Heart Head Haire Habit In Gestures Vestures Words Works what Painting Poudring Patching Spotting and Blotting themselves How are men loaded and bedawbed with Variety of Ribbons before and behind above and beneath with yellow red black blew they have more colours then the Rain-bow and are more like Morrice-dancers then Professors These fantastick garbs argue fantastick hearts They say to their fine cloaths as Saul said to Samuel Honour me before the people to this end every finger must have a Ring and every joynt a Jewell what sad Bills of Indictment will one day be put up against such persons Imprimis 20 l. for brave cloathes but not 20 s. for a pious use Item 10 l. for Gold and Silver lace but not 10 s. for the poor Item 5 l. for Gew-gaws and Ribbons but not 5 s. for the needy Item 20 s. for a pair of silver-laced shoes and scarce 20 d. to the poor How will these one day curse themselves for their folly and cry out when 't is too late What hath pride profited us and what comfort yea what discomfort have these Vanities brought upon us Be wise now therefore in time and Honour the Lord with your Riches which is the best way to keep and increase them but waste them not on your lusts lest you loose them Hos. 2.8 9. The plainnesse of former times will condemn our Vanity the very trimming that some in our dayes wear would have bought our ancient Kings a whole suit of apparell Our Chronicles tell us that William Rufus who in his time was accounted sumptuous in apparell when his Chamberlain had brought him a pair of Breeches and he demanding what they cost it was answered 3 s. The King bad him be gone and bring him a pair of a Mark price Heu prisca simplicitas Whither is our ancient Simplicity fled 2. For spirituall pride which is the worst sort of pride as fighting more directly against God who is a Spirit when did it more abound then at this day There is amongst us 1. Superbia de Religione men are proud of their religious duties as the Pharises were 2. There is Superbia in Religione Religious duties are proudly performed amongst us 3. Superbia cum Religione Pride conjoyned with Religion the Professors of Religion are men of proud lives and haughty spirits and this is the very Mother of all those Hell-sprung Heresies which have of late overspread the Land Make a man proud and he will quickly be erroneous 1 Tim. 6.3 4. Simon Magus that great Haeresiarch was a very proud man his picture had the Inscription Simoni Sancto Deo Arrius also that Arch-Heretick was notorious for Pride The Gnosticks of old conceited that they knew more then all the world besides boasting that God had made them of his privy Counnsell and had revealed those secrets to them which others knew not this is the song of our Quakers now but none were a greater scandall to Religion then these Gnosticks 'T is spiritual Pride which is the Root of all that separation and Semi-separation of all those Divisions and Subdivisions which are amongst us The proud Pharises were great Separatists Men of late have gotten very high conceits of themselves they say even to the reall Churches of God stand off for we are holier then you They are so afraid of Popularity that they run themselves into Singularity Young Ministers are much to be blamed for their Pride and Self-conceitednesse every Novice now thinks himself wiser then the aged Pious experienced Ministers of the Land yea then all the Churches of Christ in the world I had almost said then Christ himself These want a Rod I mean the Discipliâ—e of Christ to curb their exorbitancies 'T is spirituall pride which makes so many boast of their perfections when he that hath but half an eye may see their grosse imperfections ' T is this sin which makes so many to transgresse the bounds of their callings and to become Teachers when themselves had need to be taught the fundamentalls of Religion These are wiser in their own conceits then seven men that can render a reason Prov. 26.16 though they were the seven wise men of Greece yet were they all but fooles to them They know more by the the Spirit of which they boast they never boast of their learning I cannot blame them they are loaded with so little of it then their betters can know by twenty years study who yet have a greater measure of the spirit then they The people of England were never poorer and prouder then at this day even now when the Lord is beating us for our pride and is staining the pride of all our glory and hath brought into contempt the Honourable of the earth Isai 23.9 yet such is the height of our rebellion that we sin under the Rod and are the worse for beating when the body swells 't is a sign it is diseased the Tympany of pride which is now in the land is a sad symptom that all is not well with us I wish our State Physitians and Spirituall-Physitians may see to it betimes before the disease become Chronicall and incurable 3. That inundation and overflowing of all manner of sin too clearely shewes the pride of the land There is a kind of tacite interpretative pride in every sin for in sinning we prefer our own wills before Gods will and seek to please and advance our selves rather then God Pride affronts God it stops the eare against his commands and will not suffer mon to submit their necks to Gods yoak Ier. 13 15 17. and 2.31 Hence sin is called a despising and contempt of God 2 Sam. 12.9 10. The voluptuous man saith God shall not rule over me and the worldling saith He 'l not leave his profit to be commanded by him and every rebellious sinner stands it out against God and saith We will not have him
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
rent then whole clothes and scarce a whole garment to be found amongst us 2. Let us shew our dislike of blasphemy by reproving the broachers of it This is the greatest love that we can shew them Hence we are commanded not to hate our Brother but rebuking to rebuke him i. e. freely plainly soundly and sincerely Levit. 19.17 The converted Thief reproves his fellow for blasphemy Luke 23.39 40. So when the Devill began to utter blasphemy and to challenge all the world for his own and began to call for worship our Saviour cuts him short and in a holy detestation bids him begone for he would reason no longer with him Matth. 4.10 yet if we perceive that men are incorrigible and incurable Prudence must be used we may not give holy things to dogs which will but rend us for our pains Mat. 7.6 reprove not such lest you increase the flame instead of quenching it This was one Reason why Hezekiah commanded his Commissioners when they heard the blasphemous Menaces of Rabsheka not to answer a word deeming it in vain to make any Reply when it would but incite him to further rage Isay 36.21 But where we see any to be teachable or Tractable and may be wonne by our Reproofes of those let us take compassion pulling them out of this flame They will one day blesse God for you as David did for Abigail when she stopt him in a way of sin 1 Sam. 25.32 33. 3. Let all that professe Religion be exact and circumspect in all their wayes and walking lest they cause the Name of God to be blasphemed The world is apt to accuse us withouâ— a cause as the Devil did Iob and to call us blasphemers as Iezabell did Naboth 1 Kings 21.10.13 and the Pharises Christ. Matth. 9.3 Iohn 10.33 and the Jewes Steven Acts 6.11 13. when themselves were the persons guilty of that crime So those Hypocrites that called themselves Jewes and seemed to worship God when they were the Synagogue of Satan and worshipt the Devill yet could blaspheme and revile the true Saints Revel 2 9. A spot in fine Cambrick is soon seen and one dead flye marres a whole boxe of pretious oyntment when a hundred may fall into a barrell of pitch and no body regards it The sinnes of a David will quickly cause Gods Name to be blasphemed and therefore Gods hand vvas sharp upon him and upon the Jewes rather then the Gentiles Ram. 2.9.24 Hence the Apostle exhorts Wives and Servants to walk as becomes the Gospel that the Name of God be not blasphemed Titus 2.5 1 Tim. 6.1 Some are afraid of blasphemous words but how many live blasphemous lives they praise God with their words and reproach him with their covetous cruell unrighteous conversations These are botches in Christianity Let the falls of others make us fear when Cedars fall let the Firre-tree howle Zach. 11.2 The Falling-sicknesse was never so common as now One falls to Atheisme another to Papisme one falls to Quakerisme and another to Rantisme How many professors that could have pull'd out their eyes to have done us good formerly yet now be ready to pull out their Ministers eyes Many that prayed and prized Ordinances formerly yet now have cast off all and are become scandalous both in their Practice and in their Principles This is a Lamentation and should be to us all matter of Lamentation for this our eyes should run down with Tears even for the slain in a spirituall sense of the daughter of Gods people Ier. 9.9 4. Instead of blaspheming get a habit of good speaking God loves to do good to those that speak good of his Name As in our hearts we should have High and Reverentiall thoughts of God so with our words we should Blesse him that is the proper use and end of the Tongue Psal. 51 15. Iames 3.9 with the Tongue we bless and praise God declaratively and God blesseth us imparatively and this is the advantage a man hath above other creatures that we can be distinct and explicite in Gods praise Psalm 145.10 all thy works praise thee and thy Saints shall blesse thee The creatures offer the matter but the Saints publish it their Tongue is as the Pen of a ready Writer to set forth Gods praise Psal. 45.2 Hence our Tongue is called our Glory Psal. 16.9 and 30.13 and 57.9 Gen. 49.6 what David calls his Glory the Apostle applyes to the Tongue Acts 2.26 because with it we should praise and glorify God Let your words be alwayes modest and Gracious The Jewes were so carefull of their speeches and so abhorred blasphemy that they would not name the word but by an Antiphrasis and Euphemisme they called it by the contrary and oft put the word Blessing for cursing and blaspheming and this did not only holy Iob 1.5 but even wicked Iezabel 1 King 21.10 Iobs wife Iob 2.9 yea the devil himself Iob 1.11 we should Answer all Satans Temptations this way as pious and couragious Polycarp did the Pro-Consul who bid him deny and blaspheme Christ and he should live He sweetly answered Fourscore and six years have I served Christ neither hath he ever offended me in any thing how then can I revile my King that hath thus kept me It had been good for wicked men if they had never any Tongues rather then to abuse them to the dishonour of that God that gave them Now since the sin of Blasphemy is Epidemical and very common in the land I shall set down some considerations against it 1. Consider that the sinne of Blasphemy is one of the highest and most horrid sins in the world Some sinnes are more directly and immediately against mens own persons as idleness prodigality c. some are against other mens persons as coveting lying slandering but the Blasphemer fights directly against God Other sinners strike at God but this pierceth him and strikes through his name with his maledictions execrations and therefore God will have him stricken dead Levit. 24.10 11. Isay 36.6 Hab. 3.14 2. 'T is an high contempt of of God 't is a desperate flying in his face and charging him with folly cruelty and Tyranny Iob 1. ult This provokes God to wrath so that he beares not with blasphemers as he doth with other sinners but cuâ—s them off more speedily as a people ripe for ruine 3. It argues the highest Ingratitude in the world For a man like a mad dog to fly in the face of his Master who keeps and feeds him and to use that Heart and Tongue which God made for his praise to the dispraise and disparagement of his Creator to load him with injuries who every day loads us with mercies and to curse him who blesseth us What greater Ingratitude These crucify Christ afresh to themselves Hâ—b 6.6 and are in a worse condition then many of those who did actually crucify him for they did it ignorantly but these willfully against light and
24. Greenhill on Ezekiel 16.49 D. Hammonds Practical Catechisme l. 3. Sect. 3. Boltons Directions for walking p. 195. Mr. Clerks Mirrour cap. 1.61 Edit 3. 2. As for Intemperance in Drinking it never abounded more It hath debased our Nobility stained our Gentry beggered the Yeomandry polluted the Nation and made the earth to groan under us so that it would as fain be deliver'd of us as a woman with child would of her birth what place what city what Town or Village what Market or meeting what feasts or faires that are not defiled with Drunkenness we may take up the Prophets complaint Isay 28.8 all places are full of vomiting and filthinesse vomiting is one of the beastly fruits of Drunkenness so that there is no place cleare We have Drunkards of all sorts and Sexes High and Low Rich and Poor Old and Young Men and Women Gentlemen and Beggars 1. The universality of a sin is a sad and sure fore-runner of judgement When sin growes Nationall it brings Nationall judgements as we see in Germany the floods of Drunkenness and Excess have brought upon them floods of calamity and War So that as the Lord said sometime to his people Ier. 7.12 Go to my place at Shiloh where I set my Name at the first and see what I have done to it for the wickednesse of my people So may he say to England Go to my place in Germany and see what I have done to them for their Drunkenness and riot and let their falls make you to fear When All the Old Word was given up to excess eating and drinking like beasts then came the flood Matth. 24.38 when All Sodom was given to uncleanness then came fire and consumed them When the people of Israel assemble themselves by Troops to harlots houses then God visits them with his judgements Ierem. 7.5 1. When great men are given to sin that hastens wrath They draw many away by their lewd Example like great Cedars when they fall many branches fall with them Hence the Lord forbids excess of wine to Rulers lest they should forget the Law and so pervert judgement Prov. 31.45 The houses of many Gentlemen that should have been Bethels houses of God are become Beth-avens houses of vanity and iniquity The old Proverb was As drunk as a beggar I wish we might not say as Drunk as a Gentleman an Esquire and Lord c. 2. Are there not some Ministers who by their places are bound to witness against this sin both in life and doctrine that say as those Isay 56. ult Come let us fill our selves with strong drink This made so many erronious Ministers especially in episcopall times Isay 28.7 The Priest and the Prophet have erred through wine This clouds the understanding darkens the mind robs men of Reason and turns them into beasts Hence the Lord forbad the Priest and Levite the use of wine and strong drink upon pain of death when they were to come into the congregation to execute their office Levit. 10.9 why so V. 10 11 that they may put a difference between the Holy and Profane and may be fit to publish all Gods Statutes to his people Hence the Apostle would not have Ministers to be wine-bibbers 1 Tim. 3.3.3 4 5. Titus 1.7 Drunken Ministers be they never so learned are but unsavory salt fitter for the Dung-hill then the Temple and if other Drunkards deserve double punishment in Aristotles judgement first for their Drunkennesse and then for the sin committed in their Drunkennesse what then do drunken Levites deserve But blessed be God we have lived to see that day wherein such Sots are cast out of the service of the Sanctuary 3. We have Drunkards of all Ages old and young many get such Habits of this sin when young that they cannot break them when they are old We have Drunkards of all Trades Drunken Shooe-makers Smiths Naylers c. Drunkards of all Sexes not only Drunken Hosts but Hostesses even women-Drunkards this sin is base and beastly in any but abominable in a woman such danger their chastity 'T is Modesty and Civility Chastity and Temperance that commend a woman Whom Bacchus baths and washeth Venus lightly warms and dries A drunken man I doubt is not honest but a drunken woman without doubt is naught We read but of one drunken woman in all the Scripture and she is called a whore a great whore the mother of harlots Rev. 1.1 2.5 6. 2. Another Aggravation of the Drunkenness of our Time is that it is committed against the greatest Light that ever was in the land Drunkenness is a work of darkness and if men will needs act it the night is the fittest time for such black work So 't was in the Apostles time 1 Thes. 5.7 Those that were drunk were drunk in the night So Acts 2.15 The modest miscreants of those times chusing the darkness and secrecy of the night to cover their filth will rise in judgement against those impudent Noon-day Drunken-Devills of our times who blush not to act their villany in the sight of the Sun and alter the course of nature turning day into night and night into day And if to act it in the light of the Sun be an aggravation oh what is it to act it against the light of the Gospel and that now in an Afflicting time when the Rod lyes upon the Nation for this sin among the rest To sin out of ignorance infirmity and inadvertency may excuse à tanto sed non a toto it may extenuate but it cannot totally excuse But he that sinned presumptuously i. e. wittingly and willfully purposely and proudly desperately and despitefully out of contempt of Gods Law was to be cut off by death so much the phrase imports not only a cutting off by excommunication but a cutting off by the sword of the Magistrate Exod. 31.14 Levit. 17.4 and 20.2 3 4 5. because he did thereby reproach the Lord and did as 't were say that God was not to be regarded nor his judgements worthy of fear Exod. 21.14 Numb 15.30.32 and because Magistrates many times are partiall and negligent in cutting off such presumptuous sinners therefore the Lord himself threatens and undertakes the doing of it Deut. 21.20 21. an obstinate glutton a Drunkard must die for it Quest. But how shall we know a Drunkard Answ. By his Affections Words and Actions 1. By his Affections when mens love and desire is set on strong drink so that they rise early to follow it It may be thou hast no money and so canst not be drunk I but if thy heart be set upon the sin thou art a Drunkard for God judgeth of us by our Affections and not by our Actions that we are which we resolve and desire to be whether it be good or evill Then a man lives in a sinne when he loves it though he do not or cannot act it 2. By a mans talk out of the abundance of
cap. This Text I may call the Drunkards Looking-glasse wherein they may see the woe and sorrow that attends them To whom is woe to whom is sorrow i. e. who draw all manner of sorrow upon soul and body but drunkards They meet to be merry but the end of such mirth is heavinesse It 's dear bought that hath so many curses attending it What madness is it for a few moments of pleasures here to endure eternity of sorrow hereafter Fur the enjoyment of a little wine here to drink the Vialls of Gods wrath and lye in Seas of misery for ever 2. To whom is strife and wounds without a cause q. d. Drunkenness breeds contention quarrelling and needless wounds 3. It hurts the Body and brings Diseases Rheumes Dropsies Apoplexies and Redness of eyes by reason of abundance of hot humours How many have shortned their dayes and extinguisht the Radicall moysture much water poured on a little flame doth soon extinguish it This makes even Kings sick Hos. 7.5.2 Verse 30. Solomon tells us how we may know a Drunkard 1. He loves to tarry at the wine he spends houres dayes and years at it 't is his Trade and Calling 2. He goes and seeks mixt wine q. d. He goes from house to house to inquire after the strongest Liquor 3. But how may we shun Drunkenness V. 31. look not on the wine when 't is red i. e. Shun the occasions and allurements to this sin set a watch over your eye and stay the beginnings of it 4. What hurt will it bring upon us V. 32. In the end 't will bite like a Serpent q. d. Though for a time it may seem pleasant yet at last 't will sting thee very sore it will bring upon thee troubles Internall Externall Eternall Wherefore fly from it as from a Serpent 2. 'T will hurt the soul and fill it full of noysome Lusts. The soul is the best and noblest part which if corrupted becomes the worst V. 33. It breeds adultery and lust Thine eyes shall behold strange women i. e. Harlots Drunkenness and Whoring oft go together A belly filled with wine foameth out filthiness Rom 13.13 Lot though a holy man yet addes Incest to his Drunkenness And though Adulterers are not Drunkards yet there are few Drunkards but are Adulterers V. 33. It breeds evill speeches Thy heart shall utter perverse things i. e. preposterous foolish filthy matters V 34. It makes men stupid and fearless secure and careless in the greatest dangers He 's as one that sleeps on the top of a Mast in the midst of the Sea Though he be in great and continuall danger yet he 's insensible of it He 's in great danger that sleeps in the midst of the Sea for he 's soon overwhelmed with waves and he 's like to fall suddenly that sleeps in the top of a Mast yet such is the Drunkards Lethargy that he cannot feel when he is stricken nor know when he is beaten V. 35. which is the height of misery it makes men desperate incorrigible and incurable They become impudent in sin those sins which men tremble to commit when sober yet they 'l venture on when drunk I will seek it yet again saith the habituated Drunkard q. d. Notwithstanding all these dangers and mischiefs I will not leave my drunkenness As perseverance in goodness in despight of all opposition is the height of goodness so perseverance in wickedness in despight of Judgements is the height of wickedness That 's our misery which attends on drunkenness that it 's usually accompanied with impenitency Hos. 4.11 4. It robs men of their good name Call a man drunkard you need say no more Hence when the Pharises would accuse Christ as a great sinner they call him a Wine bibber Mat. 11.19 of old they were accounted sons of Belial 1 Sam. 1.14 15 16. when Eli thought Hannah mas drunk count not said she thine hand-maid for a daughter of Belial i. e. for a lawless loose disordered person It takes away the man and lays a beast in his room yea it makes a man worse then the Beasts that perish for you cannot force them to drink more then will do them good 5. It wastes and weakens the Estate and so disables men for works of Piety and Mercy Prov. 21.17 He that loveth wine shall not be rich Not he that drinketh wine but he that loves it so as to set his heart upon it such lose both Temporal and Eternal Riches 6. It layes Kingdomes waste Isay 5.11.13 14 15. as a good man is a publick good so such a wicked man especially is a publick evill 7. The loveliness and beauty of Temperance and sobriety should make us loath excess luxury How sweetly doth the sober holy man enjoy himself his soul 's in Peace his house is in Peace his goods are preserved his family is the better for him he 's a blessing and ornament to the place where he dwells His judgement is clear his memory strong his affections regulated he 's fit to pray read hear meditate c. He hath a healthfull body and a comely countenance wise discourse In a word he enjoyes himself and sees God in all the blessings he enjoyes There 's no sin but hath some pretences and so hath this 1. Object Ioseph made his Brethren drunke Answ. That 's false for Ioseph was a holy man and one that feared God and therefore durst not do such a thing for a world God puts a Spirit of ingenuity in the hearts of his people and writes the Law of love there which constraines them to be pure and sober in all their actings and undertakings they are born of God and cannot sin viz. deliberately wilfully and habitually 2. The word Shacar is taken in Scripture in a good sense for a free and liberall use of the creature ad hilaritatem non ad ebrietatem for mirth and not for madness for chearfulness and not for drunkenness So the word is used Hag. 1.6 they shall drink but not to drunkenness i. e. not plentifully So Cant. 5.1 drink ye drink abundantly to an holy inebriation So Ephes. 5.18 be not drunk with wine wherein is excess but be filled with the Spirit q. d. If ye will be drunk let it not be with a bodily carnall divellish drunkenness but let it be with a spiritual holy ebriety do not sip or taste of the Graces of the Spirit but be filled with the spirit of Joy Love Peace Temperance Patience Acts 2.13.15 compared with V. 4. spiritual joy is there likened to wine which revives and quickens dead and drooping spirits So Cant. 1.2 thy love is better then wine This is Crapula sacra The word is likewise used in the New Testament Iohn 2.10 for a more free and liberal use of the Creature for mirth and comfort not for excess and riot God hath given wine to make glad the heart of man Psal. 104.15 and so far as
Now subtle seducers resemble Frxes in 10. particulars 1. The Fox is a very subtle creature so the Churches enemies are subtle Foxes Exod. 1.10 2 Sam. 15.4 Nehem. 6.2 to 10. if Tobiah and Sanballat cannot hinder the work by threatning and force then they put on the Fox skin and try what promises will do They are Wolves but in Sheeps cloathing the better to deceive Matth. 7.15 Dragons but with Lambs horns Revel 13.11 Vipers which hide their teeth in their gummes Matth. 3.8 They are like their father the Devill who is an old Fox having his Methods and Depths as he hath mille nocendi artes a thousand devices to do mischief withall so are these as full of all subtlety as the Devill can make them Acts 13.10 2. 'T is a wild creature and so are these wild unteachable untractable men Nomine tenus Christiani re bellua 3. It s a ravenous creature night and day he 's ravening for his prey he goes from fold to fold making foul spoyle where-ever he comes So these are active to do mischief they run from Parish to Parish making foul havock amongst the flock of Christ doing evill with both hands earnestly Micah 7.3 4. The Foxes skin and out-side is better then his flesh So these Hypocrites have a form and out-side and that 's all within they are full of guile and rapine 5. Foxes love to live in Deserts and Wildernesses where none may disturb them Lam. 5.18 So these delight in ignorant places where there is no light to discover them nor preachers to disturb them 't is the dark places of the earth that are habitations for such Psal. 74.20 6. The Fox is all for it selfe it flayes but never feeds the flock So these feed themselves but destroy the flock Ezek. 13.4 5. 7. 'T is a stinking creature ore ano foetet so these have rotten stinking hearts words and works and when they are dead their memoriall stinks and rots Prov. 10.7 8. It never goeth in a strait path but turns and winds in and out So these go not in the strait path of Gods commands but in the crooked paths of sin and errour Psal. 125.5 Prov. 2.15 Philip. 2.15 like Thieves they keep not the ordinary road but now they are in the way and anon they crosse it 9. When caught in a snare they look pitifully they seem to he gentle whilst in a chain but let them loose and they are Foxes still and none play such Rekes as the tame Fox that hath broke loose and is turned wild again So these when in prison or in distresse they 'l submit recant do any thing but no sooner are they at liberty but they play the Fox again worse then ever 10. It 's an hard thing to catch a Fox especially an old one Birds are caught with chaffe wild beastes in grinnes at annosa vulpes haud capitur laqueo but an old subtle Fox is not so easily caught if you pursue him he hath many holes and dens to hide himselfe in Matth. 8.19 if you lay for him at one hole he hath another to creep out at So these when convinced of their error yet will not be convinced but have their holds and distinctions and evasions to creep out at Now lay all these together Seducers are Sorcerers Thieves Wolves Cheaters Dogs Foxes and the point is clear That seducing Hereticks are very dangerous and may help to take off that plea which many Sectaries make for themselves viz. That those of their way are Holy temperate Religious men Answ. So have many Hereticks been seemingly but pull off the sheep-skin and you shall find a Wolfe under it Thus Arrius Pelagius Laelius and Faustus Socinus with Arminius were Satans messengers transformed into the Ministers of Christ. The Devill never deceives more dangerously then when he appeares like an Angell of light 2 Cor. 11.14 nor is he ever more a Devill then when he seems a Saint even those that came to apprehend our Saviour pretended holinesse and feined themselves to be just men Luke 20.20 The Donatists seemed pure in their own eyes yet held desperate Doctrines The Anabaptists in Germany pretended they were Saints yet at last proved to be fire-brands The glosse of Profession without sincerity will soon fade as we see in the Scribes and Pharises and in the Monks Nuns Hermites and many Sectaries of our time 'T is a sign men are unsound when they Trumpet out their own abilities Sanctity Sufferings Strictnesse that they may get the more followers Rom. 16.18 the Apostle there gives us two marks of false Prophets 1. They give out that they are the servants of Christ but saith the Apostle they serve not Christ but seek themselves 2. They have fine words and fair speeches to deceive the simple out of their mouth comes nothing but Gentlenesse Meeknesse Love Liberty Free-Grace that one would think that God and goodnesse were even confined to their lips This Sanctus Satanas this white Devill hath deluded many Many follow such as Asoloms followers did him in the simplicity of their hearts But if you will walk wisely and safely you must live by Rule not by Example To the Law and to the Testimony Isay 8.20 The Bereans judged of Pauls doctrine by comparing it with the Scripture and not by Pauls life Acts 17.11 Let mens lives be never so seemingly pious and Angelicall if they bring not purity of doctrine with it count them accursed Gal. 1.8 9. yet how many are carried away with the bare names of men chusing rather to erre with them then to speak truth with others Whereas we should not pinne our Faith on another mans sleeve because we know not whither he may carry it The best men are yet but men still and have too often their failings and observable imperfections They know but in part they believe but in part and they are sanctified but in part and therefore the best may erre and be deceived 1 Cor. 13.9 Peter an eminent zealous Apostle yet was not in all things imitable nor did he walk up to the truth of the Gospel but by his example which seemed a Law to others he compelled the Gentiles to be circumcised Gal. 2.11.13 14. and Christ called him Satan Matth. 16.23 Origen Tertullian Austin Apollinaris all learned men yet had their naevos and failings Let us therefore take heed how we have mens Persons Parts or Performances in too great admiration Love them we may but not Idolize them prize them for their gifts and graces but prize the truth above them all though they be never so great or good 'T is great folly to promise our selves more from the creature then ever we shall find in them 5. Observe That false Prophets may be known Hence the Lord gives us here so many Characters and Notes of them And since the land swarms with such I shall give you twenty marks by which you may know them and the better shun them 1. The
7 8. See Mr. Edwards his Antap. p. 124. c. Edit 2. Mr. Cawdry against Independency And the Vindication of the Presbyterian Government by the Provinciall Assembly of London Nov. 2. 1649. Mr. Baily's Disswasive 1. P. Chapt. 9 10. p. 181. c. The Government of the the Church of Scotland V. the Preface c. Printed 1647. Spanhemeus his Epistle against Independency Rutherfords Plea for and His Divine Right of Presbyteries Mr. Marshals Serm. for Unity on Rom. 12.4 p. 24 25. calls Independency a great Schisme VERSE 9. But they shall proceed no further for their folly shall be manifest to all mâ—n as theirs also was The Geneva thus But they shall prevaile no longer for their madnesse shall be evident unto all men as theirs also was THe Apostle comes now to conclude this Period with a consolatory Epiphonema and with this cordiall and comfortable promise he encourageth Timothy and in him all the faithfull Ministers of the Gospel successively to the end of the world against those discouragements which they should meet withall from the Impostors and Seducers of the last times That they may not be despondent he assures them of the good issue and comfortable event of these trialls to this end first he tells them that God will put a bar to the proceedings of these false Teahers and stop them in their Career that they shall proceed no further though their desire be still to do mischief yet God by his Almighty power will so chain and restrain them that they shall proceed no further Truth shall get the upper hand and shall hinder their prevailing by the discovery of their folly and madnesse so that albeit there may be a remnant left yet the rout shall be broken and the remainder shall moulder away daily more and more and as the house of David grew stronger and stronger so the house of Saul shall grow weaker and weaker Qâ—est But how can this agree with verse 13. where the Apostle sayes that wicked men and Seducers shall grow wâ—rse and worse deceiving and being deceived yet here he saith they shall proceed no further Answ. To omit those 4 or 5. frivolous conjectures confuted by Estius on the place I answer when the Apostle sayes evill men shall proceed no further and their folly shall be made known to all these are Hyperbolical speeches and must not be taken simply as they are spoken as if there should be no more seducing or seducers or as if their folly should be made so manifest to all the world that all should leave them such an exposition would make the Apostle to contradict himself and is directly contrary to the current of the Scripture But the drift of the Apostle is this viz. To animate the faithfull Ministers in their war against seducers and that upon this account because their labour shall not be in vain but God will blesse it with successe against the enemies of his truth yea by their Preaching the fraud and falshood of those false Prophets should be so plainly discovered to the world that their folly should be openly knowne and many seeing the errour of their wayes shall leave them though some should still be blinded and deluded by them yet God will open the eyes of his Elect especially that they shall see their delusions and shun them in vain is the net laid in the sight of a bird Prov. 1.17 and though God may suffer these deceivers for a time to prevaile till they come ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their height yet then they shall surely and suddenly come down that Gods glory may be the more perspicuous in their greater downfalls Now lest any should grow secure and think that when they have supprest some deceivers their work is done the Apostle tells us Verse 13. there will be seducers still and some shall be seduced by them therefore we had need to watch for no sooner is one Heresie knockt down but two are ready to arise in its stead So that both these Verses are usefull the one to comfort us the other to Caution and Quicken us 2. They shall proceed no further viz. in their hypocritical jugling practises for they shall be all laid plain and naked to the world so that he which runs may read them which brings me to the second particular viz. the Manner How or the Meanes by which the Lord will effect their downfall viz. by the manifestation of their folly or madnesse rather as some Translations accordiug to the Originall render it for though the word signifie folly yet properly it signifies one that hath lost his mind and right wits and is therefore rendred madnesse Luke 6.11 but our Translation following the Vulgar Latine renders it folly This their folly and madnesse or foolish madnesse shall be discovered to their confusion Gods usuall method is first to make such Impostors naked and then desolate Rev. 17.16 First he discovers their juglings and then he makes them abhorred Hypocrites seldome passe undiscovered before they dye Though at first arising Hereticks may get applause as Simon Magus who was counted for some great man and may have many followers so that they seem to carry all before them yet such Meteors last not long God discovers and discards them so that their end is miserable and igdnominious Ier. 28.15 16. and 29.21 22 23 31 32. Though this Gangreene may creep yet shall it not so spread as to corrupt the whole Church of God they shall not be able to deceive Gods Elect in whose hearts God hath written his Law and against whom the gates of hell shall not prevaile Quest. How is the folly of these Heresiarchs said to be made known to all when many are still mislead by them Answ. The word All is not here taken collectively for all the world for it lyes and will lye in blindnesse and wickednesse But all must be taken distributively for some of all sorts as is frequent in Scripture where by a Synecdoche generis All is oft put for Many and especially for all the Elect. So Rom. 5. All in the 18. verse is called Many in the 19. So 2 Pet. 3.9 q. d. Many that before were abused and mislead shall by the Light of the word so clearly see the folly and falshood of these Impostors that they shall forsake them And if any shall be so besotted as still to follow them they shall sin against Light and conviction to their greater ruine 3. He confirms the downfall of these Impostors by an Argument drawn à Pari from the Example of those Magicians which opposed Moses in Egypt q. d. As God discovered the Folly and Madnesse of Iannes and Iambres in opposing Moses and Aaron when the rod of Aaron devoured the rods of the Magicians Exod. 7 12. and when they could not make a louse which is the smallest and basest of creatures Exod. 8.18 19. this tended much to their confusion and made the folly of those
is taken out first 't is all black bâ—t stay till it 's finisht and furbisht and then it 's beautiful The Lord hath been doing a great work in England for many years past his wayes have been in the clouds and where we are yet whether at the borders of Canaan or going into the Wilderness again we cannot tell it will be our wisedome by Prayer and Patience to wait on the Lord and then in the conclusion we shall see that all things shall work together for good unto Gods people Rom. 8.28 VERSE 10 11 12. But thou hast fully known my Doctrine manner of life purpose Faith Long-suffering Charity Patience Persecutions afflictions which came to me at Antioch at Iconium at Lystra what persecutions I endured but out of them all the Lord delivered me Yea and all that will live godly in Iesus Christ shall suffer persecution WEE are now come to the Second Part and Period of this Chapter wherein the Apostle prescribes the Meanes how Timothy and all the godly may be preserved against Seducers and their Seducements viz. 1. By imitating aâ—d confirming thmselves to Pauls 1. Doctrine 2. Conversation 3. Purpose 4. Faith 5. Long-suffering 6. Love 7. Patience 8. Persecutions 9. Afflictions 2. By considering Gods sore judgements on Seducers how they are given up to a Reprobate sense increasing still in all kinds of wickednesse Verse 13. 3. By a constant adhering to the Scriptures Verse 14 15. But thou hast fully known my Doctrine Lest Timothy should be drawn aside by the subtleties of seducers Paul propounds his own example to him as a pattern for his imitation and so much the rather because Timothy had experimentally known the truth of his doctrine and the sincerity of his conversation both in Doing and Suffering for Christ. Now since we are more easily led by Presidents then by Precepts the Apostle propounds his own example for our imitation wherein we have the lively pattern and Pourtraiture of a faithfull Pastour whose office it is not only to preach sound doctrine but also to practise what he preacheth in his own life that so he may be able to speak from the heart to the hearts of his people and may not bring his food as birds do to their young ones in their Beakes not in their Breasts The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphaticall and signifies not a a simple single notionall knowledge but a singular peculiar intimate experimental knowledge of the secrets counsells and conversation of a man So the word is used Luke 1.3 it seemed good to me having had perfect understanding of things Luke being guided by the speciall instinct and direction of Gods Spirit had full and infallible knowledge of the things which he writ So Timothy did not barely know but as our Translations render it he fully knew the doctrines vertues of Paul and therefore none more fit to follow his Example q. d. O my beloved Son Timothy there is none that knoweth me better then thou Thou throughly knowest not onely what I have taught did and suffered but also how I was minded and disposed Thou knowest what my will and desire was my Faith Love Patience and Perseverance are not hid from thee thou being an Eye-witnesse and inseparable companion to me in many of my afflictions wherefore since the time of my departure is at hand and I must shortly be offered up as a sacrifice by my Martyrdom for Christ I now expect all those things from thee which a tender Father may expect from his beloved Son or a carefâ—ll Master from his obedient Schollar 1. Observe In that Paul propounds his own Example for Timothy to consider and follow That the Pious Example of the godly must be imitated by us Younger Ministers especially must observe the doctrine and conversation the pious wayes and walking of the elder and graver Ministers and must follow them Aged Paul propounds his vertues to young Timothy for imitation Many young men praise the gravity solidity wisdome industry mortification and self-deniall of ancient Ministers but they do not follow them They deal by them as the world doth by Honesty they praise it but they never practise it Probitas laudatur alget Juven As Gedeon said to his souldiers Iudg. 7.17 look upon me and do likewise so you that are young and unsetled rash and conceited look upon the Doctrine Discipline Haire Habit wayes and works of the Holy and the Grave follow them now you are young and then you will be good long Great is the power of the Example of superiours when one praised the Lacedemonian souldiers for being so orderly who before had been so injurious one of them answered No the praise is not ours that we are thus changed for we are the same men still but we have now another Captain and he it is that ordereth us How oft doth God command us to follow our faithfull Guides Heb. 13.7 1 Cor. 4.16 Philip. 4.9 Iames 5.10 and commends it 1 Thes. 1.6 As we must follow Christ so we must follow all the Saints Prophets Apostles Martyrs c. So far as they follow Christ. God hath set them before us as our Copy to write by and our Pattern to live by and we must answer not only for sinning against the light of the word but against the light of good Example also It will be one day said you had such and such to go before you in Paths of Piety and yet you would not follow The faithfull are called witnesses Heb. 12.1 Rev. 12. now if we walk contrary to their light they will witness against us as Noah and Lot did against the sinners of their age but if we walk answerable to their Light they 'l witnesse for us Their practice may comfort and confirm us in Gods way they declare the possibility of obtaining such a grace and make it thereby the more easie when we have seen it done before us If a man have a Torch to light him in a dark and dangerous path how glad is he the godly shine like lights in the midst of a crooked generation Phil. 2.15 16. their life is a Commentary on the Scripture Now since the nature of man is apter to be guided by Example then Precept and to live non ad rationem sed ad similitudinem therefore God hath prepared abundance of glorious examples for our imitation and thus the Saints that are now at rest and triumphant in glory their lives are to be our Looking-glasses to dresse our selves by our Compasse to saile by and our Pillar of a cloud to walk by Object But doth not the Scripture propound Christ as our pattern for our Imitation Matth. 11.29 1 Pet. 2.21 Answ. Christ is a Pattern of Patterns he 's instead of a thousand Examples he 's an Example that had no sin in him so that we may and must follow him in his Morall Vertues absolutely other patterns be imperfect and defective but Christ
people using all means both by an holy inoffensive life and sound doctrine to win them to God this is our crown and rejoycing 2. Cor. 1.12 2. Take it for saving faith and so this Grace is very nessary for a Minister that he may constantly and couragiously go on with his work being hereby assured 1. Of Acceptation hereby assured 2. Protection hereby assured 3. Remuneration 1. Of acceptation both of his person and performances in Christ. Ephes. 1.6 2. Of protection in all his ways Christ holds his stars in his right hand which shews his special love and tender care over them Rev. 2.1 as we are exposed to greater tentation so we are under more special protection 3. Of Remuneration ánd reward Isay 49.4 5. though the Labans of the world change our wages ten times yet our reward is with the Lord. 5. Long-suffering Lenity and Long-suffering is a vertue which consists in moderating our anger and keeping us from revenge 't is needfull for all men but specially for Ministers who must not presently cast men off as reprobates and dogs but wait when God will give them repentance Hence the Apostle makes this one speciall Qualification of a Minister 2 Tim. 2.24 25. and 4.2 Rigour rather alienates wicked men from the truth and drives them further off instead of winning them but gentlenesse calmnesses and humility melts them and brings them into their right mind Now this Lenity and Long-suffering must be exercised towards all in generall 1. Thes. 5.14 but specially 1. Towards wicked men that are as yet unconverted there is a possibility of their conversion and therefore we must shew all meeknesse towards them remembring what we our selves sometimes were Titus 3. 2 3. 2 Tim. 2.25 26. 2. Towards those that are lapsed and fallen through infirmities Gal. 6.1 1. Thes. 5.14 3. Towards such as differ from us in opinion we must not presently cast off every one that saith not as we say but wait till God shall further enlighten them and discover the truth unto them Philippians 3.15 16. 4. Towards persecutors and open enemies of the truth We must bear and forbear even when many and great wrongs are done unto us Hence Christ prayed for those that crucified him and Steven for those that stoned him and Paul for such as persecuted him he was not enraged with anger against them nor did he raise tumults or seek revenge but he takes all quietly and resists opposers with a raise heroick yet calm spirit 1. This will make us like unto God who is slow to anger Exodus 34 6. and bears with much long-suffering the Vessels of wrath Rom. 2.4 and 9.22 we cannot be so wronged and abused every day as God is and if he beare with such we may well beare Our natures are very apt to revenge to give blow for blow and reproach for reproach but happy is that man which hath the command of himselfe in whom this vertue dwells How oft is it commanded and commended to us 2 Cor. 6.6 Gal. 5.22 Ephes. 4.2 Colos. 3.12 2. Consider we live not amongst Angels but amongst Devils incarnate amidst a forward perverse rebellious nation so that without Patience yea Long-suffering which is patience heightned and extended there is no quiet nor comfortable subsisting in the world Patience may enable us to endure the common and ordinary crosses and calamities of this life but there is need of Long-suffering to endure those great and grievous injuries which we must expect from malicious men yea and sharp trialls oft-times from God himself 5. Charity or Love Though in our ordinary speech we confound the words yet Love is the more proper and comprehensive word as including both the Affection and Habit of love as also the actions and duties of Love But charity is too narrow and oft notes but the effects of love in works of charity and mercy 2 Cor. 2.7 8. Heb. 6.10 A man may have much charity and yet no love he may give all his goods to the poor and his body to be burnt and yet want Love 1 Cor. 13.3 Hence the Geneva Translation and others render the word Love both in the Text and in 1 Cor. 13. ult So then we have here in Paul those three Theologicall Graces saith Aquinas of Faith Hope and Love for in Long-suffering and patient waiting saith he Hope is included By Love may here be meant Pauls Love both to God and man but especially it may seem to relate to his love towards men He loved all both good and bad friends and foes the one with a love of delight and complacency the other with a love of pity and compassion And 't is well observed by a Reverend Divine that we must love bad men but not bad manners and that 't is an act more of faith to love such then good men c. Good men love not to confine their Love but as the Sunne diffuseth its beames to all so good men wish well to all Revel 22. ult Grace be with you all This Grace is very requisite especially for a Minister Love is an active thing it will make us willing to spend our selves and be spent for Christ it will even constrain us to use our gifts for Gods glory and the good of men 2 Cor. 5.14 for as reward hath an attractive and punishment an impulsive so Love hath a compulsive faculty it 's a kind of omnipotent Affection it answers doubts removes feares lessens difficulties conquers tentations makes the Coward valiant the covetous prodigall the slothfull active so that then we begin to live when we begin to love Nothing workes kindely upon the heart but what comes from love the wheeles never move well till they be oyled with it Hence the Apostle would have all things done in Love 1 Cor. 13.16 out of love to our people we should labour to preserve their love by being helpfull hospitable courteous patient mercifull c. preferring their soules before our dues that they may see we seek not theirs but them not that we should betray the Rights of our places but claime them with all tendernesse and evidences of Love and Peace 7. Patience Q. d. Thou hast fully known my Patience in bearing and forbearing in a quiet and submissive way undergoing all those adversities afflictions and persecutions which I met with from an ungrateful World Our life here is surrounded with trials Internal and External so that without Patience we shall sink under the burthen This keepeth us in the Possession of our selves Luke 21 19. and enables us to bear injuries with a quiet moderation of mind God will try us Satan will sift us and the world molest us so that unlesse we be armed with Patience with All Patience and Long-suffering we can expect no joy Colossians 1.11 A little Patience will not doe for we have no little enemies to oppose us it must be All Patience and all strength This also is a
Mother being a believing Iewess seeth to the instructing of her son Acts 16.1 for the Iewes were very careful to teach their children the Old Testament betimes so that their skill therein saith the Learned Buxtorfe was more at 17. then our men at 70. and they were able to answer any Question in the Law as readily as to their own names saith Iosephus Hannah devoted her Samuel whilest he was very young to God 1 Sam. 1.22 and 2.11.24 He began his service in the Tabernacle in his Childhood that he might the better be instructed in Gods Law and be acquainted with all the Parts Passages and wayes of Divine Worship from his tender youth that so in his age he might keep the closer to it 'T is a singular mercy to have good Parents and specially a good Mother for she being much about her children hath many opportunities of dropping good things into her little Lemuels as Bathsheba did into Solomon Proverbs 31.1 The Mothers of the Kings of Israel are constantly mentioned and as they were good or evil so were their Children Partus sequitur ventrem the Birth followes the belly and such as the Mother such usually are the children Ezekiel 16.44 Question But at what age would you have Parents begin to teach their children Answer So soon as ever they begin to learn wickedness we should teach them goodness so soon as ever they begin to curse and swear we should teach them to bless and pray When Children can mock Elisha and call him Bald-pate it is time to change their Language and teach them to cry Hosanna to Christ so that we should endeavour to sow the Seeds of Piety and Religion in their hearts so soon as they are able to speak and are come to the Use of Reason and Understanding endeavouring that as they grow in years so they may increase in Grace and Knowledge Objection This is in vain say prophane lazie Sectaries to teach children the Words and Termes of Piety since they doe not understand them Answer Though Children whilest very young cannot come to much understanding yet the having of Scripture Phrase and Texts by heart is very usefull and will much steed them when they come to years of discretion and are able to dive deeper into the meaning of those things which they retain perfect in their memories from their Childehood We should therefore nurse and nourish them up betimes in the knowledge of Gods Word as Timothy was 1 Tim. 4.6 There are many Reasons why Youth should be seasoned betimes with good Principles 1. In respect of that Natural rudeness and ignorance which cleaves so close unto them Eccles. 3.18 Iob 11.12 Ieremiah 4.22 and 10.14 We are all by Nature like wild Asse-Colts Unteachable Untractable An Asse is the dullest and foolishest of all creatures and a wilde Asse is the dullest and most unteachable of Asses yet such a wild â—â—sse-Colt is man by Nature lewdness and folly is bound up in his heart it is rooted and settled there till instruction and correction fetch it away Proverbs 22.15 2. The Lord oft blesses this seasoning in youth with good success as we see in Solomon whom his Father and Mother taught betimes Prov. 4.3.4 and 32.1 and here in Timothy who after became an Evangelist and a choyce pillar in Gods House for the good of many So Samuel who was given up to God betimes what an excellent instrument was he in the Church of God Abraham that taught his children and servants the way of the Lord Genesis 14.14 and 18 19. what obedient Children and servants had he 2. It is usually blest with continuance and perseverance such as are good young are oft good long what the 〈◊〉 is first seasoned withall it will have a taste of it a long time after What we learn whilest young it will last with us so that we seldome or never loose it Prov. 22.6 and therefore to incourage Parents God promiseth if they will faithfully discharge their duty that he will preserve their Children from Apostacy Psal. 71.5.6 9.14.17.18 3. This is an excellent means to propagate goodness to Posterity as we see here Timothies Grandmother teacheth his Mother and his Mother teacheth him and he teacheth the Church of God c. So if you teach your children they will teach their children and thou mayest be a means to propagate Gods Truth and Honour from one Generation to another So that you may comfort yourselves when you come to die that yet your Piety shall not die but shall survive in your posterity who shall stand up in your steed to profess Gods name and truth before a sinful world 4. Such well-bred and timely-taught Children are usually great comforts and ornaments to their Parents Proverbs 23.15.16 24 25. as we see in Abel Ioseph Samuel Iosiah 2 Chron. 34.3 Obadiah 1 Kings 18.12 David Daniel Ieremy All of them began betimes to serve God and were men of renown in their generations which may help to take off that Satanical slander which is so rife in the world viz. that young Saints will be old Devils they cannot hold out Whereas the contrary is commonly most true viz. that young Devils will be old Beelzebubs when those that are good betimes usually persevere in goodness Proverbs 22.6 But such as are fondly bred and left to themselves are the Parents shame and sorrow and oft come to untimely Ends Proverbs 29.15 as Absalom Esaâ— Adonijah 5. Children are the Seminary and Nursery of the Church and common-wealth now as our Seminaries and Seed-plots are such is the Nation as the Parents House and School are such are Towns and Cities Our seasoning in youth hath a great influence upon our lives and therefore the Devil and the world strive for youth for look what people are between 18. years of Age and 30. such usually they are all their dayes Drunkards then and Drunkards for ever lewd then and lewd for ever 6. Youth is most Teachable and Tractable like soft wax or clay fit to be formed and framed to any thing ready to take any Impression Like a tender twigg â—ou may bend it which way you please but let it grow to be a tree and you may sooner break it then bend it We should therefore take this fit season of seasoning youth betimes with saâ—ing Truths and killing the weeds of sin which begin to appear in their lives It s good bearing Gods Yoke whether of Correction Doctrine or Discipline in our Youth Lamentations 3.27 No creature so wild but it may be tamed if taken whilest young We see those that would teach or tame Horses Lions Hawkes Dogs Bears they begin with them betimes the Horse is broken whilest a Colt and the Lion tamed whilest its a Whelp c. Vse This must stir up Parents to season the tender years of their Children with Principles of Grace This is a duty of Great consequence and therefore the Lord 〈◊〉
saddest and sorest tentation of all the rest since the Messiah the Saviour of the world was to come of Isaak if he were killed the safety and salvation of the world seemed to perish with him 5. Whom thou lovest To offer up an Ismael or a son which we hate is not so much but to offer up such a son as was worthy to be beloved for his Piety and Obedience was a great trial 6. He himself must take him he must seek no other Executioner but with his own hands must he sacrifice him 7. When must he take him Now. Take now thy son he must take him presently without deliberation or delay God allowes him not an hour or a day to confer with any or to comfort his distracted heart 8. He must go to Mount Moriah three days journy so long his soul must be kept in suspence 9. When he comes there he must slay him he must cut his throat rip up his bowels and burn his Quarters to ashes on the Altar so they did by burnt offerings Levit. 1.6 8 9. 10. This must not be done secretly but he must be sacriâ—iced on a Mount in the fight of all the world Thus strong believers must look for strong Temptations God loves to try us in our most dear and delightful things which our hearts most affect that it may appear which hath most of our hearts God or they If any would see more let him peruse those elaborate large Annot. on Gen. 22.2 3. Mr. Herles Ser. on Gen. 22.2 3 c. D. George Downam's Ser. on the same Text and Doctor Maxey Venning's Milk and Honey 2. Part. p. 88. Sect. 257. Sibelius 1. Tom. p. 1. c. 6. Consider the shortnesse and uncertainty of our dayes is a notable spur to speedy Repentance for as presumption of Long life doth harden men so Realizing of death and looking on it as present doth quicken and awaken men now our life in Scripture is compared to a span that is soon measured Psal. 39.5 to a Tale that is soon told Psal. 90.9 to a Vapour that quickly vanisheth Iames 4.14 like a flower that soon fades Isay 40.6 7 8. Iob 14 2. Psal. 102.11 and 103.15 Iames 1.10 1 Pet. 1.24 Like a Post or a Weavers shuttle that fly speedily Iob 7.6 and 9.25 We are obnoxious to above 300. diseases and to excessive Passions of joy sorrow fear envie c. which have killed many besides thousands of Casualties a Tile from a house may kill thee Iudg. 9.53 a Beast may slay thee a Haire a Fly a Raisin stone may choke thee as it hath done others There 's death in our Pots Cups Beds Boards c. Death borders on our Birth and our Cradle stands in our grave we lament the losse of our Parents how soon shall our friends bewaile ours and as our life is short so 't is Vncertain no man knowes when where or how he shall dye I am old saith Isaak and know not the day of my death Gen. 27.3 God in his wisdom hath hid from us our last day that we might watch every day 7. The seasons of Grace are short time it selfe is short but opportunity is much shorter Every day in the year is not a fair day and every day in the week is not a Market day Grace is not every dayes offer and therefore we should walk in the light whilest we have the light Iohn 12.35 36. as the day is ordained for men to work in so is the day of Grace wherein we must store our selves against the winter of afflictiou 'T is our harvest time wherein we must double our diligence Prov. 10.5 In this we may learn wisdome from the men of the world The Smith strikes whilest his iron is hot The Husband-man makes hay whilest the Sunne shines The Marriner observes his Wind and Tide the Lawyer his Termes the Chapman his Faires and Markets and the Gardiner his Seasons Yea shall the Stork the Crane and the Swallow know the time of their coming and shall not we know the day of our Visitation Ier. 8.7 Doth the Bee lose no faire day and doth the Ant in Summer provide for Winter Prov. 6.8 and shall not we in the Summer of youth provide for the Winter of old age 8. Shall the Devill observe his seasons to do mischiefe Matth. 13.25 and Thieves Hereticks and Harlots take their opportunities to act their Villanies Iob 24.15 Prov. 7.9 Gen. 39.11 Mark 6.21 and shall not we observe our seasons to do good 9. In these Seasons of Grace the Lord is very ready and willing to be found of us witnesse those Pathetical expressions Psal. 81.13 14. Ier. 4.14 and 13. ult Ezek. 18.31 he knocks at the dores of our hearts by his spirit by his word by mercies and menaces if by any means he may prevaile with us Rev. 3.20 Hence he 's said to wait that he may be gracious to stretch forth his hands all the day long to gather us as a Hen doth her chickens and and promiseth that we shall not lose our labours but that they who seek him early and with their whole hearts shall find him Deut. 4.29 2 Chron. 15.15 Prov. 8.17 Ier. 29.13 10. Neglecting the day of our Visitation increaseth wrath and provokes the Lord to cut off young persons in the flower of their dayes If a man should every day be adding sticks to the fire and Oyle to the flame it must needs make the fire very terrible at last Now the longer the fire burns the harder 't is to quench it the further the Lord fetcheth his arm the heavier will the blow come Such Treasure up wrath against the day of wrath Iob 36.13 Psal. 7.11 12. Rom. 2.5 11. God takes special notice of peoples delayes and sets down every Minute that they abide in their sin and abuse his Patience hence he cryes Proverbs 1.22 How long ye simple ones will ye love simplicity and Psal. 4.2 O ye sons of men How long will ye love vanity and denounceth a woe against Ierusalem for her dallying and delaying Ier. 13. ult Woe unto thee O Jerusalem wilt thou not be made clean when shall it once be After how many woings and warnings after how many Invitations and Exhortations wilt thou still continue Impenitent and unreformed how long wilt thou deferre thy Returning to me when wilt thou be cleansed from thy old abomination thou talkest of turning and makest some offer but when wilt thou turn in earnest what not after so many yeares purifying Sermons not after so many melting mercies not after so many purgeing judgements not after so many dayes of Humiliation Oh when will it once be They were wilfully impenitent God doth not say Canst thou not but wilt thou not be made clean many say they cannot leave their drunkennesse swearing c. yet for gain or for fear in some companies they can forbear So that the will is worse then the
or Tittle of Gods word shall perish Mat. 5.18 Hence it 's called a more sure i. e. a most sure word 2 Pet. 1.19 'T is a certain infallible word it hath been often tried yet never failed nor deceived those that trusted in it Psal. 12.6 we love faithfull friends and such as will stick to us in our misery oh then love the faithful and sure word of God which will never leave you nor forsake you but in the very pangs of death will minister strong consolation to you 'T is in the word that we find the everlasting Covenant even the sure mercies of David i. e. of Christ who in respect of the flesh descended from David Isay 55.3 there we find by whom our sins are pardoned our Natures healed our Soules are saved these are called sure mercies 1. In respect of performance they are as sure as if already done 2 Sam. 23.6 2. Sure in respect of continuance they shall never be taken away his mercy endures for ever Once adopted justified fanctisied and for ever so 2 Sam. 7.13 Iohn 13.1 Let us not then sit down content with those low perishing uncertain things but get interest in those sure desireable and soule-satisfying mercies Pray with Saint Auâ—lâ—â— Da mihi nummum nunquam periturum Lord give me those riches which will never perish 4. It maketh the simple wise and that to salvation Many that are sensible of their ignorance and simplicity are discouraged from reading the word when the promise runs to such as being sensible of their own silly bruitish condition and come with humble tractable teachable hearts that they shall be taught wisdom Prov. 1.4 and 19.4 Psal. 119.130 and become wiser then the ancient who by their long experience oft times get much wisdom 2. Wiser then their Teachers who usually excell their Schollers 3. Wiser then their enemies who yet by their continual diving and searching into the wayes of their opposites grow very subtle and cunning Psal. 119.98 99 100. 5. The word of the Lord is right and strait having no crookednesse nor perversenesse in it Wicked men go about and fetch a compasse in wayes of sin but the godly run the way of the plain and out-run them as Ahimaaz did Cushi 2 Sam. 18.23 6. It breeds joy in every soul that orders his life according to it V. 8. the godly find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat of kin to them in the word which makes them delight in it Though the wicked can find no joy there yet an upright-hearted David finds it sweeter then hony and more pretious then gold they are even the joy and rejoycing of their hearts Psalm 119.111 this breeds solid serious substantial spiritual joy in the deepest afflictions and tentation Psal. 119.92 I had perished in my affliction unlesse thy Law had been my delight It was not onely delightfull but even delight in the Abstract yea delights in the Plurall number he found delight upon delight i. e. great and sure delight in Gods word It upholds the heart from sinking under affliction 'T will make a Paul and Silas sing Psalmes in prison when Creature-comforts faile yet faith can feed upon the Promises Habbak 3.17 Hebrews 13.5 The word affords us presidents of greater trialls then ever yet we have undergone and so comforts us in our distresses Do thy children rise against thee so did Davids Do Princes speak against thee and thy famliar friends betray thee so did his Psal. 55. Hast lost all so did Iob. Art cast into some loathsome prison so was Ieremy c. besides the word comforts us by shewing how all things work together for good unto us Rom. 8.28 and that God afflicts us for good ends 7. 'T is pure not onely formaliter in se being free from all the dross and dregs of sin a corruption but effectivè because 't is a special meanes to purify and cleanse us Iohn 17.17 Purity is or at leastwise ought to be the Object of our love God is pure his word is pure his works are pure and therefore do the Saints love them so did David Psalm 119.140 thy word is very pure What followes therefore doth thy servant love it 8. It enlighteneth the eyes V. 8. 't is a light and a lamp to us Psalm 119.105 to have our bodily sight restored is a mercy but to have our dark understandings enlightened to see the deeps of our misery and the riches of Gods mercy this is the mercy of mercies Now the word is the meanes by which the spirit conveighs both sight and light to us by it he calls us out of our dark and doleful condition into marvellous light 1 Pet. 2.9 The light of the Sun is a pleasant thing but oh how sweet and pleasant is this spiritual light which leads us to eternal happinesse naturally there is a Vaile over all our hearts and therefore before we read we should beseech the Lord to remove the Vaile else we shalll never see the divine and supernatural mysteries of Gods Law Psalm 119.18 9. The fear of the Lord is clean V. 9. The world is called the feare of God effectivè from the effect of it because it both teacheth and worketh in us the true fear of God 'T is clean 1. in se it hath no sin nor approbation of sin in it 2. Quoad nos 't is a meanes to make us clean helping to purge out that froth and filth of sin which makes us loathsome to God and his Saints 10. 'T is eternal and perpetual the Lawes of men are changed and abrogated but the Law of God is like God himself it endures for ever maugre the malice of all opposers The grasse may wither and the flower fade but the word of the Lord abides for ever Psal. 119.89 Isay 40.8 1 Pet. 1.24 25. We use to prize durable things lasting cloaths and long enduring Leases men desire oh set your hearts on Gods word which endures and will make you endure for ever if you obey it 1 Ioh. 2.17 11. 'T is not only true but Truth it self V. 9. Iohn 17.17 the judgements of the Lord are Truth He calls Gods word by the name of judgements either because in it God denounceth judgements against wicked men or else because we must judge of our actions according to this Rule There 's no fraud nor falshood in them therefore they are called by way of Eminency The Scriptures of Truth Dan. 10. ult Colossians 1.1.5 As God is Truth so is his Word He is not like man that he should lye Not a Threatening in the Scripture but shall fall on the wicked and not a blessing promised but shall be fulfilled to the righteous 12. 'T is Righteous altogether as God is just and righteous so is his word Rom. 7.14 the Law is holy just and good three Epithets which can be applied to no Law but Gods only There 's no unrighteousness nor injustice in them Mens Lawes oft times are harsh hard
unrighteous so are not Gods they are perfectly just and righteous altogether 13. 'T is precious 1. In respect of profit 't is better then Gold â— In respect of pleasure 't is sweeter then hony By gold David notes all riches and the things of greatest worth in the world and by much fine Gold he meaneth all gold how pure or precious soever even the finest refined gold that hath been oftnest tried in the fire No riches like the word Hence David calls it his Heritage and Portion Psal. 119.11 as if he had nothing else in the world to trust to and therefore he prefers it before all worldly excellencies Psal. 119.72.127 the Law of thy mouth is better to me then thousands of gold and silver It excells Gold in five respects 1. Gold is but an Earthly good but the riches which the Scripture brings is Spirituall 2. 'T is but a common good wicked men as Esay Ahab Nabal the Turk the Pope have it in abundance a man may be outwardly great and yet inwardly miserable 't was great Caesar that said I have been all things and yet am never the better But the Grace which the Scripture brings is a speciall blessing peculiar but to a few 3. Gold cannot comfort a man in the day of distresse whether it be personal or national 'T is rather a snare then an Helper then Proverbs 11.4 Ezek. 7.19 Zeph. 1. ult But the word of God hath breasts full of consolation for the people of God in all their distresses Psalm 119.92 4. Gold cannot breed contentment yea the more men have oft-times the more they covet But the word teacheth men godlinesse and this in the power of it breeds contentment which is better then gold 1 Tim. 6.6 5. Gold may be lost Thieves may rob us of it rust may consume it and especially when death comes we must part with it But true Grace which is wrought in us by the word and spirit of God can never be lost Where ever we go it will go with us 'T is fidus Achates a faithfull friend which will never leave us till it have brought us to glory Rev. 14.13 Oh that I could convince men of the truth of this viz. that the saving knowledge of God in his word is better then Gold Tell men where they may have gold and we see how they ride run dig delve and all for a little perishing gold which cannot satisfy them Isay 55.2 But this true Treasure which is hidden in the word of God very few labour for and the Reason is mens hearts are earthly carnal sensual and savour not the things of God Oh that such would hearken to the counsell of Solomon Prov. 8.10 11. receive instruction and not silver and knowledge rather then choice gold Prov. 3.14 15. and to a greater then Solomon Revel 3.18 Buy of me gold i. e. the Graces of the Spirit as Knowledge Faith Obedience c. Build not on the Hay Wood Stubble of mens fancies and inventions but build on the pure sure sound doctrine arising from Gods word this is called Gold 1 Cor. 3.12 and one day will be better to us then all the gold in the world 14. For delight and pleasantnesse Gods word is sweeter then Honey yea then the purest finest honey which flows from the comb Prov. 24.13 14. and 16.24 the lips of the spouse are said to drop as the honey comb i. e. her words are very pleasant sweet and grateful Cant. 5 3. and when the Scripture would express the sweetnesse of any thing it borroweth this allusion sweeter then honey Ezek. 3.3 Revel 10.9 10. Old men are all for profit and young men for pleasure here is gold for the one and honey for the other Gods word brings more true pleasure to the soules of those that obey it then the sweetest honey doth to the taste Quest. If the word be thus precious and sweet how comes it to passe that most men in the world see not the preciousnesse nor taste the sweetnesse of it Answ. The God of this world hath so blinded their eyes that they cannot see the Excellencies of the word The Sun is full of light and lustre but the blind man for want of sight cannot discern it The word is full of sweetnesse but mens hearts are so taken up with the enjoyment of present things that they cannot taste nor relish the things of God 'T is but lost labour to put a cordial in a dead mans mouth The fault then is not in the word which is as precious pure delightfull and sweet as ever but the fault is in our corrupt minds which are so blinded and hardned with sin that we cannot perceive nor receive the word Let 's beseech the Lord to spiritualize our hearts and then we shall be able experimentally to say How sweet are thy words unto my taste yea sweeter then Honey to my mouth Psal. 119.103 As none know the sweetnesse of honey but such as have tasted it so none know the sweetnesse of Gods word but the people of God who experimentally know the worth of it To them and to them onely 't is more precious then gold and sweeter then honey To them the most excellent and delightfull things in the world are base and bitter drosse and dung loathsome and noysome in comparison of Gods word 15. 'T is a speciall preservative against sin V. 11. and Psal. 119.11 't is one speciall piece and part of our spiritual armour whereby we defend our selves against sin and Satan Ephes. 6.17 by this Christ Steven Paul and the Martyrs defended themselves and offended their enemies Matth. 4.47 This will Antidote and arm us with invincible arguments against sin and Satan Doth the Devill tempt thee to covetousnesse cruelty Usury the word will tell thee that no such person shall come into Gods Kingdome Psal. 15.5 Gal. 5.22 Art given to fornication adultery uncleannesse the word will tell thee that God will judge such Heb. 13.4 Art tempted to Apostasy remember Heb. 10.38 Mark 8. ult Rev. 21.8 Art tempted to pride remember God resists the proud Iames 4.6 1 Pet. 5.5 Art tempted to hypocrisy remember Hypocrites have the lowest place in hell Matth. 24.51 Art tempted to defraud and over-reach thy neighbour remember the Lord is an avenger of all these things 1 Thes. 4.6 though men may carry many things so subtilly as to escape the justice of men yet they shall never escape the hand of God Art tempted to break thy Covenant the Scriptures still tell thee what befell Zedekiah for this sin Ezek. 17 18. The very root of all that Atheisme and Profanenesse that is amongst us is this that either men do not know the Scriptures or else they do not believe them 16. It brings a great Reward not to those that onely hear it know it praise it but to those that practise it V. 11. yea the very obeying of Gods commandements is a reward it self
't is both work and wages and such imployment is our high preferment 'T is not onely For keeping but In keeping of Gods commandements that there is reward Iames 1.25 Godlinesse in the power of it is Gain great gain none like it This reward followes obedience freely as Punishment followes the disobedient though they neither desire nor seek it yet paena est finis operis etsi non est finis operantis Those that love the commands of God and sincerely obey them shall be certainly rewarded though they should not desire or seek it but in simplicity of heart run the wayes of God making this their aym that they may glorify him Now all these high commendations of the word should make us unfeignedly for to love it heartily to embrace it reverently to esteem it and fervently to desire it Excellency being the Object of desire Gods Word is like God himself full of Majesty full of Excellency It contains magnalia honorabilia Legis the great and honourable things of Gods Law Hos. 8.12 It is not an empty sound or a dead letter but full of Majesty Life and Power and therefore must be entertained by us with the greatest respect Looke what Reverence we give unto God the same is due to the Word of God See more of the Scriptures Excellency Master Robert Boltons Saints Guide p. 42.43 c. Master Trapps True Treasure Chapter 3. Sect. 2. Master Leighs Body of Divinity l. 1. c. 8. p. 81. 2. If the Scriptures be Gods Word then it will follow that they are a Perfect Rule and Canon for us to walke by The Canons and Rules of men are oft times harsh hard sottish superstitious and disquiet the Conscience aye but the Word of God commands nothing but what is sweet and easie pleasant and profitable to the soul that walks according to it Gal. 6.16 as many as walk according to this Rule or Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Phil. 3.16 Peace and Mercy shall be their portion hence the books of Scripture are called Canonical because they are the rule and Canon by which we must walk hence 't is that the Lord sends us in our doubts not to a Light within us which is no better then darkness nor to unwritten Traditions without us which would soon deceive us but to the Law and to the Testimony Isay 8.19 20. not to witches or wizards not to the dead for the ease of the living but we must have recourse to the Law of God which is given us by him for our infallible direction and if any man speak either without or against the word it is because he hath no true Light of Grace or Understanding in him This God hath ordained as a Lampe for our Feete that we miscarry not amiddest those many By-paths that are in the World Let us then make use of it in the course of our Lives If a Carpenter have a Rule or Line if he tie it to his backe and never use it his Worke must needs be crooked So if we have Bibles and never reade them nor Meditate on them to practice them our Lives must needs be irregular They are then to be reproved who set up false Rules to walk by As 1. Antiquitie 2. Custome 3. Fathers 4. The Church 5. Reason 6. Vniversalitie 7. Enthusiasms All which you may see Succinctly and Learnedly confuted in Master Anthony Burgess his Fast Sermon on Mark 1.3 Preached before the House of Commons September 17. 1643. Page 3. to 19. where you have six properties of a Rule with many motives and directions to read the Scripture To these I shall adde an eighth sort viz. those that leave the Scriptures and make Providence the Rule of their wayes and walking because they have success and prosper in their wayes therefore they conclude that their wayes are good and God approves of them But if this were good Logick then thieves and sacrilegious persons might conclude that their actions were good because they have success for a time in their wickedness Like Dionysius who prospering in his sacriledge cried See hâ—w the Gods love Sacriledge Such must know that we may not accept the most signall Demonstrations of Providence against a Scripture Rule No alteration of times no success of Providence must make us goe against the Word of God See five Reasons against such in Master Lyfords Plain mans Senses exercised p. 29. to 37. and Master Anthony Burgess Spi. Refining 1 Part. Serm. 31. 9. Others make Conscience their Rule wherein Conscience is regula regulata non regula regulans It must be ruled by the Word and not rule the Word Conscience is onely a subordinate Rule and binds us no further then it receives information from the Word Many Sectaries cry their Conscience is against our Ministery Churches Ordinances and may not a Jew a Turke or Papist say as much that it is against his Conscience to joyn with us but who knows not that an erronious Conscience doth not bind else Iohn 16.2 Acts 26.9 might plead Conscience for persecuting the Church Thy duty is not to follow it but get thy judgement better informed that thou mayest leave it since the light of Conscience is but imperfect and may erre 3. If the Scripture be Gods Word then it must needs be the fittest Iudge both in matters of Doctrine and Practice Hence in all our doubts God sends us hither for direction Deuteronomy 12.32 and 28.58 and 31.9.10 Isay 8.20 and Christ sends us to the Scriptures to decide matters of Controversie Thus when a Controversie arose about the Resurrection Christ determines the Controversie by Scripture Matthew 22.29 ye erre not knowing the Scripture So Luke 10.26 and 16.29 Acts 16.22 2 Peter 1.19 The Word is the supreme â—udge in all matters of Religion Who is higher then God when his Word hath spoken it what exception shall we make or to whom shall we appeal Hence Christ himself submitted his Doctrine to the decision of the Scriptures Iohn 5.39 so did the Apostle Acts 28.23 The Church is Gods House his City his Spouse and He onely is her Lawyer Iames 4.12 See more Doctor Davenant de Iudice cultus cap. 4. p. 5. Doctor Prideaux Lect. 22. Revets Isagoge cap. 19.20 Lyford Plain mans sens Excerc Page 9.10 Gerherd Loc. Com. Tom. 1. Doctor Cheynel against Antitrinit c. 9. p. 291. D. Morton Apolog. p. 2. l. 5 Brochmand CC. Tom. 1. Controvers 1. Q. 19. Ames Bell. Enervat l. 1. c. 5. 4. If the Scripture of the Old and New Testament be a perfect Rule and the supream Judge then they are to be blamed who adde Apochryfal writings to it to perfect it whereas that which is perfect needs no such Additions yet the Papists have put them in the Canon though there be palpable lies in them E. G. Ecclesiasticus 1.14 that the fear of the Lord was created with the faithful in the womb so Ecclesiasticus 46.20 is false
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
committed in the world Those sins which are now written as it were with the juice of Lemmons shall by the fire of that last day be made visible and legible to all There 's nothing so secret but shall be then revealed all things shall be brought to light even the hidden works of darkness Luk. 12.2 Eccles. 12.14 Rom. 2.16 1 Cor. 4.5 These secret plots of villany which men would not have made known to the World for a World shall then be written as with a beam of the Sun upon their foreheads and shall be fully with all its circumstances disclosed and layed open before all the world And if it be a shame to have ones sins publisht and ript up before a Congregation tho it be for our amendment and where there are many that pitty us and pray for us oh what confusion will seise on men in that great day when not one or two but all their sins shall be layd naked to the view of the world where there shall be no eye to pitty them nor any to pray for them The eminent and signal work of the day of judgement is to bring secret things to light viz. Heart-pride Heart-adultery Heart-murder Hypocrisie c. These secret lusts which no eye but Gods can see shall be brought into the open light and the more craft and subtlety and secret contrivance there hath been in thy sin the greater shall they shame be in that day when the secrets of all hearts shall be disclosed 1 Cor. 4.5 Amongst men thoughts are free but God will bring all the thoughts and devices of men to light Prov. 15.26 Not only the acts but the thoughts of the wicked are an abomination to the Lord and therefore go not about to commit any sin under pretence of secresie for we see how even in this life secret sins have bin brought to light as Davids murder adultry 2 Sam. 12.12 Thou didst it secretly but I will publish it before all Israel q. d. I will publish it openly and at noon-day that I may bring upon thee that shame and disgrace which thou didst more carefully avoyd then my displeasure 2. Men must then render a strict and particular account of their words Then men must answer for idle much more for filthy and hard speeches against God and his People Matth. 12.36 37. Iude 15. God hath given us tongues to bless and glorifie him and if we abuse them to cursing and dishonouring of him how shall we answer it in that day 3. Then much more shall men answer for their evil works God will bring every work to judgement whether it be good or evil Eccles. 11.9 and 12.14 Iude 15. Then shall thy conscience be suddenly clearly and universally irradiated with extraordinary light to look upon all thy life at once as ' t were Then must thou give an exact account for every thought of thy heart for every lust full glance of thine eyes for every word of thy mouth for every moment of thy time for every motion of Gods Spirit which he hath made to thy soul for every office thou hast born and how thou hast discharged it in every point and particular We are all Stewards and must shortly give an account 1. De bonis commissis 2. De bonis dimissis 3. De malis commissis 4. De malis permissis 1. We must give an account of all these Talents of Time Truth Wit Riches c. which have been committed to our trust and how we have improved them to our Masters praise Matth. 25.14 15 c. Then must you account for Personal mercies and National mercies for the houses you have dwelt in for the creatures that have died for you and toyld for you for the cloaths on your back the meat in your mouths for every Sermon thou hast heard and what benefit thou hast reaped by it for every Sabbath thou hast spent c. 2. You must answer for the good which hath been omitted and neglected by you Matth. 25.42 43. I was hungry and ye did not feed me c. He doth not say ye robbed me ye persecuted me ye cast me into prison but he condemnes them for omitting the duties he required of them Many civil men bless themselves in that they are no drunkards adulterers theeves c. but a negative Christian is no Christian 'T is not sufficient we do no evil 't is damnable not to do good Isai. 1.18 Psal. 34.14 and 37.27 1 Pet. 3.11 3. For sins committed then shall the book of mens consciences be opened and all their works of darkness be brought to light Rev. 20.12 4. For all the sins which thou hast suffered to be done and hast any way been accessary to either by commanding commending conniving c. Now this particular and strict account implyes that the day of judgement will be longer then some imagine tho happily not so long as others imagine Some say it is called a day and therefore it shall last no longer but this doth not follow for the day of the Lord is not taken for a day natural consisting of four and twenty hours but for time indefinitely it being frequent in Scripture to put day for time as Isai. 49.8 Luke 19.42 Iohn 8.56 Others say that God can in a moment inlighten and dilete the conscience so that a man presently shall see all that he hath done this is true but yet God will not onely have men themselves to know but all the world shall know and see the Justice of that day and therefore it is very probable 't will take up some considerable time As the day of grace consists of many years so will the day of judgement saith M. Cotton There shall be a day of publick hearing things shall not be suddenly shuffled up saith Mr. Sheapard as carnal thoughts imagine No it must take up some large quantity of time that all the world may see the secret sins of wicked mâ—n and therefore it may be made evident saith he From Scripture and Reason that this day of Christs Kingly Office in judging the world shall happily last longer then his private administration now wherein he is lesse glorious in governing the world Tho I cannot assent to these opinions yet that matters of such great and publick importance will take up a considerable time I think no rational man will deny who either considers the number and nature of the things to be judged and how strict and particular the Scripture affirms that judgement shall be But positively to affirm that it shall last so many hundred years or so many thousand years is to be wise above what is written 2. Since the day of Judgement is of such general concerment both to good and bad and since there is no Doctrine so powerful to awaken secure impenitent sinners out of their sins it may teach us Ministers to be much in preaching and pressing this day upon the consciences of people As King Iames
Matthew 3.3 He proclaimed the coming of Christ into the World Thus Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Herald to publish the Gospel Be instant The Word signifieth to stand over it stand close to it or to stand much upon it To be instant in Preaching implies a standing to it with diligence and earnestnesse hence Tindal renders it Be fervent in Preaching We must rouse up our selves to the work we shall meet with many dangers difficulties discouragements we must expect many Temptations from within and from without us from profits pleasure ease so that if we be not Instant and Urgent in the work offering a kind of holy Violence to our selves we shall fail in the duty and though for the present we see no fruit of our labours yet must we not give over but be instant and unwearied in the work of the Lord and even compell men to come in to Christ Luke 14.33 In season out of season Q. D. Preach the Word on all occasions take all Opportunities be active in the duty he that will be a Bishop must be apt to teach 1 Timothy 3.3 1. We must Preach in season i. on the Lords Day that is the ordinary time set apart by God himself for this duety This season Christ and his Apostles usually observed Marke 6.1 Luke 4.16 Acts 2.46 and 13.14 and 20.7 2. There are times and seasons when the Word may be most acceptable and most profitable to the hearers as when Gods hand lies heavy upon a people and they are broken with some great affliction then is a time to speak a word in season then they will hear our words for they are sweet Psalm 141.6 2. Out of Season Not that the Word is ever out of season in it self for it is the Bread of Life all other meats have their times and seasons but Bread is the Staffe of Nature and is never out of season There is no season unseasonable for so seasonable for so necessary a duty in the Opinion of a Natural man and in the eye of carnal reason it seems sometimes to be out of season as when it is preached on the week day when Pastor and people have profits and pleasures and worldly imployments to draw them off Now a Sermon seems like snow in Harvest to such earthly souls it is out of season with them yet even these seasons which the world judgeth unseasonable must a Minister redeem for preaching Thus Christ himself did not onely preach on the Sabbath day but on the week dayes also Luke 8.1 and 19.47 We must not to favour our selves preach once a moneth or once a day but we must be diligent labourers in the Lords Vineyard if we expect our penny So that there is no contradiction in these commands both may and must be done by a faithful Minister who must Preach in season when God gives the opportunity and the people desire it Nehem. 8.1 Acts 13.42 and out of season when peoples hearts are so distracted with worldly cares that they have no desire after it Now if Ministers must preach the Word in season and out of season then People must hear the Word and be instant in season and out of season Preaching and Hearing are Relatives if there lye a Necessity on us to Preach by the same Rule there lieth a Necessity on you to hear you must redeem time from your worldly affairs to attend on this Ordinance not onely on the Lords day but even on the week day It will not repent you when you come into your Kingdome The comfort and peace which you will gain by a right attendance on this Ordinance will abundantly recompence all worldly losses you shall incur by it Let thy bodily affairs wait on thy Spiritual and the lesser give place to the greater we have a notable instance for this in the men of Bethshemesh who were busie at their Harvest till the Arke came and then for joy they lay by all and goe to offer Sacrifice 1 Sam. 6.13 14 15. Question But would you have us cast off our callings and doe nothing but follow Sermons Answer By no means for he that commands us to be swift to heare Iames 1.19 commands us also to be diligent in our callings yet whetting is no letting the oyling of the wheels doth not hinder the going of of the Clock An houre spent in hearing a Sermon is no hinderance to our particular calling We can spend two or three houres in Visiting our friends and think it no impediment to our Temporal imployments So that in Cities and Towns especially where people may meet conveniently in respect of cohabitation it will be their wisedome to improve these opportunities for their spiritual advantage as they did Acts 13.42 who desired the Apostles to preach in the space between that and the next Sabbath on the week day saith Diodat Reprove Rebuke Exhort Having spoken before of Preaching in General now he comes to the particular branches of it whereof the first is to reprove such as are erroneous in Judgement by Scripture demonstrations to confute and confound them and put them to silence Titus 1.9 2. Rebuke and chide such as are exorbitant in their manners and corrupt in their lives others may doe it ex Charitate Leviticus 19.17 Ministers ex Officio with all authority Titus 2.25 1 Timothy 5.20 Isay 58.1 Many call it Rayling when it is onely Rebuking by this means some may be reclaimed others restrained and the wicked left without excuse 3. Exhort such as run well to persevere Comfort the dejected quicken the slothful the words of the wise are as goads to rouse men out of their dulness Eccles. 12.11 people then must suffer the word of Exhortation to work on their Affections without quarrelling or fretting against it Hebrewes 13.22 q. d. Reprove all errours rebuke all sins and exhort to all Duties yet still with the spirit of Love and meeknesse that we may convert and not exasperate them so that the Apostle here repeateth and presseth again these Ministerial Dueties before mentioned 2 Tim. 3.16 With all Long-suffering Here is the manner how all these must be done viz. with a great deal of Patience and lenity least we become dispondent because we see not the present fruit and success of our rebukes and exhortations Our reproofes never work kindly unless people see that they come from a patient and a loving mind We must doe all in Love and in the spirit of meeknesse mourning for their folly and endeavouring their restauration We must doe nothing proudly superciliously or Tyrannically but do all with a Paternal affection without malice wrath bitternesse If a man have broke his bones or lost his sight we do not use to revile him or rage against him but we pitty him we pray for him we bemoan his condition A little Patience will not serve a Ministers turn who hath to doe with all sorts of persons he must get a
idle drowsie habit but an active lively operative thing hence all Gods servants have been men of fire Abraham how zealous in Praying for Sodom how ready to circumcise himselfe and all the men in his house how ready to part with all at Gods bare command Lot doth not onely abstaine from the sins of Sodom but his soul was tortured and tormented with their wickednesse 2 Peter 2.8 Moses one of the meekest men in the world yet when God was dishonoured in an holy heate he throweth down the two Tables of stone and breaketh them signifying thereby their breach of Covenant with God by their sins yet did not the Lord checke him for it He onely bid him goe make new ones where we may observe the goodnesse of God that if our zeal transport us too far yet the Lord pardons the errour of our fervency rather then the Indifferencies of Security and Luke-warmnesse Thus Barâ—e how earnestly doth he act in Gods work Nehemiah 3.20 Nehemiah forsooke all his Court preferment passed through many dangers and difficulties and contends even with Rulers for profaning the Sabbath he cursed them i. he caused them to be excommunicated and driven out of the Congregation or he sharply reproved them telling them they had made themselves guilty of the curses whereinto they had entered Nehemiah 10.29 and 13.25 Holy David was a man even compounded of zeal as appeareth Psalm 119.53 97.136.139.158.174 How did he prepare with all his might for the House of God and thinketh all the gold and riches he had given to be as nothing 1 Chronicles 29.2 3 4. he prepared an hundred thousand Talents of Gold and a thousand thousand Talents of Silver he gave of his owne proper goods thirteen Millions eight hundred seventy five thousand pound sterling But what makes David so magnificently liberal Why it was his zealous affection to the House of God It is want of affection not want of money that makes men give so basely to the promoting of Gods Worship yet so inlarged was Davids heart that he accounts all this but a poor gift 1 Chronicles 22.14 In my poverty so 't is in the margin of your Bibles have I prepared all this he accounts his 1300. cart load of gold and silver but a poor gift it was noâ— answerable to his desires nor according to that which the transcendent Majesty of God might require but it was according as he was able by reason of his continual troubles and afflictions what a Seraphim was Paul how did he burn with a zeal for Gods Glory how was his Spirit kindled in him when he saw the Idolatry at Athens Acts 17.16 How gladly doth he spend himself for the Church of God 2 Cor. 12.25 What pains did he take what hazards did he run that he might win souls Rom. 15.19 He surpassed Alexander the Great and all the Conquerours of the world for they conquered men by the Sword but Paul by the Word they gained Kingdoms to themselves but Paul for Christ they conquered bodyes he souls they men he devils But where shall we now find a zealous Elijah a man of fire against sin and errors where are our Luthers Lattimers Bradfords that fear not the faces of great ones Blessed be God he hath many in the Land that both in the Pulpit and by their Pens do witness against the enormities of the times yet in comparison of the swarms of idle heretical profane self-seeking Ministers they are thin sowen for 1. Some are ignorant and cannot 2. Others are scandalous and dare not reprove sin for fear of being upbraided themselves 3. Others are Time-servers and to keep their places they go along with the current of the times and say as the great ones would have them Are the times for liberty so are they Are the times for Anabaptists c. so are they Doctores aerei like wax ready to take any impression that the Rulers and great ones will put upon them 4. Others are zealous but 't is against zeal instead of being instant in Preaching they are earnest against zealous Preachers and preaching Instead of heavenly fire they are full of strange fire They are zealous but 't is for Superstition Will-worship Anabaptisme c. When they should use all means to keep in and increase this holy fire as the Priest was commanded Levit. 6.12 13. not to suffer the fire of the Altar to go forth but he must bring wood to it and nourish it that it alwayes might burn yet these by their negligence suffer it to decay 'T is said that the Image of Isis was carried by a dull Asse such a servant may fit such a saint but dead Ministers are no servants for the living God I rejoyce not in these victories of the devil but shall turn my complaint into a prayer that the Lord would purifie the sons of Levi and purge them as gold that they may offer in righteousness Malac. 3.3 And that all Zions Nazarites may be purer then snow and whiter then milk Lam. 47.13 That all those whom the Lord hath set apart for his own immeditate service may in some measure resemble their Lord and Master in the beauty of holiness that they may be like Apollos who was fervent in spirit mighty in the Scriptures and taught diligently the way of the Lord. Acts 18.25 26. that like Micah 3.8 we may be filled with the Spirit of God and so may be enabled to fulfil our duty That he would flame us with the fire of love that we may help to inflame others Did Ministers love their peoples souls more they would be more zealous for their good Love is an active thing it will make one do and suffer much for the party beloved A mother loves her child which makes all her pains with it light One being askt out of what book he got such fiery fervent Sermons answered I get them out of the Book of Love This will make us fervent in prayer for our people and faithfully to discharge our duty by admonishing the wicked comforting the afflicted resolving their doubts sympathizing with them in their sorrows and visiting them in their distresses as Esay did Hezekiah in his sickness 2 Kings 20 1. The false Prophets are branded for feeding themselves but not the flock the sick they did not heal nor bind up the broken Ezek. 34.24 Much of the sins and errors of the times lie at Ministers doors and cold Ministers make bold sinners Hence Christ blames the Angels and Pastors of the Churches for the sins of the Churches Rev. 2. and 3. Our Apostysy makes others to apostatize many begin like thunder but they end like smoak We may say of many Ministers as they say of Butter 't is gold in the morning silver at noon and lead at night or like one Baldwin Archbishop of Canterbury whom Pope Vrban greets in the stile of a fervent Monk a warm Abbot a Luke-warm Bishop and a key cold
is the very formalis ratio the quintescence of zeal to be intense and increased to the utmost 'T is not every degree of Affection for a formalist may have some cold Vellieties and Luke-warm desires and a carnal man may have some joy and fear But zeal is another thing 't is a boiling over again with extremity of heat 'T is sacra ebullitio a holy heat and rising of the heart against sin It makes a man fervent or seething hot against sin Rom. 12.11 Water may be hot in some measure and yet not seeth seething hot is the highest degree of heat But the Hypocrite is affraid of being too zealous and active for God whereas we can never be too zealous in that we know to be good in it self and good for us to do We cannot exceed in our love to God nor in our obedience to him No vertue in its formal reason can be too much intended a man cannot be nimis liberalis tho he may be nimius in largitione Keep the horse under the bridle and in the right way and keep the stream within its banks let it run in a right channel and then the stronger the better 3. It will make us sharp and severe against our own sins but pittiful and compassionate to others As charity so zeal begins at home no man can speak so sharply against him as he doth against himself though others may excuse him yet he 'l not excuse himself 2 Sam. 24.10 But the Hypocrite he 's parcus sibi severus aliis High and harsh in his censures of others but indulgent to himself Matth. 7.4 the worst men are usually the greatest censurers Acts 28.4 4. It makes a man more zealous in great matters then in lesser In great causes he sheweth great zeal and in lesser causes lesser zeal He calls not for a Sword to kill a Flea nor for an Axe to crack an Egge He well knows that the same fire is not requisite for the roasting of an Egge as is for the roasting of an Ox. But the Hypocrite he 's magnus in minimis he 's fiery in small matters and cold in weighty ones With Saul he kills the lean but spares the fat And with the Pharises he Tythes Mint and Cummin but neglects obedience in the great things of the Law Matth. 23.23 5. He 's more zealous in Gods cause then in his own Moses how meek and quiet in his own cause Numb 12.3 Yet how hot in Gods Exod. 32.9.19.27 Hezekiah mourns more for Senacherib's blasphemy then for the Sword that was drawn against himself 2 Kings 19.3 4.16 David when himself was persecuted became as a deaf man but when Gods Law is transgressed his zeal consumes him and rivers of tears run down his eyes Christ himself in his own sufferings was as a Sheep before the Shearer dumb but when Gods house is profaned he doth not onely by words but blows drive them out with an holy violence Nehemiah how silent when himself was reproached but when Gods Sabbaths are profaned he contends even with Nobles about it Ioshua 7.8 is more tender over Gods Name then his own he doth not say what shall our names estates and lives do but what wilt thou do for thy own name The Church of Ephesus could bear any suffering but not sin Rev. 2.2 But the hypocrite is hot in his own case and key-cold in Gods let any wrong him or rob him he 's all on a flame but let Gods Name Sabbaths Servants be wronged he cares for no such things 4. True zeal may be known by it's concomitants and companions which are 4.1 'T is ever attended with wisedom and discretion 'T is not a rash ungrounded zeal but a wise sober well-grounded fervour As a good dish may be spoiled in the dressing so a good reproof for want of observing due circumstances of persons time and place may loose it's due operation Hence Solomon commends a word that 's spoken Beophman super rotis suis running on the wheels of all due circumstances Psal. 25.11 Fire on the hearth is good but fire in the top of the house is dangerous Love allows us to be warm and plain but not scalding hot in our reproofs A well-ordred zeal will teach a Nathan to catch a David in a parable Caut. Yet must we beware least under pretence of discretion we destroy zeal of which see more in the Objections 2. It keeps the bounds of its calling It dares do nothing without a call from God Simeon and Levi were good men and the cause was good but the prosecution of it was ill for they assumed the Magistrates power without a call Gen. 3.4 Excessive heat or excessive cold is poysen 3. He loves to see and to make others zealous It 's the nature of fire to multiply one livingâ—coal kindles another zealous Abraham will not keep his goodness to himself but he 'l communicate it to his family So Moses Numb 11.29 and Paul Acts 26.29 4. 'T is of a growing nature we must grow in zeal as well as in other graces A grain of mustard seed though it be little yet 't is lively Fire on the Altar might not be suffered to go out Levit. 6.13 As natural strength so this is increased by exercise To him that hath true zeal shall be given more Lastly this must quicken us all to an holy zeal and emulation in well-doing Most men seek to excell their Neighbours in riches fine houses fine fare but who labours to excel in vertue The living God delights not in dead hearts dead spirits become not his servants cold wishes and faint desires please not him we must be active and stirring if we desire that God should be with us for our God is not the God of the dead but of the living Who should be zealous and active for God if we be not as Nehemiah said in another case Neh. 6.11 Should such a one as I fly I that am under such special promises special protection special providences should I dishonour my profession and in a fearful manner fly so should such as we be cold and dead who live upon the bread of life and drink the water of life who have lively Oracles and lively Ordinances and all meanes to make us lively Let us therefore do what we do with all our might as David did when he danced before the Ark. 2 Sam. 6.14 Let us oppose sin with all our might Preach Pray and praise God with all our might Iudge 5.12 Psal. 103.23 Rom. 12.11 We should burn and boyl up in our spirits in duty By this meanes we shall prevent aboundance of dangerous temptations which seise on Luke-warm professors When Honey is cold every Fly and Wasp robs us of it but when 't is boyling and scalding hot they dare not come neer it When men are cold and indifferent in Religion every Sectary and Seducer which are the Devils Flies and Emissaries makes a prey of us but when we are hot
and resolute we dis-hearten them in their attempts and dismay that great Belzebub the Prince of these Flies Let therefore this salt season all our services Christ calls for such Worshipps Matth. 22.37 38 39. Christianity is a work of activity we must ask seek knock strive wrastle run and work out our salvation with the greatest accuratness care and diligence Philip. 2.12 We must not rest content with the beginnings of grace but we must work it up and increase with the increasings of God Colos. 2.19 We must be filled with the Spirit and with the fire of zeal we must have fiery-heads and fiery-fiery-hearts fiery words and fiery works that what in us lyeth we may set the whole world on fire with the love of Christ. If we be to hear the Word we should be swift to hear and gladly embrace the opportunity flying as the clouds and flocking as the Doves to their windows When we come to the Sacrament we must earnestly desire it as Christ did Luke 22.15 With a desire have I desired to eat this Passover with you i. I have earnestly and heartily desired it Hezekiah kept the Passover with joy 2 Chron. 30. If we be called to Covenant with God we must do it with joy and with all our hearts as Asa and the people did 2 Chron. 15.12 15. If we be to Pray it must be fervent operative energetical praying Iames 5.16 We must strive in our prayers Rom. 15.30 and stir up our selves that we may lay hold on God Cant. 3.4 Isai. 27.5 and 647. That 's the way to have peace with him When we see a man angry those that are friends lay hold on him to prevent a danger so when we see God angry with his People we should compass God about like an Army one lay hold on him and another lay hold on him till he be pacified with his people But then we must be holy men else if a Rebel or Traitor should come to the Princes Chamber and lay hold on him it would be accounted Treason before we come to reason with God we must wash our selves and then come and welcome Isai. 1.16 17 18. We must get a spiritual induration and holy impudency let God do what he will with us let him oppose delay deny us yet we will not let him go till he bless us As Pharaoh had a cursed Induration and a plerophory of hardness so that no plagues could work on him so we should get a blessed induration and fulness of assurance resolving though God should crush and kill us yet that we will trust in him Iob 13.15 And when we find our spirits flat then cry because thou canst not cry and be in an agony because thou canst not be agonized Formality in duty is the bane of duty and Religion There 's little difference between a careless performance of duties and a total omission of them since men loose both wayes Let us then rouse up our selves remembring that the more zealous any are here the more glorious they shall be hereafter Let us all in our several callings be active for God Let Magistrates and Rulers rule for him as Nehemiah did Let them not bear the sword in vain nor tolerate such things as are intolerable There 's no Precept or President in the whole Book of God for any Toleration of one Error much less of all but promises that God will give us one heart and one way If Magistrates suffer Gods Name to be despised he 'l make them to be despised 1 Sam. 2.30 Ahab lost his life for not punishing blasphemous Benhadad with death 1 Kings 20.42 I Plead not for Cruelty but Iustice as Magistrates must be clement and merciful when occasion requires so they must be just sharp against incorrigible incurable offenders If Abishai out of love to David would have slain Shimâ—i who reviled him saying Why should this dead dog curse my Lord the King let me goe to take off his head 2 Sam. 16.9 and shall the Magistrate be silent when the King of Kings is blasphemed and reviled to his face if men will still bear with such yet God will not Objection If we punish them we shall loose a partie Answer Such a partie as I now speak against are better lost then found They cannot long prosper with them who ever hath them But by punishing such we shall make God our friend who hath promised to defend those that defend his Truth We have a notable instance in the City of Geneva which from the beginning of the Reformation to this day have punished Sectaries and Hereticks and yet God hath kept them safe and sound Many create to themselves needless fears 2. Governours of Families should be zealous against sin in all their Relations hate it in father mother wife children Asa punisheth his own mother for her idolatry 2 Chronicles 15.16 The Lord taketh notice what every man doth in his Family he observes who prayes who reads who supresseth sin in his Family who acts for him and who for themselves Mal. 3.16 Our zeal is the best thing we have and therefore to be given to God who is the best of beings But yet there is nothing that the world so much opposeth as zeal the Devil and his Agents can bear with any man save the zealous man The Hypocrite Formalist Civilian Temporizer c. All pass through the world with praise 'T is onely these Zelots that oppose the sins of the time which are counted the troublers of the places where they come though they be never so peaceable To discourage men from this course the world hath raised many Cavils 1. Objection I am but one and what good will my zeal doe Answer One zealous man may yea and hath done much good to a whole Land One Phinees by executing Justice turned away Gods wrath from all Israel Numbers 25.6 7 11. One faithful Hushai by his Counsel spoyled Achitophels policy 1 Samuel 17.14 One poor man saved a Citie Eccles. 9.15 and the Prayers of One righteous man availeth much Iames 5.16 When Gods judgements were falling on Ierusalem he sought but for a man that he might spare it Ieremiah 5.2 A carnal man dares not stir without company especially the company of great ones they enquire whether any of the Rulers and learned Pharisees have gone that way Iohn 7.47 Jades will not go unless some lead them the way and Cowards stand still to see who will go first but a gracious soul is content to fit alone Lam. 3.28 and go alone in the way to Heaven 1 Kings 19.10 He stayes not for company but if the cause be good rather then it shall fall he will endeavour to uphold it himself Hester will venture all for Gods people and if she must perish she will perish in this cause Let nothing discourage you if God have called thee to a good work and none will joyne with thee in it yet remember he that called thee alone will bless
those that are cloathed in scarlet are tainted with this duâ—ghil disease the Oaks of Bashan and the Cedars of Lebanon are become as so many Reeds shaken with every blast of strange Doctrine and every Nâ—vel opinion is ready to transport them from the Truth to Fables 'T was Iohn Baptists glory and 't will be ours to be no such Reeds Matth. 11.7 An Itch of Popularity and applause they long to be in Print when they have been in travel with their New-notions they are even sick till they be publisht to the world They love to have it said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is he that is in Print against Infant-Baptism against Magistracy against Ministery against the Trinity c. It 's pitty but some were better physickt for this Itch. Others have an Itch to be in the Pulpit and must in all hast be Teachers of others before they have learned themselves These would have some salt throwen on their Itch. 5. An itch after smooth pleasing preaching These itching ears love flattering Prâ—â—chers Isai. 30.20 They love to be clawed They have Musical-ears the Prophet's eloquence may delight them as some pleasing song but his wholesom direction they will not follow Ezek. 33.31 32. Plain-preaching is too harsh for their dainty ears they cannot endure to have those courses contradicted which they have pitcht upon and to which they have addicted themselves Neither can they endure to hear any one man long they must have an heap of Teachers They love to hear high-flowen-notions that they may discourse above the rate of their neighbours their curious Palats disrelish common food Priviledges when preacht please them but positive duties distast them These are high in their Notions but low in their practicals like children that have the Rickets grow in the head wither in the feet 6. An Itch of disputing We have many that love to question everything but they beleeve nothing They desire rather to dispute well then to live well This is the scab blemish of our age This Itch of Disputing hath almost destroyed all the Power of Godliness When men fall to wrangling they deal but truth as I have read many Suitors did by a Virgin one would have her another would have her tell at last they had pulled her all to pieces Luthers prayer therefore shall be mine From frivolous fruitless controversies good Lord deliver us Whilst men spend their strength and time about mint and cummin the weighty matters of the Law lye unregarded Better want a disputative-knowledge then that savory sanctifying affective-knowledge which will enable to die for the Truth though we cannot dispute for it 'T is holiness and obedience not disputing and wrangling which is the way to happiness 'T is well observed by one that disputations in Religion are sometimes necessary but alwayes dangerous drawing the best spirits into the head from the heart and leaving it either empty of all or too full of fleshly zeal and passion if extraordinary care be not taken still to supply and fill it anew with pious affections towards God and loving towards men 7. A quarreling contradicting itch which like a tetter the more it is rubbed the more it spreads it self They have critical ears they come to arraign the Minister at the Bar of their own judgment to judge that word by which they must be judged These come not to practice the Sermon but to quarrel with the Preacher Salamander like they love to live in the fire of contention God loves not saith Luther such Curists and Quaerists i. Such as are alwayes to their Cur why is it thus and thus and their Vtrums whether it be so and so We must believe and obey but not reason with God about his Commands there must be a quiet resignation of our wills to Gods Will. Thologia nostra est Pythagorica God hath said it and that 's sufficient to quiet a gracious soul. Fides est quietativa non disputativa Faith quietly and readily obeyes it doth not dispute Gods Command A beleever is not quarreling when he should be doing his duty It 's a good sign we are sincere when we do all things without murmuring and quarreling Philip. 2.14 15. We should therefore cast off all wranglings about toyes and trifles about niceties and novelties about things whereof we can neither have proof nor profit The cure of this Itch is 1. To acquiesce in the pure Word of God without any hunting after Novelties and Curiosities Love the Law and then ye will neither forget nor forsake it to follow Fables The root of Apostasy is want of affection to the Word when men serve not God with gladness of heart in the aboundance of spiritual mercies but grow weary of truth loath this Heavenly Mannah then 't is just with God to give them up to strong delusions to believe lyes Iob 12.16 Ezek. 24.4 9. 2 Thes. 2.11 When men will not be servants to Truth 't is just with God that they should be slaves to sin and error and when they will not serve God in the enjoyment of Ordinances they should serve their lusts in the want of them Amos 8.11 2. Take heed 1. Whom ye hear 2. How ye hear 1. Take heed whom and what you hear Faith comes not by hearing every Self-called-speaker but by hearing sent Teachers Rom. 10.14 15. Such as have Itching-ears love to hear all men many times grow out of love with all so that they can endure to hear none long If the Devil but can set the Itch upon thee of hearing New-teachers he 'l soon draw thee to believe lyes and fables His great design is to undermine the Ministery and steal peoples hearts from them if the Wolves but can get the Sheep from the Shepheards they will soon devour them If then you love your souls love your faithful Pastors and stick to them 2. Take heed how you hear as all the senses must be guarded so must this set a Watch-man on it and take heed how see to the manner as well as to the matter of your hearing Luke 8.18 The ear is an honourable part 't is sensus disciplinae the sense which conveighs instruction into the soul. For delight 't is an excellent sense therefore the ears are called the daughters of Musick Eccles. 12.4 By it Faith which is the Grace of graces is conveyed into the soul. Rom. 10.17 Faith comes by hearing and not by seeing Labour then for an intelligent obedient circumcised mortified ears which is a choice mercy Matth. 13.16 23. Rom. 2.29 To this end we must hear the Word 1. Preparedly 2. Attentively 3. Intentively 4. Retentively 5. Understandingly 6. Discreetly 7. Beleevingly 8. Reverentially 9. Affectionally with Love Desire Joy 10. Obedientially 1. There must be preparation before we hear and that not onely habitual but an actual washing of our hearts and hands before we come to Gods Altar Psal. 26.9 Ezra 7.10 Iob 11.13 14. Eccles. 5.7
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
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