Christ came into the World in a state of Humiliation poor and low but when he comes to Judgement he shall appear in his glory viz. in the full accomplishment and manifestation of his glorious and everlasting Kingdom 2 Thes. 2.8 1 Tim. 6.14 and 2.4 8. So that the latter word is exegetical and an explication of the former Christ reignes now in Heaven and in Earth but 't is obscured here by the Cross and furiously opposed by devils and wicked men so that there is not that clear manifestation of his Kingdom now but when Christ shall have subdued all his enemies and shall have destroyed all adverse power and made them his fort-stool then he will appear in his Majesty and great glory with all his holy Angels and then will be the day as I may so say of his publick Inauguration before all the World in which he will begin his glorious and everlasting Kingdom with all his Saints Observations 1. Obs. Grave Obtestations and serious Adjurations in weighty cases are lawful Moses used them Deut. 30.18 19. and Isai. 1.2 Abraham adjures his servant Gen. 24.3 and Iacob adjures Ioseph Gen. 47.31 A Minister is not onely to beseech and humbly to intreat but with all authority to bind mens consciences to the duty he perswades and to adjure his bearers as they will answer it before the Lord of Heaven and Earth at the great day to yield obedience to the truths delivered Cold preaching makes bold sinners when powerful preaching awes the conscience Matters of greatest importance must be pressed with greatest vehemence As God putteth not sorth great power but for great purpose Ephes. 1.18 19 So neither must we use great earnestness but in matters of great moment Our natures are very base and backward to the best things and so have need of all manner of provocations to quicken us to our duty and 't is a great aggravation of peoples sin when they will not obey such powerful preaching as their contempt is greater so is their sin 2 Chron. 24.19 This shews the folly of the Anabaptists Socinians and Quakers who exclaim against all Protestations Adjurations and Oaths as things unlawful and would tye men onely to Yea and Nay whereas we find in Scripture that God himself swears it cannot then be a sin Gen. 26.12 Esay 45.23 1 Sam. 3.14 Psal. 89.3 and the dearest of Gods servants have sworn Gen. 14.22 and 21.24 Ob. Our Saviour condemnes sewaring Matth. 5.34 and so doth S. Iames 5.12 A. Christ doth not simply and absolutely condemn swearing for then he should destroy the Law which Commands swearing as a part of Gods Worship and an honour due to his Name Deut. 6.13 and 10.20 and a special meanes to end striffe and contention amongst men Heb. 6.16 but he condemns all swearing by the creatures and forbids all rash and all vain swearing all customary swearing in our ordinary talk and so doth S. Iames 5.12 Ob. Tho the Law did allow of swearing in weighty cases before a Magistrate yet now in Gospel-times 't is unlawful A. Not at all for the Prophet Esay prophesying of the Gospel-times times-expresly saith They shall swear by the God of Truth Esay 65.16 Paul oft calls God to witness Rom. 1.9 and 9.1 2 Cor. 1.23 Phil. 1.8 1 Thes. 2.10 The Angel swears in the New Testament by him that lives for ever Rev. 10.6 and Christ useth strong asseverations Matth. 5.18 Iohn 3.5 Ob. Since many forswear themselves and abuse Oaths 't is best say they wholly to forbear them A. The abuse of a thing must not take away the use of it for then we must not eat drink or wear cloaths because many abuse them Then we must cast away our money cut down vines and pull out our eyes because all these are abused But who knows not that the abuse of these must be taken away and the use remain See more in M. Firmin against the Quakers p. 27. M. Fowler against Speed a Quaker p. 16. and Walaeus Loci Com. p. 100. de Iuramento Sayrus CC. l. 5. c. 3. 2. Observation The best have need of Obtestations and Adjurations even from terrours to quicken them to their duty We are flesh as well as spirit we are but in part regenerate and therefore had need of quickning and if so holy so mortified so laborious a man as Timothy had need of double and treble charging 1 Tim. 5.22 and 6.13 and 2.4.1 what need have we who never yet attained that degree of holiness as Timothy had to be charged and charged again as we will answer it at the great day of the Lord to be faithful in the discharge of the duties of our several places We must not onely allure men by mercies Rom. 12.1 but also quicken them by judgements for such is the corruption of our nature that we are so easily wrought upon by mercies as by judgements hence when the Lord had promised six blessings to move us to obedience Deut. 28.1 to 14. he adds 27. curses from v. 15. ad finem cap. the better to excite us to our duty Mercies draw us Rom. 2.4 and judgments drive us to God This awed Iob 31.3 and made David tremble Psal. 119.120 The Apostle knowing the terrour of the Lord perswaded men to flee from the wrath to come that so they might escape the terrors of that great day 2 Cor. 5.11 3. Observation The godly do all as in the sight of God They look at Gods eye more then mans in all their Exhortations Adjurations wayes and walking They look upon him as a Witness and a Judge of all their doings They set the Lord alwayes before them Psal. 16.8 They live alwayes as in his eye and presence remembring that he beholdeth all their wayes and Ponders all their paths Prov. 20.21 This consideration will be 1. A Motive to sincerity 2. A Spur to duty 3. A Corrasive to sin 4. A Cordial in affliction 1. 'T is a singular meanes to keep our hearts sincere and to make us universal in our obedience hating every false way When David was upright before God and walked as in his eye then he kept himself from his iniquity Psal. 18.23 and kept all his Precepts Psal. 119.168 This All-seeing eye of God kept Iob from sin Iob 31.4 and kept Ioseph chast and pure Gen. 39.9 and made Abraham sincere Gen. 17.1 Seneca counselled his Schollars to do their actions so advisedly tanquam speciet Cato as if some severe Cato lookt on them We are Christians and must do all tanquam spectet Deus remembring that we are alwayes under the inspection of the All-seeing God 2. It 's a spur to duty The Master and the Commanders eye make the Servant and the Soldier active If we do any good in secret God sees in secret and he will reward us openly Matth. 6.6 Acts 10.4 3. It 's a corrasive to sin The Thief durst not steal if he thought the Judge lookt on him nor
on Baal Hos. 2.8 with the Israelites they turn their jewels into an Idoll and then dance before it and worship it Iesurun when fat and full kicks at the God which fed him Deut. 32.15 like Mules which being filled with their dammes milk matrem calcibus petunt fall to kicking the damme that fed them The Hebrewes have a Proverb In fontem ex quo semel bibisti ne projicito glebam much lesse in fontem ex quo semper God is our Creatour Preserver Father and Friend and therfore they do very foolishly who do thus ill requite him Deut. 32.6 Take heed therefore of this Spunge of the Devill as Austin calls Ingratitude wherewith he wipes all the favours of God out of our soules 5. Unthankfullness stops the Current of Gods mercies and provokes the Lord to strip us of all Solomon forsakes the God of his mercies by it he lost ten parts of his Kingdome and had adversaries ever after 1 Kings 11.9 Hezekiah when recovered rendred not according to mercy received therefore wrath came upon him from the Lord. 2 Chron. 32.25 It maks the Lord to repent of the blessings he hath given us 1 Sa. 15.11 It made David repent of his care in protecting the flocks servants of ungrateful Nabal from violence 1 Saw 25.15.16.21 22. In vain have I kept all that this fellow hath since he requites me evill for good I le destroy all that belongs to him So saith God in vain have I saved such a man from the Sword Plague Famine therefore I will now destroy him utterly for his rebellion God cannot endure these Sepulchra beneficiorum these unthankfull buriers of his benefits 6. 'T is a sad aggravation of mens sins This makes the sins of the Saints so exceeding sinfull because they are committed against the greatest Light and Love God Registers all the mercies which he bestowes on us and when we sin against them we shall be sure to hear of it 2 Sam. 12.7 8 9 10. 'T is a sinne that levens and sowres our other sins and makes them farre more loathsome It stops mens mouthes and makes them excuselesse so that they have nothing to say for themselves Ezra 9.9 10. when he had set forth what God had done for them and how they had rebelled against him he cries and now Lord what shall we say after all this q. d. We have nothing to say for our selves since we have again forsaken thy commandements notwithstanding all thy mercies and deliverances given to us this brought ruine on them V. 13 14. 7. Idolaters will rise in Judgement against such if they will praise their dung-hill-Gods shall not we praise the living God Iudg. 16.23 8. Unthankfull men are unfit for Heaven for there the Saints do nothing but sing Hallelujahs and praises to their God for ever Revel 5.12 13. Luke 2.13 This is one of the crying sins of England Ingratitude both to God and man never raigned nor raged more amongst us then at this day As the Lord loads us with mercies so we load him with our Apostasies No Nation under heaven so beloved as we and no Nation under Heaven that have worse requited his love 'T is a Miracle of mercy that he yet continues his mercies to us and that he hath not long agoe stript us naked as in the day when we were born Let it therefore repent us of our unkindnesse to our good and gracious God and for the time to come let us expresse our Thankfulnesse in Reall obedience We have nothing else to give unto God but Thanksgiving that is his Rent and due Psal. 29.2 and 50.14 every honest man will pay his Rent onely take heed that you pay it not to a wrong Land-Lord ascribe not the glory of what you are or have to your selves or to the Creature all must be given primarily to God 't is true we may thank and pay the messenger but not like the Doner Cant. 8.12 the Keepers of the Vine-yard have two hundred but Solomon himself hath a thousand Secondarily we may give Thanks to Gods Instruments whose hearts he moves to help us Thus David first blesseth God and then Abigail 1 Sam. 25.32 33. 'T is the Almes if I may so say which we give unto God in all other things God blesseth us but in Thanksgiving we bless God Psal. 50.22 Iames 3.9 God blesseth us Imperatively we bless him Optatively when we desire and endeavoâ—r to set forth his promises This is the way to increase and preserve our blessings both Temporall and Spirituall and if we merit in any duty 't is in Thanksgivings He that gives Thanks for an old mercy makes way for a new one This is more pleasing unto God then all legall Sacrifices Psal. 50.8 and 69.30 31. 'T is one of the most excellent parts of Gods worship whereby we do in a speciall manner glorify him Psal. 50. ult yea in some respects God hath more glory from the Saints on Earth then from the Saints in Heaven for they praise him without opposition in the middest of his friends but we praise him with much danger and difficulty in the middest of his enemies This is the end of our Creation Prov. 16.4 Isay 43.21 every member every sense every faculty of soul and part of our bodies calls for Thankfulnesse Quot membra tot ora Had we but wanted a Legge or an Arm or an Eye we should know the price of that mercy 'T is the end of our Predestination Ephes. 1.11 12. The end of our Redemption Isay 51.11 Luke 1.74 The end of our Adoption Ephes. 1.5 6. In a word 't is the end of all Gods Mercies that we should praise him for them Psal. 50.15 Quot beneficia tot ora When the Lord had delivered Israel out of Egypt he makes it an Argument to quicken them to obey all his commandements Exod. 20.2 when the Lord plants his Vine-yard in a very fruitfull hill then he expects the pleasant Grapes of Thankfull obedience Isay 5.1 2. Even the Devill could say Iob had good Reason to expresse his Thankfulnesse in serving God who had made the hedge of his protection round about him Iob 1.9 Rule 8. See to the manner of your Thanksgiving God loves Adverbs better then Adjectives he regards not so much quà m bonum sed quà m bene A good dish may be marred in the Cooking and a good Duty spoyled for want of a right performance He then that would give Thanks unto God rightly Must do it 1. Cordially 2. Zealously 3. Chearfully 4. Speedily 5. Beleevingly 6. Humbly 7. Holily 8. Considerately 1. We must praise God cordially not cursorily or customarily in a verball formall way but as God blesseth us Really so our praise must be Reall and sincere God is a Spirit and will be worshipped in spirit Hence David calls on his Soul to praise God Psal. 103.1 and the Virgin Mary not only with her soul but with her Spirit i. e. with her understanding which
Reprobates for 't is one thing to be Reprobate concerning the faith pro tempore at present and another thing to be a Reprobate Manasses Paul and those 1 Corinthians 6.11 were lewd enough for the time yet at last were called These that are now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproveable and unapproved as the word signifies 2 Cor. 13.7 Heb. 6.8 1 Corinthians 9.27 yet in Gods due time they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepted and approved This must teach us to keep our judgements pure and our understandings clear for 't is our guide and if that mislead us we must needs fall into the ditch Corruption in judgement in some respects is worse then corruption in manners especially when the mind hath been enlightned with the knowledge of the truth for this is the root of those corrupt manners that are amongst us In the time of the Law the Leprosie in the head was of all other Leprosies the most dangerous and destructive the man that had it in his hand or feet was unclean but if it were in his head then he was to be pronounced utterly unclean Lev. 13.44 Hence the scripture gives so many caveats against errors and erroneous ones Deut 13.3 Philip. 3.2 Colos. 2.8 2 Pet. 3.17 Matthew 7.13 Beware of false Prophets the word implies a diligent study and singular care lest we be caught by such subtle adversaries Keep your judgements pure then the pure Word of God will delight you Micah 2.7 you will delight to come to the truth that your deeds may be discovered Iohn 3.21 Part not with a good conscience and a good conversation lest you make ship-wrack of the faith and a gap be opened in your breasts to all sinne and errour that the Lord knowes where you will rest it may be not till you come to the highth of sin and depth of misery Count therefore a corrupt judgement a sore plague and if God have given thee a sound judgement able to discern the truth and a mind ready to receive it and approve of it when 't is propounded this is not a common mercy but calls for speciall Thankfulness Psal. 16.7 Proverbs 28.5 1. Observe There have been false Teachers in all Ages to oppose the Truth and the Professors of it As Iannes and Iambres here oppose Moses a meek a learned a faithfull servant in all Gods House So there were four hundred and fifty fals Prophets against one zealous Elijah four hundred against good Michaiah 1 Kings 18.18 and 22.6.14 Hananiah against Ieremy Amaziah against Amos 7.10 false brethren against Paul Hymeneus Philetus and Alexander oppose him 1 Tim. 1.20 The Church shall never want enemies to war withall whilest the seed of the Serpent abides in the world As Pharaoh had his Magitians who hardned him in his sin and deluded him to his destruction so the World will ever have its false Prophets to blinde and harden them in sin to their ruine Thus in the Primitive times there was a Simon Magus Scribes Pharisees Sadduces Essens Herodians Nicolaitans Elymas Ebion Cerinthus the Gnosticks and many others 2 Peter 2.1 Thus when Luther began to reform thirty severall Sects arose to hinder the worke We should not therefore be despondent or discouraged as if some strange thing had happened to us but comforted rather in that we are made conformable to Christ the Prophets and Apostles Matthew 5.11 Luke 6.22.23 This was is and will be the condition of the Church Militant from her youth up she must looke to be plowed and persecuted by malicious men Psalm 129.2 3. Besides 't is the condition of Truth in this World to meet with opposition we can no sooner publish it but it's enemies appear Galathians 4.16 Truth brings hatred men cannot endure to have Vngues in Vlcerre they are unsound and would not be touched Truth is a Light which discovers the intents of mens hearts Hebrewes 4.12 and layes open the evill of mens wayes and this makes the wicked not simply to oppose but to rise in open rebellion against the Truth Iob 24.13 which reproves their deeds and exposeth them to the view of themselves and others Hence they have alwayes been esteemed the Pests and troublers of a Land that publish Truth as we may see throughout the Acts of the Apostles where we finde some disputing against the Truth Acts 6.9 others blaspheming Acts 13.45 some secretly undermining it and seeking to draw men from embracing it Acts 13.8 others openly rayling against it Acts 17.18 19. and 24.5 Some have opposed it out of ignorance and blind devotion as Paul before his conversion 1 Timothy 1.13 and some of the Jewes Acts 3.17 and 13.50 Others deliberately against conviction and out of malice have resisted the Truth as Alexander 2 Timothy 4.15 these are given up to a reprobate sense the Devil having blinded their eyes 2 Corinthians 4.4 Some oppose it for their gain and for their bellies Rom. 16.17 18. 1 Tim. 6.5 2 Pet. 2.3.15 16. Others from fleshly lusts 2 Peter 2.18 and 3.3 Others out of pride loving the preheminence 3. Iohn 9.10 1 Timothy 6.3 4. yet should not we distaste the Truth because of those oppositions which are made against it for however some prophanely scorn at the name of Truth and say with Pilate what is Truth Iohn 18.38 Yet wisedome is justified of her children and they that are of the Truth hear his voyce who came into the world to beare witnesse of the Truth They come with love and teachable hearts to it and so are made to know the Truth Iohn 8.52 Let not the great host of Truths enemies make us despair but know there are more with us then are with them 2 Chronicles 32.7 8. and the more they are that oppose the Truth the more illustrious will our conquest be If I must have an adversary let it be a wicked one and then be he never so potent he cannot stand long because God is against him Iob 27.7 Truth may be opprest but never conquered Praemi potest opprimi non potest yea oppositions advance and clear it Veritas impugnata magis elucet Bern. 2. Observe That as the Devill hath his Iannes and Iambres to oppose the Truth so God hath his Moses and Aaron to uphold it As the Devill hath his Domestick Chaplains so God hath his armed Champions and as the Devill raiseth up oppressors so God sends Saviours Obadiah 21. If he raise hornes to gore the Church God will raise Carpenters to saw off those hornes Zachary 1.19 20 21. The same day that Pelagius was born in Brittain the same day was Saint Augustine born in Africa that did confute him God hath an Athanasius to oppose Arrius Chrysostome against the Manichees Basil against Macedomus Prosper against the Massilians Salvian against the Libertines Fulgentius against Faustus Christ against the Pharisees Simon Peter against Simon Magus Paul against false Apostles Luther Calvin Beza c. against the
is a reward it self and carries meat in the mouth of it there is a sweet resentment in the remembrance of a well-spent youth Never did any repent of repenting too soon but many have Repented their deferring so long 2. 'T is more Easie any thing taken when 't is young is more easily wrought upon A twig is easily bent a disease taken in the beginning is easily cured when every thing by delay growes worse When the fingers are growne stiffe 't is ill learning to play on the Lute An old disease is hardly cured The longer a Tree growes the harder 't is to pull it up The further a Naile is driven the harder 't is to pull it out again The acting of sin strengthens the Habit and when sin is become Habitual connatural and customary 't is hardly cured Ier. 13.23 Isay 26.10 11. let favour be shewed to the wicked i. e. all those common favours of preservation supportation food raiment health wealth c. yet he will not learn righteousnesse though it be a lovely thing 1. In the land of Canaan literally where God had promised all blessings as the Church with all her Priviledges and Ordinances yet in despite of all these favours they will do unjustly 3. They will not 't is not so much they cannot behold the Majesty of the Lord in his special works of mercy and judgement when men are hardned and habituated in sin not all that Mount Sinâ—i or Mount Sion can afford neither Iohns austerity nor Christs lenity can work upon them Matth. 11.17 18 19. and 23.37 38. what 's bred in the bone will not out of the flesh when mens bones are full of the sins of their youth they usually go with them to their graves Iob 20.11 'T is well observed that in our Saviours time of all that were possessed with evil spirits the Devil was most hardly cast out of those whom he had possessed from their childhood Mark 9.2 29. By this delay the understanding is more darkned Ephes. 4.18 the will becomes more stubborn and unyielding All the powers of the soul are as it were chained and bound up that they cannot stirre to goodnesse Thus Simon Magus was held in the bonds of iniquity Acts 8.23 Every raigning sin is a bond which the Devil casts about men So that they cannot stirre a step in the way of grace Besides Satan hath a strong plea against the soul he 'l plead prescription and so many yeares possession which is eleven Points in Law 3. 'T is more fruitfull we shall do more good and receive more good to him that hath shall be given We shall bring forth much penitential fruit which will bring much glory to God and in glorifying him lyeth our glory Ioh. 15.8 Suppose a man should never Repent till he were old and ready to dye though such a man may be saved yet his Graces are not so conspicuous nor can he do that good nor bring that glory to God as a young man that begins betimes to serve him Paul was converted betimes and see what abundance of glory he brought to God what good he did in the Church and what abundance of sins he prevented which else would have made head against him and enslaved him how many famous Churches did he plant Rom. 15.19 and what abundance did he do and suffer for Christ. 2 Cor. 11.23.24 if a man have a great way to go it 's good rising early in the morning such a one shall get the start of many sluggards 'T is a thrifty course to be an early convert the sooner we submit to the spirits conduct the better the more Peace and Liberty we shall attain 4. 'T is more Beautifull and lovely Every thing is beautiful in its season Eccles. 3.11 now Gods usual season for repentance is when we are young Eccles. 12.1 as we see in Iosiah Samuel Obadiah c. As a word spoken in season so a work done in season is both delightful and profitable Prov. 15.23 The truly godly man bringeth forth fructum suum in tempore suo Psal. 1.3 fruit in its due season Christ delights to set forth his Vine-yard to such as will bring him in his fruit in season Mat. 21.41 The trees of Gods planting bring forth pleasant fruit in their moneths Ezek. 47.12 God loves to have this Mannah of grace gathered early Exod. 16.21 't is the kindnesse of our youth that he delights in Ierem. 2.2 5. We shall resemble the servants of God all their Obedience hath been prompt and speedy They are endued with the wisdom which is from above which is easily intreated to any goodnesse Iames 3.17 Psal. 27.8 and 119.60 Abel brought of the firstlings of his fâ—ock and the fat thereof Gen. 4.4 Christ calls Matthew from the receipt of custom a gainful Trade and he presently forsakes all and follows Christ when he called Simon and Andrew Iames and Iohn to leave all and follow him they immediately left their nets and followed him Matth. 4.20.22 when Paul was called he made no delayes he invents no excuses he consults not with flesh and blood but he presently obeyes and was not disobedient to the heavenly Vision Acts 26.19 Gal. 1.16 when the Lord enlargeth the heart they improve the opportunity when he strikes they strike and when he moves they move and promptly obey We have an excellent instance in Abraham when ever the Lord commanded him to do any thing though never so difficult to flesh and blood yet still he readily obeyed 1. The Lord commanded him to forsake his own kindred and country and to go to a Land that he knew not he must forsake a certainty for an uncertainty and he doth it presently Gen. 12.1 4. Heb. 11.8 Acts 7.3 4 5. 2. The Lord commanded him to circumcise himself and his family note though Abraham were 99. yeares old and had a great family in which there was 300. and 18. which could bear arms yet the Self-same day was Abraham circumcised and all the men of his house Gen. 17.23 3. Above all his sincere obedience appeares in his readinesse to offer Isaak in Sacrifice at Gods commandement Gen. 22.2 3 c. God bids him take his Isaak his only son Isaak his only son Isaak whom he loved and go offer him in Sacrifice and the Text tels us that he rose up early in the morning and took Isaak c. There were many things which might have discouraged Abraham from so doing 1. He must take his Son not his servant not his friend not his beast but his son 2. It must be his own son not another mans 3. His onely Son if a man have many sons he may the better part with one but if a man have but an one and onely son it goeth near him to part with him Zach. 12.10 4. His onely Son Isaak his laughter and joy the Son of the Promise Gen. 21.12 in Isaack shall thy seed be called this was 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
of all sins Gospel sins and unbelief not prizing Christ nor receiving him into our hearts but like the Gadarens preferring our swinish lusts before him This is that damning sin which Virtually is every sin and binds the guilt of all sin upon the soul Iohn 3.19 Let us then promptly obey him and readily submit our wills to his Will let us take him for our Lord as well as for our Saviour Many would have him Jesus to save them but not a Lord to Rule them but he will save none such as obey him Hebr. 5.9 God hath joyned Lord and Saviour together and we must not separate them both in the Text and Philippians 3.20 Titus 1.4 We must yield him sincere Obedience if ever we look for any benefit by him 't is not crying Lord Lord but doing his will that he expects Matthew 7.21 Hence Christ reproves the Pharisees for their Vocal and Verbal subjection and ingemination of Lord Lord Luke 6.46 why call ye me Lord Lord and doe not the things which I require Many speak like Angels of Light but they act like angels of darknesse They defie the Devil in words but Deifie him in works All such mens Religion is Vain and abominable Isay 1.11 to 16. and 66.3 Christ hath abundance of dishonour done to him in the world by such formal professors we should labour to fetch off that dishonour by walking in the power of Religion and adorning our Profession with a pious conversation 1 Pet. 2.12 Who shall judge the quick and the dead Here we have First the Person judgeing Christ. Secondly the Persons judged All men from the beginning of the World till the end there of all such as shall be alive at Christs coming or dead before That there is a Day of Judgement appointed by God is aboundantly proved by all that have written on the Creed If any Atheistical Quaker shall deny it he deserves Punishment rather then an Answer Yet if any desire to be satisfied in that Particular Master Clapham hath spoken very well to that point I delight not if I can chuse to have any thing to doe with unreasonable men I shall therefore confine my selfe to the Text. 1. Observation Christ shall be the Iudge of all the World Now there are many subordinate inferiour Judges now Christ judgeth Mediately by men but in that great day of the Lord Christ onely shall be Judge when he shall have put down all Rule and all Authority and shall judge men immediately in his own Person God hath committed all Iudgement to the Son Iohn 5.22 and hath ordained him to be Iudge of quick and dead Acts 10.42 Romans 14.10 2 Corinthians 5.10 Question How is Christ the Iudge when God is called the Iudge of all the wâ—rld Gen. 18.25 Eccles. 3.17 2. The Word is said to Iudge us John 12.48 3. The Saints are said to Iudge the World Matthew 19.28 1 Cor. 6.2 3. 4. And one wicked man is said to Iudge another Answer These knots are easily untied by distinguishing 1. There is Iudicium authoritatis an Authoritative judgeing which resides in the King as in the Root and Fountain and so God is Judge himself in respect of Authority Psal. 50.6 Romans 2.16 Hebrewes 12.23 As for that in Genesis and such like places it may be understood of Gods Providential exercise of judgement in this world as Moderatour and Governour thereof and not of the Ultimate Judgement at the last day 2. There is Iudicium Probationis a judgeing by way of External administration execution and promulgation of the definitive Sentence and thus Christ is Judge alone all judgement in this respect committed to the Son the Father judgeth no man but by him Iohn 5.22 God hath the Power but the Son hath the Commission to execute that Power for though it be an Action common to all the three Persons in the Trinity yet the Execution of it appertains to the Son 3. There is Iudicium Declarationis a Declaration Judgement and so the Law judgeth the Judge doth but pronounce the judgement of the Law Iohn 12.48 Rom. 2.12.16 We shall be judged at the last day both by Law and Gospel 4. There is Iudicium Assessionis Approbationis a Judgement by way of assent and approbation and so the Saints shall Judge the world they shall sit as Assessors and be approvers of what is done We see at the Assizes the Judge gives the final and definitive Sentence and the Justices on the Bench that sit with the Judge do assent and acknowledge the judgement to be true and just This honour have all and only the Saints even the least and meanest of them shall judge their Judges and help to condemn those that formerly abused and condemned them 1 Cor. 6.2 3. they shall be on the Bench when Angels and wicked men shall be at the Bar. Those proud infernal fiends which did molest and disquiet thee shall now be disquieted by thee in Christ thy head thou shalt adjudge them to their everlasting Prison As Joshua's souldiers set their feet upon the necks of the Cananitish King So the poorest Saint shall at the last day triumph over all the enemies of his salvation to such the promise runs Râ—vel 3.21 To him that overcomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that by the Power of Christ is still overcomming the enemies of his salvation though he cannot overcome them by way of Equality so perfectly as Christ did yet if by way of conformity and similitude we resemble him in our measure and degree we shall raign with Christ and sit with him in his Throne This is a great dignity that the Judge and Saviour of all the world should so highly exalt his poor contemptible servants to be part of that Royal train which shall attend the great Judge of all the world 1 Thess. 4 15. and to be Coassessours with him on the Bench in that great and glorious day of the Lord. But this Dignitie calls for Dutie we must walk as becomes the Judges of the World Judges must or at leastwise ought to be Just and inoffensive men 2 Samuel 23.3 Our righteousness must condemne the worlds Unrighteousness our forwardness the worlds back wardness our Faith the worlds Unbelief as Noah did Hebr. 11.7 Many walk so loosely and profanely as if they meant to Iustifie rather then Iudge the world their Hypocrisie and Apostasie is too visible to all 2. It should admonish us to beware of wronging the Saints It 's dangerous abusing Judges such will cry one day to be hid from the sight of them Love them therefore now delight in their company succour them in their Necessities Christ takes the courtesies and injuries which are done to them as done to himself Matt. 25.35 c. 5. There is Iudicium comparationis a judging by way of comparison and so not onely the Saints but one wicked man shall condemne another that is worse then himselfe Tyre and
Sidon shall rise in judgement against Corazin and Bethsaida Sober Heathens and just-dealing Turks shall rise in judgement against intemperate and unrighteous Christians yea the Creatures as Origen conceives that have served their Creatour in their several stations shall rise in judgement against man that hath rebelled against his God Question But why hath God ordained Christ to be the Iudge Answer Because he is every way qualified for such a work 1. In respect of Knowledge Isay 11.2 He knowes all the Thoughts intentions words and workes of men Matthew 9.4 Iohn 2.24.25 and 21.17 2. In respect of Righteousnesse He is a just and a Righteous Judge Isay 11.3 45. See more on Verse 8. 3. In respect of Power man may kill the body but He can kill the soul Revelations 20. ult He is King of Kings and Lord of Lords 1 Timothy 6.15 Revelations 19.15 4. The judgement must be Visible and therefore it is meete the Judge should be so too The Father is Invisible but the Sonne in our Humane Nature is Visible and therefore God hath committed this judgement to the Sonne who is also called the Sonne of Man Matthew 19.28 and 25.34 Iohn 5.27 since God intendeth to deale with man after the manner of Men He condescendeth to let them have one that is Flesh of their Flesh to be the final Judge between him and them that he may be the more justified and they left without excuse 5. Seeing Christ abased himselfe in the State of Humiliation for his Fathers Glory and Mans Redemption therefore God hath raised him to a State of Exaltation that to him every knee should bow and hath given him a Name above every Name Philippians 2.7 to 12. This is Gods ordinary way to make the deepest Humiliation the way to the highest Elaltation Question Whom will Christ judge Answer All Rational Creatures 1. The Devils and evil Angels 1 Corinthians 6.3 Though they may disquiet thee now yet the time is at hand that thou shalt sit in judgement on them and condemne them for their Rebellion against God Thy obedience shall condemne the Devils disobedience that whereas thou a poore weake man dwelling in an house of Clay clogged and clouded with many tentations and infirmities yet diddest worship the Lord in the beauty of Holynesse when these Glorious incorporeal pure Spirits which had no Tempter yet refused to obey him These are kept in Chaines for the judgement of the great day Matthow 25.41 2 Peter 2.4 Iude 6. Revelations 20.10 then shall be opened before all the world the Time the Nature and the Manner of their first sinning against God and all the murders and villanies they have committed upon the souls of men This they know they believe and tremble at the thoughts of it 2. All men Good and bad Noble and ignoble Old and and young Great and small Learned and unlearned Dives must appeare as well as Lazarus Kings as well as Subjects Ecclestasticus 3.17 Matthew 25.32 Acts 10.42 and 24.15 Romans 14.10 12. 2 Corinthians 5.10 Iude 15. Revelations 2.7 and 20.12 13. Mens nets are made in that manner that little Fishes creep through and great ones breake through but Gods net taketh all and holdeth them too Atheists must not thinke to escape for ever though the Patience of God may wait and not presently inflict judgements though he forbeare yet hath he not forgot to doe Justice but will ere long set mens sinnes in Order before them Psalme 50.21 As sure as GOD hath Decreed thy Death so sure is the Decree of bringing thee to judgement Hebrewes 6.9 27. At this Grand Assizes all must appear in proper person here is no Answering by Proxey Proctours Substitutes or Atturnies but every man in person must give an account of himself to God 2. Here no Excuses will be taken no Appeales be heard in the Courts of men we may appeale Iacob appeales from Laban to the highest Tribunal Genesis 31.53 So did David 1 Kings 24.13 and Zachariah 2 Chronicles 24.22 Paul appeales from Festus to Caesar Acts 25.10 But Gods High Court of Justice knoweth no Superiour He is King of Kings Revelations 19.16 3. Here is no Repealing of the Sentence In this lif the Sentence may be Repealed and the judgement prevented by Repentance Ieremiah 18.7 8. to 11. but this is the last judgement and here men receive their finall doome 4. Other Judges a man may out-run but there is no escaping the hands of God He filleth Heaven and Earth where ever we flie we are still in his Territories Psal. 139.7 to 12. 5. Earths Judges may be corrupted by Briberie but Christ is the most righteous Judge and may as soone cease to Be as cease to be Just. The Earth is the Lords and the fulnesse thereof so that all the wealth in the world cannot bribe him Riches availe not in this day of wrath especially Iob 36.18 19. Prov. 11.4 6. Other Judges may judge of Externals but Christ knoweth the heart and judgeth accordingly Hebrewes 4.13 7. Other Judges may be deceived by the sleights and subtleties of men but this Judge Nec fallitur nec flectitur No Power nor Policy can work on him Proverbs 21.30 1. Since Christ is Judge of all men take heed of offending him Better displease all the world then displease him He can do more for us or against us then all the world besides He 's the best friend and the saddest foe if he be against you all the creatures are against you and if he be for you all are for you The men of Tyre and Sidon made their peace with Herod because their Country was nourished by the Kings Acts 12.20 We hold all in Capite Christ is Lord Paramount of Lands Life Liberty and all that we possesse and can take all from us when ever pleaseth him it will be our wisedom therefore who ever we fall out with all yet to keep in with him Make the Judge your friend agree with him whilst you are in the way Kisse the Sonne id est shew your Love Loyalty Subjection Faith Feare Obedience to him Psalm 2.12 Prize his Service preferre it be-before all the Crownes and Kingdomes of the World The greater the Prince the more Noble the Service Christ is Lord of Lords and King of Kings none like him and therefore no Service like his It is more Noble to be his Servant then to be King of all the World As it is more Honour to be a Princes Favourite then to be Shepheard of a Flocke of Sheepe His very service is Freedome and his Worke is wages Be not then offended at Christ now be not ashamed of him and his selfe-denying wayes here least he be ashamed of you at that great day Mark 8. ult But prize all that is his Love his Ordinances his Ministers his Saints his Doctrine his Discipline Make him yours now and he will be yours for ever When all created comforts forsake you he will never forsake you Our Fathers dye
Gods 1 Pet. 1.5 and so it is safer then Adams was in the state of Innocency 3. It may comfort us in respect of the Nation though we be a sinful rebellious people a Nation unworthy to be beloved by reason of our Apostasy unfruitfulness unthankfulness and unanswerable walking to the light and love which God hath shewed us yet as he saved Israel with a Notwithstanding all their ingratitude and disingenuous walking towards him Psal. 106.8 So we have hopes that for his own Names sake he will save ungrateful England No Nation under Heaven hath such cause to admire free-grace as we have The Lord hath made us wait on him in a way of mercy when for our great provocations he might have made us wait on him in a way of Judgment We have great reason to serve him with gladness in the aboundance of all things since he might justly have made us serve him with sadness of heart in the want of all things He hath made us the Head of the Nations when he might for our abominations have made us the Taile he hath set us above in Victories and successes at Sea and Land when he might justly have set us beneath Well let these mercies improve our Graces and not our Vices least the Lord consume us after he hath done us good and as he hath made us famous for blessings so he make us infamous for our abuse of them to all generations Iâ—sh 24. â—â—0 If we still do wickedly what can we exspect but that we and our Rulers should perish 1 Sam. 12. ult Oh then let the remembrance of Gods free-grace and mercy Humble us nothing melts the heart like this when the Soul considers how God hath pardoned his sins washt him and cleansed him who was a poor loathsom polluted wretch quickned and revived him who was dead in sin nothing works such an absolute and strong aversation of the heart from sin and fortifies it against it as the remembrance of this free love doth This makes a man even to loath and abhor himself for his disingenuous carriage towards God Ezek. 6.9 and 16. and 20.43 44. and 36.31 This makes the soul to say as Mephibosheth said sometime to David 2 Sam. 9.8 and 19.28 All my Fathers house were but dead men before my Lord the King yet didst thou set thy servant to eat bread at thy own Table At that day Observation 9. 9. The day of Judgment is a signal remarkable day It is That day of dayes that great and glorious day of the Lord when Christ shall come in flaming fire attended with all his Holy Angels to execute vengeance on all his enemies hence the Scripture puts an Emphasis on it That day .i. that great and terrible day to the wicked Iude 6. when Angels and men shall be brought to the bar and the great ones of the world who have judged others must now be judged themselves That great and comfortable day to all the Saints when Christ will own them with an Eâ—ge before men and Angels but of this before V. 1. Observation 10. 10. The full reward of Gods servants is reserved till the last day 'T is at that day the day of judgement when Gods Pauls be fully rewarded 'T is true the righteous have some gleanings here some clusters of Grapes they have before they come to their Celestial Canaan and as soon as ever their souls depart they be in bliss but their full reward and blessedness is reserved for the last day 2 Cor. 5.10 Hypocrites are all for present reward they must have it here and they have it out and out they must expect no more Matt. 6.2 But a gracious soul looketh for his reward herefter he expects his recompence at the Resurrection of the just Luke 14.13 14. This then must comfort us against the base usage of an ungrateful world here many times Labans of the world change our wages ten times Genesis 31.7 Aye but remember great is your reward in Heaven 'T is not in this day but at that day which we must look for our full reward Here is the place of fighting Heaven is the place of rewarding The Butler may forget Ioseph men may forget our kindness yea and the Saints themselves may forget what they have done but God is not unrighteous to forget our labour of love Heb. 6.10 Never any lost by serving God not onely For but In the very keeping of his Commandements there is great reward Psalm 19.11 Prov. 3.16 17. Secret Obedience at that day shall have open recompence Matth. 6.6 and the least service shall not lose its reward Mal. 1.10 Matth. 10.41 42. Be it but a cup of cold water yet if it be given in sincerity it shall be surely rewarded Water is a common Element and cold water costs us no charge to heat it yet this almost undiscernable Charity shall in no wise loose its reward 't is a Meiosis i. it shall be fully and surely rewarded And because we are hardly brought to believe this our Saviour useth a double Negative and to put yet further past doubt he addeth a Verily a note of asseveration to confirm it He that receiveth a Prophet shall have a Prophets reward i. the Prophet shall teach him the Truths of God and instruct him in the way of life 2. After this life God will give him the reward of the Prophets in Glory Gaius lost nothing by entertaining Iohn nor the Shunamite and Widow of Sarepta by loving Prophets Yea he that receiveth a Righteous man though no Minister of Christ yet receiving him because he is Righteous and for the Truths sake shall not miss of a reward yea he that shall shew the least kindness to one of Christs little ones so the Saints are called 1. Because they are a little little flock Luke 12.32 2. Because they are little in their own eyes 3. And most genuinely because they are accounted as Abjects and little set by in the world 4. They are beloved of God as little ones are of their Parents they shall surely be rewarded Now if such small works of mercy be thus rewarded what shall be given to those who are magnificently liberal for Christ and give as Arannah to David as Kings unto the King 1 Samuel 24.23 If water be thus rewarded what may we expect for our blood that is shed in Christs cause and if cold water from the Spring which can hardly be called ones own be thus recompensed what may we expect for warm water from our browes and bodies in sweating and labouring for the Church of Christ There is not a man that serveth God faithfully but he shall be rewarded fully Numbers 14.24 If Cornelius pray and give Almes they come for a memorial and standing Monument before the Lord Acts 10.4 God hath a Book of remembrance for all that we do Mal. 3.16 or suffer for him our tears flittings when driven from our habitations by wicked
think it not strange but this know and know for certain That the last dayes will be perilous we think it strang to hear of Arrians Arminians Socinians Anabaptists c. but they are not new nor strange to Germany no nor to the primitive Church for in S. Augustins time we read of many old Heresies which now go under the name of new light when 't is neither light nor new but onely old error new vamped an old Hag put in a new dresse 3. Observe Gods singular love unto his people in that he warnes them of perilous times long before they come He will do nothing against his Church and people but he will first reveale it to his Prophets that they may reveal it to his people Amos 3.7 Not that the Lord is bound to observe this Method for he may execute corporall and spiritual judgements when and how he pleaseth without revealing it to men or Angels onely it pleaseth him out of his tender love and gracious condescension to his people ordinarily to observe this Method First to shoot off his warning pieces before he shoot off his murdering-pieces Hence he tels Abraham Ioseph Noah Lot Daniel c. of dangers before hand he makes them of his privy Counsel and as Gods Love appears in fore-warning us of corporal judgements so his tender care over us especially appeares in fore-warning and fore-arming us against spirituall judgements and spirituall enemies which hunt for the precious soule Now that we might prepare for the battell and fear no dangers nor difficulties that we might not be despondent Christ foretells us thrice in one Chapter of false Prophets and admonisheth us to beware of them Matth. 24.4.11.24.25 So Matth. 7.15 Mark 13.23 Iohn 16.1 And that we might not be seduced by such Impostors the Apostle also is frequent in admonishing us against them Acts 20.30 1 Cor. 11.13 2 Tim. 2.17.18 1.4 1. Phil. 3.2 Rom. 16.17 Gal. 1.7 8 9. and Iohn frequently in his Epistles admonisheth us to beware of deceivers that should arise in the last times 1 Iohn 4.1.3.5 6. Peter doth excellently characterize them that we might the better know them and avoyd them 2 Pet. 2.1.10.13 14 15 18 19. so doth Iude 4. to verse 20. he spends almost his whole Epistle it being an Epitome and summary of the second of Peter in describing false Teachers and counselling us against them This must inlarge our Love and Thankfullnesse to our God who is thus carefull over and over to caution and counsell us and to fore-tell us of perils long before they come with a This also know In the last Dayes Whence observe That the dayes we live in are the last dayes Our times are the last times they are oft so called in scripture This is the last hour 1 Iohn 2.18 and upon us the ends of the world are come 1 Cor. 10.11 the Coming of the Lord is said to draw nigh Iames 5.8 and the Day of the Lord approacheth Heb. 10.25 't is but a little while ere Christ come to judge the World hence he 's said to come quickly Rev 6.11 22.12 and the time is at hand Rev. 1.3 and our full Redemption draweth nigh Luke 21.28 and the end of all things is at hand 1 Peâ— 4.7 If the Apostle thought the day of the Lord was at hand 1600. yeares agoe we may well conclude that it is neer now The Apostle seeing Christ come all the Prophesies of him fulfilled the Gentiles called and the Mystery of iniquity beginning already to work he concludes the day of the Lord was near and so it was 1. Comparatively in respect of the times before Christ it was nearer than to those under the Law 2. In respect of the certainty of it the day of the Lord will as surely come as if it were come this day 2 Pet. 3.9 10. 3. In respect of God to whom a thousand years are but as one day Psal. 90.4 2 Pet. 3.8 4. In respect of Eternity a thousand yeares or two thousand yeares are as nothing being compared with the time to come 't is but as a little drop of water to the whole Ocean So that this great day of the Lord which was near in the Apostles time is much nearer now then began the last time but now is the end thereof It cannot then be long to the day of judgement for all the Signs and Fore-runners of it are accomplisht excepting the ruine of Rome which falls apace for as Rome was not buil't in a day so she shall not down in a day but as she rose gradually so shall she fall gradually in England Scotland Ireland Poland Holland and France 2. There wants but the destruction of the Turk and the calling of the Jewes and then comes the End Now since the time is short and we live in the last dayes this should wean us from the world and take off our hearts from these fading perishing things and make us labour for grace which is durable riches 'T was an aggravation of their sin Iames 5.3 That they heaped up treasure for the last dayes When they were going out of the World then they were drowning themselves in the World We should labour to do much good in a little time and as at all times we ought to be carefull and conscionable in fitting our selves for our Masters coming so then especially when we see the day of the Lord draw nigh then we must double our diligence as a servant will when he knowes his Master is at hand They that lived a thousand yeares agoe were bound to lead holy lives but we that live in the clearest times and the nearest to judgement ought to lead more holy and heavenly lives that our Lord when he comes may find us prepared 2. It may teach us patience under all tentations and afflictions 't is but yet a little while and he that shall come will come and he will not tarrie Heb. 10.36 37. Let therefore your moderation and equanimity be not only in your brest but let it be visible and knowne not to one or two but to all men both friends and foes why so for the Lord is at hand ready to help you and to judge your enemies Phil. 4.5 Iames 5.7 8. See in Sangar his morning Lect. p. 225.226 Perilous times shall come Hence note That the last times will be the worst times Though in respect of the clear light of the Gospel which shall then abound they will be glorious times yet in respect of the contempt and abuse of the Gospel to Libertinisme and profanesse they will be inglorious and perilous times so bad that it will be dangerous saying how bad they be hence Bernard long since called them The last and worst times These last dayes will be the common sink and sewer the very receptacle of all the vile abominations and heresies of former ages As all the creatures met in Noahs Ark and all the waters meet in the sea so all those prodigious enormities
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 be sensible of the judgements of God and to be humbled under them so was David Psal. 119.120 I am afraid of thy judgements So Iob 31.3.14 was awed by seeing Gods judgements on the Wicked and 't is made a note of a wicked man that he cryeth not in Prayer to God when the Lord binds him with the cords of affliction Iob 36.13 These corrections are harsh and hard to flesh and blood but that which should most affect us is Sin for God is honoured by his judgments on men but Sin is a despising and despiting of him 2 Sam. 12.9.14 and therefore Gods people had rather live in times of judgement and common calamity when Sword Plague and Famâ—ne are abroad than in times of generall and common sinning for those are but Penall evills and may drive us to God but sin is the evill of evills and makes us run from him as Adam did Gen. 3.8 and Cain Gen. 4 16. Before I can proceed two Questions must be answered 1. Quest. Of whom doth the Apostle here speak when he saith In the last dayes men shall be Lovers of themselves Covetous Boasters c. Answ. 1. Negatively he speaks not here of Turks and Tartars that are without the Pale of the Church and do openly oppose the Gospel of Christ. But affirmatively he speaks of such as shall live in the bosome of the Church and shall partake of the external Priviledges of it verse 5. they be such as will have a form of godliness they will be great pretenders to Piety though their lives abound with all manner of Iniquity 1. The Text may have relation to the Pharisaical Papists and Popish Seducers who creep into houses and lead captive silly women How do all the Vices which the Apostle doth instance in reign especially in the Popish Clergy In all their doctrine and service how do they seek themselves Papists are natural men and so must needs be full of self-love In their preaching they cry up the Popes Supremacy and exalt him above Kings for the Pope can give them Deaneries and Bishopricks which Kings cannot do without him 2. They are exceeding Covetous they cry up Purgatory Indulgencies Masses for quick and dead all 's for money Rich men have store of Masses and Trentalls said for them for which they pay dear but the Poor have none said for them they may dye good cheap 3. They Boast of their Holy Mother the Church yet fight against the true Church they boast of their holy Relicks holy Ragges holy Bones holy Stones holy Wood holy Bloud holy Blocks holy Stocks c. 4. The Pride of the Pope and his Clergy is known to all the World how do they insult over Kings and Emperours 2 Thess. 2.4 5. Their Blasphemies are known to all they take upon them to forgive Sins and for a reward can dispense with the manifest breach of all Gods Commands 6. How disobedient to Parents are their Nuns and Friars amongst whom many contrary to their Parents liking even in their Minority are seduced and so become unthankefull to those that bred them So the Jesuits how disobedient and unthankfull have they been to their Superiours of those Nations that entertain them by plotting their ruine As for the unholinesse of Rome all the World that knowes her crieth shame on her What is the Pope their head but that man of sin 2 Thess. 2.3 merum scelus a man compounded of Sin and made up of Wickednesse one that is Sin it self in the Abstract Hence Platina one of their own tells us of 13. Popes that were Adulterers 3. common Brothellers 4. Incestuous ones 11. Sodomites 7. Whore-masters and erecters of Stews where every Whore payeth weekly a Julian penny to the Pope which many years amounts to 40000. Ducats Thus by the Rottennesse of the Heads of their Church we may guess at the unholiness of their Members This made Mantuan long since bid adiew to Rome telling her He would never return to her again till he went to be a Baud or Brotheller 9. They are voyd of naturall affection witness their bloudy Inquisition and cruell persecuting of their nearest Relations if they be as they call them Hereticks i. e. faithfull Servants of Christ. A Turk a Jew a Pagan shall find more favour with them then a zealous Christian. 10. Covenant-breakers they are notoriously guilty of this witness their late dealing with the Protestants in Savoy No Bonds can bind them no Oaths can hold them they deal with them all as Apes do with their Collars which they can put off and on at pleasure The Popes Holiness can easily absolve them from the faith which they have promised to Hereticks 11. False accusers their lying and slandering of Protestants is one of the four main Pillars of Popery 12. Their Incontinency is notoriously known to the World what hath been the practice of their Friars and Nuns the sculls of children that have been found there doth evidence Corporal whoredome and Spirituall oft go together Hos. 4.13 13. Their Fiercenesse appears by their cruell Massacres in England Ireland France Savoy and amongst the poor Indians Their Heady desperate Treasons are knowne to the Nations How oft did they attempt the life of Queen Elizabeth and by Gun-powder would have blown up King Iames. Their hatred to those that are good is so implacable that they cannot once name them without some opprobrious Title as Hereticus Lutherus Impins Calvinus Hence Azorius the Jesuite Moral l. 8. c. 16. affirmes That the names of Reformed Writers must not at all be mentioned unlesse it be to their disgrace They are voluptuous persons they love their Sensual delights more then God and with that prophane Cardinal they prefer their part in Paris before their part in Paradise Lastly they have a form of godlinesse and that 's all All their Religion is meer formality lip-labour and grosse Hypocrisy Under the name of Christs Spouse they play the filthy Harlot Under the Title of the Church they fight against the Church Under a Shew of godlines they cloak a World of wickedness Under pretence of vowed Chastity they lived in Adultery under the cloak of professed Poverty they got the goods of the Temporalty and under the vizor of being dead to the World they not onely reigned in the World but also ruled it creeping not only into mens Purses but also into their Consciences they heard their confessions they knew their secrets and ruled men as they pleased Thus we see the whole Catalogue is theirs without any straining and though we cannot excuse our selves yet they are the unfittest persons to accuse us in the World 2. Yet the Text hath an eye in my judgment and in the judgment of betters more especially and properly to these last times wherein we live and to those that shall live in the bosom of the true Church who shall have a Form of godliness and shall make an extraordinary profession of Piety ingrossing the
down and he had gotten his pension for life stroaked his belly and cryed Modò hîc sit bene if all went well there 't was well enough This is with the â—illy bird to mind nothing but the building of our own nests when the tree is cutting down and to take more care of our private Cabin then of the ship it self when it is a sinking 3. There is a carnall corrupt inordinate Self-love when a man admires himself his Wayes his Works his Opinions Contemning and Vilifying others When a man so loves himself that he loves neither God nor man truly and as he ought but prefers himself and his own private interest before Gods glory and his brothers good Now this vitious and inordinate Self-love is the great and Master-sin of these last and worst times 'T is an evill disposition that is naturall to us all and so moves us strongly delightfully constantly as naturall things use to do and this makes it so hard even where there 's Grace to subdue it and keep it within its bounds Hereditary diseases are hardly cured Self-love is hereditary to us we are apt to have high conceits of our selves from the very birth till Grace humble and abase us all our Crowes are Swans our Ignorance Knowledge our Folly Wisdome our Darkness Light and all our owne Wayes best though never so bad Even the Regenerate themselves are in part tainted with it and have fallen by it David to save himselfe acts a weak part and counterfets before Achish Peter to save his life denies his Saviour Let us therefore set our selves with full purpose of heart against this Epidemical Soul-destroying Land-ruining sin To this end take these few considerations 1. Consider this Inordinate Vitious Self-love is the Root of many great evils Covetousnesse Contention Unthankfulnesse c. are all Virtually Seminally Originally Fundamentally in this cursed Self-love This is morbus complicatissimus a disease that hath many other diseases included in it and so is more hard to cure Hence spring all those Errors and Heresies which are so rife in these last dayes men have too high a conceit of themselves and their own opinions they imagin they can see more then all the Churches of God in the World There 's more hope of a poor silly fool then of such Self-conceited persons Prov. 26.12 This made the Donatists think themselves spotless and the Pelagians to cry up Nature and cry down Grace As a man that is in love doth think the very blemishes in his love to be beautiful so those that with Narcissus are in love with themselves and doat on their own opinions think their Heresy to be Verity and their Vices Vertues This will bring Vexation at last it troubles us to be cheated by others in petty matters but for a man to cheat himself wilfully and that in a matter of the highest concernment is the trouble of troubles to an awakened conscience 2. 'T is a Sin that blinds men so that they cannot see the Truth Let a Minister never so clearely convince them yet they will not be convinced their deceitful hearts have a thousand evasions no Jugler in the World hath so many tricks to deceive as they have many are blinded and deluded by Satan he perswades men that they are in a good condition and highly in Gods favour Where he dwells he labours to keep all in Peace by himselfe by false friends and by false Prophets who are his agents Thus deluded Ahab by false Prophets who bid him go up and prosper when they might more truly have said Go up and perish but usually men deceive themselves wittingly and willfully 2 Pet. 3.5 No wise man will trust a known Cheater yet such fooles are men that they trust too much to their own deceitfull hearts which is the Grand Impostor of the World Ier. 17.9 10. the heart of man i. e. the whole Soule the Understanding Will Affections c. is Gnacob crooked crafty deceitfull and desperately wicked It tells men of gold but gives them counters it makes them dream they are Kings when they are beggars like a hungry man that dreams he eates but when he awakes he is hungry Isay 29.8 This makes men so indulgent to themselves their sins and errors must not be toucht these Absolon-like must be dealt gently withall and which is the height of misery it makes men insensible of their mâ—sery they think themselves at the gates of heaven when they are in the Subburbs of hell This Self-indulgence spreads a vaile over the eyes and blindes the judgement that it cannot see what is amiss in it self Isai 44.20 a deceived heart hath turned him aside that he cannot deliver his soul nor say Is there not a lye in my right hand A Self-conceited heart is a self-deceiving-heart it cannot endure any Self-Examination Self-reflection Self-judging it cannot endure to put the question to it self concerning it self he cannot he dares not say Is there not a lye in my right hand What have I done Ier. 8.6 a gracious soul reflects upon himself and cryes Lord is it I Mat. 26.22 and 't is I that have sinned and brought this judgement saith David 2 Sam. 24.10 but let a wicked mans sins be never so visible yet he pleads innocency and Not-guilty still Ier. 2 34 35. The Priests and People in Malachies time were very corrupt yet when the Lord by the Prophet tells them of it see how impudently they cry three times together Wherein have we done amâ—sse Mal. 1.6 and 2.6 and 2.17 and 3.8.13 See to what a height of shamelesnesse Self-excusation of the heart of man may transport him even then and in those things when and wherein he is most guilty and though we think this prodigious in them yet it is but an instance of the over-weening partiality that is in us all by nature towards our selves This makes so many to pervert the Scriptures and to apply the promises to themselves instead of threatenings 3. This sinful Self overthrows Christian Society and Community if one member be sick the rest of the members will sympathize with it we are members one of another Rom. 12.4 and should be sensible of the afflictions of Ioseph Like Bees when one is sick the rest are sad But Self-love hardens the heart and makes it cruell to Father Mother Wife Children and Neighbours whereas true love seeketh not her own but the good of others 1 Cor. 13.5 it makes us love our neighbours as our selves now every man wisheth or at least ought to wish his own eternall good heartily and sincerely 'T is therefore an ungodly Proverb which is used by too many Every one for himself and God for us all But where every one is for himself only there the Devill is for all We must therefore change the Proverb every one for his own and for his Brothers eternall good and then God will be for us all Psal. 133. ult There God commands the blessing
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
his own net nor kiss his own hand Iob 31.17 he arrogates nothing proudly to himself but gives all the glory of all his Goods Gifts and Graces to the God that gave them 2. There is a lawful Boasting for necessary defence being urged thereto by the slanders of wicked men on this account Christ apologizeth for himself and defends his innocency against his adversaries In Matth. 12.6.41 42. So Iob spends some Chapters in Apologizing for himself against the false accusations of his friends Iob 29. and 31. So Nehemiah 13. Paul spends 17. Verses at least in a forced commendation of himself in relating his Service and Sufferings for Christ. 2 Cor. 11.16 to 33. 3. There is a Vain-glorious Boasting and Ostentation of what we are and what we have done that the world may take notice of us and we may be admired as some great men in the world Thus Simon Magus gave out that he was some great man Acts 8.9 he made himself his own Idol and therefore he expected that all the beholders should fall down and worship it which they are ready to do V. 10. Thus when men set a high rate upon their own Parts and Perfections they be very impatient and discontented if others will not come to their price and because other men will not they will Canonize themselves for Saints So did the proud Pharisee when he boasted of his own perfection and contemned the Publican Luke 18.11 So Matth. 6. and 23 5. Iohn 12.43 and this is the Boasting which the Apostle here and the scripture elsewhere oft condemnes Prov. 27.2 and 20.6 2 Cor. 10.18 4. There is a Diabolical Boasting when men boast of their wickednesse like that Tyrant who boasted what mischief he could do Psal. 52.1 So did Stockly B. of London who lying on his death-bed rejoyced that he had burnt 50. Hereticks These declare their sin-like Sodom openly and impudently Isay 3.9 and rejoyce to do wickedly Prov. 2.14 Ier. 11.15 The Idolater glories in his Idols Psal. 97.7 Hos. 10.5 The fornicator of his Harlots the Drunkard of his Dozens and how many he hath laid asleep Impudent beasts that instead of being ashamed of such glorying they glory in their shame and are ashamed of grace which is their glory their end is destruction Phil. 3.19 These are ascended to the highest degree of wickedness It 's dangerous to excuse and defend sin but to boast of Vices as if they were Vertues is the height of Villany By the abounding of this sin amongst us 't is evident we are fallen into the last times How is the land over-spread with impudent insolent Boasters from Dan to Beersheba from North to South they swarm amongst us like the flyes in Egypt The Papist boasts of his Traditions and Mâ—racles the Anabaptist of his Revelations the Quaker of his Perfection extraordinary Sanctity and Sufferings never did any Hereticks speak greater swelling words of Vanity and more cry up themselves and cry down others then this generation of perfect Pharisees They boast of themselves that they are equall to the Apostles of Christ yea to that blasphemous impudency are they ascended for want of Punishment that some of them say they are Christ himself and that their Iames is become a Iesus the King of Israel the Judge of the world and therefore they worship him kisse his feet and strew their garments before him c. Whither will not Toleration and impunity lead people Others boast of their own Sincerity Sanctity Innocency Amiableness and Moderation they call themselves men of a Choyce anointing the only spiritual people the close walking ones the meek and quiet of the earth Reall Saints are humble modest men and dare not give themselves such high Titles Isai 6.5 Dan. 2.30 Prov. 30.2 they are content that another mans mouth should praise them and not their own Prov. 27.2 they are sensible of so much sin and corruption in themselves that they are little and low in their own eyes Others boast much of their extraordinary Gifts and â—ll to Preach when upon triall they have neither the one nor the other but are meerly stuff't with ignorance and impudence like those self-confident ones that thought themselves fit to be guides of the blind before they had learned themselves Rom. 3.19 20 21. They boast much of the spirit I they are as full of it as a Barrell is of wind This is the Basis of their Pride and the shelter for their Sin Ask them how they dare presume to Preach without a Call their Answer is ready They are called extraordinarily by the Spirit and yet they cannot shâ—w it by so much as ordinary Gifts Let us therefore try these Spirits by the Touch-stone of Gods word and they will appear to be Satanicall deluding spirits For those that are Sensuall and Separatists as these men are have not the Spirit of God Iude 19. Against the sinne of Vain-glorious Boasting take these few considerations 1. Consider that all such Boasting is evill evill in its own Nature and the cause of much evill Iames 4.16 God will not have the wise man to glory in his wisdome as the Phylosophers did nor the strong man in his strength as Lamech did Gen. 4.23 nor the Rich man in his Riches Psal. 49.6 Luke 12.19 nor any man in men 1 Cor. 3.21 but he that glories must glory in this That he knoweth experimentally and savingly the Lord his God Ier. 9.23 24. 2. Consider the Judgements of God on such as have boasted of their own strength and power as Nebuchadnezzar Dan. 3.15 and 4.27.30 31. and the Israelites Amos 6.13 12 So the Gentiles and Philosophers that gloryed in their own wisdome were punisht with spiritual judgements and given up to a reprobate sense Rom. 1.22 23 24. Remember Gods judgements on vaunting Pharaoh Exod. 5.2 Senacherib 2 Kings 19.23 Haman Hest. 5.11 Goliah 1 Sam. 17.8 Absolon 2 Sam. 15.4 and generally God hath threatned that all such as glory in Idols and such are all those that glory in creatures shall be confounded Psal. 97.7 Now as Judges hang up some in Gibbets to make others fear so Gods Judgements on those should make all to fear 3. 'T is a Sign of a Proud Heart out of the abundance of the heart doth the mouth speak Our discourses are discoveries of what is within 4. It makes men like the Devill who boasted what great things he had to give Matth. 4.9 when he had nec ditionem nec dationem neither right to them nor power to dispose of them Mens gifts they boast off are none of their own what have we that we have not received 1 Cor. 4.7 5. When mens mouths are so full of their own praise it argues an emptinesse of Grace within full Vessels make little noyse when empty ones sound loud Empty Carts make a great rattle when the loaded ones go quietly by you your poor Pedlars that have but one Pack do in every Market
when renewed is the most noble sublime and choycest part of man not only her Tongue or Hand but her soul yea her spirit shall praise him Luke 1.46 47. The Spirit is more then the Soul Hence some by soul would have the Inferiour part of the soul to be meant as the sensitive powers common to us with bruits which respects naturall things And by Spirit the Superiour faculty of the Soul the Rationall part especially when enlightened and renewed by the Spirit of God which respects divine and spirituall things So the Apostle distinguisheth between soul and spirit 1 Thes 5.23 2. Zealously and Transcendently with the highest intention of affection As God is the most High so our Praise must be answerable We must extoll and exalt his Name Isay 25.1 as the Angels in heaven do though not in Equality yet in Conformity and Similitude Hence the Saints call up all the Powers of their soules to this work and make new songs of praise Exod. 15. Psal. 69.30 See how Deborah rowseth up and quickens her self that she might the better quicken others Iudg. 5.12 The reiteration of the words do shew her earnest affection to the work 3. Speedily without delay so soon as ever we recive a mercie we should presently give Thanks So did Deborah Iudg. 5.1 the same day that she received a victory the very same day she sings praise We may begin too late we cannot begin too soon As God loads us daily with mercies so we should daily praise him Psal. 68.19 20. 4. Voluntarily freely chearfully all Gods people are Voluntiers Psal. 110.3 it 's no service that is not Voluntary compulsive Praise is no Praise 'T is for beasts to be driven against their wills aguntur non agunt As in alms God loves a chearfull giver so in this Spiritual alms God would have our praises flow as water from a spring freely not as fire from a flint with much hammering and striking 5. Beleevingly and in faith As our Prayers so our Praises must be put up in the Name of Christ he must sweeten our odours with his incense Revel 8.3 he is that golden Altar which sanctifieth all our services Colos. 3.17 Ephes. 5.20 givnig Thanks unto God alwayes 1. Habitually and dispositively our hearts should be kept in such an holy frame that on all occasions we should be ready to praise God 2. For all things that God shall send on us or ours for prosperity and adversity for sicknesse and health for poverty and plenty what ever God doth with us we must Thank him 3. In the Name of Christ these calves of our lips must be offered on this Altar Hos. 14.2 6. Humbly none can give Thanks Rightly but he that gives Thanks Reverently Heb. 12.28 our very rejoycing must be mixt with trembling Psal. 2.10 make a man first Humble and he 'l soon be Thankfull as we see in Iacob Gen. 32.10 and the Prodigall Luke 15.19 he counts it an honour to be Gods hired servant Such a one looks upon all as mercy no merit Hence when the Lord would make men truly Thankfull he sets before them their misery Ezek. 16. and commands the people of Israel to keep the feast of Booths in remembrance of their misery in Egypt Nehem. 8.17 and to remember that their Father Iacob was a poor perishing Syrian Deut. 26.5 they must acknowledge the meanness of their Originall that they might the better magnify Gods goodness and free Grace in raising them 7. Holily from a pure heart Praise is unseâ—mly in the mouth of sinners Their sacrifices are an abomination to God 'T is in Sion and not in Babylon that praise waits for him Psal. 65.1 'T is only Saints that are called to this work Psal. 33.1 and 145.10 they have speciall mercies as Justification Sanctification Salvation c. and therefore it much concerns them to be Thankfull 8. Considerately We must weigh and ponder all circumstances as spices pounded smell more sweetly Hence David descends to particulars Psal. 136. per totum 1. Consider the freeness of Gods mercy when thou wast dead in Trespasses and sins and hadst no eye to pity thee nor loveliness in thee yet then God spread his skirt of love over thee and said Live 2. Consider the fulness of Gods mercies They are for number numberless Psal. 139.17 18. Mercies to soul to body in estate in the Church and in the Common-wealth c. Meditation on these things will be like oyle to the Lamp it will inflame and inlarge our hearts it will sweeten mercies to us Psal. 104.33 34. and strengthen us in Gods way Neh. 8.10 Since this duty is so highly pleasing unto God be much in it The repetition of the Act will intend the Habit and therefore be practising it on all occasions Hast children give Thanks for them Gen. 29.35 Hast victory over thy enemies give Thanks for that 2 Sam. 22.1 Hast good success give Thanks for that Gen. 34.48 He that would see more for Thanksgiving may peruse Mr. Sam. Wards Serm. on 1 Thes. 5.18 and Mr. Bridge on the same Text. Mr. Ieanes Thanksgiving Serm. for Taunton D. Holseworth on Hos. 14.2 Mr. Gataker on Gen. 32 10. Church his Treasury p. 318. D. Spurstow on the Promises chap. 20. 8. Vnholy Fitly hath the Apostle yoaked these two together Unthankfull Unholy seeing every act of Unholinesse hath much Unthankfulnesse in it every sinne we commit against God is a Transgression not onely of the Law of Holinesse but also of the Law of love and kindnesse there is much ingratitude in sin An unholy man is a profane man one that slights God and his wayes one that savours not spirituall things but is wholly addicted to the world and its pleasures preferring these Earthly and Temporall things before Eternall Now this Unholiness and Profaneness is twofold 1. In Doctrinalls 2. In Practicalls 1. In Doctrinalls In the last dayes men shall publish unholy Doctrines and profane Principles Profane men will invent profane Tenets and profane fables which the Apostle commands us to shun 1 Tim. 4.7 6.20 what profane doctrines are publisht in our days who lists may see in Mr. Edwards his Gangreen 1. Part. p. 15. c. Edit 3. and London Ministers Testimony and Mr. Bartlets Balsom in fine 2. In the last dayes men will be profane in Practicalls No true piety will appear in their lives but they will be full of Pride Self-conceit Covetousness Hypocrisy Malice and all Unrighteousness They will violently rush into sin without any Fear of God or Reverence to man Hence the Apostle rangeth profane persons amongst the vilest sinners 1 Tim. 1.9 10. 3. Such as rend the bowels of their Mother that bare them these are impious and profane in S. Austins judgement 4. A prophane man most properly is one that lightly esteems the holy things of God one that slights God his Sabbaths Sacraments Servants Ministers and all Gods holy things In a word he is
distress so oft plead the Covenant to move the Lord to pity them Exod. 32.13 have respect unto the Covenant Psal. 74.20 21. Now that we may Covenant Rightly We mst do it 1. Judiciously 2. Sincerely 3. Unanimously 4. Affectionately with Feare Love Joy 1. Judiciously in judgement and Understanding what we do Nehem. 10.28 Ier. 4.2 such weighty matters must not be undertaken rashly rudely or unadvisedly but with serious grave and mature deliberation 2. Sincerely with all plainness and simplicity of spirit without doubling or dissembling 2 Chron. 15 12. Ier. 4.2 Thou shalt swear in truth i. e. Sincerely without equivocation mentall reservations or any base and sinister Ends as to save your land from sequestration to get in favour with some great ones or to get an office c. for such kind of swearing the land mournes if we will swear it must be in Righteousness Ier. 4.2 i. e. Just and Righteous things The subject or matter of a Covenant must be just and righteous things such as are agreeable to the Word of God and tend to his glory as to serve feare obey him Gen. 28.20 Take heed of putting what sense you please on the Covenant we may not take it with such limitations and qualifications as are against the Letter scope and drift of it Such may deceive men but God they cannot deceive We should therefore have a Jealousy over our selves and say as Iacob did in another case Gen. 27.12 My Father peradventure will feel me and I shall seem as a deceiver to him and I shall bring a Curse upon me and not a blessing If our hearts be not right with God they will never be faithfull and stedfast in his Covenant Psal. 78.37 Let your hearts chuse the things that please God and then you will take hold on his Covenant Isay 56.4 First give a bill of divorce to your Lusts say to them as to a menstruous clout Get you hence Isay 30.22 Hos. 14.8 Till our old Union with sin be broken God will not match with us no sober man will marry with a woman so long as her husband lives but when her husband is dead she 's free Rom. 7.2 3. 3. Unanimously God loves to see his people from the highest to the lowest to joyn themselves to him like one man Deut. 29.10 11 12. Zeph. 3.9 Ier. 50.5 Ezek. 37.17 2 Chron. 15.12 13.15 Nothing stronger then such Unity Si erimus inseparabiles erimus insuperabâ—les 4. Affectionately 1. With Fear we must come to this duty with Reverence and godly feare considering that vast disproportion which is between God and our selves We have not to do with men but with the Almighty and that in his Excellency and Greatnesse So that as an holy fear must be an ingredient in all our services Heb. 12.29 19. So especially we must bring it when we come to swear by his Name Deut. 6.13 2. With Love Get your Judgements convinced of the Excellency of a Covenant-condition and what a high priviledge 't is to have God for our God this will make us in love with the Covenant and Love is strong as death Cant. 8.6 7. There is nothing so ennobles us what ever the Esaus of the world say to the contrary as to be in Covenant with God 'T was a greater honour to Isaac to be in Covenant then to be the Seed-Royall and to have Princely issue Gen. 17.20 21. Esay may have Princely issue but my Covenant shall be in Isaac So Isay 43.4 This will make us remember our Covenants what we love we 'l never forget Psal. 119.16 if David love Gods Law he 'l never forget his word 'T is not the making but the minding and keeping of a Covenant which makes us happy and we cannot keep it unlesse we remember it One reason why the Iewd woman forsakes the guide of her youth is because she forgets the Covenant of her God Prov. 2.17 Hence God so oft commands that we forget not his Covenant Deut. 4.23 2 Chron. 16.15 and 29.18 The heart of man is exceeding prone to back-sliding now a Covenant is a bond that binds us to God happy those bonds which bind us to be holy It 's like a hedge to baâ— us from going astray It 's a good answer to a Tempter I have sworne and I will perform it How can I do such wickedness and break my Covenant with my God 3. With joy and chearfulness We must not come with dead hearts to such lively work As God loves a chearfull giver so a chearfull Covenanter is prized by him 2 Chron. 15.14 15. Iudah All Iudah Rejoyced in the Covenant which they had sincerely made with God to worship him onely in the purity of Religion See the good issue 1. The Lord was found of them 2. He gave them rest round about so that albeit they were encompassed with enemies yet none did hurt them and if it be matter of joy to come to the Ordinances Isay 30.29 2 Chron 29. ult and 30.13.21 32.26 Psal. 122.1 much more should we rejoyce in this extraordinary high service At marriages joy is seasonable this is the soules marriage day Hos. 2.19 20. I will betroth or marry thee unto me It 's thrice repeated for certainty 1. 'T is a spirituall Covenant or marriage and so far more excellent then carnall marriage 2. 'T is perpetuall not for a day but for ever when God loves once with a conjugall love he loves for ever 3. In righteousnesse and judgement he 'l cloath us with the wedding garment of Justification and Sanctification 4. Though we deserve no such favour yet of his own free-loving-kindness and mercy he will do it and is not this matter of exceeding joy 2. As for Covenants and compacts with men there were never greater complaints of falsenes and prodigiousness a man can scarce tell who to trust or where to find a faithfull man Righteousness is perisht from the earth and faithfulness from the sons of men A simple just plain-dealing man is a black swan if a man buy but a piece of land he scapes well if he be not made to buy it a second it may be a third time What lying cosening cheating in buying selling bargaining What falfe weights false wares false lights false measures in every place Men sell deceit to purchase Gods wrath 1 Cor. 6.9 and 1 Thessal 4.6 they take money not for wares but for cosenage such may boast of their profession and call themselves Saints but God accounts them worse then Scythians they are an abomination to him Deut. 25.13 14. Levit. 19.13 Some are first Table-men others second but both miscarry the one for his unrighteous Holinesse the other for his unholy righteousnesse Christ hath redeemed us that we might serve him not in Righteousnesse or Holinesse but in Righteousnesse and Holinesse Luke 1.75 such unrighteous men usually die beggers treasures gained by such wicked Practises profit not Prov. 10.2 3. Iob 20.15 Plain honesty is the
all the miseries of the times 3. Consider the good Ends which God hath in permitting them 1. He can use them to the discovery of sin those sins which Selfe-love will not let thee see an enemy shall discover them to thee It 's good for every man to have a deadly foe or a faithfull friend When Iasons enemy thought to have killed him by running him through he cured him of an impostume God can make medicines of these poysons and make this dung to enrich us 2. To cure us of sin S. Austins Mother was cured of her drunkenness by her maids calling her Meribibulam a Wine-bibber she took notice of the foulness of the sin and left it 3. It drives us to prayer Psal. 10.4 mine enemies reproach me but I Prayer i. e I give my self up to that duty I am even compounded and made up of Prayer When we are defamed there 's a time to pray 1 Chron. 4.12 4. They make us more watchfull over our wayes Psal 27.11 Help me because of mine enemies who watch for my halting saith David 4. Remember the day of Judgement is at hand and then thy innocency shall be publisht to all the world Then will be a Resurrection of Names as well as of Bodies Then the wicked that now revile thee shall tremble at the sight of thee Let us then wait patiently till the Lord arise and plead our cause Let our moderation be known to all for the Lord is at hand the Judge stands before the dores ready to take vengeance on our enemies Philip 4.5 Iam. 7.7 8. Though for the present you and your walking may lye under reproaches yet there 's a day of revelation coming Rom. 2.5 when thy integrity and secret obedience shall have open recompence and the unrighteousnesses and secret contrivances of the wicked shall be discovered to their eternall shame Then all the hidden works of darknesse shall be brought to light Now Hereticks Witches and Devills incarnate have their day and the world pleads for them as her own But there 's another day coming when all things shall be reviewed and scanned over impartially Then and never till then shall we fully and clearly discern between the righteous and the wicked between him that fears the Lord and him that fears him not Mal. 3.18 The remembrance of this day made Paul to sleight the censures of men 1 Cor. 4.3 4. See more cordialls against Reproachfull slander Doctor Hall's Balme of Gilead p. 142. c. Byfeilds Marrow p. 319. c. Burroughes Moses Choyce p. 343.375.412 c. Robinson's Essayes Observe 41. Beards Theater of Gods Judgements c. 46. p. 393. Mr. Young's Cure of Prejudice p. 24. An excellent piece 12. Incontinent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incontinentes intemperantes luxuriosi This word in the Originall is Homonimous and admits of divers acceptations and therefore some Translations render it Riotous so Tindall others Intemperate so the Geneva Translation and Beza others Incontinent so our Translation and the Vulgar Latin In this variety there is no contrariety the Reading is Canonicall either way The word is used two wayes in Scripture 1. Largely for any kind of Intemperance and excess Matth. 23.25 Ye are full of rapine and excesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intemperantiae luxus And so 't is opposed to Temperance Acts 24.25 Gal. 5.23 2 Pet. 1.16 1 Cor. 9.25 Titus 1.8 which consists in moderating of the appetite so that a man is not a slave to his fleshly sensuall appetite but can master himself and give Lawes to his Lusts Contrary to these are all intemperate men who have no power or command over themselves but are led like slaves by every lust So that this achrasy and intemperance in the Text being opposed to euchrasy and Temperance which Aristotle makes a comprehensive vertue wherby a man fights against all tentations and allurements to vice must by the Rule of contraries be a comprehensive vice inclining men to Drunkenness Gluttony Riot Uncleannesse and all manner of excess 2. The word is taken sometimes strictly and restrainedly for Incontinent lustfull persons that have no command over their concupiscentiall affections but like bruit beasts they run into all uncleanness The word is sometimes opposed to Continency or Chastity which is that part of Temperance which moderates our fleshly lust and wars against uncleanness and lasciviousness So 1 Cor 7 5. Now since the word is general and comprehends all kind of Intemperance both in eating drinking and concupiscential lusts I shall take the word in the largest sense and shall not restrain where the Scripture doth not restrain The character is ours in the largest sense 1. In the last days men shall be intemperate in Eating Ordinary food will not content them they must have the Lambs out of the flock the calves out of the stall to maintain their lusts They 'l eat for pleasure and not for need to pamper themselves and not to preserve nature they 'l study how they may please the flesh and make provision for it that they may fulfill the lusts thereof Rom. 13. ult Elijah was so temperate that an Angell was sent to bid him arise and eat 1 Kings 19.9.7 but in our days men are so Intemperate that we had need of Angells to bid us hold and abstain from our excessive eating and drinking How many unfit themselves hereby for the duties of their callings when a man experimentally knowes that such a Quantity of food will fit him for his calling and yet he will exceed that 's sinfull Many look upon drunkenness as a great sin but as for Gluttony they make no bones of that whereas a man may as well offend and make a beast of himself by excessive eating as by excessive drinking hence the Scripture condemns riotous Gormandizing as well as swinish drunkenness Rom. 13.13 Gal. 5.21 the Rich Glutton went to Hell not for any drunkenness that we read of but for Gluttony Luke 16.19 'T is true there 's difference in Callings Constitutions Regions and Climats so that some may eat more then others but under these pretences for men to give way to excess riot will not hold Quest. May we not use the Creature more freely sometimes and may we not feast as occasion requires Answ. Yes the Lord gives us liberty to eat and drink not only for necessity but also for delight Thus Iosephs Brethren used the creature beyond meer necessity Gen. 43. ult for delight not for excess God hath not only given us water to quench our thirst but wine to delight and revive us Psal. 104.15 Prov. 31.6 So that feasting in it self is a thing indifferent and may lawfully be used as occasion requires when Isaak was weaned Abraham made a feast Gen. 21.8 Iethro made a feast for Aaron and the Elders of Israel Exodus 18.12 Hester feasted the King and Haman Hest. 5.5 Christ himself was at a feast more then once Luke 5.29 Iohn
2.1.20 and the Christians had their Love-feasts 1 Cor. 10.27 Iude 12. yet these Rules must be observed in our Feasting 1. It must be done seasonably 2. Soberly 3. Discreetly 4. Religiously 1. Our Feasting must be at seasonable times every thing is beautifull in its season Eccles. 3.11 and a duty not rightly circumstantiated is marred 1. 'T is unseasonable to feast and fare deliciously every day Luke 16.19 yea though we be rich and can afford it yet we may not do it we have callings to follow we come not into the world to feast loyter but to labour 2. We may not spend too much time of one day in Feasting To sit at dinner till night and at supper till midnight is unseasonable and an abuse of time God ordained the night for rest and not to riot The loss of time is far worse then the loss of money that cannot be regained this may To be prodigall of time is the worst prodigality and most dangerous Luther lamented the spending of so much precious time as too many do in Feasting 3. To feast at such a time when the Lord calls by his judgements to Fasting is exceeding unsuitable unseasonable Isay 22.12 13 14. Amos 6.1 to 7. 4. So to Feast on the Lords day is unseasonable He hath given us six days for our own use he hath reserved but the seventh for himself how then can we do so great wickedness and sin against so good a God! This is a day for spiritual and not for carnal feasting 2. Soberly beware of superfluity and riot Christians should be famous for good works and not for revelling and costly banquets The art of Cookery hath killed many Variety of dainty dishes breeds Variety of diseases Whence come so many Dropsies Gouts Rheumes but from excess 3. Discreetly making choyce of our company not calling rich Atheists nor profane scoffers at Piety Psal. 35.16 Christ would have us call the poor rather Luke 14.13 14. not that Christ doth simply condemn the calling of our friends or rich neighbours but he would have the poor especially remembred q. d. Call not the rich alone but let the poor have a portion at or from thy Table Portions should be sent to those for whom nothing is provided i. e. who have nothing prepared for themselves Neh. 8.10 Hest. 9.22 Deut. 16.11.14 One rich man useth to feast another when in the meane time good David is forgotten 1 Sam. 25.10 11. 4. Religiously in the fear of God no drinking of Healths no taunting at Religion no mocking at such as are in misery Lam. 3.63 lest we be like to those that feast without fear either of God or man Iude 12. all our feasting must be as before the Lord and in his eye Exod. 18.12 Deut. 12.7 1 Chron. 29.22 The want of this holy fear is the cause why either in the time of feasting or presently after some cross or other befalls men as we see in Nabal 1 Sam. 25.36 37. at a feast Absolon caused Amnon to be slain 2 Sam. 13.28 and the breach was made between Ahasuerus and his wife at a feast Hest. 1.10 Iob was afraid lest his sons had offended in their feasting Iob 1.45 and the Lord complains of the Jews for their profane feasting Isay 5.12 The Harp and the Pipe was in their feasts but they regarded not the work of the Lord. See the fruits of profane musick it drives out the thoughts of God his works So Amos 6.5 6. See their punishment v. 7. Musick should be sent for said the Heathen when men are angry rather then when they are feasting merry Not but that musick in it self is good especially when we make that use of it which the Prophet did when he called for a Minstrill to raise up his heavie heart and make him cheerfull and the fitter to prophesy 2 King 3.15 The end of all our Feasting must be the glory of God 1 Cor. 10.31 it must not be to pamper the flesh or to get the praise of men as many do that by riotous feasting waste and weaken their estates that they may get a name for good house-keepers To what end is such waste The end which God would have us to ayme at in our Feasting is his praise and not our own Exod. 34.23 Levit 23.34 Deut. 16.25 Oh then let us shun all Intemperance and abuse of the creature An Epicure is fit for nothing but the service of the devill There was never any man that made his Guts his God that ever became famous in Church or State 'T is a sin that besots men it doth emasculate and weaken the powers of the soul. Hence our Saviour warnes his disciples to take heed of being over-charged with surfetting Luke 21.34 Peter calls such bruit beasts Spots and blots which blemish and disgrace religion 2 Pet. 2.12 13. A Scavenger whose living is to empty is to be preferred before him that liveth but to fill Privies If a man strive but for a corruptible Crown we see he 's temperate not onely in some things but in all things in eating drinking sleeping c. 1 Cor. 9.25 and shall not we that strive for an incorruptible Crowne keep under our bodies and be temperate in all things that we may be allwayes fit for our Masters service This sobriety of the body tends much to the furtherance of Grace in the soul therefore the Apostle joynes it with Godlinesse Titus 2.11 12. we should therefore eat and drink with perpetuall moderation alwayes taking less but never more then nature desires for that measure of meat and drink which serves to refresh nature and make us fitter for the service of God and man is allowed us of God and no more To arm you against Intemperance 1. Consider it hurts the body makes it dull diseased drowsy and unfit for service Temperance preserves health Tenuis mensa sanitatis mater 2. It wastes the Estate and brings men to Poverry Prov. 21.17 and 23.21 3. It unfits the soul for Prayer Hearing Meditation or any spirituall service it besots it and makes it stupid secure senselesse It brings destruction Phil. 3.19 it cast our first Parents out of Paradise Gen. 3.6 brought the flood upon the old world Matth. 24.38 fire on Sdom Ezekiel 16 49 50. and the sword on Israel Amos 6.4.7 and barres men out of heaven 1 Cor. 6.9 10. 4. 'T is a great incentive unto Lust. Whoring and Riot oft go together Rom. 13.13 when men make provision for the flesh and cater for cates and delicates they 'l soon fulfill the lusts thereof V. 14. We read of some that lived in wantonnesse and what was the reason why they nourished their hearts as in the day of slaughter or sacrifices when they fared deliciously Iames 5.5 Gluttony is the very Mother and Nurse of Lust. See more Trapps Common-place Abstinence in the end of the Epistles Amos c. l. 3. c. 15 Downams Guide to Godlinesse l. 3. c.
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
a fool in Israel 2 Sam. 13.12 13 4. It destroyes the body It consumes the radicall moysture and so shortens the life It impaires the strength Prov. 31.3 and wastes the flesh Prov. 5.11 and makes men lyable to the sword of the Magistrate who ought to punish adulterers with death Levit. 20.10 Gen. 38.24 Deut. 22.22 yea the Pharises though they dispenc't with other sins yet judged Adulterers worthy of death Iohn 8.5 The Anabaptists alledge this Text for liberty of conscience and to destroy the coercive power of the Magistrate I shall therefore take a little paines to vindicate it 1. Our Saviour doth not plead for the woman in favour of adultery for he condemnes even adulterous aspects Matth. 5.28 and chargeth her to go and sin no more in this or any other kind viz. willingly and deliberately 2. Our Saviour doth not say absolutely that the sin deserved not condemnation or no man ought to punish it but he only tells her Neither do I condemne thee q. d. Though the sin deserve punishment yet that is the Magistrates duty I have no commission to take his sword into my hand The end of my comming into the world is not to destroy but to save not to punish as a Magistrate but to forgive not to take away Temporall life but to purchase eternall 3. The Pharises came to ensnare Christ but he snares them q. d. The fact is evident but who are ye that demand Justice against her Look into the book of your consciences O ye Hypocrites and see if you be not guilty of the like crime your selves 4. Christ teacheth us to be compassionate to poor penitent sinners who are confounded with shame and cannot speak a word in their own defence We should send such away with some comfort and godly admonition as Christ did this woman The Magistrate is to do his duty and pro re nata as occasion requires to cut off the workers of iniquity This kept Geneva so pure even their sharp punishing of Adulterers 5. It destroyes the soule it besots a man it robs him of his Gifts yea of his heart Hos. 4.11 It blinds the judgement drawes away the will from goodnesse and makes the Affections so bruitish that they mind nothing and delight in nothing but beastly sensuality Hence such impure persons are compared to unclean dogges Deut. 23.18 2 Sam. 3.8 and to unruly Stallions Ier. 5.8 How sottish did this sin make wise Solomon and those great Philosophers Rom. 1.21.26 It hardens the heart so that such seldom Repent Hence the guests of the Harlot are said to be in the depth of hell Prov. 9. ult and 7.26 27. The Whore is a pit that he which falls into hardly ever comes out again Prov. 2.18 19. her house inclines to death and her paths unto the dead none that go unto her return again neither take they hold of the paths of life My heart trembles when I read this Text. None return again i. e. none return ordinarily they are very few in comparison of the multitude that are delivered from this pit Prov. 23.27 like a winter Plague some do escape but very few and that hardly 'T is peccatum maximae adherentiae a sin that sticks close to the soules of such as it hath once possest Such must be cast out of Church-communion here the people of God must have no fellowship with such here 2 Cor. 5.9 Ephes. 5.11 and God barres them out of heaven hereafter 1 Cor. 6.9 10. Ephes. 5.5 6. Revel 21.8 and 23.15 Never any gave themselves to such sensuall lusts but they paid full dearly for them their end is bitter as wormwood Prov. 5.4 as such sins are committed with more sensuall delight and wilfulnesse so they bring more guilt and horror with them insomuch as many have despaired under the burden have murdered themselves We should therefore carefully fly these fleshly lusts because they warre against the soule 1 Pet. 2.11 the other lusts warre against us yet none warre against the Peace and purity of the soule like this Let no man then think this sin small as did the Heathen who numbred fornication amongst things indifferent Acts 15.20 when scarce any sin is more expressely forbidden or more severely punisht in the Scripture Exod. 20.14 Deut. 23.17 let no man deceive you with vain words Ephes. 5.5 6. or make you think this a sleight sin but get your judgements rightly informed by the word of God and see how contrary it speaks to the corrupt opinions of the world God calls it a great wickednesse Gen. 39.9 and an heinous crime Iob 37.11 12. and that which hath been the bane of thousands Gen. 34.25 Iudg. 20.35 1 Cor. 20.8.11 it 's called an abomination Ezek. 22.11 and a sin that ought to be severely punisht by the Magistrate Iob 31.11 Numb 25.11 12. and though such sinners may escape the hands of men yet they cannot escape the hands of a just God Heb. 13.4 who will punish his servants who repent for this sin with Temporal Judgements as we see in David and Solomon Prov. 11. ult 1 Cor. 11.32 or if they be impenitent profane violators and contemners of that Order which God hath planted amongst men he 'l punish them eternally Rev. 22.15 Object Sir What shall I do I am the man that have fallen once yea and again into this foul sin my conscience accuseth me and God who is greater then my conscience and knoweth more by me then I do by my self hath seen my beastly abominations in this kind so that I am become a Terror to my self and am even swallowed up with totall desperation c. Answ. Since you have sinned in dayes of so great Light and Love and against such wooings and warnings to the contrary your sin is so much the greater and therefore your sorrow and humiliation for it must be proportionable and this let me tell thee if thou canst unfeignedly humble thy self sincerely confessing and forsaking thy former lewd wayes God hath promised thee mercy Prov. 28.13 There is yet hope in Israel even for this thing There is a fountain not a cistern opened for repentant sinners to wash away their Vncleannesse Zech. 23.1 and that vvhether it hath been acted before Conversion as Rahab was an Harlot before her Conversion Iames 2.25 yet upon her repentance she was saved Heb. 11.31 Poor self-condemned Harlots that have no Apology for themselves yet go to heaven before proud and self-conceited Pharisees Yea though you have been as vile sinners as the Sodomites yet upon unfeigned humiliation God hath promised pardon even to such Isay 1.10 compared with verse 18. God will wash and sanctify such 1 Cor. 6.11 2. If you have fallen after conversion so did David yet upon his Repentance he was pardoned and that God which pardoned such sins as we committed before conversion when we sinned with full consent will much more pardon our sins which with reluctancy and unwillingnesse by the strength
our own hearts and dwell at home Hence God not onely commands it Psal. 4.4 Zeph. 2. viz. Hag. 1.5.7 Isay 46.8 but he even beseecheth us to practice it Psalm 50.22 oh consider his dreadfull Judgements to prevent them and his pretious mercies to improve them 1 Sam. 12.24 this awed Iob 23.15 See the Excellency of Consideration Barlow on 2 Tim. 2.7 Baxter's Saints Rest. P. 4. p. 147.179 D. Sibbs's Beames of Light on Ier. 8.6 p. 103. Fenner on Hag. 1.5 17. High-minded The 17. Character of the last times is this men will be high-minded being puft up with pride and high conceits of themselves Insolent persons that pretend to great depth of knowledge yet preferre their lusts and pleasures before Christ such as make their own wills their Lawes and preferre their own idle opinions before the judgement of all the Churches of Christ in the world These are like empty bottles full of nothing but wind They are so highly conceited of themselves that they are even fanatick and mad again So much the word signifies Properly it signifies to puffe up and metaphorically it s taken for Pride So 1 Cor. 4.6.18 19. and 5.2 1 Tim. 3.6 and 6.4 This is a branch of the fourth Character before mentioned men shall be proud and they shall shew their pride by their High-mindednesse and lofty carriage Get Love and then you will be Humble and not swell with pride because of your Honours Riches Gifts or Graces Love is not puft up with such vain conceits 1 Cor. 13.4 'T is knowledge without love that puffes men up 1 Cor. 8.1 But I have spoken fully against Pride in the fourth Character I shall referre you thither for fuller satisfaction 18. Lovers of Pleasures more then Lovers of God This is the 18. sin which renders the last times so perilous men will be so voluptâ—ous that they will prefer their carnall and Temporary delights before Spirituall and eternall ones As the Gnosticks in those times did who were gâ—ven up to filthy lusts and placed their felicity in living deliciously and this is one speciall and signall note whereby we may know the Hereticks and Seducers of the last times they are men given 1. Not to spirituall delights in God and his Ordinances as the Saints are Psal. 16.11 and 65 4. and 84. 2. Nor onely to honest and lawfull delights which God allowes us in the liberall use of the creature Genes 49.20 Eccles. 2.1 but 3ly They will be given up to caâ—nall sensuall sinfull delights such as are agreeable to corrupt nature 1 Tim. 6.5 which consist in drunkennesse fornication riot and excesse They will be given up to loosenesse and licentiousnesse which is one Reason they have so many followers As Epicurus had more disciples then the rest of the Philosophers not because of any truth he publisht but because he invited men to pleasures and carnall delights to which our natures are very prone Such were those Libertines Iames 5.5 2 Pet. 2.13 Iude 4.18 19. peradventure they may give God some externall worship of Cap and Kâ—â—â—e but they keep their hearts and best rooms for their carnall Lusts and Pleasures Naturally all our hearts are full of this spirituall Adultery from the wombe we run from God after the vain delights which cannot satisfy Iames 4.4 Titus 3.3 How many love their Hawkes Hownds Horses c. more then Jesus Christ and are at more cost and pains to maintain them then they are in maintaining a Minister of the Gospel Many are so bewitcht with their Lusts and Pleasures that they do even sacrifice their Time Wit Wealth Lives Soules and all unto them They are even led by them 2 Pet. 2.10 as an Oxe to the slaughter Prov. 7.22 23. They make them their chiefest good and place their happinesse in them How many spend their precious time in Playing which they should spend in praying and in serving God in some vocation Those are dead whilest they live 1 Tim. 5.6 i. e. they are of no use in their places as Paul said of the wâ—dow that lives in pleasures though her body be alive yet her soul is dead So the voluptuous prodigall that spent all on harlots is said to be dead Luke 15.24 It argues a noble and a rised spirit when we can live above them We are now Kings sons and being born to more high and noble pleasures we should contemn these base and low things If we are Christs we must crucify our lusts Gal. 5.24 deny our selves keep under our bodies 1 Cor. 9.27 and enter in at the strait gate Matth. 7.13 To this end consider 1. That sensuall pleasures are the very poyson and bane of all grace in the soul they war against the peace and purity of it 1 Pet. 2.11 they blind the eye that it cannot attain to saving knowledge 2 Tim. 3.6 7. the love of pleasures eates out the love of God and goodnesse out of the soule There may be a form of godlinesse but there can be no power where pleasures are preferred before God Rom. 13.13 14. Ephes. 2.2 3. such make the râ—bellies their God whose end is destruction and woe Luke 6.25 Rom. 16.18 Philip. 3.19 Many would fain joyn God and their lusts together but they are contraries which do mutually expell each other Iames 4.4 1 Iohn 2.15 Sad it is to consider that those base impure delights should expell those pure and heavenly pleasures that those poor fading low things should be preferred before God who is an everlasting fountain of pure divine and spirituall joy That men should chuse rather to serve this worldly Laban who so oft changeth their wages rather then God who is better then his promise to his people 2. 'T is these sensuall pleasures which stop the eares against Gods call so that no Reason nor Religion can work on men These choak the good seed of the Word that it cannot grow Luke 8.14 let a Minister preach never so powerfully perswade never so convincingly yet if the heart be stopt and stuff'd with sensuall delights we do but preach to deaf men who have stopt their eares against Christs calls and invitations so that they cannot yea which is worse they will not come to him though he tender them life and salvation Luke 14.19 20. Iohn 5.40 those whose hearts were set on their Oxen Farmes Wives had no desire after Christ. Some make excuses but he that had married a wife was most peremptory He could not come Concupiscentiall lusts draw very strongly the wife draws more then five yoke of Oxen so strong are women that Solomon the wisest of men and Sampson the strongest were yet overcome by them The Italians have a Proverb that one haire of a woman will draw more then a hundâ—ed yoke of Oxen. We had need then to watch over our hearts in these lawfull delights least they should be stollen from Christ. Licitis perimus omnes We must be moderate in the use of them
scriptures vilify Prayer and all Ordinances never give Thanks at their meales Rayle on Magistrates and Ministers dishonour their Parents out-run their wives neglect their families being full of Lying Rayling Idlenesâ— and all unrighteousnesse If these be Saints who are Scythyans These sin not through weakness but through wilfulness not through Passion or precipitation but deliberately electively resolutely they tell the Magistrate to his face that they will seal their high and horrid blasphemies with their blood 't is time such corrupt blood were let out of the body they devise mischiefe and set themselves in a way that is not good Psal. 36.4 as the liberall man deviseth liberall things and by them is establisht Isay 32.8 so the wicked man deviseth wicked things and by them is ruined V. 7. Though favour be shewed to the wicked yet are they so wedded to their sin that they will not learn Righteousness Isay 26.16 'T is the height of misery when men have sinned so long that they have brought themselves into a necessity of sinning These are not only in a dangerous but in a damnable condition what Solomon saith of the Harlots guests is true of them they are in the depths of hell Prov. 9. ult all such for present are far from salvation such as frequent the Ordinances and live soberly though they be not yet alive yet they sit in the winds way and there 's more hope of them as Christ said of the discreet Scribe thou art not far from the Kingdom of Heaven Mark 12.34 Now if a man may live civilly soberly religiously confess his sinnes Fast Pray frequent Ordinances give Almes and reform many things and yet come short of Heaven where then shall the wicked and ungodly appear who come short of those that come short of Heaven 2. Let us shake off this foul murthering sin and awaken our selves that we may awaken God if ever there were a time to cry aloud 't is now when the Lord seems to be asleep the work of Reformation seems to go backward children are come to the birth and there wants strength to bring forth By our Prayer let us play the Midwife and help the Man-child of Reformation into the world let us give the Lord no rest till he make Ierusalem the praise of the world Isay 62.1 See how the Church expostulates the case with God and by an holy violence doubles and trebles her suit the better to awaken God Isay 51.9 10. Awake O Arme of the Lord awake awake and put on strength God by his judgements hath made many gaps in the Nation let us humble our selves and lye in the gap and make up the breach when the Sea hath made a breach so long as the breach continues the water overflowes the land but the way to stop it is not to murmur or quarrell one with another but we must fall every one to his work and so make up the breach Remember our time is short our work is great and our wages unspeakable we serve a Master who will not let any man serve him for nought He 'l reward every man according to his works such as sow liberally shall reap liberally and the more active we have been for God the greater our reward shall be Let us not then give Satan occasion to insult and say Lord my slaves and servants are more active for me then thine are for thee mine can spend their Time their Estates and their Lives for me and in my service but thine grudge at every thing they do or suffer for thee Let us by our selfe-denying lives confute this slander let the zeale for Gods honour consume us and all that we have And if ever there were a time to rowse up our selves out of our formality 't is now when sin is grown so impudent and insolent 1. Let us sweep before our own dores and stirre up our selves against our own personall sinnes against that Atheisme Hypocrisy and Formality that sticks so close unto us Let 's know the Plague of our own hearts and arm against the sins of our complexion constitution vocations So did David Psal. 18.23 2. Let 's stirre up our selves against the sins of the age we live in The Apostasies Heresies Blasphemies that we daily hear of should be as a sword in our bones we should be deeply affected with them and shew our dislike of them Neh. 13.11.17 Ier. 13.17 Ezek. 9.4 Rev. 2.2 We must out of an holy singularity witnesse against the sinfull courses of the world Rom. 12.2 we must do more then others Matth. 5.47 the way of the righteous is on high above the reach of carnall men Prov. 15.24 and therefore when we Pray it should not be pro forma but with life and quickening Hence David prayes Psal. 80.18 quicken us O Lord that we may call upon thy Name We should stirre up our affections in this duty fire not stirred dyes but stirred gives heat 2 Tim. 1.7 there 's no stirring in formality and so no heat Hence Christ baptizeth all his not only with water but with fire Matth. 3.11 which makes them full of activity and zeale 2. Take heed of Formality in Hearing attend as for your lives with Life Faith Obedience come to these lively Oracles with lively affections Acts 7.38 be transformed into the Image of the word Rom. 6.17 act the Graces of the spirit in Hearing when you hear of Judgements tremble of the Promise believe of the Commandements obey 3. In observing the Lords-day we must not barely do the duties of it in a flat and formall way but we must make them our delight Isay 58.13 we should rejoyce that we have such a day wherein to glorifie God and to meditate on his word and works we should esteem it as an Honourable day it 's one thing to keep a Sabbath another to keep it as an high day a day of honour laying aside all worldly thoughts words and works as too base and meane for so high a day 4. In works of Mercy we should not barely shew mercy but Love mercy Micah 6.8 God loves a chearfull giver Wee should be glad of an opportunity to expresse our Love and Thankfullnesse to God We should think nothing too good for God who hath thought nothing too dear for us Bring costly services put him not off with light aud slight duties which cost you nothing David would not offer to the Lord of that which cost him nothing 2 Sam. 24.24 The fat and best must be given to him Levit. 3.9 Numb 13.12 Learn of worldly men see how active they be in Seed-time and Harvest for a little temporall gain consider how active and stirring the devill is to do mischiefe Iob 1. 1 Pet 5.8 and if Heathens have been so resolute to walk in the name of their Dung-hill-Gods Micah 45. we should much more resolve to walke in the name of our God for ever who is a better Master hath better work and better wages 2.
yet being tolerated at last set the world on fire As diseases so error must be stopt betimes 14. They are mere Scepticks in Religion They question all things but beleeve nothing They question the Law question the Gospel Sabbath Sacraments Magistracy Ministery c. They are all for disputing nothing for practising That time which they should spend in the examination of their Consciences is laid out in the examination of opinions They challenge men to dispute that they may make men doubt of the truth as the Devil did Eve by questioning Gods threatnings Gen. 3.1 they are sick and dote on questions 1 Timothy 6.4 God will have his command obeyed not questioned How oft doth he command us to be rooted stedfast grounded royall Christians not tossed to and fro with every wind of Doctrine Ephes. 4.14 15. You may guesse at false Teachers by their followers Who are they that follow them 1. They are Idle persons that have no callings or else follow none 2. Or Ungrounded Ignorant Unstable persons though men in yeares yet children in Understanding such unchatechised persons are a fit prey for the Devills Instruments 3. Or else they are Rotten Proud Censorious Hypocrites such as were never found in the faith but were justly suspected for their loose walking 16. When at last their folly is discovered to all then they face about and begin to deny what they hold or else they mince the matter they alter it and new mould it and say they were not rightly understood c. 17. The Devils Instruments usually are subtle Serpents Genesis 3.1 2 Corinthians 11.3 2 Peter 21. he gets the choycest wits the better to carry on his designs An unsanctified wit is a fit agent for the Devil Nor is there a likelyer Anvile in all the shop of Hell whereon to forge mischief then one that is lewd and learned He must have such as can play the hucksters and juglers passing that for gold which is but brasse 2 Corinthians 2.17 Such as walke plainly and honestly are not for the Devils turn God hath planted his fear in their hearts so that they dare not sin against him But 't is the crafty companion that is full of all subtleties sleights wiles and deceitful workings that can cog a Die and make it answer what cast he pleaseth this this is the man for the Devils turn Ephes. 4.14 the Apostle in three words expresseth the subtlety of seducers 1. They have a slight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cogging the Die like cunning gamesters they can so pack the Cards and pervert the scriptures that they can make it speak what they please themselves 2. Cunning craftinesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they turn every stone and watch all advantages 3. Lying in wait to decceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have a method in deceiving they have all the Arts of cozenage so that if 't were possible they would deceive the very Elect. 18. They separate themselves from the true Churches of Christ. The Pharises were rigid separatists and quarrelled with Christ because he would not separate but was a friend to publicans and sinners Luke 15.27 28. They pretend they abhor a mixt company and yet they revile and fly from reall Saints They are all for gathering Churches out of Churches which is the very way to destroy Churches How do we destroy houses but by pulling one stone and one piece from another This schisme grows into an heresie as a Serpen◠growes to be a Dragon This tolerated will ruine Families tearing them all to pieces whilest the husband goes to one Church the wife to another the son to a third the daughter to a fourth and the servant to an Alehouse instead of a Church This opens a gap to abundance of profanenesse when there shall be no cohabitation but the Church members shall be scattered up and down some 20. some 30. some 60. some 100. miles off who shall have the inspection teaching and guidance of these Master Burroughs his Argument for gathering of Churches in my judgement is very dilute and weak 't is this Because our Divines hold it lawfull to gather Churches out of the Church of Rome therefore 't is lawful to gather Churches out of the Church of England q. d. because 't is lawfull to separate from a whore Ergo we ought to separate from an honest woman also What more ungodly sacriledge or man-stealing can there be then to purloin from godly Ministers the first-born of their fervent Prayers and faithful Preaching the leaven of their flocks the encouragement of their souls the Crown of their labours and their Epistle to Heaven If men will needs gather Churches out of the world as they phrase it let them first plow the world and sow it and reap it with their own hands and then the Lord give them a liberall harvest He is a very hard man that will reap where he hath not sowen and gather where he hath not strewed Mat. 24.25 We have no President in the whole Book of God to gather up one Church out of the cream and quintessence of many Churches As a Reverend Divine of ours hath well observed 19. They dawb with untempered mortar they preach placentia and flatter men in their sins Ezekiel 13.10.15 and 22.28 they preach the fancies of their own brain there is no truth and so no strength in what they say 't is all but arena sine calce lutum sine firmitate the least showre brings it down These are those Wells without water and empty clouds which promise much but perform nothing 2 Peter 2.17 Iude 12. but faithfull Pastours are spiritual Clouds which water and refresh the Vineyard of the Lord with wholesome heavenly showers of saving Doctrine Isay 5.6 and 60.8.20 They are great pretenders to an Extraordinary call Aske them how they dare presume to meddle with the holy things of God considering Gods dreadful judgements on Corah and his company on Vzzah and Vzziah for the like presumption their answer is they are called we aske by whom they answer by God If so then 't is either in an Ordinary or an Extraordinary way They tell us they are called Extraordinary we reply then 't will appear by their Extraordinary gifts the Apostles were called Extraordinarily and they shewed it by their extraordinary gifts they could heal the sick cast out Devils speak Languges without study and let these pretenders shew the like abilities and we shall believe them But alas upon Examination we find they have not so much as Ordinary abilities They are infeririour free gifts to many women and children They are not able to write a line of true English I have several of their Letters by me wherein there are more Literal and Material Errata's then lines They had more need to be taught themselves then to be teachers of others Thus ex pede Herculem by these twenty marks you may know the Impostors of our time and knowing them you must avoid
is one end why we came into the world viz. that we might bear witness to the truth Iohn 13.37 We are Gods salt and therefore must by our Prayer Preaching and Practice help to season men and keep them from rotting in sin and error One part of our work is to convince gain-sayers Titus 1.9 This others of abilities may do ex charitate but we ex officio We are the keepers of the Vineyard and must take care that the Foxes spoil not the tender Grapes We are Fathers and must see that the children have not a stone given them insteed of bread nor a Serpent instead of a fish Let the zeal of others quicken us How zealous was Elijah and Paul against the false Prophets of their times How zealous was Athanasius against the Arrians Austin against the Pelagians and the Donatists Luther Calvin Beza c. against Papists and Sectaries of all men it becomes not us to be silent and meal-mouthed when our Lord 's dishonoured 3. Let every one stand upon his guard Christ warned his own Disciples to beware of such Matthew 7.15 the best know but in part and Satan is so subtle that we may soon be deceived How quickly did the Galathians fall from the faith to justification by works in so much that the Apostle wonders they were so soon fallen to another Gospel Galathians 1.6 'T was Luthers complaint that an ignorant rayling sot could in a moment overthrow what we have been building many years Such is the cursed depravation of mans heart I shall therefore give you some preventing Physick against the pestilent attempt of seducers 1. Get your judgements rightly informed especially in the Principles and Fundamentals of Religion as Faith Repentance Justification Sanctification and new-Obedience Our greatest care should be about the greatest things of the Law Lay a good foundation else the building will totter When men are children in understanding then they are tossed to and fro with every winde of Doctrine Ephes. 4.14 Heresie is most strong where knowledge is most weak 'T is the weak flies which hang in the spiders web when the strong break thorough The simple are apt to believe every thing Proverbs 14.15 and like children swallow all that 's put into their mouths There are 7. things as a Reverend Divine hath well observed which are apt to be carried away by the Flood of Heâ—esies 1. Light things 2. Loose things 3. Weak things 4. Low things 5. Rotten things 6. Tottering things 7. Ventrous things How many erre for want of knowledge Psal. 95.10 Matth. 22.19 upon this account the Apostle would not have a Minister to be a novice 1 Tim. 3.6 The Devil deals with men as the Cow doth by the Lamb which first picks out the eyes and then devours it Or as the Philistims dealt by Sampson they first put out his eyes and then they make him grind like a slave Thus he dealt with Eve Gen. 3.4 5. First he deludes her judgement with ye shall not die and then he easily perswades her to eat of the forbidden fruit We should therefore be wise as Serpents that we be not deceived and innocent as Doves that we prove not deceivers Vt nulli nocuisse velis imitare columbam Serpentem ut possit nemo nocere tibi 2. Walke alwayes as in Gods eye have respect to all his commands be ready to obey in revelatis in revelandis whatsoever God shall discover to you to be his Will be not Nominall but Reall Christians rest not content with the form but get the Power of Godlinesse Hereticks are a mere scourge for Formalists and Hypocrites When men reject Gods call he gives them up to delusions Isay 66.4 and the lusts of their own hearts Psalm 81.11 12. Hosea 4.12 13. When men will not be schollars to truth they shall be masters of errors and teachers of lies well verst in the blackest and basest Art 'T is just with God that they who will not have Truth for their King should have falshood for their Tyrant being given up to the Efficacy of errour or to errour in the strength and power of it 2 Thes. 2.10 11. If Pharaoh will not believe the real Miracles of Moses he shall be deluded with the false ones of the Magitians If Ahab will not hearken to Micaiah a true Prophet he shall be deluded by lying spirits in the mouths of false ones and this is one end why the Lord suffers not onely Schismes but Heresies to abound viz. to discover mens hearts to themselves and others Deuterenomy 13.3 So long as the glasse is still no dregs appear but stir it and then they shew themselves Fire discovers the mettle and storms shew us which were rotten trees No man fully knows his own heart till a temptation comes If a man should have told our Apostles 1500. years agoe that they should have denied the Trinity Scripture Sacraments Ordinances c. they would have been ready to say as Hazael am I a Dog that I should do such things as these 3. Grow in Grace This is a special preservative against Apostacy 2 Peter 3.17 18. To this end sit down under a sound soul-searching Ministery God hath ordained this as a special means to establish us in the truth Ephes. 4.10 Better have a biting Gospel said Bradford then a toothlesse Masse better it is to sit under the saddest shade of the true Vine even weeping then to frolick it under the greenest trees and most pleasant Oakes of Idolatry and Heresie We have been barren stocks in the Vineyard of the Lord we have been dead under lively Oracles like the Smiths Anvill we are the harder for beating on such is our corruption that we are the worse for preaching Isaiah 6.9.10 Now God in his just judgement punisheth sinne with sinne he punisheth such contempt of the Gospel with Heresie Witchcraft Apostacy c. 4. Try before you trust Tho your Minister be a Holy man yet ' try what he teacheth you will tell money and weigh gold after your father and shall we onely take Doctrines on trust Since there are not a few but many false Prophets gone forth into the world as Anabaptists Arrians Quakers c. it will be our wisedom to try all things weigh them in the ballance of the Sanctuary bring them to the touch-stone of Gods Word and what upon trial you finde to be sound and right hold it fast retain it against all adverse power whatsoever 1 Thessalonians 5.21 Prov. 23.23 buy the truth at any rate part with it at no rate Prov. 4.21 Luke 8.15 Rom. 12.9 2 Tim. 13.14 Heb. 2.1 and 10.3.3 Rev. 3.3.11 The world was never so full of Spirits as now There is the spirit of Errour the spirit of Fornication the spirit of Pride the spirit of Slumber the spirit of Giddinesse the spirit of Delusion c. Had not we then need to try the spirits 1 Iohn 4.1 Hath not God given us the
error and a way that sets up Christ and his glory encouraging all the Saints of Christ in all the wayes of Christ why should any go about to preferre Prelacy or Independency before it when this excells them botâ— as will plainly appear by comparing them with each other 1. Presbyterytery is Iure Divino Episcopacy is Iure Humano a Plant which God never planted King Iames called them his Creatures and so they were in more Senses then one Or Iure Pontificio for D. Heylin tells us that Pope Gregory erected them they are then by Originall the Popes Creatures Independency is Iure Politico A Politick device lately found out to gather the choycest flowers out of other mens Churches and under pretence of Gathering breaking and scattering Churches 2. Presbytery is Aristocraticall Episcopacy Tyrannicall Independencie Democraticall or Anarchicall 3. Presbytery is the way of the Reformed Churches Episcopacy goes too wide and High Independency goes too narrow and strait 4. Presbytery discountenanceth and punisheth Hereticks and Schismaticks truly so called Episcopacy indulged such witnesse the great increase of Arminians Socinians and Innovators and punisht the truly godly under those Notions Independency is too favourable to most Sects 't is the doore by which they creep into the Church as sad experience testifies since the Church hath been Independent what a flood of errours over-spread the land It 's the Asylum the Catholick shield and buckler of erroneous persons Lest any should think me singular you shall have the Attestation of an Association of Reverend Divines Though we acknowledge divers of our Brethren of the Independent way to be Learned godly and kind to their Presbyterian Brethren and some of them to be adverse in a great measure to such a Toleration as you may truly term intolerable Yet as we take the Tenet of Independencie to be an errour in it selfe so do we find it by sound reason and sad experience to be if not the naturall Mother yet such a tender Nurse and Patronesse to Hereticall opinions of all kinds that to it we may for a great part ascribe the luxuriant growth and spreading of errors Heresies c. so farre over this Kingdom As on the contrary the freedome of the Kingdome of Scotland from the like evills which is recorded as their happinesse and Honour to the firm establishment of a subordinate Presbyteriall Government amongst them So they See more in Mr. Pagets Learned Defence of Church-Government p. 240 241. c. 5. Presbytery hath Appeales to Synods aad that not only ad consilium for bare advice and counsell but ad jurisdictionem also they determine juridically and with authority they make Decrees according to the word which bind the Churches Acts 15.17.19 and the people cheerfully and willingly submit to this authority being thereby confirmed in the faith Act. 15.28.31 and 16.4 6. In their Sessions they inquire after sinne not coyne Episcopall Visitations were Visitationes nummorum They lookt more after the Fees then after the Flock 7. Presbytery allowes of no dumb dogs no rayling Sectaries nor Selfe-called Seducers Episcopacy ordained many ignorant Sots and Time-seerving Levites Independency gives too much approbation to Ieroboams Priests and Self-called Speakers 8. Presbytery incourageth painfull powerfull orthodox Preachers Episcopacy silenced such they might not once be Lecturers in the Land One Bishop I remember gave thanks that he had not a Lecture left in his Diocesse Independency looks somewhat asquint and soure on plain powerfull Orthodox Preachers that faithfully witnesse against Schisme and Heresie 9. Presbytery encourageth people to worship God in their families as well as in the Publick Episcopacy punisht such as met together to Pray or Repeat Sermons under the name of Conventicles They were too streight Independency erres as much on the t'other hand and gives a toleration to forsake the publick Assemblies and lye speaking error and Heresie in corners without controule 10. In Presbytery there is no Lording it over the flock of God there is an order of Priority but none of Superiority The President or Moderator pro tempore if he have the first voyce yet he hath but one voyce his Office is to avoyd confusion not to seek Prelation But Bishops Lord it over the flock Independency they say looks somewhat high they will be accountable to none in spirituall things but onely to Christ and what could the Pope say more this is to pull down one Pope and set up many and to make the Power of one Minister equall to the authority of many combined together in Synods Every Naturall man hath in his heart somewhat of Popery somewhat of Arminianisme and somewhat of Independency so farre as it pleads for more Liberty then Christ hath allowed and 't is Naturall I thinke to every man to desire to be judged by no man 11. Presbytery is candid and cleare it feares not the light Episcopacy lyes in the clouds Independency hath its Reserves they will not reveale themselves but conceale their way more then the people of God are wont to do especially when desired by authority They never would shew wherein this New-found way excells the way of all the Reformed Churches 12. Presbytery is the way of all the Reformed Churches Episcopacy is disowned by them Independency is Via devia the Reformed Churches look upon it as a New-found by-path which opens the doore to Schisme and Heresie I shall therefore conclude with the words of those Reverend Divines that long since have borne witnesse to this Truth Wee are abundantly convinced say they that a well-ordered Church-Government is most necessary and effectuall for the preventing of Errour and Scandall and we are well assured that Iesus Christ whom God hath given to be head over all things to the Church hath the government upon his shoulders having all judgement and all authority in Heaven and Earth committed to him And that he hath sufficiently revealed in his word how he will have his Church governed under the New Testament And that the Presbyteriall government truly so called by Presbyteries and Synods in a due Line of Subordination of the lesser to the greater with prosperous successe exercised in the best Reformed Churches is that government which is most agreeable to the mind of Iesus Christ revealed in Scripture c. To this agrees that Encomium of this Government given by the Church of Scotland 'T is well known say they both at home and abroad what a Wall for defence and a band for Peace and progresse of the Gospell was that heavenly Discipline whereby Brotherly amity and sacred Harmony of Prince and Professours was continued and increased c. It was the hedge of the Lords Vineyard and the Hammar whereby the Hornes of the wicked were beaten and broken c. The Government of the Kirk of Tcotland in the Preface Vbi plura How the Presbyterian Government excells the Independent way in nine particulars See Ius Divinum Regim Ecclesiast in Praefat p. 6
stead of confessing it he useth all means to hide it and so runs himselfe into five sinnes more 1. He useth unlawful means to father it on Vriah 2. He draweth him into that foul sin of Drunkenness 3. After he had made him Drunke he contriveth how to kill him 4. After he was dead he Fathers his death on God 5. He continued a considerable time in this sinne without Repentance All this David did when he changed his condition and came to be a King Hence we read of Davids first wayes which were his best when he was afflicted and low 2 Chronicles 17.3 Solomons great prosperity proved a snare to him 1 Kings 11.3 Ionah sleeps when in the Ship but Prayes in the Sea we have more cause to fear then to desire prosperity When the Moone is in the full it is nearest an Eclipse When Iesurun waxeth fat he kicks at God Deuteronomy 32.13 to 17. When men are fed to the full then they goe by Troups to Harlots Ieremiah 5.7 When once men are become Lords they care not for God Ieremiah 2.31.32 When Hazael is a King he is not the man he was his condition was changed and he changed with it 2 Kings 8.13 Honores mutant Mores How humble was Saul before he was a King and how insolent and cruel after he came to a Crowne Cataline whilest poore had many seeming vertues but when rich he put off all Modesty and Honesty Many like Ionathan march well till they come to this Honey They are good servants but ill Masters Like Ieroboam before he was a King we do not read of his wickednesse but after he makes the golden Calves 1 Kings 12.18 20. Innopem copia fecit Many had ben rich if they had not been rich they had been rich in Grace if they had not been rich in Goods The temptations accompanying prosperity are more dangerous as being most sutable to our corrupt nature and most subtile to deceive Mark 4.19 1. Then we are most prone to Pride Vzziah when strong then his heart is lifted us 2 Chron. 26.16 yea good Hezekiah had a taint of this 2 Chron. 32.25 So hard it is to have Honour without Tumour 2. Then we are most apt to forget God Hos. 13.6 and ready to say with those prosperous wicked men Depart from us Iob 21.13 14. when men have no changes they fear not God Psal. 55.19 but their Table becomes a snare to them Psal. 69.20 and their prosperity their ruine Prov. 1.32 most are like to Aesops Hen the more she was fed the worse she laid Hence the Lord gives so many cautions to his people that they should take heed of forgetting him in their prosperity Deut. 4.1 to 15. and 8.11 3. Then we are apt to trust in the Creature and so expose our selves to knocks and falls Psal. 30.6 7. and 20. 4. Then we are more prone to cruelty Psal. 73.6 7. Babylon that sits at ease like a Queen murders the Saints of God Revel 18.7 5. Then we are most prone to riot and security Luke 12.19 Prov. 30.9 God may speak to men in their prosperity and they will not hear Ier. 22.21 The Sun-shine of prosperity makes men put off all when the storms of adversity make us wrap our garments about us Hannibal and his army became effeminate by the spoyles of Capua which could not be conquered by their distresses in passing over the almost unpassable Alpes Superfluities in the body breed more dangerous diseases then defects A wicked poor man cannot do that mischief that a wicked rich man may Both extreams are very dangerous Hence Agur prayes Give me neither Poverty nor Riches Prov. 30.8 Great Riches are great Temptations as well as extream poverty As to be very rich and very good is rare so to be very poor and very good is rate When the Devill tempted our aSviour his first temptation was but the hungry Temptation Matth. 4. to turn stones into bread But the Devils last temptation was the sorest when he offered him all the Kingdomes of the world to worship him By the Order of the Devils temptations we may see which is the greatest for the Devill keeps his greatest Temptations till the last Fret not then at the prosperity of wicked men they are to be Pitied rather then Envied The sword of Gods wrath hangs over their heads ready every moment to drop upon them Their prosperity is Transient but their sorrows are permanent Fear not their power and pomp for they shall soon come dowm Psal. 37.1 2 c. and 49.16 their joy is but for a moment Iob 20.5 8. and 21.13 like the crackling of Thorns which make a great blaze but are soon extinct Psal. 58.3 4 5 6. Hence their pomp is compared to a Dream which quickly vanisheth Psal. 37.20.35 36. and 73.20 Isay 29.7 8. and 38.13 Like Ionah's gourd they suddenly rise and as suddenly wither Like Counters now they stand for pounds and anon for pence Neither let any man conclude of Gods favour because he enjoyeth temporal blessings and outward prosperity for all these be blessings and such as God hath promised with condition to the obedient Deut. 28. yet they are but blessings of the left hand and the wicked whom God hates oft-times have them in greatest abundance They prosper many times usque ad invidiam Psal. 73. they that do wickedly oft-times are exalted Mal. 3.15 The great Turk that fat Hog and great Dog of the world yet what rich possessions hath he and if the Lord do thus for his Dogs and be so bountiful to such as hate him oh what will he not do for his children who serve and obey him These outward things are oft given in judgement as God gave Israel a King in his wrath and Saul gave Michol to David for a snare so riches oft fit and fat men for the slaughter Those beasts which the Butcher intends to kill he puts them into fat pastures Iob 21.30 Let us then improve our prosperity to Gods praise let our Health Wealth Peace c. improve our Vertues and our Vices let us not fight against God with his own weapons but the more he exalts us the higher let us exalt his Name 'T was Jehosaphats great honour that when he had riches in abundance his heart was lifted up in the wayes of the Lord. 2 Chron. 17.6 He was made thereby more zealous and couragious in Gods cause and went forward with an high and Heroick spirit We should serve him with gladness and singleness of heart in the abundance of all things Deut. 28.47 This is the end why the Lord hath made so many promises of Temporall good things even to make us good Deut. 28.1 to 15. Prov. 3.16 17. and 22.4 Isay 1.19 and 30.23 Ier. 32.39 Hos. 2.21 22. The things are good in themselves and enable us to do good to others but 't is our corruption that turns them into poyson by abusing of
are but Truths twinnes Civil Truth is good but the least Evangelical Truth is of more worth then all the Civil Truths in the world that are meerly so 3. Naturally wee desire Liberty now Truth is the Parent of all true Liberty whether it bee Political or Personal so much Untruth so much Thraldome so much Truth so much Liberty Iohn 8.32 4. If you preserve the Truth it will preserve you in the hour of Temptation as Solomon sayes of wisdom Prov. 4.8 exalt her and she shall exalt you So keep the truth and it will keep you from falling as it did the Church of Philadelphia Rev. 3.10 so thou shalt stand as an impregnable rock when others fly as the Chaffe before the wind The Truth of God in judgement is one of the Eyes of the soul he that wants it is blind and cannot see afar off Now as a clear eye is a very great help for the discerning of a danger before it comes so a clear distinct knowledg of the truth is a very great help to us to discern a Temptation before it be upon us and to discover the Methods and Depths of Satan that he may not surprize us unawares 5. 'T is a great honour to a person or Nation to be the Conservators and Preservers of the Truths of God 'T is not only our Duty but our Glory This honour formerly belonged to the Jewes to them were committed the Oracles of God Rom. 3.2 and 9.4 God hath now entrusted us with this choyce Treasure the Lord help us to keep it pure both in Judgement and Practice lest it be taken from us Let us all in our places preserve it from violence with all our might There are many spiritual Cheaters abroad the greater will our honour be in maintaining Gods Truth against them all 'T was Shammahs honour one of Davids Worthies that he kept his ground and got a great victory when others â—led 2 Sam. 23.12 Say not I am but one and a weak one too but remember what great things the Lord did by Athanasius and Luther when they had all the world against them One man holding forth truth shall be too strong for all the world for truth unites us to God and God to us it ingageth God in our quarrel and so makes us invincible for if God be with us who can be against us so as to hurt us and destroy us Rom. 8.31 Bradford writing to his friends tells them never shall the enemy be able to burn the truth or prison and keep it in bonds us they may prison bind and burn but our Cause Religion and Doctrine they shall never be able to burn The story of the man in the Councill of Nice is well known where a Christian of no great Learning converted a Learned man whom all the Bishops with their skill and eloquence could not perswade so long as the matter went by words he opposed words with words but when instead of words power came out of the mouth of the speaker words could not withstand truth nor man stand out against God Many wonder why Ministers are so earnest and zealous in defending the truth why 't is a depâ—situm which God hath entrusted us withall and 't is well observed that it 's a greater sin to imbezill or alter that then any thing we have borrowed because this is committed to our justice but a depositum to our faithfullnesse the deposition doth rest upon us as trusty men Let Gods truth then be dearer to us then our dearest lives our lives will not be worth the enjoying if God take his truth from us let us beseech him rather to take our lives away rather then take the light of the Gospel away And hast been assured of If you read the words so The Observation will be this That Ministers should be assured of those things which they teach to others They should not only have a Head knowledge or an aery empty notionall speculative knowledge but an experimentall practical knowledge They must believe before they speak Psalme 116.10 that so they may speak from the heart to the heart and may bring their meat in their breasts and not as birds do in their Beaks Knowing of whom thou hast learned them 1. Observe That gracious men are modest men The Apostle doth not boast of himself to Timothy nor proclaim his Learning gifts c. He onely tells him in brief Thou knowest of whom thou hast learnt them 2. Observe The excellency of the Teacher makes the Doctrine the more taking This we see even in Humane and Moral Learning the Platonick Doctrine grew famous because it was profest by Socrates and the Peripatetick by Aristotle The Schollars of Pythagoras did so confide in the Dictates of their Master that when any one askt them a Reason of what they held they would give no other answer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse dixit our Master said so yet these were Heathens but when we have an aged holy Paul for our Master who was an Apostle of Christ the Pen-man of the Holy Ghost and guided more immediately by the Spirit of God then we must with constancy adhere to what they teach us and attend to their doctrine as if Christ himself taught us Gal. 4.14 for his Ambassadours they are and he that heareth them heareth him Young Timothies especially should hearken to the instructions of aged Pauls who have born the heat of the day and by experience can teach us the ways of God Years should be heard speak Iob 32.7 Young Ministers should suspect their own judgements when they vary from an Holy aged Calvin Beza and all the Churches of God As young Lawyers and Physitians observe the Principles and Practices of the serious and grave Professours of their way especially when grounded on Maxims and Rules of Art So should young Divines It ill becomes a young raw Physitian to contradict a whole Colledge of Physitians or a Puny Lawyer a Bench of Judges or a young Divine a whole Assembly of Divines 'T is the looseness of the times that makes young men so bold When Government is settled they will either change their note or be made ashamed of it VERSE 15. And that from a Childe thou hast known the Holy Scriptures which are able to make thee wise unto salvation through Faith which is in Christ Iesus THese words contain a third Argument by which the Apostle presseth Timothy to perseverance viz. because he knew the Scriptures not onely from his Childe-hood but even from his Infancy and from a suckling i. so soon as ever he was able to learn the Scriptures he was presently taught them 1. Observe Parents ought to instruct their Children betimes in the Word of God It s good seasoning the Vessel betimes with goodness Lois Timothies Grandmother and Eunice his Mother taught him as soon as he was capable the way of the Lord 2 Timothy 2.5 Timothies Father was a Greek and Gentile but his
10.15 Phil. 3.15 2 Pet. 1.1 1 Iohn 2.12 Iude 1. Now the more these wicked ones cry down Gods Law the more we should cry it up the more they loath it the more we should love it As fountain water is warmest in the coldest weather by an Antiperistasis so should we by an holy Antiperistasis grow more hot and zealous in the defence of Gods word by how much the Atheistical and profane oppose it So did David Psal. 119.126 127. 't is time for thee Lord to work for the wicked have made voyd thy Law q. d. 't is time for thee Lord to shew some remarkable judgement upon these wicked men who go about to destroy not one or two but all thy Lawes Though men may connive and tolerate such yet the Lord who is a jealous God will not bear long with the tolerators of such blasphemies nor with the persons tolerated See how this opposition increased Davids love to the word verse 127 128. therefore do I love thy commandements above gold q. d. The more the wicked contemn thy Law the more do I prize it even above all the Riches and Treasures of the world See more against Antiscripturists in Mr. Ioseph Symonds's sight and faith cap 15. Mr. Lyford's Plain mans senses exercised p. 17. c. Brinsley's Virtig p. 165. c. Mr. Bourne against the Quakers p. 3 4. c. Mr. Fowler against the Quakers p. 47.52 Mr. Clapham against the Quakers p. 1 2 c. 2. If the Scriptures be the very word of God then it must needs follow that they are pure perfect infallible of highest Authority Majesty Antiquity Excellency the best Judge of controversies and the onely Rule of our lives both in Doctrinals and Practicals This we shall see clearly proved to us in Psal. 19.7 to 12. where we have sixteen Excellencies and Royalties of the word of God The Law of the Lord is 1. Perfect 2. Powerfull 3. Sure 4. Makes us truly wise 5. 'T is Right 6. Comfortable 7. Pure 8. 'T is a Light 9. 'T is cleane 10. 'T is eternall 11. 'T is true 12. Righteous 13. Profitable 14. Pleasant 15. A preservative against sin 16. It brings great Reward 1. 'T is Perfect V. 7. The Law of the Lord is perfect i. e. the whole word of God As God is perfect and hath a self-sufficiency in himself so is his word 'T is so perfect that nothing may be added to it or taken from it 'T is perfect formaliter in it self and perfect effectivè making us perfect and if the Five Books of Moses which was the first holy Scripture that was delivered to the Church was sufficient for the instruction of the people of that time so that they might not depart from it either to the right hand or the left Deut. 4.2 how much more compleat is the doctrine of the Prophets and Apostles which doth more clearly set forth what Moses delivered both in Precepts and Promises in Practice and Examples Here is nothing superfluous nothing defective 't is a perfect Law of Liberty Iames 1.25 which admits of no addition or diminution Proverbs 30.6 Revelations 22.18 19. Caut. Not that Preaching is to be counted an adding as the Quakers vainly and ignorantly imagine and therefore cry out when they hear us expound the word oh take heed of adding to the word whereas adding of mens Traditions and inventions is one thing and Preaching and expouding the word in its proper sense and meaning for the edification of Gods people is another thing This the Levites practised Nehem. 8.7 8. they gave the sense of the Law So did Paul Acts 9.22 he confounded the Jewes how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatis testimoniis by comparing one Scripture with another So Christ expounded the Scripture Luke 24.27 and so did Philip. Acts 8.30 Explication is one thing and adding is another we coyne no new Scriptures but only expound the old what we deliver is for substance agreeable to Gods word and must therefore be believed and obeyed by us David had seen an end of all created perfection but Gods Law is exceeding large Psal. 119.96 he had seen Riches in Saul Beauty in Absolom Strength in Goliah Policy in Achitophel and he saw an end of them all they were but finite transitory things too low to give any true content to the mind of man but he found Gods word perfect and All-sufficient nothing pertaining to Holinesse or Happinesse comfort or coâ—tentment is wanting to Gods Law nor shall be to him that believes and obeyes it for the dimensions of it are large as God himself in truth and goodnesse infinite permanent and soul-satisfying Hence David expresseth his Transcendent Love to Gods transcendent Law by a Patheticall exclamation Psalm 119.97 O how I love thy Law it is my meditation all the day 2. 'T is exceeding powerful there 's latens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hidden efficacy in it to convert the soul Psal. 19.7 and save the soul. Iames 1.21 Luke 16.29.31 Ioh 20.31 which no Philosophy nor humane eloquence can do Nature cannot cure us of our Hereditary connatural sins but the Scripture offers more grace Iames 4.6 i. e. it gives grace and strength to conquer and subdue the strongest lusts Hence it 's called a Hammer which can break the hardest hearts Ier. 23.29 a fire that consumes our strongest lusts Salt that keeps us from rotting in our sin 'T is as a Naile and an Arrow in the hearts of Gods enemies to subdue them Psal. 45.6 and fasten them Eccles. 12.11 The Majesty and Power of the Scripture is wonderfull almost in every line so that it breeds admiration in a considerate Reader By this the spirit changeth Lions into Lambs by it he raiseth us from death to life from bondage to liberty from darknesse to light and from the power of Satan unto God Insomuch as a wicked Minister by preaching it may convert soules Ier. 23.22 It must needs be powerfull because the spirit is in it which is mighty in operation and the promise is with it that if we hear and obey we shall live Isay 55.3 This can can change a Saul into a Paul it can make a Felix tremble and an Herod feare It never returnes in vain like the bow of Ionathan and the sword of Saul it never returnes empty from the battle 2 Sam. 1.23 This is that two-edged sword by which we offend our adversaries and defend our selves I may say of it as David said of Goliah's sword There is none like that 3. 'T is sure Psalm 19.7 the Testimony of the Lord is sure the word is called a Testimony because it testifies our duty de facto de jure de praemio it tells us what hath been done by others what we ought to do our selves and what our Reward shall be for so doing This word is more sure then the Pillars of the earth or the Poles of heaven they may fall and faile but not one Jod
'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
said of one that preacht before him of death this man saith he preacheth of death as if 't were at my back So Ministers should preach so powerfully of judgement as if 't were at mens backs ready to arrest them This Christ himself expresly commands us to preach unto the people Acts 10.42 As they should desire to hear of that day that so they might be kept in a continual preparedness for it so we should delight to be setting it forth in its lively colours for the comfort of the godly and for the converting if it may be of others for if this will not work nothing will if the terror of this day will not awaken thee thy case is dreadful and desperate The hearing of this day made a Felix to tremble and if thou be not past grace it will make thee to tremble When Solomon would fright young men from their sinful pleasures he tels them of a stinging But. Eccles. 11.9 but remember that for all these things he will bring thee to judgement If our heart be not harder then the Adamant the remembrance of this day will quicken us to amendment And this is the reason why Gods servants in all ages have been so careful to mind people of this day Enoch of old prophesied of it Iude 14.13 so did Moses Deut. 32. and David Psal. 96. ult and Solomon Eccles. 11.9 and Daniel 7.13 14. and Ioel 3. and Malachy 3. and 4. and Christ Matth. 24. and 25. and Paul Rom. 14.10 1 Cor. 4.3 4. and Iude 6. and Iohn Rev. 1.7 and 20.12 So that this is no such Legal Doctrine as some Illegal and Lawless Atheists do imagine for Christ Paul Peter Iohn c. that were Evangelical Preachers oft treated of it yea before ever the Law was publisht by Moses this Doctrine was preacht presently after the fall by Enoch Jude 14. 3. It must quicken Iudges and these in authority to execute righteous judgement remembring that they judge not for men but for the Lord whose Vice-gerents they are and to whom they must shortly give an account He judgeth among the Gods by discerning whether their judgement be right or not 2 Chron. 19.5 6 8. He is with them in the judgement though Iehoshaphat could not ride circuit with them yet God did he is with them not onely by way of assistance and protection but also by way of observation he takes notice of every sentence that passeth and will bring it again to judgement for one special end of that great day is judicare non judicata malè judicata To punish those sinners which have escaped unpunisht here and to rectifie the unrighteous judgments of the world Let there be no partiality bribery oppressing of the fatherless and the widow but hear both sides patiently fully indifferently so acting and so judging as remembring that you your selves must ere long be judged See more in M. Clerks Mirrour cap. 74.75 M. Gataker Ser. on Psalm 82.6 7. p. 71 c. M. Henry Smiths Ser. on Psalm 82.6 p. 336. M. Sam Wards Ser. on Exod. 18.21 p. 395. M. Strong 31. Ser. p. 389. and 623. Let every one watch and prepare for this day let the thoughts of it sleep with us and wake with us rise with us and rest with us and be familiar with us think you hear that voyce sounding in your ears Come give an account of your Stewardship for thou must be no longer Steward Put not the remembrance of that day farre from your souls least you draw neer to the seat of iniquity Amos 6.3 Most certain 't is that the day of the Lord will come but when we know not 2 Pet. 3.10 Hence he 's said to come as a thief in the night 1 Thes. 5.2 1. Secretly suddenly terribly and unexpectedly blessed therefore is he that teacheth Mark 13.35 36 37. Rev. 16.15 We should shun those sins which breed security as drunkenness gluttony and. the cares of the world Matth. 24.38 39 42. Luk 21.34 God hath hid this day from us that we might be prepared every day Let 's get the Oyl of grace in our Lamps that we may be ready when ever the Bridegroom shall come Be much in works of piety and mercy get your souls cloathed with Christ and his righteousness which onely can shelter you from wrath to come and make you stand with comfort and comfidence in that day Let 's realize that day to our selves if we were sure the day of judgment should be the next week what a strange alteration would it make in the world how would men sleight these worldly things as fine houses fine apparels fine fare c. which now they doat on Then they would fast and pray weep and repent Why this day may be the day of thy particular judgement and therefore whilst 't is to day we should do these things Now let 's deny our selves follow the Lamb whithersoever he goes part with all for Christ take him on his own Termes and give him no rest till he have assured thee by his Spirit that thy sins are forgiven thee and then you may bid that day welcome and rejoyce in the thoughts of it 1 Iohn 2.28 Walk exactly and sincerely before God now live soberly righteously religiously do all as for Eternity Xeuxies being asked why he was so curious in his painting answered Quia Aeternitati pingo 't is for Eternity said he So should we be exact in our walking and working in our doing and suffering remembring 't is for eternity None can dwell with that devouring fire but he that walketh uprightly Isai. 33.14 15 16. To such as faithfully discharge the duties of their callings this will be a day of blessing Luke 12.43 and of comfort Isai. 38.3 2 Cor. 1.12 1 Iohn 3.21 We should therefore get and keep a good conscience which will be a feast to us especially at that day Acts 23.1 and 24.16 Whilst 't is called to day then let us return and cause others to return and so fly from the wrath to come preventing it by judging our selves and setting up a Judicatory in our souls examining arraigning inditing and condemning ourselves for our sins and then will Christ acquit us if we humble our selves he will exalt us if we remember our sins he will forget them if we take an holy revenge on ourselves we shall prevent his vengeance The serious remembrance of this day hath a great influence on our lives and therefore 't is good to possess our minds with the truth of it and our hearts with the terrour of it that it come not upon us unawares If this Principle were truly beleeved oh what holiness humility fear Rev. 14.7 Patience in suffering Iames 5.8 Constancy in well-doing 2 Pet. 3.11.14 and contempt of the world and weanedness from these low things which must then be consumed with fire 2 Pet. 3.10 11. Would it work in us At his Appearance and his Kingdom Hence Note That the second coming of Christ will
it we may as the Traveller doth his Staffe but love it inordinately we may not unlesse we will renounce the Love of God 1 Iohn 2.15 Our love cannot stand in intense degrees to two such contrary Masters 3. Evil company is a great extinguisher of this Holy Fire scarce any thing more Hence zealous David commands evil company to depart Psalm 119.115 We must therefore be very choyce of our company for it hath great operation upon us either to good or evil As iron sharpens iron and one edged tool helps to sharpen another so God hath ordained the society of men to quicken men Conference and communication of experiences hath incredible profit in all Sciences Hence the Saints that lived in dead times did by conference excite and quicken each other in the wayes of God Mal. 3.16 17 4. Formality in Religion is a great enemy to zeal When men rest in a bare performance of duties without any power of godlyness this is the bane of Religion when ever we come to duties we should stir up the graces of Gods Spirit in us 2 Timothy 1.7 If fire be not blown and stirred up it will decay and goe out We must also dayly be adding fuel to it for where there is no fuel the fire goeth out Proverbs 26.20 Pray much men of much Prayer have been men of much zeal as we see in David Daniel Paul Bradford Frequent the Preaching of the Word Accede ad hunc ignem there is a hidden Vertue in this Ordinance to kindle this fire in our breasts which maketh the Devil so busie in drawing men to separation for he well knowes by long experience that if he can but get men out of Gods way they will soon decay in grace the body may assoon live without food as the soul can live without this bread of Life If any would see more let him peruse D. Corn. Burgess Treatise of Zeal Master Henry Hall's Sermon on Matthew 11.12 and Master Loves 4. Sermon on Matthew 11.12 Master Fenner on the Affections Sermon the ninth tenth eleventh Hildersham on Iohn 4.32 Lect. 56. Doctor Sibbs Beams of Light Sermon on Matthew 11.12 Master Ash his Sermon of Zeal 5. Observe Ministers must take all occasions to preach the Word They must preach on the Lords Day and on the week day in publick and private at home and abroad In prosperity and adversity In War and Peace In Prisons and Palaces We must not be Strawberry-Preachers as Bishop Latimer calleth them which come but once a year and are quickly gone again Not long since the Church was troubled with Canon-Preachers who preached according to the Canon once a moneth or once a day insteed of these we have State-Preachers who preach such stuffe for quality as may please the State and so much for quantity as will bring in their Angmentations no Catechizing of the flock no preaching on the week day unless Angels or Nobles call them No baptizing of Infants no fitting of the flocke for the Lords Supper but all lies at random and in confusion surely such Halving-Preachers should have half-pay Doth not he that commands us to Preach command us to Baptize also and to dispense the Lords Supper often Surely this is either not Scripture or els some of us do not doe our duty Let us therefore either do our duty or else cast off our Ministery and give place to such as will As the woman said to the King either do me justice and act as a King or else put off the Title so either let us do the whole work of our Ministery or put off the Name For nomen inane crimen immane Let us preach in season and out of season so did our Saviour he took all occasions to preach sometimes he preached in the Synagogues anon in a Mountain Matth. 5.1 sometimes in a ship Luke 5.3 and anon in a desert Luke 4.42 when the heart is willing it will find out opportunites of doing good So Paul preacheth in Synagogues in Houses by a Rivers side Act. 16.13 in prison Philem. 9. and on other occasions We are Gods Husbandmen and in the morning we must sowe our seed and in the Evening not be idle for some may prosper when we consider the great price that was paid for souls Acts 20.28 it must quicken us to redeeme all opportunities to gain them to Christ. Love is active but lazy persons have a thousand excuses either their bodies are unable the place unfit the company inconvenient c. Many Lions ly in the way of the sluggard but willing minds know no difficulties 6. Observe We are exceeding backward to the best things and have need of many admonitions and exhortations in season and out of season to quicken us in Gods work It 's much adoe to make us begin and when we have begun we are ready to look back on every discouragement Were there in us that Tractableness and teachableness which ought to be how easily might Ministers lead us in good paths 'T is prophesied of Gospel times that so meek and teachable men shall be that even a child with Scripture reason shall lead them Isay 11.6 A wicked man though you bring an hundred plain Scriptures yet he will not be convinced but a gracious soul if he have but a little hint from Scripture that what he holds or doth is displeasing to God he presently casts it off We should therefore lament the sad depravation of our Natures that have need of so much quickning to the best things Many wonder why we are so fervent and frequent in reproofs why our necessitie requires it and God in this Text injoynes it Many love us whilest we comfort them but when we come to cutting reproving and launcing their soares then they look upon us as enemies See more before on 2 Timothy 3.16 7. Observe Application must be joyned to Doctrine The Foundation and the building must go together for a foundation without a building argues the folly of him that laid it and a building without a Foundation will soon fall 'T is not sufficient that by sound Doctrine we inform the judgement but by Application we must work it on the Affections This is the very life of Preaching Doctrine is the whole loaf as 't were but Application is the dividing the word aright and distributing thereof to every one according to their several conditions For these very ends and uses God hath given us his word 2 Tim. 3.16 VERS 3 4. For the time will come that they will not endure sound Doctrine but after their owne Lusts shall they heap to themselves Teachers haveing itching eares 4. And they shall turne away their Eares from the Truth and shall be turned to Fables IN these words we have an Apostolical Prophesie of the petulancy and peril of the last times when men will grow weary of sound Doctrine and fall to the embracing of fabulous and vain opinions insteed of truth The words are to be considered Relatively as depending on
sweet and pleasant things or nothing They forbid Gods messengers to preach to them unless they 'l preach smooth and pleasing things of peace prosperity and pleasure though they walk in a sinful path and have no right to them Isai. 30.9 10. They say to the seers see not and to the Prophets prophesy not to us right things speak unto us smooth things prophesie deceits They love such as preach the visions of their own brain and sow pillows under mens elbows dawbing with untempered mortar Ezek. 13.10 11. When Prophets prophesy falsly and people shall love the lyes and flatteries of such Impostors better then Gods truth what will the issue and end of such practices be but misery and destruction Ierem. 5.31 and 6.12 13 14. Micah 3.11 12. But as for sound men they love sound Doctrine they desire it Psal. 43.3 They come to it Iohn 3.21 and bless God for it 1 Sam. 25.32 33. Observation 5. In the last dayes there will be many false Teachers There will not be one or two but there will be heaps of them the world will swarm with them Men will have variety of lusts and those call for variety of Teachers to uphold them Good Men and specially good Ministers are rare they are one of a thousand Job 33.23 But wicked ones abound there is much dross but little gold much chaff but little wheat many weeds few good flowers If the Devil have any work to do he wants no Agents to effect it If Ahab will not hearken to Micajah a true Prophet the Devil hath four hundred false ones ready to delude him 1 Kings 22.6 21 22. If men once set open their doors they shall not want Deceivers When Prophets prophesie falsly and people love to have it so 't is just with God to send them Teachers according to their own desire that he who is Heretical may be Heretical still and he that is profane may be profane still When men sleight truth they shall have Teachers which shall be Gods Executioners to bind them and blind them and lead them into error As God punisht the contempt of light in former ages by giving men up to Antichrist to be deluded by Monks Friars Lyars because they received not the truth in love so now he punisheth formality and contempt of the Gospel by giving men up in the hands of Socinians and such like Seducers which shall feed them with fables instead of truth Such as go to their Assemblies may say of them as Dionysius Calderminus said of the Masse Eamus ad communem errorem Let 's go to the shop and sink of errors Let us get our hearts stablisht with grace and then we shall not be carried about with these strange Doctors and their various doctrines Heb. 13.9 6. Observe as all other parts of man so amongst the rest the ear hath it's diseases Since the fall we are â—razed in our intellectuals in our morals and diseased in eyes and ears hence we read of a deaf ear Isai. 6.9 10. Micah 7.16 Rom. 11.8 an uncircumcised ear Acts 7.51 a dull eare Heb. 5.11 and an itching ear which is all for vain new curious things In the last dayes men will be so delicate that they will not endure common truths nor plain and profitable preaching but their Itching ears must have Clawing speakers which will speak sweet and pleasing things And this is the reason why one false Teacher prevails more in an hour in a corner then a Preacher of Truth can do in many years 't is because he preacheth Placentia and vents such things as are sutable to corrupt Nature Salt is fitter for such then Oyl though it be more searching yet it is more soveraign This Itching-disease was never so common as in our dayes we can meet with few but they have scabs upon them one hath the seal of Arminianism another hath the botch of Socinianism One hath the itch of Anabaptism another hath the scurff of Antinominianism Some have the itch in their feet they run after fools and fables some in their eyes they wander after vanities and others in their ears harkning after novelty We read in Scripture of a twofold itch A penal itch afflictive itch upon the body Deut. 28.27 The Lord shall smite thee with the scab and with an incurable itch Now this is nothing comparatively for though it be irksom to the body yet it may be good for the soul however 't is a judgement by which God is honoured but the itch of sin is the evil of evils there 's no goodness in it 2. There is a sinful spiritual itch upon the soul which is sevenfold viz. an itch of 1. Novelty 2. Curiosity 3. Singularity 4. Popularity 5. Flattery 6. Disputing 7. Quarrrelling 1. There is an Athenian Itch when men are all for Noveltie They must have Novum aut nihil Ordinary Truths will not down with them they must have New-notions which are extraordinary They are surfeted with old and wholesom Truths they must now hear some New Doctrine Acts 17.19 Not that a modest humble inquiry after Truth is to be condemned as Novelty as the Papists condemn us for Novelists because we have forsaken their by-paths to walk in the good old way which leads to rest Ier. 6.16 But 't is no wonder that pious paths seem new to them to whom the Gospel it self is new 2. An Itch of Curiosity when men will be wise above what is written Rom. 12.3 1 Cor. 4.6 And love to pry into Gods secrets and scan the Mysteries of Religion by carnal reason God oft plagues such curiosity with a fall when pride is in the saddle a fall is on the croopâ—r this pride is the mother of heresy Yet how many pry so long into the secrets of nature till they are past grace and seek so long after the Philosophers stone till at last they find the Devil himself God is displeased with such 1 Sam. 6.19 'T is his prerogative royal to have something in several that he might be the more admired in his deep mysteries we should not therefore desire a reason of his wayes beyond his revealed will Deut. 29. ult Rom. 9.20 In this our safety is to â—it still Exod. 33.18 20. And with the Apostle to adore those depths and counsels which we cannot fathom Rom. 11.33 See more in Church his Treasury p. 149 c. Granatensis p. 436 c. Tactica 5. Cap. 4. Sect. 4. p. 50.51 3. An Itch of singularity how many in our dayes for fear of popularity run into singularity they grow weary of sound solid savory and approved doctrine hunting after some aery speculations delighting themselves in some Terrâ— incognita in some untrodden paths of Divinity till thy fall into a snare This was the disease of the School-men like Nimrod to get themselves a Name they builded Babels to their own confusion I wish this scabies scalpenda this skurvy itch had onely infected the Vulgar but alas
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
my course I am come to the period of my dayes and to the end of my race I have not onely begun but grace assisting me I have finisht fulfilled and consummated my course or race He seems to allude to the course of his whole life which after his conversion was spent in the service of Christ and as it were wholly in running from place to place speedily to disperse the Gospel and now he was come to the last stage or Goal at Rome where he was to receive his Garland after the manner of those who ran for prizes 1 Cor. 9.24 25. And if the life of other men be called a course Acts 13.25 Surely the life of Paul may well be called a Race who so swiftly ran through so many places and Provinces and won them to Christ Rom. 15.19 Gal. 1.17 18. and 2. 2 Philip. 2.16 Heb. 12.1 q. d. I have accomplisht the course of my Apâ—stleship of Christianity of my afflictions and combats as my Saviour when he was giving up the Ghost said 't is finished so may I say according to my measure and degree I have not onely begun but I have finisht the work of my Lord and Master I have kept the Faith 3. This third Metaphor say some is taken from Depositaries who faithfully keep the things committed to their trust without embezelment 2. Others say the Metaphor of a Souldier is still continued who promiseth fidelity to his commander and performs it to the death The sense is the same either way Fidelity is required of all servants but specially of Depositaries and Souldiers This Faith Paul had 1. He kept the grace of saving Faith which was committed to him as a signal gift of God in which he persevered to the end 2. He was faithful in keeping the doctrine of Faith what in him lay from corruption and in a faithful propagation of that choice Treasury to posterity in despite of the Legal Jew or the profane Gentile And thus the word Faith is often taken in Scripture 1 Tim. 1.19 and 3.9 and 4.1 So Acts 6.7 they obeyed the Faith .i. the Gospel which is the doctrine of Faith So Acts 24.24 Rom. 1.5 and 3.31 Rev. 2.19 So Saul is said to preach the Faith .i. the doctrine of Faith which sometimes he persecuted Gal. 1.23 so Phil. 1.27 Iude 3.3 The word Faith sometimes signifies fidelity and constancy in our promises and engagements So Paul saies of himself that he was a Teacher of the Gentiles in Faith and truth .i. he was a faithful and sincere Teacher of them 1 Tim. 2.7 I have not taught for gain or applause neither have I taught the fancies and inventions of men but I have plainly taught them the Faith of Christ. So Tit. 2.18 Though it be true that Paul kept the Faith in all these acceptations of the word yet Calvin conceives that the Apostle hath some allusion to military fidelity q. d. I have been faithful to Christ my commander to the last breath and have kept the Faith committed to my trust in despite of all the frowns and flatteries of its enemies 'T was a custome amongst the Romans that none should go to the wars till they had first taken the military Oath called the Sacrament to be faithful and true to the Emperour to observe all his commands never to flye from their colours nor to refuse any death so they might be serviceable to the Common-wealth Such an Oath we all take at Baptism we there renounce the Devil and all his works and devote our selves to God and his service for ever This is general and common to all Christians But there is a more special fidelity required in Ministers whom God hath in trusted with his Sacred Oracles and truths such stewards especially must be faithful 1 Cor. 4.2 such a one was Paul he was not onely faithful as a Christian in general but as a Pastor he faithfully distributed to all the bread of life without the leaven of superstition the poison of heresy or the chaff of mans inventions 2 Tim. 2.15 and therefore now he 's dying he cannot but glory in this and speaks of it with confidence and comfort I have kept the faith Now happy yea thrice happy are those who when they come neer their end and are within the Horizon of eternity can speak Pauls words with Pauls Spirit and can truly say I have fought the good fight c. Verse 8. Paul now looks upward to the Reward and there he sees heaven prepared for him yea he sees himself as 't were already there which makes him speak so confidently both of a safe deliverance from all miseries in this life v. 18. and of enjoying eternal blessedness after this life He still persists in the Metaphor taken from valiant wrastlers and strenuous runners which conquer in the Olympick games they had a crown either of Bayes Ivy Olive or Parsly bestowed on them by way of honour much more will the Lord bestow an everlasting crown of life on those spiritual Heroes who overcome the enemies of their Salvation Many take great pains to little purpose I have not done so saith Paul I have fought a good fight and am assured of a crown of life at last however it go with me now He had committed a depositum to God he trusted him with his Salvation 2 Tim. 1.12 and God had deposited his truth to him now Paul kept the truth which God had left with him and therefore he did believe that God would keep that which he had committed to him So that if I had three things to wish I should wish for Pauls threefold crown 1. The crown of Grace a great measure of Grace to do Christ much service 2. His crown of Joy a great measure of joy to go through with that service 3. The crown of Glory which he was here assured of In the words we have first the concluding Particle henceforth lastly as for that which remains 2. We have the Reward of the faithful no less then a crown not gold or fading flowers but a crown with an adjunct a crown of Righteousness which is a Periphrasis of Heaven and eternal happiness 3. The person Rewarding Christ who is here Periphrastically described by two Titles viz. Lord and Judge together with an adjunct a Righteous Iudge 4. Here are the persons Rewarded not onely Paul but also all the faithful who are here described by their affection to Christ they love and long for his coming to Judgment 5. Hence the certainty of this Reward 'T is laid up for them and he is righteous and faithful who hath promised 6. Here is the Time when they shall receive this Reward or the day of their Coronation and that is In that day .i. at that great and glorious day of the Lord when he shall come to Judge the quick and dead and shall give to every one according to his works The Explication Henceforth Lastly or as for that which
Yea they are so far from pleading the merit of their works that they forget them which is mentioned to their praise Matth. 25.44 Phil. 3.13 yea they disown them as to this account Iob. 9.15 and 10.15 Isay 64.6 yea the Apostle tells us here that this Crown of Righteousness was laid up by God in Heaven as an Inheritance freely prepared for him but no way merited by him 4. This wrastling and running of the Saints can no way merit salvation because it is imperfect and impure being mixt with many sins and failings but the works which merit salvation must be perfectly pure for to make a worke meritorious foure things must concur 1. The work must be properly our own and not his of whom we pretend to merit Now all our good works come from God Iames 1.17 it is he that worketh in us both to will and to doe Philippians 2.13 2. It must be opus indebitum a worke to which we are not bound but the Apostles running and wrastling was opus debitum imperfectum yea if we could doe ten thousand times more then we doe yet stil we should be but unprofitable servants and so might expect punishment rather then reward 3. It must be some way profitable to him from whom we expect our reward but if we be never so righteous the benefit is ours not Gods Iob. 35.7 Psalm 16.2 4. It must have condignity to the reward expected and have an equal worth and proportion with it Now what proportion is there between our finite imperfect actings and the reward of Eternal life which is infinite and perfect Against these Merit-mongers see Davenants Determin Quaest. 34. Doct. Downam on Justif. l. 8. c. 1. p. 347. Perkins Reform Cathol Point 5. Willets Synops. controvers 19.2 3. p. 1305. Doctor Halls old Relig. cap. 6. Master Gatakers Sermon on Gen. 32.10 p. 269.291.303 fol. Alting P. 2. Q. 61. p. 292 and above all Doctor Mortons Antidot contra merita Objection Estius and Jansennius urge yet further that Christ will not simply Give but he will Render this reward to the godly as a due debt for their good workes Answer 1. They are weak Arguments which are grounded on meere Criticismes 2. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dabit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddet are used promiscuously one for the other in Scripture as Matthew 27.53 Luke 4.20 and 9.42 Acts 4.33 So in other words and languages compounds are oft used for simples 3. Dabo yet this Rendering denoteth Gods free-gift according to his gracious promise to his people and that after their labours and according to their works not for any merit in their works foreseen Hence it is called the reward of Inheritance Colossians 3.24 Now as the Son is born an Heir and so cannot merit his Inheritance so the children of God are all Heires and the Inheritance is prepared for them before their good workes are done Which the Lord the righteous Iudge shall give me That is Christ who is the Lord and righteous Judge of all the world He is called The righteous Iudge because he will Judge in righteousnesse Acts 17.31 and will execute the righteous judgements of God on the wicked and relieve his people 2 Thes. 1.6 7. The Apostle keepeth to the Metaphor still taken from Runners and wrastlers for prizes at the Olympick games in which there were certain Judges called Brabentae to observe those that were Victors and to give just sentence on the Conquerours side In that day i. that great and glorious day of the Lord Christ when he shall come to judge the world in righteousness rendring to every man according to his works 1 Cor. 3.8 then shall all believers be glorified both in soul and body and shall receive the full reward of all their labours The day of the generall judgement is oft called in Scripture Emphatically That day 2 Tim. 1.12 Matth. 7.22 and 24.36 by way of eminency as being the day of dayes the most illustrious and glorious day that ever was or ever shall be The most terrible to the wicked and most comfortable to the godly who are commanded to lift up their heads for joy when they but think of it what will they do when they shall see it Question Did not Pauls soul receive the Crown of Righteousness as soon as it was separated from his body how then is he said to receive it at the day of judgement Answer It is true the souls of the Saints as soon as ever they part from the body goe immediately to bliss Revel 14.13 and dwell with Christ Philippians 1.23 Iohn 17.24 1 Cor. 13.12 and 2.5 6. Revelations 4.8 and 5.8 and 7.9 They receive a great measure of happiness before the day of judgement for they enjoy the beatifical vision of God now Hence the spirits of just men are said already to be made perfect Hebrewes 12.23 comparatively viz. in comparison of what they were here though in comparison of what they shall be after the Resurrection they are still imperfect Rev. 6.10 11. But at the day of judgement then the saints shall receive a full and perfect reward both in soul and body conjunctly Colossians 3.4 1 Iohn 3.2 Now they are in glory but then they shall be in perfect Glory and enjoy a clearer Vision of God Then the desire which the soul hath to its body shall be fulfilled As the damned in Hell have not that full torment they shall have at that day so the saints in heaven have not that fulness of joy which they shall have at that day when soul and body shall be united See more to this point in Master Baxters Saints rest p. 2. c. 10. Master Newtons Orthodox Evangel c. 15. p. 327.336 And not to me onely but to those also that love his appearing Q. d. He will give this Crown of Life not onely to me but to all the faithful who may be known by this note that they love and long for the glorious comming of their Lord and Saviour to judgement Least any should think that this Crown was peculiar to Paul who had done and suffered so much for Christ he extendeth it to all believers and telleth us that Christ hath prepared it for them as well as for him Having spoken of himself in Thesi he cometh ad Hypothesin and applieth it to all the faithful The wicked have guilty consciences and so can have no love nor desire after that day they are besotted with the world they have their joyes and their portion here they have their heaven and happinesse here they can expect none hereafter The godly like Lazarus have their sorrowes here now they are tempted tossed troubled which maketh them long for Christs coming They are married to Christ and therefore like a faithfull Spouse they long for the Bridegroomes coming The summe and substance of all this q. d. My life is a warfare and behold I have fought a good fight which I
in Prayer for their Ministers warriours had need of Prayers and if I must pray for mine enemy then sure much more for my Minister and if Christ prayed for them shall not we Iohn 16.26 and 17. 1. Consider we are men and so subject to like Passions as other men and therefore we have need of your Prayers 2. We are Brethren and in respect of this Relation we may justly challenge your prayers Whom will you pray for if you will not pray for your Brethren This made the Apostle so earnest with the Romans 15.30 I beeseech you Brethren for the Lord Iesus Christs sake and for the love of the Spirit that ye strive together with me in your Prayers to God for me See with what earnestness this great Apostle begs for Prayers So Ephes. 6.19 2 Cor. 1.11 1 Thess. 5.15 He doth not say Brethren commend us or Brethren maintain us but Brethren Pray for us In this the poorest may be helpful to us Pray that our number may be increased Matthew 9.35 Atheists cry it was never good world since there was so much Preaching I say the world would be better if there were more Pray that they may be continued it s a special mercy when our eyes can see our Teachers and they be not removed into corners Isay 30.20 Pray that we may be restored Hebrewes 13.18 19. Prayer hath a Vertue in it to bring back those banisht ones Pray for us in our Temptations and Afflictions that God would sweeten and sanctifie them and uphold us under them The Devil winnowes all but he sifts Christs Peters as men do wheat which they sift most accurately he shooteth his sharpest arrowes and chooseth out the smoothest stones to throw at these Leaders of Gods Host. Pray that God would give us abilities and hearts to improve these abilities that he would give success to our labours and enable us to persevere in despight of all discouragement whatsoever 3. Consider we are your spiritual Fathers 2 Kings 2.12 Nature teacheth men to pray for natural Fathers and grace for spiritual 4. They pray for you great reason then that you should pray for them Yea in praying for them you pray for your selves for they are your servants in Christ. Now if we must pray for those to whom we are related but as men how much more should we pray for our Ministers in whom all these Relations concenter and meet who are Men Brethren Fathers Watchmen Shepherds Nurses Warriours 1 Timothy 1.18 and 2.4 that fight for the Churches safety Woe to those that in stead of Praying for us they Carp at us and Curse us and cry they are covetous proud graceless giftless c. vain man when thou seest such thou shouldest pitty them and pray for them that God would give them free humble gracious spirits and thou revilest them because they cross thy sin and errours as if Meroz should curse the Angel because the Angel cursed him for his neutrality These shew what spirit leads them Now the life of man is compared to a warfare in eleven respects 1. In war there is watching souldiers must stand on their guard continually for fear of a surprisal to the loss of all So every Christian being surrounded with spiritual enemies must watch and pray continually Matthew 26.41 It is the way to blessedness Matthew 24.46 2. In warring there must be arming another man may go unarmed but he that is a souldier must be armed Capape as they say from top to toe if any part be unarmed it may cost him his life as it did Ahab who was wounded between the joynts of the harness 1 Kings ult 34. So a Christian must gird on his spiritual armour for the weapons of our warfare are not carnal such as swords staves crosses pictures c. but spiritual and mighty to throw down the Devils strong holds 2 Cor. 10.4 that is armour of darkness this is armour of light Romans 13.12 such as shineth to the glory of God and the good of our Brethren We must not content our selves with one or two pieces of this armour but we must put on the whole Armour of God which consisteth of six pieces Ephes. 6.11 c. 1. We must get the girdle of truth we must be all Nathaniels not onely Israelites in name and profession but Israelites in deed and truth There must be sincerity and truth in our judgement affections words and actions He that is thus ungirt is unblest and will never endure in a day of trial painted armour is good for little 2. The Breast-plate of Righteousness Get a gracious life and a good conscience this is armour of proof against all the assaults of the Devil 3. Patience V. 15. We must pass through many thorny temptations and persecutions so that unless we be well shod with patience we shall tire and faint in our warfar there is no running our heavenly race without it Heb. 10.36 and 12.1 4. The shield of faith V. 16. This grace leads us out of our selves to Christ whose righteousness covers all our unrighteousness and whose perfection covers all our imperfections and so defends us against all the fierce assaults and fiery darts of Satan 5. The Helmet of Hope This expects what faith beleeves and keeps the soul from fainting a head without an helmet is exposed to danger 6. The Sword of the Spirit which is the Word of God of all the peeces of armour this must not be forgotten no sword like this 't is two-edged 't is both offensive and defensive with this Christ cut off Satans temptaions thrice together Matth. 4. These are those weapons of righteousness on the right hand and the left with which we must war against all the enemies of our Salvation 2 Cor. 6.7 See more in Dr. Gâ—wge on Ephes. 6. Mr. Gournall Mr. Râ—binson and Dr. Arrowsmith Tactica Sacra l. 2.1 to 11. 3. He must have Skill and knowledg how to manage his weapons his hands must be taught to war and his fingers to fight 'T was the commendation of Davids Champions that they were men of might fit for the Battle that could handle shield and buckler whose faces were like the faces of Lions and they were swift as Roes 1 Chron. 12.8 Here were men fitted and accomplisht with skill and courage for their work they were apti nati as we say cut out for Souldiers Raw untaught untrained men will either fly before the enemy or dy by his sword Solomon therefore would have us with counsel and good advice to make war Prov. 20.18 For wisdom is better then strength Eccles. 9.18 He must have the Art of fighting as there is an Art of Holy living and an Art of Holy dying so there is an Art of Holy fighting which every Christian must learn he must have skill to know the Methode depths and periods of that old serpent the Devil and his Agents the Jesuits and Sectaries who are as subtle as the Devil can make them their
and so thou art rich Rev. 2.9 In him we are Lords of all all is yours 1 Cor. 3.21 22. though we have little in possession for present yet we have much in reversion Onely it behoves us to walk as Spiritual Kings leading Holy Heavenly Spiritual lives It is a debasement to a Christian who looks for a Crown of Glory to mind earth and to pursue these low things this is as if a King should leave his throne and go rake in a kennel or fight for bones We may well trust God for crusts who hath promised us a Crown he that hath given us his Son which is a greater gift then ten thousand worlds with him will much more give us all things Rom. 8.32 Observation 5. 5. Christians may have an eye to the recompence of reward In our race we may eye the crown which is set before us to quicken and encourage us in our course Though our work be hard yet our wages is great We shall have a sure Reward Prov. 11.18 a full Reward 2 John 8. an everlasting Reward 2 Cor. 4.17 1. That which God himself hath used as an Incentive and Motive to Obedience that we may use as a Motive and by consequence have an eye to it But God hath used Heaven and Happiness as a Motive to quicken us to obedience as appears 2 Tim. 2.12 Iames 1.12 and 5.7 Rev. 2.10 God will not be served by his creatures for nought all his precepts are backt with promises he never saies to the house of Iacob seek my face in vain Isay 45.19 2. The Servants of God have practised it Moses had an eye to the recompence of Reward yet was no mercenary man Heb. 11.26 and so had Christ who was greater then Moses Heb. 12.2 Paul had a most free and ingenuous Spirit yet he had an eye to the price of the high calling of God in Christ Philip. 3.13 14. Colos. 1.5 and David comforted himself in the midst of his conflicts with this that God would yet bring him to glory Psal. 73.24 Onely this Caution must be remembred that in all we do or suffer Gods glory must be the ultimate and primary end we look at 1 Cor. 10.31 Colos. 3.17 We must love Christ for himself and for his own excellencies and not for loaves or self-respects We are never sincere till we can serve Christ simply out of love to himself purely in obedience to his Commands onely because he requires it The Lord. Observation 6. 6. Christ is the Lord. He is God coeternal and coequal with his Father See this largely proved V. 1. Observation 7. 7. Christ is a righteous Iudge Yea righteousness it self He will give to every one according to his works His Judgment is the Judgment of God and so must needs be true and just Rom. 2.2 He is the Iudge of all the world and cannot act unrighteously Rom. 3.5 6. He may as soon cease to be as cease to be just with him is no respect of persons no power kindred gifts or greatness hath influence upon him Rom. 2.11 1 Pet. 2.17 He judgeth not according to the outward appearance and colours of things Isay 11.3 but according to the truth of every case cause Rom. 2.6 His judgment is true without errour or mistaking Rev. 19.11 Then poor afflicted oppressed ones shall be relieved Psal. 72.24 and the wicked shall not be able to stand in Judgment Psal. 1. ult God smites his hands in anger against unrighteous persons here Ezek. 22.6 7.12 13. And bars them out of his Kingdom hereafter 2 Cor. 6.9 Be Patient then my Brethren till the coming of the Lord and let the remembrance of this righteous Judge comfort thee against all unrighteous judgments which shall here pass against thee Eccles. 3.16 17. and 5.8 1 Cor. 4.3 Iames 5.7 2. Labour to resemble Christ in Righteousness As we must be perfect as he is perfect so we must be righteous as he is righteous by way of similitude though we cannot by way of equality yet in our degree and according to our measure we must resemble him having righteous Habits righteous Principles and righteous Practices God loves to meet those in wayes of mercy who are not onely Praisers but Practisers of righteousness Isay 64.5 The eye of Gods special Providence is on such Psal. 11.7 and 34.15 He will so openly and visibly reward them that even the wicked shall say Verily there is a reward for the Righteous Psal. 58.11 When Families be habitations of righteousness then they are blessed habitations and prosper Ier. 22.15 and 31. 23. This exalts a Nation Prov. 14.34 and brings peace to people Psal. 72.1 2. Isay 26.2 and 32.17 To such God will reveal his secrets Prov. 3.32 Their memorial shall be precious here Prov. 10.7 Psal. 112.6 2 Cor. 8.18 and they shall have Heaven hereafter Psal. 15.1 2. Ier. 33.15 16. The Crown of righteousness belongs to such righteous ones Matth. 11.43 and 25.46 Though the wicked may kill them yet they cannot hurt them for the righteous have hope even in death Prov. 14.32 Magistrates especially must do Justice impartially to all like Levi in this case they must know neither father nor mother Deut. 33.9 they must resemble Christ for whom they Judge who is no respecter of persons Iohn 2.4 No Star so beautiful as Justice It pleaseth God above all Sacrifices Prov. 21.3 It is a mean to stay plagues Numb 25.17 18. When Achab was stoned there was peace in Israel Iosh. 7. When Sauls sons were hanged the famine ceased 2 Sam. 21.24 It is not Cruelty but Mercy to cut off incorrigible evil doers from a land with such Sacrifices God is well pleased Shall give me Observation 8. 8. Eternal blessedness is the free gift of God Here is no fore-seen faith works merit desert but from our Election to our Salvation all free grace love and mercy Grace is the spring-head of all our mercies it is the Title page of the book of Life 1. Our Election is wholly free It is but a remnant through the Election of grace that are saved and if it be of grace then not of works else grace were no grace Rom. 11.5 6. and 9.11 18. 2. Our Vocation is of free Grace When we were dead in trespasses and sins he quickened us Ezek. 16. Ephes. 2.1 he called Abraham when he was an Idolater Iosh. 24.2 Manasses a blood-sucker Paul a persecutor it is not for any merit of ours but of his own meer goodness that he calls us 2 Thes. 1.11 2 Tim 1.9 God freely called and quickned the Ephesians 2.5 when they were dead in sins .i. Insensible Impotent and odious to God and good men by reason of their Idolatry Acts 19. And hatred of piety there is but one good man amongst them and it is said they banisht him out of their city Magick and witch-craft abounded amongst them witness those Magick books which they burnt at their conversion Acts 19.19
men are all noted in his Book Psal. 56.8 So that we never lose tho we lose all for God If Abraham part with all for God God will be to him his exceeding great reward Genesis 15.1 according to the Saints desire non Tua sed Te Lord put us not off with these low things 't is thy self that we desire for our choycest good Psalm 73.25 Yea so bountiful a Master is he that even external and Hypocritical service shall not go unrewarded as we see in Iehu 2 Kings 10.30 Ahab 1 Kings 21.29 the King of Babylon Ezekiel 29.18 19 20. and those wicked ones Maluchi 1.10 And not onely to me c. Observation 11. 11. Difference of Grace maketh not a nullity of Glory Weak believers whose Faith is true though it be but as a grain of Mustardseed or as smoking flax which hath neither light nor heat yet in the conclusion it proves victorious and getteth the Crown 'T is true there are Degrees of Glory Eminent Saints Ministers and Martyrs shall have a higher Degree of Glory then ordinary ones There is one glory of the Sunne another of the Moon another of the Starres and one Starre differeth from another Starre in Glory 1 Cor. 15.41 42. Iohn 14.2 As there are Degrees of Torments in Hell Matthew 10.15 and 11.20 Revelations 18.7 So on the contrary there are Degrees of Glory in Heaven God will have it so to quicken us in his way and work remembering that they which sow liberally shall reap accordingly All believers shall shine like the Sun with the beams of Righteousness each one according to his Degree As God in this life giveth to some a greater measure of Sanctification so he will give to some a greater measure of Glory As mens work is not alike so their reward shall not be alike 1 Cor. 3.8 else all believers being Kings and Conquerors shall have Crownes Christ Will at last be admired not onely of some but of all that believe 2 Thess. 1.10 They shall be gathered to the general Assembly and to the Spirits of just men made perfect Heb. 12.23 which may comfort weak believers if their Faith be sincere for it is not the strength but the truth of Faith which justifieth Though it be not so eminent as others yet God will not despise the day of small things he preserveth not onely strong Oakes but also the bruised reeds not onely the light Torches but the smoaking week Onely we should not rest content with our wants and weaknesses but strive after perfection that we may have a full reward Suppose there be an hundred pots of different sizes filled with water though their sizes differ and some are bigger then others yet all are full the little one hath its fill according to its capacity as well as the greater So nothing shall be wanting to perfect the felicity of every Saint God will be All in All to all believers Psalm 17.15 1 Cor. 15.28 Rev. 21. So that in respect of Objective blessedness it is the same in all viz. God and the beatificall Vision of him and our ful satisfaction and glorification with him Yet there are Degrees of this Glory as there is an Order and Degrees amongst the Angels whom we shall be like in Glory Colos. 1.16 17. Ephes. 1.21 Matthew 22.30 But unto them also that love his appearing Observation 12. 12. It is the property of the Godly to love and lâ—ng for the second coming of Christ. As the faithful before Christs coming in the flesh longed for that first coming and rejoyced to see that day though it were far off Luke 2.25.38 Iohn 8.56 So believers now desire his second coming to judgement and greatly long for that day except it be in case of desertion or after some fall or in respect of their defects and unpreparedness else when the Saints are themselves and walk up to their profession they cannot but long for that day and that for these Reasons 1. 'T is the day of consummating the marriage between Christ and his People and therefore must needs be longed for by the Spouse of Christ. The Spirit in the Bride saith Come Rev. 22.17 She hath made her self ready and therefore rejoyceeth in this marriage of the Lamb Rev. 19.7 His appearing is not their fear but their hope Titus 2.14 they wait for it 1 Thes. 2.10 and earnestly expect and desire it Rev. 6.10 Heb. 9.28 and this is the difference between a chaste Spouse and an Harlot the one rejoyceth in her husbands coming the other feareth it Yea they doe not onely expect but even hasten the coming of that day by their earnest desires after it and preparations for it 2 Peter 3.12 and by keeping old and new fruits for Christ with sweet things Canticles 7. ult Christ hath promised to come quickly and therefore their hearts like an Eccho crie Even so Lord Iesus come quickly Revelations 22.20 Canticles ult ult They dayly pray Thy Kingdome come They long to have these dayes of sin finished and the number of Gods Elect accomplished 2. Now things are in confusion and there is no effectual remedy against male-administrations and wrong judgements but then Christ will review the judgements of the world and set all strait As good men long for a Parliament because they know that abuses will then be rectified so these long for this general Assembly when God will Rejudge the judgements of the world and vindicate the wrongs done to his people Now Christ raigns in the middest of his enemies and his Kingdome hath much opposition from the World and the Devil but at that day Christ will fully subdue all his enemies and take away every thing that hindred his Kingdome and obscured his Glory and this also maketh the Saints long for his coming 3. Here Gods people are tossed and troubled with many Tentations and our life is hid under many afflictions but when Christ who is our life shall appear then shall we also appear with him in Glory Colossians 3.4 This made Luther who in his younger dayes said Thy Kingdome come with some regret yet after he had been exercised with variety of Tentations there was no Petition more pleasing to him nor which he more heartily desired then that Gods Kingdome might come 4. Now we live by Faith but then by sight here we sow in Tears then we shall reap in joy now the world laughs and we weep but then our sorrow shall be turned into joy Here we are as unknown then as known Here we are vilified then we shall be glorified when in the sight of those that hated us we shall be for ever with the Lord Luke 13.28 29. and such glory put upon us as Christ shall be made marvellous in us 2 Thes. 1.10 5. Believers are good and faithful servants and therefore love their Masters coming They observe his command and make in their dayly exercise to keep a good Conscience they cast up their accounts and are
15 30 388 10 7 300 16 18 160   162  1 Corinthians  1 5 83 1 9 24 391 1 27 28 205 4 3 45 46 6 2 312 6 10 95 6 14 to 20 102 7 23 68 8 4 206 9 27 153 13 5 19   46.85 15 20 402 15 32 376  2 Cor.  4 17 217 10 10 163  Galathians  3 26 68  Ephesians  2 15 401 4 14 166   225 4 18 345 5 18 97 6 12 422  Philippians  1 23 364 2 3 85 2 6 7 57 2 12 340 2 17 364 4 6 7 41 4 11. 43  12   Colossians  1 11 448 3 16 291  1 Thessalonians  5 14 386  2 Thessalonians  2 5 28  1 Timothy  1 17 37 4 10 209 5 4 66 5 6 119 6 1 2 68 6 4 185 6 6 41.   42 6 8 42 6 10 23.   25  2 Timothy  2 22 250  Titus  3 2 58 3 4 401  Hebrewes  3 12.13 230 10 38 102   415 13 5 42  Iames.  1 2 220 2 10 21 5 11 86  1 Peter  2 5 344.   345 2 11 104 2 21 190   191 4 3 43 4 14 87 5 5 51.   54 5 8 366  2 Peter  1 5 6 21 1 5 10 497 2 2 59 2 10 59 2 14 29 2 8 333 2 9 209  1 Iohn  4 1 171 5 18 397  Iude.  3  243   343 3  388  Revelations  12 10 82.83 12 12 9.335 21 8 102 A TABLE Of the Principal things contained in this VOLUME A. ADjuration when lawful Page 304 Affections good in themselves p. 76 Anti-scripturists confuted p. 276 277 Apocrypha false p. 288. Apostates their miserable ends page 240 Application Vseful p. 339 Armies cannot save p. 207. Armour spiritual must be put on page 389 Atheisme the root of all sin p. 306. Adam in the state of Innocency not so safe as believers p. 403 Aggravations of sinne p. 419 420 Alone we must oft go p. 442 Anger vanisheth in good men p. 426 Apologies when to be used p. 442 Apostate how dangerous p. 415 Application necessary p. 413 Assurance attainable p. 395 B. BAd times must make us better Page 10 Beginnings of sinne dangerous Page 165 Blasphemy how many wayes committed p. 58. Aggravations of Englands blasphemy P. 60.61 We must mourn for it p. 62. Eight Considerations against it p. 63. Blasphemers must die for it p. 64.169 Gods Iudgements on them p. 65. Boasting four sorts of it p. 46.47 Considerations against it p. 48 Bribes base p. 26 27 Butts are blemishes p. 290 Body have a moderate care of it p. 432 Books needful p. 433 Burden of sin p. 444 Burdensome good men are not p. 431 C. CAll extraordinary what it is Page 202 Carnal Policy folly p. 207 Children must be taught Goodness betimes p. 246. Christ is the Lord. p. 306 307. Christ is All in All to a Believer Page 270 Church mixt here p. 11 Constancy commended p. 239 Conscience good a Feast p. 385 386 an erronious Conscience bindeth not p. 287. Consideration its excellencies p. 118 Contentment how necessary p. 42 A Corrupt Head breeds a corrupâ— Heart p. 155. Covenant-breaking Englands great sinne page 77 78. How punished page 78. Covenant-keeping the way to blessednesse page 79. Rules for it p. 80 Covetousness how base p. 22. Breakes all the Commandements p. 23. Saints most free from it p. 24. Cavils for it answered p. 33. Odious in a Minister p. 27 28. Rules against it Page 35 c. Such unfit for imployment p. 25. Worse then a Prodigall p. 25. D. DAncing mixt condemned Page 106 107 Day of Iudgement comfortable to the the Godly Page 317. Terrible to the wicked p. 309.310 Prepare for it p. 314 Death comfortable to the godly p. 370 Saints sing most sweetly then page 385 Delay in Repenting dangerous Page 222 Deliverance from trouble comes from God p. 204. Devils subtle p. 166. Chained page 187 Discipline how necessarie p. 172 Discontent dangerous p. 35. Reasons against it p. 35 36 Disputations Vain condemned p. 149 Dogs seducers like them in fourteen Particulars p. 157 Drunkenness a great sin p. 92. Especially in Ministers p. 92. Signs of it p. 93. Directions against it Page 99 Duels unlawful p. 109 Day of Iudgement desired by the godly Page 406 Degrees of Glory p. 405 Discipline set forth in the word p. 431 E. EArth the wicked mans Hell Page 28 Mans Extremitie is Gods Opportunitie p. 447 Ear to be watched p. 356 Envie evil p. 85 Error begetteth error p. 230. It is punished by giving up to false Teachers p. 353.357 Error in judgement worse in some re-respects then Error in Practice Page 153 154. Six Reasons why we are so easily drawn to Error p. 232 Examples of good men how farre to be followed p. 190 191.192 Mans Extremitie Gods Opportunitie p. 182. Eye to be watcht p. 106 F. FAith its Excellencie Page 270 Faith Motives to keep it p. 139 Faithful few in all Ages p. 424 Falls of the Saints what use to be made of them p. 191 False Prophets have been in all Ages Page 154.352 God hath ever had some to oppose them p. 155. it s very dangerous to follow them page 156.120 Markes of false Prophets p. 161 162 Famâ—ly-duties commended V. Epist. Dedic Familiaritie with wicked men to be avoyded p. 138 139 Fathers how to be esteemed p. 259 Fierceness how vile p. 108. Helps against it p. 108 Feasting when lawfull p. 58. Rules for it p. 61 Formality dangerous page 340. many Reasons against it p. 123.125 Helps against it p. 1â—3 Fornication a great sin p. 101. Reasons against it page 123 125. Helps against it p. 133 Fore-runners of Gods leaving England Page 135 136 Foxes seducers like to Foxes in 10. particulars p. 139 Friends cannot help p. 207 Fighters many wicked ones p. 387. Three Reasons why all must fight p. 387. Christ fights for his people p. 387. A Christian fight is a good fight p. 388 Free Grace the foundation of all our mercies p. 400 Friends we may love one more then another p. 410 Friends will forsake us Page 414 G. GAthering of Churches out of Churches unlawfull Epist. Ded. p. 166 167 Gifts when lawful to take them page 27 God knoweth all things p. 350. A sixfold comfort from it p. 351 God bringeth light out of darknesse Page 188 God is an Omnipotent Omniscient Omnipresent Help p. 208. Four Reasons why God doth not presently help his people Page 208. Gods eye must quicken us p. 306 Godliness is great gain p. 41 Good men hated and why Page 111 112 Goodness of others to be observed Page 86 Gold thy Word is better then Gold Page 284 Gospel must be Preacht p. 330 H. HEaring ten Rules for right hearing Page 356 Heady who
〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consule Dâ—ctis Chamier Tom. 1. l. 8. c. â— Ames Bell. eneâ—vat l. 1. c. 6. mihi p 81.82 Tanta est scripti cujusque authoritas quanta est Authoris veracitas potestas Brochmâ—nd See Mr. Baxters Saints Rest l. 2. cap. 14. Titubabit fides si divinarum Scripturarum vacillet authoritas Hieron * Mr. Edw. Gangrene 1. P. p. 15. Londnn Testim p. 5. See him confuted by Mr. Ienkins in his defence of the Scripture against I. E. and Mr. Lyford Plain mans senses exercised p. 46. c. See the Antiscript Cavils answered in Polanus Syntag. l. 1. cap. 35. Diogenes inter homines quaerebat hominâ—m at ego in Theologo Theologum How the Jesuits and they agree in six particulars see Mr. Edwards's Gangreen 1 P. Edit 3. p 40 41. Verbum Deus veâ—bum Dei. Scriptura dicitur verbum Propheticum at fil us Dei est verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 internum illud est verbum accidentale hoc essentiale Maccovius Haeretici lucifugae Scripturatum V. Rutherford's survey of Spirituall Antichrist cap. 7. Perkins on Rev. 1.1.9 Sâ—latyr on 1 Thes. 5.19 and 2.2.2 Brinsley's Virtigo p. 179. â—rreligion of the Northern Quakeâ—s p. 30.52 Mortons Apâ—log 2. P. c. 55. Arnoldus contra Socin p. 44. Robinson on Ephes. 6. p. 135. Perfect Phâ—risee Posit 11. to 16. Lyford Plain mans senses exercised c. 1. c. to 46. * See Dr. Reynolds his Latin Serm. on that Text. See more perfect Pharisee Posit 11. to 16. Mr. Bournes disputation against Nayler p. 21 22. Clapham against the Quakers p. 55. Ratio humana non regulata gratiâ divinâ secundum allâ—gata probata ex Scripturis monstrat viam Haeresibus D. Slatyr Concio ad Cleâ—um p. 36. â—bi plura and Mr. Bâ—iâ—sley's Virâ—â—go p. 181 c. Res fidei mysteria sunt supra â—atiomem raâ—io itaque non supra scripturam sed infra eam captivanda Hornbeck c. 6. Gerhards Loâ—â—com T. 1. c. 4. Sect. 146 151. Resbuâ—y aâ—ainst I. Goodwins Lightless starre p. 16 and 153. Robinsons Observ. 9. Theologia rationem non tollit sed extollis non exâ—ludit sed includit Prideaux Robinsons safe conduct p. 48 49 c. Rationem renuit fides ut ducem Dominum adhibet ut pedissequam Tilenas Synt. l. 1. c. 3. â—hes 30. See Mr. Lyford p. 24. c. Brochmand C C. T. 1. c. 3. Qâ— p 71. and Mr. Ant. Burgess on Iohn 17.3 p. 152. Aâ—â—iant Sociniani pro Christianis non sunt hâ—bendi Hornbeâ—k contâ—a â—ocin p. 73. and Doctor Ier. Tayler scanning the deeps of predestination and original sin by carnal Reason into what foul Heresies is he faâ—len See an excellent little Treatis to this purpose called the True Guide By R.H. See Gods Judgments on such as contemn Gods word â—cardâ— Thâ—ater of Gods Judgemeâ—â—s Chapt. 32. p. 140. Adoro plenitudinem Scripturarum Tertul. Synechdoche Partis Whatsoever is of God is like to him V. M. Philip Goodwin's Family-Religion p. 324 325 Vbi plura Perfectus est canon fidei morum cui nihil addi potest nec adimi Brochmond Aquinas The whoâ—e Scripture is perfect perfectione totali and every part of it perfectio ne partiali Rivet Isagog ad Script cap 24. See M. Strong 's 32. Serm. p 298. c. See more perfect Phaâ—isee Posit 15. and Shâ—lock â—â—gainst the Quakers p 7. and Eaton p. â— Semen est quo renascimur lac quo nutrimur cibus quo pascimur Vinum quo infirmi refocillamur medicina quá sanamur aegroâ—i Tactica saâ—â—a l. 2. c. 10. Vbi plura See Rutherford's survey of Spi. â—ntichrist cap 6. See Mr. â—urges Spi. Refining 1. P. Ser. 84. p. 303. c. Scripturae tuae deliciae meae V. D. H. Osworths Serm. on that Text. Oblectationes meae Heb. Vâ—ituâ— Plur. num significans nullum esse genus afflictiâ—nis aut dâ—loris cui non inveniatur in verbo Dei remedium Moller How the word is Holy in six respects see before on v. 15. V. Culverweli Light of Nature cap. 17. Mundum i. e. Sanctum sincerum cui nullae sordes falsorum dogmatum sunt admistae Scult See Mr. Trapps True Treasure cap. 3. Sect. 8. See the Excellencies of Scripâ—ure-Truths in 8 Particulars Mr. Burges on Iohn 17.17 Lect. 93. Sym. Partis See Mr. Trapps True Treasure cap. 3. Sect. 5. * Nihil in eis ne in uno quidem maculae aut vitii deprehenditur Scultetus Lex Dei pretiosior auro dulcior melle quanta haec praestantia quanta dulcedo Scultet Quicquid est quod nos amamus illud aureum appellamus Est praestantior auro puro puto puratissimo nihil habente scoriae aut sordis Aurum est metallum omnium nobilissimum praestantissimum He that would see more excellent properties of gold let him peruse Mr. Vennings Mysteries cap. 27 p. â—00 and Ravenel in V. Aurum Favus mellis est maximè laudabilis quod per se flâ—â—t utâ—rò è favo stillat Hoc gladio spirituali Christus vicit jugulavit Daemonemse itentantem oppugnantem See more D Gouge on Ephes. 6.17 and Mr. Robinson on the same Text. and Mr Sangar his Morning Lect p. 14. c. Virtus est abundè suâ— praemium V. Beauty of Holiness c. 8. p. 172. Edis 2. Inter omnia mundi volumina praestantissima sunt scripta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nam praeter id quod Deum habent Autorem veram continent Sapientiam infallibillia praecepta optimam vivendi normam Aretius Eadem reverentia debetur Scripturae quà m Deo quia manavit ab eo solo nec quicquam humani habet admisâ—um Calvin * See seven Sorts of of Irreveverent handlers of Gods Word Master Leigh Body of Divinitie Lib. 1. Cap. 2. Page 25. Master Trapps True Treasure Cap. 4. Consule Davenant de Iudice ac norma fidei cap. 10. p. 40. and Mr. Leighs Body of Divinity l. 1. c. 2. p. 17. Bishop Vshers Body of Divinitie p. 18. Chameir Loc. com l. 1. c. 10. 12. Ames Bell. Enervat l. 1. c. 6. Regula est mensura quadam cui nihil adimi nihil adjici potest Nunquid pro vivorum salute consulet mortua Idola vel damnatos Damones ad Legem â—â—currendum est ea enim docebit nos quid agendum quid cavendum sit â— Lapide * Consule Altingium T. 2. P. 1. Problem 4. page 26.27 Whitaker De Scriptur Controvers 1. Q 3 Cap. 1. Faelix scelâ—s vocatur virtus Sen. See 5. Reasons why an erring Conscience doth not oblige Ames CC. l. 1. c. 4. S. 10. Love it not onely because it is a good Law but because it is Gods Law Master Capel on Tentat l. 4. Sect. 2. p. 15. ubi plura Quid est S. Scriptura nisi quaedam Epâ—stola Omnipotentis Dei ad creaturam suam Greg. See Master Stoughton Davids Love to the Word Chapter 13