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
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
heart so that such men seldom Repent So long as men have any thing to trust in they will not care for God when people are grown to be Lords they will not come near God nor be ruled by him Ier. 2.31 therefore the Lord outs his of their creature-confidences and makes them sensible of their lost and fatherlesse condition before he shewes them mercy Hos. 14.3 other sins which are carnal and sensual are more easily discovered and conquered but covetousnesse is a more close cloaked 1 Thes. 2.5 spirituall sin and so is more hardly discerned and more hardly cured And this amongst others is one Reason why for one covetous person which returnes there are twenty prodigals which brings me to that Question Whether a Covetous man be worse then a prodigal Answ. We must distinguish of prodigals 1. Some are compounded ones and have many other foul enormities mixt with them as Idleness Whoredom Drunkenness c. and these aggravated by long continuance in them now there 's more hope of a Temperate young Worldling then of such a compounded Prodigall 2. There is a single and simple prodigal one that only spends beyond his estate and wastes his means excessively now caeterisâ—paribus there 's more hope of such a one then of a covetous man and that for these Reasonâ— 1. The prodigal man doth good to many but the covetous man is not good to himself 2. He gives though he gives too much and so comes nearer to liberality whose act is giving is nearer to blessednes according to that of our Saviour Acts 20.35 't is a more blessed thing to give then to receive But the Covetous man will part with nothing willingly 3. The prodigall hurts himself yet benefits others but the Covetous misâ—r defrauds both himself and others 4. The prodigall is more tractable and sooner reclaimed by reason of his poverty misery and affliction his eare is opened to discipline and he more ready to hearken to good counsell Luke 15. But a covetous man the more he hath the worse he is and the older he growes the harder 't is to reclaime him other sins age may bereave a man off the acting them but covetousness increaseth by age How long may we preach to such before we can stir them we speak to stones and call to dead men Hence our Saviour tells us that a Camel may sooner go through the eye of a needle then a rich man because so apt to trust in his riches can enter into the Kingdom of heaven Mark 10.24 25. 9. It unfits a man for any employment whether it be Magistraticall Ministeriall Martiall or Domestical 1. He 's an unfit man to be a Magistrate such a one will transgresse for a morsell of bread any base reward will byas him and therefore Iethro describing a right Governour tells us Exod. 18.21 that he must be 1. A man of Courage a magnanimous man one that fears not the faces or frownes of any be they never so many or mighty else he 'l soon be daunted and discouraged The want of this made fearful and faint-hearted Rehoboam to be branded for a child viz. in heart and courage 2 Chron. 13.7 though he were then above 40. yeares old as appears 1 Kings 14.21 therefore God commands Ioshua 1.7 to be strong and of good courage and the like counsell David gives to Solomon 2 Kings 2.2 2. He must fear God or else he will fear the face of man Deut. 1.17 the great fear of God will devour all base inferiour feares Micajah fear'd not two great Kings sitting on their Thrones in Pompe because he saw a greater then they 1 Kings 22 10.14.19 no man can be truly valourous but he that is truly Religious as we see in Ioseph Nehemiah Daniel The feare of God is the Foundation of all Vertue without it non sunt verae virtutes sed Vmbrae they are meere shadowes 3. He must deal justly and truly sifting out the truth that the poor be not opprest 4. He must â—ate covetousnesse Publick persons must have publick spirits not seeking themselves but the common good else he 'l take bribes which blind the eyes of the wise so that they cannot discern betwen a good cause a bad it makes them partial perverts judgement making men passe sentence on his side from whom he received the bribe Hence the Lord so oft condemnes it Exod. 23.8 Deut. 16.19 27.25 1 Sam. 8.3 Isai 5.23 and 't is made a note of a wicked man Psal. 26.9 his right hand is full of bribes These stop the eares tye the Tongue and manacle the hands No Vice so foul as this in a Magistrate the bottle and the basket will make him to do any thing So that if a Iudge should aske me the way to Hell saith B. Latimer I would shew him this way First Let his heart be poysoned with Covetousnesse Secondly Let him then take bribes and at last pervert judgement there lacks a fourth thing to make up the Mess which so God help me saith he if I were Iudge should be Hangum tuum a Tyburne Typpet to take with him if it were my Lord chief Iustice of England or my Lord Chancellour himselfe to Tyburne with him As birds are caught with bird-lime so are men with gifts and therefore men deale with such as we do by dogs throw them a crust that they may not bark or bite This was one of those sins that helpt to ruine Jerusalem Ezek. 22.12 Micah 3.11 12. Isai 1.23 24. many build them brave houses with their bribe but God threatens to bring a fire on those houses Iob 15.34 though bribes may build them yet bribe-takers cannot protect them for God hath said it who is able to performe it that the Tabernacles of Bribery shall be consumed This hath made Gods servants carefull to keep themselves pure from this sinne 1 Samuel 12.3 Acts 20.33 and the Lord hath promised Life and Happinesse to such Psalm 15.5 Prov. 15.27 Isai 33.15 Quest. Are all gifts unlawfull and may a man never take a gift Answ. We must distinguish of Gifts There are six sorts of gifts 1. Gifts of Piety to promote Gods worship 2. Gifts of Charity to the Poor 3. Gifts of friendship to preserve amity 4. Gifts of duty and gratitude from inferiours to superiours to testify their Obedience and Thankfullnesse 5. Gifts of bounty and favour from superiours to inferiours to testify their love to them Now there is no danger in such gifts because they increase love and help to preserve humane society 6. There are Gifts of iniquity that tend to the destruction of our Brethren and the perverting of Iustice and this is that Bribery and those Gifts which Gods word condemns It doth not simply condemn the taking of a Reward but the taking of a Reward against the Innocent Psal. 15.5 So that 't is not sinfull by way of Gratitude either to send a gift or to receive a gift but
c. Nemo adeò ferus est qui non mitescere possit Si modo culturae patientem accommodet aurem Hor. 4. Labour for that Gracefull Grace of Meeknesse which is opposite to this fierceness Do not only praise it but practise it Put it on as your Garment yea as your Ornament Colos. 3.12 13. 1 Pet. 3.4 It 's an honour to Religion when the Profesâ—ors of it are gentle placable clement ready to forget and forgive injuries None so mild as the meekened man Numb 12.3 Gal. 4.20 1 Sam. 10. ult 2 Sam. 16.10 11. 1 Thes. 2.7 Gen. 50.19 20. Levit. 10.3 and 13.8 they seek not revenge nor do they study how to render evill for evill but what was said flatteringly of Caesar is really true of them Nihil oblivisci solet praeter injurias They forget injuries and remember nothing but kindnesses To incourage you to labour for this Grace 1. Consider that Meeknesse is the Path-way to Peace and Joy Isay 29.19 Psal. 37.11 it brings rest to the Soul Mat. 11.29 There 's no possibility of living Peaceably in this world without it we shall meet with so many oppositions Tentations Injuries Crosses Losses that an unmortified unmeekned Spirit will never endure them We live not amongst Angells and perfect persons but amongst Lions Dogs Devills froward wayward knotty stubborn surly sullen peeces yea the best have their Passions so that without great meeknesse and moderation no Family City Society or Kingdom can long endure 2. 'T is an Evidence of our Election Colos. 3.12 3. 'T is the way to win the most obstinate sinners the way to break a flint is to lay it on a soft bed 't is the soft wooll that dulls the Canon shot Rom. 12. ult as we must constantly and resolutely oppose the sins of such as belong to us so if ever we would winne them and do them good it must be done with a spirit of meeknesse and of mercy Gal. 6.1 the reproofes that come from spleen and malice never profit 't is love and pity that winnes men Caut. Yet beware of stupidity for it's Moppishnesse and not meekness to be silent when God is dishonoured A holy Anger against sin is usefull in its Place As there is a vitious inordinate Anger so there is a Vertuous well-ordered Anger which is an excellent gift of God 4. The promises of the Gospell belong to such Isa 61.2 3. 5. They shall have protection in troublous times Zeph. 2.3 Psal. 76.9 God loves to beautify such with salvation Psal. 149.4 and to raise them to honour Psal. 147.6 6. Instructoin God will teach them and make them profit by his Ordinances Psal. 25.8 Iames 1.21 and 3.13.17 7. They have best Title to the Earth the meek shall inherit the earth Psal. 37.11 Matth. 5.5 their meeknesse shall in no wise prejudice their Temporall Estate he dwells at home where ever he is he 's never off his Masters ground as the fierce unmortified turbulent man runs out of all and loseth the Possession of himself and all that he hath so meekness keeps a man in possession of himself his understanding's cleare his judgement 's right his Affections composed and setled so that he can live in any soyle be content with any condition and endure any hardship Lastly since in the last dayes men will be fierce and cruell 1. Let us pray the Lord to deliver us from cruell and unreasonable men 2 Thes. 3.2 beseech him to correct us himself and not to sell us into the hands of wicked men whose mercies are cruelties 2 Sam. 24.14 Proverbs 12.10 2. Admire the Goodness of the Lord who preserves his Lambs in the midst of so many fierce Lions Did not the great Lord Keeper of the world watch his Vine-yard night and day the Boar out of the wood would soon lay it waste The Thornes would soon over-top this Lilly and the Birds of Prey devoure Gods Turtle Object We see wicked men are quiet and Gentle Answ. So is a Lion in his Grate but let him out and you will find him a Lion still 'T is not for want of malice but for want of power that they are so quiet God chaines them and restraines them Psal. 76.10 But if the Lord should let out their chain we should find the Atheists and Papists of the world as cruell as ever As is apparent at this day in the barbarous bloody perfidious dealing of the Papists towards the Poor Innocent Protestants in Savoy 3. Walk wisely towards those that be without Colos. 4.5 be exact in your walking give them no just cause of offence Be wise as a Serpent that you be not deceived be Innocent as a Dove that you prove not a Deceiver A man that lives in the midst of Wolves Lions wild Boares and Beares had need to look about him 14. Despisers of those that are good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonorum osores hostes This is the fourteenth sin which renders the last Times so Perilous Men will be no Lovers i. e. they will be Haters and Despisers of good men yea and of goodness it self 't is a Meiosis where less is spoken then is meant and that not with a light or toothless Hatred but with a deadly deep intolerate hatred Hence they are called Lions which greedily tear and devoure the flock of Christ. 2 Tim. 4.17 as you may see in the preceding Character This must needs be so 1. If we consider that strong Antipathy and Enmity which is between the righteous and the wicked there 's an irreconcileable Warre and Hatred between them Gen. 3.15 the righteons man hates not the Person but the Practices of the wicked but the wicked hate both the person and the Piety of the just because by their upright walking they condemn them and witness against their sinfull Practises their purity condemnes the worlds impurity their Loveliness the worlds maliciousness their humility the worlds pride their Self-deniall condemnes the worlds Self-seeking and their forwardness the worlds Luke-warmness Hinc illae lacrymae This is the ground of the grudge The godly are the light of the world Phil. 2.15 and the Judges of it 1 Cor. 6.2 Now the lewd man hates the light which discovers him Iohn 3.20 and the Judge which condemnes him This made Cain to slay his Brother 1 Iohn 3.12 and the world to hate Christ because he testified against its evill deeds Iohn 7.7 2. In respect of the dissimilitude of their manners They have contrary Principles Practises Ends and Aymes The men of the world savour only the things of the world being filled with Covetousness Pride Idleness Intemperance Lust. But the godly savour the things of God being Holy Heavenly Humble Chaste Temperate c. now as similitude is the ground of Love so dissimilitude is the ground of Hatred Prov. 29. ult The righteons is an abomination to the wicked and the wicked is an abomination to the just So that there is no communion between this light
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
saddest and sorest tentation of all the rest since the Messiah the Saviour of the world was to come of Isaak if he were killed the safety and salvation of the world seemed to perish with him 5. Whom thou lovest To offer up an Ismael or a son which we hate is not so much but to offer up such a son as was worthy to be beloved for his Piety and Obedience was a great trial 6. He himself must take him he must seek no other Executioner but with his own hands must he sacrifice him 7. When must he take him Now. Take now thy son he must take him presently without deliberation or delay God allowes him not an hour or a day to confer with any or to comfort his distracted heart 8. He must go to Mount Moriah three days journy so long his soul must be kept in suspence 9. When he comes there he must slay him he must cut his throat rip up his bowels and burn his Quarters to ashes on the Altar so they did by burnt offerings Levit. 1.6 8 9. 10. This must not be done secretly but he must be sacriâ—iced on a Mount in the fight of all the world Thus strong believers must look for strong Temptations God loves to try us in our most dear and delightful things which our hearts most affect that it may appear which hath most of our hearts God or they If any would see more let him peruse those elaborate large Annot. on Gen. 22.2 3. Mr. Herles Ser. on Gen. 22.2 3 c. D. George Downam's Ser. on the same Text and Doctor Maxey Venning's Milk and Honey 2. Part. p. 88. Sect. 257. Sibelius 1. Tom. p. 1. c. 6. Consider the shortnesse and uncertainty of our dayes is a notable spur to speedy Repentance for as presumption of Long life doth harden men so Realizing of death and looking on it as present doth quicken and awaken men now our life in Scripture is compared to a span that is soon measured Psal. 39.5 to a Tale that is soon told Psal. 90.9 to a Vapour that quickly vanisheth Iames 4.14 like a flower that soon fades Isay 40.6 7 8. Iob 14 2. Psal. 102.11 and 103.15 Iames 1.10 1 Pet. 1.24 Like a Post or a Weavers shuttle that fly speedily Iob 7.6 and 9.25 We are obnoxious to above 300. diseases and to excessive Passions of joy sorrow fear envie c. which have killed many besides thousands of Casualties a Tile from a house may kill thee Iudg. 9.53 a Beast may slay thee a Haire a Fly a Raisin stone may choke thee as it hath done others There 's death in our Pots Cups Beds Boards c. Death borders on our Birth and our Cradle stands in our grave we lament the losse of our Parents how soon shall our friends bewaile ours and as our life is short so 't is Vncertain no man knowes when where or how he shall dye I am old saith Isaak and know not the day of my death Gen. 27.3 God in his wisdom hath hid from us our last day that we might watch every day 7. The seasons of Grace are short time it selfe is short but opportunity is much shorter Every day in the year is not a fair day and every day in the week is not a Market day Grace is not every dayes offer and therefore we should walk in the light whilest we have the light Iohn 12.35 36. as the day is ordained for men to work in so is the day of Grace wherein we must store our selves against the winter of afflictiou 'T is our harvest time wherein we must double our diligence Prov. 10.5 In this we may learn wisdome from the men of the world The Smith strikes whilest his iron is hot The Husband-man makes hay whilest the Sunne shines The Marriner observes his Wind and Tide the Lawyer his Termes the Chapman his Faires and Markets and the Gardiner his Seasons Yea shall the Stork the Crane and the Swallow know the time of their coming and shall not we know the day of our Visitation Ier. 8.7 Doth the Bee lose no faire day and doth the Ant in Summer provide for Winter Prov. 6.8 and shall not we in the Summer of youth provide for the Winter of old age 8. Shall the Devill observe his seasons to do mischiefe Matth. 13.25 and Thieves Hereticks and Harlots take their opportunities to act their Villanies Iob 24.15 Prov. 7.9 Gen. 39.11 Mark 6.21 and shall not we observe our seasons to do good 9. In these Seasons of Grace the Lord is very ready and willing to be found of us witnesse those Pathetical expressions Psal. 81.13 14. Ier. 4.14 and 13. ult Ezek. 18.31 he knocks at the dores of our hearts by his spirit by his word by mercies and menaces if by any means he may prevaile with us Rev. 3.20 Hence he 's said to wait that he may be gracious to stretch forth his hands all the day long to gather us as a Hen doth her chickens and and promiseth that we shall not lose our labours but that they who seek him early and with their whole hearts shall find him Deut. 4.29 2 Chron. 15.15 Prov. 8.17 Ier. 29.13 10. Neglecting the day of our Visitation increaseth wrath and provokes the Lord to cut off young persons in the flower of their dayes If a man should every day be adding sticks to the fire and Oyle to the flame it must needs make the fire very terrible at last Now the longer the fire burns the harder 't is to quench it the further the Lord fetcheth his arm the heavier will the blow come Such Treasure up wrath against the day of wrath Iob 36.13 Psal. 7.11 12. Rom. 2.5 11. God takes special notice of peoples delayes and sets down every Minute that they abide in their sin and abuse his Patience hence he cryes Proverbs 1.22 How long ye simple ones will ye love simplicity and Psal. 4.2 O ye sons of men How long will ye love vanity and denounceth a woe against Ierusalem for her dallying and delaying Ier. 13. ult Woe unto thee O Jerusalem wilt thou not be made clean when shall it once be After how many woings and warnings after how many Invitations and Exhortations wilt thou still continue Impenitent and unreformed how long wilt thou deferre thy Returning to me when wilt thou be cleansed from thy old abomination thou talkest of turning and makest some offer but when wilt thou turn in earnest what not after so many yeares purifying Sermons not after so many melting mercies not after so many purgeing judgements not after so many dayes of Humiliation Oh when will it once be They were wilfully impenitent God doth not say Canst thou not but wilt thou not be made clean many say they cannot leave their drunkennesse swearing c. yet for gain or for fear in some companies they can forbear So that the will is worse then the
understanding Ieremy 6.16 Psal. 78 10. Isay 30 9.15 and 42.24 Ieremy 5.3 and 8.5 Zach. 7.11 Rom. 8.7 12. Gods Spirit will not alwayes strive with sinfull rebellious man Geâ— 6.3 but when he hath used all means to reclaim them and they will not be reclaimed he will give them up in judgement to their own hearts lusts so that he who is filthy shall be filthy still Revel 22.11 and since they would not be purged they shall not be purged from their sin till they dye Ezek. 24.13 13. Such sin against the Attributes of God 1. They sin against his Wisdome as if God knew not which were the fittect time for them to repent in 2. They sin against his Iustice whilest they say in their hearts God will not punish though they be impenitent Deut. 29.19 20. 3. They abuse his Goodnesse and Patience which should lead them to Repentance Rom. 2.5 Hence those that have favour shewed them and yet will not learn righteousnesse are charged with this that they will not behold the Majesty of the Lord Isay 26.10 14. Such sin against equity and common Reason Reason it self bids us speedily obey such as counsel us for our good especially if they be our superiours If a Prince should send a Pardon to a Rebel provided he humbled himself and submit Reason it self tels us that such a one were very unwise if he would not accept of mercy upon such easie terms 15. Consider what an exceeding hard thing it is to Repent 'T is no less then the change of nature old customs and habits which are very hardly broken Ier. 13.23 To change a Lion into a Lamb fire into water darkness into light is a work of omnipotency and such is Repentance 't is not in our power 't is Gods free gift and must be accepted of when he offers it 2 Tim. 2.25 16. Consider the vile nature of sin 1. 'T is the Poyson of the soul. Rom. 3.13 now the sooner we vomit up this poyson by a free and full confession of it the better 2. Sin is the souls sickness it stabs and wounds the conscience now diseases and wounds the longer they go undrest the â—â—rdlier are they cured 3. It 's a Thief to us and a Traytour to God It robs us of our strength Peace and comfort now the longer a Thief keeps possession the harder 't is to cast him out and to entertain a Traytor to our Soveraign is Treason 4. 'T is a Debt Matth. 6.12 Psal. 51.1 now the further a man runs in debt the harder it is to get out again 3. 'T is Folly madnesse darknesse blindnesse filth c. and therefore with all speed to be opposed and purged out 17. We would have God to hear us speedily Psal. 131.2 and 77.7 then 't is but Reason that we should hear him speedily and if we may not say to our Neighbour Go and come again to morrow much lesse to God Prov. 3.28 18. We shall cause joy in Heaven Luke 15.7 1. God himself rejoyceth that he hath a new son he esteems more of one poor humbled repentant sinner then of ten thousand proud Pharises who in their own conceits need no Repentance 2. Christ rejoyceth to see of the travel of his soul and that he hath a new member added to his mystical body 3. The Holy Ghost rejoyceth that he hath a new Temple to dwell in 4. The Angels in Heaven rejoyce that they have a New Fellow-servant to sing praises to their Lord. 5. The Church rejoyceth that one more is added unto their number 19. 'T is a point of the highest wisdom to know and improve the day of our Visitation 'T is only the wise mans heart that discerneth times and seasons Prov. 22.3 Eccles. 8.5 â—phes 5.15 16. he is wise to redeem the Time past with repentance the time present with diligence and the time to come with providence He observes the fit time of doing Gods commads 'T was the high commendations of the men of Issacher that they were men that had understanding of the times and knew what ought to be done 1 Chron. 12.32 'T is one of the highest acts of Practical wisdom rightly to improve the seasons of Grace 20. Lastly the neglecting and squandring away these seasons of grace brings Ruine to a person or Nation God hath appointed a season wherein to call and convert men and those that slight these seasons undo themselves when the harvest of grace is past and the summer ended no wonder if men be not saved This very sin ruined Ierusalem the not knowing the day of her Visitation Luke 19.42 44. when God gives people space to repent and they will not repent then he casts them into a bed of sorrow Rev. 2.21 22. Upon the well or ill spending of these seasons of Grace depends our eternal Weal or Woe Let then these Considerations Quicken thee to a speedy improvement of them that thou mayest have cause to blesse God that ever thou readest these lines and they may never be a witnesse against thee for thy negligence in that great day of the Lord. God records every Sermon he sets down the day and year when 't was preacht Isay 1.1 Ier. 1.2 3. Hag. 1.1 and he will one day reckon with us for them and therefore we had need to live up to our Means and Mercies and to answer them with an holy and obedient conversation that our Sermons may rise for our Justification and not for our Confusion Let us sow to the Spirit betimes for as men sow so shall they reap he that in the Seed-time of his youth sowes nothing but Tares and wild Oates in the harvest of his age must not expect a crop of corn But he that sowes to the Spirit shall of the Spirit reap life everlasting See more Reasons Madens Ser. on Luke 19.42 c. 14 15 16. D. Prideaux Ser. on Mat. 5.23 p. 20 21. Fenner on Prov. 1.28 Gen. 6.3 Luke 23.42 Dyke on Repent c. 16. p. 150. c. Mr. Ier. Dyke's select Ser. on Prov. 23.23 p. 359. and on 1 Thes. 5.19 p. 27. D. Preston on Sacram. Ser. 3. p. 326. Tayler on Titus p. 47. c. Mr. Obad. Sedgwick Rev. 3.20 Mr. Grosse Ser. on Luke 19.41 p. 242. Mr. Wheatly's Redemption of Time Mr. Ant. Burgesse Spi. Refining 1. Part. Ser. 75. and Mr. Iohn Downams Warfar l. 2. c. 29 c. p. 184. Fol. Mr. Sangars Morning Lect. Rev. 2.21 p. 211. Mr. Froysel his Gale of opportunity Mr. Beesly Ser. 8. on Eccles. 12.1 Mr. Chishull on Luke 19.42 From a child thou hast known the holy Scriptures 2. Observe Young Timothies should read the Scriptures betimes Those that are devoted to the work of the Ministery should bee seasoned betimes with Scripture-Learning they must even suck it in with their Mothers milk 1 Tim. 4.6 They must not give themselves to the Reading of Tristlers as many young men that first begin with School-men Controversialists
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
Court and the Martyrs wander up and down in Sheep-kins and Goat-skins being destitute afflicted tormented Heb. 11. Grant but this and then Cain need not fear to kill his brother Saul to persecute the Church Herod to kill the Saints Who will study to keep Gods Commandements or make any conscience of his wayes As for ourselves let us abhor that desperate Opinion which openeth the flood-gates to all villanies and abominations The broachers and obstinate defenders of such Tenents should die without mercy Zach. 13.3 And if the murderers of mens bodies must die for it then such murderers should die some remarkable death for as there are no mercies like soul mercies so there are no murders like these 2. The Immortality of our souls should make us have a special care of them we should see to them diligently Deuteronomy 4.9 Nature teacheth us to look to our bodies but grace to our souls The soul is the man and if that be lost all is lost but if you have a care of your souls God will have a care of your bodies If the Mid-wives fear the Lord he will provide them houses Exodus 1.21 If Solomon seek soul mercies God will cast in Temporal blessings into the bargain 1 Kings 3.12 There are many sicknesses now abroad the way to remove them is to cleave to the Lord and serve him with all our souls then he hath promised to bless our Land and to take all sickness from amongst us Exodus 23.25 Solomon telleth us that the soul is a precious thing Proverbs 6.26 and a wiser then Solomon hath told us that One soul is more worth then all the â—orld Matthew 16.26 Ten thousand worlds could not ransome one soul. Nothing but the precious blood of Christ who was God and Man could do it 1 Pet. 1.19 We see how careful men be for their bodies to feed them when hungry cloath them when naked Physick them when sick and arm them against dangers but the soul the immortal soul lieth starved naked sick and unarmed most with Martha carke and care for the body but few with Mary see to the better part We see how highly men prize their Natural Lives Skinn for skinn and all that they have they will give for them Iob 2.4 Offer a man all the World for his life and he can readily answer what will this profit me when I am dead but offer the same man a little gain honor pleasure for his soul and he 'l part with that for it Esau sold his soul for a mess of pottage Iudas his for 30. pieces of silver the Prodigal his for husks and the worldling for meer vanity drowns his soul in perdition 1 Tim. 6.9 Let us from time to come set a higher price on our souls let us so pray so hear so live as those that believe that our soules are immortal 'T is true we must have a moderate care of our bodies 1 Timothy 5.23 but the welfare of our soules must be chiefly regarded Matth. 6.33 Iohn 6.27 'T was an high commendation of Gajus when the Apostle wisheth he might be in health and prosper even as his Soul prospred 3 Iohn 1.2 I see more in Mr. Calamies Sermon at R. Boltoâ—s Funeral and Mr. Ambrose his Prima 2 P. p. 61. c. See 20. Reas. for the Souls Immortality in Mr. Baxters Saints Rest. P. 2. c. 10. S. 1. p. 298. Norton Orthodox Evangel c. 15. D. Arrowsmith Tactica S. l. 3. c. 3. S. 12. Prideaux Fascicul p. 315. Calvin de Psychopannychia inter Opuscula contra Libertinos cap. 22. Observation 5. 5. The death of the Martyrs is a most pleasing Sacrifice to God The obedient life and death of all Gods Saints is very pleasing to him Psal. 116.15 but the death of Martyrs who do actually seal to his truth with their dearest blood is a most deligthful sacrifice to him How vilely soever the world esteems of their sufferings yet they are precious in Gods eye and their blood shall pay for it who have made themselves drunk with the blood of his Saints Isay 63.13 Rev. 17.6 When ever therefore the Lord shall call for our lives especially by way of Martyrdom we should cheerfully offer them up in sacrifice to God rejoicing that we have a life or any thing of worth to loose for him We should be holily prodigal of our lives in Gods cause so were the Martyrs and so was Paul he did not value his life when he came to part with it in this kind Acts 20.24 Neither should we mourn inordinately moderately we may as they did for Steven Acts 8.2 for such as dye in the cause of Christ nor yet hinder our Relations in such resolutions but say The will of the Lord be done rejoicing that we have any children or friends that are worthy of so great an honour Observation 6. 6. The death of the Martyrs doth confirm the truth The Church is Gods garden and t is watered and enriched by the blood of Martyrs By sealing the truth with their blood and not loving their lives unto the death the weak are strengthened and the strong confirmed and though they be dead yet their Testimony speaks Heb. 12.4 they conquer even when they seem to be conquered and Chriâ—â— is magnified by their death as well as by their life Phil. 1.20 Caut. Not that the sufferings or constancy of the Martyrs is the foundation of our Faith but God hath ordained it as a means to strengthen it VERSE 7 8. I have fought a good fight I have finisht my course I have kept the Faith V. 7. Henceforth there is laid up for me a crown of Righteousness which the Lord the righteous Iudge shall give me at that day and not to me onely but unto them also that love his appearing THE Apostle being come to the end of his race he looks about him he looks downward backward upward 1. He looks downward into the grave v. 6. whither he was going and there he sees comfort his death was a pleasing sacrifice to God and a friend to conveigh him to his fathers house 2. He looks backward and views his well-spent life with joy and comfort and in an Holy gloriation breaks forth I have fought the good fight c. A Soul that hath made its peace with God may with comfort and confidence look death in the face and say with good old Simeon Lord now let thy servant depart in peace 3. He looks upward and there he sees Heaven prepared for him v. 8. So that in these two verses we have Pauls work and Pauls wages we see what he did for God and what he expected from God Objct. But doth not this savour of vain-glory and Spiritual Pride Answer Not at all for the Apostle speaks not this Proudly or Thrasonically as if he had merited any thing at the hand of God for he testifieth against this in all his writings especially in Rom. 4. and Phil. 3. and tells us
as those which are spiritual what a comfort is it to a good man when he cometh to die and reflecting on his life past shall see how many he hath won to Christ and can say Behold I and the children which the Lord hath given me And if Hercules had a Crown of Poplar given him for his Conquest over some Monsters what Crownes may these Spirituall Hercules expect who have conquered the Lion of anger the Cacus of covetousness the Hydra of luxury the Cerberus of pride and the Geryon of persecution I have finished my Course Or I have ended my Race Hence Observe 1. That the life of a Christian is a Race 2. We must not onely begin but finish this Race The life of a Christian is oft compared to a Race we must not creep but Run the wayes of Gods Commandements Psal. 119.31 We must not onely be Peripatetickes and Walkers as Enoch and Noah were Genesis 5.22 and 6.9 Though the times that Noah lived in were corrupt times yet he kept himselfe pure shewing like a Light in the middest of a sinnefull Generation the bent of his heart was set to walke with God So did Hezekiah Isay 38.3 and Zachery and Elizabeth Luke 1.5 6.7 In persecuting times they walked with God even in Old Age. But we must also Runne we have a great deal of worke to doe in a little time and therefore had need to be active All our Graces are imperfect as we know but in part 1 Corinthians 13.9 So we believe but in part and hope imperfectly but our Knowledge must increase Ephesians 1.17 18. Colossians 1.9 10. Our Faith must increase 2 Corinthians 10.15 and our Hope abound Romans 15.13 We must forget what is past and press forward towards the marke Philippians 3.12 14. We must So runne that we may obtain 1 Corinthians 9.24 To this end we must Run 1. Rightly 2. Speedily 3. Patiently 4. Cheerfully 5. Circumspectly 6. Resolutely 7. Persevereingly 1. We must run Rightly and Well So did the Galathians for a time Galathians 5.7 Many Runne but it is Celeris cursus extra viam in a wrong path We are all by Nature out of the way we must therefore inquire for the right way which is the good old way of Truth and Holynesse Ieremiah 6.16 which may be known by its narrownesse strictnesse precisenesse it is a way beset with many dangers and difficulties it is not strawed with Roses but Crosses it is beset with many Oppositions and Tentations So that we must strive till we come to an Holy Agony putting to all our strength as Wrestlers doe that strive for Masteries it is a quickening expression 2. You may know which is the right way t is an Holy not a loose licentious way Isaiah 35.8 Having found the right way we must not sit still but 2. We must speedily goe forward in it we must not steppe too and fro for Recreation but still goe on till we come to our journeyes end If God call us to seeke his Face our hearts must answer presently Thy Face Lord we will seek Psal. 27.8 3. Patiently we must Runne and not be weary Isay 49. ult We shall meet with many difficulties there are many Briars and Thorns in our way so that without the shoes of Patience we should tire in our Race Hebrewes 12.1 Many thinke to come to Heaven presently at a Jumpe with a Lord have mercy upon them but Christianity is a Race and not a Jumpe 4. Cheerefully As God loveth a cheerefull Giver so he loveth a cheerfull Observer of his Sabbaths Isaiah 58.13 and of all his Commands he will be served with a willing minde 2 Chronicles 28.9 Psalm 110.3 5. Circumspectly Ephesians 5.15 and discreetly Colossians 4.5 We have many eyes upon us that watch every steppe we take both God and Satan set a Print on our heeles and observe all our goings Job 13.27 and the wicked watch for our halting Jeremiah 20.10 Besides there are many impediments that lye in our way to hinder us in our Race as the cares and pleasures of the World we must get wisedom to discern these snares and avoid them 6. Resolutely and couragiously Like spirituall Sampsons we must breake the Cords of all Oppositions which would hinder us in our Race if all Nations will walke in the name of their Idol gods much more should we Resolve to walke in the Name of our God for ever and ever Micah 4.5 To incourage you have an eye to the Prize and the recompence of Reward Heb. 11.26 and 12.2 7. Persevereingly and constantly We must not onely beginne but finish our course so did Christ he finished his Worke John 17.4 and John fulfilled his course Acts 13.25 Paul regarded not his life so he might finish his worke Acts 20.24 We should serve out our whole time that at last we may be Denizons and Free-men of Heaven Acts 13.36 Such aâ— abide with Christ in all Temptations he will appoint to them a Kingdome Luke 22.9 Sad then is the condition of those that insteed of Running sit still all the day idle Matth. 20.6 like dead fish they go down the stream of the times without any resistance It may be they goe round in Duties like a horse in a Mill but they never goe forward but dream as some Quakers doe of such an absolute perfection and equality with God that the very glorious Saints and Angels dare not assume to themselves and upon this blasphemous conceit they sit Idle which plainly sheweth they have no true Grace for that is like fire it is an active lively purifying thing it will make a man flourish in his Old Age Psalm 92.12 13. like the Sun it never resteth but is in perpetual motion like the Light that shineth more and more to the perfect day Proverbs 4.18 Others like Creviâ—e goe backeward the former sort like Joshuas Sunne stand still and these like Hezekiahs Sunne goe backward few are like the Naturall Sun which goeth forth of his Chamber like a Bride-groom rejoycing to run his Race Psalm 19.5 These like the Galatians begin in the Spirit but end in the Flesh Like the stony and thorny ground they beginne to make a shew but it was the good ground onely which brought forth fruit with Patience Luke 8.14 15. Others Runne but it is after their Lusts they pursue shadowes and vain delights which cannot profit them Others Runne but it is after the vain fashions and sinfull customes of the times It is a signe men are but carnal when they walk according to man 1 Cor. 3.3 Rom. 12.2 Others Runne too much on the Right hand as our Separatists and Semi-separatists Others Runne too much on the Left-hand As Atheists Papists Ranters Now the Devil cares not which way we fall whether on the right-hand or left so he can but ruine us he cares not how We must therefore keep the narrow way of life without turning on either hand Deuteronomie 5.23 See Rules for Right Running in
Hence that Proverb Ephesiae literae Ephesian words or writings .i. their charms and spells yet these Idolaters and Sorcerers God was pleased at his own free grace to call here he planted a famous Church and Christ himself writes an Epistle to them Rev. 3.1 2 3. and commends those that sometimes were the worst in the world 3. Our Adoption is free of Canaanites he hath made us Israelites of sinners sons of foes friends and of heirs of hell heirs of Heaven before we were born he did predestinate us to be his Adopted ones Eph. 1.5 4. Our Redemption is free God freely sent his Son into the world to save us Iohn 3.16 it was grace the riches of grace that redeemed us Eph. 1.7 5. Our Iustification is of free-grace Christs righteousness is freely imputed to us for righteousness and faith is freely given Rom. 3.24 Ephes. 2.8 Philip. 1.29 6. Our Sanctification is free He heals our back-slidings and loves us freely Hos. 14.4 Ephes. 2.4 5. to extract sweet out of sweet nature and Art can do it but to bring light out of darkness good out of evil and sweet out of bitter is a work of Omnipotency it is no less then the change of nature 7. Our Salvation and Glorification is free Luk. 12.32 Rom. 6. ult This then overthrowes the doctrine of the Papist Arminians and Semipelagians who cry up fore-seen faith preparations good works and an improvement of the means of grace as causes of Election whereas God chose us not because we were Holy but that we might be Holy Ephes 1.4 and 2.10 we are created to good works not for them He did predestinate us not because we were conformable but that we might be conformable to his Son in Sanctification Rom. 8.29 30. Predestination is the cause Vocation and Faith which comes by hearing is but the effect of it and so cannot be before its cause hence the Scripture so oft tells us that we are chosen to Obedience not for Obedience 1 Pet. 1. 2. and that as many as were ordained to eternal life believed they did not first believe that they might be ordained but they were first ordained that they might believe Acts 13.47 2 Thes. 2.13 Paul obtained mercy not because he was faithful but that he might be faithful 1 Cor. 7.25 So that in order of nature faith is after the decree of Election for God first decrees the end and the means conducing to that end so that it is not by works of righteousness which we have done either before conversion or after the Apostle excludes them all from meriting Salvation but by mercy we are saved Tit. 3.4 5. this grace unexpectedly appeared when we were dead in sin and so were meerly Passive in respect of the habit of grace though in other respects we are partly Active and partly Passive when we did not once dream of such a mercy yet then did it shine upon us and if God should chuse men for their fore-seen goodness he must chuse none for we are all by nature alike ther 's no difference by nature between Iacob and Esau Peter and Iudas Rom. 3.9 22. and 4.9 what did God see in Abraham Rahab Manasses Paul why he should chuse them There was much in them why he should refuse them Let us then renounce all confidence in our selves or any thing that we have done for if we merit any thing it is destruction for sin is our own and perfectly evil but good is not our own nor perfectly good The Apostle excludes all distinctions and ascribes all to grace Ephes. 1.4 to 11. So that as they at the building of the material Temple from the laying the foundation to the laying on of the top-stone cryed grace grace Zach. 4.6 So must we from our Election to our Glorification cry grace grace How doth Paul in all his Epistles exalt grace and ascribe all to it By the grace of God I am that I am 1 Cor. 15.20 Let the wise man glory in his wisdom and the rich man in his riches as for me I will glory in the Grace of God for by the Grace of God I am that I am All is grace abounding superabounding grace Rom. 5.8 1. It is God that gives preventing and preparing grace Psal. 10.17 Phil. 2.13 whereby he drawes us to himself and makes us willing to believe and obey 2. He followes us with his subsequent Grace whereby he upholds us in Grace begun and enables us to persevere there is a Divine manutenency which keeps us from falling Psal. 73.23 Hence the Scripture takes all from man and gives all to God It is he that works all our works in us and for us Isay 26.12 Every good gift comes from him Jam. 1.17 It is by mercy and truth and not by our merit that our sins are pardoned Prov. 16.6 As Iacob said of his riches and children Gen. 33.5 11. God hath shewed mercy to me and hath given me all this and these are the children which the Lord hath given me So the Lord hath shewed us mercy in giving us Faith Repentance Obedience and these are the Graces which the Lord hath given us and therefore as all rivers come secretly and silently from the Sea but return openly thither again So those Graces which God hath secretly wrought in our hearts must openly appear in our lives to his praise We must not kiss our own hand Iob 31.27 nor sacrifice to our own nets but with the Church give all to God Psal. 115.1 So did Christ Matth. 11.25 26. 2. This may comfort us in the sight and sence of our wants and weaknesses that we are not now under a Covenant of works but under a Covenant of free-Grace now we may buy without money Isay 55.1 God is gracious and loves freely he loves us because he loves us it is his good pleasure so to do the moving and impulsive cause is in himself Deut. 7.7 8. he is gracious and will not contend for ever Psal. 1.3 8 9 but though he see our wayes how evil they be yet he will heal them freely Isay 57.18 I have seen his wayes and I will heal him a strange expression one would think he should have said I have seen his wayes and I will destroy him but such is his pitty to the sons of men that though he see their rebellions and perverse wayes yet for his own Name sake he freely heals and pardons them 2. It may comfort us against final Apostasy if our Salvation were grounded on our selves if it were conditional depending on our free will we might justly fear but since it is grounded on the unchangeable purpose and good will of God we are safe for his purpose is sure Rom. 9.11 And his foundation firm 2 Tim. 2.19 His counsels shall stand in despight of all opposition Isay 14.27 and 46.10 We stand not now by our own power or will our Salvation is not now in our own keeping but in
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
thy friend So may we say to sinners Is this your kindness to your Saviour for all his sorrow and sufferings Do ye thus requite the Lord o foolish and unwise Deut. 32.6 God keepeth a Catalogue of all his favours to us and when we sinne against them he is much displeased at it as we see in Davids case where the love aggravates his sinnes by the mercies which he had shewed him 2 Samuel 12.7 8. Fire mingled with Oyle or Wine burneth more fiercely so sinnes against great mercies are great provocations The injuries of a friend goe nearer to us then the injuries of a profest enemy when God shall nourish and bring up children and they shall rebel against him he calleth upon the very inanimate creatures to be astonished at this Isay 1.2 3. He sinned against the light of good Example Paul went before him in doing and suffering and glories in all as comfortable and Honourable yet Demas deserts him and is not this our sinne How many examples of Zeal Piety Chastity Temperance constancy hath God set before us in the Old and New Testament and in our own dayes and yet men will not follow Such must know that they must one day answer not onely for sinning against the light of the Word but also for sinning against the Light and good Example of those who walked according to the Word Hebrewes 11.7 Noahs Faith condemned the Old Worlds unbelief c. 4. To sinne upon a light Temptation aggravateth a sinne Now Demas had no just ground for flinching If he feared suffering for Christ he knew the promise That he who forsaketh Father or Mother or Lands or Life for Christ shall have a hundred-fold in this present world and could he have brought his Life and Estate to a better market 2 If he loved the World and found sweetnesse in that Is there not more sweetnesse in him that made the World Is not that which maketh a thing so much more so it self And is not all the excellency that is in the Creature in the Creator by way of Eminency transcendency and Causality And is not this our Case upon with small and light Temptations doe we sinne What a slight matter maketh many men to curse lye sweare profane the Sabbath c. How many doe not stay for a Temptation but doe even tempt the Tempter and willingly chuse sinne rather then affliction they are not Passively sold under sinne as Paul was against his will Romans 7. But they Actively sell themselves as Ahab did to doe wickedly They make provision for the flesh they seek occasion and company to sin withall This Elective deliberate sinning is very dangerous and cometh near the Devils sinne he rebelled against God of his own accord and sinned without a Tempter and therefore perisheth without a Mediatour 5. To draw others into sinne aggravateth sin Demas by his evil Example brought an evil report on the Gospel and did tacitely and interpretatively say there is much more sweetnesse in the world then in Christ and so drew others from the truth This hightned Manasses sin that he made Iudah sin with him 2 King 21.16 So Ier. 2.33 We have too many sins of our own we need not make our selves guilty of the sins of others When conscience shall be awakned and fly in thy face it will tell thee that thou hast not onely undone thy self but thy children thy servants thy neighbours have been the worse for thee yea and that many are now in Hell whom thy wickedness hath been a means to bring thither This helpt to humble Paul and therefore he oft tells us how he persecuted others and compelled them to blaspheme Acts 26.10 11. Many by their loose walking put a stumbling block in the way of their brother to the breaking of his bones If a man should be the cause of the breaking a leg an arm or bone of another it could not but afflict him if he had any humanity left but to destroy the Soul of thy brother the most noble and precious part and so ruine him for ever this may humble thee to the dust and afflict thee all thy dayes and make thee go with sorrow to thy grave 6. The greater the person that sins the greater is his sin Theft in a Judge is worse then in an Inferiour person for Demas a Teacher of others to teach Apostasy drawes many into sin Such Cedars fall not alone but crush the shrubs that be under them 7. To sin against the Motions of Gods Spirit and against checks of conscience When they shall cry to thee Oh do not this abominable thing which I hate Ier. 44.4 Yet thou wilt strangle these motions and drive and drink away these pangs of the New birth this aggravates sin Ier. 3.7 8. To be Incorrigible and sin against corrections and under the rod heightens sin Ier. 2.30 and 5.3 Amos 4.6 to 12. 9. To continue long in sin increaseth sin When a man shall have been a Trader of sin from his youth Ier. 3.25 As it is a glory to be an old Mnason an old disciple whom no storms could drive from Christ so it is a great dishonour to be an old sinner whom no admonitions no corrections could bring in to Christ. 10. Consider that Infinite and glorious Majesty against whom all thy sins are committed The greater the person we offend the greater is the offence It is a more dangerous thing to strike a Prince then to strike an Inferiour man This makes all our sins Objectively infinite there is no sin in it self small because there is no small God that we sin against Sin is a despising and despighting of God and his Law 2 Sam. 12.9 It doth what in it lyes to Murder God the sinner wisheth that there were no God to punish him no Judge to sentence him Atheism lyes at the bottom of every sin To abuse some eminent good man that never did us wrong but every day should be shewing us favour and kindness is great baseness but for base sinful dust and ashes to Rebel and lift up himself against his Maker whom all the Angels adore to abuse the God of Goodness who renews his mercies to us every morning is the highth of villany 11. Consider the Multitude of thy sins how they are for number numberless and our backslidings have been increased Ier. 5.6 It was an aggravation of Israels sin that they oft provoked him in the wilderness Psal. 74.40 The Angels sinned but once and they were cast out of Heaven Adam sinned but once and he was cast out of Paradise but to multiply transgressions and relapse again and again and again into sin argues an habit and custom of sin which is very dangerous 12. It aggravates sin when it is committed against Vowes and Resolutions of better obedience The more bonds are broken in sin the greater is the sin To sin after a Vow against sin increaseth sin though the Act may be the same for
them for salvation the same word is used for sufficient 1 Tim. 4.8 3. Objection Though All the Scripture be thus profitable yet the whole is not saith Bellarmine Answer Who so blind as they that will not see what is this but to seek a knot in a bulrush and to make doubts where there are none at all This is to trifle and not to dispute for who knowes not that All Scripture and the whole Scripture are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivalent and the same So All is taken in other places Collectively and not distributively as 1 Cor. 13.2 Colos. 2.9 Ephesians 2.21 and 3.15 and 4.16 These rubs being removed the sense of the place is this q. d. Great is the Dignity and Authority the Majesty and Utility of the Holy Scriptures That Gift of Gifts which have not Angels or Men but God himselfe for their more immediate Authoâ—r It is he that hath given them to informe the ignorant to recall the erronions to correct the vitious and to direct and comfort the Pious So that by reading and studying this Word of God the People of God and specially the Teacher of Gods People may be made every way fit and compleat for all the services of his calling Observe That the sacred Scriptures are the very word of God Holy men were but the Instruments 't is God that is the Authour of them they were but the spirits amanuenses to write what he should dictate to them Hence it is called the word of God Mark 7.13 2 Cor. 2.17 and 4.2 1 Thes. 4.15 the Oracles of God Rom. 3.2 and is ascribed solely to the Spirit of God without mentioning any Authour Heb. 10.15 what was uttered by the mouthes of the Prophets God spake what they delivered was by direction and inspiration from above Hence the Holy Ghost is said to speak by the mouth of David Acts 1.16 and 4.25 and 28.25 and the word of the Lord is said to come to Hos. 1.1 and Ioel 1.1 Ier. 1.9 Ezek. 1.3 Heb. 1.1 2. and as the Old Testament so the New is the very word of God for the whole Scripture is given by inspiration from above and the Apostle tells us that he had received from the Lord what he delivered to them 1 Cor. 11.23 and Rom. 1.1 and 15.18 this made the Apostles stile themselves the servants of Christ. Philip. 1.1 Titus 1.1 Iames 1.1 1 Pet. 1.1 Iude 1 the foundation of the Church is said to be the Prophets i. e. the Old Testament and the Apostles i e. the New Testament Ephes. 2.20 So that the Authority of Scripture is greater then of an Angels voyce and of greater perspicuity and certainty to us for besides inspiration 't is both written and sealed This is fundamentum fundamentorum a fundamental point very necessary to be knowne for we can never profit by the scriptures till we believe and are perswaded that they are the very word of God he that believes not this believes nothing and the very ground of all that Atheisme and profanenesse both in Doctrine and Manners which abounds amongst us springs from hence Have at the Root then and have at all lay the Axe to it and the branches will soon wither To prove the Divine Authority of the Scriptures See 18. Reasons in Bishop Vshers Body of Divinity and 18. Reasons in Ward on Matthew 1.1 p. 1 2 c. Stock on the Attributes chapt 4. Mr. Iohn Downams Warfar l. 2. c. 21. p. 160. Fol. Capel on Tentat l. 4. c. 4. Sangar's Morning Lect. p. 4.20 Mr. Leighs Body of Divinity l. 1. c. 2. Walaeus loc com p. 124 125. Wo then to those Blasphemous Hereticks and Atheistical Scepticks the Anti-scripturists of our age that cry up their own perfection and cry down the Scriptures as imperfect that cry up themselves as Gods and cry down Christ as man that cry up their own dreams and cry down the word which condemns those dreams even as the Malefactor exclaimes against the Judge which he knowes will condemn him O hellish pride O hideous horrid blasphemy Wo is me that ever it should be told in Gath and published in the streets of Askelon that England which was sometimes the glory of Nations should now for such blasphemies as those become the scorn and reproach of all the Nations round about us Yet such there are perhorresco refereus that say the Scriptures are not of Divine but of Humane authority and invention that the Pen-men wrot what pleased themselves that they are no foundation of Christian religion c. Strange it is to me to find Mr. Iohn Goodwin a man of such knowledge and parts so well versed in Scripture a Preacher and expounder of it so long yet now in his old age to fall into that ragged Regiment of Anti-scripturists Yet thus it is when once men give way to sin and error they know not when nor where they shall rest Whither will not Pride and Selfe-conceit lead men As Christ was crucified between two Theeves so are the Scriptures vilified by two sorts by Papists on the one hand and Atheistical Sectaries on the other but all in vain for magna est veritas praevalebit The Truth still gets ground against them all Many Libertines cry out against us Ministers as Antichristian but whether come nearer Antichrist we or they the ensuing Parallel will declare for though their Heads took severall wayes yet like Sampsons Foxes they are tyed together with firebrands at their tayles Papists call the Scriptures 1. A Nose of wax or Rule of lead which may be bowed every way as men please 2. Inky Divinity 3. They are fallible 4. They are insufficient without unwritten Traditions 5. They prefer the Church before them 6. To defend their errours they wrest the Scriptures and make them Allegorize without a cause 7. Sometimes they take the bare Letter and will admit of no exposition 8. What blasphemous nonsensicall expositions the Friers made of the Scripture former ages can testify See Willets Tetrastilon Pillar 3. Synops. p. 1296. Atheisticall Anti-scripturists say 1. They are uncertain 2. A dead Letter 3. They are not infallible 4. They are insufficient without Revelations 5. They prefer the dark light within them before them 6. So do these yea some have turned all Scriptures into Allegories 7. So do these 8. What Non-sensical ones these make who lists may see in Mr. Brinsley's Virtigo p. 133 134. and Mr. Firmin against the Quakers Should these men have spoken but half so much against the Higher Powers as they have done against God and his word they would quickly have been apprehended for Traytors yea if a man steal above thirteen-pence half peny 't is death by the Law but if a man blaspheme the God of heaven revile the Scriptures and overthrow the very foundations of Religion there 's little or nothing done to such a one Do we thus requite the Lord O foolish and unwise Is this the thanks we
give him for all those successes and deliverances which he hath given us will not this provoke him to repent of all the mercies he hath shewed us and to consume us after he hath done us good These are worse then Papists denying the Trinity Sacraments Old Testament and New Testament affirming that there is no word but only the word Christ so did the Swenckâ—feildians in Germany herein betraying their grosse ignorance that cannot distinguish between the word Christ and the word of Christ Colos. 3.16 so called because it hath Christ for its Authour Christ for its Object and Christ for its end between Christ the coessential and coeternall word of the Father Iohn 1.1 2. Heb. 1.3 the substantial word of God 1 Iohn 5.7 Rev. 19.13 and the expresse Image of his Father and the written word of God which is contained in the Old and New Testament and is called the written word of God Luke 8.11 12. and 11.28 Acts 4.31 and 6.2 7. and the Bible or Book as being the book of books i. e. the most excellent book in the world 2. As the Papists when they are Non-plust fly to Traditions so do these fly from Scripture to Revelations As the Jews have their Talmuds and the Turks their Alcorans so the Anabaptists have their vain Visions and etraordinary Revelations whereas the Scripture is a surer Guide then a Voyce from heaven 2 Pet. 1.19 for that may be more easily counterfeited Satan can with ease transform himself into an Angell of light See this more fully cleared by the Authours in the Margin 2. We have those that cry up a Light within them and extoll it above the word of God like false Tradesmen that preferre false Lights before the clearest Sun-shine He that takes the light of nature for his Guide hath but a blind deceitful Guide which will lead him into a thousand bogs and ditches of filth and errour The natural man cannot endure the light of Gods word Iob 21.14 Isay 6.10 and 30.10 2 Tim. 4.3 he raiseth cavils against it and hates the light that discovers him He 's dead in sin and cannot once discern the supernatural things of God 1 Cor. 2.14 hence he 's called not onely dark but darknesse it self in the Abstract Ephes. 5.8 and therefore great is the sin of those that tell men they have need of no other teacher but onely the light within them 1. This overthrowes all Scripture in vain did God bid us search the Sciptures if this natural light within us were sufficient to lead us to salvation 2. This is the way to make men Heathens and to set up a natural light instead of a supernaturall 3. This would overthrow the Ministery and all their gifts which Christ gives them for the edification of his Church Ephes. 4.11 4. This would overthrow the Magistracy for to what end are his Laws and sword if every man had a light within him sufficient to direct him thus if Aaron go down Moses cannot long endure Ministery and Magistracie usually fall together Numb 16.10 13. 5. Religion hath mysteries and depths in it which no natural man can fathome 1 Cor. 2.9 14. 6. The Scripture speaks onely to Saints when he saith Christ is in you the hope of glory Colos. 1.27 but to the world he 's a stumbing-block and rock of offence 7. Christ calls them slow of heart who believe not all that the Prophets have spoken it seems they were to look to the Scriptures without them and not onely to a light within them 8. The Beraeans are commended for searching the Scriptures Acts 17.11 and not for harkening to a light within them and we are commanded to try the Spirits by the Touchstone of Gods word and not by a light within us 3. Great is the sinne of the Socinians who make not the Scripture but Reason the Judge in matters of Religion and will believe no more in Religion then they can comprehend by Reason whereas we make not our Reason a Rule of faith added to the word but we use it as that light which God hath given us wherewith to search into the meaning of his word and by studious inquisition and observation to discover it and by good Reason out of the Text to convince others of its truth Reason raised and rectified is the candle of the Lord and good Prov. 20.27 so long as 't is subordinate to faith but when it goeth about to judge it then it quickly overthrowes all as we see in the Socinians who abound with such grosse Heresies that Divines Question whether we may call them Christians 4. Others boast of the Spirit in opposition to the Scripture these are certainly led by the spirit of the Devill Gods word and Spirit go together as you may see Prov. 1.23 Isay 59.21 Galatians 3.2 Gods Spirit teacheth us to try the spirit and doctrines of men by Scripture Isay 8.20 and if they speak not according to this word 't is not because they have New-light but no light in them Christ who was full of the Spirit of the Lord yet doth not go about to prove things by the Spirit within him but he sends men to the Scriptures as their Rule Iohn 5.39 and when he disputed with men and Devills he doth not appeal to the spirit or light within him but he cites Scripture without them against them for though Gods Spirit do enlighten the Saints on earth yet it is but in part this illumination is imperfect and mixt with much darknesse within them so that they have need also of a light without them which is the Scripture And if Timothy who was inlightned by the spirit in a more then ordinary measure he being an Evangelist yet must give himself to reading the Scriptures how much more have we need to read and study them who have not that measure of the spirit as he had And if the spirit were our Rule how many would be deluded with Satanical spirits but God hath given us a surer word of prophecy so that we must not trust onely to the Testimony of the spirit concerning it self but we must bring every spirit to the Trial and Touchstone of Gods word 1 Iohn 4.1 2 3. yea though they pretend to have the Spirit of God yet must it be tried by the word of God Object The Scriptures are for Novices and young beginners but after men are regenerate and grown up they must leave these external rudiments and be guided onely by the Spirit Answ. This is a most pernicious and dangerous opinion for take away the Scriptures and you take away the Rule both of good life and sound doctrine and so open a gap to all Heresie and profanenesse 2. Neither is the Scripture onely necessary for young beginners but also for the regenerate and most holy men as appeares by the Inscriptions of almost all the Epistles which are written even to the Saints themselves Rom. 1.7 8. 1 Cor. 1.2 and