man is like a wild Asses Colt Aristotle accounts him an unfit hearer of morall Philosophy Neither Aristotle his Ethicks nor Tullyes offices can break a young colt This one word Volo is the bane of many young men They are refractory and will have their own will and a self-willed-man is felo de se his own executitioner with what violence doe young men pursue their lusts They leaue no stone unmoved for the satisfaction of their humours They measure not things by the light of judgment much lesse by the rule of the word but they act according to fancy and passion And there is an Anarchy in their passions or such a tumult or Ataxy in them as that they love what they should loath desire what they should abhorre rejoyce when they should mourn Nitimur in vetitum is the main trade they drive And thus unbridled youth without all government is like a City without gates and walls Satan and all his instruments will enter in speedily and surprize them A Second aggravation is because sâ—nnes commited in dayes of 2. Aggrav Because youthful sins are committed with greater delight youth are with abundance of delight and complacency acted by sinners Old men cannot act some â—innes though their hearts are as naught as ever by reason of naturall Impedements and indisposition of their present constitution But yong-men whose bones are full of marrow they delight in joviall company drinking gameing seeing Theatricall Enterludes They are young and therefore they put far from them the evil day Let them read that dreadfull woe Amos 6. 3. 4. 5. 6. It s the young man voyd of understanding that was enticed by the Whore Prov. 7. 22. Absolon was a young man that rebelled against hiâ— Father O what eager pursuits was there what delight what desire and endeavour to accomplish his designes He falls a fawning and flattring and so steales away the hearts of the people and then he will not tarry till his fathers death but on hee goeth with his designe A vow to God he pretends in his mouth but he meditates Treason and â—ebellion in his heart And you know what became of him David seemes to extenuatet he matter when he bids deal gently with the young man Absolom However the Rebell is no whit lesse in excuseble A Third aggravation is drawn from the many Pleas and vain 3 Aggravat is drawn from the waine pretences which young men make pretences that young men make they will tell you that youth must have a grain allowed what 's a Gentleman but his pleasure Now they are young hereafter they will think upon their soules They must haue a time to sow their wild Oates They can quote the * Laetitia juvenem Frons â—ecet tristis senem Sen. Trag. Tragedian Mirth becomes a young man gravity an old man Would they were as well verst in the book of God there they may read 2 Tim. 2. 22. Flee youthfull Lusts I have often seriously thought that Its no wonder to see so many wanton youths when as there remaine so many wanton Authours Poets I mean especially such as Horace Martiall Catullus Tibullus Propertius c. â—ho corrupt many young men It s high time that all such bookes were either throughly purged or els condemned to the fire as theirs were Act. 19. 19. You youngmen doe not plead for your pleasures Solomon tells you that Childhood and youth are vanities I remember Tertullian hath a saying Vides convivium peccatoris interroga ejus conscientiam c. There is death in the Pot In the middest of Tertul. laughter the heart is sorrowfull There is death in the Adulterers bed death in the Drunkards cup death in the deceivers false weights never plead pleasure in sinfull wayes But youth will plead will you allow no Recreation Eph. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emercantes hoc est dato pretio â—sserrere in libertatem Erasm Est curiose merces considerare uâ— emas meliores C. a Lap I Answer that no recreation that is sinfull may at any time be allowed no recreation of ill report and scandalous no recreation as a vocation no mispending of time for we are commanded to redeeme time or making a good Market of time Only such recreations may be used as are of Good report which may serve as files and whetstones to devotion to draw thee neerer to God and not to keep thee farther off I may say of recreations as a Reverend Divine said of Ceremonyes some are tollerable none necessary but most be abominable Would you know the right pleasure It 's in the ways of wisdome Prov. 3 17. would you know the right object of rejoycing Vis nunquam esse tristis bene vive Bern. de modo bene vivendi It 's in God Phil. 4. 4. Bernard hath an excellent saying Wouldest thou never be sad live well Lay aside all your vaine pleadings study the scripture be much in prayer much in meditation and sâ—earching your own hearts and then you will find by experience that there is more true pleasure in one moments communion with God then in all the delights and vanityes of the whole world were they all put together The fourth and last Aggravation that I shall name is this Sins 4 Aggravat Sins of youth are greater because committed against warning and invitations of youth are greater sins and will cause the greatest bitterness because yong men sin after so many invitations calls and warnings from God The soul of God loves the first ripe fruits The Holy Ghost calls to day not to morrow Remember now thy Creator in the days of thy youth Thou must consecrate thy fresh green years to God Thou must dedicate the first fruits theâ—â— first born the Mich. 7. 1. Eccles 12. 1. â—â—â—â—dren of Israel were to give their first fruits their first born the best of their flock a Lamb withot blemish God calls for thy youth Wilt thou put him off with the refuse thy old crazy bones that I may speak it with reverence when the Devil hath suckt out the Marrow Wilt thou offer God empty bones Mal. 1. 8. Thy Governor will not accept of it Now thy sin is aggravated Hinâ— colligit se affici nimis gravi Injuriâ quod Judaei audeant offerre quod mortalis homo respueret Calv. because thou dost refuse Gods call at present upon presumption of space and grace for the future neither of which are in thy power He may give thee neither whilest thou art a refusing at the call of God to give him thy youth and thy fresh green years he may be a sweating that there shall be no more time and cut thee asunder in the midst of thy sins and cast thee into eternal torments or if God give theespace it 's doubtful whether he will give thee grace It 's said of Jezabell Rev. 2. 21 I gave her space to repent but she repented not There is a Peradventure 2 Tim. 2. 25.
after however the prologue may promise a comedy yet the Epilogue will discover a fatall tragedy whatever laughter was extorted was but risus Sardonicus All the pleasures are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter-sweets will there not in all these be bitternesse in the end Thus drawing an induction from these and the rest I may hence collect an universall conclusion That nothing under the sunne is worthy of the labour and pursuite of the sonnes of men Thou then ex meliore luto sictus who art fram'd of a better mold who art imploy'd in a more peculiar service for the God of Heaven O tread not Antipodes be not unsutable to thy Lord and master A shame for a child to be so unlike his Father Tu tibi ipsi quaeris grandia dost thou O Baruch Baruch the person seeking seeke great things thou for thy selfe which is the person seeking and now bespeaks the continuance of your patience This string sounds harsh It 's strange that a man so highly advanc't in the service of God should so much forget himselfe C. A Laâ—ide checks him thus solus vis otiari nil vis pati pro conversione salute C. A Lapide in Loc. populi would'st thou enjoy thy rest alone and venter nothing for the conversion and safety of the people of God There 's an Emphasis in the word wilt thou seeke for thy selfe As supposing the Church and State should be put into one ballance and thy life in another would'st thou desire to outweigh them both Is thy life more pretious then so many millions Would'st thou be advanc't when the Church is brought low Would'st thou warme thy selfe at home by thine own fire when the temple of the Lord is a burning Questionlesse my brethren it 's the duty of a child of God to haue a fellow-feeling of his brethrens calamities to lay to heart their miseries as if they were his own Private interests must give place to publick miseries Particular relations must be swallowed up in the weale publick Private affaires must cease and be suspended when mighty and urgent businesse of Church and state require our helping hand Good old Elyes heart trembled for the Arke of God he could heare with patience the flight of Israel and the slaughter of his sonnes but as soone as the messenger made mention that the Arke of God was taken he fell from off the seat backward by the side of the gate and his neck brake and he died 1 Sam. 4. 18. And his daughter in law Phineas wife bowed her selfe and travailed and called her child Iâ—habod saying the glory is departed from Israel because the Arke of God was taken vers 22. You heare how deeply these two were affected with the Churches misery It were a prudent and profitable course in such times as these wherein we live to read leasurely over the booke of Lamentations that so our hearts might be fram'd into a broken temper And in the fayling of this man of God it should be our wisdome profitably to reflect upon our selves and see where 's our sympathy in these times of nationall calamities I feare most of our Consciences if they be not cauteris'd will give in evidence to the contrary How many are there who grow worse and worse in these perillous times adding dâ—unkennesse to thirst living in all manner of Epicurisme and sensuality Now Gods judgments are abroad how few are there that learne righteousnesse at home Where 's the man that makes such an excellent use of these distractions as to labour to walke more closely with God and to make his peace with him Where 's the man of Jerâ—mies temper who makes his head waters and his eyes a fountaine of teares Jer. 9. 1. Who eats no pleasant bread with Daniel who with Job abhorres himselfe and repents in dust and ashes we have many water-breaches and we may feare an innundation It nearly concernes us to put in practise the prophet Joâ—ls counsell To turne unto the Lord with all our hearts and with fasting and with weeping and with mourning Joel 2. 12. would we were better acquainted that our Benonies will prove our Benjamins our sons of sorrow the sons of our right hand we should mourn with those that mourn and share with our brethren in their sufferings There 's more comfort to be extracted out of one daies communion with the Saints of God though in a suffering condition then in all the joviall society in the universe It 's storyed of Godfrey of Bullen that he refus'd to be crownd at Jerusalem with a crowne of Gold where Hist of God frey of Bullen in Fullers Holy Warr. Christ was crown'd with a crown of thorns A modest act that would not admit such a vast disproportion between him and Christ and shall we crown our selves with rose buds abate nothing of our former delights amidst all these dangers and perplexities When one ask't Plato how he came to such a perfection of wisdome he returnes this answer plus olei consumpsi in lampade quâm vini in calice that he spent more oyle in the lampe then wine in the cup. May the same be verified of us all And may not the complaint of the Prophet Isaiah Is 22. 12. find us guilty and in that day did the Lord God of Hosts call to weeping and to mourning and to baldnesse and to girding with sack-cloth and behold joy and gladnesse slaying Oxen and killing sheepe eating flesh and drinking wine Let us eat and drinke Magnificè tibi prospectum vis in omnibus procellis c. Junius in locum for to morrow we shall die Blessed be God we have fasting daies enjoyn'd by publick authority but have not we just cause to fast for our fasting and mourne and be heartily sorrowfull that we have mourn'd and sorrow'd no more what a fearfull woe is there pronounc'd against those that are at ease in Zion Magnificè tibi prospectum vis in omnibus procellis ac tempestatibus tanquam è portu naufragium publicum prospectare So Junius upon my text tells us wilt thou sit at the haven and see others in a ship-wrack and not beare a share in their sufferings My brethren we sit here in peace our profession is a profession of peace We are Ministers of the Gospell and the Gospell is a Gospell of peace How should we with united hearts pray for the peace of Jerusalem our weapons should be preces lachrymae prayers and teares are the best armour of proofe most sutable to men of our coats The Apostles advise must be put in practise study to be quiet and to doe your own businesse 1 Thes 4. 11. Our eyes must be bedew'd with teares Our soules must be afflicted with sorrow and with our indefatigable supplications never give the Lord any rest untill he make Jerusalem a praise in the earth Isay 62. 6 7. O then give not liberty to thy nor satisfie thy selfe to the utmost though in a lawfull pleasure
will follow the Lamb where ever he goeth be it to mount Calvary as well as to mount Tabor this is rare to be found Here then is Shibboleth and Sibbâ—leth a note of distinction between a common and a speciall faith the faith of the world and the faith of the saints to be found in the text not onely to believe but to suffer Then here 's the object specified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s a true observation but not more common then true Nâ—n poena sed causa facit Martyrem there are sufferings for our faults mentioned 1 Pet. 2. 20. For what glory is it if when ye be buffetted for your faults ye shall take it patiently but if when ye doe well and suffer for it and take it patiently this is acceptable with God If so we may thank our selves But to die in Christ and for Christ makes the suffering glorious Now how we may know whether we suffer for Christ you shall heare anon in the particular Application From the words thus divided and expounded I shall collect this entire point of Doctrine which I lay for the ground worke of my ensuing meditation That its the duty of true believers not onely to bâ—lieve on Christ but Dectrine likewise chearfully and readily to suffer for him when he calls them thereunto I interpose on purpose this limitation when Christ calls Because we may not create evill to our selves nor run without a calling so farre as we have a lawfull calling in doing or suffering we may expect Method propoundâ—d a blessing and no farther Now that I may handle this Doctrine as I desire in a profitable method I shall use all plainenesse and perspicuity of speech I shall onely propound three Heads of discourse something by way of Illustration something by way of Confirmation and something by way of Application 1. First for Illustration time would faile me to inlarge my selfe 1 For Illuâ—â—ation in so great a cloud of witnesses The 11 of the Hebrewes is an Epitome of a larger Booke of Martyrs Abraham did not onely believe but suffer for Christ Heb. 11. 8 9 10. By Faith Abraham when he was called to goe out into a place which he should afterwards receive for an in heritance obeyed and he went out not knowing whither he went by Faith he sojourned in the land of promise as in a strange country dwelling in tabernacles with Isaac and Jacob the heires with him of the same promise For he looked for a City which hath foundations whose builder and maker is God Moses did not onely believe but suffer Heb. 11. 24 25. By faith Moses when he was come to yeares refused to be called the sonne of Pharaohs daughter chusing rather to suffer affliction with the people of God then to enjoy the pleasures of sinne for a season vers 37. They were stoned they were sawn asunder were tempted were slain with the sword they wandered about in sheepskins and goat skins being destitute afflicted tormented Paul makes a catalogue of his sufferings 2 Cor. 1. 23 24. Are they the Ministers of Jesus Christ I speake as a foole I am in labours more abundant in stripes above measure in prisons more frequent in deaths oft Of the Jewes five times received I fourty stripes save one Paul's sufferings were abounding sufferings 2 Cor. 1. 5. for as the sufferings of Christ abound in us so our consolation also aboundeth by Christ Review his protestations Acts 21. 13. Then Paul answered what meane ye to weepe and to break mine heart for I am ready not to be bound only but also to die at Jerusalem for the name of the Lord Jesus and see what Doctrine he teacheth Acts 14. 22. Confirming the soules of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the Kingdome of Godâ— and see the confirmation of his doctrine Acts 20. 22 23. And now behold I goe bound in the spirit to Jerusalem not knowing the things that shall befall me there save that the Holy Ghost witnesseth in every City saying that bonds and afflictions abide me Through all Centuries we read of the sufferings of the Saints Abel was the Protomartyr in the old Testament Stephen in the new Noahs arke toss'd up and down upon the surface of the waters was a Type of the militant Church David was hunted as a Partridge in the wildernesse see the inscription of Psal 22. The passage of the Israelites through Aâ—â—cloth shahar or the hind of the morning the red sea to Canaan was a type of the afflicted condition of the Church of God Elias was persecuted by Jezabel The Prophet Esaiah was sawn asunder Jeremy was put into a dungeon and afterwards ston'd to death in Egipt Ezekiel was slaine in Babylon Micah thrown down a steep place and his neck broke All the Apostles as Ecclesiasticall writers mention were put to death excepting John that was banished into the Isle of Patmos Peter Andrew and Philip were Crucified James was slaine by the sword of Herod Bartholomew preaching in Armenia was beaten down with slaves had his skin flead off and afterwards beheaded Thomas was slaine with a dart at Calamina in India Matthew was run through with a speare James sirnamed the just was killed with a â—ullers club Lebbeus was slaine by Agbarus King of Edâ—ssa Simon and Jude as some say were kill'd in a tumult Matthias was stoned and Paul beheaded at Rome These primitive persecutions were so bitter as Jerome saith that there was not one day in a whole yeare unto which the number of 5000 martyrs could not be ascribed excepting onely the first day of January Some tooke Nero as Austine de Civitate Dâ—i relates to be the Antichrist Quaesissimis suppliciis affâ—cit Aug. de Civ Dei Dei Tacitus Christianos so Tacitus writes of him All the foure Elements were witnesses of that Monsters cruelty some were drowned others hanged some were burnt to death others were buried alive Ignatius was torne in pieces with wild beasts and when he felt himselfe grinding in their teeth now saith he I am become meale for Christs tooth Lawrence was fryed on a Gridiron Vin entius had his body indented with wounds then thrown into a dungeon where the floare was spread with sharpe shells and his naked body was laid upon them Romanus a Noble man sealed the profession of the truth with his blood he accounted his Christian profession his chiefest nobility Policarpus venerable for his yeares and more venerable for his heroicall spirit in the cause of Christ being prest to recant answer'd fourscore yeares I have served Christ and he never did me any hurt and shall I now turne Apostate Eusebius Zozomen Socrates Theodoritus and our Martyrologers exaggerate the sufferings of the Saints and however Romish Rabsheka's brand our booke of Martyrs wrote by an eminently Mr John Fox learned and Godly man Mr Iohn Fox for a Legend of lies yet it shall be
Job 12. 3 4. he 's sensible how cheap an esteem they had of him Job 12. 3 4. He was as one mocked of his neighbour The remedies they apply to Job 13 4. him are worse then his disease he speaks plainly to them Job 13. 4. But ye are forgers of lies ye are all Physitians of no value He 's surrounded with miseries he 's like a very Skeleton all his Bones may be told he lives a dying life Mark his Question Job 13. 14. he gives in an excellent Answer and Resolution Job 13. 15. But that which renews his grief is Gods hiding his face from him if men fail him and despise him he can easilier brook that he stands upon his vindication quoad hominem but if God be angry and account him an enemy there 's his grief that 's the wound indeed v. 24. He further expostulates the matter v. 25. i. e. Wilt thou break that which hath no power A leaf is a weak thing it s driven too and fro Wilt thou set thy power against weakness and wilt thou pursue the dry stubble that will be soon on a flame and consumed Now Job is inquisitive after the cause God is angry but there 's good cause for it God writes bitter things against him but youthful sins are call'd to remembrance and now reckoned for in old Age. The words read are a heavy Charge or a Bill of Indictment against Divis 1. 2. 1. 2. 3. a Delinquent wherein you have two generals 1. The Charge it self 2. The Sentence given upon it In the Charge you are to consider of the matter or thing charged 1. Iniquities 2. The aggravation of them drawn from the Age that commits them they are sins of youth 3. The person against whom this Charge was drawn viz. against Job In the Sentence given you have here set down sore afflictions which Job reckons as exceeding heavy upon him which may be represented by these aggravations 1. These are not ordinary afflictions but bitter things 2. They 1. 2. 1. 2. are assured and made firm to him two ways 1. By writing there is as it were a writing drawn firm and sure 2. By possession And makest me to possess as if he had authentick * Scribis tandâ—m sententiaque tuâ manu sigillo munis ut acerbissunâ morte plectar Pineda in Loc. Ascribis sive imputas mihi quae admisi in juventute quorum non recordor amplius Vatabl. Rev. 10. 10. Writings and Livery and Seisin given for these bitter things Now in handling this Scripture I shall first premise an Explication of the words then draw forth a point of Doctrine and prove it and so conclude with particular Application For Explication of the words these Queries are to be resolved 1. What is meant by bitter things in the Text some understand by bitter things the evil of sin and indeed sin is a very bitter thing Deut. 29. 18. It is called a root that beareth gall and wormwood There 's an Exposition of this place Heb. 12. 15. where it is called a root of bitterness Though sin be sweet in the acting yet there will be bitterness in the end like the Roll which was sweet in the mouth but bitter in the belly This is a plain truth that sin will bring all bitterness to the soul yet I shall rather incline to †Malim acerba intelligi supplicia dolores gravissimos qui bus discruciatur Merc. Mercers Exposition By bitter things he understands bitter punishments and grievous sorrows wherewith Job was afflicted And this I take to be the proper meaning you shall hear Job complaining of terrors pouring out his soul c. Job 30. 15 16 17 18 19. Now amongst several kindes of savours bitterness is most offensive to the Pallate Bitterness is spoken of and applyed to sad afflicted conditions Ruth 1. v. 20. Call me not Naomi i. e. pleasant and delectable but call me Marah i. e. Bitter for the Ruth 1. 20. Lord hath dealt very bitterly with me Afflictions in themselves are very grievous and bitter most distasteful to the Pallate No chastening for the present seemeth to be joyous but grievous So then Heb. 12. 11. by bitter things we are to understand those sad crosses and bitter afflictions which were incumbent upon Job those Arrows of the Almighty which stuck fast in his sides all evils of punishment or chastisement 2. What 's meant by writing of bitter things This saith Learned Q. 2. Scribendi verbum judiciale â—uto ut Graeâ—i dicunt Merc. in Loc. Mercer is a judicial phrase the Graecians were wont to write these Sentences in their judicial proceedings Writing alludes to that which in Civil Law is an aâ—cusation called Libelling It s the usual course of Law to bring in Charges or Bills of Indictment in writing against the Offender * Caryl In locum A Reverend Divine observes on the place That God hath a double Book and both in a Figure he hath a Book of resolved Decrees and a Book of his acted Providences This Book of his acted Providences is but a Transcript of the former Job is to be understood of this latter Book of Providences in which God writ bitter things against him By Writing Chrysost Chrysostome understands The firm and irrevocable Decree of the Judge This writing is firm and stedfast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith John 19. 22. Dan. 6. 8. Job 31. 35. Pilate which is as if he should say It is written under my hand it shall stand like the Laws of the Medes and Persians which alter not Jobs wish gives a good gloss to our assertion Job 31. 35. where he marketh that that his Adversary had written a Book against him The Laws of Draco were written in Blood and the Decrees of God against Job as he conceived were written with gall and wormwood 3. Why doth Job make such peculiar mention of the sins of his Q. 3. youth * Quidam in locuÌ„ existimaÌ„t suae Adolescentiae peccata vocare quae à filiis suis Adolescentulis perpetrata fuissent Pineda in Loc. Job 1. 5. Why is such a brand of Infamy put upon young men For Answer Pineda mentions That some think that God imputes his childrens sins unto him as if he were remiss in his duty towards them And the version of the 70. seems to favor this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thou hast imposed or laid upon me But this sense is foreign though God doth punish Children for their Parents and Parents for their Childrens sins yet I conceive it not so to be understood here and we have a good warrant for a more charitable opinion of Job c 1. v. 5. because we read he sanctified his sons Job here is to be understood speaking of his own personal sins Sins of Infancy and Childhood could not so well be remembred but youthful sins may more easily be called to remembrance Ita Jobus ipse
It 's Arg. 5. Dâ—awn from the generall Resurrection of the Saints derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videri it signifieth the looking for something with the lifting up of the head or strerching out of the neck with earnest intention and observation Thus doe the Saints long for the appearance of Christ Heb 9. 28. it 's not an ordinary looking for it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Saints cry Rev. 22. 20. Come Lord Jesus The Saints looke for a better life 2 Cor. 15. 10. a howse not made with hands Their desire is to be dissolved and to be with Christ and when their bodies are in the grave their souls are in heaven They wait for a glorious resurrection and at the day of judgement it will be known who are Saints who are not Many that the world accounts hypocrites will prove reall Saints then Many that the world accounâ—eâ—h Saints will then appear to be painted hypocrites Those whom the world hath falsly condemned shal then be acquitted and those whom the world hath unjustly acquitted shal then be condemned That Tribunal is impartial and just no false judgement can be given there no unjust sentence no wrong Verdict shall be given by that Judge wherefore the Saints long for that day they earnestly desire the appearance of Jesus Christ And these breathings and longings are not invain for the elects sake Christ hath promised to shorten these dayes of sin and misery The 6 and last argument shall be drawn from Gods glory To Arg. 6. Drawn from Gods glory this purpose was man created to glorify his maker unto all eternity Now God will be glorified either in our salvation or damnation God hath ordained mankind to an eternal condition either of happyness or misery Now God will glorify himself in the fight of men and Angels in an eminent manner at the day of judgement when Christ shall passe a sentence of eternal absolution and say Come ye blessed of my Father c. Then will be glorified the mercy of God when he shall say go yee cursed then will be glorified Gods justice Thus you have heard the Doctrinal part of the Text proved by Scripture and reason It now remains that I should improve all unto our consciences by some useful Application A 3 fold Use I shall now make of this Doctrine for reproof Instruction and consolation 1 Use For Reproof 1. For Reproof This brings heavy tidings to all ungodly persons who live as if there were neither death nor judgement heaven nor hell Because this great day is not yet come they put it far from them How soon a particular judgement may befal them as it did Korah Dathan and Abiram Sennacherib Herod and others none can tell And how soon the general judgement may come is a secret locked up in Gods Cabinet As for Prognosticators and Wizards who determine the time when we are not to put the least confidence in such presumptuous persons who are no better then the Devils Chaplains But here 's the great wickedness that people consider not how soon they may be surprized They have not this day in their thoughts drunkards swearers adulterers oppressours voluptuous persons they run on in their mad careere and think not of this day Flagitious profligate sinners adde iniquity unto iniquity and treasure unto themselves wrath against the day of wrath and the declaration of the righteous judgement of God against them What shall we say of hereticks and blasphemers who like that horne which was Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 8. 12. which cast the truth to the ground Desperate hereticks are broke loose Socinians Familists Enthusiasts swarm like those flyes of Egypt and make the whole land to stinke But there will be a day of visitation a day of recompence all their varnishes pretexts and dissimulations willâ—ly open to the sight of men and Angels Manes Arrius and others met with dreadful particular judgements in this life However at the general judgement Macedonians that deny the Diviny of the Holy Ghost Arrians that deny the Divinity of Christ Circumcellians whose apes the Quakers are now adays and tread their steps all these shall appear before that judgement seat which they now dread not that God whom they now vilify shall judge them What shall we say of loose Libertines Jovialists Epicures dissolute livers who are mighty to powre in strong drink game and carouse away many pretious hours what shall we say of hypocrites who dawb juggle dissemble whose words are smoother then butter but within are sharp swords What shall we say of Apostates that desert their profession and relinquish their Principles and fly from Christs colours and fight under the banners of Arrius Macedonius Donatus or some of the same bran What shall we say of abominable livers Antinomians Athists and who overthrow Laws Rule Government and live as they list who run into all sorts of lasciviousness and follow sin with greediness Let me tell all such that they are already dead dead to God and goodness they are dead in sins and follow Satan their chief commander they dance after his pipe go when he bids go come when he bids come But a day of judgement will come then thou wilt be called to account for those cups which thou hast been mighty to poure down thy own throat and for those which thou hast forced on thy brother Then thou wilt be called to an account for thy secret whoredomes and abominations committed in the darke Then thou wilt be called to an account for those Sermons which thou hast scoffed at and gave no heed unto for those Sabboths which thou hast profaned and for all thy mispent time for all those precious seasons which thou hast squandred away All the creatures will bring in their Indictments against thee Imprimis For gluttony and drunkennesse thou hast eaten not for health but gluttony drunken not for strength but drunkenness The cloaths thou wearest will come against thee Thou spendest more for superfluities then would cloath many poor servants of Jesus Christ Thou followest thy fansy the Garbe and fashion of the time these thou art curious to observe and thou harkenest after all the new fashions but in the mean time considerest not how many of Gods children want cloaths for their nakedness All thy books in thy study shall come and witness against thee such great helps thou hadst such prices were put into thy hands but they were prices put into the hands of a fool for want of a heart to improve them All thy parts and gifts shall witness against thee thou hast hidden all thy talents in a napkin thou hast let thy gifts lye rusty for want of using All the Sermons Sabboths exhortations admonitions waytings treaties and striveings of the Holy Spirit will come and preferre a black bill of Indictment against thee who notwithstanding these pretious means yet didst not regard thy
and when Jacob saw them he said this is Gods host and he called the name of that place Mâ—hanaim †Deut. 33. 2. The Lord came from Sinai and rose up from Seir unto them and shined forth from mount Paran and he came with ten thousands of Saints from his right hand went a fiery law for them ‖ Ps 68. 17. The Chariots of God are twenty thousand even thousands of Angells the Lord is among them as in Sinai the holy place * Dan. 7. 10. Thousand thousands ministred unto him and ten thousand times ten thousand stood before him the judgment was set and the bookes were opened †Rev. 5. 11. I beheld and heard the voice of many Angells round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousands and thousand of thousands They have great celerity and agility They moove with all expedition And though they are not repletivè in loco we cannot ascribe an Ubiquity of presence to them because they are created substances yet Philosophers say they moove in a point and in an instant And this assertion is consonant to Scripture otherwise I should not meddle with it For we read in Daniel Whilest I was speaking in prayer even the man Gabriell whom I had seen in a vision at the beginning being caused to flie swiftly touched me about the evening oblation Hence we read of Cherubims in Scripture that they have winges Hereupon Picture-drawers Exod. 37. 9. paint Angells with their winges displaid which discovers both their ignorance and superstition What are Images but teachers of lies And as the book of Homilies observes no more A Booke of Homilies printed in Q Elizabeths time adorne a Church then Brothel-houses a Common-wealth They have winges ascribed unto them for our apprehension and according unto our capacity not that they have really winges but thereby to set forth their swiftnesse celerity and agility to do what God commands them 7. They are of great strength and power We read of the 7. Angells are of great strength Psal 103. 20. 2 Thes 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength of good Angells Blesse the Lord ye his Angells that excell in strength that do his commandments hearkning unto the voice of his Word They are called the powers of Christ To you who are troubled rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angells And bad Angells are of great strength The Devill is the strong man armed compared to a roaring Lion a Dragon a Leviathan And bad Angells are called powers and principalities spirituall wickednâ—sses in high places Eph. 2. 2. Wherein in time past ye walked according to the course of this world according to the Prince of the power of the aire the spirit that now Eph. 6. 12. worketh in the children of disobedience We wrestle not against flesh and blood but against principalities against powers against the rulers of the darknesse of this world against spirituall wickednesse in high places The second question is How many sorts of Angells there are Q. 2. How many sorts of Angells are there V. Salkeld of the Nature of Angells I answer there are good and bad Angells of light and Angells of darknesse For good Angells School-men and others make nine distinct orders of them and they ranke them into 3 Hierarchies 1. Cherubims Seraphims and Thrones 2. Dominations Vertues and Powers In the 3. ranke Principalities Archangells and Angells I dare not follow the School-mens steps too close but shall endeavour above all to keep close to Scripture That there are different degrees of Angells some higher in dignity then others seems probable but that there are those nine distinct orders and that some are sent and not others the Angells of the lower rank and not others are imployed is an ungrounded conjecture besides the rule of Scripture and we may not be wise abouâ— what is written We read of Seraphims and Cherubims to cover the mercy seat Isa 6. 6. Eph. 1. 21. We read of Principalities Rules Powers Dominions Thrones The Apostle ventured not to reckon them all up How dare the Schoolmen so peremptorily determine Augustine giveth his judgment Esse sedes dominationes c. August thus I do saith he firmely believe that there be seats powers and principalities yet I hold with undoubted faith that they differ in sort but how they differ I know not neither do I think that by such ignorance I incurre any danger Questionlesse there 's an Angell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above them all in degree and dignity to whom all the Angells must pay homage and worship and that is the Archangell for we read not of Archangells in Scripture Michaell the Archangell when contending with the Devill he Jude 9. disputed about the body of Moses durst not bring against him a rayling accusation but said The Lord rebuke thee The 1 Thes 4. 16. Lord himselfe shall descend from heaven with a shout with the voyce of an Archangell and with the trump of God and the dead in Christ shall rise first This is meant of the Lord Jesus Christ All thrones powers dominions must yeild subjection unto him He hath a name above every name He is Soveraign Lord of all Now for the bad Angells We read of the Devill and his Angells and Beelzebub the Prince of the Devills which implyes Order and degree according to a common acceptation though some rather understand it spoken of their power and this is more probable To be over-curiously inquisitive in these things I dare not The well is deep and we have not wherewith to draw I descend to a third question which is more profitable to know Q 3. What are the offices of Angells 1. To behold the face of God Math. 18. 10. Isa 6. 2. And that is what are the offices of the Angells I mean the good Angells for my text only speaks of them They are these 1. To behold the face of God Take heed that ye despise not one of these little ones for I say unto you that their Angells do alwaies behold the face of my Father which is in Heaven Though sometimes we read they cover their faces Above it stood the Seraphims each one had six winges with twaine he covered his face with twaine he covered his feet and with twaine he did flie They are not able to behold the infinite lustre and splendour of his Majesty but in Scripture account to be as the Angells in heaven sets forth a state of blessednesse In the resurrection they neither marry nor are given in marriage but are as the Angells of God heaven Mat. 22. 30. And blessednesse consists in the injoyment of the blessed vision 2. To execute the commands of God Blesse the Lord ye his 2. To execute Gods will Psal 103. 20. Mat. 6. 10. Angells that excell in strength that do his commandments hearkening unto the
understand this A man may not be so weary of the world as to be impatient of life and unwilling to live against the will of God with Job we must wait our appointed time till our change come Job 13. 14. Much lesse may any hasten their owne death and be their own executioner this is selfe murther It was said of Cleombrotus that when he had read over Plato's book of the Immortality of the Soule he threw himselfe down a steep Rock to be made partaker of immortality this was a desperate act of wickednesse But my meaning is this we being crucified unto the world dare not set up our rest our hearts our affections upon the world we cannot be satisfied with worldly accommodations and pleasures the soule can take no acquiescency in earthly things O how many are there that are acquainted with God of the Apostles mind Phil. 1. 23. Who have a desire to depart and to be with Christ 4. All crucified person live another life then the men of the Charact. 4. A crucified person lives another life then the men of the world doe world do they live a life that the world is not acquainted with all and that is a life of faith Gal. 2. 20. This life gives them a sacred acquaintance with God a sight of him that is invisible as was said of the Patriarchs Heb. 11. 21. Hereupon it comes to passe that they mind heavenly things have their conversation in heaven and set their affections on things above and not on things below This life of faith is a heavenly life it causeth a Christian to find a heaven upon earth it 's the sweetest of all lives none like thereunto 5. I proceed to a fifth Use for Direction and this use I shall cast Vse 5. For Direction into two heads 1. What we are to crucify 2. What duties are especially requisite for the crucifixion of them Q. 1. What we are to crucify 1. All inordinate affections 1. What we are to crucify For Answer it s said in the Text affections and lusts more particularly 1. All inordinate affections ought to be crucified as immoderate love of any earthly thing Rachel was so importunate for children as she said in a great passion Give me children or else I dye and so for joy the Rich man in the Gospell did sing a Requiem unto himselfe and said to his soule eate drinke and be merry Thus voluptuous men desire pleasures and Ambitious men desire honours and rich men hope in their riches and say to the wedge of Gold thou art our confidence 2. All Ruling lusts are to be crucified Pride Passion Envy 2. Ruling corrâ—ptions must be crucified these are to be crucified those three are to be crucified especially viz. the Lusts of the flesh the lusts of the eye and the pride of life And there 's great reason why Ruling lusts should be crucified 1. Because Ruling lusts are the fountaine of all mischiefe Jam. 4. 1. 2. They are the soules enemies 1 Pet. 2. 11. 3. They allure and entice the soule to evill 2 Pet. 2. 18. Now these impediments being thus removed the duties that are to be put in practice are these 1. To inquire after and get a knowledge of the evill and great Dut. 1. Inquire into the evill of sinne mischiefe which the waies of sinne and the pursuits of carnall Lusts bring unto the soule they are deceitfull Eph. 4. 22. We expect this and the other satisfaction from them and they beguile and deceive our expectations they are called foolish and hurtfull lusts 1 Tim. 6. 9. Destructive worldly lusts Tit. 2. 12. Dut. 2. Be acquainted with the pleasures of Godliness Dut. 3. Study the beauty riches of Christ 2. Be well acquainted with the pleasure and profit in the waies of Godlinesse for pleasure Prov. 3. 17. for profit 1 Tim. 4. 8. 3. Study the Beauty Riches and all the excellencies that are in Christ Christ is beauty it selfe he is the fairest of ten thousands for riches he hath all treasures for wisdome he is the wisdome of the Father Had men their senses exercised and their understandings inlightend they would not be such fooles as to pursue brutish pleasures and vaine delights and in the meane time neglect their pretious soules Had men their eyes in their heads they would not make merchandise of trifles and neglect the pearle of price but multitudes there are now a daies who bestow more paines to satisfy a lust then to get Jesus Christ and with lesse paines they might get Christ then get a lust satisfied 4. Give not the least liberty to the flesh to sinne Christians Dut. 4. Give not liberty to the flesh to sinne have great liberty by Christ but no liberty to sinne no allowance in any lust not for a Cloake of Malitiousnesse 1 Pet. 2. 16. Saints are not the Servants of Corruption 2 Pet. 2. 19. 5. Labour to keep thy body undefiled Know yee not that your Dut. 5. Keep thy body undefiled body is the Temple of the Holy Ghost 1 Cor. 6. 19. Shall I prostituâ—e my body to Mammon c. Shall a lust be entertained in Gods Temple shall a base lust be where Gods Temple should be Christ will not dwell in a polluted body in a cage of uncleane birds Dut. 6. Be a fighting against every corruption 6. Be a fighting wrastling and strugling against every corruption never lay down thy armes but hold up thy weapons fighting against every corruption Labour to destroy the flesh by the sword of the spirit take the whole armour of God as you are exhorted Eph. 6. 13. 7. And lastly apply Christ crucified home unto your owne Dut. 7. Apply Christ crucified unto the soule soules and believe that Christ is not only crucified for us but that we are crucified with him Where this faith is sinne shall have no dominion over you Believe that Christ is able to subdue thy lusts and mortify thy corruptions and therefore go to him for strength to conquer thy lusts and begge that he would beate downe Satan under thy feet believe that help is laid on Christ who is mighty and that he is able to save to the uttermost Heb. 7. 25. Do thou thy duty in striving against sinne and apply Christ by faith and believe that there 's vertue in his blood to cure thee of all diseases His blood is the blood of sprinkling which speaks better things then the blood of Abel His blood is mortifying blood cleansing healing meritorious blood Go then to Christ for victory against sinne Christ is the great Phisitian only able to heale thee He is a Counsellour for wisdome a Rock for strength a Treasure for riches a Fountaine opened There 's fulnesse in him Col. 1. 19. compare this with Joh. 1. 16. And of his fulnesse we have received grace for grace 6. The sixth Use is for Consolation unto Gods Children who Vse 6. For Consolation have been