great judgements if great sins come between as after their deliverance out of Aegypt they were destroyed for Vnbelief This may be proved from Christ's advice to the man cured on the Sabbath dâ—y John 5. 14. Thou art made whole sin no more lest a worse thing come unto thâ—e There is the mercy the duty thence inferred and the judgmâ—nt that doth avenge the quarrel of the abused mercy Often it cometh to pass that many mens preservation is but a reservation to a worse thing to a greater judgement So see Joshua 24. 20. He will turn again and do you hurt after he hath done you good So Isa 63. 10. He bâ—re them in the arms of his Providence but they rebelled and vexed his spirit and he was turned to be their enemy None usually have greater judgements then such as formerly have had sweet experience of mercy Why There is no hatred so great as that which ariseth out of the corruption of love Disappointed love abused love groweth outragious When Amnon hated Tamar 't is said The hatred wherewith he hated her was greater then the love where with he loved her As 't is thus with men such a proportionable severity we may observe in the Dispensations of God after a taste of his mercies Joshua 23. 15. It shall come to pass as all good things are come upon you which the Lord your God promised you so the Lord shall bring all evil things upon you until he hath destroyed you when ye have transgressed the Covenant of the Lord your God No evils like those evils which come after mercy No sins are so great as those sins which are committed against mercies there is not only filthiness in them but unkindness Psal 106. 7. They provoked him at the Sea even at the red Sea Mark 't is ingeminated for the more vehemency that at the Sea even at the red Sea where they had seen the miracles of the Lord and had experirience of his glorious deliverance that there they durst break out against God See the contrary in Judges 2. 7. Certainly the more restraints the greater the offence when we sin not only against the laws of God but the loves of God c. Well then 1 It informeth us that there may be danger after deliverance there are strange changes in providence Man in his best estate is altogether vanity Psal 39. When you are at your best as the Sun at the highest there may be a Declension 2. 'T is a warning to those that enjoy mercies Sin no more lest a worse thing come unto you The next judgement will be more violent There are some special sins which you should beware of even those which testifie our unthankfulness after the receipt of mercies As 1. Forgetting the vows of our Misery Jacob voweth Gen. 28. 22. but he forgets his vow and what followed Horrible disorders and confusions in his Family Dinah deflowred Reuben goeth into his Fathers Bed a murder committed upon the Sichemites under a pretence of Religion and then Jacob remembreth his Vow We promise much when we want deliverance and when we have it God is neglected but he will not put it up so by sad and disastrous accidents he puts us in mind of our old promises 2. When you kiss your own hand bless your dragge ascribe it to your merit and power Habb 1. 16. Deut. 9. 4. for these things are our mercies blasted 3. When we grow proud self confident If you were never so high God will bring you low enough 't is a great skill to know how to abound She remembred not her last end therefore she came down wonderfully Lam. 1. 4. when we forget the changes and mutations to which all outward things are obnoxious God will give us an experience of them 4. When you continue in your sins the judgement is but gone cum animo revertendi to come again in a worse manner See Psal 106. 43. 2. The next observation is taken from the cause of their destruction intimated in those words that believed not Many were the peoples sins in the wilderness murmuring fornication rebellion c. But the Apostle comprehendeth all under this they believed not Vnbelief is charged upon them as the root of all their miscarriages elsewhere as Numb 14. 11. and Deut. 1. 32. Whence observe That unbelief bringeth destruction or is the cause of all the evil which we do or suffer In handling this point I shall open 1. The hainousness of Vnbelief 2. The Nature of it 3. The Cure of it 1. The hainousness of the sin that we will consider in general or more particularly The general considerations are these 1. No sin doth dishonour God so much as unbelief doth 't is an interpretative blasphemy a calling into question of his mercy power justice but especially of his truth 1 John 5. 10. He that believeth not God hath made him a lyar You judge him a person not fit to be credited the giving of the lye is accounted the greatest injury and disgrace amongst men for truth is the ground of commerce and humane society So that to say a man is a lyar is as much as to say a man is unfit to keep company with men But especially is this a great injury to God because he standeth more upon his word then upon any other part of his name Psal 138. 2. He hath magnifyed his word above all his Name We have more experience of God in making good his word then in any other thing As faith honoureth God so doth unbelief dishonour him what God doth to the creature that doth faith to God God justifieth sanctifieth glorifieth the creature and faith is said to justifie God Luke 7. 29. To justifie is to acquit from accusation So doth faith acquit Gods truth in the word from all the jealousies which the carnal world and our carnal hearts do cast upon him Faith is said to sanctifie God Numb 20. 12. To sanctifie is to set a part from common use and God is sanctified when we set God aloof above all ordinary and common causes and can believe that he will make good his word when the course of all things seems to contradict it Faith is said to glorifie God Rom. 4. 20. We glorifie him declaratively when we give him all that excellency which the word giveth him Now because unbelief accuseth God limiteth him to the course of second causes and denyeth him his glory therefore is it so hainous and hateful to God 2. 'T is a sin against which God hath declared most of his displeasure Search the Annals surveigh all the monuments of time see if ever God spared an Unbeliever Hence in the wilderness the Apostle saith they were destroyed for Vnbelief Many were their sins in the Wilderness Murmurings Lustings Idolatry but the main reason of their punishment was they believed not look to their final excision and cutting off why was it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for unbelief were they broken off Rom. 11.
be ashamed 3. None are fit publiquely to defend the Truth but the holy they speak with more power as from the heart and inward experience and are more zealous as being more nearly concerned they that partake of Gods Nature will soonest espouse Gods Cause and Quarrel and their zeal is most pure Carnal men pervert religious differences they change the nature of them turning them into a strife of words or a contention for interests matters are not managed so purely as when there is conscience on both sides The Saints contend best for the Saints faith Zeal in carnal men is like fire in straw quickly up and quickly down but in the godly 't is like fire in wood longer kept Wisdom is justified of her children Mat. 11. 19. they are fittest to interpose Again false zeal is most passionate without pity and meekness but the flame is most pure and bright in an holy heart which is subdued to the power of Truth 4. None receive the Truth so willingly as the Saints do Holy persons can best understand what was written by holy men they pierce into it more deeply as Iron that is red hot runneth further into the board then a sharp tool that is cold God unbosometh himself to his familiars Holy hearts are not clouded with the mists of lusts and interests Where there is purity there is brightness the mind being separated from gross things is fitted for the reception of spiritual mysteries Paul saw most of God when he was blind to the world the heart being taken off from the world is erected to things supernatural and of an higher cognizance 5. None retain the Truth more firmly then the Saints do Manna was kept in a golden Vessel and so is Truth in a pure Soul Titus 3. 9. Holding the mystery of faith in a pure conscience An unclean vessel sowreth the liquor that is put into it so doth a carnal heart pervert the faith and teint the judgment Let a man once be given up to some great lust and you shall soon find him to be given up to some roaring error also and when once they come to make shipwrack of a good conscience they do not long hold the faith that was once given to the Saints for grace and truth always thrive together I come now to the main Observation that is to be drawn from these words That 't is the Duty of Christians in times of Error and Seducement to contend earnestly for the Faith once given to the Saints 'T is their duty at all times but then especially 1. That we may not discredit our selves and the Truth 2. That we may not hazard our selves and the Truth 1. Let me first speak to the Discredit and there I shall shew 1. That Truth is honoured by a bold and resolute Defence of it We are not ashamed of it though it be questioned and scorned in the world Wisdom is justified of her children Neither Johns doctrine nor Christs doctrine would relish with the world yet some had a reverend opinion of it for all that Psal 119. 26 27. They make voyd thy Law therefore I love it above pure gold In times of defection our love to God and the ways of God should be the greater as Fountain water is hottest in coldest weather 'T was an honour to the Christian Religion that the primitive Professors were glad of an occasion to dye for it and the more it was despised and persecuted the more did they own it falshoods cannot endure the brunt of opposition 2. That we may not dishonour our selves and discredit our own profession He is but an ill servant of Christ that will not serve him when the Lord hath need of him when God distinguisheth sides and cryeth out Who is of my side who Times of Error and Seducement are searching trying times Light chaff is carryed about with every wind but the solid grain lieth still upon the ground The approved are made manifest 1 Cor. 11. 19. There is a time not only to shew love but valor Jer. 9. 3. They are not valiant for the Truth upon the Earth To be valiant for Truth is to defend it in time of opposition and to sparkle so much the more in an holy zeal because they pervert the right ways of the Lord A Christian must an heart as well as a liver not onely love the Truth but contend for it and the more earnestly the more 't is opposed The Apostle saith that a Bishop must hold fast the Word of Truth Titus 1. 9. The word signifieth an holding it fast against a contrary force as when a man seeketh to wrest a staff out of anothers hand he holdeth it the faster 2. The next Reason is That we may not endanger and hazard our selves and the Truth 1. That we may not endanger our selves 'T is good to be able to defend Religion when 't is questioned ignorant secure and careless spirits will certainly miscarry Present Truths and present Errors have an aspect upon our interests we must determine one way or another Now how easily are they carryed away with interests that have no principles no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. 17. no proper ballast in their own spirits Therefore let us strive to know the Truth to own the Truth in a time of tryal 't is needful All Errors and Heresies are but mens natural thoughts gotten into some valuable opinion because backed with the defences of wit and parts What are all the learned Disputes against the Truth but the props of those vulgar misprisions and gross conceits that are in the heart of every natural and ignorant man We have all an heretick in our bosoms and are by nature prepared to drink in all kind of errors and lyes and therefore we are said Psal 58. 3. to speaklyes from the womb because these things are in our natures we are born Pelagians and Libertines and Papists As in the new nature there is a cognation and proportion between us and Truth so in the old nature there is an inclination to all manner of Errors Luther saith Every man is born with a Pope in his belly And Mr Greenham hath a saying That if all Errors and the memorials of them were annihilated by the absolute Power of God so that there should not the least remembrance of them remain yet there is enough in the heart of one man to revive them again the next day Certainly what ever is suggested from without doth very well suit with the carnal thoughts that are in our own bosoms Look upon any error or blasphemy that is broached in the world and you will find it true Is Atheism vented The fool hath said in his heart there is no God Psal 14. 1. Gentilism or the doctrine of many Gods So do we set up many Gods what ever we fear or love that we worship Whose god is the belly Phil. 3. 19. Every man naturally is a Pagan and Idolater
displayed by these tumults c. 2. It checketh fear 't is all in the hands of a good God as God tryeth you to see what you will do so you must wait upon God to see what he will do let him alone in and by all he will bring forth his work in due time 3. It sheweth their wickedness that take occasion to turn Atheists from the multitude or errours when the Church is rent into so many factions men foolish as if there were no God and the whole Gospel were but an imposture and well devised Fable that 's the reason why Christ prayeth John 17 Let them be perfect in one that the world may know that thou hast sent me i. e. that they might not suspect me for an imposture usually we find that thoughts of Atheism are wont to haunt us upon these occasions but there is little reason for it for all these things are fore-known by God fâ—re-told by God They must be 1 Cor. 11. 19. Mat. 24. 6. And never is there so much of God and of the Beauty of Truth discovered as when errours abound so that if there were not errours there would be more cause of suspition where all things run with a smooth and full consent and were never questioned then the strength and worth of them is not tryed But the words of the Lord are pure words as Silver tryed in a Furnace of earth purified seven times thou shalt keep them O Lord thou shalt preserve them from this generation Psal 12. 6. 7. 4. 'T is a ground of Prayer in times of delusion Lord this was ordained by thee in wisdome let us discern the glory in it and by it more and more the Church argueth that there was not onely Pilates malice and Herods malice but Gods hand and Counsel in the crucifixion of Christ Acts 4. 28. to do whatsoever thy Hand and Counsel determined before to be done Lord we know there is thy Counsel in it and thy Counsel still tendeth to good c. God loveth to be owned in every Providence and to be intreated to fulfil his own Decrees 5. It informeth us what a foolish madness it is to think that God seeth not the sin which we secretly commit surely he seeth it for he foresaw it before it was committed Yea from all Eternity So much for the first Point the next is That from all Eternity some were decreed by their sins to come unto judgement or condemnation Because this is one of the Texts which Divines bring to prove the general Doctrine of Reprobation I shall here take occasion 1. To open this Doctrine 2. To prove it 3. To vindicate it 4. To apply it In the First you will understand the Nature In the Second the Reasons In the Third the Righteousness In the Fourth the profit of this Decree 1. I shall open the Nature of it in several propositions 1. 'T is an Eternal Decree Gods Internal Acts are the same with his Essence and therefore before all time as beleevers are Elected before all worlds Eph. 1. 4. so are sinners reprobated they are both in time and order before ever the creature was Rom. 9. 11. Before the Creatures had done either good or evil it was said Jacob have I loved and Esau have I hated Election and Reprobation are not a thing of yesterday and subsequent to the Acts of the creature but from all Eternity 2. There is a Decree and preordination not onely a naked fore-sight of those that perish Some Lutherans say that Praedestination is proper onely to the Elect but as to the Reprobate there is onely a praescience or naked foreknowledge no Preordination least they should make God the Author of the creatures sin and ruin but these men fear where no fear is the Scriptures shew that the greatest evil that ever was did not onely fall under the Fore-knowledge but determinate Counsel of God Acts 2. 23. 't was not onely fore-known but unchangeably ordained and determined 3. This Decree of God is founded in his own good will and pleasure for there being nothing higher and greater then God 't is a great errour to suppose a cause of his will either before it above it or without it Gods actions do all begin in himself and his Will is the supream Reason Mat. 11. 26 Even so Father because it seemed good in thy sight Jesus Christ would give no other reason why the Gospel was hidden from the wise and prudent and revealed unto Babes we are often disputing why of two men that are equal in misery the one should be taken the other left why the Lord will shew mercy to some that are no less unworthy then others but when we have all done we must meerly rest in the Will and good Pleasure of God Even so Father c. See Rom. 9. 18. He hath mercy on whom he will have mercy and whom he will he hardeneth 't is not from the fore-sight of our wills receiving or rejecting grace proposed for then mans will would be made a superiour cause to an act in God 4. In this matter of Reprobation Preterition and Praedamnation must be carefully distinguished look as in Election God hath declared to bestow first grace and then glory to the Decree of giving grace preterition is opposed to the Decree of giving glory â—rdination unto judgement now Gods Preterition or passing by is meerly and barely from the good pleasure of God But Praedamnation presupposeth consideration of the creatures sin both these parts of the Decree are clearly set down in the word Preterition or passing by Rev. 17. 8. Whose names were not written in the Book â—f life from the foundation of the world so again Rev. 13. 11. In other places you have Predamnation expressed as 1 â—hes 5. 8. appointed unto wrath and here ordained to this judgement 5. Those who are passed by or not written in Gods Book never attain to saving grace 't is not given to them Mat. 13 11. To them it is given to know the mysteries of the Kingdom but to you it is not given Yea it is said to be hidden from them Mat. 11. 26. they may have common gifts or be under such a common work of the Spirit as leaveth them without excuse but because the Lord hath passed them by effectual grace is not given to them without which they cannot beleeve and be saved John 10. 26. Ye beleeve not because ye are not of my sheep that is not elected of my Father saving grace runneth in the Channel of Election so Acts 13. 48. as many as were ordained to eternal life beleeved Gods special gifts are dispensed according to his Decrees 6. Men being left of God and destitute of saving grace freely and of their own accord fall into such sins as render them obnoxious to the just wrath and vengeance of God Rom. 11. 7. The Election hath obtained and the rest were hardened freely and of their own accord they turned all things to their own judgement
Apostle had charged the Seducers against whom he wrote with opposition of Magistracy and contemptuous speaking against those lights which God had set in the Church he now cometh to aggravate their effrontery and impudence by the carriage of Michael the Arch-Angel towards the Divel In the Comparison there is an Argument a majori ad minus from the greater to the lesse which is evidently seen in all the circumstances of the Text. 1. In the persons contending Michael the Arch-Angel with the Divel If Michael so Excellent in nature so high in Office contending with Sathan an impure Spirit already judged by God used such modesty and awe who are they sorry Creatures that dare despise persons invested with the Dignity and Height of Magistracy 2. There is an aggravation from the Cause when he disputed with him abâ—ut the body of Moses a matter just and in which the mind of God was clearly known and dare they spâ—ak evil of things they know not that is in matters so far above their reach to take upon them to ensure and determine 3. There is an aggravation taken from the disposition of the Angel he durst not bring against him a railing accusation His holiness would not permit him to deal with the Divel in an undâ—cent and injuriâ—us manner But these rashly belch out their reproaches and curses against Superiours without any fear 4. In the manner of speech the Lord rebuke thee The whole judgement of the cause is referred to God but these Gnâ—sticks take upon them as if the whole judgement of Things Persons and Actions were left in their hands as our modern Quakers take upon them to curse and to pronounce dreadful judgements upon Gods most holy Servants according to their own pleasures The sum of the whole is this if an Angel that is great in power durst not bring against the worst Creatures in the very heat of contention about a good cause any undue language and reproach certainly 't is an horrible impudence in men to speak contemptuously yea in a cursing and blaspheming manner of those whom God hath advanced to Superiority in Church or Common-wealth This is the sum of the words but because this Scripture is difficult before I come to the Observations I shall premise some explicatory Questions Quest 1 Whence had the Apostle this story the Scriptures making no mentiâ—n of it Answ 1. The substance of it is in Scripture we read Deut. 34. 6. that the body of Moses was secretly buried by the Lord but now for the circumstances of it he might receive them by divine Revelation which are here Authorised and made Scipture and indeed 't is usual with the Pen-Men of holy Writ to adde such circumstances as were not mentioned in the place where the History was first recorded as in Exodus we read of the opposition of the Magicians to Moses but their names are mentioned 2 Tim. 3. 8. As Jannes and Jambres withstood Moses The whole story of their contest with him is in the Talmud and in Apuleiâ—s and other Histories we read that these were famous Magitiâ—ns So Psal 105 18. we read that Josephs fâ—et were hurt in Fetters and he was layed in Iron which in the story in Genesis appeareth not so Moses quaking Heb. 12. 21. and the following of the Water of the Rock 1 Cor. 10. 1 2. Those things might be received by Tradition or Divine Inspiration or were extant in some known Book and Record then in use Origen quoteth a Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the assumption of Moses for this History some remainders of which are in the Books of the Jews unto this day Capellus I remember repeateth a long tale out of the Book called Rabbah or the mystical Expositions of the Pentateuch concerning the alteration between Michael and Samuel or the Arch-Angel and the Divel about the body or rather soul of Moses And how God to save it from Samuel sucked out his Soul from the Body by a kisse but the story is so fabulous that I shall not repeat it see Cappelli Spicelug in locum pag. 128 129. Quest 2. Is this a real History or an Allusiâ—n Answ 2. There are three opinions about this 1. One is that 't is a figurative expression of Gods care for his Church and they that go this way by the body of Moses understand either the whole body of the Levitical worship or else the community of Israel represented in Joshua the High Priest who stood before the Angel of the Lord Zech. 3. 1 2. and Sathan at his right hand ready to resist him and the Lord said unto the Lord the Lord rebuke thee the Lord that hath chosen Jerusalem rebuke thâ—e In Joshua the Lâ—vitical worship newly restored is figured and the Angel of the Lord before whom he stood is Christ the Judge Advocate and Defender of the Church and the Lord that is the Lord Christ called the Angel before puts forth the efficacy of his mediation against this malicious opposition of Sathan So some accommodate this Text to the sense of that place and the main reason is because of the form here used The Lord rebuke thee this sense is argute but not so solid Junius who first propounded it seemeth to distrust it the reason is of no force for the same form might be used on divers occasions and my reasons against it are because these expressions are Typical and Visional now to make a Type of a Type especially in the New Testament which usually explaineth the difficulties of the Old seemeth irrational and though by Michael Christ may be intended yet the change from Joshua to Moses is too much forced 2. Others conceive that 't is not an History but a Talmudâ—ck fiction and Parable and that Jude in citing it doth not approve the story as true but onely urgeth it upon them for their instruction who were mightily pleased with these kind of Fables as the Fathers against the Heathens did often make use of their own stories and fictions concerning their gods such condescentions are frequent But against this opinion it seemeth to be urged here by way of down right assertion not as an argument ad homines and by Peter on the like occasion 2 Pâ—t 2. 11. Whereas Angels that are greater in might and power bring not a railing accusation against them before the Lord. I say he doth not try it as a Jewish Fable but as a real argument taken from the nature of the holy Angels 3. There is another opinion That it is a real History namely that the Devil was earnest to discover the place of Moses grave and to take up his body again wherein he was resisted by Michael some principal and chiefe Angel and his attempts made fruitlesse by this holy and modest addresse to God The Lord rebuke thee Quest 3. The next question is who is meant by Michael the Arch-Angel Answ 3. Michael is the name of his Person and Arch Angel of his office Michael signifieth he is
am in the right way 't is Gods cause Answ Passion is blind and cannot judge James 1. 20. The wrath of man worketh not the righteousness of God the wrong way may be usually descryed by the excesses and violences of those that are engaged in it if we be in the right extremities and furies of passion are not lawful our religious affections may over-set us when Religion which should limit us is made a party to engage them 't is hard to keep bounds a stone the higher the place from whence it falleth giveth the more dangerous blow so the higher the matter about which we contend usually our Anger falleth with the more violence and is the more unmortified because of the pretence of zeal if the erring parties offend through ignorance remember a bone out of joint must be setled again with a gentle hand Gal. 6. 1. Are they opposite stubborn in meekness instruct those that oppose themselves 2 Tim. 2. 25. when their absurd opposing is apt to tempt us to rage passion and reproch we must contain our selves the hasty Disciples knew not what spirit they were of Do they provoke revile wrong us first Answ The railing and ill dealing of another doth not dissolve the bond of our duty to God to return injury for injury is but to act over their sin 't was bad in them and t is worse in us for he that sinneth by example sinneth doubly as having had experience of the odiousness of it in another Qui malum imitatur bonus esse non potest revenge and injury differ only in order of time the one is first the other second in the fault and 't was no excuse to Adam that he was not first in the transgression Christianity teacheth us a rare way of overcoming injuries not only by patience but doing good to those that wrong us Rom. 12. 17. and 1 Pet. 3. 9. render not reviling for reviling but contrarywise blessing we have for our pattern Christ who being reviled reviled not again 1 Pet. 2. 23. and herein he was imitated by his Disciples 1 Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being defamed we intreat a Motto which I would have prefixed to all rejoynders or replies to a virulent opposition Calvins modesty concerning Luther is notable Etiamâ—i me diabolum vocarit eum tamen insignem Dei serâ—um agnoscam Though he should call me Devil yet God forbid but I should account him an eminent servant of Christ 'T was once an Argument for the truth of our Religion that the Scriptures contained a Doctrine that could not be of men as forbidding revenge which is so sweet to nature and commanding us to do good to them that hate us But shall I suffer my self and in me the cause of Christ to be trampled upon Answ You are allowed a modest vindication of the truth and your own innocency Prov. 26. 4 5. Answer not a fool according to his folly least thou be like him Answer a fool according to his folly least he be wise in his own conceit You will say here is hot and cold in one breath I answer Solomon speaketh of a scoffing railing fool and the meaning is do not imitate him in his foolish passion this were to be evil because he is so and 't is against reason that because I am sensible of undecent carriage in him therefore I should allow it in my self but yet Answer him that is to the purpose and with solid reason beat down his presumption and ignorance with a meek but a strong reply such as may check his pride but not imitate his folly 'T is observable when 't was said to Christ John 8. 48 49. Thou art a Samaritan and hast a Devil he answered not a word to the personal reproch but where his Commission was touched to that he replyeth saying I have not a Devil but I honour my Father 't is but weakness of mind or strength of passion to regard personal invectives In short we may answer but not with harsh and contumelious language Secondly Here is a Direction to publick persons and those that can handle the Pen of the Writer Passion is apt to teint our Religious defences but check it Michael durst not bring a railing accusation leave all unhandsomeness of prosecution to them that defend an evil cause The servant of God must be gentle and patient 2 Tim. 2. 24. Opprobrious Language doth but darken a just quarrel and contention But you will say may we not reprove the sins of men and that somewhat sharply I Answer yea 't is lawful as appeareth both by the practice of the Prophets and Angels yea of Christ himself and also by the precepts of the word Paul saith Tit. 1. 7. That a Bishop must not be selfwilled and soon angry and yet he biddeth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rebuke some gainsayers sharply there is a great deal of difference between railing and a reproof a Sermon without some warmth and keenness in it is but like a Cold oration men that speak from their brain will speak coldly because they only declaim against things for fashions sake without any sense or touch upon their hearts an affectionate pleading for Christ is like strong-water whereas a formal narration is but like River water without any strength and vigor They that love Christ will be zealous for his Truths and Ordinances and zeal cannot deliver it self without some smartness and earnestness but a cold indifferency is more â—ame and â—lat But then this must be done with great caution you had need look to your spirits Partly because Satan loveth to corrupt a Religious affection Partly because in these businesses God is not only engaged but our selves and many times the savour of the main River is lost when 't is mingled with other streams too too often do we begin in the spirit and end in the flesh The Cautions which I shall give respect 1. The Object or Cause 2. The Persons 3. Manner 4. Principle 5. End 1. The Cause must be regarded that it be real and weighty weighty it must be 't is prepostreovs to be all of a fire about questionable truths and matters of a less regard the flaming Sword was set about Paradice And real it must be the sin we reproove must be manifest and the faults we charge apparent Mat. 5. 22. If any be angry with his brother without a cause c. otherwise Christ and his Apostles called Racha Mat. 23. 17. O fools and blind and Luk. 24. 15. O fools and slow of heart to beleeve c. and Gal. 3. 3. Oh foolish Galatians and James 2. 20. O vain man c. but in all these cases there was a cause false and rash imputations are but railing zeal being a fierce and strong passion you must not let it fly upon the throat of any thing but what is certainly evil 2. The Persons must be considered weak sinners are to be distinguished from the malicious and the tractable from the
the better side Well then let your memories be as an Ark or Chest in which the Tables ore kept lay up a good stock of knowledge that you may have truths always fresh and present with you will be an help to prayer Eph. 6. 17 18 Take the sword of the spirit which is the word of God praying always c. a check to temptations to sin Psal 119. 9. I have hid thy word in my heart that I might not sin against thee a support in afflictions Heb. 12. 5. a remedy against errour John 14 26. The next Clause is the words spoken before The Prophesies of Scripture evince the truth of it things are there spoken long before they fall out not only before the event but before the causes or remorse tendencies to such an event wise men may guess when they see probabilities and foretel that which dependeth on natural causes the Devil can many times shrewdly interpret the predictions of the word but a certain precience of what is future and meerly in it self contingent is the prerogative of God Isa 41. 22. Let them foretel things to come c. this is done in the Scripture Cyrus is mentioned by name an hundred years before he was born Isai 25. 1. The birth of Josiah 300. years before it came to pass 1 King 13. 2. The building of Jericho 500. years before it was re-edified Josh 7. 26. with 1 King 16. 34. The great promise of Christ in Paradice accomplished a thousands of years afterward the people of the Jews were ever warned by Prophesie of the good or bad that befel them Scripture was to them not only an Authentick Register but an infallible prognostication these two signal providences of the rejeâ—ion of the Jews and the calling of the Gentiles were they not abundantly foretold and accordingly came to pass Can there be any compact here When the Jews were the keepers of the Oracles of God would they foyst in Prophesies against themselves Well then venture upon the truth of the word more than you have done God hath ever hitherto stood to his word rather then he would go back from it he would not only cast off his ancient people but send his own Son to suffer a shameful and an accursed death he that hath been faithful hither to is he like to fail at last I go on in the Text of the Apostle of our Lord Jesus That the words of the Apostles are the Rule of faith these were legati a latere sent from the side of Christ they had an extraordinary mission and call immediately from Christ as Christ from the Father John 17. 18 and John 20. 21. they had extraordinary gifts as infallibility quod hoc as to the work of an Apostle the power of working miracles c. and ordinary gifts in an extraordinary manner as tongues c. they were to write Scripture and to consign a Rule to the use of the Church in all ages This word of the Kingdom must be Preached till the end come Mat. 24. 14. and Christ prayed for no more then do believe through their word John 17. 20. and to them he said Matth 28. I am with you to the end of the world no other doctrine can we expect till we come to study Divinity in the Lambs face Once more these Apostles of the Lord were Paul and Peter 2 Tim. 3. 1 2 3 4 Peter 2 Pet. 3. 2 3. From whence Jude taketh many passages 'T is not unlawful to make use of the writings of other men Compare the fifteenth and sixteenth Chapters of Isaiah with the 48 of Jeremiah especially Isa 16. 8 9 10 11 verses with Jer. 48. 32 33 34 35 36. and you shall see how they agree almost word for word the gifts and labours of others are for our use not to â—eed laziness but to exercise industry in some cases if we speak iisdem paene literis syllabis as Melanchthon wished Divines would in the same words 't is not a fault in controversies and positive truths better make use of old words then coin nâ—w matter many now scoff at common truths as if Preachers did but talk like clocks one after another Doctrine cannot be varied a good scribe indeed must bring forth out of his Treasury things both new and old represent common things in a fresh savory way yet 't is not altogether unlawful to make use of the words of others where they are poinaunt and emphatical not lazily to go on in the tract but as improving their conceptions Yet again Jude an Apostle quoteth Apostles Daniel a Prophet read in the Prophesies of Jeremiah Dan. 9. 2. Peter was conversant in the Epistles of Paul 2 Pet. 3. 16. Paul himself had a care of the Parchments that is as some suppose the Volumes and Books of Scripture 1 Tim. 4. 13. Certainly the Scripture is not only for novices and young beginners but for the highest a study becomming the most eminently gifted there is a passage Psal 119. 75. Let those that fear thy name turn unto me those that have known thy testimonies that turning to him some understand of joyning with him in friendship and familiarity as certainly godly men by a secret inclination are moved to joyn one with another others make the end of turning to him to behold in him a pattern and example of the Lords grace but the Chaldee paraphrase thus turns to my Doctrine those that know let them come to know more Well then do not rest in the light you have and think that you are above these helps you may be further instructed and established if you had all knowledg there are affections to be wrought upon you may be quickned if not learn Ministers and those that abound in knowledg may be stirred up by the admonitions and exhortations of others Verse 18. How that they told you that there should be Mockers in the last time walking after their own ungodly lusts HOw that they told you he meaneth not in word but in writings they told the Church in general but the Apostle applyeth it to them places are every where 1 Tim 4. 1. 2 Tim. 3. 1. Acts 20. 29 30. in the last time The days when the Gospel was first Preached are so called in a double sense either with respect to the approaching judgements on the Jews 1 Iohn 2. 18. Little children now it is the last time the lease of our mercies was running out a pace so James telleth the carnal Jews Iames 5. 3. Ye have heaped up treasure for the last days when God was pulling down and plucking up they were scrâ—ping and hoarding up wealth and so became a greater prey to the destroyer 2. Or because then the last dispensation began which God would continue without change unto the worlds end Heb. 1. 2. He hath in these last days spoken to us by his Son the Lord hath now fully revealed his mind and the Doctrine of salvation is put into a settled