terminis for the out-works of Religion but for the Fundamentals and for the whole possession We must contend with Papists about our Justification with Arminians about our Election with Antimonians for the Law with Socinians for the Gospel and with the Antiscripturists for all 2. The Lord commends this in his servants he hath recorded the zeal of Moses Phinees Paul Apollos c. to their everlasting prayse they are the Apple of his Eye which is Oculus Oculi the glory of the Eye Zach. 2.8 They are his jewels he counts himself honoured and adorned by such and therefore he calls them his glory Isay 4.5 These glorifie God on earth and therefore we will glorifie them with himself Iohn 15.8 and 17.4.5 God hath more glory from his little zealous flock then from all the world besides Hence he so much glories in him Iob 2 3. Acts 13.22 3. He Rewards it where ever he finds it Phinees for his zealous execution of Justice was blest both he and his posterity Numb 15.11 12 13. Levi for his zeal in vindicating Gods Honour was exalted to the Priesthood Exod. 32.29 Deut. 33.8 9 10. Zabulum and Napthali that ventured their lives in Gods cause Iudge 5.18 God remembers the kindness and rewards it many years after in sending Christ to preach the Gospel first to them Matth. 4.13.14 yea so greatly is the Lord delighted with zeal that Iehu his Hypocritical zeal went not unrewarded 2 King 10.30 4. It graceth all our graces and is the Honour of our honours All Grace without this is nothing Dead Knowledge Faith Repentance are of no esteem with God dead Prayer is not Prayer As under the Law no sacrifice was acceptable without fire so no duty now is acceptable without the fire of zeal 5. Christ hath paid best for our zeal The fair price that he paid to Redeem us the same precious blood he gave to purchase us to himselfe a zealous and peculiar people Titus 2.14 If any have paid dearer for it or can shew better Title to it let him take it 6. Our zeal doth denominate us that we are that we are zealous for 'T is true we may love the creature but it must be with a subordinate inferior love but our zeal which is the cream of our affections must be given only to God 'T is a glory which he will not suffer to be given to another 7. Our zeal may provoke others the Corinthians zeal provoked many 2 Cor. 9.12 When the Love-sick Church began to commend Christ Cant. 5. ult This is my friend and this is my Beloved in the very next Chapter 6.1 Others begin to inquire Where is thy Beloved that we may seeke him with thee 8. Such help to save a Land from ruine One zealous Moses kept off judgement from Israel Psalm 106.23 One zealous Phinees stayes the Plague One zealous innocent man may save an Iland Iob 22. ult 9. This makes a man to excel we are all by Nature of one blood 't is Holy zeal that makes the difference This makes the Righteous to excel his Neighbour Prov. 12.26 both in life and death one of these Pearles surpasseth ten thousand peebles as one living creature excels a thousand dead ones These are called lively stones 1 Pet. 2.5 1. They are stones in respect of stability and solidness they stir not from their principles but are an everlasting foundation Prov. 10.25 2. Lively because of their Zeale and Activity they are prompt and ready for every good work 2 Timothy 2.21 Their spirits are raised to the highest excellencies and so are capable of the highe stactings They live the life of God Ephesians 4.18 or a godly life because it is from God as the Author it is according to God as the pattern and it tends to God as the end Others may do well but the zealous man excels them all Hence he 's called in Scripture not Adam a common man but Ish quasi Esh a man of fire heat and courage a man of spirit life activity a man of men an excellent man fitted to honour God and rule others 10. You will have no cause to repent of this zeal yea if the saints in Heaven were capable of sorrow they would grieve for nothing so much as that they had not done more for God in their generation How many have repented of their superstitious carnal zeal as Cardinal Woolsy sometimes did Had I served God as diligently as I have done the King he would not have given me over in my gray hairs but this is my just reward for serving men before God 11 There is an absolute necessity of it in respect of the many enemies that oppose us So soon as ever a man begins to look towards Heaven he must look for Giants and sons of Anak to oppose him We have the Devil above us with all his methods Eph. 6.11 depths Rev. 2.24 Devices 2 Cor. 2.11 The world about us with all its baits and snares and an evil heart within us ready to betray us into the hands of our enemies So that unless we be resolute violent men we shall never get Heaven Matth. 11.12 't is not the lazy somnolent Christian but the active and the violent that take Heaven by force 12. All thy gifts and parts without zeal to improve them become useless A Stag or Hart that hath great strength and horns yet doth little with them for want of courage As a bird without wings a body without a soul and salt without savor so is a man without zeal like Ieremiahs rotten girdle that was good for nothing Ier. 13.7 Zeal is to the soul that which spirits are to the body and wine to the Spirits it puts activity and quickning in us 'T is as wheels to the Chariot which make us run the wayes of Gods Commandments as courage to a souldier as mettle to the horse and as manure to the ground which makes it abound in fruitfulness Now that you may get and keep this Gace we must shun those Quenchâ—coals which extinguish this holy fire in us 1. The first is the retaining of any one bosome beloved sin be it Pride Idleness Formality Covetousness either thy zeal must destroy thy sin or thy sin will destroy thy zeal Zealous affections are the wings of the soul but sin like bird-lime intangles them that they cannot fly Heaven-ward They are the feet of the soul but sin like fetters hindereth us from runing They are the fire of the soul but sin like water quencheth this fire We must resolve therefore against all sin if ever we would have the Spirit of zeal to dwell in us 2. Take heed of the inordinate love of the world These thornes will choak our zeal and this outward heat extracts and consumes our inward Cast earth upon fire and you put it out Demas and Iudas the love of the world drew them off we must get our affections loosened from the world and use it as though we used it not Use
and flouds of error which have appeared in former ages will meet in this Ocean They will come forth in a Third Edition Auctiores non Emendatiores enlarged but nothing bettered The Sinners of former times were but children in wickednesse the Sinners of the last times shall be men As that old Serpent the Devill the older he growes the more subtle and experienced he is so it is with the wicked who are the Seed of the Serpent the elder they grow the more skillfull Practitioners they be in sin they are wittily wicked and understand more how to contrive Sin and defend Errours by the improved experiences of their own and former times As it is in every Art by length of time custome and experience it is improved to a greater degree of finenesse and exactness so it is in this of sinning time and experience make men more cunning in wayes of sin and more subtle to defend them Those Sins and Errors which formerly were dammed up shall in these last and loose times break forth with greater violence Now Heresie Blasphemy Envy Pride Atheisme Hypocrisie Apostasy contempt of the Gospel prophanation of holy things c. will exceedingly abound The Devill is broke loose and now there appeare amongst us with open face Arrians Arminians Socinians Anabaptists Familists Separatists Mortalists Perfectists and a compendium of all these in one Quakers The common crying Sins of other nations are riâ—e amongst us here you may find the Drunkennesse of the Dutch the Lust of the French the Italians Ambition the Spaniards Treachery the Laylanders Witchcraft the Covetousness of the Jew the Cruelty of the Turk and the Monsters of Munster The Reasons are obvious 1. In respect of Satans rage the last times will be the worst The Devills time now growes short and therefore his wrath grows great Revel 12.12 Satans malevolence is a Spur to his diligence and he labours to supply the shortness of his time with the sharpness of his assaults insomuch that the Devills themselves seem to be possest of far more violent Devills they rage above their ordinary rate since their Kingdome is so near an end Dying creatures bite most fiercely Besiegers make their last onset upon a Town or Castle the most resolute and terrible of all others Satan now sets upon Soules by seduction most furiously because when these Times are at an end his Work is also at an end in this kind He 's like a malicious Tenant who perceiving that his Term is almost expired doth what he can to ruine the house Or like a bloudy Tyrant who suspecting the loss of his usurped Soveraignty makes havock amongst his Subjects 2. This is the Worlds Old age 't is its last and worst time for Old age is the Winter of a mans dayes the dregges of his life full of weaknesse coldness diziness and virtiginous all our dayes are few and full of misery but Old age in respect of those diseases and infirmities which oppress both Soul and Body is most miserable and therefore Solomon calls it an Evill day Eccles. 12.2 This evill day in a spiritual sense is come upon the World it 's come to its Old age I had almost said to its Dotage it drawes upon the Lees and its dregges are apparent 'T is now Winter with the World it growes old and cold according to the Prophesy of our Saviour Matth. 24.12 speaking of the Fore-runners of the end of the World he sets down this as one speciall Sign That iniquity shall abound and the love of many shall wax cold That Sin abounds and superabounds none can deny that Love waxeth cold there are many complaints Where 's our fervent love to God his Ordinances his Wayes and People The World saith one hath been once destroyed with Water for the heat of Lust and shall be again with Fire for the coldness of Love Latimer saw so much lack of Love to God and goodness in his time that he thought verily Doomes-day was then just at hand what would he have thought had he lived in our age wherein it were farre easier to write a Book of Apostates then a Book of Martyrs yea so grossly degenerate shall the last dayes be that Christ makes a question whether he shall find Faith in the Earth when hee comes Luke 18.8 false Prophets will so abound in those last and loose dayes that if 't were possible they would deceive the very Elect Matth. 24.24 2 Pet. 3.3 4. 1 Pet. 4.1 1 Iohn 2.18 19. 2. Old mens Heads by reason of weakness are full of Phantasies so the World in this its decrepit Old age and declining time abounds with fantastick fopperies and follies The world is crazed in its Intellectualls and Crazed in Moralls crazed in its Doctrines and crazed in its Discipline It hath many gray hayres Signes of old age and death approaching yet such is its Security that it is insensible of them She knowes it not Hos. 7.9 but as it was in the dayes of Noah so it is and will be in these last dayes Men give themselves to eating drinking marrying c. and other sensual delights till judgement arrest them Matth. 24.37 38 39. Yea so prolificall and fruitfull are the vaine Fancies of these last doting times that they may not unfitly be compared to a Mathematicall line which is semper divisiblis in semper divisibilia and hath no end We are so divided and subdivided that Love and Unity are fled the land Non enim partes solùm sunt inter nos sed partium novae partes This should be matter of Lamentation to us and cause sad thoughts of heart 3. Old age is testy and troubled with morosity old persons usually are froward and hard to please So in this dotage of the World men are very froward and perverse they cannot endure sound doctrine but are ready to fly in the face of a Reprover 2 Tim. 4.3 4. In Old age the Senses decay Seeing Hearing Tasting are impaired 2 Sam. 19.35 So in this decrepit age of the World it 's Spirituall senses are lost 't is so blind that it cannot discern between Light and Darknesse Truth and Errour so deaf that it cannot hear the voyce of the Charmer charme he never so wisely so senselesse that it cannot savour the things of God Vse Whilst we complain of the badnesse of the times let us not make them the worse for us but let us so walk that we may make these last times the best times and these Perilous times Glorious times Get convincing lives be burning and shining lights Walk up unto your Priviledges answer your Gospel-light with Gospel-lives how oft is this duty prest upon us Eph. 4.1 Phil. 1. â—7 Col. 1.10 1 Th. 2.12 We should all make the times and places we live in the better and not the worse for uâ— Magistrates should be so zealous against evill-doers and Ministers so active against Sin and Error and Governours of Families so carefull to Rule for God that
fare the better for them every day why is the heap of chaff kept from burning but because there 's some wheat mixt with it but if once the wheat were out the chaff should soon be set on fire When once the number of Gods Elect is accomplisht the world shall not stand a moment 'T is just with God to take them from us for our abusing them we cast dirt and God casts dust on them many great men are fallen of late in this our English Israel nigh an hundred godly Ministers are taken from us within the space of three years past many of them young and eminent for Piety so that we this day are weakned both in Church and State Ioseph is not and Simeon is not and Benjamin is not all these things are against us This is and should be a Lamentation to us Now since there is such aboundance of false fire and fein'd zeal in the world we had the more need to try our own Some are mislead by a blind zeal Rom. 20.2 Others by an indiscreet zeal Matth. 26.51 Luke 9.52 53 54. Iohn 8. ult Others by an hyrocritical zeal they pretend Religion but they intend their own inriching So Demetrius pretended the preservation of Religion when indeed he intended his own silver Trade Acts 19 24. 1. True zeal is known by the Rise and Original of it 1. If it be wrought in our hearts by the Spirit of God we are not born zealous for God his Truth and People but by nature are full of enmity to all these Acts 9.1 Phil. 36. Paul in his natural state persecutes the Church out of a blind zeal many mistake the fire of their own flints and the fire of Hell for this celestial fire But the Author of all true zeal and Heavenly fire is the holy Spirit of God which is oft called fire Acts 2.3 4. Matth. 3.11 because like fire it inlightens and heats our cold and frozen hearts Luke 24.32 A man that hath fire in his bosom will quickly be sensible of it Prov. 6.27 28. 2. T is operative like fire daily burning up our lusts purging out our dross and working out our scumme 'T is the true purgatory fire which all beleevers pass through Isay 4.4 2. It springs from knowledge as David first beleeved and then spake so the zealous man first knows Gods Will and then is zealous in the prosecution of it Blind zeal is rather fury and madness rashness and rudeness then zeal 'T is celeris cursus extra viam It 's like mettle in a blind Horse which carries the Rider into many dangers Like a Ship without a Pilot which runs it self on many Rocks and Sands Like wild-fire in a Fools hand or the Devil in the Demoniack which cast him sometimes into the fire and anon into the water The Jews had a zeal after Legal Rites and Ceremonies but 't was a blind zeal that But spoiled all Rom. 10.2 as without knowledg the mind is not good so neither is the man nor his zeal Prov. 19.2 as blind obedience is no obedience so blind zeal is not zeal Such is the zeal of Papists and Sectaries 3. It springs from a Love to Christ this constrains us to do and suffer for Christ. 2 Cor. 5.14 As Christ loved us and spent himself for us so the sense of this love being shed abroad in our hearts will make us to spend our selves for him This fire of Gods love to us will make us contemn all other fire 4. When it springs from a Love and Compassion to our Brethren when all our admonishions and reproofs come from a spirit of love and tenderness and are mixt with meekness and mourning this is true zeal Thus Samuel 1.16 tells Saul plainely and sharply of his sin yet mourns for his person Lot reproves the Sodomites for their wickedness yet calls them Brethren Gen. 19.7 Christ was angry at the sin yet mourned for the sinners Mark 3.5 So doth Paul 2 Cor. 12.22 Hot and moist is the best temper both in nature and grace When men rave and rage and are full of bitterness then Satan casts out Satan and they do more hurt then good These hate the sinner and not the sin when the good man is merciful to the sinner but cruel and unmerciful to the sin 2. True zeal is known by its End viz. Gods glory It can be content to decrease so Gods honor may increase Iohn 3.30 As true zeal comes from God so 't is for God and his glory and not for self The hypocrite may seem very zealous but 't is for his own ends like the Shecaâ—ites that would be cirumcised that they might get cattle Gen. 34.33 Iehu did an act that for the matter was good but his selfish Vain-glorious ends marred all and made it murder Hosea 1.4 3. By the properties and effects of it which are five 1. It increaseth by opposition Like Fountain-water 't is hottest in the coldest weather As water cast on lime by an Antiperistasis burnes more fiercely The more the wicked oppose Gods Law the more David loves it Psal. 119.126 If Michol mock David for dancing before the Ark he 'l resolve to be yet more vile 2 Sam. 6.22 True zeal over-looks and over-leaps all lets and impediments difficulties are but whet-stones to fortitude Heroick spirits know not what discouragements mean Many waters of opposition cannot quench this ardent love but intend it rather Cant. 8.6 7. As we see in Iacob Gen. 32.24 25 26. and the Woman of Canaan Tell Caleb there are Anakims and he 'l say le ts go up couragiously against them Numb 13.30 Tell Paul of bonds why he fears not death Hypocrites make a great shew till they meet with oppositions and then like snailes they pull in their horns 2. It will make us abound in duty if there be the fire of zeal within there will be a flame of a holy Conversation without love especially zealous love is bountiful it thinks it can never do enough for God he 's glad he hath any thing of worth to lose for him and resolves with the Martyr if he had as many lives to lose as he hath haires on his head and as much blood to venture as there is water in the Sea it should all go for Christ. They are ready to act to their power yea and beyond their power 2 Cor. 8.3 Zeal is a very high and intensive heat of all the affections it makes us burn in our love to God in our desires after him our joy in him our fear to offend him our indignation against all that speak or do any thing against him or his Psal. 139.21 Ier. 13.9 10. 'T is not so much any one Affection as the intensive Degree of all when they are all improved to the utmost for the furtherance of Gods glory and the good of his People A zealous man is a man of mettle and spirit he 's all life and activity 'T
any indirect meanes When we make not money our end but the glory of God for many pretend a Call from God when it 's 100 l. or 200 l. per annum that calls them This is Mammons call and not Gods and such prosper accordingly they have no comfort nor success in what they do But when a man shall see upon the improvement of his gift a cleare hand of providence leading him from a lower to a higher place wherein he may bring more glory to God and he can make it appear to others that this is his primary end then goe and prosper and the Lord be with thee 3. Carnal security with hopes of long life and thoughts that they shall live here for ever Luke 12.17 18. this made that rich churle so eager after the World Such may do well to remember that we are but strangers and pilgrims here That our life is short and uncertain like a Tale that is soon told Psal. 90.9 a span that is soon measured Psal. 39.5 like a shadow that soon passeth away Iob 8.9 like a vapour that soon vanisheth Iames 4.14 Like a flower that soon fades Isai 40.7 Iames 1.10 11. Like the grasse that soon withers 1 Pet. 1.24 Like a Post that hasts away Iob 9.25 Like a Weavers shuttle that flyes swiftly Iob 7.6 Like a race that is soon run Like a thought which quickly comes and quickly goes Psal. 9.9 Like a dream which quickly vanisheth Psal. 90.5 Like a blast of wind which returns no more Iob 7.7 Psal. 78.39 though a man should live a thousand yeares yet in Gods sight and compared with eternity it is but as a watch of the night which lasteth but three houres Besides Physicians observe that within us we are obnoxious to three hundred diseases besides many new ones which have not been heard of till of late yea how many have been killed by immoderate passions as excessive Joy Sorrow Fear Envie c. 2. Without us there is the Sword Plague Famine Fire Water Beasts and wicked Men who are worse then Beasts Death is in our Cap in our Pot in our Meat Drink Gloves Apparell a Haire a Flye a Raisin stone a Tile from an House may soon end us So vain a thing is man Psalm 39.11 This seriously considered is a notable means to mortify our affections to the World Remember that all these creature-comforts have aut finem suum aut finem tuum either thou must from them or they from thee how soon thou knowest not 1 Tim. 6.7 't will be our wisdom therefore to wean our hearts betimes from these low enjoyments that so when our last weaning by death shall come it may not be better to us 4. False Notions and delusive conceits about riches This indeed is the prime Cause of Covetousnesse Most men are blinded they judge Riches to be that which makes a man and his Posterity happy Hence it is that they place their Comfort Joy Contentment in these Perishing low things They call them Goods as if they were the only good Wealth as if it were well for all such Profit Gain Treasure Substance as if there were an All-sufficiency in them They look upon a man as undone without them but he that hath them they look upon him as made such a man hath a house and land given him he 's made when the man oft-times is marr'd and by them is made more Idle Proud Luxurious Covetous and cruell c. As a remedy against this Soul-destroying Malady Be sure to get your judgements rightly informed that you may conceive aright of these Temporal things Regard not what the World calls them for those things which are highly esteemed in the sight of men oft times are an abomination in the sight of God they call Darknesse Light and Evill Good But observe what the word of God which is truth it self Dan. 10.21 calls them and accordingly judge of them Now the Scripture calls these earthly things which the World idolizeth and so dotes upon 1. Vanity not only Vain but Vanity it self in the Abstract Not only Vanity but Vanity of Vanites i. e. Vanissima Vanitas exceeding Vain And not only so but they are Vexation of Spirit too there 's Vexation in getting them Vexation and Care in keeping them and Vexation in parting with them But who tells you all this Why Solomon the wisest of men who had experience of all creature-comforts after much triall of them all concludes Vanity of Vanities all is Vanity Eccles. 1.2 See Mr. Cottons Commentary on Ecclesiastes Downams Warfar lib. 2. cap. 8 9 10. p. 466 467 c. Doctor Reynolds Vanity of the Creature Mr. Henry Smiths Sermon on Ecclesiast 1 2. Sibbs Cordialls Serm. 18. on 1 Sam. 19.3 4. Edit 1. Papillon on the Passions cap. 3. 2. Riches are called Snares 1 Tim. 6.9 though in themselves they are good and the blessings of God yet accidentally by reason of mans corruption they become dangerous Snares to many and the occasion of theiâ— ruine as we see in Pharaoh Ieroboam Rehoboam Nebuchanezzar Darius Nabal Iesurum Deut. 32.15 Herod Dives how Proud Luxurious Unmercifull Luke 16. The poor men were bad in Ieremies time but the rich were far worse Ier. 5.4 5. and usually when we have most of the Creature God hath least of us Iob 21.7 to 17. Ier. 2.31 Hos. 4.7 13.6 Psal. 73.6 7 8. as they were increased viz. in number riches and all manner of blessings so they sinned against God and according to their Pastures they were filled and their heart was exalted not in duty and thankfulnesse but in Pride and forgetfulnesse How many whilest poor and low were active and zealous men but the higher they have been promoted like a Pope which I have read of the worse they have been when the Church was most persecuted it flourisht most Plures efficimur quoties metimur said Tertullian And when Constantine bestowed great preferments on the Church a Voyce was heard in the Ayer saying Hodie venenum fun ditur in Ecclesiam Now is the Church poysoned Riot and Pride usually attend Riches Hence that Caveat 2 Tim. 6.17 Charge them that are rich that they be not high-minded implying that rich men are apt to be so Riches to a wicked man are like a sword in a mad mans hand with which he doth much mischiefe He 's the more able to oppresse and Tyrannize over his brethren Psal. 52.2.7 Bulls and Beares when they are fat and full grow fierce and man-kin Since therefore riches are such dangerous snares we should rather fear them then desire them considering how many great men yea and good men have fallen by them 3. Riches are called Thornes 1. As those choak the seed that 's sowen they overtop it and drop upon it So the inordinate cares of the World choak the good seed of the Word that it cannot prosper in our soules Mat. 13.22 Luke 8.14 2. Thornes are noysome unprofitable things so
our selves by a large ell and others by a short one it makes long short and short long this Grammar also makes ill Declensions teaching men to decline from good to evill 4. 'T is the Poyson of vertuous Actions the meat may be good in it self but if there be poyson in it it becomes deadly Praying Preaching Almes are good in themselves but if pride get into them it levens and sowres the best performances It 's a worme that devoures the wood that bred it He that 's proud of his Graces hath no Grace his Pride hath devoured it all as we see in the Pharisee Luke 18.11.14 other Vices feed on that which is evâ—ll but this feeds on good things Many are proud because they are not proud a man might see pride through the holes of Diogenes's old Cloak and see him tread on Plato's pride with greater pride This makes some they will be called Goodman rather then Master and sit lowest that they may more solemnly be set highest when other sinnes are consumed to ashes yet out of those ashes will pride spring 'T is a secret poyson a hidden pestilence the Canker of holinesse the blinder of hearts turning remedies into diseases Every sin is a Theefe and robs us of our Grace but pride is the grand Theefe for whereas Luxury robs us of our Chastity Covetousnesse of Mercy Anger of Patience and Envy of Love Pride robs us of our Humility which is the Foundation of all Vertue Quest. But how may I mortify this sin of sins this pestilent evill which makes us so lâ—ke to the Devill Answ. 1. You must shew the Causes of it The first and principall cause of pride is Ignorance 1 Cor. 8.2 1 Tim. 6.4 the Church of Laodicea was Self-conceited and thought her self rich in Grace but what was the ground of it She knew not her spiritual nakedness and misery Rev. 3.17 who prouder then the ignorant Pharisees whom Christ calls blinde guides Matth. 15.14 and 23.16.24 Paul whilest ignorant and unconverted had a good conceit of himselfe Rom. 7.9 he thought himself alive and as good as the best in respect of his own Righteousness and Duties Phil. 3.6 but when the Law came in the spirituality of it he was dead and saw there was no trusting to them Whilest men are in a dark roome they see neither atomes nor beames but let the Sun shine into it and then we see the least moat there So whilest men live in a state of Ignorance they are pure in their own eyes but when the spirit of God shall enlighten the soule we shall see the least moats and spots of sin and this will take down pride When God had discovered himself more fully to Iob and given him a clearer manifestation of his Wisdome Power and Purity it makes him dislike himself even to abhorrency which implyes a vehement dislike and extream disesteem of himself Iob 42.5 6. So Isai 6.5 6. 2. Shun Idlenesse this breeds pride who prouder then lazy Gentle-folks these were two of those sins that turned Sodom into ashes Ezek. 16.49 like stones in an Arch they help to uphold each other get therefore a calling and labour in it It is an humbling thing and requires some stooping it helps to bring down our hearts Psal. 107.12 and therefore God who knows what is in man and knowes our hearts better then we our selves hath ordained that every one should serve him in some calling to keep him from pride and rusting 3. Look not upon thy Gifts and Graces as thine own remember they are but Talents lent us by our Master to be improved for his honour and are rather for service then for ornament for Gods praise and not for ours Glorying is for owners and not for borrowers The Apostle with one Question blasts all our pride 1 Cor. 4.7 Who made thee to differ and what hast thou that thou hast not received We have no reason to be proud of our borrowed feathers if the Sheep had his Fleece the Silk-worme her Excrements the Fowle his Feathers the earth her Corn Wine Gold Silver c. and the Taylor his Fashions what poor naked creatures should we be 4. Labour for Humility As one nayle drives out another so contraries expell each other as Grace comes in so high conceits go out The way to make a stick straight is to bend it as much the contrary way Get thou Humility which is the Grace of our Graces It 's not only our Duty but our Glory Hence it is called a garment 1 Pet. 5.5 Be cloathed with humility Now garments are ornaments a naked man is a loathsome man so Humility is a most lovely and adorning grace he that wants it is loathsome in the eyes both of God Angels and men 'T is the most attractive winning grace by this Hester gained on Ahasuerus and Abigail on David This distinguisheth between Saints and Sinners Pride is the Character of the Devills children as humility is the most proper badge of Gods Children and therefore of all Lessons learne this Lesson 't is the A.B.C. the very first Lesson which God teacheth us When one ask't Demosthenes what was the first part of an Oratour he answered Pronunciation and what the second and third he answered still good Pronunciation and Action So if you ask me what is the first Lesson of a Christian I answer Humility and what the second Humility and what the third Humility Look what the sweet Violet is amongst the flowers the Diamond amongst the Pearles and Gold amongst Mettals the same is Humility amongst Graces 'T is not an aery notionall empty speculative thing but it consists in practice Christ will have us learn of him to practice it and not barely to know it Matth. 11.29 Iohn 13.14.17 To quicken you take these eleven considerations 1. Consider Humility is a Radicall Fundamentall Grace when the soul is once truly humble under the sight and sense of sin then is the Foundation laid for all Grace Humility never goeth alone 't is the root of Sanctity Sincerity Peace and Wisdom Prov. 11.2 The empty vessell is capable of filling Elisha filled onely the empty vessels the low valleyes of enriching and the plowed ground of sowing 'T is a great part of our holinesse The more Holy any man is the more Humble as we see in Abraham Gen. 18.27 Iacob Gen. 32.10 Moses Isay 6.5 6. Dan. 9.8 Ezra 9.6 Iohn 1.27 Mat. 15.27 Ruth 2.10 Psal. 131.2 1 Sam. 25.41 Luke 1.38.43.48 and 15.21 and 18.13 1 Cor. 15.8 9. 1 Tim. 1.15 To these the promises belong when the soule is thus qualified it may challenge them as as its Heritage Psal. 119.111 Prov. 3.34 Iames 4.6 1 Pet. 5.5 Luke 1.53 God gives his Grace onely to the Humble not to such as have onely a Morall Humility which springs from nature and is mixt with much Self-seeking and Vain-glory this is but a shadow like the apples of Sodom faire to the eye at contacta
and frequent them 2. We begin to cry down Sabbaths and make every day alike they observe Gods Sabbaths and make Leagues for the strict observing of them We meet to wrangle they meet to pray and instruct each other in the things which they have heard 3. We begin to contemn prayer and think our selves above it they set up Prayer in their families and are earnest in it 4. We grow weary of the Lord and begin to deny him in his Attributes these begin to fear know and acknowledge him 5. We fall away to loose Opinions and loose Practises we are barren under all the meanes of grace dry under all the droppings of the Sanctuary and therefore the Lord may justly take away his Gospel and give it to a people that shall yeeld him better obedience then we have done God hath forsaken better Churches then England The Jewes that were sometimes his peculiar people and adorned with many rich Priviledges are now for their unbelief a dispersed despised accursed people The seven Churches of Asia once so famous are now a wildernesse God hath no need of us he can call them his people which were not his people and them beloved which were not beloved Hos. 2.23 God cannot want a people if he please to call he can raise up out of dead stones and wild Americans children to himself Oh that the poor naked Indians might quicken our backwardnesse and their fruitfulnesse rowse us out of our unfruitfulnesse and their zeale and power of Religion shame us out of our formality As Christ said to Peter Luke 7.44 Seest thou this woman Simon dost thou observe how bountifull and active she hath been for me compare her zeal and love to me with thine and learn to be ashamed As the Lord set Israel to Schoole to learn of the Oxe the Asse the Stork the Ant So he may set us to learne zeale of Indians Many are like dead Wether-cocks they turn and turn and turn again but they never crow against sin nor be active for God Eâ—salice non è quercu orti They are bending Willowes not rooted Oakes The living fish swimmes against the streame 't is the dead fish that goeth down Rest not then content with a form sit not down content with gifts and parts as most do but covet that more excellent way of Holinesse Humility and the power of godlinesse 1 Cor. 12.31 Lastly Prize all Gods Ordinances and walk in the power of them He that despiseth them shall never thrive in Grace if you take away this spirituall fuell the fire of zeale will soon decay Ordinances are services though not Saviours Meanes though not Mediatours to be used but not Idolized we must not cast them away but cast them down at Christs feet as the 24. Elders did their crownes Revel 4.10 God will be found in his own way and though he hath promised us grace yet he hath said we shall seek it before we have it Ezek. 36.37 as Baths have their warmth from the Mineralls which they run through so the soul by Ordinances draweth a spirituall taste and sweetness from them We should therefore shew our love to them by promoting them with our Riches Prov. 3.9 and coming with the first to them Luke 1.21 Prov. 8.17.33 Ezek. 47.10 Acts 10.33 Hereby we shall bring glory to God in all his Attributes We shall continue and increase our communion with God The repetition of the Act will intend the Habit as fire by blowing burns the brighter Object We live not now under the Law but under the Gospel and so are above Ordinances and Duties which are poor low legall dispensations and breed a spirit of bondage in men and therefore ought to be abolisht as appeares Heb. 3.11 1 John 2.27 Rev. 21.22 See these Texts answered in my Sal Terrae cap. 3. Answ. Ordinances do not vanish in Gospel-times but must endure to the end of the world the end of the world 1. The Ministery must endure so long as the world endures Matth. 28. ult Ephes. 4.11 12 13. See my Sal terrae cap 3. 2. Baptisme is of the same continuance Matth. 28.19 20. 3 The Lords Supper must endure till Christs second coming 1 Cor. 11 26. and if there shall be Ordinances in the most glorious times of the Church to come even when the Jews shall be called and the spirit powred out in an abundant measure Isay 2.2 3. 66. Zach. 14. then much more have we need of them And though they be outward Forms yet they are not empty Forms but efficacious to the salvation of believers Rom. 1.16 1. Let such prophane Atheists consider that Ordinances are Formes which Christ hath instituted they are divine Formes and when you reject them you reject Christ himself 2. They are Forms which are the purchase of the Death Resurrection and Ascension of Christ therefore when you reject them you reject the purchase 3. They are such Forms as are made by Christ the Conduict of all grace Christ and the grace of Christ are ordinarily conveighed by these Forms They are golden pipes to conveigh grace and blessed and admirable Instruments in the hand of God for the good of our soules 4. Having begun in the spirit will ye end in the flesh was there not a time and was it not your best time when you durst not omit Prayer Meditation Self-examination c. was it not your best time when you practised Self-denial Mortification and all holy duties and will you now turn Libertines and Apostates and so make your latter end worse then your beginning may not the Lord expostulate with you as he did sometime with Israel Ier. 2.5.31 What iniquity have your Fathers found in me that they are gone after vanity have I been a barren wilderness or a land of darknesse to you So what evill did you ever find in God or his Ordinances that ye thus grow weary of them speak now before the Lord what evill did ye ever find in Praying Preaching Sacraments that ye thus reject and contemn them Time was when ye frequented them found joy and sweetnesse in them if you have lost your taste the fault is in your selves and not in the Ordinances you are grown cold dead formall worldly Prophane c. and now instead of falling out with your sins you fall out with Gods Ordinances instead of casting off your iniquities you cast off duties For such I shall onely say Remember from whence you are fallen repent and do your first wâ—rks Rev. 2.5 Use Ordinances and improve them but rest not in a naked formall performance of them beseech the Lord to make you profit by them Isay 48.17 18. In Heaven we shall enjoy God immediately without the use of Ordinances there is and indeed there needs no Temple there Rev. 21.22 but whilst we are on earth we must serve providence in the use of meanes and he that despiseth them despiseth his own salvation both Temporal and Eternal For Ordinances see Mr. Lawrence for
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
idle drowsie habit but an active lively operative thing hence all Gods servants have been men of fire Abraham how zealous in Praying for Sodom how ready to circumcise himselfe and all the men in his house how ready to part with all at Gods bare command Lot doth not onely abstaine from the sins of Sodom but his soul was tortured and tormented with their wickednesse 2 Peter 2.8 Moses one of the meekest men in the world yet when God was dishonoured in an holy heate he throweth down the two Tables of stone and breaketh them signifying thereby their breach of Covenant with God by their sins yet did not the Lord checke him for it He onely bid him goe make new ones where we may observe the goodnesse of God that if our zeal transport us too far yet the Lord pardons the errour of our fervency rather then the Indifferencies of Security and Luke-warmnesse Thus Barâ—e how earnestly doth he act in Gods work Nehemiah 3.20 Nehemiah forsooke all his Court preferment passed through many dangers and difficulties and contends even with Rulers for profaning the Sabbath he cursed them i. he caused them to be excommunicated and driven out of the Congregation or he sharply reproved them telling them they had made themselves guilty of the curses whereinto they had entered Nehemiah 10.29 and 13.25 Holy David was a man even compounded of zeal as appeareth Psalm 119.53 97.136.139.158.174 How did he prepare with all his might for the House of God and thinketh all the gold and riches he had given to be as nothing 1 Chronicles 29.2 3 4. he prepared an hundred thousand Talents of Gold and a thousand thousand Talents of Silver he gave of his owne proper goods thirteen Millions eight hundred seventy five thousand pound sterling But what makes David so magnificently liberal Why it was his zealous affection to the House of God It is want of affection not want of money that makes men give so basely to the promoting of Gods Worship yet so inlarged was Davids heart that he accounts all this but a poor gift 1 Chronicles 22.14 In my poverty so 't is in the margin of your Bibles have I prepared all this he accounts his 1300. cart load of gold and silver but a poor gift it was noâ— answerable to his desires nor according to that which the transcendent Majesty of God might require but it was according as he was able by reason of his continual troubles and afflictions what a Seraphim was Paul how did he burn with a zeal for Gods Glory how was his Spirit kindled in him when he saw the Idolatry at Athens Acts 17.16 How gladly doth he spend himself for the Church of God 2 Cor. 12.25 What pains did he take what hazards did he run that he might win souls Rom. 15.19 He surpassed Alexander the Great and all the Conquerours of the world for they conquered men by the Sword but Paul by the Word they gained Kingdoms to themselves but Paul for Christ they conquered bodyes he souls they men he devils But where shall we now find a zealous Elijah a man of fire against sin and errors where are our Luthers Lattimers Bradfords that fear not the faces of great ones Blessed be God he hath many in the Land that both in the Pulpit and by their Pens do witness against the enormities of the times yet in comparison of the swarms of idle heretical profane self-seeking Ministers they are thin sowen for 1. Some are ignorant and cannot 2. Others are scandalous and dare not reprove sin for fear of being upbraided themselves 3. Others are Time-servers and to keep their places they go along with the current of the times and say as the great ones would have them Are the times for liberty so are they Are the times for Anabaptists c. so are they Doctores aerei like wax ready to take any impression that the Rulers and great ones will put upon them 4. Others are zealous but 't is against zeal instead of being instant in Preaching they are earnest against zealous Preachers and preaching Instead of heavenly fire they are full of strange fire They are zealous but 't is for Superstition Will-worship Anabaptisme c. When they should use all means to keep in and increase this holy fire as the Priest was commanded Levit. 6.12 13. not to suffer the fire of the Altar to go forth but he must bring wood to it and nourish it that it alwayes might burn yet these by their negligence suffer it to decay 'T is said that the Image of Isis was carried by a dull Asse such a servant may fit such a saint but dead Ministers are no servants for the living God I rejoyce not in these victories of the devil but shall turn my complaint into a prayer that the Lord would purifie the sons of Levi and purge them as gold that they may offer in righteousness Malac. 3.3 And that all Zions Nazarites may be purer then snow and whiter then milk Lam. 47.13 That all those whom the Lord hath set apart for his own immeditate service may in some measure resemble their Lord and Master in the beauty of holiness that they may be like Apollos who was fervent in spirit mighty in the Scriptures and taught diligently the way of the Lord. Acts 18.25 26. that like Micah 3.8 we may be filled with the Spirit of God and so may be enabled to fulfil our duty That he would flame us with the fire of love that we may help to inflame others Did Ministers love their peoples souls more they would be more zealous for their good Love is an active thing it will make one do and suffer much for the party beloved A mother loves her child which makes all her pains with it light One being askt out of what book he got such fiery fervent Sermons answered I get them out of the Book of Love This will make us fervent in prayer for our people and faithfully to discharge our duty by admonishing the wicked comforting the afflicted resolving their doubts sympathizing with them in their sorrows and visiting them in their distresses as Esay did Hezekiah in his sickness 2 Kings 20 1. The false Prophets are branded for feeding themselves but not the flock the sick they did not heal nor bind up the broken Ezek. 34.24 Much of the sins and errors of the times lie at Ministers doors and cold Ministers make bold sinners Hence Christ blames the Angels and Pastors of the Churches for the sins of the Churches Rev. 2. and 3. Our Apostysy makes others to apostatize many begin like thunder but they end like smoak We may say of many Ministers as they say of Butter 't is gold in the morning silver at noon and lead at night or like one Baldwin Archbishop of Canterbury whom Pope Vrban greets in the stile of a fervent Monk a warm Abbot a Luke-warm Bishop and a key cold
and resolute we dis-hearten them in their attempts and dismay that great Belzebub the Prince of these Flies Let therefore this salt season all our services Christ calls for such Worshipps Matth. 22.37 38 39. Christianity is a work of activity we must ask seek knock strive wrastle run and work out our salvation with the greatest accuratness care and diligence Philip. 2.12 We must not rest content with the beginnings of grace but we must work it up and increase with the increasings of God Colos. 2.19 We must be filled with the Spirit and with the fire of zeal we must have fiery-heads and fiery-hearts fiery words and fiery works that what in us lyeth we may set the whole world on fire with the love of Christ. If we be to hear the Word we should be swift to hear and gladly embrace the opportunity flying as the clouds and flocking as the Doves to their windows When we come to the Sacrament we must earnestly desire it as Christ did Luke 22.15 With a desire have I desired to eat this Passover with you i. I have earnestly and heartily desired it Hezekiah kept the Passover with joy 2 Chron. 30. If we be called to Covenant with God we must do it with joy and with all our hearts as Asa and the people did 2 Chron. 15.12 15. If we be to Pray it must be fervent operative energetical praying Iames 5.16 We must strive in our prayers Rom. 15.30 and stir up our selves that we may lay hold on God Cant. 3.4 Isai. 27.5 and 647. That 's the way to have peace with him When we see a man angry those that are friends lay hold on him to prevent a danger so when we see God angry with his People we should compass God about like an Army one lay hold on him and another lay hold on him till he be pacified with his people But then we must be holy men else if a Rebel or Traitor should come to the Princes Chamber and lay hold on him it would be accounted Treason before we come to reason with God we must wash our selves and then come and welcome Isai. 1.16 17 18. We must get a spiritual induration and holy impudency let God do what he will with us let him oppose delay deny us yet we will not let him go till he bless us As Pharaoh had a cursed Induration and a plerophory of hardness so that no plagues could work on him so we should get a blessed induration and fulness of assurance resolving though God should crush and kill us yet that we will trust in him Iob 13.15 And when we find our spirits flat then cry because thou canst not cry and be in an agony because thou canst not be agonized Formality in duty is the bane of duty and Religion There 's little difference between a careless performance of duties and a total omission of them since men loose both wayes Let us then rouse up our selves remembring that the more zealous any are here the more glorious they shall be hereafter Let us all in our several callings be active for God Let Magistrates and Rulers rule for him as Nehemiah did Let them not bear the sword in vain nor tolerate such things as are intolerable There 's no Precept or President in the whole Book of God for any Toleration of one Error much less of all but promises that God will give us one heart and one way If Magistrates suffer Gods Name to be despised he 'l make them to be despised 1 Sam. 2.30 Ahab lost his life for not punishing blasphemous Benhadad with death 1 Kings 20.42 I Plead not for Cruelty but Iustice as Magistrates must be clement and merciful when occasion requires so they must be just sharp against incorrigible incurable offenders If Abishai out of love to David would have slain Shimâ—i who reviled him saying Why should this dead dog curse my Lord the King let me goe to take off his head 2 Sam. 16.9 and shall the Magistrate be silent when the King of Kings is blasphemed and reviled to his face if men will still bear with such yet God will not Objection If we punish them we shall loose a partie Answer Such a partie as I now speak against are better lost then found They cannot long prosper with them who ever hath them But by punishing such we shall make God our friend who hath promised to defend those that defend his Truth We have a notable instance in the City of Geneva which from the beginning of the Reformation to this day have punished Sectaries and Hereticks and yet God hath kept them safe and sound Many create to themselves needless fears 2. Governours of Families should be zealous against sin in all their Relations hate it in father mother wife children Asa punisheth his own mother for her idolatry 2 Chronicles 15.16 The Lord taketh notice what every man doth in his Family he observes who prayes who reads who supresseth sin in his Family who acts for him and who for themselves Mal. 3.16 Our zeal is the best thing we have and therefore to be given to God who is the best of beings But yet there is nothing that the world so much opposeth as zeal the Devil and his Agents can bear with any man save the zealous man The Hypocrite Formalist Civilian Temporizer c. All pass through the world with praise 'T is onely these Zelots that oppose the sins of the time which are counted the troublers of the places where they come though they be never so peaceable To discourage men from this course the world hath raised many Cavils 1. Objection I am but one and what good will my zeal doe Answer One zealous man may yea and hath done much good to a whole Land One Phinees by executing Justice turned away Gods wrath from all Israel Numbers 25.6 7 11. One faithful Hushai by his Counsel spoyled Achitophels policy 1 Samuel 17.14 One poor man saved a Citie Eccles. 9.15 and the Prayers of One righteous man availeth much Iames 5.16 When Gods judgements were falling on Ierusalem he sought but for a man that he might spare it Ieremiah 5.2 A carnal man dares not stir without company especially the company of great ones they enquire whether any of the Rulers and learned Pharisees have gone that way Iohn 7.47 Jades will not go unless some lead them the way and Cowards stand still to see who will go first but a gracious soul is content to fit alone Lam. 3.28 and go alone in the way to Heaven 1 Kings 19.10 He stayes not for company but if the cause be good rather then it shall fall he will endeavour to uphold it himself Hester will venture all for Gods people and if she must perish she will perish in this cause Let nothing discourage you if God have called thee to a good work and none will joyne with thee in it yet remember he that called thee alone will bless
422 Truth hath many Opposers Page 440 Traditions vain p. 298 Traytors of three sorts Page 115 Truth abideth p. 187 V. VErtues are concatenated Page 21 Vnholy who P. 73 74 Vnrighteous dealing dangerous Page 81 82. Vnthankefulnesse How Vile Page 68 69 Vnitie its Excellency Page 392 W. WAlk with God Page 361 The weakest may be helpfull Page 427 The World inordinately loved breeds Apostates p. 417 Weak things must not be despised Page 464.469 Women some good ones p. 469 Wicked men grow worse and worse p. 229 230. They draw others to wickedness p. 232 Witches must be put to death p. 228. Many seducing Quakers Witches Page 225 226 The Word to be Preacht on all occasions p. 326 Y. YOuth must be given to God Page 247 Z. ZEal becometh the Ministers of the Gospel p. 223.333 What zeal is p. 337 338. Signes of it p. 336. Cavils against it answered p. 341. Motives to it p. 343. Zealous men must expect opposition p. 203. The godly are zealous p. 332. They are the Pillars of a Land Page 336. FINIS Books Printed for and sold by Iohn Starkey at the Miter at the North-door of the middle Exchange in St. Pauls Church-yard A Martyrology containing a Collection of all the Persecutions that have befallen the Church of England with the lives of ten of our late famous English Divines by Samuel Clark in Folio Justification justified or a Treatise of Justification by Faith by a learned Divine in the West of England in Quarto Master Thomas Gataker Gods eye on his Israel being an Exposition on Numb 23 21. and two Sermons on the same Authors in Quarto The life of Christina Queen of Sweden translated out of French by I. H. Letters of affairs Love and Courtship written in French by the Exquisite pen of Mounsieur de Voiture and Englished by I. D. 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Tymme in Octavo The Art of Giving or a guide to Charity by Thomas Cooper in Octavo A Magical description of the Soul by Agricola Carpentar in Octavo The Synopsis of Christianitie in an Exposition of the Commandements Lords Prayer and Creed by Richard Sedgwick in Octavo Master Tho. Hooker of N. England his pattern of Perfection with other Treatises in twelves Tho. Gataker De Iustificatione in twelves De Dipthongis in twelves A Christian Alphabet containing grounds of Knowledge unto salvation by Iohn Phillips Gildas his Description of the State of great Brittain written 110. years since in twelves Mr. Adam Harsnets Gods summons unto a general Repentance in 12â— Mr. Henry Beachams Truth of times revaled in twelves Becons display of the Popish Mass in twelves The Compleat Tradesman or a Guide for the true stating of any question touching Interest of six per Cent. per Annum with other useful Tables by I.H. in twelves Tertullians Apologie or Defence of the Christians in quarto An Abridâ—ement of the New Testament in Welch in octavo Mr. Shepherds Catechism in octavo Mr. Crawshers Catechism octavo * Magistrates may see their duty in the Treatise it self on 2 Timothy 3.2 p. 26.27 * The excellency of a zealous Magistrate you may see on 2 Tim. 2.4 * Si eritis inseparabiles eritis insuperabiles Erat fidelium cor unum anima una non Physicè sed Moralitèr q. d. Ita animis sensibus erant concordes ac si omnes unum idemque habâ—issent cor à Lapide in locum Ubi plura See Motives to Unitie Burroughs Irenicum Chapter 31. c. Gournall on Ephes. 6.15 c. 13. p. 422. Fenner on Rev. 3.1 p. 10. to 21. folio V. Mr. Blake on the Covenant Chap. 31. p. 240. V. The Answer of the Assembly to the dissenting Brethren In fine p. 60.61 See Master Gage his Defence of Parish Churches See Master Cawdry Independency a great Schism To cull out ten or twenty and make them the Church excluding two hundred or two thousand in some places as dogs and swine doth exceedingly puffe up the one so that Ministers can scarce tell how to please them but in a short time they picke quarrels and fall all to pieces and discourageth the other and so prejudiceth them against their Ministery that it loseth the operation it should have upon their hearts * See 20. considerations to quicken you in 2 Tim. 3.15 Civitatis eversio morum non murorum casus Aug. Boni cives civitatis maenia Spartanis multis seculis Civium virtus Vrbis murus fuit Pezel Mellif Histor. P. 1. p. 234. edit ult * See 20. considerations to quicken you in 2 Tim. 3.15 To incourage you to the Dutie See an excellent little Tract of Master Cawdry called Family-Reformation and of Mr. Philip Goodwins Treatise on the same subject In tenui labor est Vocum Phrasium enodatio tenuis gloria at non tenuis Vtilitas Scultetus * Though the lively voice more pierce the heart and be apter to move affection yet men seldome take the paines or time to lay down things in speech as they doe for publick writings Robinsons Essayes Observat. 23. Vbi plura And Master Philip Goodwin in his Epistle Dedicatory to his Family-Religion * Non omnis moriar multaque pars mei Vitabit Libitinam Horat. Ode 30. Lib. 3. Emanuel Sa was nigh fourtie yeares in composing his Aphorismes In hoc opus per Annos ferè quadraginta diligentissimè incubui Em. Sa Praefat. in Aphorism p. 2. * Lucilius saepè Ducentos versus dictabat stans pede in uno Horat. Serm. Lib. 1. Sat. 4. * Saepè caput scaberet vivos roderet ungues l. 1. Sat. 10. * Carmen reprehendito quod non multa dies multa litura coercuit atque perfectum decies non castigavit ad unguem Horat. de Arte Poet. Ducentis viginti Annis à tota Asia factum fuit Munsteri Geograph Lib. 5. Page 983. * It was Reprinted 1628. * Sandersons History of King Charles page 1116. * I mean the better half not in Quantitie onely as bigger but in Qualitie as better done then the former part by Mr. B. who though he were a good man a good 〈◊〉 and a good Preacher was yet in Scholastical faculties and furniture abilitie