committed in the world Those sins which are now written as it were with the juice of Lemmons shall by the fire of that last day be made visible and legible to all There 's nothing so secret but shall be then revealed all things shall be brought to light even the hidden works of darkness Luk. 12.2 Eccles. 12.14 Rom. 2.16 1 Cor. 4.5 These secret plots of villany which men would not have made known to the World for a World shall then be written as with a beam of the Sun upon their foreheads and shall be fully with all its circumstances disclosed and layed open before all the world And if it be a shame to have ones sins publisht and ript up before a Congregation tho it be for our amendment and where there are many that pitty us and pray for us oh what confusion will seise on men in that great day when not one or two but all their sins shall be layd naked to the view of the world where there shall be no eye to pitty them nor any to pray for them The eminent and signal work of the day of judgement is to bring secret things to light viz. Heart-pride Heart-adultery Heart-murder Hypocrisie c. These secret lusts which no eye but Gods can see shall be brought into the open light and the more craft and subtlety and secret contrivance there hath been in thy sin the greater shall they shame be in that day when the secrets of all hearts shall be disclosed 1 Cor. 4.5 Amongst men thoughts are free but God will bring all the thoughts and devices of men to light Prov. 15.26 Not only the acts but the thoughts of the wicked are an abomination to the Lord and therefore go not about to commit any sin under pretence of secresie for we see how even in this life secret sins have bin brought to light as Davids murder adultry 2 Sam. 12.12 Thou didst it secretly but I will publish it before all Israel q. d. I will publish it openly and at noon-day that I may bring upon thee that shame and disgrace which thou didst more carefully avoyd then my displeasure 2. Men must then render a strict and particular account of their words Then men must answer for idle much more for filthy and hard speeches against God and his People Matth. 12.36 37. Iude 15. God hath given us tongues to bless and glorifie him and if we abuse them to cursing and dishonouring of him how shall we answer it in that day 3. Then much more shall men answer for their evil works God will bring every work to judgement whether it be good or evil Eccles. 11.9 and 12.14 Iude 15. Then shall thy conscience be suddenly clearly and universally irradiated with extraordinary light to look upon all thy life at once as ' t were Then must thou give an exact account for every thought of thy heart for every lust full glance of thine eyes for every word of thy mouth for every moment of thy time for every motion of Gods Spirit which he hath made to thy soul for every office thou hast born and how thou hast discharged it in every point and particular We are all Stewards and must shortly give an account 1. De bonis commissis 2. De bonis dimissis 3. De malis commissis 4. De malis permissis 1. We must give an account of all these Talents of Time Truth Wit Riches c. which have been committed to our trust and how we have improved them to our Masters praise Matth. 25.14 15 c. Then must you account for Personal mercies and National mercies for the houses you have dwelt in for the creatures that have died for you and toyld for you for the cloaths on your back the meat in your mouths for every Sermon thou hast heard and what benefit thou hast reaped by it for every Sabbath thou hast spent c. 2. You must answer for the good which hath been omitted and neglected by you Matth. 25.42 43. I was hungry and ye did not feed me c. He doth not say ye robbed me ye persecuted me ye cast me into prison but he condemnes them for omitting the duties he required of them Many civil men bless themselves in that they are no drunkards adulterers theeves c. but a negative Christian is no Christian 'T is not sufficient we do no evil 't is damnable not to do good Isai. 1.18 Psal. 34.14 and 37.27 1 Pet. 3.11 3. For sins committed then shall the book of mens consciences be opened and all their works of darkness be brought to light Rev. 20.12 4. For all the sins which thou hast suffered to be done and hast any way been accessary to either by commanding commending conniving c. Now this particular and strict account implyes that the day of judgement will be longer then some imagine tho happily not so long as others imagine Some say it is called a day and therefore it shall last no longer but this doth not follow for the day of the Lord is not taken for a day natural consisting of four and twenty hours but for time indefinitely it being frequent in Scripture to put day for time as Isai. 49.8 Luke 19.42 Iohn 8.56 Others say that God can in a moment inlighten and dilete the conscience so that a man presently shall see all that he hath done this is true but yet God will not onely have men themselves to know but all the world shall know and see the Justice of that day and therefore it is very probable 't will take up some considerable time As the day of grace consists of many years so will the day of judgement saith M. Cotton There shall be a day of publick hearing things shall not be suddenly shuffled up saith Mr. Sheapard as carnal thoughts imagine No it must take up some large quantity of time that all the world may see the secret sins of wicked mâ—n and therefore it may be made evident saith he From Scripture and Reason that this day of Christs Kingly Office in judging the world shall happily last longer then his private administration now wherein he is lesse glorious in governing the world Tho I cannot assent to these opinions yet that matters of such great and publick importance will take up a considerable time I think no rational man will deny who either considers the number and nature of the things to be judged and how strict and particular the Scripture affirms that judgement shall be But positively to affirm that it shall last so many hundred years or so many thousand years is to be wise above what is written 2. Since the day of Judgement is of such general concerment both to good and bad and since there is no Doctrine so powerful to awaken secure impenitent sinners out of their sins it may teach us Ministers to be much in preaching and pressing this day upon the consciences of people As King Iames
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
defames yet subtilly covering all with a deep sigh professing his great sorrow for such a ones fall when they should delight in the vertues of others they feed upon their vices Let such consider 1. That this sin is hatefull in respect of its Originall it comes more especially from the Devill and brings men to him He at first slandered God to man man to man and a man to himself Other sinnes make men like to beasts but this makes men like the Devill himself Hence Gerson calls them Caniuos dentes Diaboli The Devills dog-teeth and the Holy Ghost rangeth them amongst the wicked Psal. 50.20 Rom. 1.30 By such persons and practises the Devill upholds his kingdom Lying and slandering are the pillars of Popery 2. Such breed great strise in Cities Families Kingdomes Prov. 16.28 and 26.20 especially if it be a son servant or bosome friend and be done maliciously to get an estate as Ziba when he accused Mephibosheth to David 2 Sam. 16. and Tertullus accused Paul for Self-ends Acts 24.25 3. They are the worst kind of Thieves they robbe a man of his good name which is a choyce Treasure Prov. 22.1 Eccles. 7.3 Thieves may be shunned or out-run but who can avoyd a slanderous Tongue A Thiefe may make satisfaction for what he stole but this sin scarce admits of any sound restitution Though the fame be false yet it leaves a scarre behind it Hence Machiavel taught his Schollars to lye lustily some dirt would stick however 4. 'T is a kind of murder it 's called the poyson of aspes Rom. 3.13 and the aspe spits poyson a great way off 'T is death for one to poyson his neighbour slandering is poysening him Their poysonous mouthes breathe forth nothing but curses lyes reproaches upon which murders often follow Rom. 3.13.15.16 Ezek. 22.9 2 Sam. 10.3.18 Hamans Princes misinterpreting traducing Davids kindness brought the sword upon them cost many lives The slanderer kills three at once viz. The Speaker the Receiver and him that is spoken against Hence his Tongue is compared to destructive things as a sword a razor and coales of Juniper which they say will keep fire a year about Psal. 55.21 and 120.3 and Solomon compares the mischief of an evill Tongue to a hammer or maule a sword and an arrow Prov. 25.18 a slanderous Tongue is no small evill it 's a hammer to knock out his neighbours braines a sword to kill him and a sharp arrow to wound him A malicious slanderous Tongue is a most pernicious evill Prov. 12.18 and 18.8 5. 'T is a sin which Gods soul doth more especially abhorre It 's not onely abominable but an abomination it self in the abstract to him Prov. 6.16.19 especially when 't is raised against his servants to traduce any man is ill but God takes it very ill when we belye and slander his holy harmless ones Numb 12.8 Were ye not afraid to speak against my servant Moses We should be afraid to defame any but especially Gods meek Moses's those are his jewels and he will not let them and their names lye alwayes in the dirt David cuts off such from the earth Psal. 10.1.5 and God shuts them out of Heaven Psal. 15.1.4 See more in those that handle the ninth Commandement Helps against this sin 1. Interpret doubtfull things in the best sense and put the fairest construction on them Where we want certainty judge charitably Better offend in being too charitable then in being too rigid 1 Cor. 13.5.7 Charity thinks no evill but hopeth all things and believeth all things that can be hoped and borne with a good conscience it believeth all things so far as may stand with Reason and Religion So Iacob when he saw the bloody coat did not suspect his sons but said some beast hath devoured him Gen. 37.31.33 Gedaliah was but over-credulous and too charitable in this kind Ier. 40.14 c. He would not entertain a suspicious thought against Ishmael though it cost him his life 'T is a Rule in Heraldry and it holds good in Divinity that in blazoning Armes and Ensignes the Animals must be interpreted in the best sense according to their noble and generous qualities E. g. If a Lion or a Fox be the charge we must conceive his quality represented to be wit and courage not rapine and pilfring So and much more in blazoning my Brothers name I must find out what is best and mention that if I meet with a sin of iufirmâ—ty and humane frailty I must conceal it 't is the glory of a man to pass it by Prov. 19.11 Christ excuseth the heaviness of the disciples The spirit saith he is willing but the flesh is weak if it be a great sin and not publick we may not divulge it but admonish the party and shew him his sin that he may be brought to Repentancâ— And if there may be twenty Interpretation made of a thing if nineteen be naught and but one good love will take that which is good and leave the nineteen bad when we hear the innocency of our neighbour called in question we should open our mouthes for the dumb and plead their cause else by our silence we shall become accessary to their slanders When David was accused and slandered by Court-Parasites to Saul then Ionathan pleads his cause Why should he dye what evill hath he done 1 Sam. 20.32 when Nâ—codemus saw the rashnesse of the Jewes in condemning Christ unheard he tells them 't was against their Law so to do 2. Shun envy which is the Root of slandering and strife Hence they are joyned together in Scripture Rom. 1.29 30. and 13.13 God would have us act nothing from such a Principle Philip 2.3 let nothing be done through strife or envie but let all wrath and bitternesse and discontent at the Piety Parts and Honour of others be layd aside Ephes. 4.15 Two sinnes helpt to crucify Christ Covetousnesse sold him and Envie delivered him They are still two great enemies to the Church of Christ. Covetousnesse sells Religion and envy prosecutes it 3. Shun idleness which makes people slanderers and busy-bodies 1 Thes. 4.11 Titus 2.3 1 Pet. 4.15 Peter must look to himself and not meddle with Iohns businesse Iohn 21.21 be ever employed either in the generall or particular calling for when men want work the Devill cuts them out such work as this most of the abuses of the Tongue spring from Idleness Idle persons are usually Tatlers and busie-bodies speaking things they ought not 1 Tim. 5.13 4. Be not hasty in passing sentence on others actions hut weigh all circumstances for they do much vary a Case and this makes it so hard to judge of mans actions because we know not the person his Ends Aymes Tentations c. 'T was the Barbarians rashness Acts 28.4 as soon as the Viper appeared on Pauls hand to conclude him presently without any â—onsideration a murderer Be not hasty to believe Reports but stay a little
2.1.20 and the Christians had their Love-feasts 1 Cor. 10.27 Iude 12. yet these Rules must be observed in our Feasting 1. It must be done seasonably 2. Soberly 3. Discreetly 4. Religiously 1. Our Feasting must be at seasonable times every thing is beautifull in its season Eccles. 3.11 and a duty not rightly circumstantiated is marred 1. 'T is unseasonable to feast and fare deliciously every day Luke 16.19 yea though we be rich and can afford it yet we may not do it we have callings to follow we come not into the world to feast loyter but to labour 2. We may not spend too much time of one day in Feasting To sit at dinner till night and at supper till midnight is unseasonable and an abuse of time God ordained the night for rest and not to riot The loss of time is far worse then the loss of money that cannot be regained this may To be prodigall of time is the worst prodigality and most dangerous Luther lamented the spending of so much precious time as too many do in Feasting 3. To feast at such a time when the Lord calls by his judgements to Fasting is exceeding unsuitable unseasonable Isay 22.12 13 14. Amos 6.1 to 7. 4. So to Feast on the Lords day is unseasonable He hath given us six days for our own use he hath reserved but the seventh for himself how then can we do so great wickedness and sin against so good a God! This is a day for spiritual and not for carnal feasting 2. Soberly beware of superfluity and riot Christians should be famous for good works and not for revelling and costly banquets The art of Cookery hath killed many Variety of dainty dishes breeds Variety of diseases Whence come so many Dropsies Gouts Rheumes but from excess 3. Discreetly making choyce of our company not calling rich Atheists nor profane scoffers at Piety Psal. 35.16 Christ would have us call the poor rather Luke 14.13 14. not that Christ doth simply condemn the calling of our friends or rich neighbours but he would have the poor especially remembred q. d. Call not the rich alone but let the poor have a portion at or from thy Table Portions should be sent to those for whom nothing is provided i. e. who have nothing prepared for themselves Neh. 8.10 Hest. 9.22 Deut. 16.11.14 One rich man useth to feast another when in the meane time good David is forgotten 1 Sam. 25.10 11. 4. Religiously in the fear of God no drinking of Healths no taunting at Religion no mocking at such as are in misery Lam. 3.63 lest we be like to those that feast without fear either of God or man Iude 12. all our feasting must be as before the Lord and in his eye Exod. 18.12 Deut. 12.7 1 Chron. 29.22 The want of this holy fear is the cause why either in the time of feasting or presently after some cross or other befalls men as we see in Nabal 1 Sam. 25.36 37. at a feast Absolon caused Amnon to be slain 2 Sam. 13.28 and the breach was made between Ahasuerus and his wife at a feast Hest. 1.10 Iob was afraid lest his sons had offended in their feasting Iob 1.45 and the Lord complains of the Jews for their profane feasting Isay 5.12 The Harp and the Pipe was in their feasts but they regarded not the work of the Lord. See the fruits of profane musick it drives out the thoughts of God his works So Amos 6.5 6. See their punishment v. 7. Musick should be sent for said the Heathen when men are angry rather then when they are feasting merry Not but that musick in it self is good especially when we make that use of it which the Prophet did when he called for a Minstrill to raise up his heavie heart and make him cheerfull and the fitter to prophesy 2 King 3.15 The end of all our Feasting must be the glory of God 1 Cor. 10.31 it must not be to pamper the flesh or to get the praise of men as many do that by riotous feasting waste and weaken their estates that they may get a name for good house-keepers To what end is such waste The end which God would have us to ayme at in our Feasting is his praise and not our own Exod. 34.23 Levit 23.34 Deut. 16.25 Oh then let us shun all Intemperance and abuse of the creature An Epicure is fit for nothing but the service of the devill There was never any man that made his Guts his God that ever became famous in Church or State 'T is a sin that besots men it doth emasculate and weaken the powers of the soul. Hence our Saviour warnes his disciples to take heed of being over-charged with surfetting Luke 21.34 Peter calls such bruit beasts Spots and blots which blemish and disgrace religion 2 Pet. 2.12 13. A Scavenger whose living is to empty is to be preferred before him that liveth but to fill Privies If a man strive but for a corruptible Crown we see he 's temperate not onely in some things but in all things in eating drinking sleeping c. 1 Cor. 9.25 and shall not we that strive for an incorruptible Crowne keep under our bodies and be temperate in all things that we may be allwayes fit for our Masters service This sobriety of the body tends much to the furtherance of Grace in the soul therefore the Apostle joynes it with Godlinesse Titus 2.11 12. we should therefore eat and drink with perpetuall moderation alwayes taking less but never more then nature desires for that measure of meat and drink which serves to refresh nature and make us fitter for the service of God and man is allowed us of God and no more To arm you against Intemperance 1. Consider it hurts the body makes it dull diseased drowsy and unfit for service Temperance preserves health Tenuis mensa sanitatis mater 2. It wastes the Estate and brings men to Poverry Prov. 21.17 and 23.21 3. It unfits the soul for Prayer Hearing Meditation or any spirituall service it besots it and makes it stupid secure senselesse It brings destruction Phil. 3.19 it cast our first Parents out of Paradise Gen. 3.6 brought the flood upon the old world Matth. 24.38 fire on Sdom Ezekiel 16 49 50. and the sword on Israel Amos 6.4.7 and barres men out of heaven 1 Cor. 6.9 10. 4. 'T is a great incentive unto Lust. Whoring and Riot oft go together Rom. 13.13 when men make provision for the flesh and cater for cates and delicates they 'l soon fulfill the lusts thereof V. 14. We read of some that lived in wantonnesse and what was the reason why they nourished their hearts as in the day of slaughter or sacrifices when they fared deliciously Iames 5.5 Gluttony is the very Mother and Nurse of Lust. See more Trapps Common-place Abstinence in the end of the Epistles Amos c. l. 3. c. 15 Downams Guide to Godlinesse l. 3. c.
vices are conquered by resisting but this by flying swiftly from the objects and occasions of this sin To quicken you consider 1. That this great sin never goes alone Idlenesse Luxury Lying and Murder usually accompany it as we see in David and the Sodomites Ezek. 16.4.9 the harlot by her inticements doth not only increase the number of Transgressors but of their Transgressions also Prov. 23.23 when a great beast hath made a gap the rest follow after If Solomon delight in Idolatrous women they will quickly draw his heart from God If once you give way to this sin you know not where you shall rest 2. 'T is a sin that is most opposite to the nature of God who is the most Holy and will dwell in none but chast and Holy ones Fornication is directly opposite to Sanctification yea 't is made one part of our Sanctification to fly fornication 1 Thes. 4.3 It makes men like the Devill who is stiled by way of Eminency The unclean spirit Matth. 10.1 and 12.43 and that 1. Affectu because he delights in such uncleannesse 2. Effectu because he drawes men to it 3. Habitatione because he dwells in unclean soules he finds them foul and he makes them worse 3. 'T is a violation of Gods most sacred Law Exod. 20.14 which is set down negatively because it binds most strongly allwayes and to all times The Pope may give dispensations but God gives none to any to violate his commands Every man must keep his vessell pure 1 Thes. 4.4 5. even the King must not multiply wives much less strumpets to himself Deuteron .17.17 4. Adulterers are Covenant-breakers the Marriage knot is called the Covenant of the Lord. Prov. 2.17 Mal. 2.14 15. now Covenant-breakers are ranged amongst the vilest sinners Rom. 1.31 5. 'T is worse then Theft The thief steales out of want the Adulterer out of wantonnesse The one may make satisfaction this can never Prov. 6.31 6. 'T is a sin that doth pollute and defile the body more then any other sin Hence the Apostle useth many excellent Arguments against it 1 Cor. 6.13 2. That which is consecrated to God must not be polluted with whoredome but the body is consecrated to God and made for his honour and service and not for fornication Ergo. 2. V. 14. From the Resurrection of our bodies to Glory thus he argues If our bodies shall be raised to Glory then may we not pollute them with fornication But our Bodies shall be raised to Glory 3. V. 15. Our bodies are the members of Christ and therefore 't is a great indignity and dishonour to him to have them given to an harlot 'T is in a manner to make Christ one with an harlot then which what can be more reproachfull to him 4. V. 16. He makes himselfe one with an Harlot and what can be more dishonourable then for a member of Christ to be joyned to such a creature 5. V. 18. He sins more especially against his own body The body is abused by other sins in part not wholly as the Tongue by lying the Hand by Stealing Murder but here the whole body is abused and abased 6. V. 19. If our bodies be the Temples of the Holy Ghost then they may in no wise be polluted or profaned And if all Temples must be kept clean then specially the Temples of the Holy Ghost who is a Pure spirit and will not inhabit a Swine-stye 7. From the work of our Redemption V. 19 20. We are not now our own to live as we please but we must live unto him that bought us and hath paid so great a price for us None are given over to these sins but such as God hates It 's a fearfull sign of his Anger to be given up to Harlots Prov. 22.14 He that 's hated of God shall fall by her Oh that young persons would consider this Text that it might be to them a perservative against this Soul-destroying sin when young persons grow proud or walk not answerable to the Light and Means which they enjoy but are barren and fruitlesse trees in Gods Vineyard then in his fierce wrath he leaves them to this sin as a punishment of their former sins Rom. 1.21.26 Amos 7.17 Ephes. 4.18 19. Let us therefore walk humbly with our God that he may delight in us and save us from this exceeding sinfull sin to such the promise runs Eccles. 7.26 Who so pleaseth God shall escape the Harlot but the sinner shall be taken by her God by his speciall grace will preserve such as are dear to him from this sin but the sinner that is left to himself cannot but fall into this pit and snare 8. Consider the sad Effects of this sin 1. It destroyes Nations for this the Lord had a quarrell and controversy with Israel Hos. 4.2 and cites them to answer it at his barre This makes a land to spue out its Inhabitants Levit. 18.24 25.28 29. as a man whose stomack is overcharged can have no rest till he have eased himself so the land is sick till it have eased it self of such Inhabitants Such sins and sinners put the Justice of God to a stand so that he knowes not how to pardon them Ier. 5.7.8 9. This was one of those sins which made the day of Ierusalems calamity to draw near Ezek. 22.4.11 This brought the flood on the old world Gen. 6.2 fire on Sodom Gen. 19.25 Iude 7. the plague on Israel to the losse of 24. thousand men Numb 25.1.9 and the sword on Benjamin to the losse almost of the whole Tribe Iudg. 18. and 19. By all this we may see that this is not so light a sin and such a small trick of youth as the profane world makes it 2. It consumes the Estate How many great men hath it brought even to a morsell of bread Prov. 6.26 and 29.3 Luke 15.30 't is a fire that burns to the destruction of all that a man hath Iob 31.12 3. It robs a man of his good name which is a pretious jewell and by all good meanes to be preserved Prov. 6.33 a wound and dishonour shall he get and his reproach shall not be wiped away Though the wound may be cured yet the scarre will abide as we see in David Sampson Solomon Neh. 13.26 Lot So Prov. 5.9 Gen. 49.4 Levit. 21.9 Hos. 1.2 Est peccatum maximè probrosum 'T is a most infamous sin 1 Sam. 2.22 23 24. Neither doth the unclean person only blemish himself but his posterity also What dishonour is it for a man to have many lovely children and to have a Bastard stand in the midst of them claiming kindred of them and so become a living shame to them This makes men odious not onely to God but to all good men Ier. 9.2 oh that I had a lodging in the wildernesse and might leave my people Why so for they be all Adulterers This makes a man to be esteemed as
yet being tolerated at last set the world on fire As diseases so error must be stopt betimes 14. They are mere Scepticks in Religion They question all things but beleeve nothing They question the Law question the Gospel Sabbath Sacraments Magistracy Ministery c. They are all for disputing nothing for practising That time which they should spend in the examination of their Consciences is laid out in the examination of opinions They challenge men to dispute that they may make men doubt of the truth as the Devil did Eve by questioning Gods threatnings Gen. 3.1 they are sick and dote on questions 1 Timothy 6.4 God will have his command obeyed not questioned How oft doth he command us to be rooted stedfast grounded royall Christians not tossed to and fro with every wind of Doctrine Ephes. 4.14 15. You may guesse at false Teachers by their followers Who are they that follow them 1. They are Idle persons that have no callings or else follow none 2. Or Ungrounded Ignorant Unstable persons though men in yeares yet children in Understanding such unchatechised persons are a fit prey for the Devills Instruments 3. Or else they are Rotten Proud Censorious Hypocrites such as were never found in the faith but were justly suspected for their loose walking 16. When at last their folly is discovered to all then they face about and begin to deny what they hold or else they mince the matter they alter it and new mould it and say they were not rightly understood c. 17. The Devils Instruments usually are subtle Serpents Genesis 3.1 2 Corinthians 11.3 2 Peter 21. he gets the choycest wits the better to carry on his designs An unsanctified wit is a fit agent for the Devil Nor is there a likelyer Anvile in all the shop of Hell whereon to forge mischief then one that is lewd and learned He must have such as can play the hucksters and juglers passing that for gold which is but brasse 2 Corinthians 2.17 Such as walke plainly and honestly are not for the Devils turn God hath planted his fear in their hearts so that they dare not sin against him But 't is the crafty companion that is full of all subtleties sleights wiles and deceitful workings that can cog a Die and make it answer what cast he pleaseth this this is the man for the Devils turn Ephes. 4.14 the Apostle in three words expresseth the subtlety of seducers 1. They have a slight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cogging the Die like cunning gamesters they can so pack the Cards and pervert the scriptures that they can make it speak what they please themselves 2. Cunning craftinesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they turn every stone and watch all advantages 3. Lying in wait to decceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have a method in deceiving they have all the Arts of cozenage so that if 't were possible they would deceive the very Elect. 18. They separate themselves from the true Churches of Christ. The Pharises were rigid separatists and quarrelled with Christ because he would not separate but was a friend to publicans and sinners Luke 15.27 28. They pretend they abhor a mixt company and yet they revile and fly from reall Saints They are all for gathering Churches out of Churches which is the very way to destroy Churches How do we destroy houses but by pulling one stone and one piece from another This schisme grows into an heresie as a Serpen◠growes to be a Dragon This tolerated will ruine Families tearing them all to pieces whilest the husband goes to one Church the wife to another the son to a third the daughter to a fourth and the servant to an Alehouse instead of a Church This opens a gap to abundance of profanenesse when there shall be no cohabitation but the Church members shall be scattered up and down some 20. some 30. some 60. some 100. miles off who shall have the inspection teaching and guidance of these Master Burroughs his Argument for gathering of Churches in my judgement is very dilute and weak 't is this Because our Divines hold it lawfull to gather Churches out of the Church of Rome therefore 't is lawful to gather Churches out of the Church of England q. d. because 't is lawfull to separate from a whore Ergo we ought to separate from an honest woman also What more ungodly sacriledge or man-stealing can there be then to purloin from godly Ministers the first-born of their fervent Prayers and faithful Preaching the leaven of their flocks the encouragement of their souls the Crown of their labours and their Epistle to Heaven If men will needs gather Churches out of the world as they phrase it let them first plow the world and sow it and reap it with their own hands and then the Lord give them a liberall harvest He is a very hard man that will reap where he hath not sowen and gather where he hath not strewed Mat. 24.25 We have no President in the whole Book of God to gather up one Church out of the cream and quintessence of many Churches As a Reverend Divine of ours hath well observed 19. They dawb with untempered mortar they preach placentia and flatter men in their sins Ezekiel 13.10.15 and 22.28 they preach the fancies of their own brain there is no truth and so no strength in what they say 't is all but arena sine calce lutum sine firmitate the least showre brings it down These are those Wells without water and empty clouds which promise much but perform nothing 2 Peter 2.17 Iude 12. but faithfull Pastours are spiritual Clouds which water and refresh the Vineyard of the Lord with wholesome heavenly showers of saving Doctrine Isay 5.6 and 60.8.20 They are great pretenders to an Extraordinary call Aske them how they dare presume to meddle with the holy things of God considering Gods dreadful judgements on Corah and his company on Vzzah and Vzziah for the like presumption their answer is they are called we aske by whom they answer by God If so then 't is either in an Ordinary or an Extraordinary way They tell us they are called Extraordinary we reply then 't will appear by their Extraordinary gifts the Apostles were called Extraordinarily and they shewed it by their extraordinary gifts they could heal the sick cast out Devils speak Languges without study and let these pretenders shew the like abilities and we shall believe them But alas upon Examination we find they have not so much as Ordinary abilities They are infeririour free gifts to many women and children They are not able to write a line of true English I have several of their Letters by me wherein there are more Literal and Material Errata's then lines They had more need to be taught themselves then to be teachers of others Thus ex pede Herculem by these twenty marks you may know the Impostors of our time and knowing them you must avoid
is one end why we came into the world viz. that we might bear witness to the truth Iohn 13.37 We are Gods salt and therefore must by our Prayer Preaching and Practice help to season men and keep them from rotting in sin and error One part of our work is to convince gain-sayers Titus 1.9 This others of abilities may do ex charitate but we ex officio We are the keepers of the Vineyard and must take care that the Foxes spoil not the tender Grapes We are Fathers and must see that the children have not a stone given them insteed of bread nor a Serpent instead of a fish Let the zeal of others quicken us How zealous was Elijah and Paul against the false Prophets of their times How zealous was Athanasius against the Arrians Austin against the Pelagians and the Donatists Luther Calvin Beza c. against Papists and Sectaries of all men it becomes not us to be silent and meal-mouthed when our Lord 's dishonoured 3. Let every one stand upon his guard Christ warned his own Disciples to beware of such Matthew 7.15 the best know but in part and Satan is so subtle that we may soon be deceived How quickly did the Galathians fall from the faith to justification by works in so much that the Apostle wonders they were so soon fallen to another Gospel Galathians 1.6 'T was Luthers complaint that an ignorant rayling sot could in a moment overthrow what we have been building many years Such is the cursed depravation of mans heart I shall therefore give you some preventing Physick against the pestilent attempt of seducers 1. Get your judgements rightly informed especially in the Principles and Fundamentals of Religion as Faith Repentance Justification Sanctification and new-Obedience Our greatest care should be about the greatest things of the Law Lay a good foundation else the building will totter When men are children in understanding then they are tossed to and fro with every winde of Doctrine Ephes. 4.14 Heresie is most strong where knowledge is most weak 'T is the weak flies which hang in the spiders web when the strong break thorough The simple are apt to believe every thing Proverbs 14.15 and like children swallow all that 's put into their mouths There are 7. things as a Reverend Divine hath well observed which are apt to be carried away by the Flood of Heâ—esies 1. Light things 2. Loose things 3. Weak things 4. Low things 5. Rotten things 6. Tottering things 7. Ventrous things How many erre for want of knowledge Psal. 95.10 Matth. 22.19 upon this account the Apostle would not have a Minister to be a novice 1 Tim. 3.6 The Devil deals with men as the Cow doth by the Lamb which first picks out the eyes and then devours it Or as the Philistims dealt by Sampson they first put out his eyes and then they make him grind like a slave Thus he dealt with Eve Gen. 3.4 5. First he deludes her judgement with ye shall not die and then he easily perswades her to eat of the forbidden fruit We should therefore be wise as Serpents that we be not deceived and innocent as Doves that we prove not deceivers Vt nulli nocuisse velis imitare columbam Serpentem ut possit nemo nocere tibi 2. Walke alwayes as in Gods eye have respect to all his commands be ready to obey in revelatis in revelandis whatsoever God shall discover to you to be his Will be not Nominall but Reall Christians rest not content with the form but get the Power of Godlinesse Hereticks are a mere scourge for Formalists and Hypocrites When men reject Gods call he gives them up to delusions Isay 66.4 and the lusts of their own hearts Psalm 81.11 12. Hosea 4.12 13. When men will not be schollars to truth they shall be masters of errors and teachers of lies well verst in the blackest and basest Art 'T is just with God that they who will not have Truth for their King should have falshood for their Tyrant being given up to the Efficacy of errour or to errour in the strength and power of it 2 Thes. 2.10 11. If Pharaoh will not believe the real Miracles of Moses he shall be deluded with the false ones of the Magitians If Ahab will not hearken to Micaiah a true Prophet he shall be deluded by lying spirits in the mouths of false ones and this is one end why the Lord suffers not onely Schismes but Heresies to abound viz. to discover mens hearts to themselves and others Deuterenomy 13.3 So long as the glasse is still no dregs appear but stir it and then they shew themselves Fire discovers the mettle and storms shew us which were rotten trees No man fully knows his own heart till a temptation comes If a man should have told our Apostles 1500. years agoe that they should have denied the Trinity Scripture Sacraments Ordinances c. they would have been ready to say as Hazael am I a Dog that I should do such things as these 3. Grow in Grace This is a special preservative against Apostacy 2 Peter 3.17 18. To this end sit down under a sound soul-searching Ministery God hath ordained this as a special means to establish us in the truth Ephes. 4.10 Better have a biting Gospel said Bradford then a toothlesse Masse better it is to sit under the saddest shade of the true Vine even weeping then to frolick it under the greenest trees and most pleasant Oakes of Idolatry and Heresie We have been barren stocks in the Vineyard of the Lord we have been dead under lively Oracles like the Smiths Anvill we are the harder for beating on such is our corruption that we are the worse for preaching Isaiah 6.9.10 Now God in his just judgement punisheth sinne with sinne he punisheth such contempt of the Gospel with Heresie Witchcraft Apostacy c. 4. Try before you trust Tho your Minister be a Holy man yet ' try what he teacheth you will tell money and weigh gold after your father and shall we onely take Doctrines on trust Since there are not a few but many false Prophets gone forth into the world as Anabaptists Arrians Quakers c. it will be our wisedom to try all things weigh them in the ballance of the Sanctuary bring them to the touch-stone of Gods Word and what upon trial you finde to be sound and right hold it fast retain it against all adverse power whatsoever 1 Thessalonians 5.21 Prov. 23.23 buy the truth at any rate part with it at no rate Prov. 4.21 Luke 8.15 Rom. 12.9 2 Tim. 13.14 Heb. 2.1 and 10.3.3 Rev. 3.3.11 The world was never so full of Spirits as now There is the spirit of Errour the spirit of Fornication the spirit of Pride the spirit of Slumber the spirit of Giddinesse the spirit of Delusion c. Had not we then need to try the spirits 1 Iohn 4.1 Hath not God given us the
unrighteous so are not Gods they are perfectly just and righteous altogether 13. 'T is precious 1. In respect of profit 't is better then Gold â— In respect of pleasure 't is sweeter then hony By gold David notes all riches and the things of greatest worth in the world and by much fine Gold he meaneth all gold how pure or precious soever even the finest refined gold that hath been oftnest tried in the fire No riches like the word Hence David calls it his Heritage and Portion Psal. 119.11 as if he had nothing else in the world to trust to and therefore he prefers it before all worldly excellencies Psal. 119.72.127 the Law of thy mouth is better to me then thousands of gold and silver It excells Gold in five respects 1. Gold is but an Earthly good but the riches which the Scripture brings is Spirituall 2. 'T is but a common good wicked men as Esay Ahab Nabal the Turk the Pope have it in abundance a man may be outwardly great and yet inwardly miserable 't was great Caesar that said I have been all things and yet am never the better But the Grace which the Scripture brings is a speciall blessing peculiar but to a few 3. Gold cannot comfort a man in the day of distresse whether it be personal or national 'T is rather a snare then an Helper then Proverbs 11.4 Ezek. 7.19 Zeph. 1. ult But the word of God hath breasts full of consolation for the people of God in all their distresses Psalm 119.92 4. Gold cannot breed contentment yea the more men have oft-times the more they covet But the word teacheth men godlinesse and this in the power of it breeds contentment which is better then gold 1 Tim. 6.6 5. Gold may be lost Thieves may rob us of it rust may consume it and especially when death comes we must part with it But true Grace which is wrought in us by the word and spirit of God can never be lost Where ever we go it will go with us 'T is fidus Achates a faithfull friend which will never leave us till it have brought us to glory Rev. 14.13 Oh that I could convince men of the truth of this viz. that the saving knowledge of God in his word is better then Gold Tell men where they may have gold and we see how they ride run dig delve and all for a little perishing gold which cannot satisfy them Isay 55.2 But this true Treasure which is hidden in the word of God very few labour for and the Reason is mens hearts are earthly carnal sensual and savour not the things of God Oh that such would hearken to the counsell of Solomon Prov. 8.10 11. receive instruction and not silver and knowledge rather then choice gold Prov. 3.14 15. and to a greater then Solomon Revel 3.18 Buy of me gold i. e. the Graces of the Spirit as Knowledge Faith Obedience c. Build not on the Hay Wood Stubble of mens fancies and inventions but build on the pure sure sound doctrine arising from Gods word this is called Gold 1 Cor. 3.12 and one day will be better to us then all the gold in the world 14. For delight and pleasantnesse Gods word is sweeter then Honey yea then the purest finest honey which flows from the comb Prov. 24.13 14. and 16.24 the lips of the spouse are said to drop as the honey comb i. e. her words are very pleasant sweet and grateful Cant. 5 3. and when the Scripture would express the sweetnesse of any thing it borroweth this allusion sweeter then honey Ezek. 3.3 Revel 10.9 10. Old men are all for profit and young men for pleasure here is gold for the one and honey for the other Gods word brings more true pleasure to the soules of those that obey it then the sweetest honey doth to the taste Quest. If the word be thus precious and sweet how comes it to passe that most men in the world see not the preciousnesse nor taste the sweetnesse of it Answ. The God of this world hath so blinded their eyes that they cannot see the Excellencies of the word The Sun is full of light and lustre but the blind man for want of sight cannot discern it The word is full of sweetnesse but mens hearts are so taken up with the enjoyment of present things that they cannot taste nor relish the things of God 'T is but lost labour to put a cordial in a dead mans mouth The fault then is not in the word which is as precious pure delightfull and sweet as ever but the fault is in our corrupt minds which are so blinded and hardned with sin that we cannot perceive nor receive the word Let 's beseech the Lord to spiritualize our hearts and then we shall be able experimentally to say How sweet are thy words unto my taste yea sweeter then Honey to my mouth Psal. 119.103 As none know the sweetnesse of honey but such as have tasted it so none know the sweetnesse of Gods word but the people of God who experimentally know the worth of it To them and to them onely 't is more precious then gold and sweeter then honey To them the most excellent and delightfull things in the world are base and bitter drosse and dung loathsome and noysome in comparison of Gods word 15. 'T is a speciall preservative against sin V. 11. and Psal. 119.11 't is one speciall piece and part of our spiritual armour whereby we defend our selves against sin and Satan Ephes. 6.17 by this Christ Steven Paul and the Martyrs defended themselves and offended their enemies Matth. 4.47 This will Antidote and arm us with invincible arguments against sin and Satan Doth the Devill tempt thee to covetousnesse cruelty Usury the word will tell thee that no such person shall come into Gods Kingdome Psal. 15.5 Gal. 5.22 Art given to fornication adultery uncleannesse the word will tell thee that God will judge such Heb. 13.4 Art tempted to Apostasy remember Heb. 10.38 Mark 8. ult Rev. 21.8 Art tempted to pride remember God resists the proud Iames 4.6 1 Pet. 5.5 Art tempted to hypocrisy remember Hypocrites have the lowest place in hell Matth. 24.51 Art tempted to defraud and over-reach thy neighbour remember the Lord is an avenger of all these things 1 Thes. 4.6 though men may carry many things so subtilly as to escape the justice of men yet they shall never escape the hand of God Art tempted to break thy Covenant the Scriptures still tell thee what befell Zedekiah for this sin Ezek. 17 18. The very root of all that Atheisme and Profanenesse that is amongst us is this that either men do not know the Scriptures or else they do not believe them 16. It brings a great Reward not to those that onely hear it know it praise it but to those that practise it V. 11. yea the very obeying of Gods commandements is a reward it self
said of one that preacht before him of death this man saith he preacheth of death as if 't were at my back So Ministers should preach so powerfully of judgement as if 't were at mens backs ready to arrest them This Christ himself expresly commands us to preach unto the people Acts 10.42 As they should desire to hear of that day that so they might be kept in a continual preparedness for it so we should delight to be setting it forth in its lively colours for the comfort of the godly and for the converting if it may be of others for if this will not work nothing will if the terror of this day will not awaken thee thy case is dreadful and desperate The hearing of this day made a Felix to tremble and if thou be not past grace it will make thee to tremble When Solomon would fright young men from their sinful pleasures he tels them of a stinging But. Eccles. 11.9 but remember that for all these things he will bring thee to judgement If our heart be not harder then the Adamant the remembrance of this day will quicken us to amendment And this is the reason why Gods servants in all ages have been so careful to mind people of this day Enoch of old prophesied of it Iude 14.13 so did Moses Deut. 32. and David Psal. 96. ult and Solomon Eccles. 11.9 and Daniel 7.13 14. and Ioel 3. and Malachy 3. and 4. and Christ Matth. 24. and 25. and Paul Rom. 14.10 1 Cor. 4.3 4. and Iude 6. and Iohn Rev. 1.7 and 20.12 So that this is no such Legal Doctrine as some Illegal and Lawless Atheists do imagine for Christ Paul Peter Iohn c. that were Evangelical Preachers oft treated of it yea before ever the Law was publisht by Moses this Doctrine was preacht presently after the fall by Enoch Jude 14. 3. It must quicken Iudges and these in authority to execute righteous judgement remembring that they judge not for men but for the Lord whose Vice-gerents they are and to whom they must shortly give an account He judgeth among the Gods by discerning whether their judgement be right or not 2 Chron. 19.5 6 8. He is with them in the judgement though Iehoshaphat could not ride circuit with them yet God did he is with them not onely by way of assistance and protection but also by way of observation he takes notice of every sentence that passeth and will bring it again to judgement for one special end of that great day is judicare non judicata malè judicata To punish those sinners which have escaped unpunisht here and to rectifie the unrighteous judgments of the world Let there be no partiality bribery oppressing of the fatherless and the widow but hear both sides patiently fully indifferently so acting and so judging as remembring that you your selves must ere long be judged See more in M. Clerks Mirrour cap. 74.75 M. Gataker Ser. on Psalm 82.6 7. p. 71 c. M. Henry Smiths Ser. on Psalm 82.6 p. 336. M. Sam Wards Ser. on Exod. 18.21 p. 395. M. Strong 31. Ser. p. 389. and 623. Let every one watch and prepare for this day let the thoughts of it sleep with us and wake with us rise with us and rest with us and be familiar with us think you hear that voyce sounding in your ears Come give an account of your Stewardship for thou must be no longer Steward Put not the remembrance of that day farre from your souls least you draw neer to the seat of iniquity Amos 6.3 Most certain 't is that the day of the Lord will come but when we know not 2 Pet. 3.10 Hence he 's said to come as a thief in the night 1 Thes. 5.2 1. Secretly suddenly terribly and unexpectedly blessed therefore is he that teacheth Mark 13.35 36 37. Rev. 16.15 We should shun those sins which breed security as drunkenness gluttony and. the cares of the world Matth. 24.38 39 42. Luk 21.34 God hath hid this day from us that we might be prepared every day Let 's get the Oyl of grace in our Lamps that we may be ready when ever the Bridegroom shall come Be much in works of piety and mercy get your souls cloathed with Christ and his righteousness which onely can shelter you from wrath to come and make you stand with comfort and comfidence in that day Let 's realize that day to our selves if we were sure the day of judgment should be the next week what a strange alteration would it make in the world how would men sleight these worldly things as fine houses fine apparels fine fare c. which now they doat on Then they would fast and pray weep and repent Why this day may be the day of thy particular judgement and therefore whilst 't is to day we should do these things Now let 's deny our selves follow the Lamb whithersoever he goes part with all for Christ take him on his own Termes and give him no rest till he have assured thee by his Spirit that thy sins are forgiven thee and then you may bid that day welcome and rejoyce in the thoughts of it 1 Iohn 2.28 Walk exactly and sincerely before God now live soberly righteously religiously do all as for Eternity Xeuxies being asked why he was so curious in his painting answered Quia Aeternitati pingo 't is for Eternity said he So should we be exact in our walking and working in our doing and suffering remembring 't is for eternity None can dwell with that devouring fire but he that walketh uprightly Isai. 33.14 15 16. To such as faithfully discharge the duties of their callings this will be a day of blessing Luke 12.43 and of comfort Isai. 38.3 2 Cor. 1.12 1 Iohn 3.21 We should therefore get and keep a good conscience which will be a feast to us especially at that day Acts 23.1 and 24.16 Whilst 't is called to day then let us return and cause others to return and so fly from the wrath to come preventing it by judging our selves and setting up a Judicatory in our souls examining arraigning inditing and condemning ourselves for our sins and then will Christ acquit us if we humble our selves he will exalt us if we remember our sins he will forget them if we take an holy revenge on ourselves we shall prevent his vengeance The serious remembrance of this day hath a great influence on our lives and therefore 't is good to possess our minds with the truth of it and our hearts with the terrour of it that it come not upon us unawares If this Principle were truly beleeved oh what holiness humility fear Rev. 14.7 Patience in suffering Iames 5.8 Constancy in well-doing 2 Pet. 3.11.14 and contempt of the world and weanedness from these low things which must then be consumed with fire 2 Pet. 3.10 11. Would it work in us At his Appearance and his Kingdom Hence Note That the second coming of Christ will
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
thee Isaiah 51.2 1. Objection I am but a woman the weaker Vessel and therefore my zeal can doe but little good Answer Yet thou mayest doe somewhat for God we reade in Scripture what great things God hath done by women Deborah and Iael two excellent women The one ruled with an Heroick Spirit the other killed Sisera a valiant Commander Iudges 4.4 5.22 The woman of Abel by her prudence saved the City 2 Samuel 20.16.22 Abigail by her wisedome preserved her husband and family from an imminent danger The Shunamite that great good woman stirred up her husband to entertain Elisha to the great benefit of her family and Hester was a means to save the Jewes from ruine God loveth to hang the greatest weights on the weakest wyres and to doe great things by weak Instruments that his Name may have all the Glory 3. Objection It is good to be discreet and wise in what we doe Answer Discretion doth not hinder but further our zeal it doth not diminish it but directs it and therefore they are not to be Opposed but Composed and made subservient to each other Prudence doth not abate our Diligence but guideth it in its work it teacheth us not to doe lesse but to doe better Thus there is an Harmony amongst the Graces and we may in no wise set them at variance amongst themselves Yet 't is the property of the men of the world to accuse Gods faithful ministers who tell them discreetly and zealously of their sins for rash heady men and such as want discretion Thus when Bishop Latimer reproved the sins of the Court they would accuse him for lack of discretion It rejoyceth me saith he when my Friend telleth me that they finde fault with my indiscretion for by likelyhood the Doctrine is true for if they could finde fault with my Doctrine they would not charge me with lack of discretion c. 4. Objection It is good to be moderate Vertue consisteth in a mean Answer Moderation in our own causes and quarrels doth well Phil. 4.5 But moderation and indifferency in Gods Cause is not moderation but luke-warmness and coldness which God abhorreth and if wicked men will not content themselves with moderation in pursuit of their lusts and Idols Ier. 8.2 but will spend their estates lavish Gold out of the bag upon them Isay 46.6 shall not we in an holy prodigality spend our selves and what we have from God for his honour 'T is true in Moral Vertues which are circa res medias the mean is best But Religion admits of no mediocrity e. g. our love to God and our hatred against sin can never be too intense Yea no Vertue in its formal Reason can be too much intended nor admit of an excess that man that saith he hath zeal enough had never any true zeal at all The Apostle saith its good to be zealous in a good thing and is not zeal then best in the best things and are there any things better then God his Truth Worship People Is it good to be earnest for a friend and is it not much better to be zealous for God The things we strive for are so Excellent that no zeal can be too much 'T is for a Kingdome for an Heavenly Kingdome 't is for Christ for grace and glory and if thou canst finde any thing in the world that better deserveth thy zeal let it have it 5. Objection The Apostle would have Timothy to be gentle 2 Timothy 2.24 Answer True for he was imployed amongst the Gentiles who were newly converted to the Faith and therefore must be wisely and gently handled such bruised Reeds must not be broken but when men are obstinate they must be rebuked with all authority Titus 2.15 6. Observation If we be thus zealous we may loose all Answer True and yet be no loosers neither The Martyrs lost all and yet were gainers God will make up your losses in a better kind Matth. 10.37 Let us do our duty and commit the success to God Many like Ammaziah could be content to do Gods Will but they are affraid of looseing some hundreds of Talents by it but the Prophets answer may satisfie us The Lord is able to give thee much more then that 2 Cor. 25.9 7. Observation I may bring paine and sorrow on my selfe by my forwardness Answer Thou mayest bring greater sorrow on thy selfe by thy backwardnesse 2. Wee see what pain men will endure to preserve a Natural life and shall we endure nothing for our spiritual life 3. God will assist thee and in the multitude of thy perplexities he will delight thy soul Psalm 94.19 8. Observation The world will thinke us mad and out of our wits if we thus oppose their sinfull counsels Answer This is no new thing Christ himself was called mad and they said that he had a Devil Mark 3.21 the Disciple is not above his Master But of this see more in 2 Tim. 3.9 9. Observation I am of a dull and heavy constitution and therefore it cannot be expected that I should be so hot as others Answer See how 't is with thee in other things art full of life spirit and activity for profits and pleasures and yet hast thou no mettle nor life for God and his worship certainly the fault is not in thy cold constitutiâ—n but in thy wretched corruption where thou lovest thou hast heat enough Let a man touch the coldest of you in your gains pleasures reputations and you have heat more then enough onely Gods honour lieth unregarded by you 2. Suppose thou art of a sad and heavy constitution yet Grace is above Nature it rayseth and rectifieth it 'T is like gold in the Mine which turneth every thing into the nature of it Hence the Spirit of Grace is compared to Oyle which is a Royal liquor and will be above all Now to quicken you take these Considerations and Motives 1. Consider this is no Arbitrary or indifferent thing but 't is that which God hath oft commanded That we should love him with all our strength i. zealously and sincerely Deut. 6.5 and do what we do with all our might Eccles. 9.10 Rom. 12.11 Striving and earnestly contending for the faith Iude. 3. The compound implieth an ardent and vehement defence of the Truth we must contend for it with our utmost strength Truth is a precious Jewel and heavenly Treasure which we must labour to preserve unto Posterity One grain of it is of more worth then all the world Malim ut pereat totus mundus quà m veritatis mica said Luther Little deviations from the Truth must not be suffered least they increase to greater as thin exhalations turn into thick clouds and little sparks make great fires God will not have his least commandments contemned Matth. 5.19 Hence Christ commands us not onely to destroy Vulpes sed Vul peculas even the litle Foxes that hurt his Vine Cant. 2.15 But we are not put to contend pro tricis
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
Haggards such Coppingars and Colliars as are famous for nothing but Ignorance and Impudence but malice and wickedness is a great burden But it may comfort us that Christ himself was thus exercised before us He endured the contradiction of sinners Heb. 12.3 If we be contradicted by wise men we can the better bear it but to be contradicted by foolish rebellious sinners goes hard yet such is the vanity of the Vulgar that one such an ignorant and brazen faced sot especially if he have liberty and a little success is cryed up by them as the onely man and one such a Demetrius though but a Smith pleading for gain shall be heard before a Paul pleading for Christ and Heaven Acts 19.24 25. Hath shewed me much evil 4. Observation 4. Wicked men that oppose Gods truth and people do but labour in vain They do but Shew what they would do they cannot bring their wicked desires into acts according to their intents Their intent is to root up the Name of Israel and to destroy the Gospel and by opposing them they increase the one and spread the other Acts 8.1 Wicked men serve Gods will though against their own wills Their designs Accidentally though not Intentionally fulfil Gods will Iosephs brethren little thought to have advanced him by selling him yet God had so decreed it their selling him furthers it Pharaohs daughter thought little to Nurse up one that should be so signal an opposite to her father Thus God catcheth the wise in their own craft he makes their Plots to become their plagues and their own doings to become their undoings he snares them in the work of their own hands Iob 5.12 13. Psal. 9.16 The Lord reward him according to his works 5. Observation 5. Imprecations against the malicious and incurable enemies of the Church are lawful David a man of Prophetical Spirit frequently used them against such men Psal. 69.22 to 29. and 10.9 6. to 22. So did Moses and others Deut. 27. Iudg. 5.23 Ier. 17.18 Lam. 3.64 65 66. So did Paul 1 Cor. 16.22 Gal. 5.12 These men had a Prophetical Spirit and saw into the final estate of those whom they cursed and so might better do it then we who want that extraordinary gift of the Spirit Object Christ commands us to bless our enemies and not to curse them Matth. 5.44 and so doth Paul Rom. 12.14 Answ. We must distinguish of enemies 1. Some are Private enemies and onely wrong us 2. Others are Publick enemies and such as oppose the truth of God of these also there are two sorts 1. Some are Curable and they are such as persecute the truth and people of God out of Ignorance and blind superstition for such we must pray so did Christ Luke 23.34 and Steven Acts 7.60 Many have been converted by such Prayers as those Iews Acts 2. and Paul by Stevens Prayers 2. There are malicious and incurable enemies who wittingly and wilfully oppose the truth of God out of malice so did Alexander here and therefore the Apostle curseth him and such we may pray against Yet least any should offend in Imitating the Saints in their Imprecations these Rules must be observed 1. Imprecations against particular persons must be rarely used We must not with the men of the world fly presently to curses 1. Because we now want that Spirit of Prophesy to discern who are incurable enemies which the Saints then had 2. It is very hard to keep a right measure in these Imprecations and not to mingle our own private affections with them 3. It is safer to pray Indefinitely against the enemies of truth in general as against Antichrist the Turk and those profest enemies of Gods truth and people 4. It is safer praying against the Plots of wicked men then against their persons So did David 2 Sam. 15.31 he prayes against the plots and counsel of Achitophel so Peter and Iohn pray against the threatnings of wicked men Acts 4.29 Now Lord behold their Threatnings 5. Pray not absolutely but conditionally 1. That if they belong to Gods Election he would be pleased to call them 2. If this will not do but they persevere in their persecuting the people of God then beseech him to correct them and to lay some temporal chastisement on them for their amendment so David Psal. 83.17 Fill their faces with shame that they may seek thy Name 3. If it appear to us that they are incorrigible and incurable enemies to God and his truth then we may desire as Paul doth here that God would glorifie his Justice in their destruction It is not for us by open force and violence to resist them Prayers and Tears are our best Weapons and therefore Paul goeth to God by Prayer for aid The Lord render to him according to his works This is the best revenge when we call on God and bring him in to our help committing our cause to him who judgeth Righteously 6. Observation 9. God observes all the wayes of wicked men and first or last he will reward them according to their works So much is implyed in this Apostolical Imprecation He eyes all the wayes of men and they shall have according to their doing Psal. 28.4 5. Ier. 32.19 2 Cor. 11.25 Rev. 18.6 Be not then offended at the prosperity of wicked men for though a sinner do evil an hundred times and his dayes be prolonged yet in the end it shall not be well with him Eccles. 8.12 13. VERS 15. Of whom be thou ware 1. Observe WE must shun the society of incurable sinners Whilest men are hopeful and curable we must try all means to win them But when we perceive that men are obstinate and incurable we must leave them least we be infected by them Rom. 16.17 Tit. 3.10 2 Iohn 10. But of this at large on 2 Tim. 3.5 For he hath greatly withstood our words 2. Observation 2. Opposing of the truth is very grievous to a gracions Soul Paul doth not complain of any personal trouble though he were now in Prison but that which afflicted him was that Alexander should thus maliciously resist the truth and hinder the Gospel God hath but two things which are dear to him in this world viz. His Truth and his People and these should be dear to us Our Zeal for them should consume us as it did Christ Iohn 2.17 Gods people are baptized with fire as well as with water and must be hot and not luke-warm or indifferent in the things of God 3. Observation 3. Wicked men do not so much oppose our persons as our Preaching They hate us not as men but as Ministers because we publish the truth that condemns their wicked practises The truth hath many opposers 1. Sometimes Learned men oppose it by their wit disputing and writing against it 2. Tyrants labour to suppress it by cruelty and great men by their authority Never was power yet in the hands of men but for the most