which made it so 2. Quest. How can the last dayes be called perilous when the Scripture so frequently proclaimes them glorious Isay 2.2 3. 11.9 60.6 7.10.18 62.5 c. Hosea 1.11 3.5 Answ. The last dayes may be said to be both glorious and perilous in different respects 1. They may be said to be glorious in respect of the great light liberty knowledge company commentators encouragements clearer manifestation of the Gospel and many other gloriouâ— priviledges which former ages never enjoyed 2. Yet they will be perilous times in respect of the sad abuse of those glorious priviledges and sinning against such great light and love Iohn 3.19 the higher we are lifted up with priviledges the greater will our fall be if we abuse them Mat. 12.23 we cannot sin at so cheap a rate in these last times as formerly men did The sinners of the last times will have the lowest place in hell Besides they will be perilous times in respect of the swarmes of sinners and seducers which will then over-spread the face of the earth going up and down like the Devill their Master that grand Peripatetick seeking whom they may devoure Vermine of this kind will then abound every where weeds grow no where so rank as in a fat soyle So that if we take the words in the largest construction yet the Text is ours as our Saviour said sometimes of a Text in Isay so may I say of this Text in Timothy This day is this Scripture fulfilled in our eares our times are a Comment on this Text. I appeale to all that know them whether they be not perilous pernicious troublous hurtfull hatefull hard times I come now to some practicall Observations 1. Observe from these words This also know That it is our duty to take notice of the Prophecies delivered to us in the word of God As they are not sealed by him but left open for our use so they must not by our negligence be as a sealed Book to us Deut. 29.29 we must not barely read but search out the meaning of the word Iohn 5.39 So did Daniel 9.2 though he were a great and excellent Prophet yet he doth not disdain to read and when by reading the Prophet Ieremy he understood that the time was come for the accomplishment of Gods propheticall promises then Daniel begins to pray for the fulfilling of the promises The Book of the Revelations is an excellent prophecie of the downfal of the Churches enemies and of the great things which in the latter dayes God will do for his people even to the end of the world and therefore the Lord would have us attentively to consider and humbly and accurately to weigh what is written there that so our faith may be strengthened and we may be quickened by remembring his promises to serve his providence acting and praying for the downfall of Babylon which God hath so clearly promised shall come to passe And to encourage us to read the Lord hath pronounced them blessed that read the words of that prophecie viz. with attention affection application and practice Revel 1.3 God takes it ill when he shall write to us the great and glorious things of his Law and we shall count them as strange things that concern us not Hos. 8.12 this makes people especially in the Churches distresses so faithless prayerlesse comfortlesse and carelesse The Evangelist gives this as a Reason why the Jewes committed that great sin in crucifying Christ it was because they knew him not to be the Messias nor did they understand the prophesiâ—s of him Acts 13.27 though they were read to them every Sabbath day This should startle us and make us not only to enquire into the precepts and promises of God but also into the prophesies which he hath publisht for our good for this is one great reason why so many stumble and take offence at Gods wayes because of the Heresies and Apostasies of many they forget this prophesie of the Apostle viz That the last days should be perilous times and therefore This also know 2. Observe The people of God and specially his Ministers his Timothies should be so prudent as to know and observe when perilous times are approaching as the prudent man foresees the evill of punishment before it comes Prov. 22.35 so he more especially improves his spirituall prudence in foreseeing the evill of sin and error and having by certain sins and signes discerned a tempest in the clouds he hides himself in the chambers of Gods special protection and providence Isay 26.20 This spiritual prudence can hurt neither Pastor nor People but will advantage us much This pre-vision is the best meanes of prevention in vain is the snare laid in the sight of a bird It will make us pray more fervently watch more diligently gird on our armour and walk more humâ—ly and this singular priviledge we shall have that we shall more quietly and calmely undergo these trials by false Prophets which God shall be pleased to exercise us withall we shall not fret and fume as the wicked do but in an holy silence we shall submit to the hand of God considering this that which we have long since foreseen and prepared for Foreseen evills come no whit sooner but far the easier to us when prepared for Acts 21.13 Darts foreseen are dintless that which suddenly falls on a man may trouble a constant mind but that which is long expected is more easily borne and therefore This also know that you be not offended at it It was a good resolution of Peter had he not taken it up in his own strength Though all men should be offended at Christ yet would he never be offended Matth. 26.33 Let us take up the like in the strength of divine assisting grace Though many be offended though all should be offended at Religion yet so will we not be though never so many scandals be given by others yet shall they not be taken by us so as in the least to distast the wayes and truth of God To this end God would have us acquainted with these things before hand that we may not be offended when they come nor think it strange vvhen vve hear of Errors Schifmes Heresies false Teachers thus it hath been thus it is and thus vve see it foretold in the Text it shall be There was of old a Iannes and a Iambres to resist Moses an Hananiah against the Prophet Ieremy 400. false Prophets against a good Micajah an Alexander chief Priests and Pharisees against Paul Where ever God hath his Church the Devill will have his Chappell where God hath his true Prophets the Devil hath his false ones to oppose them From hence vve may yet gather this encouragement That we have the true Church of Christ amongst us because the Wolves are so busie where there are no Sheep the Wolf seldome appeares but where the folds are full there the Wolves are busie Iohn 10.12 and therefore
think it not strange but this know and know for certain That the last dayes will be perilous we think it strang to hear of Arrians Arminians Socinians Anabaptists c. but they are not new nor strange to Germany no nor to the primitive Church for in S. Augustins time we read of many old Heresies which now go under the name of new light when 't is neither light nor new but onely old error new vamped an old Hag put in a new dresse 3. Observe Gods singular love unto his people in that he warnes them of perilous times long before they come He will do nothing against his Church and people but he will first reveale it to his Prophets that they may reveal it to his people Amos 3.7 Not that the Lord is bound to observe this Method for he may execute corporall and spiritual judgements when and how he pleaseth without revealing it to men or Angels onely it pleaseth him out of his tender love and gracious condescension to his people ordinarily to observe this Method First to shoot off his warning pieces before he shoot off his murdering-pieces Hence he tels Abraham Ioseph Noah Lot Daniel c. of dangers before hand he makes them of his privy Counsel and as Gods Love appears in fore-warning us of corporal judgements so his tender care over us especially appeares in fore-warning and fore-arming us against spirituall judgements and spirituall enemies which hunt for the precious soule Now that we might prepare for the battell and fear no dangers nor difficulties that we might not be despondent Christ foretells us thrice in one Chapter of false Prophets and admonisheth us to beware of them Matth. 24.4.11.24.25 So Matth. 7.15 Mark 13.23 Iohn 16.1 And that we might not be seduced by such Impostors the Apostle also is frequent in admonishing us against them Acts 20.30 1 Cor. 11.13 2 Tim. 2.17.18 1.4 1. Phil. 3.2 Rom. 16.17 Gal. 1.7 8 9. and Iohn frequently in his Epistles admonisheth us to beware of deceivers that should arise in the last times 1 Iohn 4.1.3.5 6. Peter doth excellently characterize them that we might the better know them and avoyd them 2 Pet. 2.1.10.13 14 15 18 19. so doth Iude 4. to verse 20. he spends almost his whole Epistle it being an Epitome and summary of the second of Peter in describing false Teachers and counselling us against them This must inlarge our Love and Thankfullnesse to our God who is thus carefull over and over to caution and counsell us and to fore-tell us of perils long before they come with a This also know In the last Dayes Whence observe That the dayes we live in are the last dayes Our times are the last times they are oft so called in scripture This is the last hour 1 Iohn 2.18 and upon us the ends of the world are come 1 Cor. 10.11 the Coming of the Lord is said to draw nigh Iames 5.8 and the Day of the Lord approacheth Heb. 10.25 't is but a little while ere Christ come to judge the World hence he 's said to come quickly Rev 6.11 22.12 and the time is at hand Rev. 1.3 and our full Redemption draweth nigh Luke 21.28 and the end of all things is at hand 1 Peâ— 4.7 If the Apostle thought the day of the Lord was at hand 1600. yeares agoe we may well conclude that it is neer now The Apostle seeing Christ come all the Prophesies of him fulfilled the Gentiles called and the Mystery of iniquity beginning already to work he concludes the day of the Lord was near and so it was 1. Comparatively in respect of the times before Christ it was nearer than to those under the Law 2. In respect of the certainty of it the day of the Lord will as surely come as if it were come this day 2 Pet. 3.9 10. 3. In respect of God to whom a thousand years are but as one day Psal. 90.4 2 Pet. 3.8 4. In respect of Eternity a thousand yeares or two thousand yeares are as nothing being compared with the time to come 't is but as a little drop of water to the whole Ocean So that this great day of the Lord which was near in the Apostles time is much nearer now then began the last time but now is the end thereof It cannot then be long to the day of judgement for all the Signs and Fore-runners of it are accomplisht excepting the ruine of Rome which falls apace for as Rome was not buil't in a day so she shall not down in a day but as she rose gradually so shall she fall gradually in England Scotland Ireland Poland Holland and France 2. There wants but the destruction of the Turk and the calling of the Jewes and then comes the End Now since the time is short and we live in the last dayes this should wean us from the world and take off our hearts from these fading perishing things and make us labour for grace which is durable riches 'T was an aggravation of their sin Iames 5.3 That they heaped up treasure for the last dayes When they were going out of the World then they were drowning themselves in the World We should labour to do much good in a little time and as at all times we ought to be carefull and conscionable in fitting our selves for our Masters coming so then especially when we see the day of the Lord draw nigh then we must double our diligence as a servant will when he knowes his Master is at hand They that lived a thousand yeares agoe were bound to lead holy lives but we that live in the clearest times and the nearest to judgement ought to lead more holy and heavenly lives that our Lord when he comes may find us prepared 2. It may teach us patience under all tentations and afflictions 't is but yet a little while and he that shall come will come and he will not tarrie Heb. 10.36 37. Let therefore your moderation and equanimity be not only in your brest but let it be visible and knowne not to one or two but to all men both friends and foes why so for the Lord is at hand ready to help you and to judge your enemies Phil. 4.5 Iames 5.7 8. See in Sangar his morning Lect. p. 225.226 Perilous times shall come Hence note That the last times will be the worst times Though in respect of the clear light of the Gospel which shall then abound they will be glorious times yet in respect of the contempt and abuse of the Gospel to Libertinisme and profanesse they will be inglorious and perilous times so bad that it will be dangerous saying how bad they be hence Bernard long since called them The last and worst times These last dayes will be the common sink and sewer the very receptacle of all the vile abominations and heresies of former ages As all the creatures met in Noahs Ark and all the waters meet in the sea so all those prodigious enormities
they may live desired and dye lamented that so when you are dead it may be said We misse such a man he was zealous against Sabbath-Prophaners Drunkards Swearers Sectaries c. He was forward to works of Piety and Mercy and ready to every good work 'T was Davids commendation Acts 13.36 that he served God in his Generation he did not seek himself nor serve God for a day or two but he served him his whole Generation as Noah did Gen. 6.9 God hath abundance of dishonour done him by profane persons and Religion suffers much by them now we should labour to repair the dishonours done to his name by being blamelesse and harmlesse shining like lights before a perverse nation The worse the times we live in are the greater will our honour be if we be faithfull 'T was Lots commendation that he was good in Sodom and Job in an Heathenish Vz. The more Sinne abounds the more our Grace should abound and the more Sin appears in the World the more should we appear against it The Lord hath done more for us of this last age of the World then ever he did for our fore-fathers and therefore he expects more from us then he did from them where he bestowes much he looks for much again where we bestow double cost we look for a double crop Christ is now more clearly preached to us and we enjoy the helps and advantages of former times A Pigmy set upon a Gyants shoulders may see further then the Gyant himself It 's a shame for us if we do not our work better by Sun-light then others that have had but Twy-light God takes it very ill to be wounded in the house of his children and friends for when he hath done so much Isai 1.2 3. Zach. 13.6 Will ye also forsake me said Christ to his disciples will you whom I have redeemed and loved above all the people of the World you whom I have brought forth in dayes of greatest Light and Love when 't was free with me to have brought you forth in Mid-night of Popery and Superstition will you also rebell against me There is nothing renews the Gospel so soon as this contempt it makes the Lord repent of all the kindnesse he hath shewed us 2. Note We must not look for a Church in this World without its imperfections and corruptions if ever the Church on Earth shall be pure and glorious it shall be in the last dayes yet we see the spirit of God tells us here expresly that these last dayes shall be perilous times by reason of the swarms of wicked men which shall be in the very bosome of the Church who shall indeed pretend to much Piety yet shall be full of Impiety and Hypocrisy they shall have a form of godlinesse but they will deny its power v. 5. There will be to the end of the World a mixture in the Church of God there will be Tares and Wheat good and bad in the Church alwayes Mat. 13.25 One told the Emperour Frederick that he would go to a place where no Hypocrites were then said he you must go beyond the frozen Ocean where there are no Inhabitants and yet thou wilt find an Hyprocrite there if thou find thy self there He that looks for a perfect Church in this World or for such a Church wherein there shall be none but Reall Saints may look till his eyes rot in his head before he see that day Christ had but twelve and one of them was a Devill and the rest that were sincere yet had their failings The Apostle tells us that in the bosome of the Church there shall be seducers Acts 20.29 30. from amongst your selves shall men arise speaking perverse things to draw disciples after them All the Churches we read of in the Scripture have had their failings and blots as the Church of Ierusalem Corinth Galatia and the seven Churches of Asia yet Christ owned them and communicated with them still and sent his disciples to them and therefore be not offended when you see defects corruptions and disorders in the Church perfection indeed is to be wisht for but it is reserved for Heaven No Church ever was is or shall be perfectly free from sin on Earth Let us not then forsake the Lords Floore because there is some Chaffe in it nor run from Sion instead of Babylon as many in our dayes do that cry out against the Church of England as a false Church though all the Churches of God in the World own her for a true one and run from her as from Babylon and so run into Babylon from a supposed into a Reall Babylon Babylon signifieth Confusion now amongst those that separate what sad confusion is there Division upon division separation upon separation c. till they have broken themselves all to pieces and at last are faine to sit like Owles alone These are they that abhorre a mixt company yet flye from Reall Saints This they call new Light when it is nothing but an old Error of the Catharists and Donatists who out of a conceit of their own exceeding holinesse did separate themselves Perfectionem justitiae Angelicam sanctitatem hic ab hominibus requirunt Donatistae quam etiam se suosque illos impuros coetus habere jactant profitentur tam sunt arrogantes coeci à vero suae infirmitatis rebellionis sensu alieni Danaeus loco citato ubi plura Causelesse Separation saith a learned Divine from established Churches walking according to the Order of the Gospel though perhaps failing in some small things is yet no small sin Let such consider 1. That the Root of this separation is bad and therefore the fruit cannot be good It springs from Pride and Censoriousnesse as we see in the Pharisees who were great Separatists and have their name from thence 2. Such are Schismaticks and in a short time they will he Hereticks for Schisme is the way to Heresy they make a Rent in the Church whose Peace should be very dear to us for though Peace be not the Esse and being of a Church yet it tends very much to its bene esse and well-being for as a Kingdom so a Church divided cannot long endure 3. The Pretences made for Separation are now removed there 's no Bishop Surplesse Cross Common-prayer c. for them to stumble at and yet separation was unlawfull then but now it s farre more vile and therefore the Lord punisheth the Separatists of this age more severely by giving them up to viler opinions than formerly 4. 'T is a scandall and wrong to a Church 't is ill to forsake the society of one good man without a cause but to un-church a whole Church causelesly now great is that sin 5. They cannot escape the revenging hand of God Though men may suffer them yet God will not one of the saddest judgements that we read of in the Scripture befell schismaticall Corah
shew all they have when the rich Marchant makes but a small shew of that whereof he hath great plenty within The worst mettle rings loudest and the emptiest eares of corn stand highest Labour therefore for the contrary grace of Modesty whose excelleâ—cy you may find in that usefull Peace Mr. Robinsons Essayes Observation 58. p. 511. 4. Proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a third branch of Self-love viz. Pride in Heart As arrogant Boasters shew their Pride by their words so these have it in their hearts and shew it in their actions by contemning others and exalting themselves This sin is the daughter of Covetousness Hence the Apostle would have rich men take heed of being High-minded 1 Tim. 6.17 thereby implying that Riches are apt to engender pride Proud persons are like to Oyle which loves to be above in their own conceits they are wiser than all the world besides And is not this the Master-sin of this last and loose age of the world when did pride ever more abound in City and Country in Body and Soule in Heart Head Haire Habit In Gestures Vestures Words Works what Painting Poudring Patching Spotting and Blotting themselves How are men loaded and bedawbed with Variety of Ribbons before and behind above and beneath with yellow red black blew they have more colours then the Rain-bow and are more like Morrice-dancers then Professors These fantastick garbs argue fantastick hearts They say to their fine cloaths as Saul said to Samuel Honour me before the people to this end every finger must have a Ring and every joynt a Jewell what sad Bills of Indictment will one day be put up against such persons Imprimis 20 l. for brave cloathes but not 20 s. for a pious use Item 10 l. for Gold and Silver lace but not 10 s. for the poor Item 5 l. for Gew-gaws and Ribbons but not 5 s. for the needy Item 20 s. for a pair of silver-laced shoes and scarce 20 d. to the poor How will these one day curse themselves for their folly and cry out when 't is too late What hath pride profited us and what comfort yea what discomfort have these Vanities brought upon us Be wise now therefore in time and Honour the Lord with your Riches which is the best way to keep and increase them but waste them not on your lusts lest you loose them Hos. 2.8 9. The plainnesse of former times will condemn our Vanity the very trimming that some in our dayes wear would have bought our ancient Kings a whole suit of apparell Our Chronicles tell us that William Rufus who in his time was accounted sumptuous in apparell when his Chamberlain had brought him a pair of Breeches and he demanding what they cost it was answered 3 s. The King bad him be gone and bring him a pair of a Mark price Heu prisca simplicitas Whither is our ancient Simplicity fled 2. For spirituall pride which is the worst sort of pride as fighting more directly against God who is a Spirit when did it more abound then at this day There is amongst us 1. Superbia de Religione men are proud of their religious duties as the Pharises were 2. There is Superbia in Religione Religious duties are proudly performed amongst us 3. Superbia cum Religione Pride conjoyned with Religion the Professors of Religion are men of proud lives and haughty spirits and this is the very Mother of all those Hell-sprung Heresies which have of late overspread the Land Make a man proud and he will quickly be erroneous 1 Tim. 6.3 4. Simon Magus that great Haeresiarch was a very proud man his picture had the Inscription Simoni Sancto Deo Arrius also that Arch-Heretick was notorious for Pride The Gnosticks of old conceited that they knew more then all the world besides boasting that God had made them of his privy Counnsell and had revealed those secrets to them which others knew not this is the song of our Quakers now but none were a greater scandall to Religion then these Gnosticks 'T is spiritual Pride which is the Root of all that separation and Semi-separation of all those Divisions and Subdivisions which are amongst us The proud Pharises were great Separatists Men of late have gotten very high conceits of themselves they say even to the reall Churches of God stand off for we are holier then you They are so afraid of Popularity that they run themselves into Singularity Young Ministers are much to be blamed for their Pride and Self-conceitednesse every Novice now thinks himself wiser then the aged Pious experienced Ministers of the Land yea then all the Churches of Christ in the world I had almost said then Christ himself These want a Rod I mean the Discipliâ—e of Christ to curb their exorbitancies 'T is spirituall pride which makes so many boast of their perfections when he that hath but half an eye may see their grosse imperfections ' T is this sin which makes so many to transgresse the bounds of their callings and to become Teachers when themselves had need to be taught the fundamentalls of Religion These are wiser in their own conceits then seven men that can render a reason Prov. 26.16 though they were the seven wise men of Greece yet were they all but fooles to them They know more by the the Spirit of which they boast they never boast of their learning I cannot blame them they are loaded with so little of it then their betters can know by twenty years study who yet have a greater measure of the spirit then they The people of England were never poorer and prouder then at this day even now when the Lord is beating us for our pride and is staining the pride of all our glory and hath brought into contempt the Honourable of the earth Isai 23.9 yet such is the height of our rebellion that we sin under the Rod and are the worse for beating when the body swells 't is a sign it is diseased the Tympany of pride which is now in the land is a sad symptom that all is not well with us I wish our State Physitians and Spirituall-Physitians may see to it betimes before the disease become Chronicall and incurable 3. That inundation and overflowing of all manner of sin too clearely shewes the pride of the land There is a kind of tacite interpretative pride in every sin for in sinning we prefer our own wills before Gods will and seek to please and advance our selves rather then God Pride affronts God it stops the eare against his commands and will not suffer mon to submit their necks to Gods yoak Ier. 13 15 17. and 2.31 Hence sin is called a despising and contempt of God 2 Sam. 12.9 10. The voluptuous man saith God shall not rule over me and the worldling saith He 'l not leave his profit to be commanded by him and every rebellious sinner stands it out against God and saith We will not have him
short time Rise up separation and go to thy separation for thy separations separation hath a separation Such have no foundation but run on in infinitum See more against Separation on Verse 1. Hildersham on Iohn 4.21 Lect. 28. and Lect. 35. Mr. Bernard against Ainsworth and Smith Pagets arrow against Separation Ball against Cen. Mr. Gage his Vindication of our Parish Churches Mr. Vines on Sacr. cap. 2. and c. 20. Mr. Cawdry Independency a great Schisme Against familiarity with the wicked See instar omnium The Drunkards Character p. 689. to 863. Downams Guide to Godlinesse l. 5. c. 32. D. Cheynell against Antritin cap. 10. Downams Warfar l. 1. c. 17 18 19. VERSE 6. For of this sort are they which creep into houses and lead captive silly women laden with sins led away with divers lusts IN these words the Apostle renders a double Reason why they should turn away from those wicked Formalists 1. Because they were an impudent insolent fraudulent generation 2. They were already extant and had a being in the world to the corrupting and defiling of it and therefore he saith not they shall onely hereafter creep into the Church but they do already beginne to creep into mens houses and there get Proselites to themselves Here the Apostle begins to set forth the seducers of the last times in their proper colours having before set down the sins which would be common both to the seducers and the seduced now he descends that we may the better know them and avoyd them to the particular marks and characters of these Impostors whereof the first is impudency they creep yea in a manner they boldly invade mens houses for their belly private gain and advantage like those Titus 1.11 2 Pet. 2.15 Iude 11. As Austine said of some in his time they were afraid of being too modest Et pudet non esse impudentes Good men are modest and must be intreated to come into mens houses Acts 16.15 the disciples in a meek and modest manner come to the house where Christ was and desire him to shew them the meaning of the Parable Matth. 13.36 they did not interrupt him in his Preaching as our fanaticks in a vain-glorious disorderly manner do but they consult with him in private But Impostors are brazen-faced they intrude themselves and come without sending for Matth. 7.15 Neither do they come to feed but they creep into mens houses like Ferrets and Weesels as the Syriack renders it to prey upon the Family and thus do Jesuits on the one hand and Sectaries on the other by flattery fine words counterfeit Sanctity and Humility deceive the simple 2. As they are impudent so they are of a fraudulent subtle slye insinuating temper they vent not their errors openly especialy not at first but they secretly and slily creep into private houses and there they sell their wares Iude 4. they privily bring in damnable Heresies 2 Pet. 2.1 Gal. 2.4 Truth loveth the light and seeks no corâ—â—rs Christ preacht openly in the Synagogues he was no corner-creeping Preacher Iohn 7.37 and 18.20 Prov. 1.20 21. he commands his disciples to preach what he had told them in secret upon the house top i. e. publickly plainly freely boldly So did Paul when he disputed openly in the Market with whomsoever he met and preached in the midst of Mars-hill Acts 13.14 and 17.17 22. and 26.26 though the Preachers and publishers of the truth be oft-times bound yet the truth it selfe cannot be bound Ephes. 6.19 Phil. 1.13 2 Tim. 2.9 truth is bold and bare-faced when Heresy hides it self and hates the light He that publisheth truth is interdianus sator as Austin speaks one that spreads his doctrine in the Day-light when he that soweth Tares doth it secretly whilst men sleep Matth. 13.25 This Pestilence like the corporall plagues walks in darknesse Psal. 91.6 such as do evill hate the light Iohn 3.20 21 Caution Not that 't is unlawfull in times of persecution when publick preachings cannot be had to preach in houses for Christ and his Apostles oft preacht in houses and other places as occasions served in those times of persecution when the Magistrates were Tyrants and enemies to the Gospel then Christ preacht in a Mount Matth. 5.1 and out of a ship Matth. 13.2 and Paul preacht in a house Acts 20.7 8. and sometimes by a river side Acts 16.13 yet this doth no whit countenance or justify those unwarrantable meetings in private houses and that on the Lords day where their prime work is to raile on Magistracy Ministry Sabbaths Sacraments Ordinances c. such meetings are unlawfull on any day but abominable on the Lords day To such 't is dies Diabolicus non dies Dominicus their sin is double These are Conventicles truly so called and are the Nations shame If such had lived in the days of Q. Mary when the publick Ordinances were abolisht by a Law they might have had some Plea for private meetings but now in a time when the Gospell is so openly fully and faitfully taught to run from the publick solemnities where the word and Sacraments are dispensed by Ministers whom God himself hath sent to follow silly seducing unsetled Speakers who feed them with chaff instead of wheat and Poyson instead of bread this is a sin of the highest nature and should be matter of great Lamentation to us all yet this we may learn from these Factors of the Devill if they will creep into houses to destroy mens souls surely we may go to mens houses to preserve them from destruction So did Paul Acts 20.20 this is pure Religion and pleasing to God Iames 1.27 3. These Impostors observe a Method in seducing silly women who being the weaker sex are sooner won over to their way as being less able to withstand the shock of a temptation As warriours go about a city observing where the wall is woakest lowest unguarded and there they make their greatest assault And as thieves set not upon strong armed meâ— but upon weak unarm'd ones so seducers love not to set upon strong grounded judicious discerning Christians but 't is the weak and ignorant which cannot discern their frauds but like children are tossed to and fro with every mind of doctrine that become their prey Prov. 14.15 Rom. 16.18 Eph. 4.14 man is or at leastwise should be more strong and prudent to resist temptations then women are 2. They set upon women first that they may the better win the husband herein imitating their father the Devill who first deceived Eve and then seduced Adam by Eve Gen. 3.1.6 So the Jewes stirred up women to hinder men from salvation Acts 13.50 and this is the practice of the Jesuits and other subtle seducers at this day they labour to gain the wife that can may win the husband Indeed conjugal affections are very strong and God would have it so Prov. 5.19 what is it that a loving husband 〈◊〉 almost deny the wife
at that great day Matthew 10.32.33 and as you have suffered more for him then others have done so you shall have a higher degree of Glory Matt. 19.28 29. See more Yongs benefit of affliction cap. 1. Sibs Cordials p. 160. Calvins Instit. l. 3. c. 8. S. 7.8 Bifields Mirrour Treat of Promises cap. 8. p. 336. and Gods Treasury c. 28. Objection But I see my persecutors flourish in health wealth prosperity whilest I am poor persecuted and low Answer Fret not your self because of prosperous wicked men for they shall soon come down Psalm 31.1 2.13.35 36. and 73.19 20. 't is a righteous thing with God to render tribulation to them that trouble you 2 Thes. 1.6 and though they be many that rise against the Church yet the Lord hath said he 'l make Ierusalem a burthensome stone to All people be they never so many or mighty Zach. 12.3 they shall but wound and cut themselves that meddle with her they shall all have enough of it who ever they be as we see in Pharaoh Saul Senacherib Iesabel Haman Herod the Moabites and the Iewes who persecuted Christ and his Apostles are to this day a cursed dispersed people Be not therefore terrified by your adversaries Phillippians 1.28 though they be great yet there is a greater then they though they plot yet God hath a plot above their plots he sits in Heaven and laughs them to scorn Psalm 2. they are ludibria coeli though terrores mundi Psalm 37.12 the wicked plot Verse 13. God comes between the plot and the execution and mars all He snares the wicked in their own devices Psalm 9.16 Higgaon Selah This is a matter worthy of our chifest meditation God will punish all wicked men but persecutors of his people especially As the Martyrs shall have the highest joy so their persecutor shall have the deepest sorrow There is a neere Union between Christ and his Church he is the Head and and they are his Members he the Vine and they the branches he the husband and they his Spouse Col. 1.18 Eph. 1.22 4.15 16. 3.30 and therefore he must needs be sensible of the wrongs which are done to them Acts 9.4 5. Isay 63.9 Zach. 2.8 Christ and his people have common friends and common foes Francis the first after he had commanded the destruction of the Protestants was never his own man after Winceslaus King of the Bohemians within 18. dayes after he had marked out the names of some Christians to death was smitten himself Though wicked men may forget their wickedness yet God will not Amos 8.7 he can tell Amilek 400. years after what he did against Israel and punisheth him for it 1 Sam. 15.2 3. God will destroy the destroyers of his people If Pharaoh persue Israel God will pursue Pharaâ—h If Mount Seir slay Israel God will destroy Mount Seir Ezek. 45. per totum If Pashur smite Ieremy God will smite Pashur If Ieroboam stretch forth his hand against the Prophet that hand shall wither If Herod vex the Church Vermin shall vexe him And however persecutors may escape in this life yet they are sure to pay for it in the next Phillippians 1.28 2. Thessalonians 1.6 7.9 Rev. 19.20 and 20.10 let us comfort our selves with the remembrance of that great day Here many times they live longest who deserve not to live at all Here the Israelites make brick whilest the Egyptians dwell at ease David is in want whilest Nabal abounds Here Sion oft'times is Babylons captive and they that deserve nothing are Lords of all yet this is our comfort the day of the Lord will come and then we shall be above and our enemies shall be beneath Now they cite us to their bar and we cite them as Ierom of Prague did his adversaries to Gods Bar. I summon you all to answer me shortly before the great and just Judge of all the world They prepare evils for the Church and God prepares rods for them God is jealous over Ierusalem for the wrong that is done to her Zach. 1.4 and though he bear long yet he will not alwaies bear Tempus erit Turno There 's a time when they shall pay full dearly for medling with such holy things Ier. 2.3 God hath prepared arrowes for to shoot at persecutors Psalm 7.13 and rather then fail he will make their own arrowes to wound themselves and fall on their own pates Psal. 37.14.13 The fire that should have burnt the 3 young men Daniel 3. burnt those that threw them in and the Lions which should have devoured Daniel devoured his enemies Daniel 6. Lastly Prepare for trials look for storms as sure as now we live so sure a change will come how soon we know not We should therefore with Ioseph in those years of plenty prepare for years of scarcity and in the highest prosperity remember the dayes of adversity for they may be many so did Iob. 3.23 Rules That we may be Real Martyrs and suffer rightly 1. The man must be good The person must please before the suffering can please Uprightnesse breeds boldnesse and the Holiest men have ever proved the happiest Martyrs as we see in Paul Latimer Bradford c. 2. The End must be good 'T is that which denominates the Action a man may seem to die for the Truth yet not in Truth nor out of love to Christ and his Truth but for ambition and vain glory 1 Cor. 13.7 such suffer Iactatione magis quà m delectatione for selfe ends and not out of love to Christ and so loose all 3. The matter and cause for which we suffer must be good for 't is not the suffering but the cause which we suffer for which makes a Martyr We are never blest unlesse we suffer for Righteousnesse sake Matth. 5.11 When men suffer as murtherers malefactors blasphemers and disturbers of the Peace of the Nation as the Quakers do this is cause of shame but if a man suffer as a Christian its cause of rejoycing 1 Peter 3.14 and 4.15 16. When men hate and persecute us not for any evil that we have done but because we will not do evil but study to please God and serve him in sincerity when 't is for Christs sake that we are killed Rom. 8.36 then our sufferings are the sufferings of Christ and reflect upon him so that he takes them as done to himself Matt. 25.45 Acts 9.4 Heb. 11 26. 4. The manner of our sufferings must be right 1. It must be patiently without murmuring or repineing loose this and you loose the reward of all your sufferings 1 Peter 2.19 20. if when ye do well and suffer for it you take it patiently this is acceptable with God or as the Original renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will thank you for this This is stupenda condescentio a wonderful condescension that God should account himselfe gratified and as it were beholding to such sufferers To make you Patient
man to marry before five and twenty nor a young woman till twenty My Reasons are 1. Because the married Condition requires people that have some experience in worldly Affaires and specially in Religion 1 Peter 3.7 the Apostle would have the Husband to be a man of Knowledge Now this Knowledge how to govern a Family wisely and religiously cannot be attained without a considerable time Adam was a Man of full Age and Eve a Woman not a Childe when God brought her to Adam Of all people that we read of in the Scripture Kings did use to marry soonest that so they might have Heires betimes yet we reade of few of the Kings of Israel that married before twenty 'T is not for Children and green-heads rashly to run upon such weighty undertakings they that marry in such haste shall repent by leisure 3. Mutability and unconstancy they be not settled nor stayed in their judgements 'T is the younger sort that usually are led away with errour Old Birds stayed Professours are not so soon caught with this Chaffe Hence the Apostle Exhorts young Timothy to continue in the Truth 1 Tim. 4 16. 4 Rashness Headiness and Revenge such were Rehoboams young Counsellours 1 Kings 12.6.10 Youth is voyd of judgement Prov. 7.7 and apt to fly in the face of a Reprover 5. A disesteeming and sleighting of old Age. They were young ones that mockt the Prophet 2 Kings 2.24 and despised Iob 30.1.12 'T will be our wisedome to fly these lusts betimes It s a comely sight to see mortified and self-denying young people They are subject to stronger Temptations and more violent Affections there is a greater propensity to sinne in youth and therefore the Obedience is the more excellent and acceptable when out of love to God we can break through all these Young persons have many suiters the World the Flesh the Devil all cry be mine be mine They all ly in wait for the flower of our dayes The Flesh casts baits the World digs pits and the Devil sees snares So that unless we be magnanimous and resolute we shall be foiled and overcome 6. A sixth sinne of Youth is Neglecting the seasons of Grace not knowing the day of their Visitation a sleighting the tenders and offers of Gods Grace unto them There is a time when the Lord cometh a wooing to the Soul and by the motions of his Spirit knocks at the doores of our Hearts for entertainment Revelations 3.20 The Devil doth his utmost to hinder the match and therefore he perswadeth young persons that they are too young to be godly and too young to deny themselves in point of pleasures and carnall delights he tells them they may believe and repent time enough hereafter when they are Old He dealeth with them as the Philosopher did with the young man that came to him desiring him to tell him when he should marry Oh said the Philosopher thou art too young not yet not yet at last he grew old and then he came to know when he should marry Not at all now said he The Application is easie 1. Let such consider that there are thousands and ten thousands now in Hell that thought to have repented Hereafter Many have an Intentionall but no solid Repentance they resolve to repent but they resolve not when and so delay till the day of Grace bee past 2. Consider it is not in our power to repent when we please God must give us the Grace 2 Timothy 2.25 they way of Man is not in himself It is God must turn us or we shall never be turned Iremiah 31.18 He must draw us or we shall never runne after him Canticles 1.4 Iohn 6.44 We must observe Gods time or we loose all 3. How dost thou know that thou shalt live till thou art old younger and better then thou are gone Shorter graves then thine may be seen 4. Suppose thou shouldest live till thou wert old yet thy heart may then be so hardened that thou canst not repent and because when God called thou wouldst not answer therefore thou shalt cry and shalt not be heard Prov. 1.24 Ier. 22.21 22. 5. If it were in our power yet we may in no wise deal so dis-ingeniously with our God as to give the Devil the Marrow of our Youth and reserve the dry bones of our old Age for God It is no wisedome to lay the greatest load on the weakest Horse Old Age though in it selfe it be a Blessing yet is accompanied with many troubles sicknesses and diseases they are the Dreggs the Lees the Winter of our dayes As all Rivers meet in the Sea so all diseases meet in Old Age Hence it is called the evil day Eccles. 12.3 4 5 c. then the Eyes grow dimme the Eares deafe the Hands tremble and the Leggs are feeble and the Memory failes 'T is a time of spending not of getting and such compulsive Repentance is seldome true They are cursed that offer the blinde and the lame in Sacrifice Malachi 1.8 ult and if the blinde and the lame were abhorred of Davids soul much more of Gods 2 Samuel 5.8 'T is the greatest Wisedome in the World for young persons to know the day of their Visitation and to improve the Seasons of Grace seeking the Lord while he may be found Isaiah 55.6 and opening when he knocketh 'T is good sayling whilest the Ship is sound the Pilot well the Marriners strong the Gale favourable and the Sea calme The onely way to finde the Lord when we seeke him is to seeke him in due time even Now 2 Corinthians 6.2 Behold Now is the acceptable Time Now he calleth all men every where to Repent See how the Holy Ghost prevents Objections I 'le repent hereafter No it must be now Acts 17.30 31. Object I am rich or I am poor I am a Iew or a Gentile and cannot repent Answ. He calls All men Object I dwell amongst ill neighbours Answ. He calls all men every where The time present is the only time the Time past is gone the time to come we have no assurance of the time present is our time Hence we are called upon so oft to obey whilest 't is to day Psal. 95.7 8. Heb. 3.15 and to return i. e. presently Isai 21.12 In all obligations say the Lawyers where no time is specified there the condition is presently to be performed So Ier. 13.15 16. Zech. 1.4 Zeph. 2.1 2. Now because we are naturally averse and backward to this special duty I shall give you 20. Considerations to Quicken you 1. Consider that this speedy repenting and turning to God in our youth is Comfortable because 't is a good evidence of the Truth of our Repentance as late Repentance is seldome true so speedy repentance is seldome false It 's a good sign we have made God our God indeed when with David we can seek him early Psal. 63.1 and with Zaccheus we make hast to receive him joyfully Luke 19.6 This
understanding Ieremy 6.16 Psal. 78 10. Isay 30 9.15 and 42.24 Ieremy 5.3 and 8.5 Zach. 7.11 Rom. 8.7 12. Gods Spirit will not alwayes strive with sinfull rebellious man Geâ— 6.3 but when he hath used all means to reclaim them and they will not be reclaimed he will give them up in judgement to their own hearts lusts so that he who is filthy shall be filthy still Revel 22.11 and since they would not be purged they shall not be purged from their sin till they dye Ezek. 24.13 13. Such sin against the Attributes of God 1. They sin against his Wisdome as if God knew not which were the fittect time for them to repent in 2. They sin against his Iustice whilest they say in their hearts God will not punish though they be impenitent Deut. 29.19 20. 3. They abuse his Goodnesse and Patience which should lead them to Repentance Rom. 2.5 Hence those that have favour shewed them and yet will not learn righteousnesse are charged with this that they will not behold the Majesty of the Lord Isay 26.10 14. Such sin against equity and common Reason Reason it self bids us speedily obey such as counsel us for our good especially if they be our superiours If a Prince should send a Pardon to a Rebel provided he humbled himself and submit Reason it self tels us that such a one were very unwise if he would not accept of mercy upon such easie terms 15. Consider what an exceeding hard thing it is to Repent 'T is no less then the change of nature old customs and habits which are very hardly broken Ier. 13.23 To change a Lion into a Lamb fire into water darkness into light is a work of omnipotency and such is Repentance 't is not in our power 't is Gods free gift and must be accepted of when he offers it 2 Tim. 2.25 16. Consider the vile nature of sin 1. 'T is the Poyson of the soul. Rom. 3.13 now the sooner we vomit up this poyson by a free and full confession of it the better 2. Sin is the souls sickness it stabs and wounds the conscience now diseases and wounds the longer they go undrest the â—â—rdlier are they cured 3. It 's a Thief to us and a Traytour to God It robs us of our strength Peace and comfort now the longer a Thief keeps possession the harder 't is to cast him out and to entertain a Traytor to our Soveraign is Treason 4. 'T is a Debt Matth. 6.12 Psal. 51.1 now the further a man runs in debt the harder it is to get out again 3. 'T is Folly madnesse darknesse blindnesse filth c. and therefore with all speed to be opposed and purged out 17. We would have God to hear us speedily Psal. 131.2 and 77.7 then 't is but Reason that we should hear him speedily and if we may not say to our Neighbour Go and come again to morrow much lesse to God Prov. 3.28 18. We shall cause joy in Heaven Luke 15.7 1. God himself rejoyceth that he hath a new son he esteems more of one poor humbled repentant sinner then of ten thousand proud Pharises who in their own conceits need no Repentance 2. Christ rejoyceth to see of the travel of his soul and that he hath a new member added to his mystical body 3. The Holy Ghost rejoyceth that he hath a new Temple to dwell in 4. The Angels in Heaven rejoyce that they have a New Fellow-servant to sing praises to their Lord. 5. The Church rejoyceth that one more is added unto their number 19. 'T is a point of the highest wisdom to know and improve the day of our Visitation 'T is only the wise mans heart that discerneth times and seasons Prov. 22.3 Eccles. 8.5 â—phes 5.15 16. he is wise to redeem the Time past with repentance the time present with diligence and the time to come with providence He observes the fit time of doing Gods commads 'T was the high commendations of the men of Issacher that they were men that had understanding of the times and knew what ought to be done 1 Chron. 12.32 'T is one of the highest acts of Practical wisdom rightly to improve the seasons of Grace 20. Lastly the neglecting and squandring away these seasons of grace brings Ruine to a person or Nation God hath appointed a season wherein to call and convert men and those that slight these seasons undo themselves when the harvest of grace is past and the summer ended no wonder if men be not saved This very sin ruined Ierusalem the not knowing the day of her Visitation Luke 19.42 44. when God gives people space to repent and they will not repent then he casts them into a bed of sorrow Rev. 2.21 22. Upon the well or ill spending of these seasons of Grace depends our eternal Weal or Woe Let then these Considerations Quicken thee to a speedy improvement of them that thou mayest have cause to blesse God that ever thou readest these lines and they may never be a witnesse against thee for thy negligence in that great day of the Lord. God records every Sermon he sets down the day and year when 't was preacht Isay 1.1 Ier. 1.2 3. Hag. 1.1 and he will one day reckon with us for them and therefore we had need to live up to our Means and Mercies and to answer them with an holy and obedient conversation that our Sermons may rise for our Justification and not for our Confusion Let us sow to the Spirit betimes for as men sow so shall they reap he that in the Seed-time of his youth sowes nothing but Tares and wild Oates in the harvest of his age must not expect a crop of corn But he that sowes to the Spirit shall of the Spirit reap life everlasting See more Reasons Madens Ser. on Luke 19.42 c. 14 15 16. D. Prideaux Ser. on Mat. 5.23 p. 20 21. Fenner on Prov. 1.28 Gen. 6.3 Luke 23.42 Dyke on Repent c. 16. p. 150. c. Mr. Ier. Dyke's select Ser. on Prov. 23.23 p. 359. and on 1 Thes. 5.19 p. 27. D. Preston on Sacram. Ser. 3. p. 326. Tayler on Titus p. 47. c. Mr. Obad. Sedgwick Rev. 3.20 Mr. Grosse Ser. on Luke 19.41 p. 242. Mr. Wheatly's Redemption of Time Mr. Ant. Burgesse Spi. Refining 1. Part. Ser. 75. and Mr. Iohn Downams Warfar l. 2. c. 29 c. p. 184. Fol. Mr. Sangars Morning Lect. Rev. 2.21 p. 211. Mr. Froysel his Gale of opportunity Mr. Beesly Ser. 8. on Eccles. 12.1 Mr. Chishull on Luke 19.42 From a child thou hast known the holy Scriptures 2. Observe Young Timothies should read the Scriptures betimes Those that are devoted to the work of the Ministery should bee seasoned betimes with Scripture-Learning they must even suck it in with their Mothers milk 1 Tim. 4.6 They must not give themselves to the Reading of Tristlers as many young men that first begin with School-men Controversialists
Christ came into the World in a state of Humiliation poor and low but when he comes to Judgement he shall appear in his glory viz. in the full accomplishment and manifestation of his glorious and everlasting Kingdom 2 Thes. 2.8 1 Tim. 6.14 and 2.4 8. So that the latter word is exegetical and an explication of the former Christ reignes now in Heaven and in Earth but 't is obscured here by the Cross and furiously opposed by devils and wicked men so that there is not that clear manifestation of his Kingdom now but when Christ shall have subdued all his enemies and shall have destroyed all adverse power and made them his fort-stool then he will appear in his Majesty and great glory with all his holy Angels and then will be the day as I may so say of his publick Inauguration before all the World in which he will begin his glorious and everlasting Kingdom with all his Saints Observations 1. Obs. Grave Obtestations and serious Adjurations in weighty cases are lawful Moses used them Deut. 30.18 19. and Isai. 1.2 Abraham adjures his servant Gen. 24.3 and Iacob adjures Ioseph Gen. 47.31 A Minister is not onely to beseech and humbly to intreat but with all authority to bind mens consciences to the duty he perswades and to adjure his bearers as they will answer it before the Lord of Heaven and Earth at the great day to yield obedience to the truths delivered Cold preaching makes bold sinners when powerful preaching awes the conscience Matters of greatest importance must be pressed with greatest vehemence As God putteth not sorth great power but for great purpose Ephes. 1.18 19 So neither must we use great earnestness but in matters of great moment Our natures are very base and backward to the best things and so have need of all manner of provocations to quicken us to our duty and 't is a great aggravation of peoples sin when they will not obey such powerful preaching as their contempt is greater so is their sin 2 Chron. 24.19 This shews the folly of the Anabaptists Socinians and Quakers who exclaim against all Protestations Adjurations and Oaths as things unlawful and would tye men onely to Yea and Nay whereas we find in Scripture that God himself swears it cannot then be a sin Gen. 26.12 Esay 45.23 1 Sam. 3.14 Psal. 89.3 and the dearest of Gods servants have sworn Gen. 14.22 and 21.24 Ob. Our Saviour condemnes sewaring Matth. 5.34 and so doth S. Iames 5.12 A. Christ doth not simply and absolutely condemn swearing for then he should destroy the Law which Commands swearing as a part of Gods Worship and an honour due to his Name Deut. 6.13 and 10.20 and a special meanes to end striffe and contention amongst men Heb. 6.16 but he condemns all swearing by the creatures and forbids all rash and all vain swearing all customary swearing in our ordinary talk and so doth S. Iames 5.12 Ob. Tho the Law did allow of swearing in weighty cases before a Magistrate yet now in Gospel-times 't is unlawful A. Not at all for the Prophet Esay prophesying of the Gospel-times times-expresly saith They shall swear by the God of Truth Esay 65.16 Paul oft calls God to witness Rom. 1.9 and 9.1 2 Cor. 1.23 Phil. 1.8 1 Thes. 2.10 The Angel swears in the New Testament by him that lives for ever Rev. 10.6 and Christ useth strong asseverations Matth. 5.18 Iohn 3.5 Ob. Since many forswear themselves and abuse Oaths 't is best say they wholly to forbear them A. The abuse of a thing must not take away the use of it for then we must not eat drink or wear cloaths because many abuse them Then we must cast away our money cut down vines and pull out our eyes because all these are abused But who knows not that the abuse of these must be taken away and the use remain See more in M. Firmin against the Quakers p. 27. M. Fowler against Speed a Quaker p. 16. and Walaeus Loci Com. p. 100. de Iuramento Sayrus CC. l. 5. c. 3. 2. Observation The best have need of Obtestations and Adjurations even from terrours to quicken them to their duty We are flesh as well as spirit we are but in part regenerate and therefore had need of quickning and if so holy so mortified so laborious a man as Timothy had need of double and treble charging 1 Tim. 5.22 and 6.13 and 2.4.1 what need have we who never yet attained that degree of holiness as Timothy had to be charged and charged again as we will answer it at the great day of the Lord to be faithful in the discharge of the duties of our several places We must not onely allure men by mercies Rom. 12.1 but also quicken them by judgements for such is the corruption of our nature that we are so easily wrought upon by mercies as by judgements hence when the Lord had promised six blessings to move us to obedience Deut. 28.1 to 14. he adds 27. curses from v. 15. ad finem cap. the better to excite us to our duty Mercies draw us Rom. 2.4 and judgments drive us to God This awed Iob 31.3 and made David tremble Psal. 119.120 The Apostle knowing the terrour of the Lord perswaded men to flee from the wrath to come that so they might escape the terrors of that great day 2 Cor. 5.11 3. Observation The godly do all as in the sight of God They look at Gods eye more then mans in all their Exhortations Adjurations wayes and walking They look upon him as a Witness and a Judge of all their doings They set the Lord alwayes before them Psal. 16.8 They live alwayes as in his eye and presence remembring that he beholdeth all their wayes and Ponders all their paths Prov. 20.21 This consideration will be 1. A Motive to sincerity 2. A Spur to duty 3. A Corrasive to sin 4. A Cordial in affliction 1. 'T is a singular meanes to keep our hearts sincere and to make us universal in our obedience hating every false way When David was upright before God and walked as in his eye then he kept himself from his iniquity Psal. 18.23 and kept all his Precepts Psal. 119.168 This All-seeing eye of God kept Iob from sin Iob 31.4 and kept Ioseph chast and pure Gen. 39.9 and made Abraham sincere Gen. 17.1 Seneca counselled his Schollars to do their actions so advisedly tanquam speciet Cato as if some severe Cato lookt on them We are Christians and must do all tanquam spectet Deus remembring that we are alwayes under the inspection of the All-seeing God 2. It 's a spur to duty The Master and the Commanders eye make the Servant and the Soldier active If we do any good in secret God sees in secret and he will reward us openly Matth. 6.6 Acts 10.4 3. It 's a corrasive to sin The Thief durst not steal if he thought the Judge lookt on him nor
of all sins Gospel sins and unbelief not prizing Christ nor receiving him into our hearts but like the Gadarens preferring our swinish lusts before him This is that damning sin which Virtually is every sin and binds the guilt of all sin upon the soul Iohn 3.19 Let us then promptly obey him and readily submit our wills to his Will let us take him for our Lord as well as for our Saviour Many would have him Jesus to save them but not a Lord to Rule them but he will save none such as obey him Hebr. 5.9 God hath joyned Lord and Saviour together and we must not separate them both in the Text and Philippians 3.20 Titus 1.4 We must yield him sincere Obedience if ever we look for any benefit by him 't is not crying Lord Lord but doing his will that he expects Matthew 7.21 Hence Christ reproves the Pharisees for their Vocal and Verbal subjection and ingemination of Lord Lord Luke 6.46 why call ye me Lord Lord and doe not the things which I require Many speak like Angels of Light but they act like angels of darknesse They defie the Devil in words but Deifie him in works All such mens Religion is Vain and abominable Isay 1.11 to 16. and 66.3 Christ hath abundance of dishonour done to him in the world by such formal professors we should labour to fetch off that dishonour by walking in the power of Religion and adorning our Profession with a pious conversation 1 Pet. 2.12 Who shall judge the quick and the dead Here we have First the Person judgeing Christ. Secondly the Persons judged All men from the beginning of the World till the end there of all such as shall be alive at Christs coming or dead before That there is a Day of Judgement appointed by God is aboundantly proved by all that have written on the Creed If any Atheistical Quaker shall deny it he deserves Punishment rather then an Answer Yet if any desire to be satisfied in that Particular Master Clapham hath spoken very well to that point I delight not if I can chuse to have any thing to doe with unreasonable men I shall therefore confine my selfe to the Text. 1. Observation Christ shall be the Iudge of all the World Now there are many subordinate inferiour Judges now Christ judgeth Mediately by men but in that great day of the Lord Christ onely shall be Judge when he shall have put down all Rule and all Authority and shall judge men immediately in his own Person God hath committed all Iudgement to the Son Iohn 5.22 and hath ordained him to be Iudge of quick and dead Acts 10.42 Romans 14.10 2 Corinthians 5.10 Question How is Christ the Iudge when God is called the Iudge of all the wâ—rld Gen. 18.25 Eccles. 3.17 2. The Word is said to Iudge us John 12.48 3. The Saints are said to Iudge the World Matthew 19.28 1 Cor. 6.2 3. 4. And one wicked man is said to Iudge another Answer These knots are easily untied by distinguishing 1. There is Iudicium authoritatis an Authoritative judgeing which resides in the King as in the Root and Fountain and so God is Judge himself in respect of Authority Psal. 50.6 Romans 2.16 Hebrewes 12.23 As for that in Genesis and such like places it may be understood of Gods Providential exercise of judgement in this world as Moderatour and Governour thereof and not of the Ultimate Judgement at the last day 2. There is Iudicium Probationis a judgeing by way of External administration execution and promulgation of the definitive Sentence and thus Christ is Judge alone all judgement in this respect committed to the Son the Father judgeth no man but by him Iohn 5.22 God hath the Power but the Son hath the Commission to execute that Power for though it be an Action common to all the three Persons in the Trinity yet the Execution of it appertains to the Son 3. There is Iudicium Declarationis a Declaration Judgement and so the Law judgeth the Judge doth but pronounce the judgement of the Law Iohn 12.48 Rom. 2.12.16 We shall be judged at the last day both by Law and Gospel 4. There is Iudicium Assessionis Approbationis a Judgement by way of assent and approbation and so the Saints shall Judge the world they shall sit as Assessors and be approvers of what is done We see at the Assizes the Judge gives the final and definitive Sentence and the Justices on the Bench that sit with the Judge do assent and acknowledge the judgement to be true and just This honour have all and only the Saints even the least and meanest of them shall judge their Judges and help to condemn those that formerly abused and condemned them 1 Cor. 6.2 3. they shall be on the Bench when Angels and wicked men shall be at the Bar. Those proud infernal fiends which did molest and disquiet thee shall now be disquieted by thee in Christ thy head thou shalt adjudge them to their everlasting Prison As Joshua's souldiers set their feet upon the necks of the Cananitish King So the poorest Saint shall at the last day triumph over all the enemies of his salvation to such the promise runs Râ—vel 3.21 To him that overcomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that by the Power of Christ is still overcomming the enemies of his salvation though he cannot overcome them by way of Equality so perfectly as Christ did yet if by way of conformity and similitude we resemble him in our measure and degree we shall raign with Christ and sit with him in his Throne This is a great dignity that the Judge and Saviour of all the world should so highly exalt his poor contemptible servants to be part of that Royal train which shall attend the great Judge of all the world 1 Thess. 4 15. and to be Coassessours with him on the Bench in that great and glorious day of the Lord. But this Dignitie calls for Dutie we must walk as becomes the Judges of the World Judges must or at leastwise ought to be Just and inoffensive men 2 Samuel 23.3 Our righteousness must condemne the worlds Unrighteousness our forwardness the worlds back wardness our Faith the worlds Unbelief as Noah did Hebr. 11.7 Many walk so loosely and profanely as if they meant to Iustifie rather then Iudge the world their Hypocrisie and Apostasie is too visible to all 2. It should admonish us to beware of wronging the Saints It 's dangerous abusing Judges such will cry one day to be hid from the sight of them Love them therefore now delight in their company succour them in their Necessities Christ takes the courtesies and injuries which are done to them as done to himself Matt. 25.35 c. 5. There is Iudicium comparationis a judging by way of comparison and so not onely the Saints but one wicked man shall condemne another that is worse then himselfe Tyre and
Devils at the great and glorious day of the Lord is the honour of our honours Christ will not onely be thy Compurgator but thy Enchomiast at that day Alexander admired the happiness of Achilles because when he lived he had Patroclus for his friend and after he was dead he had Homer for his Encomiast But O the happiness of a Christian who hath God for his friend and Christ for his Encomiast He hath a Book of Remembrance wherein he registers all the good we do with all the circumstances which may any way illustrate our goodness Mal. 3.16 All thy good works shall be brought forth not as meritorious causes but as signes and evidences of thy faith Christ instanceth in works of mercy because they are most manifest to the world and more visible then faith Matth. 25.35 And this should make us to abound in the work of the Lord since our labour is not in vain in the Lord. 1 Cor. 15. ult Ob. The Godly have had their failings shall not those be publisht in that day A. I conceive not all their sins are forgiven and forgotten and nothing shall be remembred in that day but their goodness 1. This is most agreable to the promises which God hath made of pardoning our sins and remembring them no more of blotting them out and casting them into the depths of the Sea Psal. 32.1 Esay 33. ult and 43.25 Ieremy 31.34 Micah 7.18 2. God hath oft confirmed these promises both by his Spirit inwardly and by the Word Sacraments and Prayer 3. The godly are said not to come into judgement viz. of condemnation but of absolution Iohn 3.18 And there is no condemnation to them Rom. 8.1 they are already perfectly justified and absolved from all their sins Rom. 3.24 25. and 8.33 4. The godly confess and forsake their sins they daily repent of them and judge themselves for them and therefore God will not judge them but according to his promise he must and will forgive them Prov. 28.13 1 Iohn 1.9 and by consequence forget them as if they had never been Ier. 31.34 If men must forgive and forget shall not God much more Levit. 19.18 3. Is Christ the Judge of all the World then this speaks terrour to all ungodly men who would not have Christ to raign over them but grieved his Spirit abused his Ministers contemned the Gospel persecuted his Saints and trod under foot the Son of God These will not be able to stand in the judgement of that day Psal. 1.5 1 Pet. 4.18 Rom. 2.5 This will be a comfortable yet terrible day a day of the greatest comfort to the godly and of the greatest discomfort to the ungodly that ever was The good mans best and the bad mans worst are both to come Now God executes some judgements on wicked men but these are but praeludia futuri judicii tokens and fore-runners of that great judgement Some are now punisht as Sodom Old World Egypt Ierusalem the Jews c. that we may know there is a providence taking notice of all yet all are not punisht that we may know there is a judgement to come to which the wicked are reserved 2 Pet. 2.10 Here Gods way is in the clouds and we see not the reason of many things but then his Justice and Righteousness shall be gloriously apparent to all the world Rev. 2.5 The judgement of God righteous now but 't is not so manifest to the world but at the great day there will be a publick revelation of the righteous judgement of God Here wicked men have their day of sinning and God beares I but the day of the Lord will come 2 Pet. 3.10 when the wicked must answer for their abuse of his patience and God will bear no longer Who can conceive much less express the horrour of that great and terrible day of the Lord when the Sun shall be turned into darkness and the Moon into bloud Ioel 2.31 Acts 2.20 which shall burn as an Oven and all that do wickedly shall be as stubble Mal. 4.1 when the Heaven shall passe away with a great noise and the Elements shall melt with fervent heat the Earth and all that is therein shall be burnt up 2 Pet. 3.10 When Christ shall come in his glory and ten thousand times ten thousand of Angels shall attend him Dan. 7.9.10 when he shall come in flaming fire to take vengeance on such as disobeyed him When all the kindreds of the Eearth shall weep and wail before him Rev. 1.7 And shall at last hear that fearful sentence passed on them Depart ye cursed c. When Kings and Captains and mighty men of the earth shall cry to the Rocks and Mountains to hide them Rev. 6.15 16 17. They that made others fly into Caves and Dens shall cry themselves to be hid in Caves and 't will not be Then Alexander Caesar and others that made the World to tremble shall themselves tremble and cry for fear If we hear but a crack of Thunder in a Cloud we are ready to tremble and with Caligula seek a place where we may hide our selves What then shall we do when the whole frame of Heaven and Earth shall break in pieces and all the World shall be on a flame about us Oh who may abide the day of his coming and who shall stand when he appears Mal. 3.2 If Felix a Heathen trembled when he heard of a judgement what will Infelix Felix do when he shall feel it This was one meanes to convert S. Austin and if thou be not past grace it may be a meanes to work on thee And if Moses in the Mount did so exceedingly fear and quake at a glimpse of Gods presence Heb. 12.21 and Daniel and Iohn were so affrighted at the sight of an Angel tho he came with good tidings and they were men of good consciences oh then how dreadful will the sight of all those thousand thousand of holy Angels be to the wicked with their guilty consciences It will be a terrible day especially to all Ignorant impenitent sinners who know not God nor obey his Gospel 2 Thes. 1.8 Isai. 27.11 They would not hear his soft Voyce in the Ministery and now they must hear his terrible Voyce in Judgment They say unto him depart for we desire not the knowledge of the wayes Iob 21.14 and therefore Christ will say to them Depart from me I know you not 2. To the Persecutors of Gods People 2 Thes. 1.7 3. To all cruel mercyless rich men Iames 2.13 and 5.1 to 6. Matth. 25.41 42. 4. To all whoremongers and adulters those sins are ofttimes so secretly committed that the Magistrate cannot punish them and therefore God himself will judge them Heb. 13.4 Iude 7. 5. To all gross offenders at the day of judgment he 'l be a swift witness against sorcerers murderers c. Mark 3.5 Revelat. 22.15 6. At that day will Christ reveal all the secret abominations which have been
my course I am come to the period of my dayes and to the end of my race I have not onely begun but grace assisting me I have finisht fulfilled and consummated my course or race He seems to allude to the course of his whole life which after his conversion was spent in the service of Christ and as it were wholly in running from place to place speedily to disperse the Gospel and now he was come to the last stage or Goal at Rome where he was to receive his Garland after the manner of those who ran for prizes 1 Cor. 9.24 25. And if the life of other men be called a course Acts 13.25 Surely the life of Paul may well be called a Race who so swiftly ran through so many places and Provinces and won them to Christ Rom. 15.19 Gal. 1.17 18. and 2. 2 Philip. 2.16 Heb. 12.1 q. d. I have accomplisht the course of my Apâ—stleship of Christianity of my afflictions and combats as my Saviour when he was giving up the Ghost said 't is finished so may I say according to my measure and degree I have not onely begun but I have finisht the work of my Lord and Master I have kept the Faith 3. This third Metaphor say some is taken from Depositaries who faithfully keep the things committed to their trust without embezelment 2. Others say the Metaphor of a Souldier is still continued who promiseth fidelity to his commander and performs it to the death The sense is the same either way Fidelity is required of all servants but specially of Depositaries and Souldiers This Faith Paul had 1. He kept the grace of saving Faith which was committed to him as a signal gift of God in which he persevered to the end 2. He was faithful in keeping the doctrine of Faith what in him lay from corruption and in a faithful propagation of that choice Treasury to posterity in despite of the Legal Jew or the profane Gentile And thus the word Faith is often taken in Scripture 1 Tim. 1.19 and 3.9 and 4.1 So Acts 6.7 they obeyed the Faith .i. the Gospel which is the doctrine of Faith So Acts 24.24 Rom. 1.5 and 3.31 Rev. 2.19 So Saul is said to preach the Faith .i. the doctrine of Faith which sometimes he persecuted Gal. 1.23 so Phil. 1.27 Iude 3.3 The word Faith sometimes signifies fidelity and constancy in our promises and engagements So Paul saies of himself that he was a Teacher of the Gentiles in Faith and truth .i. he was a faithful and sincere Teacher of them 1 Tim. 2.7 I have not taught for gain or applause neither have I taught the fancies and inventions of men but I have plainly taught them the Faith of Christ. So Tit. 2.18 Though it be true that Paul kept the Faith in all these acceptations of the word yet Calvin conceives that the Apostle hath some allusion to military fidelity q. d. I have been faithful to Christ my commander to the last breath and have kept the Faith committed to my trust in despite of all the frowns and flatteries of its enemies 'T was a custome amongst the Romans that none should go to the wars till they had first taken the military Oath called the Sacrament to be faithful and true to the Emperour to observe all his commands never to flye from their colours nor to refuse any death so they might be serviceable to the Common-wealth Such an Oath we all take at Baptism we there renounce the Devil and all his works and devote our selves to God and his service for ever This is general and common to all Christians But there is a more special fidelity required in Ministers whom God hath in trusted with his Sacred Oracles and truths such stewards especially must be faithful 1 Cor. 4.2 such a one was Paul he was not onely faithful as a Christian in general but as a Pastor he faithfully distributed to all the bread of life without the leaven of superstition the poison of heresy or the chaff of mans inventions 2 Tim. 2.15 and therefore now he 's dying he cannot but glory in this and speaks of it with confidence and comfort I have kept the faith Now happy yea thrice happy are those who when they come neer their end and are within the Horizon of eternity can speak Pauls words with Pauls Spirit and can truly say I have fought the good fight c. Verse 8. Paul now looks upward to the Reward and there he sees heaven prepared for him yea he sees himself as 't were already there which makes him speak so confidently both of a safe deliverance from all miseries in this life v. 18. and of enjoying eternal blessedness after this life He still persists in the Metaphor taken from valiant wrastlers and strenuous runners which conquer in the Olympick games they had a crown either of Bayes Ivy Olive or Parsly bestowed on them by way of honour much more will the Lord bestow an everlasting crown of life on those spiritual Heroes who overcome the enemies of their Salvation Many take great pains to little purpose I have not done so saith Paul I have fought a good fight and am assured of a crown of life at last however it go with me now He had committed a depositum to God he trusted him with his Salvation 2 Tim. 1.12 and God had deposited his truth to him now Paul kept the truth which God had left with him and therefore he did believe that God would keep that which he had committed to him So that if I had three things to wish I should wish for Pauls threefold crown 1. The crown of Grace a great measure of Grace to do Christ much service 2. His crown of Joy a great measure of joy to go through with that service 3. The crown of Glory which he was here assured of In the words we have first the concluding Particle henceforth lastly as for that which remains 2. We have the Reward of the faithful no less then a crown not gold or fading flowers but a crown with an adjunct a crown of Righteousness which is a Periphrasis of Heaven and eternal happiness 3. The person Rewarding Christ who is here Periphrastically described by two Titles viz. Lord and Judge together with an adjunct a Righteous Iudge 4. Here are the persons Rewarded not onely Paul but also all the faithful who are here described by their affection to Christ they love and long for his coming to Judgment 5. Hence the certainty of this Reward 'T is laid up for them and he is righteous and faithful who hath promised 6. Here is the Time when they shall receive this Reward or the day of their Coronation and that is In that day .i. at that great and glorious day of the Lord when he shall come to Judge the quick and dead and shall give to every one according to his works The Explication Henceforth Lastly or as for that which
Yea they are so far from pleading the merit of their works that they forget them which is mentioned to their praise Matth. 25.44 Phil. 3.13 yea they disown them as to this account Iob. 9.15 and 10.15 Isay 64.6 yea the Apostle tells us here that this Crown of Righteousness was laid up by God in Heaven as an Inheritance freely prepared for him but no way merited by him 4. This wrastling and running of the Saints can no way merit salvation because it is imperfect and impure being mixt with many sins and failings but the works which merit salvation must be perfectly pure for to make a worke meritorious foure things must concur 1. The work must be properly our own and not his of whom we pretend to merit Now all our good works come from God Iames 1.17 it is he that worketh in us both to will and to doe Philippians 2.13 2. It must be opus indebitum a worke to which we are not bound but the Apostles running and wrastling was opus debitum imperfectum yea if we could doe ten thousand times more then we doe yet stil we should be but unprofitable servants and so might expect punishment rather then reward 3. It must be some way profitable to him from whom we expect our reward but if we be never so righteous the benefit is ours not Gods Iob. 35.7 Psalm 16.2 4. It must have condignity to the reward expected and have an equal worth and proportion with it Now what proportion is there between our finite imperfect actings and the reward of Eternal life which is infinite and perfect Against these Merit-mongers see Davenants Determin Quaest. 34. Doct. Downam on Justif. l. 8. c. 1. p. 347. Perkins Reform Cathol Point 5. Willets Synops. controvers 19.2 3. p. 1305. Doctor Halls old Relig. cap. 6. Master Gatakers Sermon on Gen. 32.10 p. 269.291.303 fol. Alting P. 2. Q. 61. p. 292 and above all Doctor Mortons Antidot contra merita Objection Estius and Jansennius urge yet further that Christ will not simply Give but he will Render this reward to the godly as a due debt for their good workes Answer 1. They are weak Arguments which are grounded on meere Criticismes 2. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dabit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddet are used promiscuously one for the other in Scripture as Matthew 27.53 Luke 4.20 and 9.42 Acts 4.33 So in other words and languages compounds are oft used for simples 3. Dabo yet this Rendering denoteth Gods free-gift according to his gracious promise to his people and that after their labours and according to their works not for any merit in their works foreseen Hence it is called the reward of Inheritance Colossians 3.24 Now as the Son is born an Heir and so cannot merit his Inheritance so the children of God are all Heires and the Inheritance is prepared for them before their good workes are done Which the Lord the righteous Iudge shall give me That is Christ who is the Lord and righteous Judge of all the world He is called The righteous Iudge because he will Judge in righteousnesse Acts 17.31 and will execute the righteous judgements of God on the wicked and relieve his people 2 Thes. 1.6 7. The Apostle keepeth to the Metaphor still taken from Runners and wrastlers for prizes at the Olympick games in which there were certain Judges called Brabentae to observe those that were Victors and to give just sentence on the Conquerours side In that day i. that great and glorious day of the Lord Christ when he shall come to judge the world in righteousness rendring to every man according to his works 1 Cor. 3.8 then shall all believers be glorified both in soul and body and shall receive the full reward of all their labours The day of the generall judgement is oft called in Scripture Emphatically That day 2 Tim. 1.12 Matth. 7.22 and 24.36 by way of eminency as being the day of dayes the most illustrious and glorious day that ever was or ever shall be The most terrible to the wicked and most comfortable to the godly who are commanded to lift up their heads for joy when they but think of it what will they do when they shall see it Question Did not Pauls soul receive the Crown of Righteousness as soon as it was separated from his body how then is he said to receive it at the day of judgement Answer It is true the souls of the Saints as soon as ever they part from the body goe immediately to bliss Revel 14.13 and dwell with Christ Philippians 1.23 Iohn 17.24 1 Cor. 13.12 and 2.5 6. Revelations 4.8 and 5.8 and 7.9 They receive a great measure of happiness before the day of judgement for they enjoy the beatifical vision of God now Hence the spirits of just men are said already to be made perfect Hebrewes 12.23 comparatively viz. in comparison of what they were here though in comparison of what they shall be after the Resurrection they are still imperfect Rev. 6.10 11. But at the day of judgement then the saints shall receive a full and perfect reward both in soul and body conjunctly Colossians 3.4 1 Iohn 3.2 Now they are in glory but then they shall be in perfect Glory and enjoy a clearer Vision of God Then the desire which the soul hath to its body shall be fulfilled As the damned in Hell have not that full torment they shall have at that day so the saints in heaven have not that fulness of joy which they shall have at that day when soul and body shall be united See more to this point in Master Baxters Saints rest p. 2. c. 10. Master Newtons Orthodox Evangel c. 15. p. 327.336 And not to me onely but to those also that love his appearing Q. d. He will give this Crown of Life not onely to me but to all the faithful who may be known by this note that they love and long for the glorious comming of their Lord and Saviour to judgement Least any should think that this Crown was peculiar to Paul who had done and suffered so much for Christ he extendeth it to all believers and telleth us that Christ hath prepared it for them as well as for him Having spoken of himself in Thesi he cometh ad Hypothesin and applieth it to all the faithful The wicked have guilty consciences and so can have no love nor desire after that day they are besotted with the world they have their joyes and their portion here they have their heaven and happinesse here they can expect none hereafter The godly like Lazarus have their sorrowes here now they are tempted tossed troubled which maketh them long for Christs coming They are married to Christ and therefore like a faithfull Spouse they long for the Bridegroomes coming The summe and substance of all this q. d. My life is a warfare and behold I have fought a good fight which I
Gods 1 Pet. 1.5 and so it is safer then Adams was in the state of Innocency 3. It may comfort us in respect of the Nation though we be a sinful rebellious people a Nation unworthy to be beloved by reason of our Apostasy unfruitfulness unthankfulness and unanswerable walking to the light and love which God hath shewed us yet as he saved Israel with a Notwithstanding all their ingratitude and disingenuous walking towards him Psal. 106.8 So we have hopes that for his own Names sake he will save ungrateful England No Nation under Heaven hath such cause to admire free-grace as we have The Lord hath made us wait on him in a way of mercy when for our great provocations he might have made us wait on him in a way of Judgment We have great reason to serve him with gladness in the aboundance of all things since he might justly have made us serve him with sadness of heart in the want of all things He hath made us the Head of the Nations when he might for our abominations have made us the Taile he hath set us above in Victories and successes at Sea and Land when he might justly have set us beneath Well let these mercies improve our Graces and not our Vices least the Lord consume us after he hath done us good and as he hath made us famous for blessings so he make us infamous for our abuse of them to all generations Iâ—sh 24. â—â—0 If we still do wickedly what can we exspect but that we and our Rulers should perish 1 Sam. 12. ult Oh then let the remembrance of Gods free-grace and mercy Humble us nothing melts the heart like this when the Soul considers how God hath pardoned his sins washt him and cleansed him who was a poor loathsom polluted wretch quickned and revived him who was dead in sin nothing works such an absolute and strong aversation of the heart from sin and fortifies it against it as the remembrance of this free love doth This makes a man even to loath and abhor himself for his disingenuous carriage towards God Ezek. 6.9 and 16. and 20.43 44. and 36.31 This makes the soul to say as Mephibosheth said sometime to David 2 Sam. 9.8 and 19.28 All my Fathers house were but dead men before my Lord the King yet didst thou set thy servant to eat bread at thy own Table At that day Observation 9. 9. The day of Judgment is a signal remarkable day It is That day of dayes that great and glorious day of the Lord when Christ shall come in flaming fire attended with all his Holy Angels to execute vengeance on all his enemies hence the Scripture puts an Emphasis on it That day .i. that great and terrible day to the wicked Iude 6. when Angels and men shall be brought to the bar and the great ones of the world who have judged others must now be judged themselves That great and comfortable day to all the Saints when Christ will own them with an Eâ—ge before men and Angels but of this before V. 1. Observation 10. 10. The full reward of Gods servants is reserved till the last day 'T is at that day the day of judgement when Gods Pauls be fully rewarded 'T is true the righteous have some gleanings here some clusters of Grapes they have before they come to their Celestial Canaan and as soon as ever their souls depart they be in bliss but their full reward and blessedness is reserved for the last day 2 Cor. 5.10 Hypocrites are all for present reward they must have it here and they have it out and out they must expect no more Matt. 6.2 But a gracious soul looketh for his reward herefter he expects his recompence at the Resurrection of the just Luke 14.13 14. This then must comfort us against the base usage of an ungrateful world here many times Labans of the world change our wages ten times Genesis 31.7 Aye but remember great is your reward in Heaven 'T is not in this day but at that day which we must look for our full reward Here is the place of fighting Heaven is the place of rewarding The Butler may forget Ioseph men may forget our kindness yea and the Saints themselves may forget what they have done but God is not unrighteous to forget our labour of love Heb. 6.10 Never any lost by serving God not onely For but In the very keeping of his Commandements there is great reward Psalm 19.11 Prov. 3.16 17. Secret Obedience at that day shall have open recompence Matth. 6.6 and the least service shall not lose its reward Mal. 1.10 Matth. 10.41 42. Be it but a cup of cold water yet if it be given in sincerity it shall be surely rewarded Water is a common Element and cold water costs us no charge to heat it yet this almost undiscernable Charity shall in no wise loose its reward 't is a Meiosis i. it shall be fully and surely rewarded And because we are hardly brought to believe this our Saviour useth a double Negative and to put yet further past doubt he addeth a Verily a note of asseveration to confirm it He that receiveth a Prophet shall have a Prophets reward i. the Prophet shall teach him the Truths of God and instruct him in the way of life 2. After this life God will give him the reward of the Prophets in Glory Gaius lost nothing by entertaining Iohn nor the Shunamite and Widow of Sarepta by loving Prophets Yea he that receiveth a Righteous man though no Minister of Christ yet receiving him because he is Righteous and for the Truths sake shall not miss of a reward yea he that shall shew the least kindness to one of Christs little ones so the Saints are called 1. Because they are a little little flock Luke 12.32 2. Because they are little in their own eyes 3. And most genuinely because they are accounted as Abjects and little set by in the world 4. They are beloved of God as little ones are of their Parents they shall surely be rewarded Now if such small works of mercy be thus rewarded what shall be given to those who are magnificently liberal for Christ and give as Arannah to David as Kings unto the King 1 Samuel 24.23 If water be thus rewarded what may we expect for our blood that is shed in Christs cause and if cold water from the Spring which can hardly be called ones own be thus recompensed what may we expect for warm water from our browes and bodies in sweating and labouring for the Church of Christ There is not a man that serveth God faithfully but he shall be rewarded fully Numbers 14.24 If Cornelius pray and give Almes they come for a memorial and standing Monument before the Lord Acts 10.4 God hath a Book of remembrance for all that we do Mal. 3.16 or suffer for him our tears flittings when driven from our habitations by wicked
that albeit he do not Actually bâ—eak them all yet Habitually and Dispositively he doth Oh then stop Sin betimes resist the very beginnings of it kill these Cockatrices in the shell dash these brats of Satan against the stones fly the very appearance of evill else you will grow worse and worse and fall away more and more till you be ruined for Sin is like to Water give it a little passage and it will eat a way for it self till it become irresistible Prov. 17.14 as little Thieves let in at a Window unbolt the dores for greater so small Sins allowed in the Soul will soon bring greater with them Covetous This is the second Character of the men of the last times they shall not only be Self-lovers but Silver-lovers and Money-lovers such as account gain to be godliness 1 Tim. 6.5 In all their actings be they never so Pious they have an eye at gain One being asked what was the sinewes of War he answered Money being asked the same question a second time he answered Mony and being asked the third time he answered still Money So if you ask me what is the moving and primary cause that makes so many leap out of a prophane course of life into a great profession of Religion without any proportionable measure of humiliation The answer is ready Money Money Money 'T is to get an office or that they may be rising men just like the Shechemites they would be circumcised why so For their cattell and their substance will be ours Gen. 34.22.23 This sin of Covetousnesse is Self-loves First-born As all good comes from Love which diffuseth it self for the benefit of all so all evill and especially this of Covetousnesse comes from Self and Private spiritednesse which contracts the Spirit and sordidly makes it all for it self This Sin is become generall and so the more dangerous like a Leprosy it hath overspread the land as the Lord complained of Israel so he may of England Jer. 6.13 From the least of them to the greatest every one is given to Covetousnesse See what followes ver 19. 2. This sin is now commited against very great Light which aggravates it much The Ministers of Christ have testified against this sin by Preaching Printing Light and Life however we are bespattered by the Libertines of these degenerate times and yet men desperately break forth into it The men of Nineveh shall rise in judgement against the men of this generation for they had but one Ionah to preach unto them and they repented but we have had many Ionahs Ieremies Daniels Ezekiels and yet we abide impenitent 2. They had but one Sermon and that a short one yet they repented of their Covetousnesse and cruelty but we have had many large ones and yet we continue the same men still Let such know that if Preaching will not mend them Judgements will end them If the old World will not return at the Preaching of Noah the flood shall drown them if Pharaoh will not hearken to Moses voyce the sea shall swallow him if Elies sons will not hearken to the voyce of their Fathers 't is a Sign God hath a purpose to destroy him This Sin of Covetousnesse is a sin that the Scripture testifies against very much there is scarce any sin that is branded with fouler Titles and all to make us out of love with it 1. 'T is called Idolatry Ephes. 5.5 Colos. 3.5 which is one of the greatest sins and breaks the marriage knot God bears with other sins but this is a God-provoking and a Land-destroying Sin When people once chuse new Gods war and judgement will soon be in the gates Iudges 5.8 when Idolatry comes in God goes out Now the Covetous man is a grosse Idolater for he loves his money above God he trusts in it and saith to the wedge of Gold Thou art my hope Iob 31.24 He thinks himself more safe with his money in his bagges then all the Saints who have Gods promises for their Portion and the losse of his money grieves him more then the loss of Gods favour Hence Bernard compares Covetousness to a Lady riding in in a Chariot whose wheeles are four Vices 1. Contempt of God 2. Inhumanity towards men 3. Forgetfulness of death when they must part with all 4. Diffidence and distrust in Gods providence and promises 2. 'T is called the Root of all evill 1 Tim. 6.10 nor money but the inordinate love of money is the Root of Pride the Root of Theft Murder Bribery Perjury Usury Heresy Apostasy Oppression false weights false wares c. in a word 't is the Root not only of one or two but of all evill Then have at the Root saith Father Latimer and have at all down with that and down goes all Preachers should not stand ticking at the branches but they must strike at Covetousness which is the Root The Covetous man whose affâ—â—ctions are inordinately set on money will not stick at the breach of any one Commandement for gain Hence Solomon setting forth the vile practisâ— of lewd mâ—n Prov. 1.10 to 18. in the nineteenth verse he sets down the Root of all that Murder Theft Villany c. So are the wayes of every one that is greedy of gain Hence Habbakuk 2.9 calls it an evill Covetousness 'T is easie to lead it through all the Commandements for although the Covetous man do not actually break the mall yet he breaks them habitually and dispositively there is an inclination and a disposition in him when a temptation comes to break them all Hence David prayes Psal. 1 19.36 incline my heart unto thy Testimonies and not to Covetousnesse Implying that Covetousnesse drawes a way the heart not from one or two but from all Gods Commandements 1 The Covetous man is an Unbeliever he trusts in his riches and loves them more then God if they increase he sets his heart upon them Psal. 62.10 2. He 's a gross Idolater Ephes. 5.5 He must worship Caesars Image and makes a clod of earth his God Iob 31.24 His Bills are his Bible his Goods his God and his Pictures his Scriptures 3. For gain he 'l swear and forswear he 'l abuse the word and works of God 4. He thinks all time lost which is spent in the Service of God Hence usually they keep their Feasts go to Faires sell their Wares visit their Friends and send their servants on needless errands on the Lords day they can spare no time for the Sabbath before it comes to prepare themselves for it Hence it is that they come weary drowsy heavie to those sacred solemnities and cry out as those cruell covetouâ— Jewes Amos 8.5 When will the New Moon be gone that we may sell corne 5. For Money he 'l go to Law with his own Father abuse his Mother wrong Magistrate Minister any one for Money This makes men cruell and unnaturall to their Relations 6. How many Murders are committed and all for
on Baal Hos. 2.8 with the Israelites they turn their jewels into an Idoll and then dance before it and worship it Iesurun when fat and full kicks at the God which fed him Deut. 32.15 like Mules which being filled with their dammes milk matrem calcibus petunt fall to kicking the damme that fed them The Hebrewes have a Proverb In fontem ex quo semel bibisti ne projicito glebam much lesse in fontem ex quo semper God is our Creatour Preserver Father and Friend and therfore they do very foolishly who do thus ill requite him Deut. 32.6 Take heed therefore of this Spunge of the Devill as Austin calls Ingratitude wherewith he wipes all the favours of God out of our soules 5. Unthankfullness stops the Current of Gods mercies and provokes the Lord to strip us of all Solomon forsakes the God of his mercies by it he lost ten parts of his Kingdome and had adversaries ever after 1 Kings 11.9 Hezekiah when recovered rendred not according to mercy received therefore wrath came upon him from the Lord. 2 Chron. 32.25 It maks the Lord to repent of the blessings he hath given us 1 Sa. 15.11 It made David repent of his care in protecting the flocks servants of ungrateful Nabal from violence 1 Saw 25.15.16.21 22. In vain have I kept all that this fellow hath since he requites me evill for good I le destroy all that belongs to him So saith God in vain have I saved such a man from the Sword Plague Famine therefore I will now destroy him utterly for his rebellion God cannot endure these Sepulchra beneficiorum these unthankfull buriers of his benefits 6. 'T is a sad aggravation of mens sins This makes the sins of the Saints so exceeding sinfull because they are committed against the greatest Light and Love God Registers all the mercies which he bestowes on us and when we sin against them we shall be sure to hear of it 2 Sam. 12.7 8 9 10. 'T is a sinne that levens and sowres our other sins and makes them farre more loathsome It stops mens mouthes and makes them excuselesse so that they have nothing to say for themselves Ezra 9.9 10. when he had set forth what God had done for them and how they had rebelled against him he cries and now Lord what shall we say after all this q. d. We have nothing to say for our selves since we have again forsaken thy commandements notwithstanding all thy mercies and deliverances given to us this brought ruine on them V. 13 14. 7. Idolaters will rise in Judgement against such if they will praise their dung-hill-Gods shall not we praise the living God Iudg. 16.23 8. Unthankfull men are unfit for Heaven for there the Saints do nothing but sing Hallelujahs and praises to their God for ever Revel 5.12 13. Luke 2.13 This is one of the crying sins of England Ingratitude both to God and man never raigned nor raged more amongst us then at this day As the Lord loads us with mercies so we load him with our Apostasies No Nation under heaven so beloved as we and no Nation under Heaven that have worse requited his love 'T is a Miracle of mercy that he yet continues his mercies to us and that he hath not long agoe stript us naked as in the day when we were born Let it therefore repent us of our unkindnesse to our good and gracious God and for the time to come let us expresse our Thankfulnesse in Reall obedience We have nothing else to give unto God but Thanksgiving that is his Rent and due Psal. 29.2 and 50.14 every honest man will pay his Rent onely take heed that you pay it not to a wrong Land-Lord ascribe not the glory of what you are or have to your selves or to the Creature all must be given primarily to God 't is true we may thank and pay the messenger but not like the Doner Cant. 8.12 the Keepers of the Vine-yard have two hundred but Solomon himself hath a thousand Secondarily we may give Thanks to Gods Instruments whose hearts he moves to help us Thus David first blesseth God and then Abigail 1 Sam. 25.32 33. 'T is the Almes if I may so say which we give unto God in all other things God blesseth us but in Thanksgiving we bless God Psal. 50.22 Iames 3.9 God blesseth us Imperatively we bless him Optatively when we desire and endeavoâ—r to set forth his promises This is the way to increase and preserve our blessings both Temporall and Spirituall and if we merit in any duty 't is in Thanksgivings He that gives Thanks for an old mercy makes way for a new one This is more pleasing unto God then all legall Sacrifices Psal. 50.8 and 69.30 31. 'T is one of the most excellent parts of Gods worship whereby we do in a speciall manner glorify him Psal. 50. ult yea in some respects God hath more glory from the Saints on Earth then from the Saints in Heaven for they praise him without opposition in the middest of his friends but we praise him with much danger and difficulty in the middest of his enemies This is the end of our Creation Prov. 16.4 Isay 43.21 every member every sense every faculty of soul and part of our bodies calls for Thankfulnesse Quot membra tot ora Had we but wanted a Legge or an Arm or an Eye we should know the price of that mercy 'T is the end of our Predestination Ephes. 1.11 12. The end of our Redemption Isay 51.11 Luke 1.74 The end of our Adoption Ephes. 1.5 6. In a word 't is the end of all Gods Mercies that we should praise him for them Psal. 50.15 Quot beneficia tot ora When the Lord had delivered Israel out of Egypt he makes it an Argument to quicken them to obey all his commandements Exod. 20.2 when the Lord plants his Vine-yard in a very fruitfull hill then he expects the pleasant Grapes of Thankfull obedience Isay 5.1 2. Even the Devill could say Iob had good Reason to expresse his Thankfulnesse in serving God who had made the hedge of his protection round about him Iob 1.9 Rule 8. See to the manner of your Thanksgiving God loves Adverbs better then Adjectives he regards not so much quà m bonum sed quà m bene A good dish may be marred in the Cooking and a good Duty spoyled for want of a right performance He then that would give Thanks unto God rightly Must do it 1. Cordially 2. Zealously 3. Chearfully 4. Speedily 5. Beleevingly 6. Humbly 7. Holily 8. Considerately 1. We must praise God cordially not cursorily or customarily in a verball formall way but as God blesseth us Really so our praise must be Reall and sincere God is a Spirit and will be worshipped in spirit Hence David calls on his Soul to praise God Psal. 103.1 and the Virgin Mary not only with her soul but with her Spirit i. e. with her understanding which
unpunished as a Reverend Divine hath very well observed but as they have been notorious in sin so shall they be notorious for shame Hence a Truce-breaker is here reckoned among the vilest of Christians and a Covenant-breaker is listed amongst the worst of Heathens Rom. 1.32 God accounts this so far from service and duty that he looks upon it as horrible profanenesse and perjury what doth more provoke a man then Treachery and perfidiousnesse and what greater Treachery then to break so solemn and sacred a Covenant this provoked the Lord against Iudah Hos. 6.7 but they like men have transgrest the Covenant there even there have they dealt treacherously against me There where they should have been most fast and faithfull there they were most false and perfidious What we barely promise we ought to perform but a Vow is a double and stronger bond and so more carefully to be observed Hence Gods hand hath been remarkable against Covenant-breakers in all ages Sauls posterity was plagued for their breach of Covenant with the Gibeonites 2 Sam. 21.1 1.6 So the Heathen that were Covenant-breakers were given up to Reprobate sense Rom. 1. Sampson breaking his Vow had his eyes put out by the Philistines and is made to grind Iudg. 6.21 Absolon under pretence of a Vow seeks his Fathers life but it cost him his own 2 Sam. 15.17 King Zedekiah is punisht with death for breaking Covenant with Nebuchadnezzar a Heathen and an Idolater Ezek. 17.15 to 22. 't is a signall place and worthy our serious meditation So Ier. 34.18 to 22. God will send a sword on such to avenge the quarrell of his Covenant Levit. 26.25 'T is reported of the Egyptians that if any man did swear by the life of the King and did not perform his Oath that man was to dye without mercy no gold no silver could redeem his life We have sworne not by a King but we have lifted up our hands to the King of Kings and unlesse we mean to dye eternally we must perform it The Jewes have a Proverb Non est poena super Israelem in qua non sit Vncia Vituli aurei That was such a Transgression that God remembred it every time he plagued them So Non est poena super Angliam in qua non sit Vncia foederis In every punishment there 's somewhat of the Covenant in it I shall conclude with the words of some Reverend Divines lamenting the Breach of the Covenant amongst us That so solemn a Covenant say they so gravely and piously penned so dreadfully obliging the Conscience in all sincerity and fidelity to take and keep it so ratified by authority of Parliament ordering of it with instructions exhortations and satisfactions to scruples that this Covenant should be by so many without any sense of Religion both taken and broken as if it were but a King at Chesse set upon the board for a game and so shut up in a bagge when the game is done this is that which may make us hang down our heads and with heavie hearts say as Ezra 9.6 O our God we are ashamed to lift up our faults c. So they Now as Covenant-breaking is a God-provoking sin so Covenant-keeping is a Sacrifice most pleasing and acceptable to him and the most compendious way to exalt a Nation as we see in the times of Moses and Ioshua 24 25 c. Asa. 2 Chron. 15.12.15 Iosiah 2 Kings 23.3 c. Nehem. 9. when they brought their people into Covenant they prospered presently No sooner did England enter into Covenant but from that very day did the Lord blesse us and gave admirable successe to the Armies of his people Hag. 2.18 19. The Reason is because then we engage God more especially in our cause we bring him into the field with us we put all we are and have into his hand we are not now our own people but the Lords people the Lords Kingdome The Lords Warre the Lords Castles the battle is not ours but the Lords So long as Creature opposeth Creature they may make some resistance but when the Creator comes against the Creature Omnipotency against Impotency and Wisdom against Folly who then can stand Isay 45.9 when people fall to Covenanting then woe to Rebels Ezek. 20.37 There 's no way to preserve and establish a Nation like this Hence Moses exhorts the people to give up themselves by Covenant to God that so he might be their God and establish them Deut. 29.12 13. So when Iehojada had brought the people into Covenant then the Lord gave them rest 2 Kings 11.17 20. This is like a wall of brasse to a Kingdom or rather like a wall of fire as the Prophet speaks Zach. 2.5 which none can scale to defend us and to offend our enemies Now we have speciall interest in the Lord so that all that he hath is ours his Wisdome is ours to direct us his Power to protect us his Goodnesse to save us c. As a woman that 's married to a man partakes of all the Riches and Honours of her husband and as Laban said to Iacob Gen. 51.43 so may we say to the Lord All that thou hast is mine This appeares excellently Psal. 132.2 where the Lord sweares to David and David sweares and by a Vow devotes himselfe to God then followes blessings Temporall and Spirituall 1. They shall have spiritual blessings they shall have Gods speciall presence amongst them God will dwell there V. 13 14. yea such is Gods great condescention that he desires no better habitation then amongst his own people 2. He will fill them with spirituall joy V. 16. singing they shall sing i. e. they shall greatly and they shall surely rejoyce 3. He 'l blesse their posterity V. 11 12. 4. He 'l blesse their provision and satisfy the poor in Zion with bread V. 15. i. e. with all Temporall blessings needâ—ull for them 5. Since the Priests of God are exposed to more danger then others therefore he promiseth to them more speciall protection V. 16. 6. He will subdue their enemies V. 17 18. and will make the horne i. e. the power and might of his people to prosper and increase So that this is the only prevailing way viz. sincerely to give up our selves to God in Covenant and till this be done we are undone 'T is not Fasting Praying Humiliation unlesse we really covenant for Reformation of our selves and ours we do but dodge with God and cannot look to prosper Hence Ezra 10.1 2 3. tells the people they had sinned greatly yet there was hope but what must they do why make a Covenant and all shall be well V. 3. God must and will do great things for his people in Covenant when they be in distresse Psal. 105.8 9 and 106.45 and 111.5 yet he remembred his Covenant and saved them according to the multitude of his mercies with a notwithstanding their Rebellions against him Hence 't is that Gods people in their
all the miseries of the times 3. Consider the good Ends which God hath in permitting them 1. He can use them to the discovery of sin those sins which Selfe-love will not let thee see an enemy shall discover them to thee It 's good for every man to have a deadly foe or a faithfull friend When Iasons enemy thought to have killed him by running him through he cured him of an impostume God can make medicines of these poysons and make this dung to enrich us 2. To cure us of sin S. Austins Mother was cured of her drunkenness by her maids calling her Meribibulam a Wine-bibber she took notice of the foulness of the sin and left it 3. It drives us to prayer Psal. 10.4 mine enemies reproach me but I Prayer i. e I give my self up to that duty I am even compounded and made up of Prayer When we are defamed there 's a time to pray 1 Chron. 4.12 4. They make us more watchfull over our wayes Psal 27.11 Help me because of mine enemies who watch for my halting saith David 4. Remember the day of Judgement is at hand and then thy innocency shall be publisht to all the world Then will be a Resurrection of Names as well as of Bodies Then the wicked that now revile thee shall tremble at the sight of thee Let us then wait patiently till the Lord arise and plead our cause Let our moderation be known to all for the Lord is at hand the Judge stands before the dores ready to take vengeance on our enemies Philip 4.5 Iam. 7.7 8. Though for the present you and your walking may lye under reproaches yet there 's a day of revelation coming Rom. 2.5 when thy integrity and secret obedience shall have open recompence and the unrighteousnesses and secret contrivances of the wicked shall be discovered to their eternall shame Then all the hidden works of darknesse shall be brought to light Now Hereticks Witches and Devills incarnate have their day and the world pleads for them as her own But there 's another day coming when all things shall be reviewed and scanned over impartially Then and never till then shall we fully and clearly discern between the righteous and the wicked between him that fears the Lord and him that fears him not Mal. 3.18 The remembrance of this day made Paul to sleight the censures of men 1 Cor. 4.3 4. See more cordialls against Reproachfull slander Doctor Hall's Balme of Gilead p. 142. c. Byfeilds Marrow p. 319. c. Burroughes Moses Choyce p. 343.375.412 c. Robinson's Essayes Observe 41. Beards Theater of Gods Judgements c. 46. p. 393. Mr. Young's Cure of Prejudice p. 24. An excellent piece 12. Incontinent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incontinentes intemperantes luxuriosi This word in the Originall is Homonimous and admits of divers acceptations and therefore some Translations render it Riotous so Tindall others Intemperate so the Geneva Translation and Beza others Incontinent so our Translation and the Vulgar Latin In this variety there is no contrariety the Reading is Canonicall either way The word is used two wayes in Scripture 1. Largely for any kind of Intemperance and excess Matth. 23.25 Ye are full of rapine and excesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intemperantiae luxus And so 't is opposed to Temperance Acts 24.25 Gal. 5.23 2 Pet. 1.16 1 Cor. 9.25 Titus 1.8 which consists in moderating of the appetite so that a man is not a slave to his fleshly sensuall appetite but can master himself and give Lawes to his Lusts Contrary to these are all intemperate men who have no power or command over themselves but are led like slaves by every lust So that this achrasy and intemperance in the Text being opposed to euchrasy and Temperance which Aristotle makes a comprehensive vertue wherby a man fights against all tentations and allurements to vice must by the Rule of contraries be a comprehensive vice inclining men to Drunkenness Gluttony Riot Uncleannesse and all manner of excess 2. The word is taken sometimes strictly and restrainedly for Incontinent lustfull persons that have no command over their concupiscentiall affections but like bruit beasts they run into all uncleanness The word is sometimes opposed to Continency or Chastity which is that part of Temperance which moderates our fleshly lust and wars against uncleanness and lasciviousness So 1 Cor 7 5. Now since the word is general and comprehends all kind of Intemperance both in eating drinking and concupiscential lusts I shall take the word in the largest sense and shall not restrain where the Scripture doth not restrain The character is ours in the largest sense 1. In the last days men shall be intemperate in Eating Ordinary food will not content them they must have the Lambs out of the flock the calves out of the stall to maintain their lusts They 'l eat for pleasure and not for need to pamper themselves and not to preserve nature they 'l study how they may please the flesh and make provision for it that they may fulfill the lusts thereof Rom. 13. ult Elijah was so temperate that an Angell was sent to bid him arise and eat 1 Kings 19.9.7 but in our days men are so Intemperate that we had need of Angells to bid us hold and abstain from our excessive eating and drinking How many unfit themselves hereby for the duties of their callings when a man experimentally knowes that such a Quantity of food will fit him for his calling and yet he will exceed that 's sinfull Many look upon drunkenness as a great sin but as for Gluttony they make no bones of that whereas a man may as well offend and make a beast of himself by excessive eating as by excessive drinking hence the Scripture condemns riotous Gormandizing as well as swinish drunkenness Rom. 13.13 Gal. 5.21 the Rich Glutton went to Hell not for any drunkenness that we read of but for Gluttony Luke 16.19 'T is true there 's difference in Callings Constitutions Regions and Climats so that some may eat more then others but under these pretences for men to give way to excess riot will not hold Quest. May we not use the Creature more freely sometimes and may we not feast as occasion requires Answ. Yes the Lord gives us liberty to eat and drink not only for necessity but also for delight Thus Iosephs Brethren used the creature beyond meer necessity Gen. 43. ult for delight not for excess God hath not only given us water to quench our thirst but wine to delight and revive us Psal. 104.15 Prov. 31.6 So that feasting in it self is a thing indifferent and may lawfully be used as occasion requires when Isaak was weaned Abraham made a feast Gen. 21.8 Iethro made a feast for Aaron and the Elders of Israel Exodus 18.12 Hester feasted the King and Haman Hest. 5.5 Christ himself was at a feast more then once Luke 5.29 Iohn
his dayes Physick must be taken rarely and seldom else if it become familiar to the body it looseth its operation 'T is a violent purge which wastes and weakens nature especially when taken often Hence the learned conclude that frequent using of it is dangerous Frequens suffitur Nicotianae exoticae sanis non est salutaris Qnid censum vereor ne sensum insumimus herbis India quam mittit sed minus indâ— boni Num sani insani qui fecimus aspida merces Quòd prosit sanis non habet ager habet Rex Platon 1. All excesses are hurtfull and are abuses of the Creature and as excessive eating and drinking is unlawfull so also is excessive smoaking Not one of many but takes it for fashion and custome more then for need Any action especially Physicall if not rightly circumstantiated is very dangerous If a Physician should advise his Patient to take a spoonfull or two of such a Potion and he should take ten or twenty or if he should prescribe him to take a penny-weight of such or such a thing and he should eat a pound he might soon put himself past eating So when Physicians shall prescribe one or two Pipes a day and men shall take 20. this is causa adjuvans ad mortem it 's a kind of self-murder and shortens mens dayes 3 This immoderate and excessive use of Tobacco brings with it many discommodities It overthrowes the state of the body dryeth the brain dimmeth the sight corrupts the smell hurts the stomack destroyes concoction spoyles the spirits dulls the understanding confounds the senses stupifies the body marres the breath and turns it into an unsavory stench rendring it loathsome to their Wives Friends and such as come nigh them It turnes the Nose into a chimney and makes a Kithin of the body sooting it with an oyly Unctious kind of soot as hath been seen in some great Tobacconists that have been opened It emasculates the spirits and disables the body for service when a man cannot go two or three miles without a Pipe smoaking at his Nose In former ages what glorious battles have been fought and to what a great age did they live who never once heard of Tobacco 4. It consumes abundance of pretious time No losse like the losse of time How many spend two or three houres in a day in smoaking which if they had spent in Repenting what abundance of comfort might they have had 5. It wastes mens estates How many poor might have been succoured with that which is idly and vainly spent in smoak some spending 10 l. others 20 l. others 100 l. per annum in smoak To what end is such waste we must all one day give an account how we have spent our money our silver is the Lords and he expects that we improve it to his praise Hos. 2.8 9. How sad will it be with many when they shall see how many pounds they have spent in smoak and yet how little for Gods honour It were well if some way could be found to restrain the great abuse of it if it were but in the younger and the healthfull sort who have no apparent need of it Object We are so accustomed to it that we cannot leave it Answ. An evill custome is better broken then kept and therefore as you came to this custom by degrees so by degrees you must break it The use of it saith a learned Physitian is only tolerable by way of Physick and not for pleasure or an idle custom Object It 's the property of a Gentleman to take Tobacco Answ. 'T is now become the guise of the Riff-raffe and Dregges of men Every Tinker Tapster Crate-carrying Vagabond is not well unlesse he have a Pipe at 's Nose Object It drawes away ill and watrish humours and cures men of most diseases Answ. God hath ordained watrish humours for the good of the body and for the most part they are as necessary in the body as the blood it self and therefore may not be drawn away in that abundant measure by Tobacco Besides it 's dangerous for weak and sickly bodies they may quickly waste the Oyle of their Vitall Lamps and spend their radicall moisture So that instead of curing it kills many 2. Grant it to be Physicall in some diseases doth it therefore follow that it is good against all and that all must use it of what age constitution and complexion soever To argue from a Particular to a Generall is but sorry Logick e. g. Such a man hath need of such and such Physick therefore all men have need of it Who sees not the vanity of the practice yet who leaves it what should young strong healthfull bodies do with Physick They that are whole have no need of the Physitian but those that are sick and those that ate sick indeed cannot away with it One mans Physick is another mans poyson One Medicine cannot cure all diseases yet men are so bewitcht and besotted with Tobacco that if you 'l believe them they 'l tell you it 's a Panacéa that will cure you of all distempers and yet those that take it abound with distempers as well as other men I wish therefore and oh that I could prevaile wâ—th young Students especially that they would use their Pens rather then Pipes that we might find them in their Closets Praying and not in their Chambers smoaking remembring that time is precious See more against Drunkennesse in that excellent Tract of Mr. Young stiled The Drunkards Character 't is the best that I have seen in this kind All the labours of that holy man are worthy the perusall of young Students especially Mr Iohn Downams four Treatises against Drunkards Swearers Whoremongers and Bribery Mr. Sam. Wards Woe to Drunkards D. Harris Drunken-cup D. Ier. Taylor 's Holy-Living p. 72. Mr. Henry Smith's Serm. on Gen. 9.22 p. 284. Mr. Clerk's Mirrour cap. 42. Edit 3. Mr. Rous's Diseases of the Time cap. 16. p. 173. Folio Intemperate or Incontinent The word in the Originall as I have shewed before is large and comprehensive It denotes all kinds of lustfull persons that have no command over their concupiscentiall affections but are led by their Lusts such are Adulterers Fornicators Incestuous persons Polygamists and the like Now in the last dayes men will be Incontinent every way There will be incontinency amongst single persons and this is called Fornication there will be incontinency amongst married persons and this is called Adultery There will be incontinency against nature viz. when the course of nature or the Sex or the kind is altered all these sins do and will raign in the last dayes Now the more common these sins are the greater our praise will be if we keep our selves pure shining like lights in the midst of a loose generation We should therefore be carefull not only to go or run but with all our power and speed to Fly fornication 1 Cor. 6.18 as Ioseph fled from his Mistris Other
c. Nemo adeò ferus est qui non mitescere possit Si modo culturae patientem accommodet aurem Hor. 4. Labour for that Gracefull Grace of Meeknesse which is opposite to this fierceness Do not only praise it but practise it Put it on as your Garment yea as your Ornament Colos. 3.12 13. 1 Pet. 3.4 It 's an honour to Religion when the Profesâ—ors of it are gentle placable clement ready to forget and forgive injuries None so mild as the meekened man Numb 12.3 Gal. 4.20 1 Sam. 10. ult 2 Sam. 16.10 11. 1 Thes. 2.7 Gen. 50.19 20. Levit. 10.3 and 13.8 they seek not revenge nor do they study how to render evill for evill but what was said flatteringly of Caesar is really true of them Nihil oblivisci solet praeter injurias They forget injuries and remember nothing but kindnesses To incourage you to labour for this Grace 1. Consider that Meeknesse is the Path-way to Peace and Joy Isay 29.19 Psal. 37.11 it brings rest to the Soul Mat. 11.29 There 's no possibility of living Peaceably in this world without it we shall meet with so many oppositions Tentations Injuries Crosses Losses that an unmortified unmeekned Spirit will never endure them We live not amongst Angells and perfect persons but amongst Lions Dogs Devills froward wayward knotty stubborn surly sullen peeces yea the best have their Passions so that without great meeknesse and moderation no Family City Society or Kingdom can long endure 2. 'T is an Evidence of our Election Colos. 3.12 3. 'T is the way to win the most obstinate sinners the way to break a flint is to lay it on a soft bed 't is the soft wooll that dulls the Canon shot Rom. 12. ult as we must constantly and resolutely oppose the sins of such as belong to us so if ever we would winne them and do them good it must be done with a spirit of meeknesse and of mercy Gal. 6.1 the reproofes that come from spleen and malice never profit 't is love and pity that winnes men Caut. Yet beware of stupidity for it's Moppishnesse and not meekness to be silent when God is dishonoured A holy Anger against sin is usefull in its Place As there is a vitious inordinate Anger so there is a Vertuous well-ordered Anger which is an excellent gift of God 4. The promises of the Gospell belong to such Isa 61.2 3. 5. They shall have protection in troublous times Zeph. 2.3 Psal. 76.9 God loves to beautify such with salvation Psal. 149.4 and to raise them to honour Psal. 147.6 6. Instructoin God will teach them and make them profit by his Ordinances Psal. 25.8 Iames 1.21 and 3.13.17 7. They have best Title to the Earth the meek shall inherit the earth Psal. 37.11 Matth. 5.5 their meeknesse shall in no wise prejudice their Temporall Estate he dwells at home where ever he is he 's never off his Masters ground as the fierce unmortified turbulent man runs out of all and loseth the Possession of himself and all that he hath so meekness keeps a man in possession of himself his understanding's cleare his judgement 's right his Affections composed and setled so that he can live in any soyle be content with any condition and endure any hardship Lastly since in the last dayes men will be fierce and cruell 1. Let us pray the Lord to deliver us from cruell and unreasonable men 2 Thes. 3.2 beseech him to correct us himself and not to sell us into the hands of wicked men whose mercies are cruelties 2 Sam. 24.14 Proverbs 12.10 2. Admire the Goodness of the Lord who preserves his Lambs in the midst of so many fierce Lions Did not the great Lord Keeper of the world watch his Vine-yard night and day the Boar out of the wood would soon lay it waste The Thornes would soon over-top this Lilly and the Birds of Prey devoure Gods Turtle Object We see wicked men are quiet and Gentle Answ. So is a Lion in his Grate but let him out and you will find him a Lion still 'T is not for want of malice but for want of power that they are so quiet God chaines them and restraines them Psal. 76.10 But if the Lord should let out their chain we should find the Atheists and Papists of the world as cruell as ever As is apparent at this day in the barbarous bloody perfidious dealing of the Papists towards the Poor Innocent Protestants in Savoy 3. Walk wisely towards those that be without Colos. 4.5 be exact in your walking give them no just cause of offence Be wise as a Serpent that you be not deceived be Innocent as a Dove that you prove not a Deceiver A man that lives in the midst of Wolves Lions wild Boares and Beares had need to look about him 14. Despisers of those that are good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonorum osores hostes This is the fourteenth sin which renders the last Times so Perilous Men will be no Lovers i. e. they will be Haters and Despisers of good men yea and of goodness it self 't is a Meiosis where less is spoken then is meant and that not with a light or toothless Hatred but with a deadly deep intolerate hatred Hence they are called Lions which greedily tear and devoure the flock of Christ. 2 Tim. 4.17 as you may see in the preceding Character This must needs be so 1. If we consider that strong Antipathy and Enmity which is between the righteous and the wicked there 's an irreconcileable Warre and Hatred between them Gen. 3.15 the righteons man hates not the Person but the Practices of the wicked but the wicked hate both the person and the Piety of the just because by their upright walking they condemn them and witness against their sinfull Practises their purity condemnes the worlds impurity their Loveliness the worlds maliciousness their humility the worlds pride their Self-deniall condemnes the worlds Self-seeking and their forwardness the worlds Luke-warmness Hinc illae lacrymae This is the ground of the grudge The godly are the light of the world Phil. 2.15 and the Judges of it 1 Cor. 6.2 Now the lewd man hates the light which discovers him Iohn 3.20 and the Judge which condemnes him This made Cain to slay his Brother 1 Iohn 3.12 and the world to hate Christ because he testified against its evill deeds Iohn 7.7 2. In respect of the dissimilitude of their manners They have contrary Principles Practises Ends and Aymes The men of the world savour only the things of the world being filled with Covetousness Pride Idleness Intemperance Lust. But the godly savour the things of God being Holy Heavenly Humble Chaste Temperate c. now as similitude is the ground of Love so dissimilitude is the ground of Hatred Prov. 29. ult The righteons is an abomination to the wicked and the wicked is an abomination to the just So that there is no communion between this light
under it and useth all means to overcome it and yet cannot shake off this Thorne in the flesh this may be thy crosse it shall never be thy Curse Suppose a man be sayling on the Sea his intention is for such a Haven but there comes a violent gust and carries him into his enemies coast against his will so the godly resolve to keep Gods Commandements Psal. 119.106 and pray against sin Psal. 19.13 yet through the violence of Temptations are oft overcome against their wills Now 't is one thing to sell a mans self to do wickednesse and another thing to be sold. Ahab sold himself but Paul was sold against his will Rom. 7. The Virgin that resisted and cryed out was innocent Though she were ravisht Deut. 22.25.27 Quae non placent non nocent The sins that do not please us hurt us not The godly and the wicked both sin as Pearls and Peebles both fall into the dirt yet the one is a Pearle still and the other a Peeble Two men may fall into one and the same sin yet there 's great difference in the manner though for the matter they may be the same 3. Even sins of infirmity are displeasing to a gracious soul. As a man that hath a blemish is ashamed of it so he 's made more humble and watchfull by it Psal. 73.22 But to plead for an infirmity is more then an infirmity 4. He that sins through infirmity is soon recovered and easily reclaimed he 's like a light that is newly put out which is quickly blowen in againe Let Nathan but once reprove David and he 's presently on his knees Let Christ but look on Peter and he weeps bitterly They are truly wise and so a reproof works more on them then a hundred stripes doth on a fool Prov. 17.10 A sheep may fall into a puddle but a swine loves to lye wallowing there If therefore no admonitions nor reproofes can win thee or work upon thee it 's a sign thy sins are Enormities and not Infirmities sins of Wilfulnesse and not of Weaknesse Object I see so much sin in my selfe that I dare not perform duties for fear of increasing sin Answ. Infirmities are no warrant for us to neglect duties 't is a greater sin wholly to omit a duty then to fail in the performance of it for in the one our disobedience is Totall we fail both in matter and manner in the other 't is but partiall 2. Neither do they pray formaly and for fashion who see their infirmities in Prayer and are grieved for them when in humility we like our services worst they may please God best Nehemiah 13.22 desires to be spared when he had done excellent service The sense of our imperfections doth more please God then our imperfections displease him If thy heart be unprepared he hath promised to prepare it Psal. 10.17 and if you be subject to Passions and Infirmities so wâ—s Elias yet God heard his prayer Iames 5.17 Obedience is most pleasing to God when there is nothing but a bare command to quicken us Blessed is he that beleeves saith Christ Iohn 20.29 and hath not seen so blessed is he that obeyes simply out of a respect to Gods command though he can see no benefit at present by it 3. Christ by his Mediation and Intercession perfumes all our services though weak and imperfect in themselves and makes them acceptable to his Father Ephes. 1.6 Rev. 8.3 where God findes the mind to be willing and the heart sincere there he accepts affecting for effecting willing for working desires for deeds purposes for performances pence for pounds and mites for millions a little that the Righteous hath in a spirituall sense is better then the seeming riches of self-conceited Pharises A little spring is better then a great Pond In all duties God ponders the spirit and if that be right all 's right Prov. 16.2 2 Cor. 8.12 as we see in Asa David Iob and those that came to the Passeover 2 Chron. 30.15 This is Evangelicall perfection Legall perfection and Righteousnesse God doth expect from Christ he onely requires faith and sincerity in us and then though Satan doe accuse us for our imperfections yet we may put him over to Christ our husband who ever lives to make intercession for us Vxori lis non intenditur the wife cannot be sued so long as her husband lives All that he hath is hers 1 Cor. 3.22 Vxor coruscat radiis mariti Helps against Formality 1. Go unto God who is a quickening spirit and beseech him to quicken thy dead heart So did David of Psal. 119. God can make dry bones to live Ezek. 37.4 c. and raise Lazarus out his grave when he stinks again He that at first raised thee out of thy Deadnesse can much more raise thee out of thy dulnesse All men and means are but dead things unlesse he put vertue in them Beseech therefore the Lord to abide with you for as Martha said to Christ Lord if thou hadst been here my Brother had not died so may we say Lord if thou hadst been here my soul had not been thus dead and disordered nor should I drive on so heavily When the Sun went down Abraham fell asleep Gen. 15.12 and when the Son of Righteousnesse withdrawes his powerfull presence 't is night with us and we grow heavie but whilest we have Gods Spirit to assist us our souls are full of Spirit and Life Christs yoke then is easie and 't is meat and drink to us to be doing Gods will 'T is the policy of Satan when he cannot hinder us from Duties then to make us formall and lazie in Duties or else he layes clogges on us to make duties irksome and unpleasing to us and so to bring us out of love with them and thus he hath prevailed with too many in our dayes Let us therefore spread our case before the Lord and beseech him who is life it selfe to put life into our dead and frozen hearts that they may live unto his praise and that we may love his wayes and then nothing will offend us 2. Act and use your Graces this is the way to increase and quicken them bring good motions into resolutions and actions blow till the spark become a flame This stirring is Painfull but Gainfull drowsy dead formall professors lose all when the active stirring Christian goes forth like the Sun in its strength To him that hath it shall be given exercise your faith daily vita fidei vera vita be much in meditation and self-examination whetted knives are both bright and sharp 't is the diligent hand which makes rich in spirituals as well as Temporalls Proverbs 10.4 3. Delight in quickening company get acquaintance with humble holy active â—en and shun the company of dead formall earthly minded men we must stand up from the Dead before Christ will give us Life Ephes. 4.14 There 's a quickning vertue in the society of Gods people As
of his bosom when he conceives she doth truly love him what have not women drawn their husbands to Solomons wives drâ—w him to Idolatry 1 Kings 11.3.13 the wife drew more then five yoke of Oâ—en Luke 14.19 20. they steal away the heart they blind the judgement and so infatuate a man that he is oft bufotted with them Iudg. 16.17 They have daily commerce intimate acquaintance with their husbands and so have many opportunities to compasse their Ends. Now an infected person most easily spreads the infection to those with whom he continually converâ—eth This is one Reason why women are such dangerous and strong Seducers as we see in Iesabel who drew Ahab to such a height of wickednesse that he became a Non-such for Villany none like him in the earth 1 Kings 21.25 Iehoram did wickedly and one great Reason was the daughter of Ahab was his wife 2 Chron. 21.5 6. So King Ahaziah did wickedly why so for his mother Athaliah counselled him so to do 2 Chron. 22.3 yea even Adam in the state of innocency yet was seduced by Eve 1 Tim. 2.14 Solomon from wofull experience of his thousand wives and concubines tells us Eccles. 7.28 that a man amongst a thousand he had found but a woman amongst all those he had not found q. d. I have found out the depths and subtleties of some men but the subtleties of the harlot he could not find 3. Women are apt to be over-credulous and to take things upon trust being led by affection more then judgement because such a seeming good man holds so and so therefore they conclude 't is so 4. Women are the weaker vessell and so more prone to unconstancy and mutability and more easily seduced 5. They have strong Affections 2 Samuel 1.26 and so are more fierce and active in defence of their opinions Hence they are usually the best or the worst We may say of them as 't is said of Origen Vbi benè nemo meliùs ubi malè nemo pejus or as 't is said of Ieremies figges Ier. 24.2 3. those that were good were exceeding good and those that were bad were exceeding bad Like the Tongue which is either the best or the worst member These are the Reasons why your Arch-Hereticks have frequently spread their Heresies by women rather then by men The Pharisees had their Gynaecea Colledges or meetings of women the better to spread their Tenets They set up some Iesabel to devoure the simple Revel 2.20 they insinuate themselves into some prime women and get an Eudoxia Iustina or Constantia on their side that they may the better prevaile with others Saint Ierom observes that Hereticks of old made use of female Instruments the better to deceive Simon Magus had an Harlot called Helena which helpt to spread his Heresies Antiochenus the Father and Faâ—tor of much filth had many women following him Marciâ—n being come to Rome sent his trull thither before him that shee might prepare the soyle for his seed Apelles had his Philumen Montanus his Prisca and Maximilla Arrius the Princes sister Donatus his Lucillia Elpidius his Agape Priscillian his Galla and our Iames Nailer hath his Minions his Martha and his Hannah to vent his blasphemies and generally all Arch-Hereticks have had some strumpet or other by whom they spread the poyson of their Heresy By Mistris Dier and Mistris Hutchinson how many monstrous and Heretical opinions were spread abroad wicked women are the Devils Lime-twigs with which many are ensnared to their own destruction 2. These Seducers set not upon all woemen promiscuously for some are prudent solid sincere and have profest Christ when learned Doctors have denied him as in Queen Maries dayes So Luke 8.2 3. the women support Christ with their substance when Herod Pilate my Lord Annas and Arch-Bishop Caiphas crucified him Lydia a good woman entertains the Apostles when many men shut them out of doores Acts 16.14 15. The time would faile me to tell of Sarah Ruth Abigail the Shunamite the widow of Sarepta the Queen of Sheba Deborah Bathsheba Hester Priscilla Phaebe Rom. 16.1 2 3 6. We may not therefore condemn all for some nor disparage the whole sexe for the miscarriages of a few for 't is not all women which these seducers set upon but they subtilly observe which are most easily wrought upon and these are first such silly simple women as are corrupted in their Intellectuals and so are fitted and disposed for such seducements They catch not grave and truly pious matrons but light women which prefer their lusts before Christ 't is the light chaffe which is tossed with every wind when the Massy wheat abides in the floore 2. They make a prey of such women as are corrupt in their Moralls such as are laden with sinne that are not onely vitious but loaded with Vices and are almost overwhelmed with heapes of enormities Their corrupt practises make way for corrupt principles God in his just judgement gives them up to vile affections which blind the judgement and so make them fit subjects for seducers to work upon Who are they that Papists and Sectaries overcome usually they are loose ignorant profane persons who are better lost then found None worship the beast but those ungodly ones whose names are not written in the book of Life Revel 13.8 and as loose women so effeminate idle proud men whom the Poet wittily upbraids with the title of women are a fit prey for these Harpyes Iude 18. and therefore let women and weak Christians walk humbly and not meddle with disputes above their capacity lest God punish their pride and curiosity with a fall 3. These silly women are acted and led not by one or two but by variety of lusts Their Lusts lead them by one arme and Seducers lead them by the other and God knowes whither these Leaders will lead them They are so blinded and besotted that they act more like bruit beasts as the word imports then Christians They are so taken with Novelty Curiosity Vain-glory and Fleshly delights that these Impostors with their Flesh-pleasing doctrines lead them whither they please By flattering and cunning delusions by false perswasions and subtle artifices they sute themselves to their lusts preaching pleasing things and so draw many weak and wicked persons after them These when their consciences begin to stirre affect ease and deliverance but not Repentance they lay out their money but not for bread and therefore they labour without being saisfied Isay 55.2 they willingly embrace errour because it best agrees with their corrupt consciences and hate the truth because it disquiets them True Prophets cannot flatter they commend themselves in sincerity to the consciences of men they have their sweets and â—an find out acceptable desirable words Eccles. 12.10 but then they are ever joyned with boldnesse to tell men of their faults 'T is for wicked men who forsake the Law to praise the wicked Proverbs
Pope and in these dayes of liberty God hath something to witness against Heresie Thus the Lord in his Wisedom hath so ordered it that there shall be not onely Schismes but Heresies to exercise the Gifts and Graces of his people and to discover the rottenness and filthyness of graceless ones that they who will not believe the Truth may be given up to the efficacy of errour This is some comfort and may help to uphold our spirits in this day of Iacobs trouble 3. Observe A corrupt head and a corrupt heart usually go together no sooner are mens minds corrupted but presently it follows they are Reprobate concerning the faith and if once men make shipwrack of faith they will soone part with a good Conscience too 1 Tim. 1.19 Corrupt Principles breed corrupt Practises and corrupt practises teach men to invent corrupt Principles When men grow lawless and profane then they turn Antinomians and deny the Law if Mortalists then they deny the resurrection if Libertines then they cry down the power of the Magistracy and cry up one Universal Toleration Hence when Christ had spoken of false Prophets he presently adds and iniquity shall abound Mâ—tthew 24. When people go a whoring from God then follows corporall whoredom Hos. 4.12 13. We see this experimentally true in our days How many before they were Sectaries were civilly just pious and in the judgement of charity were thought to be sincere Christians yet now are turned Anabaptists Socinians Libertines Proud Censorious Idle Atheisticall Unclean These lusts lay unmortified in their bosomes and now they rejoyce that they have a time of Liberty to vent them so that a corrupt life attends on corrupt Principles both as a Punishment and a just judgement of God upon men for resisting the truth and in the nature of the thing for as a foul moist head causeth distillations of corrupt matter upon the lungs so loose Principles dispose men to a loose conversation the doctrine of Godlinesse reproving their Ungodlinesse makes them cast it off as you may see in the Epistles of Peter and Iude who describing false Teachers and their false Doctrines presently adde their wicked lives their filthinesse covetousnesse licentiousnesse turning the Grace of God into wantonnesse Be sure then to keep your heads pure from errour if ever you would have your hearts and hands pure from sin 4. Observe That false Teachers are very dangerous persons they are not such meek innocent harmlesse persons as some imagine The Apostle here tells us that they are impudent fraudulent resisters of the truth men of corrupt Heads Hearts and Hands and what could he say more unlesse he should call them Devills and so he doth verse 3. in the last dayes men especially seducing men for all these 19. sins are appliable also to the false Teachers of the last times as appeares by the context verse 5 6. shall be slanderers or in plain English Devils and he here compares them to Iannes and Iambres two Egyptian Sorcerers who were Limbs of the Devill and verse 13. in expresse Terms he calls them Sorcerers evill men and Seducers the words in the Originall are evill men and Sorcerers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incantatores praestigiatores besides their Heresies are called damnable and their ways pernicious 2 Pet. 2.1 and themselves are likened to Balaam the witch 2 Pet. 2.15 'T is true at first they make a shew of extraordinary Sanctity and Self-deniall the better to deceive the simple and thereupon they rayle on all the Churches of Christ amongst us as being mixt with wicked men yet after a little time these painted Sepulchers appeare in their proper colours and the vilenenesse of their lives and doctrine is made known to all The Anabaptists in Germany at their first arising pretended extraordinary Sanctity but in a short time their Villanies Murders Polygamies blasphemies Heresies Adulteries c. appeared to the world These are worse then the Sword or Plague men are afraid and fly from those but they are naturally prone to embrace these 2. Those hurt but the body these destroy the soule 3. God is glorified in his judgements but he is exceedingly dishonoured by seducers 4. By the sword and persecution the Church increaseth but by subtle Hereticks the Church diminisheth Hence Luther calls Hereticks Peccatorum poenam summam Dei indignationem Luther in Hos. 9. The greatest Plague and a sign of Gods indignation against a people And the Scripture calls them devouring Wolves who come to kill and drink the blood of souls Iohn 10.8 9 10. Matth. 7.15 such as make their disciples two-fold more the children of the Devil then themselves Mat. 23.15 Such as subvert whole houses Titus 1.11 whose word doth eat as a Gangrene 2 Tim. 2. which suddenly over-runs the Parts takes the Brain and if not quickly cured by cutting off the part infected kills the Patient Heresie is of a spreading Nature if it be not speedily and carefully supprest it runs from one man to another from one City to another and from one Kingdome to another Error begets error such fall from evil to worse Verse 13. Hence false doctrine is compared to a Leaven Mark 8.15 which secretly and suddenly diffuseth it selfe through the whole lump till all be leavened Sometimes seducers are compared to an overflowing flood which carries down all before it Revelations 12.15 and anon to Cheaters that beguile silly souls with their flesh-pleasing doctrine they catch freshly people Ephesians 4.14 and to dogs Philippians 3.2 beware of dogs i. beware of false Prophets who are like unto dogs Go not unarmed get a sword or a staffe to defend your selves against them If there were ten thousand mad dogs in the Land you would keep within doores or go armed and use all means to destroy them Now they resemble dogs in 14. particulars 1. A dog is a base contemptible creature hence the Scripture calls vile persons dogs 1 Samuel 17.43 1 Kings 8.13 Matthew 15.26 So such as go about to draw men from the Truth are vile men however they may have high conceits of themselves yet God esteems no more of them then we do of a dog and though he may throw them some off all and bones to picke as he doth to the blasphemous Turk that great Dog of a great part of the World yet his soul abhors both them and their services Isay 66.3 2. 'T is an unclean creature and might not be offered in sacrifice Deut. 23.18 So these being themselves unclean all they do is unclean Titus 1. ult 3. 'T is a libidinous impudent creature Hence unclean persons are called dogs Deut. 23.8 Revelations 22.15 without are dogs who are those Whoremasters are set in the front this made Abner say to Ishbosheth am I a dogs-head i. shamelesly libidinous that I should commit whoredom with my Fathers Concubines 2 Samuel 3.8 yet such unclean ignorant and impudennt Cynicks we have who though they want Arguments yet want
is a perfect Copy his steps we must follow his vertues we must imitate we must shew forth not a vertue or two but all those vertues which did shine in the conversation of Christ and made him glorious in the world all those must not onely be in us but must shine forth in our lives also 1 Pet. 2.9 Matth. 5.16 2. He 's an Example which none can equalize nor sufficiently admire we are apt to excuse our selves for not imitating Christ because he 's too high hence God in his wisdom hath provided Examples of a lower rank of men subject to the like Passions as we are The Scripture recoâ—ds what glorious things they have done and suffered for God and his honour Now these are patterns of our own rank and nature whom we must not onely imitate but labour to equalize and study to out-goe the best pattern of the best Saints that ever were We can have no excuse in these dayes of light if we come not up to the best patterns because we have more of the Spirit more light and more clear manifestation of God then they had Quest. How far must we imitate the Saints and be followers of them Answ. We may not follow any Saint whatsoever simply and absolutely but onely with a Quatenus so far as he is a follower of Christ. 1 Cor. 11.7 the Saints have had their failings and the best have a great deale of the old Adam in them They are Pillars of cloud for us to walk by but this cloud hath its dark part which if we follow we shall fall as they did There are 4. sorts of actions which the Scripture tells us were done by Saints 1. Some were sinfull as Davids adultery Peters deniall and these are recorded not for imitation but for Caution and admonition 1 Cor. 10.6 these things are examples that we might not lust as they did Their sins are Sea-marks for men to shun and not Land-marks to walk by It 's a sad thing to love that in David which he did abominate in himself Yet 5. good Lessons we may learn from the falls of the Saints 1. When thou readest of their sins it should teach thee not to idolize any Saint they were men as well as others and had their naevos and had need of a Mediatour 2. It may teach us that the best Saints may fall into the foulest sins if they do not watch yea into those sins they most abhorre Of all sinnes Peter thought himself most free from that of denying Christ and if a man should have come to Solomon when he had made that rare Prayer before all the people 1 Kings 8.22 23 c. and told him Well Solomon for all this Prayer that thou hast made thou wilt turn Idolater before thou dye would not he have answered with Hazael Am I a dog that I should do such things This shewes that the best have in them the Root of the vilest sins and if we be not upheld and preserved by Gods assisting grace we shall certainly fall 3. We may learn what sins are most prejudicial to us viz. Self-confidence this brought Peter down idlenesse and prosperity this brought David down Effeminatenesse brought Solomon so low 4. We learn that a holy fear is necessary to salvation Prov. 28.14 Phil. 2.12 and to have a holy jealousie over our deceitful hearts be not high-minded but fear for if such great Saints fell to such foul sins what shall such poor shrubs do 5. As you that never fell must read these Examples to preserve you from falling so you that are fallen must not despaire but read them that you may rise again by Repentance as they did Let us therefore watch and pray continually for the best Christian is like a man rowing against Wind and Tyde if he let go his Oares he cannot in a great while recover again what he hath lost 2. Some actions of the Saints were done by speciall instinct and instigation of the spirit these are not for our imitation Elijah calls for fire from heaven which the disciples desiring were checkt by Christ. Luke 9.54 Sampsons pulling the house on his own and the Philistines heads was by an immediate instinct of the spirit So was Phineas his acts Numb 25. we must not expect such extraordinary instincts and impulses of spirit in our dayes we must now to the Law and to the Testimony Isay 8.20 we must suspect such extraordinary impulses rather then expect them 2. Some actions they did by special command from God and if we have not such an extraordinary command we may not imitate them e. g. The Israelites when they went out of Egypt borrowed Jewels of silver and gold which they never paid again because God bid them spoyle them but we may not do so Psal. 37.21 so God commands Abraham to kill Isaack we have now the word for our Rule and must not expect Revelations 3. Some were occasionall actions which they were not bound to in the general but meerly for such a time and in a case of necessity so the disciples must carry no scrip nor gold but preach freely Matth. 10.8 9 10. 't was as a Temporary command as appeares Luke 22.35 such was Pauls practise in working for his living Acts 13.3 and 20.34 4. Some actions of the Saints are acts of Holinesse and Righteousnesse grounded on the word of God and in these it is that we must imitate them There is a magnetical vertue and hidden excellency in good examples to allure us to vertue as there is a divellish efficacy in lewd examples to make us wicked Ieroboams wickednesse drawes Israel to sin so there is an heavenly efficacy in good examples when sanctified to make us holy Iudg. 2.7 the people serve the Lord all the dayes of Ioshua who was a good man and the Elders who out-lived Ioshua so long as they had a good example they served the Lord. If Crispus the Ruler of the Synagogue believe all his house believe with him Acts 18.8 Theodosius by his holy example made his Court a Nursery of Religion The patient sufferings of the Martyrs made many Martyrs Iustin Martyr tells us that the pious lives of the Christians were a meanes to convert him Hence the Scripture ascribes a converting power to good example 1 Peter 3.1 2. Their example will be a Cordial to comfort us in our distresses There is no misery that can befall us but it hath befallen some of the Saints before us Art deserted in thy own apprehension so was Heman Art poor so was Iob. Art persecuted so was David Art called to difficult duties so was Abraham so were the Martyrs called to forsake all If a man be to go through a vast howling wildernesse this is a sad journey yet if he see a beaten high way all along this is a great comfort to him in his journey This is our condition the way to Heaven is through a wildernesse of trouble our comfort is 't is a beaten way
not 5. Armies that can save us 'T is not 6. Carnal policy nor sinfull shifts that can save us 1. Idolls cannot help us They are vanities teachers of lies Hab. 2.18 Ionah 2.8 Nothing in respect of any divine power or vertue 1 Cor. 8.4 though it be something in respect of mens vain Imaginations who honour it as their God yet 't is nothing in respect of vertue or value for it can neither help nor hurt Ier. 10.5 They cannot save themselves from fire and plunder Micah's Gods were stollen Iudg. 18.18 24. They are cursed that worship them Psal. 97.7 they shall have sorrow that follow them Psal. 16.4 and be greatly ashamed that trust in them Isay 42.17 great then is the folly of the Papists who fly to S. Loy for their horses S. Anthony for their pigs Saint George for their warres S. Apollonia for their teeth S. Steven for the night S. Iohn for the day according to the manner of their necessities so are their Gods 2. If God be against us Riches cannot help us They oft hurt us in a time of trouble The finger many times is cut off for the gold Ring and the souldier enquires not for the poor but for the rich man Riches avail not in a day of wrath Prov. 11.4 Ezek. 7.19 Zeph. 1. ult they flye from us when we are dying or in trouble and have most need of help Prov. 23.5 Hence they are called uncertain riches they are like a broken reed that not onely faileth but wounds him that trusts in them Isay 36.6 he that trusteth in them shall fall Prov. 11.28 and be reproached for his folly with a Lo this is the man that took not God for his strength but trusted in his riches Psal. 52.7 Luke 12.20 3. Friends cannont help be they never so many or mighty the greater they be the worse and the sooner we are deceived by them because we are apt to trust in them men of low degree are vanity but men of high degree are worse they are not onely lyars but a lye in the abstract Psal. 62.9 Hence we are forbidden to trust in them be they never so great Psal. 146.3 4 5. Trust not in Princes yet if any men can help us 't is they why so for in them is no help they dye or change their minds and then all thy plots perish 4. Strong holds cannot save us if God be against us They shall all drop as ripe figs which with a shake or summons come down Nahum 3.12.14 though wicked men build walls as high as heaven and make ditches as deep as hell yea and make their nest in the starres yet sin will bring them down Ier. 49.16 Obad. 4. if sin raign within all the fortifications without are but vain Lam. 4.12.17 Isay 22.8 to 14. 5. 'T is not Armies Charrets Horses c. that can help A King is not saved by a great host Psal. 33.16 17 they fall that trust in them Psal. 20.7 8. many trust in their long sword and think that it should save them but God tells those that work wickednesse yet stand upon their Sword that the sword shall destroy them Ezek. 33.25 26 27. 6. 'T is not carnal policy nor sinful shifts that can help us Achitophels policy ended in folly And so did Pharaohs working wisely Exod. 1.10 become his bane Hence Henry the third of France forsaking the truth turned Papist thinking thereby to get the Monks on his side he was killed by a Monk yea he became contemptible to his people Paris and his great Townes revolting from him There is no power or policy can prevaile against God Prov. 21.30 many turne with the times forsake the truth make lies their refuge and under falshood do they hide themselves Isay 28.15 this is the basest refuge of all others Sin never did good to any it 's an ill refuge which makes God our enemy Isay 47 10. thou hast trusted in thy wickedness What followes Verse 11. therefore evill shall come â—pon thee 2. Affirmatively and inclusively all our help is onely in the Lord. He is the salvation of his Israel Ier. 3.23 the creatures answer in this case as they did concerning wisdome Iob 18.12.14.20 where shall wisdom be found the depth sayes 't is not in me and the Sea sayes 't is not in me So where shall help in trouble be had Parliaments say 't is not in us and Armies say 't is not in us and Riches say 't is not in us c. But 't is God onely who is El-shaddai All-mighty All-sufficient Gen. 17.1 who is a strong Tower Prov. 18.10 and a present help in trouble Psal. 46.1 when trouble is present then God is auxilium praesentissimum most present by his Wisdom to direct us by his Power to protect us and by his Spirit to comfort us Quest. How doth the Lord deliver his people when we oft see them lye under sad afflictions Answ. Deliverance is two-fold 1. When the Lord doth actually deliver his people as he did the three young men from the fiery furnace Dan. 3. Daniel from the Lions den and Peter from prison 2. Sometimes he lets the trouble continue but upholds the Spirit under it Thus Ioseph was in prison but the Lord was with him Paul had not the tentation removed but he had strength given him to bear it 3. If God do suffer the wicked to take away their temporal life yet he gives them eternal life for it change we say is no robbery but this change is a great advantage so that sometimes the Lord removes the Crosse sometimes he mitigates it but he alwayes works patience in the hearts of his people and gives a happy issue and event if not by life yet by death which is best of all Philip. 1.23 neither can any Tyrants take away their lives from them till they have run their race and finisht the work which God hath given them to do Luke 13.32 Iohn 17.4 5. David was oft pursued by Saul yet dieth not till he served Gods will in his generation Acts 13.36 Peter died not till he was ripe for Martyrdome 2 Pet. 1.14 Paul escapes abundance of dangers both by Sea and Land till his time was come that he was beheaded at Rome by Nero. 2 Tim. 4.6 Queen Elizabeth was cursed by many Popes yet she out-lived nine or ten of them and when she had finisht her course she died in her bed in Peace God hath numbred our dayes which we cannot passe nor our enemies abridge us of Iob 7.3 our times are in Gods hands and not in the hands of our enemies Psal. 31.15 Quest. But why doth not the Lord deliver his people out of trouble Answ. 'T is not either because he cannot or will not but for good Ends. 1. To draw out the Graces of Gods people that their Faith Love Patience and Constancy may be made more perspicuous to the world we had never heard of the Chastity of Ioseph the Patience of Iob the Zeale
Devil 2. Some of them are actually in League with the Devil 1. I shall prove that the Quakers and Seducers of our times are led by the Devil thus All Lyars and Blasphemers are led by the Devil But our Quakers are notorious Lyars and horrid Blasphemers Ergo. The major is clear The Minor I prove by its Parts 1. The Quakers are notorious lyars They publish nothing but lying doctrine lying Revelations lying Signs 2. Never men spake blasphemies with greater confidence and impudence they lay all their bastards at Gods door intitling his spirit to all their brats saying they were moved by the spirit to do this and that vile act They tell you they are Christ equall to God as Holy as just as good as he c. 2. Argument All contemners of Scripture Sabbaths Sacraments Order Ordinances Magistracy Ministery c. are of the Devil But Quakers are such as you may see at large in that excellent piece The Irreligion of the Northern Quakers p. 4. c. Mr. Fowler against the Quakers p. 45. c. and Mr. Claphams whole book 3. Those that deny the Resurrection of the body the day of judgment any heaven or hell those are certainly led by the spirit of the Devil But the Quakers do thus See M. Clapham against the Quakers Sect. 6. p. 31. c. The time would fail to tell of the Whoredoms Adulteries Rayling and dissembling of these wretches which may be seen in the Books I refer to These Monsters not men are not onely led by the Devil but in League with him which I prove thus Those that have the Infallible Signes of Witches those are Witches but many of these Quakers have the infallible signs of Witches Ergo. 1. The first infallible sign of a Witch iâ— the having of a familiar spirit So soon as ever the League is made with the Devil one or more evill spirits are familiar with them as hath been oft confest by Witches these Familiars appear in variety of shapes and forms to some they come in the shape of a man to others like a Dog or Cat or Rat or Hare like an Owle a Toad or an Humble-bee as did the Familiar of that Quaker which came Buzzing and Humming about the head of one Spencer when he lay with a Quaker upon which arose a great wind and storm which so affrighted Spencer together with his blowing hard in his face and hissing like a Goose towards his mouth bidding him expect the power to come that he was glad to out-run the Quaker I find also that Fox a Ring-leader of the Quakers is strongly suspected by some pranks he plaid to be a Sorcerer and Martha Simonds is suspected to be a Witch and a Whore V. Farmar against Nayler p. 3.10 2. When those about them shall see the familiars of such persons or when they shall intice any to receive their familiar and have offered it to any or when their Associates shall peach them this is a strong presumption if not a clear evidence of witch-craft Thus it was in Spencers case and in one Toldervey Thus they dealt with Gilpin they never let him rest till they had brought him to the Devil who entred into him and made him shew tricks and then the Quakers bid him hearken to the Voyce within him to the Spirit and Light within him i. e. in plain English they bid the man hearken to the Devil that was in him This may give us some Light what they mean by the Light Spirit and Voyce within them viz. the Devil that is in them 3. When they can inchant men when by tying a Ribband or inchanted bracelet about the wrist they can make men prophesy and do strange things or when men come to their meetings and shall be made Quake with them and fall into trances as divers have done which have gone amongst them these things smell strongly of witchcraft Thus Fox by holding men by the hand hath made those who before were disaffected to his way to become strong abettors of it So when by their howlings and yellings they affright not only men but dogs swine and cattle as these have done favours of too much familiarity with the Devil So doth their diabolical trances and raptures and their Quaking and affectation of violent motions of the body So the â—astinesse and beastlinesse of some in their Quakings Purging upward and downward with most distorted gestures and fanatick postures groveling on the ground foaming at the mouth running naked in the streets Roaring and making a hideous noyse shew plainly that they are acted by the unclean spirit and doing many strange things which men ordinarily cannot do argues some league with the Devil by vertue of which they do it Object Some of these have good Parts and can speak excellently Ergo they are not in league with the Devill Answ. It doth not follow for Balaam had excellent Parts and could speak well as you may see Num. 22. 23. 24. yet a sorcerer limb of the Devil So Simon Magus was esteemed an Oracle when he was a Devil Acts 8.9 10. 2. The most of these Quakers are soâ—s never did there arise such a sottish senseless generation in the memory of man What strange non-sensical expositions of Scripture have they Set the Monks and Friars aside and I think there was never such a generation of Sots and Dottrels in the world The Devils Image is most visible on them He is the Prince of Darknesse Pride lying Malice Blasphemy and these are his genuine suns and sujects resembling him to the life Upon what grounds these persons are suffered thus to sow the Devils seed they best know that tolerate them I wish it be not laid to their charge in the day when the Lord comes to reckon for the sins of the time 'T is dangerous leaving it to God to vindicate the dishonours done to his Name in matters of Religion Whose heart can endure or whose hands can be strong in the day when the Lord shall visit for sin Exek 22.14 Might I be so bold I should supplicate those Reverend Divines at Court who are fouly abused by one Atkinson a blasphemous Quaker meerly for asserting the Fundamentals of Religion This wretch calls the Trinity a Lie denieth the Scriptures to be our Rule denieth the Deity of Christ and in terminis saith that to say Christ is God and man is a Lie besides he cryes down Sacraments Fasting Prayer Magistracy and Ministery To be silent and patient when we our selves are wronged is Christian and Divine but to be silent when God is blasphemed and that in Print Luther calls it a cursed silence Far be it from me to asperse those Reverend Divines They may have answered Atkinson and I not hear of it or if they judge him unworthy of an Answer they may have arraigned him for a blasphemer However I beseech them in the bowels of Christ and as they tender his honour that
saddest and sorest tentation of all the rest since the Messiah the Saviour of the world was to come of Isaak if he were killed the safety and salvation of the world seemed to perish with him 5. Whom thou lovest To offer up an Ismael or a son which we hate is not so much but to offer up such a son as was worthy to be beloved for his Piety and Obedience was a great trial 6. He himself must take him he must seek no other Executioner but with his own hands must he sacrifice him 7. When must he take him Now. Take now thy son he must take him presently without deliberation or delay God allowes him not an hour or a day to confer with any or to comfort his distracted heart 8. He must go to Mount Moriah three days journy so long his soul must be kept in suspence 9. When he comes there he must slay him he must cut his throat rip up his bowels and burn his Quarters to ashes on the Altar so they did by burnt offerings Levit. 1.6 8 9. 10. This must not be done secretly but he must be sacriâ—iced on a Mount in the fight of all the world Thus strong believers must look for strong Temptations God loves to try us in our most dear and delightful things which our hearts most affect that it may appear which hath most of our hearts God or they If any would see more let him peruse those elaborate large Annot. on Gen. 22.2 3. Mr. Herles Ser. on Gen. 22.2 3 c. D. George Downam's Ser. on the same Text and Doctor Maxey Venning's Milk and Honey 2. Part. p. 88. Sect. 257. Sibelius 1. Tom. p. 1. c. 6. Consider the shortnesse and uncertainty of our dayes is a notable spur to speedy Repentance for as presumption of Long life doth harden men so Realizing of death and looking on it as present doth quicken and awaken men now our life in Scripture is compared to a span that is soon measured Psal. 39.5 to a Tale that is soon told Psal. 90.9 to a Vapour that quickly vanisheth Iames 4.14 like a flower that soon fades Isay 40.6 7 8. Iob 14 2. Psal. 102.11 and 103.15 Iames 1.10 1 Pet. 1.24 Like a Post or a Weavers shuttle that fly speedily Iob 7.6 and 9.25 We are obnoxious to above 300. diseases and to excessive Passions of joy sorrow fear envie c. which have killed many besides thousands of Casualties a Tile from a house may kill thee Iudg. 9.53 a Beast may slay thee a Haire a Fly a Raisin stone may choke thee as it hath done others There 's death in our Pots Cups Beds Boards c. Death borders on our Birth and our Cradle stands in our grave we lament the losse of our Parents how soon shall our friends bewaile ours and as our life is short so 't is Vncertain no man knowes when where or how he shall dye I am old saith Isaak and know not the day of my death Gen. 27.3 God in his wisdom hath hid from us our last day that we might watch every day 7. The seasons of Grace are short time it selfe is short but opportunity is much shorter Every day in the year is not a fair day and every day in the week is not a Market day Grace is not every dayes offer and therefore we should walk in the light whilest we have the light Iohn 12.35 36. as the day is ordained for men to work in so is the day of Grace wherein we must store our selves against the winter of afflictiou 'T is our harvest time wherein we must double our diligence Prov. 10.5 In this we may learn wisdome from the men of the world The Smith strikes whilest his iron is hot The Husband-man makes hay whilest the Sunne shines The Marriner observes his Wind and Tide the Lawyer his Termes the Chapman his Faires and Markets and the Gardiner his Seasons Yea shall the Stork the Crane and the Swallow know the time of their coming and shall not we know the day of our Visitation Ier. 8.7 Doth the Bee lose no faire day and doth the Ant in Summer provide for Winter Prov. 6.8 and shall not we in the Summer of youth provide for the Winter of old age 8. Shall the Devill observe his seasons to do mischiefe Matth. 13.25 and Thieves Hereticks and Harlots take their opportunities to act their Villanies Iob 24.15 Prov. 7.9 Gen. 39.11 Mark 6.21 and shall not we observe our seasons to do good 9. In these Seasons of Grace the Lord is very ready and willing to be found of us witnesse those Pathetical expressions Psal. 81.13 14. Ier. 4.14 and 13. ult Ezek. 18.31 he knocks at the dores of our hearts by his spirit by his word by mercies and menaces if by any means he may prevaile with us Rev. 3.20 Hence he 's said to wait that he may be gracious to stretch forth his hands all the day long to gather us as a Hen doth her chickens and and promiseth that we shall not lose our labours but that they who seek him early and with their whole hearts shall find him Deut. 4.29 2 Chron. 15.15 Prov. 8.17 Ier. 29.13 10. Neglecting the day of our Visitation increaseth wrath and provokes the Lord to cut off young persons in the flower of their dayes If a man should every day be adding sticks to the fire and Oyle to the flame it must needs make the fire very terrible at last Now the longer the fire burns the harder 't is to quench it the further the Lord fetcheth his arm the heavier will the blow come Such Treasure up wrath against the day of wrath Iob 36.13 Psal. 7.11 12. Rom. 2.5 11. God takes special notice of peoples delayes and sets down every Minute that they abide in their sin and abuse his Patience hence he cryes Proverbs 1.22 How long ye simple ones will ye love simplicity and Psal. 4.2 O ye sons of men How long will ye love vanity and denounceth a woe against Ierusalem for her dallying and delaying Ier. 13. ult Woe unto thee O Jerusalem wilt thou not be made clean when shall it once be After how many woings and warnings after how many Invitations and Exhortations wilt thou still continue Impenitent and unreformed how long wilt thou deferre thy Returning to me when wilt thou be cleansed from thy old abomination thou talkest of turning and makest some offer but when wilt thou turn in earnest what not after so many yeares purifying Sermons not after so many melting mercies not after so many purgeing judgements not after so many dayes of Humiliation Oh when will it once be They were wilfully impenitent God doth not say Canst thou not but wilt thou not be made clean many say they cannot leave their drunkennesse swearing c. yet for gain or for fear in some companies they can forbear So that the will is worse then the
direct us in paths of Piety Here 's a salve for every sore a medicine for every malady even a perfect Rule of found doctrine and good life See more in Mr. Leigh's Body of Divinity l. 1. c. 7. p. 80. c. VERSE 17. That the man of God may be perfect throughly furnished unto all good works THe Apostle here addes the end of the Scriptures usefulness viz. to make the man of God perfect i. e. that the Minister of Christ may be perfect and compleat every way fitted for the work of his calling for althoâ—gh this be true of every good man that the word of God is able to comcompleat and perfect him for every good work yet the context and scope of the Apostle shewes that he especially speaks of a Minister of Christ whom by way of honour he stiles The man of God This Title did properly and peculiarly belong to the Prophets of the Old Testament who were by way of honour and excellency called Men of God 1 Sam. 2.27 and 9.6 1 Kings 13.1.13 Deut. 33.1 2 Pet. 1.21 1 Kings 17.18 and 2.4 7. 1. Because of their Mission and Commission which they had from God to dispense his word and Sacraments to his people they are Gods Legates and Embassadours and therefore are they called Men of God 2. In respect of that singular Holinesse which is or at least ought to be in the Ministers of Christ and in respect of their neernesse and familiarity with God 'T is an Hebraisme very frequent in Scripture when they would expresse an excellent thing they joyned the name of God to it as the City of God Cedars of God Harps of God men of God i. e. excellent Cities Cedars Harps Men. The Apostle applies this Title to Timothy 1 Tim. 6.11 in the Text he applies it to all the ministers of the Gospel How basely soever this ungrateful world esteems of them yet they are men of God set apart by him for the noblest imployment They are not only men of God by right of Creation for so are the wicked nor by right of Redemption so are the Elect but by special delegation God imployes them on his Embassyes and Messages to the sons of men Hence Observe That the calling of the Ministery is an Honourable Calling They are men indeed but they are men of God They are Ministers and Servants but 't is for Christ. They are Embassadours for him 2 Cor. 5.20 'T is an Honour to be an Embassadour to an ordinary King but to be imployed as an Embassadour for the King of Kings how great is that honour Three things make a service Honourable 1. If we serve an Honourable Master 2. If our work be honourable 3. If our wages be Honourable All three things concurre here No Master no Work no Wages like ours The Physitian looks to your bodies the Lawer to your Estates and the Minister to your soules These are the Light of the world the Salt of the Earth the Stewards of Gods house Friends of the Bridegroom and the Saviours of the world Kings by way of Reverence and Honour have called them Fathers 2 Kings 13.14 This is an Honour which none are capable of but such as God is pleased to call Heb. 5.4 How great then is the sin of those Atheisticall Quakers who load the faithfull Ministers of Christ with vile and reproachfull language If the Spirit of God call them Men of God and give them Honourable Titles then they are certainly led by the spirit of the Devil who vilify them and miscall them The time is at hand when such shall answer for all their hard speeches against God and his Ministers Iude 15. But 't is no wonder that we sinful dust and ashes are abused when our Lord and Master himself suffers if they have called the Master of the house Beelzebub what may the servants expect 'T is some comfort that we are abused by none but such as abuse God his Sabbaths Scriptures Orders and Ordinances But though Israel play the harlot yet let not Iudah sin Love you the faithful messengers of Christ. Let their faces yea their feet be beautifull in your eyes Isay 52.7 have them in singular love for their works sake Children should love their Fathers the sheep their shepherd and the convert the Instrument of his conversion Though our persons may deserve but little yet our Callings are Honourable The Apostle would have you give them double honour 1 Tim. 5.17 not onely your countenance but honourable maintenance 1. That they may live like the Embassadours of Christ. 2. That by Hospitality and works of mercy they may adorn their profession 3. We must give our selves to Reading but without book we cannot read We need books Philosophicall Theological Textual Polemical Practical Historical 500. l. say some will buy but a competent study for a Minister of the Gospel 4. Our breeding is chargeable and our paines very great besides we have no worldly way of Trading whereby to subsist 5. If the Levitical Priest had honourable maintenance then we that are put to greater cost and pains may much more expect it from our flocks 2. If Ministers be men of God near and dear to him then he 'l defend them His starres he holds in his Right hand he hath a speciall care over them and respect unto them 2. Observe 'T is lawfull to give honourable Titles to men according to their places and callings The Scripture approves not of any rude uncivill language but expressely commands us to give honour to whom honour is due Rom. 13.7 Exod. 20.12 The Saints of God in Scripture did not use to Thee and Thou men but gave respectful and reverent language to their betters Sarah calls Abraham not Thou Abraham but she calls him Lord or Sir 1 Pet. 3.6 Luke calls Theophilus most excellent Theophilus Luke 1.3 Obadiah a Saint meets Elijah and falls on his face before him and calls him My Lord Elijah 1 Kings 18.7 here is both reverend gesture and language and that to a Prophet a Minister of God whom men hate now not for any evill that we have done but solely for our office because we are Ministers of Christ and witnesse against their wickednesse therefore they call us Conjurers Juglers Limbs of the Devill Covetous Proud Tithe-mongers Legall Preachers Baals Priests Witches Devils Lyars c. with such Billingsgate language they stuffe their lying Pamphlets The Lord rebuke them Solomon will teach them if they be not past Teaching better language Eccles. 12.11 he calls Ministers Masters of the Assemblies The Jaylour calls Paul and Silas Sirs or Masters Acts 16.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domini a Title of Honour and they reprove him not for it which they would have done had it been unlawfull Paul commands us to give them double honour Iohn gives a Title of Honour to a good woman and calls her an Elect Lady 2 Iohn 1.3.5 Object These were good and godly persons but we shew
judge the quick and the dead at his appearing and his Kingdome Preach the Word c. THis Chapter is Pauls Cygnea Cantio his last and sweetest Song by a Spiritual sagacity he saw his end approaching and the time of his Martyrdome to be at hand and therefore now he doth as it were make his last Will and Testament wherein he gives Timothy many things in charge especially commends to him the work of Preaching And since the words of dying friends usually take deep impression he doth not barely exhort but solemnly adjure Timothy to preach the Word with all diligence and care according to the ends mentioned in the two last Verses of the foregoing Chapter To quicken him he tells him what dangerous times were coming and of his own death approaching He desires Timothy to come to him shewing how he was forsaken of all men and then concludeth the Epistle with divers salutations and a Valedictory Prayer The Chapter consisteth of foure Parts 1. Here is a serious Exhortation and Solemn Adjuration given to Timothy and in him to all the Ministers of the Gospel successively to quicken them to a faithful discharge of that great Ministerial duety viz. the Preaching and pressing of the Word in the several Parts of it Verse 1.2 This Exhortation he backeth and enforceth with several Arguments 1. From the day of judgement Verse 1. There is a day coming when we must give an account of our Stewardship to Christ who shall judge the quick and the dead we had need therefore to be faithful and active in our Masters service â—â— He presseth this diligent Preaching on him in respect of the dangerousnesse of the last times wherein men will have itching Eares be all for Novelty and vain Opinions and will not endure sound Doctrine Now the greater the danger the more careful he must be to prevent it Verse 3.4 3. By reason of the shortnesse of his Life which he foresaw V. 6. 4. From his own example he had fought the good fight finisht his course and kept the faith and now was ready for a Crown of righteousness do thou follow my steps and thou shalt attain my end 2. He treats of some private and personal affaires from v. 9. to 19. where he desires that Timothy and Mark would come to him 1. Because some had forsaken him as Demas v. 10. Others abused and opposed him as Alexander the Copper-smith and others were sent by him to other places to preach the Gospel v. 12. 3. He gives a brief account of his first Answer before Nero shewing how all men forsook him yet the Lord was with him who supported him in his trials and delivered him from the cruelty of Nero. v. 17 18. 4. After some particular Salutations he concluds with Prayer and Benediction for Timothy and the rest of the Brethren with him I charge thee before God c. The duty of preaching is full of difficulty and the matter of great moment the Apostle therefore useth a grave obtestation and a weighty adjuration to quicken Timothy vo the work v. 1.2 Where we have 1. The charge with an adjuration 2. The ground whence this charge hath its force or by whom he adjures him 1. By God the Father 2. By God the Son who is here described by three particular Titles The Lord Iesus Christ. 2. That he is the Iudge of all the world 3. The time which he will judge it viz. at the day of his glorious appearing I charge thee or as the Geneva Translation renders it according to the to the Original I adjure thee q. d. I testifie and call God to witness who shall be revenged on thee in that dreadful day of the Lord if contrary to this charge thou be remiss and negligent and dost not preach the Word instantly and earnestly in season and out of season The Word in Scripture signifieth to intreate very earnestly 1 Tim. 5.21 To denounce and contest 1 Tim. 6.13 To command with a denuntiation 1 Tim 6.17 To adjure 1 Sam. 14.27 And seriously to admonish Exod. 19.22 When Dives would have one sent seriously to admo his Brethren to change their lives he useth the word in the Text. Luke 16.28 Before God He doth not adjure him by Men or Angels or any fallible witnesses but he chargeth him by God the Father and by God the Son who are infallible witnesses of all we do and impartial Judges that will not spare the Violators of his Precepts that can neither deceive nor will they be deceived Did you ever hear a charge set with more pressing Arguments with more compulsive dreadful and powerful perswasions every word is like a crack of Thunder to rise us up to our duty Or I change thee in the sight of God So the Original carrieth it who seeth all things who is both Judge and witness of all our wayes and will Judge every man according to his works that thou neglect not thy duty even in perilous times He names God the Father and God the Son distinctly not as if they differed in Essence and Christ were not God as the Socinians blasphemously reach but to distinguish Christ from God in respect of his Humane Nature and Office as Lord who hath redeemed us from the power of our enemies to be a peculiar people to himself Now this his Divine Office doth not derogate from his Divine Essence but rather presupposeth it for how could he ransome and redeem us if he had not been God Thus we finde them distinguisht 1 Tim. 6.3 'T is is a Rule in Scripture when God alone is named it implyes the whole Trinity and is to be taken Essentially for all the three Persons in the Godhead but when the Word God is joyned with Christ as 't is here then 't is taken Personnally i. 't is restrained to the Person of the Father onely Who shall judge the quick and the dead i. he shall judge all men without exception of any all Nations must be brought before him Matth. 25.32 Not onely those which are already dead and sleep in the dust but those also which shall be found alive at his coming 1 Thes. 4.16 17. Acts 20.42 1 Cor. 15.52 2 Pet. 4.7 So say all the Creeds Now the Apostle makes mention of the Judgment of Christ because as we are his Embassadors and represent his person so he will one day take a strict account of us how we have discharged our trust At his appearing and his Kingdom Or at his apearing in his Kindom or the appearing of his Kingdom Hendyadis duobus per uno positis An expressing of one thing by two Terms a thing very frequent in Scripture Matth. 4.16 In the Region of the shadow of death i. in the shady Region of death So Revel 8.5 Thunders and Voyces i. Thundring-voyces q. d. When he shall appear in his Kingdom and shall come in a more glorious manner to judge the World At first
and the Prophets dye but Christ who is the Father of our Fathers and the Prophet of Prophets lives for ever Zachary 1.5 When these Cesterns are broken yet this Fountain abideth Psalm 18.46 Most men are careful to get and keepe the favour of great men Proverbs 29.26 but what will it avail us to have the favour and applause of our fellow-prisoners if the Judge condemne us It will be our onely wisedome with Paul to labour to be acceptable with Christ and that upon this very ground because we must all appear before the judgement Seat of Christ 2 Cor. 5.9 10. 2. This speaketh singular Comfort to all Believers who have taken Christ for their Soverain as well as for their Saviour Why the Judge is thy friend yea he is thy Saviour and Redeemer it is he who was judgeed and condemned for thee it is he who hath satisfied Divine Justice and paid thy ransome So that thou needst not fear what sin or Satan can do against thee The Judge is thy Father Brother Husband Head thy Advocate and Intercessour who hath so often moved for thee and prayed for thee and therefore thou mayest now be assured he will not be against thee And therefore Christ would have all his people to thinke on that day with delight and to lift up their heads with comfort and confidence because the day of our Redemption draweth nigh This day will be a day of Full Redemption This day will be a day of Refrigeration This day will be a day of Vindication This day will be a day of Retribution 1. To all Believers it will be the day of their Full Redemption aud deliverance from all their Enemies Luke 21.28 Ephesians 4.30 Here we lye in Thraldome to sin and misery the best must cry with the Apostle Who will deliver me from this body of death Why this blessed day will set us fully free Romans 8.21 23. Now our Redemption is in fieri 't is begun but then it shall be compleated Hence it is called a day of Salvation which the Saints doe much desire Hebrewes 9.28 The contracted person rejoyceth to think of the day of marriage the King of a day of Coronation the Victorious Souldier of a day of Triumph and shall not we rejoyce in this day of our Jubilee this day of consummation of the marriage between Christ and our Souls this day when we shall for ever Triumph over all the enemies of our salvation and are therefore commanded to Comfort our selves with these things 1 Thes. 4.16 2. 'T is a day of refreshing to all gracious Soules that are tired with â—in and sorrow and schorched with fiery and fierce Tentations Acts 3.19.20 they shall now rest from their labours Revelations 7.16 and 14.13 This brings them to a Remaining Rest and to an everlaing Sabbath Heb. 4.9 2 Thes. 1.7 The time of the Judges coming is the time of the Saints refreshing and as the Apostle reasoneth Who shall condemne it is God that Justifieth so may they say Who shall condemne it is Christ that judgeth us the rememberance of this maketh them to rejoyce with exceeding joy 1 Peter 4.13 3. 'T is a day of Vindication here many times Gods dearest servants are slandered misreported misrepresented to the world as Hypocrites turbulent enemies to Caesar c. I but remember that at the last day there will be a Resurrection of Names as well as of Bodies Christ shall then cleare thy Innocency as the light Psalm 37.6 and Vindicate thy reputation from all the false aspersions of thine adversaries this comforted Iob when his friends accused him wrongfully Iob 16. and 19. 19.25 That his Record was on high and his Redeemer lived The rememberance of this judgement made Paul to slight the judgement of man 1 Corinth 4.4 5. Here men have their day and carry all before them but I passe not for mans day for I expect another day This may comfort all the meek and poor of the Earth against their cruel enemies the Lord is their Judge and he will save them Isay 11.4 and 33.22 Here many times Christ is condemned and Barrabas set free the righteous is condemned in his Righteousnesse and the wicked are exalted to honour Here they live longest many times who deserve not to live at all Iob 21.7 Here the Israelites make Brick whilest the Egyptians dwell at ease Godly David is in want when profane Nabal abounds How oft is Sion Babilons Captive and Dives in plenty whilest Lazarus in misery So that if Gods people had hope only in this Life they were of all men most miserable I but the comfort is there is another day and another reckoning when the Righteous shall rejoyce and the wicked shall mourne Isay 65.13.14 Then God will review the judgements of the World and those sinnes which have not been judged and punished and the things which have been falsely and unrighteously judged shall be brought to open view God will not alwayes suffer his Jewels to lie in the dirt but he will Vindicate the injuries which are done to them Luke 18.7 Appeale to this day from all unjust Sentences and patiently wait for it Iames 5.7 8. We may answer our Adversaries as Ierom of Prague answered the Councill of Constance when they cited him to appeare before them that they might condemne him Et ego citâ— vos ut mihi respondeatis coram altissimo justissimo judice post centum annos And I charge you shortly to answer me before the great Judge of all the World Now men curse you but Christ will then receive you with a Come ye Blessed Matthew 25.34 Then he will supply all your wants repair your credits make up your losses destroy your Enemies and make your vile bodies like to his own glorious Body farre surpassing the brightnesse of the Sunne or the most Glorious Angels Christ is thine and therefore this and ten thousand times more is thine Thou hast bought the Field and the Treasure that is in it is thine also As for the wicked let them quake and tremble to think on that day but doe thou sing and rejoyce and call on the Heaven and Earth and all the Creatures in them to beare thee company Psalm 96.11.12 13. 4. 'T will be a day of Retribution a day when the Lord will fully recompence all the service and beneficence of his Saints even to a cup of cold water Then all the good and onely the good which hath been in thy intentions affections words and actions shall be openly proclaimed to thy everlasting praise Even thy most secret obedience shall have open recompence Matth. 6.6 All thy praying fasting almes teares doing and suffering for Christ yea those good works which thou hast forgotten Christ will then remember Matth. 25.37 and they shall be repeated openly To have a mans goodness proclaimed before a Nation by some Stentor is an honour to have Christ himself to publish our praise and that before Angels Men and
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
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
Matthew 3.3 He proclaimed the coming of Christ into the World Thus Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Herald to publish the Gospel Be instant The Word signifieth to stand over it stand close to it or to stand much upon it To be instant in Preaching implies a standing to it with diligence and earnestnesse hence Tindal renders it Be fervent in Preaching We must rouse up our selves to the work we shall meet with many dangers difficulties discouragements we must expect many Temptations from within and from without us from profits pleasure ease so that if we be not Instant and Urgent in the work offering a kind of holy Violence to our selves we shall fail in the duty and though for the present we see no fruit of our labours yet must we not give over but be instant and unwearied in the work of the Lord and even compell men to come in to Christ Luke 14.33 In season out of season Q. D. Preach the Word on all occasions take all Opportunities be active in the duty he that will be a Bishop must be apt to teach 1 Timothy 3.3 1. We must Preach in season i. on the Lords Day that is the ordinary time set apart by God himself for this duety This season Christ and his Apostles usually observed Marke 6.1 Luke 4.16 Acts 2.46 and 13.14 and 20.7 2. There are times and seasons when the Word may be most acceptable and most profitable to the hearers as when Gods hand lies heavy upon a people and they are broken with some great affliction then is a time to speak a word in season then they will hear our words for they are sweet Psalm 141.6 2. Out of Season Not that the Word is ever out of season in it self for it is the Bread of Life all other meats have their times and seasons but Bread is the Staffe of Nature and is never out of season There is no season unseasonable for so seasonable for so necessary a duty in the Opinion of a Natural man and in the eye of carnal reason it seems sometimes to be out of season as when it is preached on the week day when Pastor and people have profits and pleasures and worldly imployments to draw them off Now a Sermon seems like snow in Harvest to such earthly souls it is out of season with them yet even these seasons which the world judgeth unseasonable must a Minister redeem for preaching Thus Christ himself did not onely preach on the Sabbath day but on the week dayes also Luke 8.1 and 19.47 We must not to favour our selves preach once a moneth or once a day but we must be diligent labourers in the Lords Vineyard if we expect our penny So that there is no contradiction in these commands both may and must be done by a faithful Minister who must Preach in season when God gives the opportunity and the people desire it Nehem. 8.1 Acts 13.42 and out of season when peoples hearts are so distracted with worldly cares that they have no desire after it Now if Ministers must preach the Word in season and out of season then People must hear the Word and be instant in season and out of season Preaching and Hearing are Relatives if there lye a Necessity on us to Preach by the same Rule there lieth a Necessity on you to hear you must redeem time from your worldly affairs to attend on this Ordinance not onely on the Lords day but even on the week day It will not repent you when you come into your Kingdome The comfort and peace which you will gain by a right attendance on this Ordinance will abundantly recompence all worldly losses you shall incur by it Let thy bodily affairs wait on thy Spiritual and the lesser give place to the greater we have a notable instance for this in the men of Bethshemesh who were busie at their Harvest till the Arke came and then for joy they lay by all and goe to offer Sacrifice 1 Sam. 6.13 14 15. Question But would you have us cast off our callings and doe nothing but follow Sermons Answer By no means for he that commands us to be swift to heare Iames 1.19 commands us also to be diligent in our callings yet whetting is no letting the oyling of the wheels doth not hinder the going of of the Clock An houre spent in hearing a Sermon is no hinderance to our particular calling We can spend two or three houres in Visiting our friends and think it no impediment to our Temporal imployments So that in Cities and Towns especially where people may meet conveniently in respect of cohabitation it will be their wisedome to improve these opportunities for their spiritual advantage as they did Acts 13.42 who desired the Apostles to preach in the space between that and the next Sabbath on the week day saith Diodat Reprove Rebuke Exhort Having spoken before of Preaching in General now he comes to the particular branches of it whereof the first is to reprove such as are erroneous in Judgement by Scripture demonstrations to confute and confound them and put them to silence Titus 1.9 2. Rebuke and chide such as are exorbitant in their manners and corrupt in their lives others may doe it ex Charitate Leviticus 19.17 Ministers ex Officio with all authority Titus 2.25 1 Timothy 5.20 Isay 58.1 Many call it Rayling when it is onely Rebuking by this means some may be reclaimed others restrained and the wicked left without excuse 3. Exhort such as run well to persevere Comfort the dejected quicken the slothful the words of the wise are as goads to rouse men out of their dulness Eccles. 12.11 people then must suffer the word of Exhortation to work on their Affections without quarrelling or fretting against it Hebrewes 13.22 q. d. Reprove all errours rebuke all sins and exhort to all Duties yet still with the spirit of Love and meeknesse that we may convert and not exasperate them so that the Apostle here repeateth and presseth again these Ministerial Dueties before mentioned 2 Tim. 3.16 With all Long-suffering Here is the manner how all these must be done viz. with a great deal of Patience and lenity least we become dispondent because we see not the present fruit and success of our rebukes and exhortations Our reproofes never work kindly unless people see that they come from a patient and a loving mind We must doe all in Love and in the spirit of meeknesse mourning for their folly and endeavouring their restauration We must doe nothing proudly superciliously or Tyrannically but do all with a Paternal affection without malice wrath bitternesse If a man have broke his bones or lost his sight we do not use to revile him or rage against him but we pitty him we pray for him we bemoan his condition A little Patience will not serve a Ministers turn who hath to doe with all sorts of persons he must get a
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
it we may as the Traveller doth his Staffe but love it inordinately we may not unlesse we will renounce the Love of God 1 Iohn 2.15 Our love cannot stand in intense degrees to two such contrary Masters 3. Evil company is a great extinguisher of this Holy Fire scarce any thing more Hence zealous David commands evil company to depart Psalm 119.115 We must therefore be very choyce of our company for it hath great operation upon us either to good or evil As iron sharpens iron and one edged tool helps to sharpen another so God hath ordained the society of men to quicken men Conference and communication of experiences hath incredible profit in all Sciences Hence the Saints that lived in dead times did by conference excite and quicken each other in the wayes of God Mal. 3.16 17 4. Formality in Religion is a great enemy to zeal When men rest in a bare performance of duties without any power of godlyness this is the bane of Religion when ever we come to duties we should stir up the graces of Gods Spirit in us 2 Timothy 1.7 If fire be not blown and stirred up it will decay and goe out We must also dayly be adding fuel to it for where there is no fuel the fire goeth out Proverbs 26.20 Pray much men of much Prayer have been men of much zeal as we see in David Daniel Paul Bradford Frequent the Preaching of the Word Accede ad hunc ignem there is a hidden Vertue in this Ordinance to kindle this fire in our breasts which maketh the Devil so busie in drawing men to separation for he well knowes by long experience that if he can but get men out of Gods way they will soon decay in grace the body may assoon live without food as the soul can live without this bread of Life If any would see more let him peruse D. Corn. Burgess Treatise of Zeal Master Henry Hall's Sermon on Matthew 11.12 and Master Loves 4. Sermon on Matthew 11.12 Master Fenner on the Affections Sermon the ninth tenth eleventh Hildersham on Iohn 4.32 Lect. 56. Doctor Sibbs Beams of Light Sermon on Matthew 11.12 Master Ash his Sermon of Zeal 5. Observe Ministers must take all occasions to preach the Word They must preach on the Lords Day and on the week day in publick and private at home and abroad In prosperity and adversity In War and Peace In Prisons and Palaces We must not be Strawberry-Preachers as Bishop Latimer calleth them which come but once a year and are quickly gone again Not long since the Church was troubled with Canon-Preachers who preached according to the Canon once a moneth or once a day insteed of these we have State-Preachers who preach such stuffe for quality as may please the State and so much for quantity as will bring in their Angmentations no Catechizing of the flock no preaching on the week day unless Angels or Nobles call them No baptizing of Infants no fitting of the flocke for the Lords Supper but all lies at random and in confusion surely such Halving-Preachers should have half-pay Doth not he that commands us to Preach command us to Baptize also and to dispense the Lords Supper often Surely this is either not Scripture or els some of us do not doe our duty Let us therefore either do our duty or else cast off our Ministery and give place to such as will As the woman said to the King either do me justice and act as a King or else put off the Title so either let us do the whole work of our Ministery or put off the Name For nomen inane crimen immane Let us preach in season and out of season so did our Saviour he took all occasions to preach sometimes he preached in the Synagogues anon in a Mountain Matth. 5.1 sometimes in a ship Luke 5.3 and anon in a desert Luke 4.42 when the heart is willing it will find out opportunites of doing good So Paul preacheth in Synagogues in Houses by a Rivers side Act. 16.13 in prison Philem. 9. and on other occasions We are Gods Husbandmen and in the morning we must sowe our seed and in the Evening not be idle for some may prosper when we consider the great price that was paid for souls Acts 20.28 it must quicken us to redeeme all opportunities to gain them to Christ. Love is active but lazy persons have a thousand excuses either their bodies are unable the place unfit the company inconvenient c. Many Lions ly in the way of the sluggard but willing minds know no difficulties 6. Observe We are exceeding backward to the best things and have need of many admonitions and exhortations in season and out of season to quicken us in Gods work It 's much adoe to make us begin and when we have begun we are ready to look back on every discouragement Were there in us that Tractableness and teachableness which ought to be how easily might Ministers lead us in good paths 'T is prophesied of Gospel times that so meek and teachable men shall be that even a child with Scripture reason shall lead them Isay 11.6 A wicked man though you bring an hundred plain Scriptures yet he will not be convinced but a gracious soul if he have but a little hint from Scripture that what he holds or doth is displeasing to God he presently casts it off We should therefore lament the sad depravation of our Natures that have need of so much quickning to the best things Many wonder why we are so fervent and frequent in reproofs why our necessitie requires it and God in this Text injoynes it Many love us whilest we comfort them but when we come to cutting reproving and launcing their soares then they look upon us as enemies See more before on 2 Timothy 3.16 7. Observe Application must be joyned to Doctrine The Foundation and the building must go together for a foundation without a building argues the folly of him that laid it and a building without a Foundation will soon fall 'T is not sufficient that by sound Doctrine we inform the judgement but by Application we must work it on the Affections This is the very life of Preaching Doctrine is the whole loaf as 't were but Application is the dividing the word aright and distributing thereof to every one according to their several conditions For these very ends and uses God hath given us his word 2 Tim. 3.16 VERS 3 4. For the time will come that they will not endure sound Doctrine but after their owne Lusts shall they heap to themselves Teachers haveing itching eares 4. And they shall turne away their Eares from the Truth and shall be turned to Fables IN these words we have an Apostolical Prophesie of the petulancy and peril of the last times when men will grow weary of sound Doctrine and fall to the embracing of fabulous and vain opinions insteed of truth The words are to be considered Relatively as depending on
many years after he is dead and gone He tells what Iosiah will do before he is born and it came to pass 1 Kings 13.2 and 2.22 17. What is to be done a thousand years hence is as present to him as a thousand years that are past which are but as yesterday Psal. 90.4 His knowledge is like himself infinite he perfectly knows all things past present and to come nothing is hid from him Heb. 4.13 He calls the things that are not as if they were Rom. 4.17 and knows us before we had a being Ier. 1.5 This is Gods prerogative royal whereby he is distinguished from all false Gods Isai. 41.23 1. He knows all things to come in himself as able and willing to have them done if good or else to suffer the doing of them being evil and to order them to his own ends 2. He sees them in their causes by which they shall be done 3. He knows them in themselves altogether not successively as we do by reasoning and searching out the causes but by one eternal act of understanding Acts 15.18 This will further appear 1. If we consider how he made all things and therefore he must needs know all things As an Artist that made an Instrument knows all the secrets of it God that hath made the eye must needs see and the heart must needs know what is in it Psal. 94.11 He knows all by way of caâ—sality 2. He rules and governs all things and therefore must needs know all things 3. He 's the righteous Judge of all the world yea he 's both Judge and Witness Mal. 3.5 which he could not be if he did not know the thoughts words and works of men 1. This reproves these Atheistical Antinomians which say God sees not the sins of his people when he sees them more perfectly then our selves see them and sets even our secret sins before him Psal. 90.8 He saw David's adultery and Solomons idolatry and punisht them for it He saw the sins and his Churches and reproves them for them Rev. 2 and 3. 2. This must teach us to walk sincerely with our God who sees even our secret vices as well as our duties He sets a print on our heels and spies out all our paths Iob 13.17 He knows our thoughts before we think them our words before we speak them and our works before we do them Psalm 139.2 to 16. He knows more by us then we know by our selves we know but in part but God knows us thoroughly and if our consciences do accuse us of some things yet he is greater then our consciences and knoweth all things 1 Iohn 3.20 3. It may serve to convince us of the truth of the Scriptures and that they are the very Word of God in that all its Predictions have been fulfilled See B. Vshers Body of Divin p. 9. and M. Baxter's Saints Rest. p. 2. c. 6. Sect. 1. p. 250. 4. It serves for singular comfort to the Godly and that many wayes 1. In point of weakness it may be thou canst not pray nor do as thou desirest yea but the Lord knows onr desires before hand and hath promised to answer them Neh. 2.4 Psal. 10.17 he knows the intents and bents of our hearts and will deal with us accordingly 1 Cor. 4.5 2. It may comfort us in all our troubles that our God knows them before they come upon us When we know not how to deliver our selves yet he doth 2 Pet. 2.9 And therefore to comfort his Churches he tells them more then once that he knows their sufferings Rev. 2.2 3 9 13. and the plots of their malicious enemies Ier. 18.32 Exod. 3.9 2 Chron. 16.9 He knows thy strength and thy parts and will not suffer thee to be tempted above what thou art able to bear 1 Cor. 20.13.3 It may comfort us in case of reproach cruel witnesses may rise up against thee and lay to thy charge things which thou knowest not I but the Lord knows thy innocency and will one day clear it before all the world this comforted Iob 16.19 4. It may comfort us against Apostasy many good souls fear they shall never persevere I but the Lord knows who are his 2 Tim. 2.19 and he 'l not lose one of his Iohn 10.27 28 29. and 17.12 5. It may comfort us against inordinate cares he 's an Heavenly Father that knows our wants and out of the riches of his goodness will supply them Math. 6.30 32. 6. It may comfort us against the ingratitude of the world here oft-times the more we do for men the less they do for us the more we love the less are we beloved But our comfort is that our God who seeth in secret he will one day reward us openly Matth. 6.6 Observat. 2. The more perfidious the world is and the more false Teachers abound the more careful must Christs Ministers be to oppose them by preaching sound Doctrine The badness of the Times approaching must make us to redeem the present season The Sun will not alwayes shine tempests will arise aud the night will come when no man can work Besides the affections of people are mutable they that at first seem to love the Gospel after a time will loath it they that to day are ready to adore us as Gods to morrow are ready to stone us as Devils Acts 14.12 13 18 19. Those that reverence Moses to day to morrow are murmuring against him Exod. 14. ult and 15.14 So unconstant are the affections of this ungrateful world to Gods faithful messengers especially when they apply sound Doctrine to their soars Observation 3. Saving Doctrine is sound Doctrine 'T is pure and sound in it self and 't is sound effectively it cures and heales the soul which is sick of sin and brings it to salvation hence it 's said to save the soul James 1.21 and it 's called healthful and wholesom words 1 Tim. 1.20 and 6.3 and 2.1.13 Titus 1.9 and 2.1 Observation 4. Vnsound persons cannot endure sound Doctrine 'T is salt which searcheth mens sores and puts them to pain 'T is light which these soar eyes cannot endure nor these Thieves abide They do evil and therefore they hate the light Iohn 3.20 They are sick of a Noli me tangere and had rather perish in their sins then part with them They imprison the Truth in unrighteousness Rom. 1.18 There is in them not onely a fâ—rmido but a detestatio lucis they do not onely fear but hate the light They cannot endure to have the Law preacht their consciences searcht nor their sins discovered The light to them is as the shadow of death as Iob 24.17 speaks in another case This made Ahab to hate plain-dealing Micajah 1 Kings 22.8 and Asa to imprison the Prophet 2 Chron. 16.7 20. and Herod Iâ—hn the Baptist. So Ier. 11.21 Amos 7.12 Micah 2.6 Light is an unwelcom guest to evil consciences Wholesom instructions will not down with them they must have
and death is but a long sleep till the Resurrection Iohn 11.11 Acts 13.36 Let Atheists and Epicurean worldlings who have their portion onely in this life fear death because it puts an end to all their pleasures and hopes Iob 11. ult Hence Lewis the Eleventh King of France a bloody persecutor commanded his servants in the time of his sickness that they should never once name that bitter word death in his eares But Christ hath died to free his people from this slavish fear of death Heb. 2.15 by his death he hath sweetned our death unto us and changed the nature of it and hath made that which was sometimes a curse now to be a blessing of a foe he hath made it a friend of a poyson a medicine and of a punishment an advancement He lay in the grave to sweeten and season our graves for us so that now our flesh may rest in hope Psal. 16.9 Proverbs 14.32 Observation 4. 4. The soul of man is immortal Death is not an Annihilation but a Migration of the soul from the body for a time As soon as ever the soul departeth from the body it is presently in blisse Revelations 14.13 they are not onely blest at the day of judgement but also in the intermission The soul doth not sleep or perish but the souls of the Saints go to a better place and to better company viz. to Christ and to the spirits of just men made perfect Iosiah was gathred to his father in peace 1. to the spirits of his fathers who enjoyed peace for in respect of his Body he was slain in battle The soul never dieth but subsisteth still even when it goeth out of the body it returneth to God that gave it Eccles. 12.7 Hence Paul desires to be dissolved why so that he might be with Christ Philippians 1.23 and desires to be loosed from the body that he might be present with the Lord 2 Cor. 5.8 Christ telleth the thief on the Crosse this day shalt thou be with me in Paradice Luke 23.43 Steven when stoned cries Lord Iesus receive my spirit Acts 7.59 Christ hath prepared immortal mansions for it Iohn 14.2 and what should mortal souls do in â—mmortal dwellings and why is the Devil so serviceable why doth he make Covenants and Compacts with wicked men for their souls yea and why doth he offer the world in exchange for a soul if it be but a mortal perishing thing To what end are all those promises of Eternal life which are made to those that deny themselves if in this life onely they had hope Then all the Threatnings of Eternal death and all those sorrowes which the Scripture affirmeth shall light on the wicked would be false for here they have mirth ease and pleasure and if they had no punishment hereafter where were the Truth of Gods threatnings and where his Justice The Scripture is clear that the pleasures of good men and the pains of bad men are eternall then it must needs follow that the souls of men which are the Subjects of these pains and pleasures cannot be mortal But here our Mortalists Object 1. Objection If the soul of man be ex Traduce as some affirme then it is mortall for Omne generabile est corruptibile Answer The soul cometh not ex Traduce by Propagation from our Parents as the souls of Beasts which come è potentia materiae but the soul is created and infused by God and not propagated as appeareth Gen. 2 7. Eccles. 12.7 Zach. 12.1 See Doctor Reynolds on the Passions cap. 32. p. 392. Piscator his Annot. on Gen. 2.7 Baronius de Origine animae Exercit. 2. art 3. 2. Objection The dead are said to sleep and to perish Psalm 6.5 and 104.29 Isay 38.18 and 57.1 Job 14.7.10 Answer This is spoken in respect of their bodies not of their souls The dead do not praise thee saith David viz. not in the land of the living on earth but in Heaven they sing Hallelujahs Rev. 5.9 A tree when it is cut down may sprout again saith Iob but man dieth and giveth up the Ghost and where is he This will not help the sleepy Sadduces of our times for tho Physically and by the course of Nature man cannot revive again yet Hyperphysically and by a supernatural Almighty power he shall arise So that Where is is to be restrained to where is he in the world look for him in City or Countrey at home or abroad he 's not to be found Man gives up the Ghost and where is he with all his riches honours plots and purposes 3. Objection Eccles. 3.19.20 21. As the beast dieth so dieth man they have all one breath Answer 1. Solomon here as oft elsewhere in this Booke doth bring in the Atheist deriding the immortality of the soul he speaketh the opinion of other men and not his own Solomons own judgement you may see Eccles. 12.7 2. Take it in the Letter and then Solomon speaketh not of the soul of man but of animal and vital breath which is common to both he speaketh of mans mere natural condition else in respect of mans future condition his body shall rise again and come to judgement So that here is no comparison between the soul of man and that of beasts but between the death of the one and of the other q. d. both are liable to death pains and diseases 4. Objection Matth. 8.22 and 10.28 Ephes. 2.1 The soul is said to die Answer The soul is not said to die in respect of Existence and being but relatively in respect of Gods grace and favour 'T is a separation of the soul from God who is the fountain of life and is a living death and a ceasing not to be but to be happy 5. Objection 1 Tim. 1.17 and 6.16 God onely is said to have immortality How then are mens souls immortal Answer The answer is easie Immortality is twofold 1. Essential Absolute Natural and Independant and so God onely is immortal à parte antè from all Eternity he 's the onely Author and continuer of it 2. Derivative and by Donation communicated to man and so our souls are immortal and our bodies though subject to corruption yet by Divine Ordination shall be immortal after the Resurrection Wo then to those Atheistical Mortalists and Libertines which have sinned away conscience and have led loose lives and now are fallen to loose opinions Open but this gap and farewell Lawes Civility Religion and all that is good Grant but this and farewell all noble actions and all spiritual comforts then Christ died the Apostles laboured and the Martyrs suffered in vain If this Doctrine were true then all our Faith our Hope our Praying Preaching Fasting self-denial mortification sowing in tears and spiritual combats would be in vain and we should be in a worse condition then the beasts that perish If this were true then why did Abraham forsake all Ioseph forbeare his Mistress Moses refuse the pleasures of Pharaohs
as those which are spiritual what a comfort is it to a good man when he cometh to die and reflecting on his life past shall see how many he hath won to Christ and can say Behold I and the children which the Lord hath given me And if Hercules had a Crown of Poplar given him for his Conquest over some Monsters what Crownes may these Spirituall Hercules expect who have conquered the Lion of anger the Cacus of covetousness the Hydra of luxury the Cerberus of pride and the Geryon of persecution I have finished my Course Or I have ended my Race Hence Observe 1. That the life of a Christian is a Race 2. We must not onely begin but finish this Race The life of a Christian is oft compared to a Race we must not creep but Run the wayes of Gods Commandements Psal. 119.31 We must not onely be Peripatetickes and Walkers as Enoch and Noah were Genesis 5.22 and 6.9 Though the times that Noah lived in were corrupt times yet he kept himselfe pure shewing like a Light in the middest of a sinnefull Generation the bent of his heart was set to walke with God So did Hezekiah Isay 38.3 and Zachery and Elizabeth Luke 1.5 6.7 In persecuting times they walked with God even in Old Age. But we must also Runne we have a great deal of worke to doe in a little time and therefore had need to be active All our Graces are imperfect as we know but in part 1 Corinthians 13.9 So we believe but in part and hope imperfectly but our Knowledge must increase Ephesians 1.17 18. Colossians 1.9 10. Our Faith must increase 2 Corinthians 10.15 and our Hope abound Romans 15.13 We must forget what is past and press forward towards the marke Philippians 3.12 14. We must So runne that we may obtain 1 Corinthians 9.24 To this end we must Run 1. Rightly 2. Speedily 3. Patiently 4. Cheerfully 5. Circumspectly 6. Resolutely 7. Persevereingly 1. We must run Rightly and Well So did the Galathians for a time Galathians 5.7 Many Runne but it is Celeris cursus extra viam in a wrong path We are all by Nature out of the way we must therefore inquire for the right way which is the good old way of Truth and Holynesse Ieremiah 6.16 which may be known by its narrownesse strictnesse precisenesse it is a way beset with many dangers and difficulties it is not strawed with Roses but Crosses it is beset with many Oppositions and Tentations So that we must strive till we come to an Holy Agony putting to all our strength as Wrestlers doe that strive for Masteries it is a quickening expression 2. You may know which is the right way t is an Holy not a loose licentious way Isaiah 35.8 Having found the right way we must not sit still but 2. We must speedily goe forward in it we must not steppe too and fro for Recreation but still goe on till we come to our journeyes end If God call us to seeke his Face our hearts must answer presently Thy Face Lord we will seek Psal. 27.8 3. Patiently we must Runne and not be weary Isay 49. ult We shall meet with many difficulties there are many Briars and Thorns in our way so that without the shoes of Patience we should tire in our Race Hebrewes 12.1 Many thinke to come to Heaven presently at a Jumpe with a Lord have mercy upon them but Christianity is a Race and not a Jumpe 4. Cheerefully As God loveth a cheerefull Giver so he loveth a cheerfull Observer of his Sabbaths Isaiah 58.13 and of all his Commands he will be served with a willing minde 2 Chronicles 28.9 Psalm 110.3 5. Circumspectly Ephesians 5.15 and discreetly Colossians 4.5 We have many eyes upon us that watch every steppe we take both God and Satan set a Print on our heeles and observe all our goings Job 13.27 and the wicked watch for our halting Jeremiah 20.10 Besides there are many impediments that lye in our way to hinder us in our Race as the cares and pleasures of the World we must get wisedom to discern these snares and avoid them 6. Resolutely and couragiously Like spirituall Sampsons we must breake the Cords of all Oppositions which would hinder us in our Race if all Nations will walke in the name of their Idol gods much more should we Resolve to walke in the Name of our God for ever and ever Micah 4.5 To incourage you have an eye to the Prize and the recompence of Reward Heb. 11.26 and 12.2 7. Persevereingly and constantly We must not onely beginne but finish our course so did Christ he finished his Worke John 17.4 and John fulfilled his course Acts 13.25 Paul regarded not his life so he might finish his worke Acts 20.24 We should serve out our whole time that at last we may be Denizons and Free-men of Heaven Acts 13.36 Such aâ— abide with Christ in all Temptations he will appoint to them a Kingdome Luke 22.9 Sad then is the condition of those that insteed of Running sit still all the day idle Matth. 20.6 like dead fish they go down the stream of the times without any resistance It may be they goe round in Duties like a horse in a Mill but they never goe forward but dream as some Quakers doe of such an absolute perfection and equality with God that the very glorious Saints and Angels dare not assume to themselves and upon this blasphemous conceit they sit Idle which plainly sheweth they have no true Grace for that is like fire it is an active lively purifying thing it will make a man flourish in his Old Age Psalm 92.12 13. like the Sun it never resteth but is in perpetual motion like the Light that shineth more and more to the perfect day Proverbs 4.18 Others like Creviâ—e goe backeward the former sort like Joshuas Sunne stand still and these like Hezekiahs Sunne goe backward few are like the Naturall Sun which goeth forth of his Chamber like a Bride-groom rejoycing to run his Race Psalm 19.5 These like the Galatians begin in the Spirit but end in the Flesh Like the stony and thorny ground they beginne to make a shew but it was the good ground onely which brought forth fruit with Patience Luke 8.14 15. Others Runne but it is after their Lusts they pursue shadowes and vain delights which cannot profit them Others Runne but it is after the vain fashions and sinfull customes of the times It is a signe men are but carnal when they walk according to man 1 Cor. 3.3 Rom. 12.2 Others Runne too much on the Right hand as our Separatists and Semi-separatists Others Runne too much on the Left-hand As Atheists Papists Ranters Now the Devil cares not which way we fall whether on the right-hand or left so he can but ruine us he cares not how We must therefore keep the narrow way of life without turning on either hand Deuteronomie 5.23 See Rules for Right Running in
men are all noted in his Book Psal. 56.8 So that we never lose tho we lose all for God If Abraham part with all for God God will be to him his exceeding great reward Genesis 15.1 according to the Saints desire non Tua sed Te Lord put us not off with these low things 't is thy self that we desire for our choycest good Psalm 73.25 Yea so bountiful a Master is he that even external and Hypocritical service shall not go unrewarded as we see in Iehu 2 Kings 10.30 Ahab 1 Kings 21.29 the King of Babylon Ezekiel 29.18 19 20. and those wicked ones Maluchi 1.10 And not onely to me c. Observation 11. 11. Difference of Grace maketh not a nullity of Glory Weak believers whose Faith is true though it be but as a grain of Mustardseed or as smoking flax which hath neither light nor heat yet in the conclusion it proves victorious and getteth the Crown 'T is true there are Degrees of Glory Eminent Saints Ministers and Martyrs shall have a higher Degree of Glory then ordinary ones There is one glory of the Sunne another of the Moon another of the Starres and one Starre differeth from another Starre in Glory 1 Cor. 15.41 42. Iohn 14.2 As there are Degrees of Torments in Hell Matthew 10.15 and 11.20 Revelations 18.7 So on the contrary there are Degrees of Glory in Heaven God will have it so to quicken us in his way and work remembering that they which sow liberally shall reap accordingly All believers shall shine like the Sun with the beams of Righteousness each one according to his Degree As God in this life giveth to some a greater measure of Sanctification so he will give to some a greater measure of Glory As mens work is not alike so their reward shall not be alike 1 Cor. 3.8 else all believers being Kings and Conquerors shall have Crownes Christ Will at last be admired not onely of some but of all that believe 2 Thess. 1.10 They shall be gathered to the general Assembly and to the Spirits of just men made perfect Heb. 12.23 which may comfort weak believers if their Faith be sincere for it is not the strength but the truth of Faith which justifieth Though it be not so eminent as others yet God will not despise the day of small things he preserveth not onely strong Oakes but also the bruised reeds not onely the light Torches but the smoaking week Onely we should not rest content with our wants and weaknesses but strive after perfection that we may have a full reward Suppose there be an hundred pots of different sizes filled with water though their sizes differ and some are bigger then others yet all are full the little one hath its fill according to its capacity as well as the greater So nothing shall be wanting to perfect the felicity of every Saint God will be All in All to all believers Psalm 17.15 1 Cor. 15.28 Rev. 21. So that in respect of Objective blessedness it is the same in all viz. God and the beatificall Vision of him and our ful satisfaction and glorification with him Yet there are Degrees of this Glory as there is an Order and Degrees amongst the Angels whom we shall be like in Glory Colos. 1.16 17. Ephes. 1.21 Matthew 22.30 But unto them also that love his appearing Observation 12. 12. It is the property of the Godly to love and lâ—ng for the second coming of Christ. As the faithful before Christs coming in the flesh longed for that first coming and rejoyced to see that day though it were far off Luke 2.25.38 Iohn 8.56 So believers now desire his second coming to judgement and greatly long for that day except it be in case of desertion or after some fall or in respect of their defects and unpreparedness else when the Saints are themselves and walk up to their profession they cannot but long for that day and that for these Reasons 1. 'T is the day of consummating the marriage between Christ and his People and therefore must needs be longed for by the Spouse of Christ. The Spirit in the Bride saith Come Rev. 22.17 She hath made her self ready and therefore rejoyceeth in this marriage of the Lamb Rev. 19.7 His appearing is not their fear but their hope Titus 2.14 they wait for it 1 Thes. 2.10 and earnestly expect and desire it Rev. 6.10 Heb. 9.28 and this is the difference between a chaste Spouse and an Harlot the one rejoyceth in her husbands coming the other feareth it Yea they doe not onely expect but even hasten the coming of that day by their earnest desires after it and preparations for it 2 Peter 3.12 and by keeping old and new fruits for Christ with sweet things Canticles 7. ult Christ hath promised to come quickly and therefore their hearts like an Eccho crie Even so Lord Iesus come quickly Revelations 22.20 Canticles ult ult They dayly pray Thy Kingdome come They long to have these dayes of sin finished and the number of Gods Elect accomplished 2. Now things are in confusion and there is no effectual remedy against male-administrations and wrong judgements but then Christ will review the judgements of the world and set all strait As good men long for a Parliament because they know that abuses will then be rectified so these long for this general Assembly when God will Rejudge the judgements of the world and vindicate the wrongs done to his people Now Christ raigns in the middest of his enemies and his Kingdome hath much opposition from the World and the Devil but at that day Christ will fully subdue all his enemies and take away every thing that hindred his Kingdome and obscured his Glory and this also maketh the Saints long for his coming 3. Here Gods people are tossed and troubled with many Tentations and our life is hid under many afflictions but when Christ who is our life shall appear then shall we also appear with him in Glory Colossians 3.4 This made Luther who in his younger dayes said Thy Kingdome come with some regret yet after he had been exercised with variety of Tentations there was no Petition more pleasing to him nor which he more heartily desired then that Gods Kingdome might come 4. Now we live by Faith but then by sight here we sow in Tears then we shall reap in joy now the world laughs and we weep but then our sorrow shall be turned into joy Here we are as unknown then as known Here we are vilified then we shall be glorified when in the sight of those that hated us we shall be for ever with the Lord Luke 13.28 29. and such glory put upon us as Christ shall be made marvellous in us 2 Thes. 1.10 5. Believers are good and faithful servants and therefore love their Masters coming They observe his command and make in their dayly exercise to keep a good Conscience they cast up their accounts and are
Lord the Jehovah the true and the living God coessential and coequal with his Father Neither is the Title of God and Lord given to Christ Secundarily Improperly and Metaphorically as they are given to Angels and Magistrates as the Socinians affirme â— yea Catachristically and abusively Idols Devils and mens bellies are called their gods But the Title is given to Christ Primarily and properly as the Creator and Preserver of all things the Lord Paramount of all the World the King of Kings and Lord of Lords But of this at large before V. 1. And strengthned me 3. Observation 3. Strengthning grace is the gift of God He doth not onely give us Renewing grace and then leave us to our own free-will but he giveth us persevering grace also As he is the Author of our grace by Vocation so he is the finisher of it by preservation He confirmeth and establisheth us unto the end 2 Cor. 1.21 Hence David calleth God his Rocke Psalm 18.2 and we are commanded to be strong in the Lord and the power of his might Ephes. 6.10 It is he that doth enable us and strengthen us with all might in our inward man 1 Coloss 1.11 1 Timothy 1.12 A little strength will not doe because we have no little enemies to encounter but we must be strengthned with all might and with all Patience that we may doe all the good we can withstand all the evil we can and patiently suffer when we can withstand no longer Rest not content that you are Babes in Christ and have grace begun but grow till you become strong men in Christ. To this end we must be sensible of our own exceeding weakness nothing stronger then Humility that goeth out of it self nothing weaker then Pride that rests on its own bottom That by me the Preaching might be fully known 4. Observation 4. Whilest God hath any work for his servants to doe he will assist and uphold them in despite of all oppositions Though Nero rage against Paul and all men forsake him yet God will assist him that he may preach the Gospel to the world We need not fear the Foxes and Furies of the times we have our day and to morrow to work in and till that time which God hath allotted us be expired all the Devils in Hell and all the Dogs in the world cannot remove us Luke 13.32 How long was David vext with ungodly men yet he slept not till he had served his generation Acts 13.36 Herod sought to kill Peter but at the Prayers of the Church the prisoner is rescued out of his hands yet when he had finished his work and was ripe for Martyrdome then he falls with ease Ahab and Iezabel seek the life of Elijah yet was he preserved till he had finisht his work and then was he translated Luther was oft cursed by many Popes yet he finisht his course and died in Peace Queen Elizabeth was also cursed by many Popes but God turned the curses of those Romish Balaams into blessings for she outlived nine or ten of them and at last died in her bed full of dayes riches and honour Our comfort is that our times are not in our enemies hands but in the hands of a gracious God who best knows how long it is good for us to live and when to die Psalm 31.15 when we have finisht our course he will take us to himself in glory Iohn 17.4 5. Let us then faithfully discharge the duties of our several places and commit the success to God in whose hand is our life and all that we possess And that all the Gentiles might heare 5. Observation 5. God would have his Truth revealed to the sons of men He would have the Gospel known fully known to the Gentiles to all the Gentiles yea to all Nations whether Jewes or Gentiles Mat. 28.19 Truth is good and the more common it is the better where it getteth ground Satans Kingdome falleth like lightning from Heaven suddenly and irresistably Luke 10.18 Let none then hide their Talents but as the Sun freely communicateth its light and heat to us so let us freely impart our gifts unto others See eight quickning considerations to this duty And I was delivered out of the mouth of the Lion 6. Observation 6. The Churches enemies oft times are Lions Lions for Potency Lions for Policy Psal. 17.12 Lions for cruelty Lions for Terror Hence they are so oft in Scripture called Lions Psalm 10.9 and 22.13 and 35.17 Prov. 28.15 Ier. 2 15. Ezek. 19.2 Such we are all by Nature in our places and degrees till grace change us Isay 10.7 and then we shall be Lions for Christ i. magnanimous and couragious in his cause Prov. 28.1 the righteous are bold as Lions which good in the Creature we should imitate which evil shun Be Serpents for Policy and not for poyson Lions for prowess and not for rapine 2. Be not familiar with these Lious come not near their dens lest they make a prey of you have no fellowship with such unfruitfull works of darkness but reprove them rather 7. Observation 7. God many times suffers his dearest children to fall into the mouths of these Lions so that to a carnal eye they seem hopeless and helpless even as a Lamb that is in the pawes and jawes of a hungry Lion is given up for lost This was Pauls case he was not onely in the den but in the vere jawes of Nero that proud Potent furious Lion who killed his Master slew his Mother crucified Peter made foul havock of the Church and at last to save himself from the fury of the people he slew himself saying Dedecorosè vixi turpiùs peream My life was base and my death shall be answâ—rable This was the case of Israel in Egypt the Jewes in Babylon the Primitive Christians in the dayes of the persecuting Emperours and ever since by Antichrist yea since the dayes of Abel to this day the people of God have been as so many Lambs encompassed with rageing Lions who on all occasions have laboured to make a prey of them yet the Lord maketh a Treacle of this Viper by this means he purgeth his people from their dross and fits them for his Kingdome as Ignatius said sometimes Dei frumentum sum c. I am Gods corn and I must be ground with the teeth of wild beasts that I may be pure Manchet for my Lord and Master Gods wayes to his Church are mysterious wayes Isay 45.25 He hath a wheel in the wheels and when we think they go backward and all makes against the Church yet he makes them go forward and promote their interest Ezckiel 1.16.21 8. Observation 8. That God will deliver his from this great danger He that brought thee into the mouth of the Lion will bring thee out again Dan. 6.22 God is omnipotent and omniscient he hath both skill and will to deliver his people though we know not which way yet it is sufficient
experimentally see and therefore we confidently conclude that he will still deliver So Isay 51.2 3. One Blessing is a pledge of another he that hath subdued such a lust for me will do it still he that helped me in such a strait will do so still he that hath been with us in six troubles in the seventh he will not leave us Job 5.19 20. We should therefore treasure up our deliverances and record and file up our former experiences that they may be as Mannah for us to seed upon when we come into the Wilderness of New troubles Psal. 74.14 He smote the head of the Leviathan .i. He broke the power and policy of Pharaoh and his army and drowned them in the Sea and why so That he might be meat for his people in the Wilderness .i. That he might be food for their Faith to feed upon they were to pass through many difficulties in the Wilderness but God gave them this mercy as a pledge to assure them that he would also cast out the Canaanite and bring them to the possession of that good Land How quietly and comfortably might we live did we but take this course The Victories of old Souldiers encourageth them for a new conquest By this resting on God we ingage him to help us still if a man will not â—â—ceive his trust much less will the God of Heaven hence David useth this as an Argument to move the Lord Our fathers trusted in thee and thâ—u didst deliver them we also trust in thee and therefore deliver us also Psal. 22.4 5. hereby we bring much honour to God then indeed we make him our God when we make him our onely stay and trust God knowes and acknowledgeth such for his Nahum 1.7 From every evil work 2. Observation 2. Though God doth not save his people from suffering yet he will save them from sin and though he leave in them infirmities yet he will free them from enormities and from total Apostasy He will keep them from evil from every evil work that may any way be scandalous or a reproach to their profession He convinceth them of the Vileness of sin and discovers to them the snares of Satan he plants his fear in their hearts that they may not sin against him and inclines their hearts to an Holy Observation of all his Precepts And he will preserve me to his heavenly Kingdom 3. Observation 3. God is the Preserver of his people He doth not onely preserve their lives and estates with a general preservation and so is stiled the Preserver of men Job 7.20 But especially he keeps their Souls in an Holy Frame till he bring them to glory All Beleevers are preserved and kept as in a Garrison by the mighty power of God through faith unto Salvation 1 Pet. 1.5 And this is called special preservation peculiar to the Godly 1 Sam. 2.9 Psal. 41.12 Iude 1. It is not sufficient that we light a Lamp but there must be a continual supply of Oil else the light will go out So it is not sufficient that we have Preventing Preparing Renewing grace but we must also have Subsequent Conserving Perfecting Persevering grace daily given in to preserve us from Apostasy We have alwaies need of a Divine manu-tenency till we have finisht our course Psal. 73.23 As he calls us out of sin so he must keep us from sin and confirm us to the end 1 Cor. 1.8 And this he will do in despite of all our enemies if any thing destroy us it is sin and for that we have Gods hand here that he will deliver us from every evil work that might any way ruine us and so preserve us till he have brought us to Heaven He keeps Heaven for the Saints and the Saints for Heaven 4. Observation Gods Goodness to his people is wholly free All his dispensations to his are free-grace and pure mercy 1. By his Preventing Grace he keeps us from evil works 2. By his subsequent grace he preserves us to his Kingdom Where then is our Merit if all be grace But of this before on V. 8. 4. Observation 5. God is a good and bountiful Master to his people None like him for 1. He delivers them from sin which is the greatest evil 2. He preserves them maugre the malice of all their enemies till he have brought them home to himself who is the chiefest good Who would not serve such a Master who first enables us to do our work and then payes us for it Can the son of Iesse give you Olive-yards and Vine-yard said Saâ—l to the followers of David So say I can the World the Devil and Sin give you grace and glory They cannot do it they can bewitch you and deceive you in promising pleasure and giving pain in promising liberty and bringing you into bondage in promising you life yet bringing you to death Come away then from the Garlick and Onions of this Egypt ascend out of the wilderness of this world and like spiritual Eagles soare aloft in your Meditations and desires after things above .i. Grace and glory Colos. 3.2 6. Observation 6. In our deepest distress we should have an eye to this Heavenly Kingdom So doth Paul here What ever thy sorrows or sufferings be here yet remember there is a Heavenly Kingdom will pay for all This will raise our spirit and uphold our heart in the midst of the greatest troubles Rom. 8.18 2 Cor. 4.17 Heb. 10.34 and 11.35 But of this see more on V. 8. Obs. 3. 7. Observation 7. God will bring his people to a Kingdom to an Heavenly Kingdom It is not a Millenarian earthly kingdom that fancy was not heard of in St. Pauls time yet Paul was an eminent Martyr and Piscator and Alsteed make this Millenarian raign most proper if not peculiar to the Martyrs But the Scripture generally makes the Reward of the Saints and Martyrs to be in Heaven and not on earth Psal. 73.24 Matth. 5.12 Philip. 3.20 1 Pet. 1.4 The Godly long to be with Christ in Heaven 2 Cor. 5.1 Philip. 1.23 In this heavenly Kingdom we shall enjoy everlasting Communion with God and shall be for ever with the Lord which is the heaven of Heaven 1 Thes. 4.17 God himself will there be all in all 1 Cor. 15.28 Rev. 21.3 There we shall keep an Everlasting Sabbath Heb. 4.9 and shall be for ever free from sin and from the very possibility of sinning There we shall have light without darkness health without sickness peace without war joy without sorrow strength without weakness and life without death This should set our Souls a longing to be there As S. Austins Mother said when she heard of the Joyes of Heaven What then make â— here Onely we should labour to be fitted and qualified for this heavenly Kingdom Heaven is a Pure place and none but pure ones can come there all unclean dogs are shut out 1 Cor. 6.9 Rev. 21. ult there is