Temporall blessings with Spirituall ones and though you be not so greatly blest in earthly places as others are yet he can bless you in Heavenly places Eph. 1.3 6. He can and will provide even Temporalls for thee and thine so far as shall be for thy good and will work Miracles rather then such as fear him shall want We have an excellent instance 2 Kings 4.1 2 c. the dead Prophet was a man that feared God and served him in his generation he durst not Temporize as did those false Prophets which sate at Iezabels Table but chose rather to dye in debt and leave his children in extream poverty then to use any indirect means to get out of debt Now see the goodness of God rather then such a mans wife and children shall want the Prophet Elish◠shall work a miracle for their supply and comfort Verse 7. Go sell the Oyle and pay thy debts and live thou and thy children on the rest So tender is God over his and so carefull to succour them in their extremities God can and when he sees it good for his he will raise the poor out of the dust and set them with the Rulers of his people we have a notable Example in our own Histories of the Lord Thomas Cromwel who was at first but a Black-Smiths sonne then a souldier at the sacking of Rome after that Cardinal Woolsies Favorite then Earle of Essex and Counsellor to King Henry the Eighth 7. Thy poverty cannot separate thee from Christ Rom. 8.35 nor barre thee from heaven Christ and his Apostles and Lazarus were poor yet are now in heaven and so are those poor Martyrs that wandred up and down destitute afflicted tormented Heb. 11.37 Now he that would attain this rare Jewel of contentment and so be freed from Covetousness must labour for Reall Godlinesse 1 Tim. 6.6 For 1. This will convince us of the Vanity of the Creature 2. 'T will teach us to deny our selves our own wit and will and to resign our selves unto Gods disposing what ever God doth with him yet he is silent still let God raise him or ruine him make him or marre him his soul keeps silence unto God still Psal. 62.5 he doth not only forbear murmuring speeches but even his soul is silent 3. Piety purgeth out those ill humours of Pride Passion Envie Emulation c. and so calms and quiets the soul. 4. Godliness will teach us to set light by the Censures of others That which disquiets many is the censures and reproaches of the wicked but a gracious soul that is little and low in his own eyes will not be troubled to be little in the eyes of others He can never live quietly and contentedly that hath not learned to bear the slightings and contempts of the wicked with an holy disdain Paul esteems it a very small matter to be judged of man 1 Cor. 4.3 q. d. This is but mans day and mans censure and mans judgement but I expect another day when the judgements of men shall be reviewed and judged again 5. Godliness will make us love God and love will bear all things patiently and contentedly Love thinks no evill 1 Cor. 13.5 it hath not hard conceits of God it takes not his acts and dispensations in an ill sense but seeth all workiug together for good 1. If any would see more against Covetousness let him peruse Doctor Preston on Colos. 3.5 Mr. Fenner on Philip. 3.19 Papillon on the Passions chap. 18. Capel on Tentat P. 3. c. 3. p. 289 c. D. Stoughton on Luke 12.15 Downams warfar p. 430. to 916. Mr. Ier. Dyke's Serm. on Luke 12.15 Printed 1652. Mr. Clerks Mirror cap. 33. Edit 3. Mr. Burroughs on Psal. 17.14 The misery of those that have their portion in this life and on Phil. 3.19 2. If for Contentment See Mr. Henry Smith's Serm. on 1 Tim. 6.6 Mr. Burroughs Rare Jewell of contentment Mr. Hen. Mason D. Ier. Taylor 's Rules of Holy Living chap. 2. Sect. 6. D. Sibbs Cordialls on Phil. 4.11 12. Downams Warfar l. 2. c. 19 c. 3. Boasters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A second Branch that sprouts from that accursed Root of Self-love is Boasting This sin is fitly linked to the former for when men by covetous Practises have gained Riches then they begin to boast and glory in them Prov. 18.11 1 Tim. 6.17 because of the supposed good which they think riches will procure them as Friends Honours Fine Cloaths Fine Buildings The Lord foresaw this and therefore hath forbidden all glorying in Riches and commands us onely to glory in him who is our Life our Light our Sun our Shield and exceeding great Reward Ier. 9.23 The Greek word is diversly rendred yet all tend to one and the same thing and are coincident for he that is a Boaster is usually a Vain-glorious lofty insolent arrogant man it notes one that is inordinately lifted up with an high esteem and admiration of his owne supposed or reall excellencies and thereupon arrogates and assumes more to himself then is meet or one that boasts of the Learning Vertues Power Riches which he hath not and brags of Acts which he never did Such we call Thrasones milites gloriosos vain-glorious Thraso's The proud man boasts of what he hath and the Boaster braggs of what he hath not This Vice is opposed by Aquinas and othets to Verity and in proper speaking it consists in Words rather then in the Heart for as Pride in exact and proper speaking hath relation to the heart rather then the words so this sin of boasting hath relation to our words rather then our hearts so that this sin is the daughter of Pride and though by an Hysterosis it be placed here before it yet Rom. 1-30 Pride is set immediately before Boasting as the proper root of it for when Pride lyeth hid in the heart it shewes it self by arrogant boastings and high flowen words Quest. Doth the Scripture condemn all kinds of Boasting and is it unlawfull in any case to Boast Answ. We must distinguish of Boasting There is 1. A Religious Boasting 2. A Necessary Boasting 3. A Vain-glorious Boasting 4. A Diabolical Boasting 1. The Scripture mentions a Pious and Religious Boasting when the soul makes her boast of God Psal. 34.2 whilest others are boasting of their Riches and Babels which they have built a gracious soul triumphs in God as if it had found some great spoyles and rich Treasure Psal. 27.1 2 3. So Paul having a holy confidence in Christs merits Glories therein Rom. 8.37 38. So he Glories in his sufferings for Christ. Gal. 6.14 and all Believers glory in their tribulations for him Rom. 5.3 So Paul glories in the Prosperity of Gods people 2 Cor. 7.4.14 and 2.9.2 and 2.2.16 17. This is comendable Boasting and is commanded Ier. 9.24 Isay 41.16 and 45.25 1 Cor. 1.31 and 2.10.17 he that Glories must glory in the Lord he dares not sacrifice to
exceeding Haughty Vaine Light Loose Hypocriticall and Rebellious to Parents it may be whilest they be rich and can give them something they will shew some externall Reverence and Obedience out of Self-respects that they may get something from them but let those Parents become Poor Old Sick or a little burdensome to them then oh what Bitter Saucy Reproachfull words what harsh Vexatious and Uncivill carriage do they expresse towards them as if they were some base Peasants rather then their naturall Parents The Storks of Heaven shall rise in Judgement against the rebellious children of this age for such is their naturall affection to their dams that they feed them when they are old and 't is but reason that as our Parents have nursed and nourished us so we should do the like for them if need require this is called a requiting of their love and is very pleasing in the sight of God 1 Tim. 5.4 We must not only love them and reverence them externally and internally but we must shew our love by succouring and supporting them in all their necessities and so far as we are able we must answer their tender cost and care to us by doing good to them again So did Ioseph Gen. 47.12 and Christ commends the care of his Mother to Iohn 19.26 27. so Ruth 2.18 1 Sam. 22 3 4. consider the heavie curses which God denounceth against such as contemn their Parents God will suddenly cut them off they shall not live out half their dayes Deut. 27.16 Prov. 20.20 As God prolongs the life of the Obedient Ephes 6 3. So he hath threatned shamefull death to the disobedient Prov. 30.17 the Ravens shall pick out their eyes i. e. they shall be put to an untimely death and hanging on a tree they shall be meat for Ravens and the fowles of the aire So Deut. 21.18 19 21 22. Lev. 20.9 Mark 7.10 2. As thou hast been ungratefull to thy Parents so thy children shall be ungratefull to thee As men mete to others especially their Parents so God raiseth up some usually to mete to them again A scoffing Ham is punisht with a profane Canaan and both of them are punisht in the cursed Canaanites that descended from them and proved Imitatours of their Fathers wickednesse Gen. 9.25 This was one of those sins which caused the day of Ierusalems sorrow to draw near Ezek. 22.7 I wish it be not a fore-run-runner of some judgement to this Nation 2. Magistrates are the politicall fathers of our country Gen. 45.8 Iudg. 5.7 1 Sam. 24.11 Lam. 3.3 God commands us to honour them yet how do those filthy Dreamers as S. Iude 8. stiles them despise dominions and speakevill of dignities as if God had given them a command to dishonour and abuse them We have those that shew not so much as externall Revererence to them How unlike are these to the Saints of old Mephibosheth falls on his face before David 2 Sam. 9.6 and Nathan bowes himselfe before him 1 Kings 1.23 Object Many of our Magistrates are carnall wicked men Answ. Admit they are so yet they are Magistrates still and are deputed by God to that office having power and authorite from him and in this respect though they be never so vile and wicked yet we are to give them all due Reverence and respect both internall and externall Saul was a wicked man a persecuter of holy David and Ionathan yet David respects him as the Lords anointed still 1 Sam. 24.6 The sonnes of Heth were Heathens yet Abraham bowed himselfe unto them Gen. 23.7 Esau is expressely called a profane man Heb. 12.16 yet Iacob calls him my Lord Esau and bowed seven times before him Gen. 33.3 Festus was none of the best yet Paul gives him his Titles of honour Acts 26.25 Most noble Festus and if we must pray for Nero's and Tyrants and all in authority which is the great work 1 Tim. 2.2 then surely we may bow in a civil way unto them uncover our heads and give them respective language How then can those Monsters rather then men boast of their sanctity when they have not common civâ—â—ity or say they love God when they slight his Vice-gerents and Substitutes 3. Ministers of Christ are spirituall fathers they are Instruments of our Conversion and Regeneration 1 Cor. 4.14 15. Elisha calls Elijah his Father 2 Kings 2.12 and 6.21 and 13 14. Iudg. 18.19 1 Tim. 1.2 Titus 1.3 now when was there ever more contempt cast upon the Ministers of Christ solely because they are his messengers and that by a company of proud censorious Sectaries and Seducers unsetlted turbulent arrogant spirits raging waves of the Sea foaming out their own shame Iude 13. Calling us Witches Devills Serpents Antichrists c. They forget that Ministers are by Office Elders and the Apostle would have such to be used with more reverence and respect then ordinary men 1 Tim. 5.1 But such railing is the Livery we must expect from this ungratefull world Thus did they revile the Prophets Apostles yea and Christ himself he was called a mad-man a wine bibber a devill And if they have called the Master of the House Beelzebub what may the servant expect Matth. 10.25 Thus they called Cyprian Coprian Athanasius Sathanasius Calvin Cain and Forell Devill no sooner is a man a faithfull Minister of Christ but he is half a Martyr But let such Raylers know that they carry about them the black marks of unregenerate men and such as never tasted the Power and comfort of our Ministery yea and except God give them Repentance of Reprobation 4. Masters of Families are called Fathers Thus Naamans servant calls him My Father 2 Kings 5.23 How do these also complain of the abuses of their servants The heeles are now where the head should be Every Iack looks now upon himself as a Fellow-creature with his Master and some think themselves Superiour especially if the Master be a carnall man and themselves have a little smattering in Religion then they think they may leave their callings and run from the shop into the Pulpit contrary to that 1 Cor. 7.20 let every man abide in his owne calling 'T is true as a Master is a wicked man and commands wicked things as to profane the Sabbath lye cozen c. he may not be obeyed 't is no dishonour to earthly Masters to see their Heavenly Master preferred before them Thus we may not be the servants of men 1 Cor. 7.23 To obey their wicked commands he speaks in respect of conscience and in regard of the inward man He forbids not bodily service to men for a wicked Master though he be never so vile yet commanding such things as a Master may command by vertue of his place is to be obeyed as appeares 1 Tim. 6.1 2. he speaks of servants that had Infidels to their Masters he would have them so to carry themselves towards such Masters as accounting them worthy of all honour
Get your Graces quickened 1. Let your faith be a lively stirring operative faith Gal. 5.6 Iames 2. by this wee conquer the world to conquer the material world with Alexander is not so great and so glorious a work as to to conquer the malignant world 2. See that your Hope be an active lively hope doth it make thee contemn both the worlds promotions and persecutions its frowns and favours canst be content to perish so Christ may flourish to be nullified that he may be glorified then hast thou cause to blesse God 1 Pet. 11.3 Blessed be God who hath given us a lively hope 3. Let your Repentance be sound and saving even Repentance unto life a turning from darknesse to light converted men are quickened men Ephes. 2.1 3. Get all the Powers of your soul quickened and enlivened 1. Get your understanding enlightened with saving knowledge this is the life of the mind Psal. 119.144 Give me understanding and I shall live 2. Get your wills conformable to Gods will 'T is the happinesse of the Creature to resemble the Creator The will is the man get this bended rightly byassed and reformed and all is done 3. Get your affections quickened they are the feet upon which the soul runs the way of Gods Commandements Eccles. 5.1 Psal. 119.32 and the wings by which we fly in his service they shew what we are and do denominate the man that we are that we Love and Desire to be Object But methinks I hear some gracious souls bemoaning themselves and groan under that formality dulnesse deadnesse heavinesse and indisposednesse which they still find within them notwithstanding all their stirring and striving and praying against it Answ. This hath been is and will be still the condition of Gods servants whilest they are in the world Heavinesse and Holinesse weaknesse dulnesse and dutifulnesse may subsist together in the same soul as we see in David Asa Iosiah Iob Peter Luther no Saint on earth Sine omni macula Iames 3.2 In many things we offend all David was a man after Gods own heart yet how doth he beg for quickening and for life which implies a sensiblenesse of dulnesse and deadnesse in himselfe Psa. 73. and 119. and yet he had an intensive love to God to his Saints his truth and worship what bitter lamentation did Paul make on this account Rom. 7. the purest gold hath yet some drosse the best corn some weeds the finest wooll some moaths the best wine some lees The best man whilest he is in the Vale of Tears will have cause to cry A necessitatibus meis libera me Domine Deliver me O Lord from my invincible infirmities viz. Faintness Drowsinesse Indisposedness c. the best here are like Prisoners which though they be got out of prison yet have bolts on their legs still so that they cannot run so fast as they would Like a bird with a stone tied to the leg of it that fain would ascend and be gone but cannot Though they find sometimes a loathnesse and indisposition to duties yet have they no loathing of Duties or decrying of Ordinances There may be a wearinesse in but not a wearinesse of Duty Grace is still predominant and so denominates We call it a Corne-field though there be some weeds mixt with it and white paper though it have some spots on it Hence Christ excuseth his sleepy and heavie disciples Matth. 26.41 the spirit i. e. the regenerate part is willing ready chearfull to watch pray do and suffer for me but the flesh i. e. the unregenerate part is weak impotent and unwilling to spirituall duties till grace subdue it and bring it into obedience Christ in much love and pitty doth pass by and pardon the weaknesses and infirmities of his people A bruised reed he will not break Matth. 12.20 he that will not have us to reject such as are weak in the faith will not reject them himself Rom. 14.1 See how gently he deales with Peter Iohn 21.15 to put him in mind of his threefold deniall he doth not harshly upbraid him with it but only in a mild manner ask him thrice Peter lovest thou me He takes no notice of the sins and infirmities of the people so as to impute them to them or condemn them for them Numbers 23.21.22 Cor. 5.21 As a Father pitâ—eth his children so doth the Lord pitty his Psal. 103.13 he spares them as a man spares his Son that serves him Mal. 3.17 and will not reject their Services though mixt with many weaknesses Zach. 3.3 4. we have a mercifull High Priest full of compassion who is touched with the sense of our infirmities Heb. 2.17 and 4.15 In all our afflictions he is afflicted Isay 63.9 he knowes whereof we are made and remembers that we are but flesh To expresse his Pastorall and Paternall affection towards them he hath promised To gather the Lambs with his arm and to carry them in his bosom to bind up the broken and strengthen the weak to seek that which is lost and bring again that which was driven away and to punish their stout and strong enemies Isay 40.11 and Ezek. 34.16 Christ will have none to despise his little ones Matth. 18.5 Be humbled then but be not dejected or discouraged for these invincible infirmities of weaknesse passion forgetfulnesse c. which clog us here Every Christian carries his clog with him saith Luther God hath reserved perfection for Heaven there our hearts shall be alwayes in tune here our greatest perfection is to bewayle our imperfections and our greatest Righteousnesse to lament our Unrighteousnesse We are apt to have hard conceipts of God and to judge of him by our selves but his thoughts are not our thoughts nor his wayes our wayes Isay 55.8 There is no God like our God for pardoning and passing by the sins of his people Exod. 34.6 7. Micah 7.18 our distempers cannot distemper him nor our infirmities interrupt his favour The marriage knot is not broken by every falling only nor the League between Princes broken by the wrongs done by Pirats The sicknesse or weaknesse of the child doth not make the Parent reject it but rather makes him more pittifull and tender towards him Caut. Yet lest any should mistake and take his Enormities and grosse sinnes for infirmities I will give you foure differences between them 1. He that sins through infirmity hath the life of Grace begun in him so Paul Rom. 7. there is not weaknesse but deadnesse where there s no life 2. That 's a sin of infirmity which is committed against the bent purpose and resolution of the soul when we suddenly fall into sin without deliberation either through Passion Feare c as Peter did This is called a falling by an occasion Gal. 6.1 he doth not run himselfe into sin but accidentally he stumbles at sin and catcheth a fall so that when a man fully resolves against a sin Prayeth against it strives against it groans
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
one living coal sets his fellow on fire So God hath ordained the gifts and graces of his people for the benefit of others that those who dwell under their shadow might return Hos. 14.7 4. Get Sincerity for therein lyes much of the very power of Godlinesse Let your Faith Love Obedience be unfeigned and without hypocrisy Be not onely Nominall and Formall but be Reall Christians be Israelites indeed Christ sayes to us as Alexander said to one of his name Aut fortitèr pugna aut nomen depone either fight like Alexander or never bear his name so either act like Christians or else put off that name To quicken you consider that this Grace is Commanded Commended Rewarded 1. 'T is often commanded as 1 Sam. 12.24 Gen. 17.1 be perfect i. e. sincere he speaks not of an absolute perfection that 's reserved for Heaven but of an Intentional perfection when we desire and endeavour to walk sincerely before God Matth. 5.48 be perfect as your heavenly Father is perfect not by way of equality that can never be but by way of analogy and resemblance not with a perfection of Degrees but with a perfection of Parts q. d. Let grace be sound and sincere in every Part. God doth even beg this of us Deut. 5.29 O that there were in them a heart to fear me and keep all my Commandements alwayes that it might go well with them and with their children for ever God doth earnestly seek and desire such worships Iohn 4.23 24. 2. God commends such He glories in them as a Captain doth in a tried and faithfull souldier See how the Lord makes his boast of upright Iob. 1.8 and 2 3. and glories in David as a man that fulfilled all his wills and commmands Acts 13.22 for this he commends Iacob that he was Ish tam a plain simple single-hearted sincere man Gen. 25.27 for this Christ set an Ecce on Nathaniel Iohn 1.47 and Paul commends the Romans 6.17 3. God highly rewards it Such shall have the Upper and the Nether springs the blessings of this life and of a better Psal. 84.11 and 15.1 2. to them God will be a Sun for refreshing and consolation and a shield for protection they shall have Grace and glory and as if that were not sufficient he addes They shall want no good thing God will do good to those that are truly good Psal. 73.1 and 126.1 if Caleb follow God fully he shall possesse Canaan Numb 14.24 such as walk uprightly their place of defence shall be the munitions of rocks Isay 33.15 16. when dangers come he shall dwell in a safe place in an impregnable for t and may with Luther sing Psal. 46. 4. 'T is the Grace of our graces 't is not properly a distinct grace but the perfection of them all If a man have Faith Repentance Obedience if they be not sincere they are worth nothing A Pearle if counterfeit is good for little Gold if mixt with brasse or baser mettle is debased 'T is sincerity that puts a lustre on all our Duties 'T is the salt that seasons them and makes them savory God loves Adverbs better then Adjectives benè better then bonum if the matter be never so good if we faile in the manner we marre all The most glorious actions done in Hypocrisy are as undone Quod cor non facit non fit The Pharisees made long Prayers gave much Almes c. yet because leavened with hypocrisy they lost all Amaziah did many good things but not with a perfect heart 2 Chron. â—â— 2 that But spoyled all 'T is sincerity that crowns all our Duties when we heare without Guile 1 Pet. 2.1 2. and give almes purely out of love to God and Pray in sincerity such services though weak yet find acceptance Psal. 145.18 Prâ—v 15.8 Cant. 2.14 for 't is not the multitude but the Truth of our services which God regards This gives a kind of perfection to our Duties and Graces Hence an upright and a perfect man are made Termes convertible in Scripture Iob 2.3 Psal. 37.37 and the Hebrewes call sincerity by the name of perfection Gen. 17.1 what ever then you part withall resolve not to part with your integrity Iob 27.5 for 't is this that will yeeld you comfort in every condition This Tob leb this good heart will be a continuall Feast Prov. 15.15 other Feasts may last for a day for twelve dayes or one hundred and fourscore dayes as Ahasuerus Feast did but they have an end but the good man keeps an everlasting Feast his joy shall no man take away he sits at a Feast every day Omnis dies justi festus as 't is the misery of the wicked that their worm never dies so 't is the happinesse of the Saints that their Peace and Joy shall never end They feast at home and they feast abroad they feast in prosperity and they feast in adversity they feast in publick and they feast in private they feast by day and they feast by night Lo this is the blessing of those that get and keep good hearts be it clear or cloudy fair or foul he enjoyes a continuall serenity and sits at a perpetuall feast He can see light in darknesse Psal 112.4 food in famine Hab. 3.17 Joy in sorrow 2 Cor. 6.10 Riches in Poverty Prov. 19.1 2 Cor. 6.10 comfort in discomfort 2 Cor. 1.12 and life in death Iob 19.26 Psal. 16.9 He that would see more of sincerity may peruse D. Preston on Gen. 17.1 Ser. 6.7 Mr. Ball on the Covenant chapt 11. Mr. Gataker and Mr. Barlow on Psal. 97.11 Mr. Love on Iohn 1.29 D. Downam on Psalm 15.2 and on Luke 1.57 D. Clerks Ser. on Iohn 1.47 Mr. Scudders dayly walking chapt 12. Mr. Robinson on Ephes. 6.14 Lect. 9.10 and Mr. Anthony Burgesse Spiritual Refining 2 Part. Ser. 8. c. 5. Let the noyse of Gods judgements awaken thee out of thy sleepy formality if a man be in a dead sleep a great noyse will awaken him Gods judgements have a voyce and we should mark what it sayes Micah 6.9 God brings his judgements to light every day either on our selves or on others these should fear us quicken us and mend our pace timor facit consiliativum Arist. when Gods judgements are in the earth we should resolve to learn righteousnesse Isay 26.9 6. Let the signes and fore-runners of Gods departing from us quicken us God is making a way for his wrath he hath taken away lately above 60. precious Ministers burning and shining Lights When Pillars goe down the house cannot long stand When men are packing up their wares it 's no time to sit still you must buy then or never The Lord is now removing his Gospel to New-England the Son of Righteousnesse begins to rise there and set here Religion stands on Tip-toe in our Land Ready to passe unto th' American Strand 1. We begin to contemn Ordinances and loath them Those poor Indians begin to prize Ordinances
them These are those that poysen not bodies but soules as the harlot so these hunt for the precious soul. Prov. 6.26 they hatch the Cockatrice egges he that eates of their egges dyes and that which is crusht breakes forth into a Viper Isay 59.5 These are those that make rents and divisions in the Church whose Peace should be very deare unto us for though Unity be not the very being yet it tends much to the well-being of a Church These hinder the progresse of the Gospel when people should be praying weeping and humbling themselves together these set them to disputing wrangling and malicing one another 'T is Unity that spreads the Gospel and makes mountains to become a plain even the seven hills amongst the rest Were there that sweet Synceretismus or rather Synchristianismus that harmony of hearts and wayes as ought to be amongst the people of God how terrible would the Church be to her enemies 'T is these that breed tumults in the Church commotions in the Common-wealth that imbitter mens spirits one against another waste mens estates bring men to a morsell of bread and at last bring themselves to some untimely end Oh consider the sad Ends of many Hereticks and let their falls make you to feare Arrius voyded his bowells Iulian died blaspheming Simon Magus an Arch-Heretick who by his sorcery and feined miracles deluded many people who took him for a God Acts 8.10 attempting on a time to fly in the ayer in the sight of many people his divelish art failing him he fell to the ground and brake his leg which was his death Servetus was burnt for his blasphemies at Geneva Gibraldus the Heretick was swept away by the Plague Blandrate Physician to the King of Pâ—land a great Patron to Socinus and his followers was strangled in his bed by his Brothers son Alciat a Socinian died despairing Paleâ—logus an Arrian was burnt Francis David a proud Socinian died mad and was distracted with the sight of the Devill Lismanninus an Arrian drowned himself in a well Olympius that denied the Trinity was burnt to death with three Lightnings Beâ—old that Anabaptist King with his companions was tortured and put to death Humber was burnt Muntzer and Pheifer beheaded So let all thine enemies perish O Lord. Consider Gods hand on Nayler a Quaker and Sundercomb a Leveller and Mistris Hutchinson in New-England who was banisht for her Heresies and destroyed both she and her family by the Indians Parnel a Quaker famisht himself in Colchester Jayle trying to fast 40. dayes as Christ did Poole a Quaker in Dorcester drowned himselfe Quest. If any desire to know the Reasons why God suffers Seducers to abound he may find good store in Doctor Boltons Arraignment of error Pag. 5. to 55. in Mr. Brimslyes Spi. Vertigo p. 37. c. and Mr. Sherlock against the Quakers In fine cap. 6. p. 205. c. Vse 1. Since false Prophets are such Pestilent persons the Magistrate must not Tolerate them Who will Tolerate such as have Plague-sores running on them to go up and down infecting others or that have poyson to go up and down selling it instead of food Seducing Hereticks are worse those kill but the body these with their damnable Heresies destroy the soul. 2 Pet 2.1 and if such as steal away but their bodies must die Exod. 21.16 what shall be done to those that ruine the better part These are called Foxes Vipers Wolves Thieves troublers of the Church and therefore to be cut off not tolerated Galathians 5.12 Christ blames the Church of Thyatire for giveing a toleration to Iesabel Revelations 2.20 and commends the Church of Ephesus for not bearing with such as are evil Revelatâ—ons 2.2 and Iosiah is commended for compelling men to the worship of God 2 Chronicles 34.33 The Magistrate is the Minister of God and must be a terror to them that doe evil Romans 13. especially if they be compounded blasphemous seducing Hereticks they must be put to death Leviticus 24.14 Exodus 22.20 Deuteronomy 13.6.8 9. and 17.2.5 2 Chronicles 5.16 Ezra 7.26 Iosiah slayes the false Prophets 1 Kings 23.20 Elâ—jah commands the Priests of Baal to be slain 1 Kings 18.40 Object Lest any should think to evade these Proofs as Legall the prophet Zachary 13.3 prophesing of Gospel times tells us that if any shall be so bold as to teach lies that his father and mother shall cause him to be put to death alluding to that Deuteronomy 13. The equity of which Law still remains under the Gospel Better and with lesse danger is a Thief an Adulterer a murderer a Witch and Sorcerer tolerated then such an Heretick and Seducer As our large Annotations have it 'T is observed by a learned Divine That as in things of practice so of perswasion that are impious either in themselves or in their naturall unconstrained consequences the Plea of conscience is an Aggravation of the crime if mens consciences are â—eared and themselves given up to a reprobate mind to do those things which are not convenient there is no doubt but they ought to suffer such things as to such practices are assigned and appointed Thus he And if any shall object that these are tolerated but in corners The answer is easie if it be truth they teach why should it not have Churches if errour why should it have Chambers See more against Toler Mr. Ant. Burges on Iohn 7.21 Serm. 115. Mr. Gee on Prayer cap. 4. Sect. 7. p. 358. Mr. Iohn Clerk Ser. on Leaven p. 24.36 See 9. wayes by which the Magistrate may stop the flood of Heresies Mr. Obad. Sedgwicks Serm. on Revelation 12.15 p. 37. Preacht 1646. Iames 27. Mr. Edwards against Toleration Calvin contra Serv. inter Opuscul p. 694. Beza de Haert puniend Epistol contra Deditium Prins Treatise in defence of the Magistrates coercive power Mr. Rudderfords Treatise against Liberty of Conscience Doctor Taylor on Titus 3.1.10 p. 347 715. 2. Ministers must come forth to the helpe of the Lord against these daring Goliahs Even a Dogge will barke when hee seeth his Master wronged And a Craesus sonne that hath been dumbe all his life yet will speak when they offer violence to his father We are the Lords Watchmen and when we see the Wolf or the Theif approching we must give warning seducers are subtle and people can not easily discover their plots we must do it for them One great cause of so many abounding errors amongst us springs from Ministers 'T was whilest the watchmen slept that the enemy sowed his Tares Matthew 13.25 1. Some are ignorant dumb dogs and cannot bark 2. Others are scandalous and dare not for fear of being questioned themselves 3. Others see which way the times go and like dead fish they go down the stream they dare not displease they love to sleep in a whole skin and say as the great ones say But let us be the Lords witnesses against a perverse people this
submittemur ei sexcenta si nobis essent colla They willingly obey Church Guides in the Lord and have them in singular love for their works sake Heb. 13.17 1 Thes. 5.12 2. 'T is the excellency of the Government that it restraines you from sin and errour happy are those bonds that bind us to be holy They are right sons of Belial that have lived so long without Government that now they cannot beare the yoke they long to be at their Garlick and Onions in Egypt again and had rather lye under Popery or Prelacy then Christs Presbytery 3. This Government rightly managed is a Meek Rationall Religious Mercifull Government 't is so far from being Tyrannicall that it is a singular remedy against spirituall Tyranny for if a man be wronged at home yet there are Appeales to a Classicall Provinciall Nationall Synod Object Synods may erre Answ. True yet not so soon as a few private illiterate persons for caeteris paribus if Piety Prayer Parts and study be equall then a Synod or Assembly of Divines is likelier to expound Scripture and decide controversies fuller and clearer then inferiour persons A whole Court of Justice is lesse lyable to errour then a particular Judge a whole Synod then a particular congregation Two are better then one and in the multitude of counsellers there is safety Prâ—v 11.14 and 15.22 Naturalists observe that creatures which affect solitude and independency are oft Birds of prey as Hawkes Kites Wolves and Beares but all creatures the more congregative the more harmlesse and usefull they are as Sheep Doves Bees 2. A possibility of erring is no sufficient ground for us to reject Synods for then because Ministers Masters and Tutours may erre Ergo we must believe nothing which they say Now if the Spies which brought up an evill report of the Terrestriall Canaan were severely punisht what shall be done to those that reproach the Government of Christ by which he conducts us to the Celestiall Canaan calling it Tyranny Cruelty Persecution and what not Quest. But how do you prove that the Presbyterian Government is Jure Divino Answ. 'T is sufficiently proved to any unprejudiced man 1. By the Assembly of Divines in their Answer to the Dissenting Brethren 2. By the London Ministers in their Ius Divinum and their elaborate Vindication 3. By Apollonius and Mr. Paget 4. By Mr. Rutherford and many learned Scottish Divines Yea Mr. Cotton himself acknowledgeth from Acts 15. where the Church of Antioch was subordinate to the Synod of Ierusalem that Synods are Gods Ordinances and that all things belonging to a compleat Synod were to be found in Acts 15. Now the proving of the Divine Reason of Synods in generall doth also prove the Divine Reason of Classicall Practicall Nationall Oeconomicall Synods in Particular for magis minus non variant speciem the Government is still the same though the extent vary and if they called for an Oeconomicall Synod Acts 15. why may not we have lower and lesser Synods since many cases call for them and if the Jews had their Appeales Deut. 17.8 to 12. sure the Gospel doth not put us in a worse condition then the Law since Christ was faithfull in all Gods house Heb. 3.2 Nor were these Jewish for Apppeales are de Lege Naturae jure communi and if they had a Natioanll why may we not have a Provinciall combination since there may be a stricter Union between a Province then between a Nation 2. 'T is the way of all the Reformed Churches who are the best expounders of the word and whose Example we should esteem 1 Cor. 11.16.22 All the Churches of God in Germany France Scotland are Presbyterian and there are severall Ordinances of Parliament unrepealed that do enjoyne the setting up of Congregationall Classicall and Nationall Presbyteries and all Officers are ordered to apprehend and punish such as shall speak against this Government Besides the Nationall Covenant binds us to the Government for matter and substance because 't is the Government of the Reformed Churches but for the manner of Practice we must exceed them if we can 3. 'T is a Rationall Government founded in the light of Nature and Right Reason which tells us that no man should be a sole Judge Accuser and Wittnesse in his own cause Suppose I be offended at the Heresies of a Church to whom shall I complaine to the same Church she is both Judge and party and will never do Justice against her self We cannot remedy thousands of evills without Appeales Besides there are many wâ—ighty causes which cannot be determined by single Cungregations as Excommunication Ordination of Ministers and judiciall determining of controversies Upon these grounds a Nationall Synod in France 1644. did judge the Sect of Independency to be prejudiciall to the Church of God as bringing in confusion and taking away all meanes of Remedy dangerous to the state bringing in as many Religions as Parishes This sets up Altar against Altar Church against Church and Minister against Minister Man is a weak creature yea the best standing alone are apt to go astray and therefore God in his wisdom hath provided the help and assistance of other Churches True a congregational Presbytery have power to decide lesser matters but it stands with reason that greater and weightier matters should be referred to greater Presbyteries So far as concerns their own private Interest every congregation is a compleat body yet not in all respects and to all intents and purposes exempt from superiour Jurisdiction but is subordinate and a member of a Provinciall Nationall Catholick Church else we should run into Anarchy and confusion E. g. If a Troop should say we are a compleat body within our selves therefore we 'l not be subordinate to a Councill of Warre or if a child or servant should say I am a compleat man of my self therefore I 'le not obey the commands of my superiours what confusion and disorder would this bring in amongst us 4. 'T is a charitable Government 't is not harsh and rigid it debarres not those from Ordinances which God hath not debarred It admits the children of Christians to Baptisme and the Parents which are free from Ignorance and scandalls to the Lords Supper without the taking of any Church-Covenant or making any open confession before the congregation Nor doth it put the Power of the Keyes into the Hands of the people as Independents do where all the Church hath power of voting That house is like to be well governed where all are Masters 5. 'T is a Religious Government it suppresseth Schisme Heresie and all false wayes and that in the bud they can no sooner arise but the same week they are Questioned Hence King Iames called Presbytery Haereticorum malleum and thanked God that he was King of one of the purest Kirks of Christendome Since then Presbytery is a way of Order against disorder a way of Peace against division a way of Truth against
they would stirre up the Magistrate since they have more especial influence on him and are more nearly related to him that he may no longer bear the sword in vain but as God hath made him the Drunkards terror the swearers terror and the profane mans terror so he may be the blaspheamers terror and the Quakers terrour making them Quake in a better kind c. That some of these are Witches accumulative compounded seducing blasphemous witches in the highest degree there is none that hath read their books or known their Practices but is or may be fully satisfied That such should be put to death is clear Exod. 22.18 Levit. 24.16 Dan. 3.29 Deut. 13.6 to 10. Some judicial precepts are Iuris communis of common equity such as are agreeable to the instinct and law of nature common to all men and these for substance bind all persons both Jews and Gentiles as being Moral and so agreeing with the Moral Law These judicial precepts which were Iuris particularis of particular equity such as pertained especially to the Jews common-wealth and were sitted for them and their time are now abolished E. g. that a man should marry with none but his own stock That the brother should raise up seed to his Brother and that a Thief should restore four-fold this was peculiar to their Common-wealth and not to ours For 1. They were a wealthy people had abundance and could better bear a losse then we can To steal an Oxe from him that hath a thousand is nothing in comparison of stealing an Oxe from him that hath but two or four 2. Violence is oft added to Theft and the publick peace of the Nation is oft broken thereby Now more regard is to be had of the publick peace then of a private mans life Melius est ut pereat unus quà m unitas The Question then will be whether it be lawfull to put a man to death for Theft Answ. We must distinguish of Theft 1. There is a single simple Theft and this admits of discreet pitty especially when 't is committed by reason of extream poverty and necessity 2. There is compounded Theft when Violence Assaults Frights in the night time especially by breaking of a mans dwelling house whereby the life of him and his are endangered and in such cases where the offence is multiplyed and increased there the Magistrate may increase the punishment and inflict death upon the party as appeares 2 Sam. 12.1 2 3 4 c. Exod. 22.2 Prov. 6.31 So then those judicial and civil Precepts which are agreeable to the Moral Law and do confirm and uphold it they bind for ever E. g. 'T is a judicial Law that adulterers and adulteresses should dye the death now this being agreeable to common equity and to the Law of Nature as appeares Gen. 38.24 where Iudah before this judicial Law was publish by Moses appoints Tamar his daughter-in-Law to be burnt for this sin and Nebuchadnezzar burnt Ahab and Zedekiah for it Ier. 29.21 22 23. So this judicial Law of putting Witches to death by the Magistrate is agreeable to common equity it helps to preserve all the Moral Prceepts which are broken by the Idolatry Murder and Malice of Wiches It preserves the Peace of the land and therefore is perpetual and must be executed in our dayes on such as practice witchcraft be they high or low white or black As witchcraft is the same for substance now as it was in the dayes of Moses viz. a Covenant with the Devil whereby men can do strange things above the Order of Nature so the punishment ought to be the same and Witches should now be more severely punisht because they sin against greater Light and Love against greater means and mercies Yea though they never hurt any person yet if it can be clearly proved that any person hath made a League with the Devil and is in confederacy with him this renouncing the Lord and contracting with his deadly enemy is a High Treason against God and deserves present and certain death It 's dangerous for Magistrates to suffer such to live whom God hath appointed unto death 1 Kings 20.42 True God is very tender of the life of man and therefore the Magistrate must be very cautious and make diligent inquiry to find out this great Mystery he must not judge by bare reports or doubtful signs but he must lay all the Testimonies Signs Circumstances and strong presumptions of witchcraft together and then judge of the Cause What a heap of words the Lord useth by way of Caution before a man be put to death Deut. 13.14 15. if a man were reported to be a seducer of others to Idolatry he must not presently be stoned though he were a son of Belial But they must enquire and make search and aske diligently and behold if it be truth and the thing be certain that such an abomination is wrought then they must surely die Levit. 20. ult this made Iosiah to destroy the witches of his time 2 King 23.14 yea Saul though a wicked man yet put witches to death 2 Sam. 28.3.9 though his heart was not sincere in what he did for he sought to them in his trouble and if the Magistrate will not cut off such yet God will Balaam the sorcerer fell by the sword Iosh. 13.22 Simon Magus fell and perisht miserably Yea Saul lost his life for seeking to such 1 Chron. 10.13 14. and so did Ahaziah 2 Kings 1.2 3 4. Levit. 20.6 2. Idolaters and enticers to Idolatry must die Exod. 22.20 Deut. 13.6.9 But witches are the grossest Idolaters they sacrifice to the Devil they pray to him trust in him and serve him who is Gods profest enemy 2. They entice others to forsake God Witches beget witches they usually seduce wives sons daughters friends c. and therefore they ought to die 3. Those that doe more especially bring Gods plagues on a Land and Nation ought more especially to be punisht But witches and wizards do more especially bring Gods Plagues on a Nation This brought the curse on the Canaanites and drove them out of their Land Deuteronomy 18.12 14 15. This was that crying sin which made the Lord to forsake his people Isay 2.6 Therefore thou hast forsaken thy people because they are South-sayers like the Philistims Manasses witch-craft and wickednesse brought plagues on the Jewes many years after So 2 Kings 17.17 18. I have insisted the more on this sin because witch-craft grows so rife in the Land Had it been practised in the midnight of Popery it had been no wonder to see such works of darkness in dayes of darkness Revelatiâ—ns 18.23 but now in the glorious Sunshine of the Gospel and day of special grace to practice such abominable works of darknesse makes mens sinnes out of measure sinneful We look for Peace but God may say to us as Iehu did to Ioram what hast thou to doe with Peace since the whoredomes of thy Mother Iesabel and
bloud or an infected house the neighbourhood Hence Christ blames the Church of Thyatira not for commanding but for conniving and tolerating Iesabel to seduce his people Rev. 2.20 The simple seduced people would be pittied but the obstinate seducers would be punished 'T is well observed by a Reverend Divine that such evil men as are publick and scandalous such as are obstinate and pernicious such as are evil plotters evil promoters such as are seducers and misleaders such as are incurable and hate to be reformed these and if there be any like them ought not to be born He that restrains not such when he hath power to do it makes himself guiltie of their sins When a Judge in Germany was aggravating the guilt of a Malefactor before him since he had murthered now six men No my Lord sayes one he killed but one and you killed the other five who had him before you for the first and yet let him escape Eli advised his sonnes but because he restrained them not by his authority himself was punisht 1 Samuel 3.13 and usually those wicked ones which men tolerate in their wickednesse become scourges to those that tolerate them Ioshua 23.11 12. The greatest mercy is to punish such saith the same Reverend Authour If you would be a friend to them punish them favour and complyance fattens their sins and hardens thir hearts whereas reproof and punishment may possibly reform them Objection But they are Souldiers and such as have done good service Answer Be they what they will if they will be so bold as openly to transgresse the Lawes of God the Magistrate who is or ought to be a Terrour to evil doers must be so bold as to punish them He should answer as Canutus a King of the Vandals did when one desired him to spare his son who had committed a great crime no sayes he sed filio nostro sublimiorem erigite crucem Make the Gallows higher for my son who durst break the Lawes not onely of his King but of his father that the world may see that I will do justice on my son And being deceived They Actively deceive others and Passively are deceived themselves by the Devil that lying Spirit and Grand Impostor of the world who is the executioner of Gods wrath on such workers of iniquity Revelations 12.9 and 20.10 He is that great deceiver of deceivers who cozeneth the whole World id est all all the Reprobates and wicked of the world whose names are not written in the Booke of Life As Theives when they would rob a man draw him aside out of the high way into some Wood and then cut his throat so this grand deceiver and his Agents draw men aside from the right way of Gods Worship into some by-paths of error to their ruine The Devil he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seducens universum orbem he is the Cheater of Cheaters and Deluder of deluders 't is his constant Trade as the Participle implies And this is the Reason why many false Teachers may die with boldnesse and courage for their Opinions viz because they are blinded and deluded by the Devil they think themselves Martyrs when they are grand Deceivers and grossely Deceived We had need therefore to pray for the Spirit of Grace and Illumination that we may see the Methods Depths and Devices of Satan and avoid them In the general Observe That the prosperous estate of wicked men is more dangerous then the afflicted and persecuted condition of the Godly for the godly by persecution grow better when the wicked that live at ease grow worse and worse inventing errors and mischief to the destruction of themselves and others The prosperitie of such fools destroyes them Prov. 1.32 that which makes many so unhappy is their too much happiness the glittring glass is soonest broken the rankest corn is soonest laid and the fruitfullest bough is soonest slit If Ioseph be a fruitful bough let him be sure the Archers will vex him Gen. 49.21 23. 'T is a harder thing to know how to abound then how to want though Paul A man eminent in Grace could doe both Philippians 4.12 Elisha prayed for a double portion of the Spirit why so Why Elijah was persecuted and banisht and lived in the Wildernesse but Elisha was to live at Court and therefore had need of a double portion of Gods Spirit to assist him Prosperity hath more dangerous temptations accompanying it then Adversity True adversity hath its trials The Devil like a Fowler layes his Lime-twigs in the Winter when the Birds can get no food like the Usurer which lieth at the catch for a good penniworth when he sees thee now arrested and going to prison then he offers him money for his Estate When Christ was an hungry then Satan sets on him Matthew 4.1.2 3. Hence Christ calls the time of Affliction the houre of darknesse because then the Prince of Darknesse is most busie therefore we read of many that in time of affliction and persecution have fallen away Mar. 4.17 Luk. 8.13 Ahaz is branded for sinning in the time of his distresse when he should have been best he was worst 2 Chro 28.22 Saul in his distresse goeth to a Witch and Asa trusts in Physicians when we are brought to an Extremity that is Satans opportunity as well as Gods he loves to fish in troubled Waters this maketh so many Witches When people are poore sicke and vext with Enemies then comes the Tempter and then is a time for us to Pray that we be not overcome by Power of Tentation Luke 22.40 Psalm 50.15 Iames 5.13 But where the Devil getteth one by Adversity he getteth hundreds by Prosperity that hath slain its thousand but this ten thousand When Gods hand is on men then they will pray Isay 26.16 and learn Righteousnesse Isay 26.9 and turn to God Hosea 5. ult and 6.1 as we see in Manasses Paul the Prodigall Then a Saul will Sacrifice and call on Samuel to pray for him and Ioab flies to the Hornes of the Altar We never read of any that were converted by Prosperity but many by Adversitie 2 Chronicles 33.12 Iob 33.14 Few of the Saints were ever hurt by Adversity but almost all of them have been hurt by Prosperity Noah whilest kept wakeing by a wicked Generation fell not but when they were drowned and he came to live in Peace then he falleth Genesis 9.20 21. So did Lot when he was got out of Sodom and his Righteous Soul was no more vext with them then he falleth Genesis 19.30 David whilest persecuted by Saul how tender conscienced and watchful was he but when he came to a Kingdom then we read of his falls 1. He commits Adultery 2. 'T is double not single Adultery both parties were married 3. 'T was committed against great Light and Love even after the receit of signal favours 2 Sam. 12.7 8. 4. It occasioned much scandal 2 Samuel 12.14 5. In
the Adulter act his lewdness if he thought the jealous husband stood at his back ready to slay him Atheism is the root of all the wickedness amongst us Psal 14.2 50.21 22. 94.5 6 8. Ezek. 9.9 This breeds Hypocrites Iob 13.16 There is a grain at least of Atheism in every sin 4 'T is a Cordial in affliction God is an Omniscient and omnipresent Friend he knows all our losses crosses tentations enemies Rev. 2.2 3 9 13. When the Priest and the Levite pass by us then he comes in to us He was with Ioseph in the prison Ieremy in the dungeon with Israel in Egypt 4. Observat. Christ is the Lord according to his Divine Nature he is Gods Coeternall Coessential Coequal with his Father This Title Lord answereth to the Hebrew word Iehovah which the Septuagint render Lord. In the New Testament this Title is given to Christ about a thousand times He is Lord over our Faith over our Consciences our Lives and Persons The Arrians and Socinians seeing Christs Humiliation and abasement denied his Deity affirming that he was not God Essentially but Nominally Since this Old blasphemous Heresie is revived in our dayes under the Notion of New-Light since it is such an Heresie as overthroweth the very foundation of our Faith the ground of our Worship and salvation by Christ and of all the good wee expect from him I shall therefore give some briefe Arguments against it and so passe on 1. That Christ is very God appeareth by the Titles which are given to him in Scripture 1. He is called Iehovah which is the most Glorious proper and peculiar Name of God Ieremiah 23.6 Malachi 3.1 2. He is stiled Gods equal Zachary 13.7 Philippians 2.6 of the same Essence with the Father he is not Consimilar like the Father but Consubstantial the same with him the one differs from the other Personally but not Essentially 1 Iohn 5.7 these three are One One in Essence one in Propriety one Iehovah Hence God himself calls him God Hebr. 1.8 1 Timothy 4.19 God manifest in the flesh and Immanuel God with us Matthew 1.23 Thomas calleth him My Lord and my God In him dwelleth the fulness of the God-head Colossians 2.6 It is the Fathers Will that all men should honor the Son even as they honor the Father Iohn 5.23 1 Ioh. 5.20 Grotius the Socinian-Arminian-Papist labors to pervert those texts which hold forth the Deity of Christ as Philippians 2.6.1 1 Timothy 3.16 Hebrewes 1.2 and especially Acts 20.28 Romans 9.5 These two Texts are so clear for the Deity of Christ that the Learned Socinian hath no shift but this that some old Manuscripts which he hath seen read it otherwise But if a thousand Manuscripts should corrupt the Text as Grotius endeavours to maintain an Heresie let them be Anathema 2. It plainly appears that Christ is God by his Attributes 1. He is Eternall Micah 5.2 Proverbs 8.22 Iohn 17.5 Revelations 1.8 2. Immutable Hebrewes 13.8 3. Omniscent Iohn 2.24.25 and 22.17 4. Omnipresent Matthew 28.20 5. Omnipotent the Almighty able to do whatsoever pleaseth him Revelations 1.8 and 11.17 and 19.6 He is the mighty God Isay 6.9 All Power is given to him both in Heaven and in Earth He hath Power to forgive sins which is proper onely unto God Matth. 9.6 He hath Power to Judge to Justifie to Sanctifie condemn and save 3 By his Works if you will not believe him by his Word yet believe him for his Works sake Iohn 14.11 1. The work of Creation shewes plainly his Deity Iohn 1.3 1 Cor. 8.6 Colos. 1.16 Heb. 1.2 3. 2. By the works of Providence by him all things consist and subsist Iohn 5.17 Colos. 1.17 Heb. 1.3 3. By his Miraculous works winds and Seas obey him he cast out Devils and cured all diseases 4. Worship is due onely to God but Christ is worshipped Steven prayes to him We are baptized into his Name We believe in him Kings must serve him Psalm 2. ult and all the Angels worship him Hebrewes 1.6 7. 5. There is an absolute necessity that Christ should be God as well as Man for as an Infinite Justice was offended so an infinite Justice must be satisfied The intollerable weight of Gods wrath the burthen of sin the power of Satan which is to be opposed and the great good which we had lost and must be restored by Christ all conclude Christs Deity Besides he is Judge of all the World which necessarily presupposeth his Deity he must be Omnipotent Omniscient c. who is this Judge If any would see this Controversie more fully cleared he may peruse Perkins CC. l. 2. c. 1. Q. 2. Doctor Owen against Biddle from Chapter 8. to 15. Leighs Body of Divinity l. 2. c. 16. Porters Vindication of 1 Iohn 5.20 Ienkins on Iude 4. p. 162.163 fol. Polyander contra Socin cap. 43. 1. This may discover to us the hainous nature of sin in that nothing could pacifie the wrath of God nor wash out the stain of sin but the blood of God as the Holy Christ stiles it Acts 20.28 Consider but the price that was paid for the least sin it made Christ to groan and sweat non guttas sed grumos clodded blood Luke 22.44 great was the soare that needed such a salve and sad the malady that could be cured by no other medicine In nothing is the horrour of sin seen like as in the Humiliation death and suffering of Christ. This should make us hate sin as the Evil of evils better be in Hell without sin then in Heaven with it Sickness Poverty imprisonment c. These are but outward evils a man may lie under such afflictions and yet be under dear Affections as Iob David Paul It is onely sin that makes us odious to God and therefore sin should be odious to us Psalm 97.10 We should hate it not onely Odio aversationis but also odio inimicitiae Not onely by flying from it but by pnrsuing it with an hatred of enmity Sin fights against the Essence and Being of of God it would kill him and therefore we should kill it See therefore Master Ier. Burroughs Sin the evil of evils Master Robert Bolton Instruction for comfort to afflicted consciences Chapter 4. Page 110. Doctor Samuel Bolton Sermon on 2 Samuel 24.10 folio Dr. Goodwins Aggravation of sin p. 1. c. 2. 'T is matter of singular Consolation Dost thou want wisedom Righteousness Sanctification c. Christ is God therefore infinitely good able to supply all thy wants He 's a rich Magazin in him are Treasures of Wisedom Righteousness c. In him doth fulness all fulness dwell he hath not onely a fulness of sufficiency but a fulness of redundancy an overflowing fulness for me and thee and all believers to the end of the world Iohn 1. 16. Colos. 1.19 and 2.10 2. It may comfort us in respect of the Churches troubles Christ is God and King over his Church though he be a
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
Sidon shall rise in judgement against Corazin and Bethsaida Sober Heathens and just-dealing Turks shall rise in judgement against intemperate and unrighteous Christians yea the Creatures as Origen conceives that have served their Creatour in their several stations shall rise in judgement against man that hath rebelled against his God Question But why hath God ordained Christ to be the Iudge Answer Because he is every way qualified for such a work 1. In respect of Knowledge Isay 11.2 He knowes all the Thoughts intentions words and workes of men Matthew 9.4 Iohn 2.24.25 and 21.17 2. In respect of Righteousnesse He is a just and a Righteous Judge Isay 11.3 45. See more on Verse 8. 3. In respect of Power man may kill the body but He can kill the soul Revelations 20. ult He is King of Kings and Lord of Lords 1 Timothy 6.15 Revelations 19.15 4. The judgement must be Visible and therefore it is meete the Judge should be so too The Father is Invisible but the Sonne in our Humane Nature is Visible and therefore God hath committed this judgement to the Sonne who is also called the Sonne of Man Matthew 19.28 and 25.34 Iohn 5.27 since God intendeth to deale with man after the manner of Men He condescendeth to let them have one that is Flesh of their Flesh to be the final Judge between him and them that he may be the more justified and they left without excuse 5. Seeing Christ abased himselfe in the State of Humiliation for his Fathers Glory and Mans Redemption therefore God hath raised him to a State of Exaltation that to him every knee should bow and hath given him a Name above every Name Philippians 2.7 to 12. This is Gods ordinary way to make the deepest Humiliation the way to the highest Elaltation Question Whom will Christ judge Answer All Rational Creatures 1. The Devils and evil Angels 1 Corinthians 6.3 Though they may disquiet thee now yet the time is at hand that thou shalt sit in judgement on them and condemne them for their Rebellion against God Thy obedience shall condemne the Devils disobedience that whereas thou a poore weake man dwelling in an house of Clay clogged and clouded with many tentations and infirmities yet diddest worship the Lord in the beauty of Holynesse when these Glorious incorporeal pure Spirits which had no Tempter yet refused to obey him These are kept in Chaines for the judgement of the great day Matthow 25.41 2 Peter 2.4 Iude 6. Revelations 20.10 then shall be opened before all the world the Time the Nature and the Manner of their first sinning against God and all the murders and villanies they have committed upon the souls of men This they know they believe and tremble at the thoughts of it 2. All men Good and bad Noble and ignoble Old and and young Great and small Learned and unlearned Dives must appeare as well as Lazarus Kings as well as Subjects Ecclestasticus 3.17 Matthew 25.32 Acts 10.42 and 24.15 Romans 14.10 12. 2 Corinthians 5.10 Iude 15. Revelations 2.7 and 20.12 13. Mens nets are made in that manner that little Fishes creep through and great ones breake through but Gods net taketh all and holdeth them too Atheists must not thinke to escape for ever though the Patience of God may wait and not presently inflict judgements though he forbeare yet hath he not forgot to doe Justice but will ere long set mens sinnes in Order before them Psalme 50.21 As sure as GOD hath Decreed thy Death so sure is the Decree of bringing thee to judgement Hebrewes 6.9 27. At this Grand Assizes all must appear in proper person here is no Answering by Proxey Proctours Substitutes or Atturnies but every man in person must give an account of himself to God 2. Here no Excuses will be taken no Appeales be heard in the Courts of men we may appeale Iacob appeales from Laban to the highest Tribunal Genesis 31.53 So did David 1 Kings 24.13 and Zachariah 2 Chronicles 24.22 Paul appeales from Festus to Caesar Acts 25.10 But Gods High Court of Justice knoweth no Superiour He is King of Kings Revelations 19.16 3. Here is no Repealing of the Sentence In this lif the Sentence may be Repealed and the judgement prevented by Repentance Ieremiah 18.7 8. to 11. but this is the last judgement and here men receive their finall doome 4. Other Judges a man may out-run but there is no escaping the hands of God He filleth Heaven and Earth where ever we flie we are still in his Territories Psal. 139.7 to 12. 5. Earths Judges may be corrupted by Briberie but Christ is the most righteous Judge and may as soone cease to Be as cease to be Just. The Earth is the Lords and the fulnesse thereof so that all the wealth in the world cannot bribe him Riches availe not in this day of wrath especially Iob 36.18 19. Prov. 11.4 6. Other Judges may judge of Externals but Christ knoweth the heart and judgeth accordingly Hebrewes 4.13 7. Other Judges may be deceived by the sleights and subtleties of men but this Judge Nec fallitur nec flectitur No Power nor Policy can work on him Proverbs 21.30 1. Since Christ is Judge of all men take heed of offending him Better displease all the world then displease him He can do more for us or against us then all the world besides He 's the best friend and the saddest foe if he be against you all the creatures are against you and if he be for you all are for you The men of Tyre and Sidon made their peace with Herod because their Country was nourished by the Kings Acts 12.20 We hold all in Capite Christ is Lord Paramount of Lands Life Liberty and all that we possesse and can take all from us when ever pleaseth him it will be our wisedom therefore who ever we fall out with all yet to keep in with him Make the Judge your friend agree with him whilst you are in the way Kisse the Sonne id est shew your Love Loyalty Subjection Faith Feare Obedience to him Psalm 2.12 Prize his Service preferre it be-before all the Crownes and Kingdomes of the World The greater the Prince the more Noble the Service Christ is Lord of Lords and King of Kings none like him and therefore no Service like his It is more Noble to be his Servant then to be King of all the World As it is more Honour to be a Princes Favourite then to be Shepheard of a Flocke of Sheepe His very service is Freedome and his Worke is wages Be not then offended at Christ now be not ashamed of him and his selfe-denying wayes here least he be ashamed of you at that great day Mark 8. ult But prize all that is his Love his Ordinances his Ministers his Saints his Doctrine his Discipline Make him yours now and he will be yours for ever When all created comforts forsake you he will never forsake you Our Fathers dye
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
whose main adversary is in his own bosom With what face can he fight against the beasts of the time who is himself a beast 3. The Matter is good 't is for Christ and his Kingdom for his truth and people and that against the basest enemies against sin and Satan and a world of wicked men There is nothing worth contending for in comparison of Gods truth and worship as we must contend for the obtaining of it so also for the preserving of it Iude 3. 'T was the great honour of Chamier that he strenuously fought the Lords battles against that man of sin and though many sons of the French Church had done worthily yet he excelled them all 4. The Manner of this fight must be good we must strive Lawfully if ever we would be crowned 2 Tim. 2.5 As those that strove for Masteries were not presently graced with Garlands unless they strove according to the Lawes prescribed though never so difficult and painful So unless we fight both for matter and manner both in preparation and execution according to the Rules prescribed in the Word we can never attain the Crown of Righteousness 5. The End must be good 't is that which crowns and denominates the work The end of all our working and warring must be to the Glory of God and the salvation of our own and others souls Else let the matter be never so good if the end be self all is lost as we see in Iehu and the Scribes and Pharisees Many fight but it is for their lusts and not for God Iames 4.1 As the heathen in their Agonies fought and run for the honour of Apollo Neptune or Iove but nothing for Iehovah 6. The Armour is good it is composed of the Graces of the Spirit which are compared to Gold Psalm 45.13 't is golden and compleat armour Ephesians 6.13 7. 'T is good in respect of the Issue 'T is victorious the gates of Hell connot prevail against it As Sin Satan Death Hell could not conquer Christ so they shall not be able to conquer the servants of Christ who are by faith ingrafted in him Hence Paul so confidently assureth himselfe of a Crowne of Righteousnesse 8. Our fellow-soldiers are good all the people of God throughout the world dayly fight this good fight against the enemies of their salvation yea the Saints in Heaven were all soldiers in the Church Militant before they came to the Church Triumphant 9. The Reward is good there is none like it It is no lesse then a Crown not of silver or Gold but of Eternal life The Glory of it is unspeakable Hence it is called hidden Mannah a Tree of Life c. Rev. 2.10.17.26 and 3.21 I have finisht my course Q. d. I Paul the aged have fought the good fight and have not onely begun but I have finisht my course Observe 'T is a great comfort to be an old soldier of Christ. Men cashire old decrepit men out of their camps but the older soldiers we are in Christs Church the better and the more acceptable to him 'T was Mnasons commendation that he was an old Disciple Acts 21.16 Paul was converted as the learned conjecture about 25. for he is caâ—led a young man when Stephen was stoned Acts 7.58 Now adolescency by Physitians and others is conceived to begin at 12. extend it self to 25. for when a man is come to his full stature he is called Adult now Paul lived 34. years after his conversion for he died in the thirteenth of Nero so that by this computation he was 61. when he suffered Martyrdome yet he was still the same even when he was Paul the aged as he stileth himselfe Philemon 9. as when he was young Old age is a Crown of Glory and Honourable in it self God commands us to honour such Leviticus 19.32 the Ancient and the Honourable are joyned together Isay 9.15 but then 't is most honourable when it is found in a way of Righteousness Proverbs 16.31 and if in any way of Righteousness then specially in the Ministery when it is fully and faithfully discharged An old Professor of the Truth who hath served God in his Generation deserveth respect and honours but an ancient zealous Minister of the Gospel who hath done and suffered much for Christ his white-head and silver-hairs call for double honour God oftentimes blesseth such with long life as some reward of their labours Psalm 91.16 Prov. 3.16 1. Such begin betimes to serve God and the sooner we come in to him the more honour and service we do him The Apostle mentioneth it to the praise of Andronicus and Iunia that they were in Christ before him i. they believed and were Christians before him Romans 16.7 This made Saint Austine lament that he was converted so late to Christ. 2. He is an old acquaintance of Christs to whom he more familiarly revealeth himself then to young Novices Genesis 18.17 Moses was but 40. dayes in the Mount with God and his face did shine what is 40. dayes to 40. years walking with God Such a one may do much with God for a person or Nation God delights in the prayers of his old servants such as Moses Samuel Noah Iob and Daniel c. 3. He is one that hath got the Art of serving God All Trades have a Mystery Religion hath its Mystery also young beginners are bunglers at it but old Christians are Naturalized and habituated to the holy duties of Mortification and self-denial 4. He is rich in experience a young beginner hath no experience of the deceâ—ts of sin and Satan it is the old soldier that can tell you of the Policies and stratagems in War Iob 12.12 't is with the ancient that there is wisedome and much experience A young man is happier that doth live well but an old man is happier that hath lived well he hath passed through those dangers and difficulties those temptations and Passions which young ones are sayling towards 5. He is a well-rooted firm resolved Christian. An old Disciple is like a Rocke when a young one is like a Reed tossed too and fro with every wind of Doctrine Ephesians 4.14 These adorn Religion in holding out to the last against the solicitations and allurements of sin and Satan They esteem Christs service the best service they are never weary of it though sometimes the flesh clogging them they may be weary in it and this is a great Argument of our sincerity when we are rooted trees of Righteousness fruitful and flourishing in old age Psalm 92.14 6. They shall have a greater reward As they have done more service in their Generations so they shall be recompenced answerably They have been instruments of winning many souls to Christ and so shall shine as the Stars for ever and ever Daniel 12.3 Childrens children are the crowne of old Age 't is true of Natural children Proverbs 17.6 But no children are so glorious and glistering a Crown
are but Truths twinnes Civil Truth is good but the least Evangelical Truth is of more worth then all the Civil Truths in the world that are meerly so 3. Naturally wee desire Liberty now Truth is the Parent of all true Liberty whether it bee Political or Personal so much Untruth so much Thraldome so much Truth so much Liberty Iohn 8.32 4. If you preserve the Truth it will preserve you in the hour of Temptation as Solomon sayes of wisdom Prov. 4.8 exalt her and she shall exalt you So keep the truth and it will keep you from falling as it did the Church of Philadelphia Rev. 3.10 so thou shalt stand as an impregnable rock when others fly as the Chaffe before the wind The Truth of God in judgement is one of the Eyes of the soul he that wants it is blind and cannot see afar off Now as a clear eye is a very great help for the discerning of a danger before it comes so a clear distinct knowledg of the truth is a very great help to us to discern a Temptation before it be upon us and to discover the Methods and Depths of Satan that he may not surprize us unawares 5. 'T is a great honour to a person or Nation to be the Conservators and Preservers of the Truths of God 'T is not only our Duty but our Glory This honour formerly belonged to the Jewes to them were committed the Oracles of God Rom. 3.2 and 9.4 God hath now entrusted us with this choyce Treasure the Lord help us to keep it pure both in Judgement and Practice lest it be taken from us Let us all in our places preserve it from violence with all our might There are many spiritual Cheaters abroad the greater will our honour be in maintaining Gods Truth against them all 'T was Shammahs honour one of Davids Worthies that he kept his ground and got a great victory when others â—led 2 Sam. 23.12 Say not I am but one and a weak one too but remember what great things the Lord did by Athanasius and Luther when they had all the world against them One man holding forth truth shall be too strong for all the world for truth unites us to God and God to us it ingageth God in our quarrel and so makes us invincible for if God be with us who can be against us so as to hurt us and destroy us Rom. 8.31 Bradford writing to his friends tells them never shall the enemy be able to burn the truth or prison and keep it in bonds us they may prison bind and burn but our Cause Religion and Doctrine they shall never be able to burn The story of the man in the Councill of Nice is well known where a Christian of no great Learning converted a Learned man whom all the Bishops with their skill and eloquence could not perswade so long as the matter went by words he opposed words with words but when instead of words power came out of the mouth of the speaker words could not withstand truth nor man stand out against God Many wonder why Ministers are so earnest and zealous in defending the truth why 't is a depâ—situm which God hath entrusted us withall and 't is well observed that it 's a greater sin to imbezill or alter that then any thing we have borrowed because this is committed to our justice but a depositum to our faithfullnesse the deposition doth rest upon us as trusty men Let Gods truth then be dearer to us then our dearest lives our lives will not be worth the enjoying if God take his truth from us let us beseech him rather to take our lives away rather then take the light of the Gospel away And hast been assured of If you read the words so The Observation will be this That Ministers should be assured of those things which they teach to others They should not only have a Head knowledge or an aery empty notionall speculative knowledge but an experimentall practical knowledge They must believe before they speak Psalme 116.10 that so they may speak from the heart to the heart and may bring their meat in their breasts and not as birds do in their Beaks Knowing of whom thou hast learned them 1. Observe That gracious men are modest men The Apostle doth not boast of himself to Timothy nor proclaim his Learning gifts c. He onely tells him in brief Thou knowest of whom thou hast learnt them 2. Observe The excellency of the Teacher makes the Doctrine the more taking This we see even in Humane and Moral Learning the Platonick Doctrine grew famous because it was profest by Socrates and the Peripatetick by Aristotle The Schollars of Pythagoras did so confide in the Dictates of their Master that when any one askt them a Reason of what they held they would give no other answer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse dixit our Master said so yet these were Heathens but when we have an aged holy Paul for our Master who was an Apostle of Christ the Pen-man of the Holy Ghost and guided more immediately by the Spirit of God then we must with constancy adhere to what they teach us and attend to their doctrine as if Christ himself taught us Gal. 4.14 for his Ambassadours they are and he that heareth them heareth him Young Timothies especially should hearken to the instructions of aged Pauls who have born the heat of the day and by experience can teach us the ways of God Years should be heard speak Iob 32.7 Young Ministers should suspect their own judgements when they vary from an Holy aged Calvin Beza and all the Churches of God As young Lawyers and Physitians observe the Principles and Practices of the serious and grave Professours of their way especially when grounded on Maxims and Rules of Art So should young Divines It ill becomes a young raw Physitian to contradict a whole Colledge of Physitians or a Puny Lawyer a Bench of Judges or a young Divine a whole Assembly of Divines 'T is the looseness of the times that makes young men so bold When Government is settled they will either change their note or be made ashamed of it VERSE 15. And that from a Childe thou hast known the Holy Scriptures which are able to make thee wise unto salvation through Faith which is in Christ Iesus THese words contain a third Argument by which the Apostle presseth Timothy to perseverance viz. because he knew the Scriptures not onely from his Childe-hood but even from his Infancy and from a suckling i. so soon as ever he was able to learn the Scriptures he was presently taught them 1. Observe Parents ought to instruct their Children betimes in the Word of God It s good seasoning the Vessel betimes with goodness Lois Timothies Grandmother and Eunice his Mother taught him as soon as he was capable the way of the Lord 2 Timothy 2.5 Timothies Father was a Greek and Gentile but his
Mother being a believing Iewess seeth to the instructing of her son Acts 16.1 for the Iewes were very careful to teach their children the Old Testament betimes so that their skill therein saith the Learned Buxtorfe was more at 17. then our men at 70. and they were able to answer any Question in the Law as readily as to their own names saith Iosephus Hannah devoted her Samuel whilest he was very young to God 1 Sam. 1.22 and 2.11.24 He began his service in the Tabernacle in his Childhood that he might the better be instructed in Gods Law and be acquainted with all the Parts Passages and wayes of Divine Worship from his tender youth that so in his age he might keep the closer to it 'T is a singular mercy to have good Parents and specially a good Mother for she being much about her children hath many opportunities of dropping good things into her little Lemuels as Bathsheba did into Solomon Proverbs 31.1 The Mothers of the Kings of Israel are constantly mentioned and as they were good or evil so were their Children Partus sequitur ventrem the Birth followes the belly and such as the Mother such usually are the children Ezekiel 16.44 Question But at what age would you have Parents begin to teach their children Answer So soon as ever they begin to learn wickedness we should teach them goodness so soon as ever they begin to curse and swear we should teach them to bless and pray When Children can mock Elisha and call him Bald-pate it is time to change their Language and teach them to cry Hosanna to Christ so that we should endeavour to sow the Seeds of Piety and Religion in their hearts so soon as they are able to speak and are come to the Use of Reason and Understanding endeavouring that as they grow in years so they may increase in Grace and Knowledge Objection This is in vain say prophane lazie Sectaries to teach children the Words and Termes of Piety since they doe not understand them Answer Though Children whilest very young cannot come to much understanding yet the having of Scripture Phrase and Texts by heart is very usefull and will much steed them when they come to years of discretion and are able to dive deeper into the meaning of those things which they retain perfect in their memories from their Childehood We should therefore nurse and nourish them up betimes in the knowledge of Gods Word as Timothy was 1 Tim. 4.6 There are many Reasons why Youth should be seasoned betimes with good Principles 1. In respect of that Natural rudeness and ignorance which cleaves so close unto them Eccles. 3.18 Iob 11.12 Ieremiah 4.22 and 10.14 We are all by Nature like wild Asse-Colts Unteachable Untractable An Asse is the dullest and foolishest of all creatures and a wilde Asse is the dullest and most unteachable of Asses yet such a wild â—â—sse-Colt is man by Nature lewdness and folly is bound up in his heart it is rooted and settled there till instruction and correction fetch it away Proverbs 22.15 2. The Lord oft blesses this seasoning in youth with good success as we see in Solomon whom his Father and Mother taught betimes Prov. 4.3.4 and 32.1 and here in Timothy who after became an Evangelist and a choyce pillar in Gods House for the good of many So Samuel who was given up to God betimes what an excellent instrument was he in the Church of God Abraham that taught his children and servants the way of the Lord Genesis 14.14 and 18 19. what obedient Children and servants had he 2. It is usually blest with continuance and perseverance such as are good young are oft good long what the 〈◊〉 is first seasoned withall it will have a taste of it a long time after What we learn whilest young it will last with us so that we seldome or never loose it Prov. 22.6 and therefore to incourage Parents God promiseth if they will faithfully discharge their duty that he will preserve their Children from Apostacy Psal. 71.5.6 9.14.17.18 3. This is an excellent means to propagate goodness to Posterity as we see here Timothies Grandmother teacheth his Mother and his Mother teacheth him and he teacheth the Church of God c. So if you teach your children they will teach their children and thou mayest be a means to propagate Gods Truth and Honour from one Generation to another So that you may comfort yourselves when you come to die that yet your Piety shall not die but shall survive in your posterity who shall stand up in your steed to profess Gods name and truth before a sinful world 4. Such well-bred and timely-taught Children are usually great comforts and ornaments to their Parents Proverbs 23.15.16 24 25. as we see in Abel Ioseph Samuel Iosiah 2 Chron. 34.3 Obadiah 1 Kings 18.12 David Daniel Ieremy All of them began betimes to serve God and were men of renown in their generations which may help to take off that Satanical slander which is so rife in the world viz. that young Saints will be old Devils they cannot hold out Whereas the contrary is commonly most true viz. that young Devils will be old Beelzebubs when those that are good betimes usually persevere in goodness Proverbs 22.6 But such as are fondly bred and left to themselves are the Parents shame and sorrow and oft come to untimely Ends Proverbs 29.15 as Absalom Esaâ— Adonijah 5. Children are the Seminary and Nursery of the Church and common-wealth now as our Seminaries and Seed-plots are such is the Nation as the Parents House and School are such are Towns and Cities Our seasoning in youth hath a great influence upon our lives and therefore the Devil and the world strive for youth for look what people are between 18. years of Age and 30. such usually they are all their dayes Drunkards then and Drunkards for ever lewd then and lewd for ever 6. Youth is most Teachable and Tractable like soft wax or clay fit to be formed and framed to any thing ready to take any Impression Like a tender twigg â—ou may bend it which way you please but let it grow to be a tree and you may sooner break it then bend it We should therefore take this fit season of seasoning youth betimes with saâ—ing Truths and killing the weeds of sin which begin to appear in their lives It s good bearing Gods Yoke whether of Correction Doctrine or Discipline in our Youth Lamentations 3.27 No creature so wild but it may be tamed if taken whilest young We see those that would teach or tame Horses Lions Hawkes Dogs Bears they begin with them betimes the Horse is broken whilest a Colt and the Lion tamed whilest its a Whelp c. Vse This must stir up Parents to season the tender years of their Children with Principles of Grace This is a duty of Great consequence and therefore the Lord 〈◊〉